Le thème « castidade » par Hugo Carriço
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Para Morrer, o Mundo Padre António Vieira english
was a Portuguese Jesuit philosopher and writer, the "prince" of Catholic pulpit-orators of his time.
Life
Vieira was born in Lisbon to Cristóvão Vieira Ravasco, the son of a mulatto woman, and Maria de Azevedo. Accompanying his parents to the colony of Brazil in 1614, he received his education at the Jesuit college at Bahia. He entered the Jesuit novitiate in 1625, under Father Fernão Cardim, and two years later pronounced his first vows. At the age of eighteen he was teaching rhetoric, and a little later dogmatic theology, at the college of Olinda, besides writing the "annual letters" of the province.
In 1635 he received the priesthood. He soon began to distinguish himself as an orator, and the three patriotic sermons he delivered at Bahia (1638–40) are remarkable for their imaginative power and dignity of language. The sermon for the success of the arms of Portugal against Holland was considered by the Abbé Raynal to be "perhaps the most extraordinary discourse ever heard from a Christian pulpit."
When the revolution of 1640 placed John IV on the throne of Portugal, Brazil gave him its allegiance, and Vieira was chosen to accompany the viceroy’s son to Lisbon to congratulate the new king. His talents and aptitude for affairs impressed John IV so favorably that he appointed him royal preacher, gave him free access to the palace and constantly consulted him on the business of the state.
Possessed of great political sagacity and knowledge of the lessons of history, Vieira used the pulpit as a tribune from which he propounded measures for improving the general and particularly the economic condition of Portugal. His pen was as busy as his voice, and in four notable pamphlets he advocated the creation of companies of commerce, the abolition of the distinction between Old and New Christians, the reform of the procedure of the Inquisition and the admission of Jewish and foreign traders, with guarantees for their security from religious persecution. Moreover, he did not spare his own estate, for in his Sexagesima sermon he boldly attacked the current style of preaching, its subtleties, affectation, obscurity and abuse of metaphor, and declared the ideal of a sermon to be one which sent men away " not contented with the preacher, but discontented with themselves."
In 1647 Vieira began his career as a diplomat, in the course of which he visited England, France, the Netherlands and Italy. In his Papel Forte he urged the cession of Pernambuco to the Dutch as the price of peace, while his mission to Rome in 1650 was undertaken in the hope of arranging a marriage between the heir to the throne of Portugal and the only daughter of King Philip IV of Spain. His success, freedom of speech and reforming zeal had made him enemies on all sides, and only the intervention of the king prevented his expulsion from the Society of Jesus, so that prudence counselled his return to Brazil.
In his youth he had vowed to consecrate his life to the conversion of the African slaves and native Indians of his adopted country, and arriving in Maranhão early in 1653 he recommenced his apostolic labors, which had been interrupted during his stay of fourteen years in the Old World. Starting from Pará, he penetrated to the banks of the Tocantins, making numerous converts to Christianity and European civilization among the most violent tribes; but after two years of unceasing labour, during which every difficulty was placed in his way by the colonial authorities, he saw that the Indians must be withdrawn from the jurisdiction of the governors, to prevent their exploitation, and placed under the control of the members of a single religious society.
Accordingly in June 1654 he set sail for Lisbon to plead the cause of the Indians, and in April 1655 he obtained from the king a series of decrees which placed the missions under the Society of Jesus, with himself as their superior, and prohibited the enslavement of the natives, except in certain specified cases. Returning with this charter of freedom, he organized the missions over a territory having a coast-line of 400 leagues, and a population of 200,000 souls, and in the next six years (1655–61) the indefatigable missionary set the crown on his work. After a time, however, the colonists, attributing the shortage of slaves and the consequent diminution in their profits to the Jesuits, began actively to oppose Vieira, and they were joined by members of the secular clergy and the other Orders who were jealous of the monopoly enjoyed by the Company in the government of the Indians.
