Introduction
Celibacy in the Roman Catholic Church is the voluntary
agreement reached with the sub-diaconate to be bound by a pledge of celibacy.
Accordingly, this can only be understood as an absolute chastity, even of
thought and desire. This celibacy therefore coincides outwardly with the
perfect chastity of the vow taken in religious orders. In the view of many
theologians this vow is also taken implicitly on entering the sub-diaconate.
The distinction lies not in a different attitude, but in the interpretation.
The purpose of celibacy is to attain complete freedom to devote oneself to the
work of the Kingdom of God.
1.
Meaning of Celibacy
One
of the succinct definitions of celibacy is provided by Richard Sipe, ‘Celibacy
is a freely chosen dynamic state, usually vowed, that involves an honest and
sustained attempt to live without direct sexual gratification in order to serve
others productively for a spiritual motive.’[1]
By dynamic he explains that celibacy is a transitional journey that involves
painful stage. The taking of the vow does not confer the capacity to live up to
it. It is a daily struggle. Sipe elaborating on the phrase ‘to live without
direct sexual gratification’ explains that a priest or religious vowed to
sexual continence, does not rationalize celibacy as simply not getting married
but sex is acceptable.’[2]
2.
What is Celibacy?
Celibacy
has been idealized, spiritualized and legalized out of practical consideration
and existence. The over idealization of celibacy and its legalistic alignment
with institutions and ordained ministry has observed its deep and its root in
nature and its necessity for the preservation of life and the development of
family and culture. Celibacy has become imbued with negative connotation,
separated from its attributes as life giving and loving. This separation of
celibacy from nature has deprived many Christians of the support they desire in
personal sexual development and education. Further, as Karl Rahner said, ‘when
celibacy becomes an obligation imposed from the outside, what was meant to be a
witness easily becomes perverted by the denigration of sexuality or converted
into a lust for power or a self-aggrandizing ambitions and even a disregard for
life.[3]
Celibacy
is not simply sexual abstinence; it is a matter of human wholeness of health
and well being of physic as well as sexual integration” – Celibacy can’t be
separated from sexuality because it is one mode of coming in terms with one’s
sexual nature. Sexuality can’t be separated from celibacy, because the
sexuality responsible person must abstain from sexual activity and marriage
with certain persons.[4]
3.
Who is a Celibate?
The Catechism of the Catholic Church
says that the celibate is the one who is called to consecrate himself with
undivided heart to the Lord and to the affairs of the Lord; he gives himself
entirely to God and to men. Celibacy is
one way of being human; celibacy is customarily defined as the state of
non-marriage or state of sexual abstinence. Most people who are not married
identify themselves as single, divorced, or widowed but not celibate; - most
commonly, celibacy has been a term reserved for professional celibates i.e.,
priests, nuns, monks and brothers who are not married and presumed living the
state of perfect chastity.
4.
The Nature of Celibacy
The definition given for celibacy by
John Dalrymple in the Dictionary of Pastoral Care is ‘the voluntary
renunciation of marriage for the sake of the kingdom of heaven’ with the
biblical material of Matthew as its basis (Mt 19:10-12):
“Not all men can receive this precept
but only to whom it is given. For there are eunuchs who have been so from
birth, and there are eunuchs who have been made eunuchs by men, and there are
eunuchs who have made themselves eunuchs for the sake of the kingdom”.
Dalrymple goes on to
say that vocation to celibacy does not stem either from a fear of sex or hatred
of woman. The positive reasons he gives for celibacy are: greater pastoral
availability, single-mindedness, and liberation for prayers, liberation for
prophesy and witness to the eschatological hope of the gospel and the
proclamation that not all love is sexual.
5.
Celibacy and Chastity – A Life of Consecration
Some in the Catholic Church have
been called to a life of celibacy by their consecration to the Lord through the
vow of chastity. But Bible says this, we are created not to live alone but with
a companion. And so our nature is craving for an intimate friend, i.e., for
love, understanding, encouragement and sexual gratification; whether we take
vows or no vows our nature is the same. Then what are we to do? We must learn
to handle sex in an constructive manner.[5]
First we must remind ourselves that it is the Lord who has called us to this
state of celibacy in order to resemble him more and be interiorly free to
dedicate ourselves fully to his mission. Therefore, he will supply all we need
to be loyal to our vow of chastity. It is this trust in Jesus’ power that gives
us courage to take the vow and carry on in the religious life. We have always
to remind ourselves that we cannot keep chaste without God’s grace. Many
religious in recent times have fallen away because they gave up prayer, and
placed themselves in the occasion of sin.[6]
6.
The Origin of Celibacy
In
the first hundred years of the Church history it was recognized that the
greatest sacrifice that anyone could make was to give up one’s life, to die for
the gospel. When the great persecutions ended, many people realized that the
next greatest gift is marriage. So celibacy increased, but we really have to
value sex, love and marriage, if our renunciation of it is to be Christian a
sacrifice. To live a life of celibacy in chastity after the manner of our Lord
is impossible, if it does not draw on his grace, and witness to a world beyond
our own. I think that celibacy is naturally impossible but gracefully
accomplished. One of the great advantages of celibacy in the modern world is,
that it is a sign that man does not live by sex alone, that people intuitively
sense a source of blessedness in a priest without which his celibacy would be
impossible or meaningless.
7.
