“Priestly celibacy has
been guarded by the Church for centuries as a brilliant jewel, and retains its
value undiminished even in our time when the outlook of men and the state of
the world have undergone such profound changes” (SacerdotalisCaelibatus).
Introduction
Clerical
celibacy is a traditional practice of the Catholic Church where all the
ordained ministers remain unmarried. Theologically speaking this is an attempt
to imitate the life of Jesus with regard to chastity and the sacrifice of married
life for the “sake of the Kingdom” (Lk 18:28-30, Mt 19:27-30; Mk 10:20-21).But
today we live in a cultural climate which undervalues the genuine sexuality.
The concept of sexuality has been distorted to suit the framework of the modern
consumerist world. As a result the value and meaning of priestly celibacy in
not well understood and appreciated. The priestly celibacy in the Catholic
Church is being questioned and disputed at regular intervals. Its value for
priestly ministry is challenged as there is no strict connection between
priesthood and celibacy. One may legitimately ask, is the clerical celibacy
absolutely necessary for the priestly ministry? Is it a help for pastoral
ministry? Is it a hindrance to exercise the priestly office? Yet, the Catholic Church treasures this
tradition of several centuries going back to the apostles. She will not change
this practice that easily. This is clear in the words of Pope John Paul II in
his letter to priests of the Church on Holy Thursday 1979:
The
Latin Church has wished, and continues to wish, referring to the example of
Christ the Lord Himself, to the apostolic teaching to the whole Tradition that
is proper to her, that all those who receive the sacrament of Orders should
embrace this renunciation ‘for the sake of the kingdom of heaven’.
It
is interesting to reflect why the Catholic Church has been guarding the
priestly celibacy as brilliant jewel and its value for centuries?
1.
The Origin of priestly Celibacy
When
did the law of celibacy begin? Is it of apostolic origin? We have different
opinions and views expressed. Taking the example of St. Peter, many would jump
into the conclusion that it is not of apostolic origin. Christian Cochini in his
scholarly work, The Apostolic Origins of
Priestly Celibacy would trace its origin to the apostolic times. Tertullian
wrote in his treatise on An
Exhortation to Chastity (208-212) Men and women in ecclesiastical orders
owe their position to continence and slay in themselves the concupiscence of
lust. Epiphanus of Salamis maintains that the priest must be celibate
because he engages in worship, they should be available to God”.Eusebius
of Caesarea was of the opinion that, “those who proclaim and teach the Word of
God must zealously renounce marriage in order to dedicate themselves to the
performance of loftier deeds. The law of celibacy grew gradually beginning with
the Council of Elvira (306), asking clerics to abstain from conjugal
intercourse ‘as a sign and consequence of his new consecration as a minister of
the Church’. Then Council of Carthage (390) confirmed this practice and
stipulated that married clerics had to observe continence with their wives on
the basis of a tradition originating with the Apostles. But this regulation was
not fully accepted by all. Only with the ecclesiastical laws promulgated
by Gregory VII (1073-1785) reaffirmed the norms concerning continence
of the clergy and the prohibition of marriage for clerics in major orders.
In
the East, the Council of Nicea(325), absolutely forbids a bishop, presbyter, deacon, or
any one of the clergy to keep a woman(excepting mother, sister, aunt).
According to Christian Cochini even in the East by the time of the Council of
Carthage (390) celibacy for the priests was highly esteemed. The Council in Trullan (692) summoned by
emperor Justinian II, bishops were
asked to practice continence, if married they were asked to get separated from
their wives. But the law of celibacy was not followed strictly by all the
presbyters. There were a lot of abuses. Therefore the First Lateran Council in
1123 absolutely forbid priests, deacons, or sub-deacons to live with concubines
and wives.Subsequently the Second Lateran Council (1139) said: “those who had
taken wives are to be deprived of their position… it is unbecoming that they
give themselves up to marriage and impurity” (canon 6).
The
Council of Trentin canons 9 and 10 states that the
celibacy was not a divine law but church had the right toprohibit sacerdotal
marriage by the reason ecclesiastical law or vow. Though the church held
sacerdotal celibacy in such high regard, it did not minimize its regard for
marriage. Clergy was expected to implore the grace of god in the vow of
celibacy.