Vieira was accused of want of patriotism and usurpation of jurisdiction, and in 1661, after a popular revolt, the authorities sent him with thirty-one other Jesuit missionaries back to Portugal. He found his friend King John IV dead and the court a prey to faction, but, dauntless as ever in the pursuit of his ambition, he resorted to his favorite arm of preaching, and on Epiphany Day, 1662, in the royal chapel, he replied to his persecutors in a famous rhetorical effort, and called for the execution of the royal decrees in favor of the Indians.
Circumstances were against him, however, and the count of Castelmelhor, fearing his influence at court, had him exiled first to Porto and then to Coimbra; but in both these places he continued his work of preaching, and the reform of the Inquisition also occupied his attention. To silence him his enemies then denounced him to that tribunal, and he was cited to appear before the Holy Office at Coimbra to answer points smacking of heresy in his sermons, conversations and writings. He had believed in the prophecies of a 16th-century shoemaker poet, Bandarra, dealing with the coming of a ruler who would inaugurate an epoch of unparalleled prosperity for the church and for Portugal, these new prosperous times were to be called the Quinto Império or "Fifth Empire" (also called "Sebastianism"). In Vieira’s famous opus, Clavis Prophetarum he had endeavoured to prove the truth of his dreams from passages of Scripture. As he refused to submit, the Inquisitors kept him in prison from October 1665 to December 1667, and finally imposed a sentence which prohibited him from teaching, writing or preaching.
It was a heavy blow for the Society, and though Vieira recovered his freedom and much of his prestige shortly afterwards on the accession of King Pedro II, it was determined that he should go to Rome to procure the revision of the sentence, which still hung over him though the penalties had been removed. During a six years’ residence in the Eternal City, Vieira won his greatest triumphs. Pope Clement X invited him to preach before the College of Cardinals, and he became confessor to Queen Christina of Sweden and a member of her literary academy.
At the request of the pope he drew up a report of two hundred pages on the Inquisition in Portugal, with the result that after a judicial inquiry Pope Innocent XI suspended it in Portugal for seven years (1674–81). Ultimately Vieira returned to Portugal with a papal bull exempting him from the jurisdiction of the grand inquisitor, and in January 1681 he embarked for Brazil. He resided in Bahia and occupied himself in revising his sermons for publication, and in 1687 he became superior of the province. A false accusation of complicity in an assassination, and the intrigues of members of his own Company, clouded his last months, and on July 18, 1697 he died in Salvador, Bahia.
His works form perhaps the greatest monument of Portuguese prose. Two hundred discourses exist to prove his fecundity, while his versatility is shown by the fact that he could treat the same subject differently on half a dozen occasions. His letters, simple and conversational in style, have a deep historical and political interest, and form documents of the first value for the history of the period.
Works
His principal works are:
Sermões (Sermons) (15 vols., Lisbon, 1679–1748); there are many subsequent editions, but none complete; translations exist in Spanish, Italian, German and French, which have gone through several editions
História do Futuro (History of the Future) (Lisbon, 1718; 2nd ed., ibid., 1755); this and the Quinto Império and this Clavis Prophetarum seem to be in essence one and the same book in different redactions
Cartas (Letters) (3 vols., Lisbon, 1735–46)
Notícias recônditas do modo de proceder a Inquisição de Portugal com os seus presos (News on how the Portuguese Inquisition proceeds with its prisoners) (Lisbon, 1821)
Arte de Furtar (The Art of Stealing) published under Vieira’s name in many editions is now known not to be his
A badly edited edition of the works of Vieira in 27 volumes appeared in Lisbon, 1854–58. There are unpublished manuscripts of his in the British Museum in London, and in the Bibliothèque Nationale in Paris. A bibliography of Vieira will be found in Sommervogel, Bibliothèque de la compagnie de Jesus, viii. 653–85.
Publications
Luiz Cabral, Vieira, biographie, caractère, éloquence, (Paris, 1900)
Luiz Cabral, Vieira pregador (two volumes, Porto, 1901)
Recognition
Portugal issued a stamp in 2008, celebrating the 400th anniversary of Vieira’s birth (1608). Brasil has issued already two Vieira stamps, in 1941 and 1997. This is an indication of the high esteem in which the man is held on both side of the Atlantic ocean, and possibly for quite different reasons.
