Priestly Celibacy: Yes, it is Apostolic [Ecumenical]

Catholic Exchange ^ | December 11, 2008 | Amy Blythe

[NYer]

Christ came to redeem mankind from slavery to the passions by His life of sacrifice. Everything about Him went against the grain in a most unprecedented, radical manner causing scandal to the Jewish people who were expecting a temporal Messiah. Observe: he loves sinners, and eats with them; adulterers receive mercy; the ill He heals on the Sabbath. Most disturbing of all, He is not married but is a virgin and preaches continence for the sake of the Kingdom of God.

The priesthood of the New Law is not made up of the powerful and intellectual but of men from ordinary walks of life who have renounced everything to live in continence, to follow the Master more closely. There are many in secular circles, and some even within the Church today, who question the validity of this charism in relation to the priesthood, arguing that it no longer suits the modern times in which we live. Others claim that there is no evidence, either scriptural or historical, that supports the apostolic roots of a celibate priesthood. Contrary to all the negativity, in-depth research vindicates priestly celibacy as indeed apostolic.

The proponents of abolishing the celibate priesthood use Scripture, claiming that the Apostles were married based on the passage relating the cure of Saint Peter’s mother-in-law of a fever by Jesus (Matt 8:14-15). The reasoning is as follows: the Apostle has a mother-in-law, therefore he is married. Yes, Saint Peter obviously married at one time, but does that mean that he is married at the time of his apostolic call by Jesus? There are women who pass away before their mothers and before their husbands. In some such cases the mother-in-law moves in with her son-in-law. This possibility cannot be ruled out. Even if the Apostle is married at the time of his calling, the Lord states unequivocally what is required to follow Him: to leave everything, including family and wives (Luke 14:26-27). What of the invitation of Christ to a continent life (Matt19:10-12). Further on in the same text renunciation of possessions is declared a necessity to be a disciple. It is in response to the words of the Prince of the Apostles that we receive confirmation again from Jesus’ own lips as to what they have sacrificed: lands, home, mother brother, sister, wives and children inclusive (Matt19:16-30). It is clear that the desire of the Lord is to have men who are divested of all worldly ties and responsibilities in order to devote themselves unreservedly to His service.

A subsequent argument by the opponents of celibacy is that it is an invention imposed by the Catholic Church in the fourth century. Opponents present Scripture and early ecclesial history in a manner that can be misleading for the ordinary lay Catholic unacquainted with all the facts. Major research has been undertaken into this controversy by scholars Cardinal Stickler, Father Cochini S.J., Roman Cholij as well as Stefan Heid. What they all assure us of is that continence is the norm for the priesthood both East and West from the beginning of the Church’s history. Among the aforementioned, Stickler provides the most succinct and easy to understand presentation of the subject. He demonstrates that if a man was married prior to ordination, both he and his spouse took a vow of perpetual continence, this applied from the lower clerical ranks up to Bishop. In the West, the Council of Elvira in the fourth century makes direct reference in Canon 33 to this renunciation of the martial rights and notes that this meant no begetting of children. The penalty for violating this vow is removal from the clerical ranks. If a priest violated this solemn promise and begot a child it was considered adultery. As Stickler points out, Saint Jerome — who knew many Bishops, Fathers and monks throughout the East — testifies in his writings that continence is the norm in the Eastern Church and that married men who were ordained would separate from their wives. The same Council Elvira, in Canon 27, as well as Nicea, in Canon 3, gives even further specifications: that a Bishop and priest is only permitted to have a blood sister, mother, aunt, or a daughter who is a consecrated virgin dwelling under the same roof. This excludes a wife.

Probably the favorite of all opponents arguments centers upon a Saint Paphnutius of Egypt called “a Bishop and hermit.” It is asserted that at the Council of Nicea this holy man pleads with the Fathers to not impose continence on priests saying that it is too heavy a burden to place upon them. He proposes to allow the particular Churches to decide on their own practice. Up until recently, this was believed to be a justification for the current married practice among the clergy of the East. Stickler, Cochini, Cholij and Heid all masterfully tackle this long-standing. The veil was lifted from this mystery by study into the Council documents, in which accurate records were kept of every Bishop present. Examination of the oldest texts revealed that among the names of Fathers in attendance, there was no such Bishop by that name. Stickler acknowledges that his name does appear in later copies of the Council’s proceedings but it is a contradiction because he was honored at the time of Nicea as a Confessor, not a Father. It is concluded that his bishopric was of the nature of a legend, a creation of hagiographers’ pious devotion.

