Celibacy and male psycho-sexual development

This prospective, observational pilot study was conducted on an academic inpatient rehabilitation unit. Ninety-three persons with spinal cord dysfunction or severe neurological illness participated. All completed admission surveys; 46 completed surveys six months after discharge. The aims were to describe admission and post-discharge spirituality and associations between spirituality and rehabilitation outcomes. At admission, participants reported spirituality similar to that of other samples of medical patients. After discharge, frequency of private spiritual practices increased and spiritual and existential well-being decreased. No significant associations were detected between spirituality and rehabilitation outcomes. Findings suggest the importance of spirituality to the participants and future research with a larger sample and modifications to the methodology.     

Celibacy and Its Implications For Autonomy

This paper connects celibacy to autonomy, which is derived from economic, emotional, and sexual self-determination. Although society attempts to control and define women's sexuality, the celibate woman who masturbates can retrieve her sexuality without the massive social rearrangements which are necessary for economic and emotional liberation. Because masturbation is accessible and singular, sexual autonomy is available to a woman who chooses celibacy, regardless of the other exigencies in her life, as illustrated in the example here from popular literature.     

Celibacy and Free Love in Early Christianity

Abstract

Mainstream Christianity places the defence of marriage and the household at the centre of Christian identity. It is therefore noteworthy that in the first two centuries of Christianity marriage was attacked from a variety of standpoints as incompatible with full Christian commitment. The best documented attack came from the Encratite movement, which held that all Christians are called to a life of sexual abstinence. It first surfaces in the First Letter of Paul to the Corinthians, where Paul defends the right to marriage but treats his opponents with notable respect. It can be argued that Encratism follows from the Pauline Gospel, and that Paul, in refusing to follow the logic of position to this conclusion, was guilty of inconsistency and timidity. Marriage was also attacked by those who wished to replace marriage with sexual communism. Epiphanes, On Righteousness, attacks marriage as part of a system of exclusive property rights that contradicts the original will of the Creator. Epiphanes was much indebted to the Cynic movement, as Encratism was also. Both Encratism and so-called ‘libertinism’ shared the same rejection of the narrow interests and the traditional family, and dreamt of a recovery of Paradise. Whether this recovery was attained by renouncing sex or by liberating it can be seen as a secondary question, where opposite views could be held in the context of the same radical interpretation of the Gospel, an interpretation that deserves serious attention even today.     

Altruistic Celibacy, Kin-Cue Manipulation, and The Development of Religious Institutions

Abstract. Building on a model first proposed by Gary Johnson, it is hypothesized that religious institutions demanding celibacy and other forms of altruism from members take advantage of human predispositions to favor genetic relatives in order to maintain and reinforce these desired behaviors in non‐kin settings. This is accomplished through the institutionalization of practices to manipulate cues through which such relatives are regularly identified. These cues are association, phenotypic similarity, and the use of kin terms. In addition, the age of recruits and their contact with actual kin are factors that relate to kinship recognition and that are similarly manipulated by institutions in order to reinforce altruistic behavior directed toward non‐kin. Support for this set of predictions is presented from historical and ethnographic sources on monastic life in Buddhism, Christianity, and Hinduism, as well as Islamic dervish groups, the Essenes, Shakers, and others. Potential implications of the model for understanding the development of religious institutions are preliminarily explored by reviewing Joachim Wach's model of religious developmental stages as well as some of the literature on the relationship between individualism and communalism in incipient religious organizations, in light of the kin‐cue manipulation model.     

Virginity,Singleness and Celibacy: Late Fourth-Century and Recent Evangelical Visions of Unmarried Christians

Abstract

Within the Evangelical world of family values, a small but intriguing group of recent books have been developing a vision of Christian celibacy that challenges assumptions about singleness and marriage. Many of these books are partly inspired by the writings of the Early Church. By comparing these books with similarly themed late fourth-century virginity treatises, this study explores how each develops an understanding of committed abstinent singleness as an holistic and positive way of life that goes beyond mere abstinence.

The categories of calling, commitment and sexuality are used to contrast Patristic virginity treatises by Gregory of Nyssa, Ambrose of Milan and John Chrysostom with contemporary books on Christian singleness or celibacy by Laura A. Smit, Annemarie S. Kidder, Barry Danylak and Christine A. Colón and Bonnie E. Field. This study focuses on the details of why people would choose such a life, what exactly they are committing to, and how they would handle sexual desire. Each source in its own way shows virginity/celibacy as a way of life, which, parallel with marriage, uniquely expresses love, service and a way of being conformed to the image of Christ.     

Challenging Merton's Protestantism‐Science Hypothesis: The Historical Impact of Sacerdotal Celibacy on German Science and Scholarship

Denominational differences in the number of scientists produced in Germany during the period 1550 to 1900 are linked to the historical impact of Catholic celibate and Protestant noncelibate clergy households. Protestant leadership in science is largely attributable to the development of a new social mobility pattern among descendants of their clergy that enhanced the pastorate's ability to convey cultural and social capital to their marrying offspring, something denied to Catholic clergy. By reference to German historical developments, I show that the contributions of clerical households, far from being limited to the natural sciences, were equally in evidence across most other areas of scholarly endeavor. A discussion of the theoretical implications of these findings provides a comparative analysis of Protestant to Catholic scholarly achievements in general, and of scientific achievements in particular, as well as a critical assessment of Robert K. Merton's theorizing on the subject.