Johann Adam Mohler (1796-1838),also
called the Father of Modern Theology, was a great German theologian. He
dismisses the objection that celibacy stunts growth in love, isolating person
in his own selfishness. Pope Pious IX, in his first encyclical Qui pluribus on
1846, underlined the need of priestly celibacy. Pope Pius XI, inAd CatholiciSacerdoti mentions one of
the ancient sayings, “approach the God chastely”. This encyclical makes
reference to Council of Elvira and of Carthage in support of the law of
celibacy”.
2.
Opposition and Objections to priestly Celibacy
But
the Opposition to the law regarding celibacy of the Church was not lacking and
occasionally well-respected figures argued for a mitigation of the law to help solve
the problems of clerical indiscipline. Panormitanus of Italy (1386-1445),
one of the eminent canonist of his time strongly endorsed priestly marriage. He
added that the continence was not a part of the substance of the order for
secular clerics, nor was it a part of divine law.The reformers did not give
any value to clerical celibacy. Zwingli and Martin Luther made the abolition of
clerical celibacy a key element to their reform, but this was also related to
the dismantling of the traditional theology of the sacramental priesthood. And
in the recent time Edward Schillebeeckx (b. 1914), a theologian of our own time
moving away from the main stream Catholic understanding of priestly
celibacy. He does not think that the law
of celibacy is a help for pastoral work.
He proposes optional celibacy and wants the Church should change, should
give way to the right of the community towards ministry.
There
is opinion that clerical celibacy cannot be an ideal for the priest to live on
today. It prevents the priest to be a part of the people for whom he is sent,
makes it difficult for him to be one with them, to understand the various
domestic problems as he has no family of his own. As a law imposed on the
clergy celibacy is not tenable as Christ himself called married men for the
spread of the gospel, especially he did not say anything about the law of
celibacy. Jesus did not establish any necessary relation between the priesthood
and celibacy. The most practical reasons is that since it is unnatural for men
to be celibate, its absence will solve the problem of shortage of priests, to
prevent certain priests by the clergy. The non-Catholic Churches and ecclesial
communities do have married clergy and thus optional celibacy helps the
Catholic Church to carry on ecumenical relations in a better way.
3.
Church’s Response
Church
denies the validity and logic of these objections. It is true that there is
really a shortage of priests in the Church but it cannot be remedied by
abolishing priestly celibacy. Priestly vocations are on the decrease even in
the Churches where they have not law of celibacy. One cannot argue that
abolishing the rule of celibacy would help the Catholic Church to improve the
ecumenical relations with other Christian communities. Ecumenism is not giving
up the age old traditions and practices of the Catholic Church. Raymond Brown
would argue that ecumenical commitment of the Catholic Church explicitly
demands celibate priests. The discipline of celibacy among priests is one of
the distinctive marks of the Catholic tradition of the Latin rite. Anyone who
chooses to become a priest accepts the discipline. The Eastern Churches have
their own tradition and historical reasons for optional celibacy. To compare
one Church tradition with another is not at all accepted and practical for the
ministry of the Church.
Amidst these objections and oppositions
thechurch has alwaysguarded it as precious jewel and maintained it as law. Vatican
II and post Vatican II Documents and Synods have made it very clear that church
will continue to retain the value of celibacy undiminished in all circumstances
and changes of the world. They also explain what exactly the churches’
understanding of the priestly celibacy is and why church continues to preserve
it as precious jewel and hold it as great value.
4. Priestly Celibacy in
the Conciliar and Post-Conciliar Documents
Presbyterorumordinis:Celibacy
is to be embraced and esteemed as a gift (PO 16). Priesthood is not a function,
but a mission it engages the whole of existence of a person, so celibacy befits
the priesthood. The law of celibacy is not absolutely necessary. It is not
required by the nature of priesthood as in Christ the priesthood did not
require celibacy as an indispensable.
But
the priestly mission of Christ did make it appropriate that the ordained should
renounce a family of his own. Vatican II emphasized this appropriateness by
saying that celibacy enables the priests to better actualise his consecration
to Christ with undivided love it affords greater freedom to serve the kingdom
of god, to practice perfect charity in the pastoral missing: it extends
spiritual fatherhood and constitutes a vivid sign of the future world to come.
