Priest child

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As Priest child ( Priest son or Priest daughter ) in general, and religious studies discourse is child designated, from which at least one parent is a Priest is. However, since some denominations and religious groups reject the term priest for their clergy or ordained , the term priest child is not used as a self-designation in these denominations and religious groups .

Alternative names

In the Christian context, in German-speaking frequently by pastors child or Pastor child 's speech, especially in English-speaking and free-church area and from the preacher's kid (Engl. Preacher's Kid ). The term priest child itself, however, is used in general and in the Roman Catholic context. Insofar as one counts the children of subdeacons and deacons on the Roman Catholic side, the term clerical child is used across the board . In English-speaking countries, children of clergy is used for interdenominational and interreligious purposes. According to the ecclesiastical rank or title of the father, the child pope , child bishop , etc. is also spoken of .

More rarely, the term priest's son also stands for priestly son , so it is used from the perspective of a mother whose son is a priest.

general situation

Children of priests (pastors, pastors, preachers) live in a special situation. In the Protestant context, prejudice-laden expressions such as “Pastor's children, Müller's cattle rarely or never come together” testify to this . In diaspora situations or in political systems that are restrictive towards the churches, the special position can be even more accentuated. The situation of outsiders is intensified in denominations that require all priests (Roman Catholic) or some of the priests (Orthodox) to be celibate , because the children experience their existence as undesirable, they either do not know their fathers or should not meet them publicly, because the breach of celibacy can lead to the father being suspended .

Mostly the priests are the fathers, but in denominations in which women can become priestesses , they are also the mothers. Even with pastors who are not celibate, there is extramarital paternity with sometimes unpleasant consequences for the child.

Roman Catholic Church

Canon law situation

Priest in the Roman Catholic Church subject since 1139 canonically binding the vow of celibacy , her office unmarried and celibate exercise (see. To Code of Canon Law (CIC), Canon 277 § 1 CIC).

It is currently possible to accept paternity under canon law without the affected priest losing his office. In order to remain in the active priesthood, however, the sexual relationship with the mother must be ended. Otherwise the priest will automatically be suspended . Exact specifications for dealing with celibate priests and religious members in individual dioceses and orders are not yet known. In principle, contrary to the assumed obligation of celibacy, sexual relationships are an individual offense of the respective priest or religious. According to canon law, it is up to the competent Ordinary to react accordingly.

In February 2019, the Vatican Congregation for the Clergy adopted new guidelines for priest fathers that do not automatically terminate Roman Catholic priests. A priest does not have to be suspended in every case if his child is placed in a stable family in which someone else takes on the role of father. The same applies if the paternity of a priest only becomes known when his children have already grown up. Then it is up to the bishop to make an individual decision.

In addition to the suspension, a priest who has entered into a sexual relationship can also be laicized . Usually this is the canonical consequence of continuing this relationship. On the other hand, however, laicization is also necessary so that a priest who has been released from his office can marry legally permitted. Traditionally, this is possible after a dispensation from the obligation of celibacy (laicisation) authorized by the Pope - for deacons for serious reasons, for priests for very serious reasons. In doing so, the priest loses all rights peculiar to the clergy (cf. Canon 290–292 CIC). In mid-2009, the Congregation for the Clergy declared that the laicisation of priests should be simplified in future in order to achieve legal clarity and a better situation for those affected.

In contrast to the CIC version of 1917 (can. 984), the renewed CIC of 1983 no longer adopted the "ex defectu" obstacle to ordination of illegitimate births that also applies to priestly children.

With regard to maintenance and inheritance claims, the civil law applicable locally applies to priest children, including the law of inheritance which has been in force in Germany since April 1, 1998, according to which the child becomes the legal heir of the first order, regardless of whether the parents marry after the mother as well as after the father, counts. This removed the discrimination against illegitimate children that had existed until then.

Historical development up to modern times

As early as the 2nd century, Christianity began to develop clerical dynasties ( nepotism ), which Origen († 253/254) had already condemned. In contrast to the Levites of Judaism, the “priests of the new covenant” should only have “children of the faith”. Pope Leo the Great (440–461) then introduced celibacy of celibacy before the ordination of sub-deacons , which in the Roman Catholic Church still applies to applicants for the priesthood from the ordination of deacons . In contrast to the particular Churches in the East , the general obligation of priests to be celibate gradually solidified in the West . Nevertheless, there were also married priests until 1139, as the validity of celibacy from celibacy after the ordination of sub-deacons was disputed regionally and in terms of the degree of liability. Up to 1139, a distinction can thus be made between children of priests who were conceived by married priests before or after the sub-deacon ordination or by unmarried priests after the sub-deacon ordination. While the latter were fundamentally illegitimate from a canonical point of view due to the promise of celibacy , because they were illegitimate, this only applied to married priests whose fathers had already formally promised to abstain when conceiving.

Regardless of these canonical classifications, regulations have been made for dealing with priest children. If Emperor Justinian I in Codex Iustinianus (can. 45) had already equated children from such "construpations" with children born out of wedlock and incestuous, the ninth Synod of Toledo of 655 put them into slavery, thus revoking their right of inheritance. The Council of Pavia in 1022 confirmed these regulations. Among other things, it was lamented the loss of church assets due to children who had emerged from the coexistence of an unfree priest and a free woman, and it was again determined that the children of the clergy were unfree as church listeners and should therefore be incapable of inheriting. In the accompanying imperial confirmation, draconian punishments are pronounced: expulsion from the country for judges who issue letters of freedom to the sons of clerics; Flogging and exile for free-born mothers of priestly children; Chopping off the right hand of scribes who issued titles to priests' children. In 1031 the Synod of Bourges forbade not only marrying a cleric, but also the children of a cleric. In canon 8, this synod explicitly excludes clerical children as well as all illegitimate children from ordinations , citing 1 Mos 23.2  EU .

Even after 1139 there were priests who, despite their now legally binding celibacy promise to live celibate and celibacy, had sexual contact with women, and as a result fatherhood kept coming back. Until the 15th century, the judgment and acceptance of cohabiting children was above all dependent on the existence of children from such relationships. The treatment of clergy children has repeatedly been the subject of church decisions. For example, the Council of Basel and some synods at the end of the 15th century explicitly forbade pastor children to live in the rectory. In addition, there were, for example, bans on ministering at Mass. The existence and treatment of clerical children in the late Middle Ages can be documented primarily on the basis of papal supplica registers . Sons of priests were finally excluded from ordination due to their defectus natalium , but with the possibility of exemption through papal or episcopal dispensation or by taking a religious vow. Both the admission of clerical children and the contact with children of monks have been shown to lead to problems in monastic communities.

Probably the best-known child priest of the late Middle Ages who personally had to struggle with such a defectus natalium is Erasmus of Rotterdam . The reformer and priest's son Erasmus Alber counts it among the merits of the Reformation that Protestant priest children are not named as whores children, as it happened to him himself. While Rolf Sprandel comes to the conclusion that the children of priests “in the late Middle Ages were the most unhappy of the illegitimate”, Klaus Schreiner limits the fact that clerical sons were placed on the same level as people of lower class by their birth, but on the other hand shared the fate of all illegitimate children and that there are also impressive examples of caring.