Português
(Lisboa, 6 de fevereiro de 1608 — Salvador (Bahia), 18 de julho de 1697) foi um religioso, filósofo, escritor e orador português da Companhia de Jesus.
Uma das mais influentes personagens do século XVII em termos de política e oratória, destacou-se como missionário em terras brasileiras. Nesta qualidade, defendeu infatigavelmente os direitos dos povos indígenas combatendo a sua exploração e escravização e fazendo a sua evangelização. Era por eles chamado de "Paiaçu" (Grande Padre/Pai, em tupi).
António Vieira defendeu também os judeus, a abolição da distinção entre cristãos-novos (judeus convertidos, perseguidos à época pela Inquisição) e cristãos-velhos (os católicos tradicionais), e a abolição da escravatura. Criticou ainda severamente os sacerdotes da sua época e a própria Inquisição.
Na literatura, seus sermões possuem considerável importância no barroco brasileiro e português. As universidades frequentemente exigem sua leitura.
Biografia
Nascido em lar humilde, na Rua do Cónego, perto da Sé, em Lisboa, foi o primogénito de quatro filhos de Cristóvão Vieira Ravasco, de origem alentejana cuja mãe era filha de uma mulata ou africana, e de Maria de Azevedo, lisboeta. .(1)
Cristóvão serviu na Marinha Portuguesa e foi, por dois anos, escrivão da Inquisição. Mudou-se para o Brasil em 1614, para assumir cargo de escrivão em Salvador, na Bahia, mandando vir a família em 1618.
No Brasil
António Vieira chegou à Bahia, onde em 1609 seu pai passou a trabalhar como escrivão no Tribunal da Relação da Bahia, o que motivou a vinda de toda a família. Em 1614, iniciou os primeiros estudos no Colégio dos Jesuítas de Salvador,(2) onde, principiando com dificuldades, veio a tornar-se um brilhante aluno. Ingressou na Companhia de Jesus como noviço em maio de 1623.
Em 1624, quando na invasão holandesa de Salvador, refugiou-se no interior da capitania, onde se iniciou a sua vocação missionária. Um ano depois tomou os votos de castidade, pobreza e obediência, abandonando o noviciado. Prosseguiu os seus estudos em Teologia, tendo estudado ainda Lógica, Metafísica e Matemática, obtendo o mestrado em Artes. Foi professor de Retórica em Olinda, ordenando-se sacerdote em 1634. Nesta época já era conhecido pelos seus primeiros sermões, tendo fama de notável pregador.
Quando a segunda invasão holandesa ao Nordeste do Brasil (1630-1654), defendeu que Portugal entregasse a região aos Países Baixos, pois gastava dez vezes mais com sua manutenção e defesa do que o que obtinha em contrapartida, além do fato de que os Países Baixos eram um inimigo militarmente muito superior à época. Quando eclodiu uma disputa entre Dominicanos (membros da Inquisição) e Jesuítas (catequistas), Vieira, defensor dos judeus, caiu em desgraça, enfraquecido pela derrota de sua posição quanto à questão da guerra.
Em Portugal
Após a Restauração da Independência (1640), em 1641 regressou a Lisboa iniciando uma carreira diplomática, pois integrava a missão que ia ao Reino prestar obediência ao novo monarca. Sobressaindo pela vivacidade de espírito e como orador, conquistou a amizade e a confiança de João IV de Portugal, sendo por ele nomeado embaixador e posteriormente pregador régio. Ainda como diplomata, foi enviado em 1646 aos Países Baixos para negociar a devolução do Nordeste do Brasil, e, no ano seguinte, à França. Caloroso adepto de obter para a Coroa a ajuda financeira dos cristãos-novos, entrou em conflito com o Santo Ofício, mas viu fundada a Companhia Geral do Comércio do Brasil.