“Indeed kl, celibacy has a many –faceted suitability for the priesthood…through
virginity, then or celibacy observed for the kingdom of heaven, priests are
consecrated to Christ by a new and exceptional reason (PO 16).
Optatamtotiusspeaks
of the need for training for the state of celibacy. The candidates to
priesthood should know why it is important for the ministry of priest. (OT 10).
SacerddotaliscaelibatusEncyclical
of Pope VI was written in 1967, at a time when some people questioned the need
for mandatory celibacy. It echoes the Catholic tradition in extolling the
priestly celibacy. It draws out, from the Scriptures the explicit connection
between the celibacy of Jesus and his redemptive work. The Holy Father
pinpointed three “significances” to celibacy: the Christological, the
ecclesiological and the eschatological.
In
the Christological sense, a priest must look to Christ as the ideal,
eternal priest. This identification permeates his whole being. Just as Christ
remained celibate and dedicated his life to the service to his father and all
people, a priest accepts celibacy and consecrates himself totally to serve the
mission of the lord. The total giving and commitment to Christ is a sign of the
kingdom present here and now.
In
the ecclesiological sense, as Christ was totally united to the Church,
the priest through his celibacy bonds his life to the Church. He is better able
to be a minister of the word of god, listening to that word, pondering its
depth, living it and preaching it with whole-hearted conviction. He is the
minister of the sacraments, and especially through the mass, acts in the person
of the Christ, offering himself totally to the Lord. Celibacy allows the priest
greater freedom and flexibility in fulfilling his pastoral work: “celibacy
gives to the priest, even in the practical field, the maximum efficiency and
the best disposition of mind, psychologically and affectively, for the
continuous exercise of a perfect charity. This charity will permit him to spend
himself wholly for the welfare of all, in a fuller and more concrete way.”
Finally
in the eschatological sense, the celibate life foreshadows a freedom we
will have in heaven when perfectly united with god as his child (Sacerddotaliscaelibatus,
33&34).
The
law of celibacy is affirmed, not because sexuality is bad or the body is evil.
The pope refuses to speak of ministerial celibacy without mentioning the grace
of marriage. Thus, Christian couples walk together their heavenly fatherland in
the exercise of mutual love, in the fulfilment of their particular obligations,
and in striving for the sanctity proper to them. But Christ, ‘Mediator of a
superior covenant,’ has also opened a new way , in which the human creature
adheres wholly and directly to the Lord, and is concerned only with him and
with his affairs; thus, he manifests in a clearer and more complete way the
profoundly transforming reality of the New Testament”(Sacerddotalis
caelibatus,20)
The
practice of celibacy is not the principal reason for the shortage of priestly
vocation (cf. 35-49). The relation between celibacy and human values are
explained and Pope Paul VI did not subscribe to the idea that the practice of
priestly celibacy was contrary to human nature (Sacerddotaliscaelibatus,
50-55). Part II of this encyclical is concerned with formation for
celibacy, priestly life, means to foster celibacy, etc., this encyclical was
criticized by many and some were disappointed. Pope Paul VI made it clear that
the celibacy of ordained ministers in the Catholic Church would not be given
up.
Synod
of Bishops 1971
Under
the theme of ministerial priesthood, the synod discussed the problem of
celibacy as it was again questioned by many at that time. There was an
unprecedented cry for optional celibacy, some of the national synods like the
synod of Holland voted for optional celibacy. But the Synod of Bishops in 1971
repeated the traditional teaching on priestly celibacy.
1) The
basis for celibacy consists in the apostolic following of Christ.
2) Motives
of celibacy are seen as the absolute Love God; it is an eschatological sign of
the world to come.
3) The
synod affirmed that celibacy be kept in the Latin Church.
4) It
elucidates the issues such as conditions favouring celibacy, prayer life, love
of God and neighbour, social relationships, companionship with other priests,
training to the candidates to the priesthood.
5) The
synod maintained that marred men should not be ordained. The Synod adopted the
following formula, “Excepting always the right of the supreme pontiff, the
priestly ordination of married men is not permitted, even in particular cases”.
