The Church disagrees.
Another example is the freedom enjoyed by priests of the Oriental and Greek church to remain married to their wives after their ordination (see can. Aliter, dist. 31 and chap. Cum olim, de Clericis Conjugatis). Considering that this practice was at variance neither with divine nor natural law, but only with Church discipline, the popes judged it right to tolerate this custom, which flourished among Greeks and Orientals, rather than to forbid it by their apostolic authority, to avoid giving them a pretext to abandon unity. So does Arcudius assess the matter (Concordia bk. 7, chap. 33). (Benedict XIV, Allatae Sunt)Notwithstanding all this, We do not wish that what We said in commendation of clerical celibacy should be interpreted as though it were Our mind in any way to blame, or, as it were, disapprove the different discipline legitimately prevailing in the Oriental Church. What We have said has been meant solely to exalt in the Lord something We consider one of the purest glories of the Catholic priesthood; something which seems to us to correspond better to the desires of the Sacred Heart of Jesus and to His purposes in regard to priestly souls. (Pius XI, Ad Catholici Sacerdotii)
Perfect and perpetual continence for the sake of the Kingdom of Heaven, commended by Christ the Lord ... is not demanded by the very nature of the priesthood, as is apparent from the practice of the early Church and from the traditions of the Eastern Churches. where, besides those who with all the bishops, by a gift of grace, choose to observe celibacy, there are also married priests of highest merit. This holy synod, while it commends ecclesiastical celibacy, in no way intends to alter that different discipline which legitimately flourishes in the Eastern Churches. (Second Vatican Council, Presbyerorum Ordinis, 16)
Thank-you.