No Brasil, outra vez
Em Portugal, havia quem não gostasse de suas pregações em favor dos judeus. Após tempos conturbados acabou voltando ao Brasil, de 1652 a 1661, missionário no Maranhão e no Grão-Pará, sempre defendendo a liberdade dos índios.
Diz o Padre Serafim Leite em Novas Cartas Jesuíticas, Companhia Editora Nacional, São Paulo, 1940, página 12, que Vieira tem "para o norte do Brasil, de formação tardia, só no século XVII, papel idêntico ao dos primeiros jesuítas no centro e no sul», na «defesa dos índios e crítica de costumes". "Manuel da Nóbrega e António Vieira são, efectivamente, os mais altos representantes, no Brasil, do criticismo colonial. Viam justo – e clamavam!"………. »>
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Para Morrer, o Mundo
Padre António Vieira
english
was a Portuguese Jesuit philosopher and writer, the « prince » of Catholic pulpit-orators of his time.
Life
Vieira was born in Lisbon to Cristóvão Vieira Ravasco, the son of a mulatto woman, and Maria de Azevedo. Accompanying his parents to the colony of Brazil in 1614, he received his education at the Jesuit college at Bahia. He entered the Jesuit novitiate in 1625, under Father Fernão Cardim, and two years later pronounced his first vows. At the age of eighteen he was teaching rhetoric, and a little later dogmatic theology, at the college of Olinda, besides writing the « annual letters » of the province.
In 1635 he received the priesthood. He soon began to distinguish himself as an orator, and the three patriotic sermons he delivered at Bahia (1638–40) are remarkable for their imaginative power and dignity of language. The sermon for the success of the arms of Portugal against Holland was considered by the Abbé Raynal to be « perhaps the most extraordinary discourse ever heard from a Christian pulpit. »
When the revolution of 1640 placed John IV on the throne of Portugal, Brazil gave him its allegiance, and Vieira was chosen to accompany the viceroy’s son to Lisbon to congratulate the new king. His talents and aptitude for affairs impressed John IV so favorably that he appointed him royal preacher, gave him free access to the palace and constantly consulted him on the business of the state.
Possessed of great political sagacity and knowledge of the lessons of history, Vieira used the pulpit as a tribune from which he propounded measures for improving the general and particularly the economic condition of Portugal. His pen was as busy as his voice, and in four notable pamphlets he advocated the creation of companies of commerce, the abolition of the distinction between Old and New Christians, the reform of the procedure of the Inquisition and the admission of Jewish and foreign traders, with guarantees for their security from religious persecution. Moreover, he did not spare his own estate, for in his Sexagesima sermon he boldly attacked the current style of preaching, its subtleties, affectation, obscurity and abuse of metaphor, and declared the ideal of a sermon to be one which sent men away » not contented with the preacher, but discontented with themselves. »
In 1647 Vieira began his career as a diplomat, in the course of which he visited England, France, the Netherlands and Italy. In his Papel Forte he urged the cession of Pernambuco to the Dutch as the price of peace, while his mission to Rome in 1650 was undertaken in the hope of arranging a marriage between the heir to the throne of Portugal and the only daughter of King Philip IV of Spain. His success, freedom of speech and reforming zeal had made him enemies on all sides, and only the intervention of the king prevented his expulsion from the Society of Jesus, so that prudence counselled his return to Brazil.
In his youth he had vowed to consecrate his life to the conversion of the African slaves and native Indians of his adopted country, and arriving in Maranhão early in 1653 he recommenced his apostolic labors, which had been interrupted during his stay of fourteen years in the Old World. Starting from Pará, he penetrated to the banks of the Tocantins, making numerous converts to Christianity and European civilization among the most violent tribes; but after two years of unceasing labour, during which every difficulty was placed in his way by the colonial authorities, he saw that the Indians must be withdrawn from the jurisdiction of the governors, to prevent their exploitation, and placed under the control of the members of a single religious society.
