Thanks for posting this. A very good article and excellent answer to the question posed.
The Byzantine rite churches (Ukranian, Ruthenian, Melkite, Romanian, etc.) all seem to handle the question of celebrate priesthood a bit differently in the U.S. The Melkites have ordained married priests in the U.S. I'm fairly certain that the Romanians do as well. The Ruthenians do not, and I'm not sure about the Ukranian Catholic Church. All the churches have married priests in their countries of origin.
In my personal opinion, the Melkites have been the quickest to return to their traditions in this sense. They've been openly ordaining married priests in the U.S. for I think about 5 years now.
The general Melkite practice in the U.S. is to only ordain celibate clergy; however, some return to the Middle East to be ordained.
I know one ex-deacon at Holy Transfiguration near Washington who returned to Palestine to be ordained as a priest. He now is an associate pastor at the church, while retaining his family.
Briefly put: the ancient traditions of married clergy to which Fr. McNamara refers stem only from around 700. They are ancient, yes, and deserve respect, yes--that much of McNamara's article is excellent. But that they represent a slight modification of older traditions, both east and west, he leaves out and thereby seriously skews the picture.
The more ancient, pre-700 tradition, both east and west was either to ordain widowed men of a mature age who had not remarried as most men would have if widowed at age 30 or 35 or 40, showing they had learned to control themselves sexually (see Peter Brown's essay on this in the chapter on sexuality in _A History of Private Live_, vol. 1) or married men who had pledged to abstain from marital relations and proven themselves mature or unmarried celibate men (St. Paul describes himself that way and sees it as preferable for an apostle). Initially bishops led the church, assisted by deacons and "elders" (presbyters) as a council of advisors. Over time sacramental and governing functions were delegated to the presbyters and what we know as "priests" emerged.
At the Synod of Trullo (692), attended by eastern bishops only and not ratified by the bishop of Rome, the discipline was relaxed to permit married priests to continue marital relations with their wives. The main support for this change in discipline (a statement purportedly by Bishop Paphnutius at the Council of Nicea) is now known to have been spurious.
All the relevant documents are carefully evaluated in Cochini, _The Apostolic Origins of Priestly Celibacy_, including the evidence that the Paphnutius-Nicea story is spurious.