The perplexing question then arises: If priestly celibacy dates from the Apostles, why is it that only in the fourth century do we begin to see actual Church law enforcing celibacy? A principle which must be understood is the following: the absence of a formal ecclesial declaration up to a certain period does not imply that the dogma, doctrine or discipline is not universally believed by the Body of Christ. In other words, controversy begets definitive pronouncements by the Church. The Divinity of Jesus Christ, his being fully God, was not formally declared until the fourth century at Nicea but the Church always professed this belief. The denial of this truth by the heresiarch Arius demanded a concrete defense. The same can be applied to Mary’s title as Mother of God. It was not formally declared until the fifth century at the Council of Ephesus, yet she was venerated as such from the very beginnings. Again, it is the refusal of Nestorius to render Mary her rightful veneration that prompted a concrete response. In this case, as Stickler notes, the Church made specific laws regarding celibacy among the clergy because of widespread abuses where the vow of continence was not being faithfully lived out. It is at this point that we begin to see one of the first rifts between East and West.

Eventually, due to these increasing difficulties and abuses, the Latin West began gradually selecting more and more candidates to the priesthood and Bishopric from among the monastics. Over a period of time, especially with the establishment of seminaries by the Council of Trent, the phenomenon of married clergy completely disappeared. As for the Eastern Church we have a very different response conditioned both by geography and politics. While the Latin Church had the great advantage of the central authority of the Pope, the East had problems attaining any kind of conformity in discipline due to myriads of regional Councils all making decisions in dealing with abuses and there was no one to give a definitive judgment. Added to these issues is the close relationship between the Byzantine Empire and the Church. This had benefits in allowing for religious freedom but often it led to the government interfering with the hierarchy’s efforts to properly exercise governing authority. Despite these influences, there is today within the Eastern Churches a large number of celibate priests, but, if the circumstances of history had been more favorable, the clergy of the East would be entirely celibate as well.

Ultimately, continence - celibacy — receives its supreme value from the fact that Jesus chose it for Himself and for His Mother Mary. This should not be brushed away as a mere coincidence nor should this way of life be viewed just as a “discipline.” This is missing the point. Priests share in the eternal priesthood of Christ and are Persona Christi, to be mirrors of His very Person not just in word and act but their very mode of being. The Lord came not to be served but to serve and to pour Himself out as a ransom for souls. By this charism of continence - expressed most completely and perfectly by virginity — the priest is poured out and consumed like Christ, not for a physical family but for the souls of the faithful. Of course, the debate on the celibate priesthood will always exist but for Catholics the best answer will be found by kneeling before Jesus crucified where virginity’s lasting value is silently conveyed in two words: love and sacrifice.

For further information please see:

The Case for Clerical Celibacy by Alfons Maria Cardinal Stickler (Ignatius Press)

Celibacy in the Early Church by Stefan Heid (Ignatius Press)

The Apostolic Origins of Priestly Celibacy by Father Christian Cochini S.J. (Ignatius Press)

[stripes1776]

Some have the extraordinary vocation of living single. However, clerical celibacy also owes a great deal to the neoplatonic disdain for the created order.

That statement misrepresents both Neoplatonism and its relation to Christianity. Platonists had as many views of the value of the natural world as there were Platonists. That is a very Platonist thing to do. There was no central authority to impose uniform doctrine upon anyone who might be labeled a Neoplatonist. The first step in the ascent to the world of pure forms and truth and goodness and beauty always begins in this world which is an imperfect reflection of perfection. A Platonist could look back at that first step with derision, or he could look back with love and gratitude, or any combination of these two attitudes. This varies from one Platonist to the next.

As for the relation between Christianity and Neoplatonism, the influence flowed mostly from Christianity to the Platonists. If Christian theologians borrowed some vocabulary from the province of the philosopers, it was so those theologians could conquer that terrain for Christ.

[NYer]

Paul was writting to the believers in Corynth, who were used to having more than one wife.

Source?