Accordingly in June 1654 he set sail for Lisbon to plead the cause of the Indians, and in April 1655 he obtained from the king a series of decrees which placed the missions under the Society of Jesus, with himself as their superior, and prohibited the enslavement of the natives, except in certain specified cases. Returning with this charter of freedom, he organized the missions over a territory having a coast-line of 400 leagues, and a population of 200,000 souls, and in the next six years (1655–61) the indefatigable missionary set the crown on his work. After a time, however, the colonists, attributing the shortage of slaves and the consequent diminution in their profits to the Jesuits, began actively to oppose Vieira, and they were joined by members of the secular clergy and the other Orders who were jealous of the monopoly enjoyed by the Company in the government of the Indians.
Vieira was accused of want of patriotism and usurpation of jurisdiction, and in 1661, after a popular revolt, the authorities sent him with thirty-one other Jesuit missionaries back to Portugal. He found his friend King John IV dead and the court a prey to faction, but, dauntless as ever in the pursuit of his ambition, he resorted to his favorite arm of preaching, and on Epiphany Day, 1662, in the royal chapel, he replied to his persecutors in a famous rhetorical effort, and called for the execution of the royal decrees in favor of the Indians.
Circumstances were against him, however, and the count of Castelmelhor, fearing his influence at court, had him exiled first to Porto and then to Coimbra; but in both these places he continued his work of preaching, and the reform of the Inquisition also occupied his attention. To silence him his enemies then denounced him to that tribunal, and he was cited to appear before the Holy Office at Coimbra to answer points smacking of heresy in his sermons, conversations and writings. He had believed in the prophecies of a 16th-century shoemaker poet, Bandarra, dealing with the coming of a ruler who would inaugurate an epoch of unparalleled prosperity for the church and for Portugal, these new prosperous times were to be called the Quinto Império or « Fifth Empire » (also called « Sebastianism »). In Vieira’s famous opus, Clavis Prophetarum he had endeavoured to prove the truth of his dreams from passages of Scripture. As he refused to submit, the Inquisitors kept him in prison from October 1665 to December 1667, and finally imposed a sentence which prohibited him from teaching, writing or preaching.
It was a heavy blow for the Society, and though Vieira recovered his freedom and much of his prestige shortly afterwards on the accession of King Pedro II, it was determined that he should go to Rome to procure the revision of the sentence, which still hung over him though the penalties had been removed. During a six years’ residence in the Eternal City, Vieira won his greatest triumphs. Pope Clement X invited him to preach before the College of Cardinals, and he became confessor to Queen Christina of Sweden and a member of her literary academy.
At the request of the pope he drew up a report of two hundred pages on the Inquisition in Portugal, with the result that after a judicial inquiry Pope Innocent XI suspended it in Portugal for seven years (1674–81). Ultimately Vieira returned to Portugal with a papal bull exempting him from the jurisdiction of the grand inquisitor, and in January 1681 he embarked for Brazil. He resided in Bahia and occupied himself in revising his sermons for publication, and in 1687 he became superior of the province. A false accusation of complicity in an assassination, and the intrigues of members of his own Company, clouded his last months, and on July 18, 1697 he died in Salvador, Bahia.
His works form perhaps the greatest monument of Portuguese prose. Two hundred discourses exist to prove his fecundity, while his versatility is shown by the fact that he could treat the same subject differently on half a dozen occasions. His letters, simple and conversational in style, have a deep historical and political interest, and form documents of the first value for the history of the period.
Works
His principal works are:
Sermões (Sermons) (15 vols., Lisbon, 1679–1748); there are many subsequent editions, but none complete; translations exist in Spanish, Italian, German and French, which have gone through several editions
História do Futuro (History of the Future) (Lisbon, 1718; 2nd ed., ibid., 1755); this and the Quinto Império and this Clavis Prophetarum seem to be in essence one and the same book in different redactions
Cartas (Letters) (3 vols., Lisbon, 1735–46)
Notícias recônditas do modo de proceder a Inquisição de Portugal com os seus presos (News on how the Portuguese Inquisition proceeds with its prisoners) (Lisbon, 1821)
Arte de Furtar (The Art of Stealing) published under Vieira’s name in many editions is now known not to be his
A badly edited edition of the works of Vieira in 27 volumes appeared in Lisbon, 1854–58. There are unpublished manuscripts of his in the British Museum in London, and in the Bibliothèque Nationale in Paris. A bibliography of Vieira will be found in Sommervogel, Bibliothèque de la compagnie de Jesus, viii. 653–85.
