Catholic priests. Why are Catholic priests celibate?

In various Christian denominations[ | ]

Orthodoxy [ | ]

Priest - a clergyman of the second degree of priesthood. Has the right to perform divine services and all sacraments except the sacrament of ordination. Otherwise, a priest is called a priest, or presbyter (Greek. πρεσβυτερος - elder (this is the name of the priest in the epistles of the Apostle Paul).

Ordination to the priesthood is accomplished by the bishop through ordination. The procedure for performing ordination to the priesthood is in the Official of Episcopal Clergy.

It is customary to address an ordinary lay priest or monastic priest (hieromonk): “Your Reverence.” To the archpriest, protopresbyter, abbot or archimandrite - “Your Reverence.” Informal address - "father ( Name)" or "father". In the Russian Church Abroad, the address “Your Reverence” traditionally applied to a monastic, and “Your blessing” to a lay priest.

WITH late XIX century in Russia, the term “pop” is perceived as colloquial (sometimes with a negative connotation). Until 1755-1760, the word was a generally accepted and official title. Almost always, the term “priest” refers to a lay priest. Thanks to the activities of Ivan Panfilov, confessor of Empress Catherine II, the words “priest” and “archpriest” began to be used in official documents. The word "pop" is traced back to the modern Greek language - "papas". Also in modern Greek there is a special name for a Catholic priest. He, as in Russian, is called “Papa”, with the emphasis on the first syllable. The wife of a lay priest in modern Greek is called “priest.” In support of this version, the historical and etymological dictionary of P. Ya. Chernykh cites the fact that the word “priest” came to Slavic languages from Greek. Among the Russian inhabitants of Mount Athos, the word “priest” is often used in speech as a common designation for persons in the priestly rank. In atheistic propaganda in the USSR, the collective “priests” could be used in an expanded context, referring to the entire clergy.

The image of an Orthodox priest in art[ | ]

Orthodox priest - main character many works of Russian classical literature. One of them is “The Tale of the Priest and His Worker Balda” by A. S. Pushkin. The image of an Orthodox lay priest from the novel “Resurrection” by L. N. Tolstoy became widely known. Story difficult life A provincial lay priest is presented in N. S. Leskov’s novel “Soborians”.

In many Soviet films, the action of which takes place in Russian Empire and more early eras, the Orthodox priest appeared as a supporting character in scenes of church rituals: weddings, funeral services, as well as ceremonial services for Easter, etc. Monk-icon painter Andrei Rublev is the main character of the film of the same name by Andrei Tarkovsky. As participants in political events, priests of pre-revolutionary Russia appear in the film “Agony” by Elem Klimov.

In post-Soviet times, the image Orthodox priest began to come to the fore more often. For example, the main role of the film “The Island” directed by Pavel Lungin is a man picked up by monks on a certain northern island during the hostilities of the Great Patriotic War. The main character of the film “Pop” directed by Vladimir Khotinenko is an Orthodox priest serving in the German-occupied Pskov region.

Catholicism [ | ]

IN Catholic Church, as in the Orthodox Churches, priests are clergy of the second degree of the priesthood.

Conditions for ordination to the priesthood[ | ]

Ordination to the priesthood in the Catholic Church is governed by certain canons. At the same time, the Roman Catholic Church and each church from the group of so-called “Eastern Catholic Churches” have their own requirements for a candidate for the priesthood, which may not coincide.

Roman Catholic Church[ | ]

Catholic priests Latin rite

The canon law of the Roman Catholic Church requires a certain period of study before ordination to the priesthood. According to Canon Law, the candidate must undergo training in philosophy and theology (canons 250, 1032). In different countries, the local Conference of Catholic Bishops, taking into account specific conditions, can determine specific conditions and terms of study. In the United States, candidates for the priesthood must complete a four-year course in philosophy and a five-year course in Catholic theology, after which they receive a bachelor's degree in theology. In Europe, candidates are required to have completed a four-year course of study, and at least the training must have taken place in for four years at the Higher Theological Seminary. In Africa and Asia, there is a more flexible situation when the duration of training depends on the specific situation, spiritual or age state of the person wishing to become a priest.

There are some obstacles to accepting the sacrament of ordination to the priesthood. These obstacles may be permanent or temporary. The obstacles to the sacrament of the priesthood are described in canons 1040-1042. Only the Pope can free you from constant obstacles under certain conditions.

Constant obstacles:

Temporary obstacles:

Before the immediate ordination of the candidate, the rector of the parish to which the candidate is assigned gives an announcement calling on believers to inform the rector of known obstacles.

General information [ | ]

The traditional clothing of all priests is a cassock with a belt and a collar-collar, which is also used in a lighter version as an insert into the collar of a black or other colored shirt. The color of the cassock depends on the degree of cleric. The priest's liturgical vestment includes the alba, ornate (also called casula) and table.

According to the teachings of the Catholic Church, any believer, by virtue of the sacrament of baptism, has the so-called universal priesthood and can perform the sacrament of baptism under special conditions and subject to a certain oral form and the presence of water.

Some other terminology[ | ]

Unlike the Greek tripartite (bishop, priest, deacon) system of spiritual degrees of hierarchy, in the Armenian Church there are five spiritual degrees.

