<論説>一〇五九年のローマ教会会議における聖職者妻帯禁止令の再考 --教皇改革における司祭観と聖体観を巡って--

Abstract

十一世紀のローマで始まる教皇改革は聖職者を、信徒の魂救済を司るにふさわしい純潔な存在へ刷新すべく、聖職者の妻帯禁止に向けた政策を展開する。先行研究において、この動きは教皇レオ九世の時代に既に現れていたとされる。しかし、レオの教令が、ミサの挙行を妻帯聖職者にも許していた四世紀以来の伝統的な教令と類似している点に示されるように、彼は聖職者の妻帯禁止に強い意欲を示したわけではなかった。聖職者の妻帯禁止に関わる教皇改革の姿勢が明確になるのは、一〇五九年のローマ教会会議である。この会議の教令第三条は妻帯聖職者にミサの挙行を禁じることで、四世紀以来の伝統的な教令との決別を宣言した。本稿は、一〇五九年の教令とそれが布告された背景を、オスティア司教枢機卿ペトルス・ダミアニの言説もふまえて検討することで、司祭の権威を聖体と結び付けて理解する教皇改革の独自性が一〇五九年に初めて明確に現れたことを明らかにする。

Known as the papal reform movement, a movement to reform the church in Rome was begun in the eleventh century. This movement attempted to reform the clergy, purifying and renewing them as proper bearers of the salvation of the souls of the faithful. To achieve this purpose, this movement prohibited clerical marriage. In previous studies pope Leo IX has been identified as the first to attempt to prohibit clerical marriage in an effort at papal reform. Indeed, Leo did make an effort to prohibit clerical marriage, but not aggressively as is illustrated by the following facts. Since the fourth century, traditional decrees had prohibited clerics from having sexual relations with their wives, but clerical wives were allowed to remain in the church, if only as clerical servants. More importantly, traditional decrees also permitted married priests to celebrate Mass. Leo's decree was similar to the traditional ones. In 1049, Leo held a Roman synod where he decreed that if priest's wife was found in Rome, she must be made a servant of the Lateran palace. In this decree, he made no mention of married priests celebrating Mass. In short, it can be said that Leo's decree on the prohibition of clerical marriage did not contain much that differed from traditional decrees. The change in papal decrees on the prohibition of clerical marriage occurred in 1059. In this year, pope Nicolas II held a Roman synod where he promulgated a decree prohibiting clerical marriage. Nicolas's decree also prohibited married priests from celebrating Mass. Moreover, the decree also prohibited anyone to attend a Mass celebrated by a married priest. These provisions stipulated in Nicolas's decree meant that the supporters of papal reform were declaring a break with the traditional decrees that allowed married priests to celebrate Mass. Therefore, we can recognize the synod of Rome in 1059 was the turning point in papal reform regarding the prohibition of clerical marriage. In this article, I researched the decree, and the background of its promulgation by pope Nicolas II at the Roman synod of 1059. In carrying out this work, I also focused on a statement by Peter Damian, and analyzed it as best I could. By conducting these studies, I attempted to make clear that the uniqueness of papal reform in understanding priestly authority in connection with the Eucharist first clearly appeared in 1059. There were two major issues in the Latin church in the mid 11th century. One was the sacramental controversy, and the other was the Eucharistic controversy. The sacramental controversy involved the validity of sacraments that were administered by priests who had obtained ordination in exchange for money, known as simony. The Eucharistic controversy involved the theory advocated by Berengar of Tours that called into question whether the bread and wine offered at the altar when a priest celebrates Mass are essentially transformed into the body of Christ since they only come to possess the power of Christ by the words of the priest. The sacramental controversy and Eucharistic controversy were discussions of different matters, but as can be seen from the fact that the former made the Simonist's sacrament the subject of discussion and the latter made the Eucharistic sacrament the central issue, both controversies focused on the sacrament. In this context, the Roman synod of 1059 also placed the administration of the sacraments, which is the most important mission of the priest, at the center of its discussions. It is particularly important that this synod forbade married priests from celebrating Mass. Peter Damian, cardinal bishop of Ostia, who played a central role in this synod, stated that, because the Eucharist is the body of Christ, those who handle it should be free from sexual pollution, i.e., they must be pure. As his statement in letter 61 shows, the decision of the Roman synod of 1059 which forbade married priests from celebrating Mass, meant that the reformers in Rome declared that they would strip married priests of their priestly status. The Roman synod in 1059 was the first time that the ideals of papal reform that sought to grant only celibate clergy the qualification to administer the sacrament of the Eucharist took definite form. In this respect, we can place the Roman synod in 1059 at the beginning of the policy of papal reform toward the prohibition on clerical marriage.