Some reformers or founders of new Christian denominations were illegitimate sons of Catholic priests. Well-known examples, in addition to the aforementioned Erasmus Alber, are Zwingli's employees Leo Jud and Heinrich Bullinger, as well as the co-founder of the Mennonites Dirk Philips , the co-founder of the Zurich Anabaptist movement, Felix Manz, and the reformer Simon Sulzer .

Pope Pius V tightened the inheritance law of priest children again in 1571, and Sixtus V forbade the priests to test their children in any way in 1590.

Estimates of the number of people affected

There are no accurate, up-to-date figures on the children of priests of the Roman Catholic Church. According to estimates by those affected, there are several thousand priest children in Germany. According to the authors, the number of "around 3,000" often found following a Spiegel article from 2002 is also based on an estimate of an initiative for those affected, according to which "around 9,000 of the almost 17,000 German Catholic clergy ... have sexual relationships ”And“ every third one of them should have fathered a child ”.

The German Bishops' Conference called the numbers “completely out of thin air”; in their view they were completely unfounded. The Association of Catholic Priests and their Wives did not want to give any concrete estimates either, but pointed out that the association had around 600 to 700 members in the 19 years prior to 2002.

Among other things, the diocese of Würzburg points out that a priest does not have to report paternity and that the diocese does not conduct any specific research; therefore the diocese did not have any figures on priests' children. In 2003, the association for women affected by celibacy registered 146 children of priests and clergymen in Switzerland as part of its own survey.

Public discussion and media reception after 1950

In 1952, after confessing to his daughter , Fridolin Stier lost his chair for the Old Testament in Tübingen and was consequently appointed honorary professor at the Philosophical Faculty. Hans Küng sees this process in his memories as “degradation”. or "deportation".

In 1966/1967 Luise Rinser spread the rumor in her novel Ich bin Tobias and in her book Zölibat und Frau (“they say”) that in Belgium and elsewhere there are homes built especially for priests' children . She lamented the associated fate of these children, having to grow up as orphaned children.

When in 1970 the Holy See decreed that priests should renew their vows of chastity and obedience to their bishop annually on Maundy Thursday, 84 theologians passed a resolution calling for a frank dialogue with Rome on celibacy; In the public perception, the affected priest children did not yet play a role. Also in the coverage of Georg Denzler , who received the suspensio a divinis from Augsburg Bishop Josef Stimpfle after the birth of his son Paul in 1973 and who was banned from any priestly service by Bamberg Bishop Josef Schneider from July 1, 1973, even for the Archdiocese of Bamberg, the possible consequences for the children of priests were hardly considered. After the Vatican had finally rejected Denzler's father, now of two, in 1976, to free him from celibacy and to allow him to work as a priest when married, the media increasingly focused on Denzler's fatherhood, but not on the situation of the priestly children. Even in the seventies and eighties published letters, testimonials and interviews of women priests, when talking about children, it is less about their specific fate and more about the question of how the church treated them as women in those cases. when children were involved.

The Australian-American television multipartist Die Dornenvögel by director Daryl Duke from 1983 based on the novel of the same name by Australian writer Colleen McCullough from 1977 was widely discussed in public. The mother left the priest unaware of her pregnancy. He only learns of his fatherhood when his son Dane, who himself became a priest under his wing, dies. Although the film primarily focuses on the relationship between parents and thus on the subject of celibacy, the subject of priests' children has since been linked with the motif of the thornbird in the media .

In 1990 the American psychotherapist AW Richard Sipe , himself a laic priest and family man, also addressed the problem of priestly children in his 1992 book on sexuality and celibacy in German. The Jesuit and sociologist Joseph Henry Fichter published a chapter on Children of resigned priests in his book Wives of Catholic clergy in 1992, based on a survey of 385 priest children over the age of 14 whose parents were members of the Corps of Reserve Priests United for Service in 1990 . The results suggest that the majority of children of priests whose fathers have resigned from office and started families had largely normal childhoods. Since the familiar and friendly environment usually knew that the father was a priest, the novelty effect was usually soon replaced by the familiarization effect. A rather positive special status was experienced when the priest fathers - contrary to the canon law provisions - continued to celebrate the Eucharist in the family and neighborhood group. Most of them are reserved about a life in the rectory in the event of their fathers being reinstated.

In 1992, seventeen-year-old Peter Murphy went public claiming that Eamon Casey , Bishop of Galway in Ireland, was his father and that he had urged his mother to put him up for adoption, which she did not. Casey then recognized paternity, resigned as bishop, and went to Ecuador as a missionary. In 1993 his mother published her autobiography together with Peter de Rosa . When the Irish priest Michael Cleary , who was a friend of Casey and known for his television work, died in 1993 , his partner Phyllis Hamilton made his double life as a family man public. Cleary had two children with Hamilton, the first of which they had put up for adoption.

In 1994 the author Karin Jäckel made in her book Tell No One Who Your Father Is! for the first time directly and expressly aware of the situation of priest children. A total of 136 affected women, men and children have their say in letters, reports and interview minutes. These texts and similar reports suggest that a tolerable situation for the family can usually only be achieved through the father's resignation from the priesthood or a laicisation . In 2002 Jäckel wrote the autobiographical report together with Thomas Forster, the son of the ex-Benedictine monk Anselm Forster and his colleague at the religious school and later Mrs. Gisela Forster , the autobiographical report ... because my father is a priest .

In 1995, the case of Bishop Hansjörg Vogel , who resigned his office as Bishop of Basel when it became known that he was going to be the father of a daughter and the mother married, also attracted public attention . In the fall of 1996, Roderick Wright , Bishop of Argyll, resigned after his love life became public, including the fact that he had a son with Joanne Whibley. His son Kevin distanced himself from his father's behavior on a TV show.

The Spiegel editors Annette Bruhns and Peter Wensierski have been working on the topic since 2002 . The focus of a first Spiegel article in December 2002 God's secret children is the anonymized situation of a priest who lives together with his lover as a parsonage and their child in the parsonage. The article also contains a review of the case of the Forster family already reported by Jaeckel. The article is linked to a separate report by a fifteen-year-old priest's daughter and an interview with Eugen Drewermann .

Wensierski and Bruhns also use various individual cases to describe the stressful situation in which priest children find themselves due to the special role of their father. They combine this with numerous critical inquiries about the behavior of church authorities resulting from the representations, which, in their opinion, impose additional burdens on the priestly children and contribute to making their situation taboo. (See: General situation )

The report was sharply criticized by the German Bishops' Conference. The figures are “drawn out of thin air”, and the false impression is created that the majority of priests in Germany do not take their promise of celibacy seriously; By stringing together individual cases, the report creates the impression of the typical, without doing justice to the truth. However, they agreed with the report that the breach of the promise of celibacy by a priest would have very negative human consequences.