Protestantism [ | ]

In general, Protestantism is characterized by a more democratic structure of communities compared to Catholicism. At the head of the church community are elders (presbyters), elected from secular members of the community, and preachers, whose duties were not related to priestly activities, but were only a service (Latin ministerium; hence their name - ministers). The elders and ministers are part of the consistory. The consistory is a collegial governing body in the church, whose responsibilities include solving all pressing issues and problems of parishioners, their faith and the life of the church itself. In Protestantism, the institution of monasticism and monasteries has been abolished.

Lutheranism [ | ]

In theology, the Evangelical Lutheran Church proceeds from the dogma of the “Priesthood of all believers” based on the words Holy Scripture: “But you are a chosen race, a royal priesthood, a holy nation, a special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light” (1 Peter 2:9). Thus, according to Lutheran teaching, all believers are priests who receive all the necessary grace from God at baptism.

However, due to the requirements of external order in Lutheran communities, there are people called for public preaching and performing the sacraments - pastors (Augsburg Confession, XIV). A pastor is called by the church through the rite of ordination. The calling implies that the pastor has the ability and has received sufficient knowledge and skills to preach the Gospel in purity and perform the sacraments according to the Gospel. Ordination is seen as a rite of blessing for future pastoral ministry, and there is no talk of any “additional” grace; a person receives all spiritual gifts at baptism.

In cases where, for one reason or another, there is no pastor in the community, his duties are performed by a preacher or lecturer. The preacher must have a certain theological education. The preacher has the right to compose the sermons that he reads; the lecturer does not have such a right.

Judaism [ | ]

Jew in traditional priest's clothing

Has special significance in historical Judaism. In ancient Israel, the Jewish priesthood descended from Aaron, the older brother of Moses. The priesthood is believed to have been established by God Himself. The book of Exodus 30:22-25 describes the ritual of Moses preparing a special ointment for anointing into the priesthood. During the time of the two Temples, priests were responsible for conducting special services in the Jerusalem Temple, during which various sacrifices were made. After the destruction of the Second Temple, the priestly ministry ceased, after which some priestly duties began to be performed by the so-called kohanim, who performed the priestly blessing.

In Catholicism everything is much more complicated and stricter. Mandatory celibacy for pastors was elevated to the rank of law under Pope Gregory (7th century). Celibacy was then recognized as an absolutely necessary measure. It is believed that only an unmarried man is not distracted by worldly affairs and completely devotes himself to God. He does not divide his love between the Lord and the woman.

Celibacy is not just a ban on marriage and having children. This complete failure from any sexual contact. A Catholic pastor has no right to start romantic relationship or looking at a woman with lust. An applicant who was previously married will not receive priestly rank.

The 16th point of the Vatican Council, which took place in 1962-1965, is entirely devoted to the issue of celibacy. It is interesting that before the legalization of celibacy, minor ranks (deacons, etc.) of the Catholic Church were allowed to marry, but practically no one did this, because any such rank is just one of the steps on the path to ordination to the pastorate. In Catholicism, not only spiritual self-improvement is important, but also a certain “career” growth of priests.

In the 20th century, the institution of so-called “permanent deacons” was established. They can enter into marriage, but cannot be ordained a priest. In very rare cases, a married pastor who converted to Catholicism from Protestantism may be ordained. In recent decades, the issue of the need for celibacy has been actively discussed, but there have been no changes in church laws yet.

Robert Jacklin was a priest of the Roman Catholic Trinitarian Order for ten years. Holy Trinity), founded in the 12th century. He served in Georgia, Ohio and southern California. With the permission of Rome, he left the priesthood and got married. Later he converted to Orthodoxy. About the rapid decline of spiritual life in the Catholic Church after the Second Vatican Council and other disorders that prompted him to leave Catholicism, and about his path to the Orthodox Church - his conversation with a journalist from Ancient Faith Radio.

– Robert, were you raised in a traditional Catholic family?

– I was born in Pittsburgh, Pennsylvania. My father was a Roman Catholic; my mother was a Greek Catholic, but after marrying my father she became a Roman Catholic. I have two brothers and a sister. As a child, I had little experience of Eastern liturgical life: I went with my grandparents to Greek Catholic services, and I really liked them. But first of all, I was raised in the Roman Catholic tradition.

– Did you study in Catholic parochial schools?

- Yes, and also in the Catholic preparatory school. Then I served for two years, and when the service ended, I wanted to direct my life along a special path. He entered the seminary, where he studied philosophy for two years, and then theology for four years.

– Were you taught Eastern patristics?

– Eastern patristics was taught to us during the semester by one member of the community, a Catholic of the Eastern rite by origin. What, by the way, he never thought about until he became a novice: he had to ask permission to join our order. I was so captivated by this course! Memories of my grandfather and grandmother came flooding back, but above all it was my first deep acquaintance with the East. Of course, we are talking now about the Eastern Catholic Churches.

– We call them Uniate.

- Correct name. But this course gave me excellent basic knowledge.

– You were ordained a Trinitarian priest. Why did you choose this order?

“We were missionaries, and I felt that was what I wanted to do.” My parents, however, wanted me to become a diocesan priest: I would be closer to home and could see them more often. I wanted to belong to a missionary group of priests and brothers, so I joined the order.

– You said that you had to face many changes associated with the decisions of the Second Vatican Council, and in privacy, and in your priestly ministry. Can we say that you grew up a Catholic of the pre-conciliar formation, before Vatican II?