[NYer]

That’s just what bothers me. In Matt. 19:12 Jesus talks about eunuchs “born from their mother’s womb”, “made eunuchs of men” and those “which have made themselves eunuchs for the Kingdom of Heaven’s sake”.

Jesus says celibacy is a gift from God and whoever can bear it should bear it. Jesus praises and recommends celibacy for full-time ministers in the Church. Because celibacy is a gift from God, those who criticize the Church's practice of celibacy are criticizing God and this wonderful gift He bestows on His chosen ones.

[NYer]

I believe it is an inescapable conclusion that Paul was a married man.

In 1 Cor 7:1, Paul teaches that it is well for a man not to touch a woman. This is the choice that the Catholic priests of the Roman rite freely make. And in1 Cor. 7:7 Paul also acknowledges that celibacy is a gift from God and wishes that all were celibate like he is. In 1 Cor. 7:27, Paul teaches men that they should not seek marriage. In Paul’s opinion, marriage introduces worldly temptations that can interfere with one’s relationship with God, specifically regarding those who will become full-time ministers in the Church.

Perhaps his most important statement is in 1 Cor. 7:32-33, 38 where Paul recommends celibacy for full-time ministers in the Church so that they are able to focus entirely upon God and building up His kingdom. He “who refrains from marriage will do better.”

Scripture gives us a very clear understanding of Paul's position on the issue of celibacy.

[NYer]

I really think that there is a need for a man to be with a woman,and not just for the sex. God made Eve for Adam even though Adam was walking day by day with God. God said it is not good for man to be alone, and I have to agree.

I challenge you to ask any parish priest if he feels alone. We don't call him 'Father' for nothing. My pastor's great grandfather was a married priest (Maronite Catholic Church) but the great-grandson chose celibacy. In Lebanon, the seat of the Maronite Catholic Church, half of the priests are married but, according to the Patriarch (Cardinal Sfeir), married priests solve one problem while creating a new one. It is a challenge to match a married priest to a parish, especially in contemporary society, when the priest depends on the parish for his total support. That includes lodging, education, medical & dental insurance for him, the wife and children. It is not uncommon in these parishes with married priests for the parishioners to scrutinize the lifestyle of the priest and his family - knowing full well that they are footing the bill. If the priest's wife shows up at church with a fine coat while the parishioner's wives are wearing something more tattered, the contributions take a big dip.

For this reason, only the celibate Maronite priests are sent overseas to minister to small parishes with big demands. Our pastor is much loved and on the receiving end of many invites to dinners and social events. But first and foremost for him is his ministry to us as pastor and guide. The most frustrating aspect of parish life for him is when his parishioners shun the Sacrament of Reconciliation or fail to show up for Mass on Sundays.

He is perfectly content with his chosen life which is obviously not the one you were intended to have.

[NYer]

I think it is commonly accepted that most of the Apostles were likely married, that thirty nine popes were married, that many good priests historically and currently have been and are married, etc. etc.

Accepted by whom? Please name the 39 married popes and provide supporting references. Ultimately, what does it matter since scripture tells us that

Celibacy is an eschatological sign to the Church, a living-out in the present of the universal celibacy of heaven: "For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven" (Matt. 22:30).

[irishtenor]

And there are thousands of married Protestant ministers who function very well with wife and kids along. If a single Pastor comes along, ALL of the busybodies (you know the type :>) will attempt to marry him off to one of the single ladies.

[Salvation]

** am a historian as well as an adult convert to Catholicism**

Welcome home!

[Salvation]

Pope Defends Clergy Celibacy Order
Has the Time Come to Consider Making Celibacy Truly Optional In the Western Church?
Catholic Scandals: A Crisis for Celibacy?
Celibacy of the priesthood is a church strength, not a liability
Celibacy s history of power and money

Pope: Priests Must Stay Celibate
Giving Thanks for the Good Shepherds ( A Defense of Priestly Celibacy)
Don't end celibacy for priests
The celibate superhero
Priestly Celibacy And Its Roots In Christ

How to Refute Arguments Against Priestly Celibacy
Priestly Celibacy Reflects Who - and Whose - We Are[Father George W.Rutler]
Celibacy
Tracing the Glorious Origins of Celibacy
God’s call to celibacy for the sake of His Kingdom - by Card. George