Publications
Luiz Cabral, Vieira, biographie, caractère, éloquence, (Paris, 1900)
Luiz Cabral, Vieira pregador (two volumes, Porto, 1901)
Recognition
Portugal issued a stamp in 2008, celebrating the 400th anniversary of Vieira’s birth (1608). Brasil has issued already two Vieira stamps, in 1941 and 1997. This is an indication of the high esteem in which the man is held on both side of the Atlantic ocean, and possibly for quite different reasons.
Português
(Lisboa, 6 de fevereiro de 1608 — Salvador (Bahia), 18 de julho de 1697) foi um religioso, filósofo, escritor e orador português da Companhia de Jesus.
Uma das mais influentes personagens do século XVII em termos de política e oratória, destacou-se como missionário em terras brasileiras. Nesta qualidade, defendeu infatigavelmente os direitos dos povos indígenas combatendo a sua exploração e escravização e fazendo a sua evangelização. Era por eles chamado de « Paiaçu » (Grande Padre/Pai, em tupi).
António Vieira defendeu também os judeus, a abolição da distinção entre cristãos-novos (judeus convertidos, perseguidos à época pela Inquisição) e cristãos-velhos (os católicos tradicionais), e a abolição da escravatura. Criticou ainda severamente os sacerdotes da sua época e a própria Inquisição.
Na literatura, seus sermões possuem considerável importância no barroco brasileiro e português. As universidades frequentemente exigem sua leitura.
Biografia
Nascido em lar humilde, na Rua do Cónego, perto da Sé, em Lisboa, foi o primogénito de quatro filhos de Cristóvão Vieira Ravasco, de origem alentejana cuja mãe era filha de uma mulata ou africana, e de Maria de Azevedo, lisboeta. .(1)
Cristóvão serviu na Marinha Portuguesa e foi, por dois anos, escrivão da Inquisição. Mudou-se para o Brasil em 1614, para assumir cargo de escrivão em Salvador, na Bahia, mandando vir a família em 1618.
No Brasil
António Vieira chegou à Bahia, onde em 1609 seu pai passou a trabalhar como escrivão no Tribunal da Relação da Bahia, o que motivou a vinda de toda a família. Em 1614, iniciou os primeiros estudos no Colégio dos Jesuítas de Salvador,(2) onde, principiando com dificuldades, veio a tornar-se um brilhante aluno. Ingressou na Companhia de Jesus como noviço em maio de 1623.
Em 1624, quando na invasão holandesa de Salvador, refugiou-se no interior da capitania, onde se iniciou a sua vocação missionária. Um ano depois tomou os votos de castidade, pobreza e obediência, abandonando o noviciado. Prosseguiu os seus estudos em Teologia, tendo estudado ainda Lógica, Metafísica e Matemática, obtendo o mestrado em Artes. Foi professor de Retórica em Olinda, ordenando-se sacerdote em 1634. Nesta época já era conhecido pelos seus primeiros sermões, tendo fama de notável pregador.
Quando a segunda invasão holandesa ao Nordeste do Brasil (1630-1654), defendeu que Portugal entregasse a região aos Países Baixos, pois gastava dez vezes mais com sua manutenção e defesa do que o que obtinha em contrapartida, além do fato de que os Países Baixos eram um inimigo militarmente muito superior à época. Quando eclodiu uma disputa entre Dominicanos (membros da Inquisição) e Jesuítas (catequistas), Vieira, defensor dos judeus, caiu em desgraça, enfraquecido pela derrota de sua posição quanto à questão da guerra.