In February 2004, an interview with Hans-Jochen Jaschke , auxiliary bishop of the Archdiocese of Hamburg , was published in Spiegel magazine . The reason for the much-noticed interview was the summarizing book published by the two Spiegel editors in mid-February 2004, again under the title of God's secret children. In the context of this dispute, the case of Pastor Anton Aschenbrenner was also discussed, who was suspended after his marriage at the end of January 2003 with a Protestant religion teacher. On April 5 of that year he became a father.

From 2004 onwards, the pastor's daughter Veronika Egger took part in the ARD television documentary "Our Father is a Catholic Priest" by NDR reporter Rita Knobel-Ulrich , broadcast on November 14, 2004, as well as in other reports, including in the Süddeutsche Zeitung Situation of priest children attentive. The ARD contribution, however, led to resentment in the Diocese of Osnabrück, as they saw themselves misrepresented in several points. In this way, priest children in the Diocese of Osnabrück are not treated as taboo. Instead, all questions were answered very openly; In addition, some questions and answers had been edited again in the film, so that at times a completely wrong impression was created. During this time, Veronika Egger founded an internet forum together with the daughter of a religious priest.

The book Family Secrets and Taboos by Dorothee Döring , published in 2008, contains a section on “the secret children of Catholic priests”. In it, she referred, among other things, to television programs that had taken up the topic. On May 22, 2006 Michael Mendl reported on the Beckmann talk show about his experiences as a child of a Catholic priest. In 2007, ZDF broadcast a feature in the ML Mona Lisa series entitled My father was a pastor.

In early February 2009, in the wake of now recognized allegations of abuse against Father Marcial Maciel , founder of the Congregation of the Legionaries of Christ , it became known that he is the father of several children. Also in spring 2009, the case of the former Bishop of San Pedro and current President of Paraguay, Fernando Lugo , was discussed internationally , who resigned as bishop in 2005, applied for laicization in December 2006 and was authorized to do so in summer 2008. After he admitted at a press conference on April 13, 2009 that he was the father of a son born in May 2007, several women came forward claiming they had children with him.

In autumn 2009 the topic was taken up in the crime scene episode Temple Robbers by director Matthias Tiefenbacher based on the script by Magnus Vattrodt . In conservative church circles, the illegitimate children of priests are called temple robbers because they rob the church of their parents when procreation comes to light. The commissioner complains that everyone could say “'Father' to the priest”, but that “their own children ... 'Uncle'” would have to be said. The title used by the film comes from the experience report Ich, Sacrilegus of the priest child Johannes Kraus, which brings his personal experience together with the Augustinian view of the doctrine of original sin , generalizes this and transfers it to today's situation. A title specifically of priest children as "sacrilegus" or "temple robber" is however not verifiable neither for the Middle Ages nor for the modern times. In the medieval context, all illegitimate children were considered to be carriers of a “defectus natalium” and were often discriminated against as bastards .

At the end of October 2009 there was a discussion on the ZDF talk show Markus Lanz between the priest Anton Aschenbrenner, who was suspended in 2003 after his public confession to his family, the priest's son David Weber and Auxiliary Bishop Hans-Jochen Jaschke. The case of David and his mother Wiltrud Weber was again more present in the media in 2008 due to their sit-in strike in front of the college of the Jesuit order in St. Georgen, with which they wanted to emphasize their demand for an apology and compensation to the Jesuit order, while the German The Province of the Jesuits emphasized that the former Australian Jesuit Provincial Francis Kelly , who died in 2004, was "responsible for his relationships and the obligations arising therefrom" and was therefore "in no way responsible for the demands". As early as 1992, the Spiegel first reported about Wiltrud Weber and her son. The initiative Human Rights for Priests' Children, launched by Weber and other supporters , has been collecting signatures since January 2009 because, in its opinion, the Roman Catholic Church does not respect human rights towards the daughters and sons of its priests and religious (in office).

In 2010 the case of Pastor Michael Sell from Hammelburg received more attention. After he had admitted his paternity, he was suspended by the Würzburg bishop Friedhelm Hofmann , which led to violent reactions in the community. Thousands of church members expressed their solidarity with the pastor, but other parishioners also criticized Sell's behavior.

In March 2011, the television film Am Kreuzweg by director Uwe Janson based on the script by Rodica Doehnert was shown . At first the children do not know that the pastor Conrad Feninger is a good friend of their family and their father. When 19-year-old Georg, inspired by the example of the pastor, decides to become a priest himself, the mother urges the pastor to tell the son the truth. When Georg learns of his parents' lie in life, he reproaches both of them and seeks help from his friend, a candidate for the priesthood. Through this the bishop learns of the incident and urges the pastor to separate from his partner; if mother and child were silent, Conrad could keep his office. Only after a long struggle does the pastor confess to his family in front of his congregation, whereupon he is suspended and his partner loses her job as a doctor at the Catholic hospital. According to their own information, the association of Catholic priests and their wives, which is also mentioned in the film, was involved in the creation of the script. While the association speaks of the fact that the film offers a higher identification potential for those affected than related films, the journalist Patrick Bahners criticized the fact that in front of an anachronistic baroque backdrop, a bourgeois family drama unfolds and is worked with trivial psychological fantasies.

In April 2011, the ORF2 magazine " Kreuz und quer " broadcast the article Das Priesterkind about Julia Ramsmaier. She is the daughter of the Indian priest Alcantara Gracias, who worked as a pastor in Steyr from 1986 until his death in 2009.

On January 8, 2014, Stefan Hartmann publicly acknowledged her in a broadcast on SWR with the consent of his now 24-year-old daughter Katharina Philipp, thus sparking a lengthy debate about celibacy and the situation of priest children. The relationship with the mother had already broken up before the birth, and he had reported the birth of the child to his bishop himself. In retrospect, however, he now saw “the long silence” that “cannot be made good by anything” as cowardly. Because of his statement that celibacy is an "anachronism that damages the Church", the Archbishopric of Bamberg warned him to refrain from making any further statements on celibacy and other related issues. In the subsequent conversation between Hartmann and Archbishop Ludwig Schick, the admonition was expressly limited to the media questioning of celibacy and does not concern the confession of his daughter. Hartmann agreed to this public restraint.

general situation

The main point of criticism of many priest children is the fact that their situation is often taboo. For example, children of priests report that either their origins or even their existence are hidden by their parents. This happens both out of the fathers' fear of the professional consequences and out of fear of the social reaction to a priest becoming aware of the breach of celibacy. According to statements made by the German youth psychiatrist Horst Petri in 2010, priest children sometimes grow up in a shame-guilt complex in which their parents are also involved; the trauma suffered by children of priests in certain situations even went beyond the stresses and strains of children of separation and divorce. Eugen Drewermann described the situation of priest children in 2002 as an "accumulation of suffering". On the other hand, however, there are priest children who can find something positive in their situation or who can come to terms with it without any further burdens. This is especially true if the overall family situation is cleared up early on in a way that is positive for the children.