– But you knew what you were getting into when you became a priest after the Second Vatican Council. I would like you to talk about those changes that turned out to be the most destructive - both for your spiritual life and for the life of the entire church.

“When I was ordained in 1968, the Novus Ordo Missae had not yet been introduced, so for the first year I celebrated Mass half in Latin and half in English. But over time, changes in worship not only began to bother believers - people simply stopped feeling comfortable at Mass and did not consider it necessary to come to it. This has had a detrimental effect on our community. Radical changes also affected the organization of the order: I witnessed how many of my brethren became extremely disillusioned and left, sometimes without official permission from Rome, and some got married. I saw the destruction of my community. For me it was the saddest thing, because for 18 years this was my life, my home, my family - and then everything tragically fell apart.

– Why does the transition from Latin to English seem so counterproductive?

The new rite has changed the Mass beyond recognition! She looked like a Protestant

“If they took the Tridentine Mass and translated it from Latin into English, there wouldn’t be much of a problem.” But the new rite changed the Mass beyond recognition! If, for example, a Catholic who died in 1945 had come to Mass in 1972, he would not have recognized it!

– Regardless of language?

– Regardless of the language. The traditional Tridentine Mass was completely destroyed. If you remember, the Novus Ordo was compiled with the participation of eight Protestant clergy. They were allowed to contribute to the composition of the new mass. Everything strictly Catholic, everything connected with the old mass was discarded!

It is interesting that after my marriage one Lutheran woman appeared among our friends. Soon she married a Catholic. After their wedding, we were invited to the celebration, and she confessed to me: “Your (Catholic) service is so beautiful! It reminded me of our Lutheran service!” You see how badly the Mass has been spoiled in just a few years.

- Yes it is.

– Tell us more about this.

Both John Paul II and Benedict XVI were part of the progressive, reform movement in the church

– The future Pope Benedict XVI, at that time Father Ratzinger, was a theologian from the so-called “Rhine Group”. And he was a progressive. As the pontiff himself admits, he supported the way the council was held, how documents were adopted and the new theology of the church was formed. Father Ratzinger was involved in all those changes. The young bishop from Poland - the future Pope John Paul II - was also progressive. They both opened the door to something new. As Pope John XXIII said: “We must open the windows to let in a little fresh air in church". Archbishop Lefebvre was a traditionalist. They oppressed him and those fathers who supported him. Yes, I say quite sincerely that both of them - John Paul II and Benedict XVI - were part of the progressive movement in the church of that period.

“Not many people see them in that light now.”

– Nevertheless, it is so. It happens that a person does something and is delighted with it, but over time he sees the fruits of his labors, begins to think and reconsiders his activities from the very beginning. This is exactly what happened with the two previous pontiffs.

– I read somewhere the confession of Pope Benedict that the Second Vatican Council went too far.

“And it’s the same as “locking the stable door when the horse has already been stolen.”

– When the genie is already out of the bottle.

– What are the consequences!..

– Just look at the depressing statistics on the Catholic Church for Lately.

– The number of priests, monastics and laity has decreased to a terrifying extent. While before Vatican II it was believed that at least 65% of Catholics regularly attend Mass, today it is between one quarter and one third of Catholics – 25–33%.

– I also saw such a stunning statistic: today 65-70% of Catholics believe that the Eucharist is just a symbol. One of the most fundamental, immortal teachings of the early Church is that the true Body and Blood of Christ are given in the Eucharist. And the vast majority of modern Catholics do not believe in this...

- Alas, this is exactly so.

– The number of Catholic high schools and universities has declined, and the list goes on.

The number of Catholic women who have abortions is equal to the number of non-Catholic women who have abortions. It's a pretty scary situation

“Also, according to a study done four or five years ago, the number of Catholic women who have abortions is approximately equal to the number of non-Catholic women who have abortions.” It's a pretty scary situation. For all these reasons, I began to understand that the church in which I was born and raised was no longer the Church. Therefore, I need to look for the spirituality and religiosity in which I grew up somewhere else.

– What ultimately prompted you to act: some special event, a crisis, or all together?

– It was all together. But there was also an event: the sex scandals in the Catholic Church that erupted in 2000 and 2002.

– How many years had you been a priest by then?

“By that time I was no longer a priest.

– It’s clear that you left the priesthood even earlier. Have you heard of anything like this during your priesthood or seminary years?

- No, I didn’t hear or know anything, and that was good and bad at the same time. When the Cardinal Law pedophile scandal broke in Boston in 2002, I was extremely devastated and could not believe what I was hearing. What especially angered me was that the bishops in our country (as in other parts of the world) did nothing but move these priests from parish to parish, from school to school, allowing them to continue serving. The bishops covered up their crimes, and I could no longer remain in this church. This is one of the reasons why I turned to Orthodoxy. No one is saying that this does not exist at all in the Orthodox Church, but in the Catholic Church there was simply an epidemic. In my opinion, the Catholic Church and the Catholic bishops in the United States completely lost moral authority at that time.

– How was your departure received? You were not the first to leave, but how did the hierarchy react to this?

“I met with the head of the order and said that I was going on vacation, which stunned him. I clearly remember the answer: “But Bob, we had such big plans for you.” I replied that I needed to think, be away from the community and take a break from ministry. He decided that it was only for a year, and, although reluctantly, he let me go. Nine months later I called and informed the head of the order that I would not be returning and that I was asking to be released from my vows in order to become a layman again. This was not received favorably. The reason for his dissatisfaction was the fact that they, as it turned out, were going to make me the deputy head of the West Coast province - the youngest in the entire huge province. These were the “big plans” they had for me. We parted with him on not very good terms. good relations, but warm, friendly communication remained with many of my former fellow priests.