Vatican Says Celibacy Rule Nonnegotiable
Bishop Attacks Move to End Celibacy
A response to Fr. Joseph Wilson's defense of mandatory celibacy
The gift of Priestly celibacy as a sign of the charity of Christ, by Mother Teresa of Calcutta
Archbishop Dolan:"We Need to Be Renewing Our Pledge to Celibacy, Not Questioning It"

Celibacy is gift cherished by church
Celibacy Will Save the Priesthood
Celibacy Defended by EWTN's Fr. Levis
Call To Action: Dump Celibacy
The (Catholic) Church Has Always Prospered When Celibacy Is Honored

John Paul II Hails "Inestimable Value" of Priestly Celibacy
For Priests, Celibacy Is Not the Problem
Fr. Shannon Collins Discusses Celibacy
5 Arguments Against (Catholic) Priestly Celibacy and How to Refute Them
Why A Married Priesthood Won't Remedy the Priest Shortage

New Vatican Document on Homosexuality and the Priesthood Coming Before Fall 2005
Catholic priests demand the right to marry
Catholic priests urge Church to reconsider celibacy rules
Alternative Priests´ Council Hits Back on Mandatory Celibacy
Married Priests? The English Experience

Saying Yes to God: a Look into Vocations
New Vatican Document to Eliminate 1961 Papal Ban on Ordaining Homosexuals
Saying Yes to God: a Look into Vocations
Is it time to ordain married men to the Catholic priesthood?
40% of Scots priests want end to celibacy

A small, sturdy band of 'John Paul priests'(JPII legacy of conservative priests)
Yes, Gay Men Should Be Ordained
Cardinal says Priests will marry
Fathers, Husbands and Rebels: Married Priests
An Unneeded Headache (Vatican document on [NOT] admitting homosexual to the priesthood)
More (Priestly) Celibacy, Not Less

Vatican Prepares Draft Directives Against Admitting Gays as Priests
From Anglican to married Catholic priest
Spain gets first married priest
Spain (R) Catholic Church ordains first married priest
The Catholic Church - East-West Difference Over Priestly Celibacy

ROMAN CATHOLIC DIOCESE OF SCRANTON TO RECEIVE FIRST ECUSA PRIEST
Defending Chastity in the Priesthood
Ordination of married men is raised at Vatican synod
Patriarch of Venice deemphasizes ordination of married men to the priesthood
Cardinal Pell: Ending Celibacy Rule Would Be a Blunder

Priest shortage stems from crisis of faith, ignorance of the infinite, not celibacy, say Bishops [at Synod]
Vatican synod rules out married priests (for Latin Church)
Synod Affirms Priestly Celibacy
Married Priests Aren’t the Answer (a seminarian states his view)
5 Arguments Against Priestly Celibacy and How to Refute Them

(Catholic) Church makes a clear distinction between chastity and celibacy, says Priest
Why Not Married Priests? The Case for Clerical Celibacy
The biblical foundation of priestly celibacy
Married, ex-Episcopalian ordained a Catholic priest in California
Getting It Right:The Foundation of Friendship (What can a celibate priest really teach us about love

Another One Takes the Plunge [swims the Tiber]
Following the Signs (to a priestly vocation)
That sneaky desperate Catholic Church is at it again
Long Journey to Rome (Former Southern Baptist Pastor Now a Traveling Crusader for Catholic Church)
New, stricter Priestly Formation Program issued for U.S. Catholic seminaries

Ex-Lutheran bishop found Catholic rock: Joseph Jacobson to be ordained Catholic priest by Christmas
Jesuit defends priestly celibacy (a lengthy but worthy read)
The Gift: A Married Priest Looks at Celiba[cy]
Vatican Reaffirms Celibacy for Priests
Pope, Curia Aides Reaffirm Value of Priestly Celibacy (detailed Vatican response)

Vatican Said (Again!) Not Revising Celibacy Rule
On Priests, Marriage and the Sacraments
Should Catholic priests have the right to marry?
Married Priests Back Celibacy (Part 1 of 2)
Messori: Married priests no remedy for “vocations crisis”

Why Celibacy? [Catholic Caucus]
Married man considers turn as Catholic priest
The Nature of Priestly Ordination: Theological Background and Some Present Concerns
Ukrainian cardinal says married men not answer to vocations crisis
Angelo Roncalli (Pope John XXIII) and Priestly Celibacy

Married man considers turn as Catholic priest
Roman Catholic Priests the Case For:
Priestly Celibacy: Yes, it is Apostolic [Ecumenical]

[vladimir998]

You wrote:

“However, clerical celibacy also owes a great deal to the neoplatonic disdain for the created order.”