The criticism of the situation of the priestly children, especially in the media, often turns into a general criticism of the Catholic understanding of the priesthood , celibacy and the behavior of the Roman Catholic Church as such. The connection between priesthood and celibacy creates a situation in which, for example, the fear of losing a secure position is the reason why priests and members of the order sometimes urge their relatives to keep secret, which in turn leads to high psychological stress for the children affected . In the Spiegel article from 2002, for example, it was said: “Anyone who decides to have children cannot avoid one more decision: if they acknowledge their offspring, they have to give up their profession - if they want to remain a priest, they have to publicly see their children deny. ”Popular“ models ”for hiding fathers from children are said to be the lie of his early death or the“ uncle camouflage ”, which gives the responsible priest or religious member unhindered and unsuspicious access to his child.

At this point, many children of priests are severely critical of their parents' behavior. A 33-year-old Frenchman "exposed" his father by sending a letter to every inhabitant of a village in Normandy. According to his own statement, the Frenchman was “fed up” with the fact that his father could go on with his life unmolested while he himself was still suffering from the situation. Veronika Egger also accused her father of hardly taking care of her and of placing all the burdens on her mother. Annette Bruhns reports that all involved parents of the children mentioned in her book were aware of the stress they had placed on their children. Matthias Drobinski, on the other hand, points out that there are also fathers who are not at all uncomfortable with the “limbo that does not oblige them to anything”.

Under canon law, recognition of paternity is possible while remaining in office, but this requires the end of the sexual relationship with the mother (see canon law situation ). In this situation, the church authorities are accused of attempting to hinder contact between fathers and children, for example by being transferred as far away as possible. On the part of the dioceses and orders, mothers are also said to have been obliged to conceal the child's origin in compensation for maintenance payments. Looking back on the case of the Forster family, which was already reported by Jaeckel, the Spiegel article from 2002 claims that child support is only given against the confidentiality of mother and child. In addition, there are said to be cases in which maintenance payments would be refused.

A special case relevant for this are the members of such orders who have taken a vow of poverty and thus have no income or assets of their own. Some orders voluntarily stand up for the maintenance obligations of their members. Other orders, however, do not see themselves as responsible for any maintenance payments, which in turn is sharply criticized by those concerned and authors.

In response to the criticism made of the behavior of church authorities, Auxiliary Bishop Hans-Jochen Jaschke spoke to the two Spiegel editors in February 2004 against making taboos and for an open approach to the situation of priests who maintain relationships and become fathers. At the same time he defended the Church's adherence to celibacy as a condition for the priesthood and instead emphasized the individual responsibility and choice of the priest concerned: “The priest must take responsibility. He can either say: 'That was a mistake, the consequences of which I will bear, but I want to remain in office and not marry the woman, but I will stand up for the child as far as I can.' Or he leaves his office and starts a family. ”Shortly afterwards, the Diocese of Osnabrück rejected the claim that the situation of priest children was taboo; In fact, they answer questions on the subject very openly, because silence does not bring anything, according to the diocese.

With a view to the consequences under labor law, Jaschke referred in his interview to the tendency protection , but also to the fact that there are “now fair regulations for those priests” who give up their office because of a descendant. So let the Church help them start a new formation and pay their social security contributions. Jaschke also emphasized that - contrary to persistent rumors - the priest had to pay alimony from his own salary and that there were neither black funds nor homes for priest children.

The Ordinariate of the Diocese of Würzburg also emphasized to Main-Post in response to fundamental reader inquiries in October 2009 that there were no church payments in the Diocese of Würzburg for the children of priests, but that the priest concerned had to regulate maintenance obligations and custody of his child. Similarly, other dioceses have rejected claims that they have their own diocesan funds to pay alimony.

Any priestly children should also benefit from the simplifications for the laization of priests promised by the Congregation for the Clergy in mid-2009, as this will enable the situation to be clarified more quickly. When presenting the plans, Cardinal Cláudio Hummes explicitly referred to the situation of priest children and declared that they had a right to have their father in a legally correct position before God and his conscience. “Helping these people” was named as one of the reasons for the new regulations.

In the course of the public attention for the topic, some initiatives by priestly children have meanwhile been founded. The aim of these initiatives is, on the one hand, the networking and mutual accompaniment of priest children. On the other hand, the special situation of priest children in society should also be made more aware. The main problems identified by the initiatives are the disappearance of the problems of priest children behind that of priest women and the continued compulsion to keep silent about their origins out of consideration for their fathers, for example. The way the media dealt with this topic is also criticized; this is too often characterized by black and white painting and thus does not do justice to the topic. However, what specific concerns should be addressed in order to achieve these goals is controversial between the initiatives. David Michael Weber's initiative, for example, focuses primarily on improving the legal position of priest children.

Special situations

Since there is no compulsory celibacy in the United Churches of the Eastern-Eastern Rite, there are priest children there whose situation is similar to that of Orthodox priest children.

There are also children whose fathers converted to the Roman Catholic faith after their birth either due to a celibacy dispensation (since Pope Pius XII. ) As ordained ministers of another denomination or who were ordained a priest as a widower. Well-known examples for the first case are the children of Peter Gerloff or Keith Newton , for the second case Aloys zu Löwenstein-Wertheim-Rosenberg , as the son of the Dominican priest Karl Heinrich zu Löwenstein-Wertheim-Rosenberg , or Robert Spaemann , as the son of the priest Heinrich Spaemann . Children of permanent deacons , whose fathers were exempted from celibacy as viri probati for the duration of the existing marriage , are also considered to be clerical children .

Protestant churches

historical development

There was initially disagreement among the reformers as to whether breaking the promise of celibacy and starting a family was a necessary consequence of the Reformation. For Martin Luther , his marriage to Katharina von Bora in June 1525 and the founding of a family with her were proof of God's work: “Quite a few jurists admit that a priest's marriage is right; but they do not imply that the children should be heirs. That is said as much: the priestly marriage must be fornication. Because if there is marriage, the child must also be an inheritance, if it is not an inheritance, there is no marriage. "

In general, it is stated that pastor children grew up more oriented towards urban culture and therefore - like their parents - formed a carefully observed foreign body in the community in rural areas. At the same time, pastors' children were under the high expectations of society to lead an exemplary life. The book by the Protestant theologian Johann Samuel Adami with the title The exemplary priest child, published in 1697, documents the expectations of the time. It was not uncommon for pastors' children to be pushed into an outsider role. On the other hand, the proportion of pastors' children who have developed outstanding personalities is above average. More than half of those famous personalities and 26 percent of German poets by 1900 who found their way into the Allgemeine Deutsche Biographie are pastors' children. Martin Greiffenhagen sums it up: “For five centuries, the Protestant rectory had a significant influence on German culture. It was mostly pastors' children who shaped the specific variant of German intellectual life, a culture of the word and its interpretation. What connects Friedrich Nietzsche and Gottfried Benn , Hermann Hesse , CG Jung and Albert Schweitzer is the fatherly theme: Protestantism as a profession. Whatever profession the pastor's children took up, the fatherly vocation became for many a challenge, aspiration and standard for proving in a world that goes beyond itself. "