– After leaving the priesthood, did you meet your wife and marry in the Catholic Church as a full-fledged Catholic?

– And you remained a faithful Catholic afterwards? Tell us about it.

He read the anaphora in his own way, using words that are not found in any Catholic missal!

- Yes. In one parish in San Diego, my wife Peg and I led a catechetical program that served 1,500 children. We have had unusually active activity in this parish. But one unpleasant thing happened. We had a close priest friend who taught at San Diego International University. He came and celebrated masses in our parish because we lacked a priest. But we began to notice that he read the anaphora in his own way, using words that are not in any Catholic missal! This went on for some time. Finally, my wife and I looked at each other and decided: “We can’t continue this anymore.” After the mass, we met him on the street, hugged him and said: “Forgive us, but we can’t come here anymore because of what you’re doing.” This was the end of my attendance at Masses under the new rite.

What were we supposed to do? We have two children whom we raised in the faith. And it so happened that I read in the newspaper about the Society of St. Pius X. I knew that it was associated with Archbishop Lefebvre, but I had heard little about this organization or about the archbishop himself, except that he was sort of a dissident. They called a college in Kansas and got an address in Carlsbad where they held masses. We arrived and immediately felt at home. And we were part of this traditionalist movement from 1980 to 2001.

- This is very interesting story. The Catholic Church viewed this movement as being outside of it. Lefebvre was the bishop of Dakar (Senegal). He was also apostolic visitator of all North Africa, a member of the Congregation of the Fathers of the Holy Spirit and its head. He saw how the people of North Africa were losing faith due to all the changes that Vatican Council II brought, and so he said: “I cannot continue this.” And he also said: “You know what I’m going to do: retire and settle in some small apartment where I can say Mass privately and live out my life in peace.” Several seminarians approached him: “We have heard about you and that you are a supporter of the traditional Mass. We want to learn the traditional Mass, train to be priests and then celebrate it.”

– At that time, was the celebration of the traditional Tridentine Mass in Latin prohibited by the Catholic Church or not?

– The Tridentine Mass was, one might say, abolished. It was allowed to celebrate only Mass according to the rite of “Novos Ordo”. Lefebvre gathered these young people in Rome and began to teach them himself. Over time, their number increased, and he began to look for a place where they would receive a good Catholic theological education. The archbishop went to Switzerland and, with the help of his friend, was able to buy out the old monastery, which had long been deserted. There he organized his first seminary.

– How old was he then?

– He was somewhere around 70. Lefebvre died in 1991 at the age of 81. When people in Rome heard about the seminary, they were at first happy. They sent visitors there to check whether anything incompatible with the faith was happening there. But the visitors did not find anything of the kind and returned to Rome with a positive report, which great job conducted by Lefebvre. But the local, especially the French bishops, were unhappy with him because he attracted many seminarians, including from their seminaries. They did not like the idea of ​​a traditional mass, since they were entirely loyal to official Rome. The bishops put a lot of pressure on the Vatican, and it condemned Lefebvre. He was told that he no longer had the right to recruit seminarians or ordain priests and must close his seminary. Then it was temporarily banned, hoping that in this way the movement would fade away.

– Does every Roman Catholic bishop have the canonical right to ordain priests? Shouldn't he ask permission from the hierarchy for this?

- Should not. But the problem is that the archbishop did not have his own diocese. He was not a diocesan bishop. Rather, he was a “vagrant bishop.” His seminary was a kind of "international seminary" not assigned to any city or region. So, it was banned, but the movement did not die out. It strengthened even more. More and more seminarians came, he ordained 20–25 priests in his seminary annually, while other European seminaries only ordained 2–3 per year. The situation reached a critical point on June 29, 1988. Lefebvre for a long time asked Rome for permission to ordain a traditional bishop, that is, one who could travel around the world, visit the parishes of traditionalists, confirm children, and ordain priests. Rome kept repeating: “Okay, we will do this in the future...”

– Rome banned him, but he continued to serve?

- Absolutely right.

- That is, he was on the way to a split.

“The Church called him “rebellious.” But in 1988, Lefebvre was promised a bishop. Rome said something like this: “We will stage it in March... In April... In May... No, we’ll wait until August.” And Lefebvre replied: “I don’t have long to live. I am already very old and I am afraid that after me there will be no bishop left who will continue to do my work, and my work will die with me.” He, together with one Brazilian bishop, ordained four vicars. But they have no jurisdiction. They can only travel for missionary purposes and perform traditional sacraments. It was at this time that Rome excommunicated Lefebvre, excommunicated four bishops, all the priests, and the laity also thought that they had been excommunicated.

- Oh my God!

– But this movement still continued to grow...

– Who did you and your family consider yourself to be at that time? Were you a member of the official church of Rome or a traditionalist?

– We were traditionalists.

– Were you excommunicated from the church at that time?

– No, the laity were not excommunicated from the church. Even Vatican theologians admitted this. They affirmed that our sacraments were still valid and that we were still “fulfilling our obligation” by attending Sunday Mass.

– Explain how the sacraments remain valid for a priest or bishop who has been officially excommunicated by the Catholic Church.

