Mondays are for Church History
7/29/24
Schaff, Philip. (2014). "Chapter V. The Hierarchy and Polity of the Church." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 1993-2106). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 48-67).
"§50. Marriage and Celibacy of the Clergy." (pp. 2001-2008).
Schaff notes that the monastic movement and ascetic tendencies within Christianity elevated the custom of celibacy, moving it from an available choice to "an inexorable law" in Latin Christianity (Schaff 2014, p. 2001). The expectation was that the estate of marriage was incompatible with service at the altar. However, Schaff considers the withdrawal of priests from family relations to have distanced clergy from understanding the challenges of the average person, and to have failed to act as a safeguard against moral failure. The Greek church differed in that celibacy was only expected of their highest officials, who were regularly drawn from monastic life (Schaff 2014, p. 2002). However, Schaff observes that even in the Greek church, marriage was seen in generally negative, but utilitarian, terms. Schaff lays out the typical regulations of the Greek church in the fourth century in some detail (Schaff 2014, pp 2003ff). Over time the expectations of clerical celibacy tended to become more strict. Schaff observes that as expectations of celibacy became more strict, an increasing number of priests would form secret alliances and even clandestine marriages (Schaff 2014, p. 2007).
"§51. Moral Character of the Clergy in General." (pp. 2008-2013).
Schaff cites Augustine as noting that the office of a bishop could be undertaken lightly and in a manner acceptable to the society at large but in such a way as to deserve the condemnation of God (Schaff 2014, p. 2008). Those who held to the standards of God in Christ faced a more difficult task. Schaff makes detailed reference to other prominent Christians of the fourth and fifth centuries who condemned such worldliness among clergy (Schaff 2014, p0. 2009ff).
Schaff observes that Chrysostom did write approvingly of some types of ruses and deceptions which would further God's kingdom. As an example, he evaded the elevation to a bishopric, pressing it onto someone he thought more qualified (Schaff 2014, p. 2011). While Jerome would favor some use of evasion of the truth, Augustine held it was always inappropriate (Schaff 2014, p. 2012). The Greek church was less likely to allow for deception of any sort.
As a whole, Schaff observes the conciliar movement "guarded the moral purity and dignity of her servants" (Schaff 2014, p. 2013). At the same time, morality and dignity among the Roman population was declining sharply. This made the work of the clergy more difficult.
7/29/24
Schaff, Philip. (2014). "Chapter V. The Hierarchy and Polity of the Church." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 1993-2106). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 48-67).
"§50. Marriage and Celibacy of the Clergy." (pp. 2001-2008).
Schaff notes that the monastic movement and ascetic tendencies within Christianity elevated the custom of celibacy, moving it from an available choice to "an inexorable law" in Latin Christianity (Schaff 2014, p. 2001). The expectation was that the estate of marriage was incompatible with service at the altar. However, Schaff considers the withdrawal of priests from family relations to have distanced clergy from understanding the challenges of the average person, and to have failed to act as a safeguard against moral failure. The Greek church differed in that celibacy was only expected of their highest officials, who were regularly drawn from monastic life (Schaff 2014, p. 2002). However, Schaff observes that even in the Greek church, marriage was seen in generally negative, but utilitarian, terms. Schaff lays out the typical regulations of the Greek church in the fourth century in some detail (Schaff 2014, pp 2003ff). Over time the expectations of clerical celibacy tended to become more strict. Schaff observes that as expectations of celibacy became more strict, an increasing number of priests would form secret alliances and even clandestine marriages (Schaff 2014, p. 2007).
"§51. Moral Character of the Clergy in General." (pp. 2008-2013).
Schaff cites Augustine as noting that the office of a bishop could be undertaken lightly and in a manner acceptable to the society at large but in such a way as to deserve the condemnation of God (Schaff 2014, p. 2008). Those who held to the standards of God in Christ faced a more difficult task. Schaff makes detailed reference to other prominent Christians of the fourth and fifth centuries who condemned such worldliness among clergy (Schaff 2014, p0. 2009ff).
Schaff observes that Chrysostom did write approvingly of some types of ruses and deceptions which would further God's kingdom. As an example, he evaded the elevation to a bishopric, pressing it onto someone he thought more qualified (Schaff 2014, p. 2011). While Jerome would favor some use of evasion of the truth, Augustine held it was always inappropriate (Schaff 2014, p. 2012). The Greek church was less likely to allow for deception of any sort.
As a whole, Schaff observes the conciliar movement "guarded the moral purity and dignity of her servants" (Schaff 2014, p. 2013). At the same time, morality and dignity among the Roman population was declining sharply. This made the work of the clergy more difficult.
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