Current situation

Elke Sommer , the daughter of a Franconian pastor who was born in Berlin

In 1980 Ruth Rehmann raised awareness of the problems faced by pastor children with her autobiographical novel Der Mann auf der Kanzel: Questions for a Father . Martin Greiffenhagen wrote in 1982 about the susceptibility of pastor's children to totalitarian ideologies and published autobiographical reports from various pastor's children, including Hans Egon Holthusen . Even then, Greiffenhagen was convinced that there would soon be “no pastor's children who are different from others” because the pastors would increasingly become service providers and the pastors would pursue their own professions. In 1985 there was a similar project in Belgium by Cisca Dresselhuys , himself a pastor's child, and Kees de Leeuw under the title Het glazen huis .

In 1997 an issue of Adventechos , the parish journal of the Seventh-day Adventist Fellowship , dealt with the situation of preachers' children . In it, the neurologist and psychiatrist Eckart Gmehling , himself the son of a preacher, emphasized that it was less a matter of the preacher's situation, but that the strong personality of the parents, which is often assumed with this function, makes it difficult for the children “to find their own identity and their own path Find."

In 2005, journalist Christoph Dieckmann described the mission that pastors' children make :

“To know oneself as special is hubris and hardship for the pastor's children. Often one would like to be like the others who, after all, differ greatly from one another, person to person. An archetype of such a remote existence is Thomas Mann's Tonio Kröger , smiling at the people and at the same time tormented by the longing for the blond world of Hans Hansen and the unscrupulous girls. "

In the case of the pastor's daughter Elke Sommer (actually Baroness Schletz) this cliché was used the other way round. Sommer was committed to the blonde sex bomb in her films, but was often described in the press as the (equally stereotypical) Erlangen pastor's daughter because of her hard work, modest demeanor and her talent for languages.

In 2005 Anja Würzberg , herself a pastor's child, published under the title Ich: Pfarrerskind. About life in the holy family company, eleven interviews with pastor's children, including Johannes Rau , Henning Harnisch , Hans W. Geißendörfer , Gabriele Wohmann , Klaus Harpprecht , Peter Lohmeyer and Sarah Käßmann, daughter of the then regional bishop Margot Käßmann , who wrote the preface to this book.

The following are mentioned as well-known pastor children: Angela Merkel , Karl Friedrich Schinkel , Friedrich Nietzsche , Albert Schweitzer , Horst Wessel and Gudrun Ensslin , internationally also Katy Perry , Alice Cooper , Ingmar Bergman , Vincent van Gogh and Christopher Wren .

Pastor's children in culture

The pastor's children - Nuremberg pastor's children play "Going to Church", painting by Johann Peter Hasenclever , around 1847

Around 1847 Johann Peter Hasenclever painted a picture with the title "The Pastors' Children".

The novel The parson's daughter by the notorious playboy and joker Theodore Hook , published in England in 1833, was published in German in 1844 under the title The Pastor 's Daughter . He caricatures the stereotype of the impoverished country nobles and pastors with many children, whose daughters tried to make up for a lack of dowry with emphasized virtue and increased education. At the time, a generation after Jane Austen's death, this was already well established.

The Erlanger Pastor's Daughter (1863)

Founded in 1858 Erlanger pastor's daughter goes to an informal (theology) student Stammtisch back. and takes on the stereotypes of priestly children. The quote allegedly used by a ladies 'group “This does not happen among us pastors' daughters. We are far too well brought up for that "() was therefore first used ironically at a theologians 'regulars' table in Erlangen and then taken over by the inactive association. In a kind of Streisand effect ante festum, the comparatively informal association became known throughout Germany when the Bavarian Parish Association defended itself over years against the naming by the university management, the magistrate, the Ministry of Education and Cultural Affairs and in court. A contemporary song about the student union explicitly refers to the love affair between Johann Wolfgang von Goethe and the Alsatian pastor's daughter Friederike Brion , who lived on in art, literature and music.

In her debut novel Im Kampf um Gott (1885), Lou Andreas-Salomé processed the autobiographical report of a doctrinal, stubborn Protestant country pastor who wanted to appoint his two sons to the parish office. Both lose faith in their childhood, but with different consequences for their future path in life and faith. The novel is considered to be the first to be influenced by the philosophy of Friedrich Nietzsche .

Priest children in Judaism

In terms of religious history, children of priests are all those children who are descended from a high priest or from priests from a priestly tribe , priestly class or priestly caste . In Judaism, these are above all the children of the Kohanim (Aaronites) as a subgroup of the Levites , the tribe that performed the temple service. The first children of priests in this sense were Aaron's children Nadab , Abihu , Eleazar and Ithamar . It follows, among others, the son of Eleazar Pinchas .

According to the book of Leviticus ( Lev 21,6–7  EU ) a kohen may not marry a prostitute ( sona ), a desecrated woman ( chalala ) or an outcast woman ( geruscha ). For the high priest there were also further marriage restrictions ( Lev 21: 13–15  EU ). Thus the question of the legitimacy of a priest's children was also decisive for one's own authority as a priest. For example, the high priests John Hyrcanus I and Alexander Jannäus were asked to resign after alleging that they were each illegitimate priestly children. For daughters of priests who were considered prostitutes, the Book of Leviticus expressly stipulates the death penalty by burning ( Lev 21.9  EU ).

Even in Talmudic times, family purity is of central importance for the priesthood. A Kohen may not marry a divorced woman, a convert, a chalutza (childless widow) or otherwise desecrated ( chalala ). The children of such connections also become chalalim ( defiled ones ) themselves . Occasionally, this “secularization” is characterized by the term profane , and in a discriminatory manner also the term mamser ( crossbreed , bastard).

These marriage restrictions for Kohanim are in principle still valid in Jewish marriage law today, only with regard to mixed marriages there is traditionally no binding decision. Conservative Judaism did not explicitly allow marriages between Kohanim and proselytes or divorced people until 1996. Given the lack of civil marriage in Israel, these marriage restrictions repeatedly lead to discussions between Orthodox and Liberal Jews.

In the transition from Judaism to Christianity, John the Baptist stands as the son of the priest Zacharias from the priestly class Abia and the priest's daughter Elizabeth ( Lk 1.5  EU ).

As rabbis, in contrast to the vast majority of Christian priests, pastors or preachers, do not exercise privileged priestly functions, rabbinical children are not to be treated here.

Priest children in Japanese Buddhism

The shūmon ninbetsu aratamechō , or danka register, of the village of Kumagawa ( Fussa City Museum ).