– Valid sacraments are those performed by a priest or bishop who has been correctly (canonically) ordained or consecrated.

– From the point of view of the mechanical laying on of hands?

- Exactly. Each of the four bishops and all the priests are “properly” ordained and consecrated. They are ordained and ordained not “legally” or “according to the law.” But every Mass they celebrate is valid, and every sacrament they perform is valid.

– This is a difficult issue in the Catholic Church due to its special understanding of apostolic succession. Basically, you can't excommunicate a bishop who has been properly consecrated, even if he left Catholicism?

– The apostolic grace to perform the sacraments and ordain is not taken away from an excommunicated bishop. If he is ordained and consecrated, then this is for life.

“And therefore the sacraments are effective.”

- Yes. Here is an example from my life. I was released from the vows of poverty, chastity and obedience, that is, I became a layman for the church. But in case of an emergency, such as war, natural disaster, I can still say mass or absolution if there is no one else to do it. I kind of still have the priesthood in me, because the Catholic Church believes that ordination is for life.

– Do you think this is why the hierarchs of the Catholic Church at one time (under pressure) recognized the sacraments of the Eastern Orthodox Church as valid?

- Exactly.

“They transferred the same mechanical look to the Orthodox.

– It’s the same with the Old Catholics, because it relates to apostolic succession.

– In a nutshell, how and why do Catholics not consider the Anglican sacraments valid?

– Because the Church of England ordinal for the ordination of priests and the consecration of bishops has been so changed that it no longer reflects the true sacrificial power of priests as the Church has long seen it, and therefore the Catholic Church does not consider Anglican ordinations to be valid.

– So this mysterious transfer of apostolic power through the laying on of hands was broken?

– Yes, therefore, roughly speaking, when the last Catholic bishop ordained before the break with Rome died in England in the 16th century, that was the end. After all, each subsequent bishop was consecrated through a new ordinal.

- Thanks for the explanation. Our Orthodox Church understands apostolic succession differently, not as a mechanical laying on of hands. But let's get back to you. You were in the traditionalist movement, and what happened then?

– I became very seriously ill in 2001. I was unable to go anywhere, but for some reason I was attracted to the Orthodox Church that I saw while driving along the highway. I visited this church several times and was simply captivated. It was as if I was back in childhood again and found myself in the church of my grandparents during the Liturgy, although in my case the services were served in English, while at my grandparents they were served in Church Slavonic. It felt like God led me to this church, and I continued to go to it. In June 2003, he finally decided to convert to Orthodoxy and joined the Church through confirmation.

– Here I would like to draw your attention to this. You were born and raised a Roman Catholic, educated in Catholic schools, graduated from seminary and entered the Trinitarian Order. They became a priest, a traditionalist Catholic. And in the end they ended up in the local parish of the Orthodox Church. There must have been problems you were struggling with!

– My thoughts and decision were very simple. In the Catholic Church, the pope has always been a unifying factor. But I saw with my own eyes that there was no more of this left in Catholicism. Every country in the world now has a Catholic Bishops' Conference. The Pope as a unifying factor was replaced by these Conferences, which in many cases made their own rules, often contrary to what the Vatican says.

I said to myself, “I no longer believe that the pope is a unifying force in the church.” And what attracted me to Orthodoxy, among other things, was the absence of a unifying personality, so to speak. The Orthodox Church is united in faith and not necessarily united in jurisdiction.

– Did you have other questions regarding spirituality and piety? Do you see any differences in the veneration of the Mother of God in the Eastern Church and in the Western?

– I assure you, the veneration of the Mother of God is much more organic and holistic in Orthodox worship, than in Catholic.

- Now or before Vatican II?

Spirituality in the Orthodox Church is not legal - in Catholicism it is exactly like that: this can be seen in confession

– This was the case even before the Second Vatican Council... How many times do we remember Mother of God on Orthodox service! There is simply no such thing in the Catholic service. This is the first thing. And secondly, spirituality in the Orthodox Church is not legal in many respects. In Catholicism it is exactly like this. In Orthodoxy, the main focus is on the unity of man with God. For example, if you want to confess in the Catholic Church, then go into the church and announce: “I have come to confession!” Then you announce your sins, and not only what you sinned with, but also how many times. And this is very important. You say to the priest not “Father, lately I have begun to lie more often than before,” but “I have lied 12 times.” Confession in the Orthodox Church is rather a process of healing the soul, in my opinion. There is no sense of “legalism” here. There is a more “open” spirituality here.

– In the East, “practical mysticism” is allowed to exist in the Church. Not everything can fit into systematic theology...

– I really love the mystical side of our Orthodox faith. You can see this all the time in our parish: how people react to icons, prayer, and the Eucharist. Such a mystical, “homey” spirituality, and so wonderful to witness.

– And we still have ancient traditions of worship and prayer: prayer rule, The Jesus Prayer is not the same as the “rosary” among Catholics. We have kept all this unchanged. I'm sure that in traditionalist Catholic circles these traditions are still adhered to, but sometimes, when talking to modern Catholics, you wonder if they understand what it means to be a true Catholic.

“I don’t think they understand it yet.” Pope Benedict himself admitted that catechesis in the Catholic Church has been terrible for the past 40 years. That is, there are many Catholics living now who are over 40 and 50 years old, and they do not have a spiritual foundation.