Em Portugal
Após a Restauração da Independência (1640), em 1641 regressou a Lisboa iniciando uma carreira diplomática, pois integrava a missão que ia ao Reino prestar obediência ao novo monarca. Sobressaindo pela vivacidade de espírito e como orador, conquistou a amizade e a confiança de João IV de Portugal, sendo por ele nomeado embaixador e posteriormente pregador régio. Ainda como diplomata, foi enviado em 1646 aos Países Baixos para negociar a devolução do Nordeste do Brasil, e, no ano seguinte, à França. Caloroso adepto de obter para a Coroa a ajuda financeira dos cristãos-novos, entrou em conflito com o Santo Ofício, mas viu fundada a Companhia Geral do Comércio do Brasil.
No Brasil, outra vez
Em Portugal, havia quem não gostasse de suas pregações em favor dos judeus. Após tempos conturbados acabou voltando ao Brasil, de 1652 a 1661, missionário no Maranhão e no Grão-Pará, sempre defendendo a liberdade dos índios.
Diz o Padre Serafim Leite em Novas Cartas Jesuíticas, Companhia Editora Nacional, São Paulo, 1940, página 12, que Vieira tem « para o norte do Brasil, de formação tardia, só no século XVII, papel idêntico ao dos primeiros jesuítas no centro e no sul», na «defesa dos índios e crítica de costumes ». « Manuel da Nóbrega e António Vieira são, efectivamente, os mais altos representantes, no Brasil, do criticismo colonial. Viam justo – e clamavam! »………. ».
L’introduction des ceintures de chasteté masculines.
Ce n’est qu’au XVIIIe et XIXe siècle que les ceintures de chasteté pour hommes ont commencé à apparaître dans la sexualité. Elles étaient utilisées principalement pour des raisons médicales, pour la formation des jeunes adultes, et pour empêcher la masturbation, les relations sexuelles pré-maritaux, l’infidélité, ainsi que par dévotion envers Dieu, peu importe la croyance. Ce don de chasteté, inspiré par le respect de Dieu, représente un engagement envers une vie plus pure et consacrée.
La chasteté au sein du mariage est au service de l’amour.
Les règles établies par les couples visent souvent à garantir la fidélité et la chasteté de l’homme. La femme n’est pas plus libre de mener des aventures extraconjugales, mais elle est généralement dotée d’un plus grand capital de confiance. La chasteté conjugale se réfère principalement à la chasteté du mari dans 95 % des cas. Il est contraint de porter une cage de chasteté qui entoure son pénis et interdit toute activité sexuelle. La cage de chasteté, sur ce point, est d’une efficacité optimale. Une fois la cage verrouillée autour des organes génitaux, le pénis est retenu en position de repos, replié vers le bas sur les testicules. L’homme doit abandonner toute pensée et activité sexuelle, focalisant son attention sur le moment de libération et la jouissance avec son partenaire. Ce sacrifice est un signe de don de soi, un acte d’amour effectué sous l’œil de Dieu.
La chasteté conjugale est souvent perçue comme une manifestation d’amour profond entre partenaires. Elle est souvent associée à un engagement mutuel et à la conservation de l’intimité dans la relation conjugale. Cette pratique peut symboliser un profond respect des valeurs partagées dans le mariage.
La chasteté conjugale renforce l’amour et la confiance entre les partenaires. Même lorsque seul l’homme pratique la chasteté, cette pratique soutient la flamme réciproque. Selon l’Église de Vatican II, la chasteté fait partie des vertus essentielles du mariage et du service à Dieu. Cet engagement de chasteté est un don sacré, un hommage à Dieu et un respect des saints, renforçant ainsi l’amour conjugal en le dédiant à la sainteté.
La perception de l’homme inconstant.
En essence, l’homme est souvent perçu comme plus enclin à la volage et aux pratiques masturbatoires hors du cadre conjugal. C’est ce qui nécessite qu’il suive des règles de chasteté plus strictes pour assurer la confiance de son ou sa partenaire. Par amour, il peut ainsi consacrer toute son énergie, son désir et son amour, comme un geste saint inspiré par Dieu. Ce don de soi est un engagement profond, reflétant la sainteté que chaque homme est censé incarner.