Due to the Danka system ( 檀 家 制度 , danka seido ), also known as the Jidan system ( 寺 檀 制度 jidan seido ), the local Buddhist temples served as control and registration authorities as well as a spiritual refuge and burial place for households (the danka ). The temples issued terauke ( 寺 請 制度 , terauke seido ) for the households , which among other things served as proof that the citizen in question did not belong to Christianity in Japan . The certificates are still issued voluntarily today and are used to finance the temple. The temples were typically run by celibate monks; until the Meji period (1868), married priests were only widespread among the Jōdo-Shinshū , which is now the second largest denomination of Japanese Buddhism . The Japanese occupation introduced marriage law to Korea, among others, where it was abandoned after the Japanese defeat.

The Japanese rural exodus and the extremely high real estate prices have led to the fact that the temples in rural areas are emaciated, whereas those in the cities have become increasingly exclusive and less financially strong Danka. For the Buddhist denominations besides the Jōdo-Shinshū the admission of the priestly marriage was a major turning point, the temples increasingly became commercial enterprises that should or had to feed whole families. Accordingly, the pressure on the priestly children of a family is great, on the one hand to continue the family temple and on the other to take up an economically more profitable profession in order to subsidize the others. There are certainly cases where an eldest son of a priestly family (more precisely an eldest son of a Jōdo Shinshū priestly dynasty) refuses to take on the priesthood that has been given for generations, and downright breaks out.

literature

  • Edwin H. Friedman, Generation to generation: family process in church and synagogue , 1985
  • Irmtraud Götz von Olenhusen , clergy and deviant behavior. On the social history of Catholic priests in the 19th century. The Archdiocese of Freiburg , Vandenhoeck and Ruprecht, Göttingen 1994, pp. 222–228, ISBN 3-525-35769-9
  • Yisrael N. Levitz, Abraham J. Twerski, A practical guide to rabbinic counseling , 2005, Children of rabbis section , pp. 374-381