Pope
John Paul IIin his Letter to all the priests of
the Church (Holy Thursday 1979) speaks about priestly celibacy.
He
refers to the previous documents that deal with the celibacy of priests. He
affirms that celibacy is for the sake of the kingdom of God. He considers
priestly celibacy is a heritage of the Latin Church.He expounds that it is a
treasure in the tradition and practice of the church.Celibacy is valued in the
context of marriage. The pope proposes in this letter that celibacy is not only
an eschatological sign but also it has a great social meaning. It is for the
service of the people. A priest becomes a man for others in his commitment to celibacy.
The heart of the priest must be free; celibacy is a sign of freedom and it
helps the priest to become a spiritual father to all.
Pastores
dado vobis( Apostolic
Exhortation of Pope John II, 1992) reaffirms the necessity of education for
priestly celibacy (PDV 44)
Catechism
of the Catholic Church, 1992
It
also affirms that celibacy is a sign of
this new life to the service of which the church’s minister is consecrated;
accepted with a joyous heart celibacy radiantly proclaims the reign of God
(CCC, 1579, cf. also CCC, 1580, 1599).
Directory
on the Ministry and Life of Priests, 1994
The
directory deals with the priestly celibacy under 4 points:
1)
Steadfast Will of the Church
“Convinced
of the profound theological and pastoral motives upholding the relationship
between celibacy and the priesthood, and enlightened by the testimony which
confirms to this day, in spite of painful negative cases, its spiritual and
evangelical validity, the Church has reaffirmed in Vatican Council II and repeatedin teachings of the Pontifical
Magisterium the ‘ firm will to maintain the law which requires celibacy freely
chosen and perpetual for candidates to priestly Ordination in the Latin rite”
(57). Celibacy, in fact,is gift which the Church has received and desires to
retain, convinced that it is good for the Church itself and for the world.
2)
Theological Spiritual Motives of Celibacy
“Like
any evangelical value, consecrated celibacy should be seen as that liberating
novelty which the world, especially today, demands as a radical testimony that
following Christ is a sign of the
eschatological reality . ‘Not all can understand it, but only those to who it
has been given. For there are eunuchs…let him understand (Mt 19:10-12)” (58)
3)
Example of Jesus
“The
example is Christ, who in going against what could be considered the dominant
culture of his time freely chose to live celibacy. In following him the
disciples left everything to fulfil the mission entrusted to them (Lk
18:28-30). For this reason, the church from apostolic times, has wished to
conserve the gift of perpetual continence of the clergy and choose the
candidates for Holy Orders from among the celibate faithful ( 2 Thes 2:15; 1
Cor 7:5; 1 Tim 3:2; 5:9; Tit 1:6-8)” (59).
4)
Difficulties and Objections
The
directory mentions about the cultural climate of today which undervalues the
genuine sexuality. As a result the value and meaning of priestly celibacy in
not well understood and appreciated. Further the directory refers to the
difficulties as well as the objections of priestly celibacy. It is clear that
in order to guarantee and protect this gift in a climate of serenity and
spiritual progress, possible difficulties for the priests should be avoided by
use of appropriate measures. (60)
5. Celibacy for the
sake of Kingdom
From
the above explanations we understand that celibacy in the church is ultimately
for the sake of kingdom. Jesus does not establish a precise relation between
priesthood and celibacy but he says it is for the sake of the kingdom of God.
May be he means to say that the kingdom of God is not something external alone,
it enters the self and take hold of the person, demanding him to renounce
marriage and family. Let us not take it to mean that celibacy is required for
everyone to enter into the kingdom of God, rather to build it up, to contribute
to its growth and expansion. It is a complete dedication to the kingdom of God.
Celibacy anticipates in a limited sense the heavenly condition where all are
like angels (Mt 22:30).Jesus praises voluntary celibacy after asserting the
indissolubility of marriage (Mt 19:10-12). The purpose may be to show the close
connection between the priestly celibacy and permanence of marriage. The
ordained person who accepts celibacy and the man who remains faithful to his
wife respond to different motives. The first does it for the sake of the
kingdom of heaven and the second does it for not dividing what God has united
(Mt 19:6). We can point out perhaps two motives of Jesus’ celibacy. 1) He had
the mission of spiritual engendering without being tied up to a particular
family. 2) It was an expression of the universality of love. The purpose of his life was to reveal God’s
love for all, so it was fitting that he remained celibate. Without doubt both
these motives in a very limited way do applicable to every priest.