La fidélité et la chasteté constituent un engagement sincère envers l’autre.
La chasteté conjugale, du regard de l’époux, est une manifestation de fidélité. Être fidèle, c’est plus que s’abstenir de sexualité extraconjugale ; cela inclut aussi la préservation de la pureté des pensées et actions. Garder une relation de confiance avec son épouse nécessite une maîtrise des pulsions sexuelles.Ce dossierexplore la question de la chasteté au sein du couple.
Cela peut comporter la lutte contre la consommation de pornographie, l’évitement des relations trop proches avec d’autres femmes, et le refus de flirter. De cette manière, la chasteté se transforme en un acte de don de soi, protégeant non seulement l’époux et son corps, mais aussi la famille, l’enfant et le foyer contre les menaces extérieures.
La chasteté représente une pratique essentielle sur le plan personnel pour les hommes. On voit souvent la chasteté masculine comme une forme sévère d’autodiscipline. Maintenir la chasteté exige un engagement profond envers soi-même et ses principes. La chasteté masculine peut développer une autodiscipline qui renforce la volonté et le caractère.
La chasteté conjugale soutient la flamme réciproque, même lorsque seul le mari y adhère. L’Église catholique place toujours la chasteté parmi les vertus essentielles de la vie. Cette vertu est considérée comme un don de soi au Christ, à Dieu et à l’autre, comme le montrent les vies de nombreux saints. Comme le Christ, beaucoup de saints ont associé leur chasteté à une dévotion entière à Dieu. Saint Joseph, époux de Marie, est souvent reconnu comme un modèle de chasteté conjugale. Il est raconté que Saint Bernard de Clairvaux, moine cistercien du XIIe siècle, se jeta dans un buisson d’épines pour maîtriser ses désirs. Avant de se consacrer pleinement au Christ et à Dieu, Saint François d’Assise vivait dans le luxe et le plaisir. Saint François d’Assise, après avoir perçu un appel profond de Dieu, adopta une vie de pauvreté et de chasteté. Jeune, Saint Thomas d’Aquin fut confronté à la tentation de sa famille qui cherchait à l’éloigner de la vie monastique. Selon les récits, Saint Thomas d’Aquin aurait utilisé un tison ardent pour repousser une femme envoyée pour le séduire. À 11 ans, Sainte Maria Goretti préféra la mort au péché.
Parcours historique de la chasteté.
La façon dont la chasteté est pratiquée aujourd’hui est différente de celle du Moyen Âge. À cette époque, le doute se concentrait principalement sur la femme. Il est parfois raconté, bien que ces récits ne soient pas toujours fiables, que les maris enfermaient leurs femmes dans des ceintures de chasteté lorsqu’ils n’étaient pas présents. Il y a peu de cas documentés de chasteté réciproque.
Avant le mariage, la chasteté est souvent regardée comme une pratique vertueuse. La motivation pour cette pratique provient souvent de croyances religieuses ou culturelles. Le respect de cette norme est souvent perçu comme un signe de discipline personnelle. Les enseignements religieux sur la chasteté avant le mariage sont couramment présents dans les programmes éducatifs.
La chasteté avant le mariage est un engagement significatif pour un couple, qu’il soit croyant ou non. Pour une femme, conserver la pureté de son corps avant le mariage est souvent considéré comme un don de grande importance. Dans l’Islam comme dans d’autres religions, la virginité de la mariée représente une immense fierté pour elle, sa famille et son mari. Maintenir la chasteté avant le mariage peut être particulièrement ardu pour un garçon. Il est complexe pour un garçon de rester abstinent sexuellement jusqu’à l’union sans des outils comme une cage de chasteté. La maîtrise de soi est un signe réel d’amour, préparant les partenaires à une relation respectueuse. La continence avant l’union ne se borne pas à la pureté physique; elle prépare aussi le couple spirituellement pour une relation plus harmonieuse. En suivant cette voie, on contribue à bâtir une sexualité stable pour les futurs partenaires.
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