– A striking example: 65–70% of Catholics do not believe in the true presence of Christ in the Eucharist.

– And what will they pass on to their children?

– And, of course, the key factor is the understanding of apostolic succession as the transmission of the entire faith as we received it. Therefore, we cannot be Orthodox and not believe in the true presence of Christ in the Eucharist.

Since Vatican II, spirituality has changed, worship has changed, the church has changed

- Certainly. And although many Catholics today say that there is no difference between the Catholic Church before and after Vatican II, in fact there is – and a very significant one. Spirituality has changed, worship has changed, the church has changed. If you go into many new Catholic churches these days, you will not feel the atmosphere of holiness. Come to our parish and you will feel the spirit of holiness immediately, already at the entrance. This cannot be refuted. And everyone feels the feeling of holiness.

– We understand the Liturgy as a common cause of believers... Participation of people in a union...

– This is what the Catholic Church has been trying to do all the time since Vatican II: participation, participation, participation... But it has not had much effect. Some parishes are very good, but for the most part they are not.

– In conclusion, I would like to make a reservation that the purpose of our conversation was not to criticize the Roman Catholic Church, as it might seem to someone. We just wanted to figure out why you decided to leave Catholicism and convert to Orthodoxy.

- This is true. And Kevin, I would like to say that my family remains in the Catholic Church. So far, I am the only one in the family who has converted to Orthodoxy, and my wife and children are Catholics. Catholics are still very dear to me. This has been my church for 60 years, but now I feel great sadness towards this church.

An expert in the field of canon law, Catholic priest Dmitry Pukhalsky answers:

Although Catholic priests are prohibited from marrying, there are also married priests in the Catholic Church.

What's the matter? Speaking about celibacy, we must remember that this is a voluntary refusal to marry. Therefore, it is more correct to say not that Catholic priests are forbidden to marry, but that the Catholic Church ordains men who have chosen a life of celibacy as priests (there are several exceptions, which will be discussed in more detail below).

It should be recalled that, firstly, in both the Catholic and Orthodox churches you cannot marry while already a priest, and, secondly, celibacy is mandatory for those who have chosen monastic service.

Consider, however, situations where a Catholic priest may be married. The first of these is that he is not a priest of the Latin rite. As you may know, in addition to the Latin Rite (with which most people associate Catholicism), there are Churches of the Eastern Rites that are in full communion with the Holy See (today there are 23 of them). There are married priests there, since celibacy is not mandatory for them (but, again, you can never marry after taking holy orders!). By the way, the priests of these churches can also serve in the Latin rite.
The next situation when the appearance of married clergy is possible - already in the Catholic Church of the Latin Rite - is the reunion of Anglican priests with it. According to the Apostolic Constitution Anglicanorum coetibus of 15 January 2011, the ordination of former Anglican married priests as priests of the Latin Rite is permitted subject to certain conditions.

It is important to remember that celibacy is only a tradition; it has no doctrinal justification. In the first centuries of Christianity, communities did not require celibacy from priests, but part of the clergy even then voluntarily chose the path of celibacy. Celibacy became mandatory for priests during the reign of Pope Gregory VII only in the 11th century.

What will happen to a priest if he gets married during his ministry? According to Canon 1394 of the Code of Canon Law, a priest who attempts to contract a marriage is subject to ecclesiastical punishment (“suspension”), which results in a ban on ministry. The punishment is "automatic", that is, a direct and immediate consequence of the priest's attempt to consummate the marriage. If a person who has left the priestly ministry wants to marry his wife in the Catholic Church and participate in the sacraments, then this requires release (dispensation) from celibacy, the provision of which remains the exclusive prerogative of the Pope.

priest Andrey Tkachev, priest Viktor Dobrov
Priest- in the commonly used (non-terminological) meaning - a minister of a religious cult.

In historical churches that adhere to the traditional understanding of the priesthood, the priest is an elder, having a 2nd degree: below the bishop and above the deacon. To use the term “priest” in relation to a person who has episcopal (bishopric) rank is terminologically incorrect.

Also called presbyter in Orthodox churches and traditional Protestantism.

• 1 different Christian denominations
  • 1.1 Orthodoxy
    • 1.1.1 The image of an Orthodox priest in art
  • 1.2 Catholicism
    • 1.2.1 Conditions for ordination to the priesthood
      • 1.2.1.1 Roman Catholic Church
    • 1.2.2 General information
    • 1.2.3 Some other terminology
  • 1.3 Protestantism
    • 1.3.1 Lutheranism
• 2 Judaism
• 3 See also
• 4 Notes

In various Christian denominations

Orthodoxy

Priest - a clergyman of the second degree of priesthood. Has the right to perform divine services and all sacraments except the sacrament of ordination. Otherwise, a priest is called a priest, or presbyter (Greek πρεσβυτερος - elder (this is the name of a priest in the epistles of the Apostle Paul).

Ordination to the priesthood is accomplished by the bishop through ordination.

It is customary to address an ordinary lay priest or monastic priest (hieromonk): “Your Reverence.” To the archpriest, protopresbyter, abbot or archimandrite - “Your Reverence.” The informal address is “father (Name)” or “father”. In the Russian Church Abroad, the address “Your Reverence” traditionally applied to a monastic, and “Your blessing” to a lay priest.