Neither Christ nor St. Paul were neoplatonists.

[Snurple]

The apostle Peter who (if Im not mistaken) is considered to be the first pope (by the Catholic church) was a married man. No where in the bible does God command men not to marry.

[vladimir998]

You wrote:

“Seem to me that those who are not priests ought to stop telling priests how they are to live. They are not children.”

Last time I checked, every bishop in the world was a priest. So, in regard to “telling priests how they are to live” isn’t other priests (the bishops) who are doing that?

[VidMihi]

If all these comments are from bishops and priests, I would agree. I suspect, but may be wrong, many are from (omitted prior to censorship).

[NYer]

And there are thousands of married Protestant ministers who function very well with wife and kids along.

That's an apples vs oranges comparison. The Catholic priesthood is very different from the protestant ministerial position. Then there is the cost of supporting a married priest and his family. In many Catholic dioceses, parishes can no longer support their own parish, much less a priest and family.

If a single Pastor comes along, ALL of the busybodies (you know the type :>) will attempt to marry him off to one of the single ladies.

In those Orthodox and Eastern Catholic Churches that recognize a married priesthood, they model it after scripture. Married men may apply for admission to the seminary but only after scrupulous examination of the marriage and family. There can be no divorce or remarriage as that is against the commandments. Single candidates may not marry after ordination.

[NYer]

The apostle Peter who (if Im not mistaken) is considered to be the first pope (by the Catholic church) was a married man.

Of all the Apostles, he is the only one we know for certain was married because scripture mentions his mother in law. We know nothing about his wife; he may have been a widower.

The Catholic priest models his life on that of Christ, who was celibate. The priest is a representative of Christ, an alter Christus. In this respect, the priest understands his identity by following the example of Jesus, a man who lived His life in perfect chastity and dedication to God. As such, the sacramental priesthood is holy, something set apart from the rest of the world. Just as Christ sacrificed His life for His bride, the Church, so too must a priest offer up his life for the good of Christ's people.

[VidMihi]

One must be careful in suggesting pious motives for the celibacy of Latin rite priests. To imply that it comes from Christ or that it is much more than a discipline for the purpose of control, could be insulting to many married priests of the Eastern rites.

[trisham]

The Catholic priest models his life on that of Christ, who was celibate. The priest is a representative of Christ, an alter Christus. In this respect, the priest understands his identity by following the example of Jesus, a man who lived His life in perfect chastity and dedication to God. As such, the sacramental priesthood is holy, something set apart from the rest of the world. Just as Christ sacrificed His life for His bride, the Church, so too must a priest offer up his life for the good of Christ's people.

******************

This is one of the clearest explanations I have seen. Inspiring as well.

[NYer]

To imply that it comes from Christ or that it is much more than a discipline for the purpose of control, could be insulting to many married priests of the Eastern rites.

It is a discipline in both the West and the East.

[vladimir998]

You wrote:

“If all these comments are from bishops and priests, I would agree. I suspect, but may be wrong, many are from (omitted prior to censorship).”

You’re missing the point. These are ONLY comments. No one here can order any priest to do anything about anything. Only bishops can give orders to priests, and only priests can voluntarily take a vow of celibacy.

It’s just that simple.

[VidMihi]

Ok - but to continue ad nausiam- there are busy bodies in every church who try to tell the priest or minister how to live their personal lives - like the woman who told her minister that it was inappropriate to wear shorts in the summertime around the church, or the many women who try to tell associate priests how they should be more obedient to the pastor so as to be an example for their children - even though the priest may be 30 years old - they treat them like children.

Most priests do not take a vow of celibacy - only religious, for the others it is the discipline of celibacy which is freely accepted as long as it is a help to ministry - but when it becomes a farce what with gay activity in the rectories and the number of straight priests with girl friends then it becomes only a control mechanism for the bishops. That is not to say that there are not many many good celibate priests for whom celibacy is a real asset. But their number is much fewer than you might think.