6.
Celibacy: A Discipline, not a Doctrine
We
also understand that Celibacy for priests is considered as a discipline in the
Catholic Church rather than a doctrine. It means that it is more of a Church
rule or regulation without being an integral part of the doctrine of the
Church. It is based mainly upon the life of Christ and his celibate way of
life. That’s why there are always some exceptions to this rule of celibacy. In
some of the Eastern Catholic Churches the priests and the deacons were allowed
to marry before their diaconal ordination. Exceptions are sometimes permitted in
the Western Catholic Church too by the authority of the Pope, when in certain
cases married Protestant or Anglican clergy become Catholic they were allowed
to lead a married life while exercising the priestly ministry. This was
possible as the rule of celibacy is a disciplinary law of the Church and not a
doctrine of the Church. In principle it can be altered by the Church. Further,
Jesus did not say anything about the law of celibacy. Jesus did not establish
any necessary relation between the priesthood and celibacy. The Second Vatican
Council has repeated the traditional view that there is no essential and
intrinsic relation between these two. PresbyterorumOrdinismentions
and praises the priesthood of the Oriental Churches where marriage is accepted
(Po, 16).
7. The Value of
Priestly Celibacy in a Secularized World
Clerical celibacy is a gift from God
and one of the most significant aspects of priestly life. It is an integral
part of priestly vocation especially in the Latin Church which was held in high
esteem. It reveals one of the spiritual richness of the Church. It is a
commitment and a task which is inherently dynamic because it involves a
constant response to God’s call and witnessing to the world.
Celibacy as sign of God’s
Presence: God’s presence is manifested in many ways. Vatican II reminds
priests to embrace celibacy and esteem it as a gift which directly symbolizes
God’s undivided love and man’s particular response to that love of God.
Celibacy becomes a constant reminder of divine charity in a world full of
individualistic desires and selfish motives. The free choice of sacred celibacy
as always been considered by the Church “as a symbol of, and stimulus to,
charity”. Celibacy signifies a love without reservations; it stimulates to a
charity which is open to all. Celibacy reflects the richness of both God’s
presence and man’s spiritual response.
Celibacy as Sign of God’s Love
for the World: Celibacy always remains a response to the unconditional love
of God to man, man desires freely to respond by his total offering of himself
through celibacy. Paul VI says that consecrated celibacy of the sacred
ministers actually manifests the virginal love of Christ for the Church. Like
Christ who gave himself for the sanctification of the world and the salvation
of man, celibacy facilitates man’s total dedication of service to God’s people.
Celibacy is always embraced in relation to the desire of the coming of God’s
Kingdom. Celibacy becomes a sign of hope that man is still capable of
dedicating himself to God. Through celibacy, an ordained person proclaims God’s
love for the world.
Conclusion
Clerical
celibacy is considered most proper to the sacerdotal ministry; it is in no
sense depreciation of marriage but is the condition for greater freedom in the
service of God. . The ordained ministers of the Church freely and knowingly
commit themselves to celibacy, even though they appreciate and esteem marriage,
with fidelity in view of the indelible character they received in the sacrament
of Holy Orders. The law of priestly celibacy makes it clear that those who
accept it are doing so for the sake of Christ and the kingdom and not simply
because they prefer to be bachelors.Precisely because the world is full of
individualistic desires and selfish motives and has lost the genuine meaning
and value of sexuality Church has the duty to promote sexuality as gift of god
by priestly celibacy.In the words of Raymond, “Brownprecisely because the witness
of celibacy is conspicuously lacking in any other Christian Churches, the Roman
Catholic Church has an ecumenical duty to the Gospel to continue to bear an
effective witness on this score.”Of
course the law of celibacy is not of divine origin but of ecclesiastical origin
and therefore it may be abrogated by the church.
Precious Blood Missionaries
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