Since the end of the 19th century in Russia, the term “pop” has been perceived as colloquial (sometimes with negative connotations). Until 1755-1760, the word was a generally accepted and official title. Almost always, the term “priest” refers to a lay priest. Thanks to the activities of Ivan Panfilov, confessor of Empress Catherine II, the words “priest” and “archpriest” began to be used in official documents. The word "pop" is traced back to the modern Greek language - "papas". Also in the modern Greek language there is a special name for a Catholic priest. He, as in Russian, is called “Papa”, with the emphasis on the first syllable. The wife of a lay priest in modern Greek is called “priest.” To confirm this version, the Chernykh historical and etymological dictionary cites the fact that the word “popadya” came to the Slavic languages ​​from Greek. Among the Russian inhabitants of Mount Athos, the word “priest” is often used in speech as a common designation for persons in the priestly rank.

During the struggle against religion, the Bolsheviks most often used this term to designate not only lay priests but also priest-monks.

The image of an Orthodox priest in art

The Orthodox priest is the main character of a number of works of Russian classical literature. One of them is “The Tale of the Priest and His Worker Balda” by A. S. Pushkin. The image of an Orthodox lay priest from the novel “Resurrection” by L. N. Tolstoy became widely known. The story of the difficult life of a provincial lay priest is presented in N. S. Leskov’s novel “The Cathedral People.”

IN modern times Russian cinema began to turn to the image of the Orthodox priest. For example, in the film “Island” directed by Pavel Lungin, filmed in 2006, in leading role- Pyotr Mamonov, who played a man picked up by priests (monks) on some northern island during the hostilities of World War II. Or in the film “Pop” directed by Vladimir Khotinenko, filmed in 2009 based on the novel of the same name by Alexander Segen, actor Sergei Makovetsky created the image of an Orthodox lay priest - Father Alexander Ionin - bearing the difficult cross of his ministry in the controversial and difficult conditions of the German occupation of the Baltic states, also during Second World War. Both films received many Russian and international awards.

Catholicism

In the Catholic Church, as in the Orthodox Churches, priests are clergy of the second degree of the priesthood.

Conditions for ordination to the priesthood

Ordination to the priesthood in the Catholic Church is governed by certain canons. At the same time, the Roman Catholic Church and each church from the group of so-called “Eastern Catholic Churches” have their own requirements for a candidate for the priesthood, which may not coincide.

Roman Catholic Church

The canon law of the Roman Catholic Church requires a certain period of study before ordination to the priesthood. According to Canon Law, the candidate must undergo training in philosophy and theology (canon 232). In different countries, the local Conference of Catholic Bishops, taking into account specific conditions, can determine specific conditions and terms of study. In the United States, candidates for the priesthood must complete a four-year course in philosophy and a five-year course in Catholic theology, after which they receive a bachelor's degree in theology. Europe requires candidates to have a four-year course of study, with at least four years of study at a major theological seminary. In Africa and Asia, there is a more flexible situation when the duration of training depends on the specific situation, spiritual or age state of the person wishing to become a priest.

In Russia, in St. Petersburg, there is the only Catholic Higher Theological Seminary “Mary - Queen of the Apostles”, where candidates for ordination to the priesthood are trained. Currently, the training in this seminary totals six years. In Novosibirsk, near the Cathedral of the Transfiguration of the Lord, there is a pre-seminary that prepares candidates who want to enter the St. Petersburg seminary.

The priest is ordained by the bishop. The ordination of a candidate for the priesthood is subject to the preliminary requirements which are specified in Canons 1024-1039 of the Code of Canon Law of the Roman Catholic Church. Only a baptized man (canon 1024) who has received the sacrament of confirmation (canon 1033) can be a priest. The candidate must have certain documents and undergo certain verification. in particular, the candidate must “have due freedom and cannot be forced” (canon 1026), as evidenced by his handwritten application (canon 1036) asking to be admitted to the priesthood (canon 1036). He must undergo certain training and know the duties that flow from his ordination (canon 1027-1029). A man who has reached the age of 25 can take the priesthood (canon 1031). The candidate must complete a five-year course of study in philosophy and theology (canon 1032). The consent of the bishop or monastic authorities to incardinate a certain candidate for priest is necessary (canon 1034). The candidate must undergo spiritual exercises for at least five days before ordination (canon 1039).

There are some obstacles to accepting the sacrament of ordination to the priesthood. These obstacles may be permanent or temporary. The obstacles to the sacrament of the priesthood are described in canons 1040-1042. Only the Pope can free you from constant obstacles under certain conditions.

Constant obstacles:

1. one who suffers from some form of mental disorder or other mental illness as a result of which, in the opinion of experts, he is considered unfit for the proper performance of the ministry;
2. one who has committed the crime of apostasy, heresy or schism;
3. one who has attempted to enter into a marriage, even if only a civil one, either himself bound by the bonds of marriage, holy orders, or a perpetual public vow of chastity, or by contemplating marriage with a woman actually married or bound by the same vow;
4. the one who committed a premeditated murder or an abortion with a positive result - as well as all those who positively participated in this.
5. one who has performed an act of the power of ordination, the right to which is reserved for persons in the episcopal or presbyteral rank, if the culprit either does not have such rank, or is subject to a ban on performing priestly service by virtue of a declared or imposed canonical punishment.

