Celibacy in the Early Church: The Beginnings of Obligatory Continence for Clerics in East and West by Heid Stephan

Author:Heid, Stephan [Heid, Stephan]
Language: eng
Format: epub
Tags: Spiritual & Religion
ISBN: 9780898708004
Published: 2014-04-26T04:00:00+00:00

d. Clerical Continence Comes under the Suspicion of Manichaeism

When the Spanish clerics pointed out that they did not celebrate the Eucharist daily, that was not an argument against continence celibacy that could be taken seriously. It was, however, the first time that a deliberate stance had been taken against strict clerical continence, and so a reply was sent by return post thanks to Ambrosiaster and Ambrose. There was another, much weightier objection with a theological basis: the claim that a continence discipline followed in the wake of Manichaean doctrine. Manichaeism was, especially in the fourth century, throughout the Mediterranean region, a virulent religious movement characterized by a profound pessimism. The world, in its eyes, was wicked, bad through and through, and inimical to God. Consequently, strict continence and celibacy were required, so as to guard the body from every dangerous taint of matter and, ultimately, to rescue the soul from the body.

It could very quickly come to pass that the clerical discipline, too, would be suspected of Manichaeism. Indeed, one might jump to the conclusion that the sexual abstinence of clergymen was an expression of contempt for the body. This objection does not seem to have been raised, however, at least in Rome. At the time of Ambrosiaster, vehement discussions were going on there about how the virginity of Mary should be interpreted. It was possible to mistake this doctrine for a consequence of Manichaean contempt for the body.71 No one wanted to be considered a Manichaean, though. For this reason Helvidius, an educated layman, wanted to deprive this charge of its foundation. And so he depicted Mary as an example of bountiful motherhood. By analogy that would have meant, in terms of clerical discipline, giving up continence so as not to be suspected of Manichaeism in this department, either. But the polemic did not reach that point. Helvidius, it is true, argued that virginity and the married state were of equal value. But in this dispute, clerical continence appears not to have come into the line of fire,72 and this goes to prove that it was generally accepted in Rome.

In contrast, the Spanish crisis over Priscillianism presumably did bring the charge of Manichaeism against clerical continence. For Priscillian was accused (we need not discuss here how accurately) of Manichaeism. It is quite remarkable, though, that Ambrosiaster, who disputed with the Spanish opponents of celibacy, came to the defense of clerical continence against the suspicion of Manichaeism as well. Recall that the Spanish celibacy reform was very much concerned about not being connected with the ascetical demands of Priscillian. For that could have given the celibacy reform the reputation of being Manichaean. Once that had happened, it would necessarily have had unforeseeable consequences for the universal Church. For Manichaeism was a worldwide phenomenon, which even had its adherents in Rome. Thus it was important to take the wind out of the sails of any opponents of celibacy that might be found right at their own doorstep, before the Spanish bacillus could start to spread.

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