Individual evidence

  1. ^ Susanne Mack, Career of a Pastor's Daughter. Anja Würzburg: "Me: Pastor's Child". In: Deutschlandradio Kultur from October 26, 2005 ( online )
  2. ↑ Christine Kükenshöner, "Pastor's Children": the whole truth. In: Evangelische Zeitung from February 20, 2008 ( online) ( Memento from July 24, 2012 in the web archive archive.today )
  3. ↑ Bettina Ernst-Bertram, Jens Planer-Friedrich, Pastor's Children in the GDR: Outsiders Between Discrimination and Privilege , 2008
  4. ↑ Michael Hollenbach, Pastor's Children. Growing up in the rectory was formative for many children. In: Deutschlandradio Kultur from March 1, 2008 ( online )
  5. ↑ “The clergy are required to maintain complete and everlasting abstinence for the sake of the kingdom of heaven; therefore they are obliged to celibacy, which is a special gift of God, through which the spiritual ministers can more easily cling to Christ with an undivided heart and devote themselves more freely to the service of God and man. ”, CIC can. 277 § 1, online
  6. ↑ “§ 1. A cleric who, besides the one in can. The case mentioned in 1394, who lives in a marriage-like relationship, as well as a cleric who persists in another external sin against the sixth commandment of the Decalogue and thereby arouses anger, are to be punished with the suspension, which gradually adds other penalties up to discharge from the clergy if the offense continues despite a warning ”, CIC can. 1395 §§ 1, online
  7. ↑ Katholisch.de: Vatican: Priest fathers should not be suspended in every case , accessed on January 20, 2020
  8. ^ A b Kath.net: Pope simplifies laicization of priests, June 4, 2009, online
  9. ^ Stefan Heid , Celibacy in the Early Church. The Beginnings of Abstinence for Clerics in East and West , 1997, pp. 169 and 208.
  10. ↑ Rupert Mittermüller, On the point in time at which the prohibitive obstacle to marriage changed into a separating one in the consecration. In: Archives for Catholic Church Law, Mainz 1866, p. 6
  11. ↑ Gerd Tellenbach, The western church from the 10th to the early 12th century , Göttingen, 1988 p. 137
  12. ↑ August Friedrich Gfrörer, General Church History , Volume 4, 1864, p. 162
  13. ↑ Peter Landau , The Denial of Illegitimacy in the History of Canon Law. In: Ludwig Schmugge, Béatrice Wiggenhauser, Illegitimität im Spätmittelalter , 1994, p. 44
  14. ^ Bernhard Schimmelpfennig, Celibacy and the situation of the "sons of priests" from the 11th to the 14th centuries. In: HZ 227, 1978, pp. 1-44
  15. ↑ For the Diocese of Constance, for example: Peter-Johannes Schuler, Illegitimate clerical children in the Diocese of Constance. In: Zeitschrift für die Geschichte des Oberrheins 144, 1996, pp. 183-214
  16. ↑ Ludwig Schmugge , Church, Children, Careers. Papal dispensation from illegitimate birth in the late Middle Ages , Zurich 1995, p. 37
  17. ↑ Klaus Schreiner , , defectus natalium '- birth of a wrongful lap monastic as a problem community building. In: Ludwig Schmugge, Béatrice Wiggenhauser, Illegitimität im Spätmittelalter , 1994, pp. 85ff.
  18. ^ Rolf Becker, Erasmus von Rotterdam - the flaw of his birth. In: Reinhold Mokrosch, Helmut Merkel: Humanism and Reformation: historical, theological and educational contributions to their interaction , Münster 2001, p. 47ff.
  19. ↑ Emil Körner, Erasmus Alber. A fighting life of a scholar from Luther's school , Leipzig 1910, p. 3
  20. ^ Rolf Sprandel, Discrimination against illegitimate children in the Middle Ages. In: Jochen Martin, August Nitschke (ed.), Social history of childhood , Freiburg 1986, p. 492
  21. ↑ Klaus Schreiner, , defectus natalium '- birth of a wrongful lap monastic as a problem community building. In: Ludwig Schmugge, Béatrice Wiggenhauser, Illegitimität im Spätmittelalter , 1994, p. 109.
  22. ↑ a b c d Annette Bruhns, Peter Wensierski: God's secret children . In: Der Spiegel . No. 52 , 2002 ( online - 21 December 2002 ).
  23. ↑ a b Der Tagesspiegel: 3000 children of priests? December 21, 2002, online
  24. ↑ a b Answers of the Ordinariate to readers' questions. In: Mainpost from October 23, 2009 ( online )
  25. ↑ The secret life of "priest women". In: Wendekreis, August / September 2010 ( online , pdf file)
  26. ↑ Hans Küng: Fought for freedom. Memories. 2002, p. 328
  27. ↑ Hans Küng: Controversial Truth. Memories. 2007, p. 660f.
  28. ↑ Luise Rinser: I am Tobias. 1966, p. 160; Celibacy and wife. 1967, p. 22.
  29. ↑ A new vow of chastity every year? Spiegel interview with four Catholic theologians (University of Tübingen) about celibacy . In: Der Spiegel . No. 8 , 1970 ( online - Feb. 16, 1970 ).
  30. ↑ “We have a law, and according to this law he must die”. In: imprimatur . No. 4, 2005 ( online ( memento from June 20, 2007 in the Internet Archive ))
  31. ↑ Sinner in the lap . In: Der Spiegel . No. 29 1973 ( online - 16 July 1973 ).
  32. ↑ I'll stay a priest, I'll stay a husband. Spiegel interview with the Bamberg church historian Georg Denzler . In: Der Spiegel . No. 19 , 1976 ( online - May 3, 1976 ).
  33. ↑ Celibacy: piece of furniture in between . In: Der Spiegel . No. 36 , 1985 ( online - September 2, 1985 , related to On the subject of celibacy: Confessions of Affected Persons by Fritz Leist (Munich 1973) and Unholy Marriage by Ursula Goldmann-Posch (1985)).
  34. ↑ See for example: Thorn Birds International. In: Frankfurter Rundschau . June 21, 2008 ( online )
  35. ↑ a b Sarah Stricker: If the pastor has a daughter. "Thorn Birds" in Bavarian. In: Süddeutsche Zeitung . April 10, 2007 ( online )
  36. ^ AW Richard Sipe: A Secret World: Sexuality and the Search for Celibacy (German: Sexualität und Zölibat . Schöningh, Paderborn 1992, ISBN 3-506-78559-1 )
  37. ^ Joseph Henry Fichter: Wives of Catholic clergy. 1992, pp. 152-165, here pp. 154, 159 and 164
  38. ↑ Annie Murphy, Peter De Rosa: Annie and the Bishop. The true story of my secret love for the Bishop of Ireland. Munich 1993
  39. ↑ Phyllis Hamilton, Paul Williams: Secret Love: My Life with Father Michael Cleary. Dublin 1995
  40. ↑ Karin Jäckel: Don't tell anyone who your father is! The fate of priestly children. Certificates, reports, questions. Munich 1994, ISBN 978-3-404-60543-9
  41. ↑ Karin Jäckel, Thomas Forster: "... because my father is a priest". 2002, ISBN 3-404-61503-4
  42. ↑ Excerpts from the book can be found on Karin Jäckel's homepage
  43. ↑ The bishop and his daughter. In: Sunday . March 27, 2010 ( online )
  44. ↑ The bishop's love life brings tears to the cardinal's eyes. In: Berliner Zeitung . September 21, 1996 ( online )
  45. ^ "Father Roddy" sells to British mass newspaper. In: Berliner Zeitung. September 23, 1996 ( online )
  46. Jump up ↑ Priest children - Church breaks taboo. In: The world . February 14, 2004 ( online )
  47. ↑ Annette Bruhns, Peter Wensierski: God's secret children. Deutsche Verlags-Anstalt, Munich 2004, ISBN 3-421-05772-9 ; Deutscher Taschenbuch Verlag, 2006, ISBN 3-423-34274-9
  48. ↑ Ricarda Främcke: God's secret children. In: Hamburger Abendblatt . March 27, 2004 ( online )
  49. ↑ God and the world: Our father is a Catholic priest ( online )
  50. ↑ The pastor's daughter. In: Jetzt.de. April 9, 2007 ( online note )
  51. ^ Ratzinger e la figlia del parroco. In: Rosso di Sera . April 27, 2007 ( online ( Memento from October 12, 2008 in the Internet Archive ) Italian)
  52. ↑ Elisabeth Hussendörfer, from now on you are no longer allowed to talk about papa. In: Brigitte. 10/2007 ( online , pdf file)
  53. ↑ Neue Osnabrücker Zeitung: Silence is useless. In: New Osnabrück Newspaper . November 13, 2004, online ( Memento from November 13, 2012 in the Internet Archive )
  54. ↑ ( Priest child - so what? )
  55. ^ Dorothee Döring: Family Secrets and Taboos. How to face your past. 2008, pp. 47-51
  56. ^ Sandra Weiss: President Fernando Lugo became a bishop's father. In: The world . April 26, 2009 ( online )
  57. ↑ Film review on kino.de
  58. ↑ I, Sacrilegus. In: Karin Jäckel: “Don't tell anyone who your father is”. 1994 ( online )
  59. ↑ Thorn Birds International. How an Australian priest and the Jesuit order frustrate a German. In: Frankfurter Rundschau . June 21, 2008 ( online )
  60. ↑ Popess with the right to marry . In: Der Spiegel . No. 52 , 1992 ( online - 21 December 1992 ).