Temporary obstacles:

1. married man
2. one who holds such a position or carries out such leadership work that is prohibited to clergy according to the norms of canons 285 (public positions involving participation in the exercise of civil power - approx.) 286 ( commercial activity- approx.) and for which he must report - until he is released by resigning from this position or management work and reporting on its performance.
3. newly baptized - unless he, in the judgment of the ordinary, has already been sufficiently tested."

Before the immediate ordination of the candidate, the rector of the parish to which the candidate is assigned gives an announcement calling on believers to inform the rector of known obstacles.

General information

A Catholic priest of the Latin rite has the right to perform five of the seven sacraments, with the exception of the sacrament of priesthood (ordination) and the sacrament of confirmation (which the priest has the right to perform only with the permission of the bishop of the diocese in which he is incardinated).

Unlike Orthodox Church The Roman Catholic Church teaches that a legally ordained priest cannot be defrocked because at his ordination he receives the so-called “indelible seal” of the priesthood, which remains with the priest regardless of his will or the will of others (including the Roman Catholic Church). dad). A priest may be banned or temporarily removed from his ministry for various reasons, but at the same time he retains the priesthood. A priest who is prohibited or suspended from performing divine services may perform the sacrament of confession if a believer who is under threat of death turns to him.

As in Orthodoxy, priests are divided into monastics ( black clergy) and diocesan priests (white clergy). In the Latin rite of the Catholic Church, celibacy is established for all priests; in the Eastern Catholic churches, celibacy is not practiced - only monks and bishops are required to be celibate. In addition to the most numerous Latin rite, there are rites of the Eastern Churches in the Catholic Church. Catholic priests in the Catholic Church can be biritual (two-rite), that is, perform divine services in the Latin and in one of the Eastern rites.

It is customary to address a priest as “Father (Name).”

The traditional clothing of all priests is a cassock with a belt and a collar, which is also used in a lighter version as an insert into the collar of a black or other colored shirt. The color of the cassock depends on the degree of cleric. The priest's liturgical vestment includes the alba, ornat (also called casula) and table.

According to the teachings of the Catholic Church, any believer, by virtue of the sacrament of baptism, has the so-called universal priesthood and can perform the sacrament of baptism under special conditions and subject to a certain oral form and the presence of water.

Some other terminology

In France, the term curé refers to a parish priest. The word abbot (French: Abbé) is used in double meaning, as a synonym for priest and as abbot of an abbey.

Protestantism

In general, Protestantism is characterized by a more democratic structure of communities compared to Catholicism. At the head of the church community are elders (presbyters), elected from the secular members of the community, and preachers, whose duties were not related to priestly activities, but were only a service (Latin ministerium; hence their name - ministers). The elders and ministers are part of the consistory. The consistory is a collegial governing body in the church, whose responsibilities include solving all pressing issues and problems of parishioners, their faith and the life of the church itself. Protestantism abolished the institution of monasticism and monasteries.

For Quakers, all members of the community perform the role of priests, and the pastor only plays the role of preacher.

Lutheranism

The theology of the Evangelical Lutheran Church proceeds from the dogma of the “Priesthood of all believers” on the basis of the words of Holy Scripture: “But you are a chosen race, a royal priesthood, a holy nation, a special people, to proclaim the praises of Him who called you out of darkness into His marvelous light.” (1 Peter 2:9). Thus, according to Lutheran teaching, all believers are priests who receive all the necessary grace from God at baptism.

However, due to the requirements of external order in Lutheran communities, there are people called for public preaching and performing the sacraments - pastors (Augsburg Confession, XIV). A pastor is called by the church through the rite of ordination. The calling implies that the pastor has the ability and has received sufficient knowledge and skills to preach the Gospel in purity and perform the sacraments according to the Gospel. Ordination is seen as a rite of blessing for future pastoral ministry, and there is no talk of any “additional” grace; a person receives all spiritual gifts at baptism.

In cases where, for one reason or another, there is no pastor in the community, his duties are performed by a preacher or lecturer. The preacher must have a certain theological education. The preacher has the right to compose the sermons that he reads; the lecturer does not have such a right.

Judaism

Has special significance in historical Judaism. In ancient Israel, the Jewish priesthood descended from Aaron, the elder brother of Moses. The priesthood is believed to have been established by God Himself. The book of Exodus 30, 22-25 describes the ritual of Moses preparing a special ointment for anointing into the priesthood. During the time of the two temples, priests were responsible for conducting special services in the Jerusalem Temple, during which various sacrifices were made. After the destruction of the second temple, the priestly ministry ceased, after which some priestly duties began to be performed by the so-called kohanim, who performed the priestly blessing.

Currently, there are no priests in Judaism (more precisely, modern features Kohanim are small, and Levites are generally extremely insignificant), and to use this term in relation to rabbis - erroneously). Orthodox Judaism considers modern kohanim as a reserve for the restoration of a future true priesthood when the Third Temple is built.

see also

• Priesthood
• Clergy
• Holy Orders

Notes

1. Panfilov, Ioann Ioannovich // Russian biographical dictionary: 25 volumes / under the supervision of A. A. Polovtsov. 1896-1918.
2. Chernykh P. Ya. Historical and etymological dictionary of the modern Russian language
3. CCC, canons 1024-1039
4. CCC canon 1041
5. CCC canon 1042
6. CCC Canon 1008

priest, priest Andrey Tkachev, priest Viktor Dobrov, defrocked priest, priest Mikhail Ardov, priest Oleg Popov, priest sings, priest Fedor Sokolov, priest film, priest photo

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