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Ecclesiastical Slavic View of SexPagan rituals were called heretical and women temptresses in light of traditional Orthodox marriage vows and ceremonies.
Chapter 1 of "Sex and Society in the World of the Orthodox Slavs" describes the ecclesiastical view of sexuality.
Review of Sex and Society in the World of the Orthodox Slavs, 900-1700 Eve Levin Cornell University Press 1989 Chapter 1 - The Ecclesiastical Image of Sexuality Paganism and ChristianityChristianity was adopted by rulers, and was not a natural, gradual change in the belief system of East and Southeastern European societies. While this adoption of Christianity was accepted outwardly by the people, Pagan rituals were still practiced under the guise of Christianity. Paganism used ritual sex as a guarantee of the continuation of life's fertility. They did not practice marriage in the Christian sense, which, of course, was considered to be immoral by the Orthodox clerics. The changes required by the Church did not immediately take hold, especially in outlying village. In fact, even the clergy were known to practice Pagan rituals, and so Orthodoxy was often at odds with the beliefs and religious behavior of the Slavic peoples. Heretical groups, such as the Bogomils further impeded upon the Church's total control over society. The Bogomils refused to heed Orthodox rule, denying marriage altogether and referring to children as "small demons." Heretical groups gained followings, especially where the arm of the Orthodox Church was not as far reaching-in regions populated by non-Slavic peoples and in rural areas.. Sexuality, Sin, and MarriageThe view the Orthodox Church had of sex, women, and marriage, is both in keeping with the patriarchal mores of the time, but also surprising in some respects. Levin describes the Church's view of women, celibacy, and how celibacy could be carried out even during marriage. Sexual desire, sent by Satan to distract the worthy from achieving salvation, was the symbol of impurity and human imperfection. Women were said to be especially susceptible to sexual temptation (and therefore evil), and were, in turn, the ultimate temptresses. It was rare to find a "good" woman who had not sinned sexually, and stories about religious women who maintained their celibacy were often used as examples to be followed. Living a virtuous life meant maintaining celibacy, both for men and women. Monks, nuns, and married couples who practiced celibacy were held in high esteem. In fact, even married couples were encouraged to leave their marriages unconsummated. They were told that through prayer and virtuous existence, they could become parents. The main incentive for marital celibacy was the hope that a child born of a celibate partnership would be a saint. While sexual impurity was a great sin, those who repented for their sins and lived a celibate life were praised. Therefore, those who had lived impure lives could be saved from damnation by correcting their behavior and through rigorous prayer. In essence, there was an "out" for those who had fallen into temptation . . . even parents who bore a child after sexual relations could regain a virtuous standing by taking vows of celibacy. For more about sex in a historical context, check out Gerda Wever-Rabehl's series on Sex and Desire
The copyright of the article Ecclesiastical Slavic View of Sex in E European History is owned by Kerry Kubilius. Permission to republish Ecclesiastical Slavic View of Sex in print or online must be granted by the author in writing.
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