  61. ^ Thousands of signatures for Pastor Sell. In: BR online . February 8, 2010 ( online ( memento of February 11, 2010 in the Internet Archive ))
  62. ↑ Wolfgang Dünnebier: After expulsion: Not just backing for Pastor Sell. In: Mainpost. October 20, 2009, online
  63. ↑ Description on swr.de (pdf file)
  64. ↑ VkPF: Film recommendation ( Memento from September 14, 2012 in the web archive archive.today )
  65. ↑ Patrick Bahners: The mistress of the bishop's candidate - Sinless: A family drama with Karoline Eichhorn and Harald Krassnitzer. In: Frankfurter Allgemeine Zeitung . March 9, 2011 ( online ( memento of November 13, 2012 in the Internet Archive ))
  66. ↑ Das Priesterkind, a film by Michael Cencig ( description of the film on religion.orf.at )
  67. ↑ Germany: Priest wants to confess his daughter on SWR television - ( Report ( Memento from February 2, 2014 in the Internet Archive ) on radiovaticana.va from January 10, 2014)
  68. ↑ Confession to daughter: Get out of the "media spotlight" - Summary on br.de from January 22, 2014 ( Memento from January 14, 2014 in the Internet Archive )
  69. ↑ a b c Tina Goebel; Angelika Hager; Sebastian Hofer: Without a father's name: women and children as victims of celibacy, profile, April 17, 2010, online
  70. ↑ Strangled love. The Paderborn theologian Eugen Drewermann , 62, about priest children and church fathers . In: Der Spiegel . No. 52 , 2002 ( online - 21 December 2002 ).
  71. ↑ See for example the statements of Günther, in: Ricarda Främcke: Gottes heimliche Kinder, Hamburger Abendblatt, March 27, 2004, online .
  72. ↑ As the daughter of a priest, Christina said that she thought it was “really great” when she found out who her father was at the age of eight. He left the priesthood two years later and married her mother (cf. Neue Osnabrücker Zeitung: “Silence brings nothing”, November 13, 2004, online ( memento of November 13, 2012 in the Internet Archive )) Another case is that of the 9-year-old Matthäus described by Karin Jäckel (cf. children from Karin's books on Karin Jäckel's homepage).
  73. ↑ Sarah Stricker: If the pastor has a daughter. In: Süddeutsche Zeitung , April 10, 2007 ( online )
  74. ↑ a b Neue Osnabrücker Zeitung: "Silence brings nothing", November 13, 2004, online ( Memento from November 13, 2012 in the Internet Archive )
  75. ↑ Ricarda Främcke: God's secret children, Hamburger Abendblatt, March 27, 2004, online
  76. ^ Matthias Drobinski: Wut auf den Gottesmann, Süddeutsche Zeitung, March 22, 2004, available online at perlentaucher.de
  77. ↑ a b Peter Otten: When Papa is at the altar. The suffering of the priest children and the attempts to cover up the official Church. A research. In: Publik-Forum , No. 17, September 11, 2009, pp. 42–45 ( online )
  78. ↑ Gitta Düperthal: "The state must not tolerate the breaking of the law by the church." Jesuit order denies its members child support and contact with them. An interview with David Weber. ( online )
  79. ↑ “A professed who, due to the peculiarity of the institute, has completely renounced his property, loses the ability to work and own property and as a result invalidates legal acts which contradict the vow of poverty”, CIC can. 668 § 5 ( online )
  80. ↑ See the statement by Annette Bruhns, in: Tina Goebel; Angelika Hager; Sebastian Hofer: Without a father's name: women and children as victims of celibacy, profile, April 17, 2010, online
  81. ↑ a b We don't check the beds. The Hamburg auxiliary bishop Hans-Jochen Jaschke on secret priest children and the chastity command of the Catholic clergy . In: Der Spiegel . No. 8 , 2004 ( online - Feb. 16, 2004 ).
  82. ^ Diocese Graz-Seckau distances itself from 'We are Church'. In: kath.net from April 2, 2010 ( online )
  83. ↑ See the explanations on Priesterkinder.com
  84. ↑ See David Michael Weber's criticism of the explanations on priesterkinder.com
  85. ↑ See the descriptions of the Human Rights Initiative for Priest Children on their website
  86. ↑ Martin Luther's letter to Georg Spalatin from June 16, 1525, quoted in the German edition Albrecht Beutel (Ed.): Martin Luther - Briefe an Freunde and an die Familie. Munich 1987, ISBN 3-406-32054-6 , pp. 18-19.
  87. ↑ Martin Luther to Michael Stiefel, letter of June 17, 1525, quoted in the German edition Albrecht Beutel (Ed.): Martin Luther - Letters to friends and to the family. Munich 1987, ISBN 3-406-32054-6 , p. 20.
  88. ↑ Martin Luther, All Writings , Volume 16, 1907, p. 322
  89. ↑ Wolfgang Steck, In the glass house: The parish family as a symbol of Christian and bourgeois life, in: Martin Greiffenhagen (ed.), The evangelical rectory. A cultural and social history , Stuttgart 1984, p. 109f.
  90. ^ Johann Samuel Adami, Das exemplary Priesterkind , Leipzig 1697
  91. ^ Andreas Gestrich , Education in the rectory. In: Martin Greiffenhagen (ed.), The evangelical rectory. A cultural and social history , Stuttgart 1984, p. 63
  92. ↑ Albrecht Schöne, Secularization as a Language-Forming Force. Studies on German poetry by the sons of German pastors, Göttingen (2) 1968, p. 7
  93. ^ Martin Greiffenhagen, Pfarrerskinder: Autobiographical on a Protestant topic , 1982, p. 7
  94. ↑ Martin Greiffenhagen, Pastor's Children. Autobiographical on a Protestant subject. Kreuz-Verlag, Stuttgart 1982, ISBN 3-7831-0656-7 , therein: Martin Greiffenhagen, Different from others? On the socialization of pastors ' children, pp. 10–34.
  95. ↑ Adventecho , February 1997 edition ( online ( Memento from August 8, 2007 in the Internet Archive ))
  96. ↑ Christoph Dieckmann, In God's House. The daughter of a pastor is Federal Chancellor. Pastor children grow up with a mission - that's what makes them so special. In: Die Zeit of December 8, 2005 ( online )
  97. ^ Sächsische Zeitung Saturday, November 5, 2005 Elke Sommer ( Memento from October 29, 2013 in the Internet Archive )
  98. ↑ Der Spiegel , 1/1968, p. 84. Takeover of an interview between Sommer and Sommer in the Münchner Abendzeitung , title A big thing brings in more
  99. ↑ I am so free: My life, Oswalt Kolle, Rowohlt Berlin, 2008 - page 128
  100. ↑ Ensslin, Merkel, Motörhead The Most Famous Pastor's Children in the World , Famous Pastor's Children SPIEGEL ONLINE, One Day, Simon Broll, September 17, 2013
  101. ↑ Knut Soiné, Johann Peter Hasenclever: a painter in the Vormärz , 1990, p. 140
  102. ↑ The turn from the Enlightenment to Romanticism 1760-1820 :, Epoch at a Glaser, Volume 1, Horst Albert Glaser, Gyèorgy Mihâaly Vajda, John Benjamin Publishing, 2000, page 141
  103. ^ The Gentleman's Magazine, Vol. 155-156, F. Jefferies, 1834
  104. ↑ Hans König : Boys, Knots and Philistines: Erlanger Student Life from 1743 to 1983. Nuremberg 1983, p. 45.
  105. ^ Schneider: On the origin of the "pastor's daughter" . In: Academische Monatshefte 26 (1909/10), p. 104
  106. ↑ a b Erlanger Tageblatt, December 28, 1908
  107. ↑ Erlanger “Pastor's Daughter ” caused a sensation Loose student association without compulsory corps caused offense because of its name - ban failed , January 2, 2009, Erlanger Nachrichten , by Heinrich Hirschfelder
  108. ↑ Anke A. Erst, Europe after the loss of the absolute: Existential search for identity in European literature around 1900 , 2010, p. 3
  109. ↑ Joachim Jeremias , Jerusalem at the time of Jesus: a cultural-historical investigation into the contemporary history of the New Testament , 1962, pp. 176 and 353
  110. ↑ Büchler, Adolf: Familienreinheit und Familienmakel in Jerusalem before the year 70 in: FS Adolf Schwarz, ed. v. Samuel Krauss, Berlin / Vienna 1917 (reprinted New York 1980), pp. 140ff; Freund, Lewi: About genealogies and family purity in biblical and talmudic times, in: ibid., Pp. 163-192
  111. ↑ Walter Homolka , Das Jewish Eherecht, Berlin 2008, pp. 56–58 and 139–147
  112. ↑ Civil marriage in Israel. Retrieved July 27, 2019 .
  113. ↑ The Illustrated Encyclopedia of Zen Buddhism, Helen Josephine Baroni, The Rosen Publishing Group, 2002, p. 217
  114. ^ The Secularization of Japanese Buddhism: The Priest as Profane Practitioner of the Sacred ( Memento September 27, 2013 in the Internet Archive ), lecture at the American Academy of Religion, Philadelphia, USA, November 16, 1995
  115. ^ Cultural Pluralism and Psychoanalysis: The Asian and North American Experience Alan Roland, Routledge, August 21, 2013, p. 80