Historical Background
The priestly
celibacy was practiced in the Latin Church in 1123. In the 4th
century the situation resulting from the spread of consecrated life and had
already brought about a consequence of unusual importance, the emergence of
priestly celibacy. In fact once it came to be admitted that the state of
continence represents a more perfect ideal than the married life. Even the
people boycotted the liturgical services presided over by married priest. But
still the law of celibacy remained optional. But slowly the law of celibacy
existed in the church in the 4th century. The law of priestly
celibacy was officially enacted around the year 305 in the Synod of Elvira, in
Spain. And priestly ordination was reserved only to celibates.
Since
celibacy demands many great sacrifice, pastors felt short of the expectations
of the church and their flock. The worst time in this regard were from the 8th
century to 11th century where many pastors themselves violated the
law resulting in personal abuse. One after another different Popes tried their
best to remedy the evil that was rampart in Europe. The council of Lateran
clearly elaborated its point that the celibacy of priesthood is historically
important. “Apostles as the founders of the Church led a life of full
dedication and self sacrificing. Those who are serving divine sacraments are to
observe the law of celibacy.”[7]
Inspite of the crisis the Church today holds on to its position and give more
importance to the celibate life of a priest.
8.
Vow of Celibacy and Chastity
The
vow of celibacy and of chastity are respectful love, guides ones relation to
self and others. In the deepest sense chastity or non-violating love means that
I respect my own and the others’ integrity not only physically but also
psychologically and spiritually.[8]
When we ask catholic lay people why they
think their priest should not marry, they have generally replied, after some
reflection that priests don’t marry so that they can devote their whole lives
to the work of God and his people. The common reasoning for priestly celibacy
that by it the priest presents to men a Christ like image of self denial
repentance and sacrifice finds depth and a positive human value within the
setting of a total dedication of love and service.
9.
The True Meaning of Priestly Celibacy
The
theologian Edward Schillebeeckx developed a three-fold dimension of meaning for
the priests’ celibacy, a Christological dimension, an Ecclesiological dimension
and an Eschatological dimension. Through his celibacy the priest is related
directly to Christ, to the Church and to the ultimate final reality. In terms
of the psychology of human growth, this triple dimension corresponds to the
development of the manhood, maturity of the priest in terms of his
self-identity as a priest, of his relatedness to other persons, and of his
final integrity. The priests personal relationship to Christ is obviously of
central meaning of his life, we would expect, then to find a central meaning
for his life commitment of celibacy in this relationship
10.
The Positive Aspects of Celibacy
Celibacy
is a form of love as well as loving service, which is integrated within a
vocation that renounces willed sexual activity, in order to be a sign and a
channel of God’s universal love. For the Church celibacy is a sign of the
eschatological reality already present in the Church but to be fully realized
in the future. Celibacy is a life long service of faith and prayer; it is a
sign-value that points in a striking way to the spiritual love. However
celibacy is both risky and demanding. It bestows freedom in the fullest sense,
but also demands discipline, accountability and asceticism to the dot.[9]
11.
Foundation and Development of Celibate
Life
Celibacy is entirely ordained in
Love for Christ and love for the Church, and so can be understood only in
relation to Christ and the Church as God’s plan. Its essential significance
clearly does not lie in personal fulfillment. The ministry of Christ is
developed in the threefold ministry of the Church, in her Priestly and Pastoral
Office. These threefold ministry of Christ and the Church is signified and
represented in a specific way through the celibate state of the priest.
12. Theological View on
Celibacy
First
of all: unmarried life as such is only a negative thing and cannot be chosen
for its own sake; marriage, on the other hand is a positive vocation. When a
person remains celibate of his own free will it is always a consequence, a
result, a means to an end, and not an end in itself. In human life there are
many possibilities for vocations and marriage is one of them, though it is very
important and very vital, but it is not necessary. It is possible to remain
unmarried, but difficult to live a chaste life. It is to say that celibate
priests are a real possibility; their unmarried state can be the legitimate
result of their vocation to the ministry.[10]
The
second point is that this Charism chastity is a free offer and a free choice;
it is a gift from the Holy Spirit. Once a person has chosen the life of
chastity; can any human power forbid him to change his mind and choose a
different way of life? I am convinced that the answer must be negative. Thirdly
it is a waste of time and energy to ask, which of these two is better, higher
or holier? Holiness is personal and not institutional and it is not prerogative
of a selected group of people the unmarried
13. The Dignity of
Celibacy and Marriage
Most
Catholics marry, and all Catholics are taught to venerate marriage as a holy
institution—a sacrament, an action of God upon our souls; one of the holiest
things we encounter in this life.
In fact, it is precisely the
holiness of marriage that makes celibacy precious; for only what is good and
holy in itself can be given up for God as a sacrifice. Just as fasting
presupposes the goodness of food, celibacy presupposes the goodness of
marriage. To despise celibacy, therefore, is to undermine marriage itself—as
the early Fathers pointed out.
Celibacy is also a life-affirming
institution. In the Old Testament, where celibacy was almost unknown, the
childless were often despised by others and themselves; only through children,
it was felt, did one acquire value. By renouncing marriage, the celibate
affirms the intrinsic value of each human life in itself, regardless of
offspring.
Conclusion
A celibate must always look towards
Jesus celibacy and dedication and commitment. Jesus recommended celibacy to his
followers to fulfill the task which Jesus himself lived. Celibacy is a special
gift from God; the life of celibacy is the special way of living with Christ
who gave up his human right to establish a family of his own. This does not
mean Christ was less human. It means that he gave up one fundamental form of
human life and lived a celibate life to which he was called by his Father.
When God calls us to live this form
of life in and with Christ it doesn’t mean that we give up our call to be a
full and vital human being, rather we strive to incarnate Christ in this world
in and through our full human presence in our daily activities.
Celibacy
is a gift from God, which enable us to nurture one another in our life
together. As we learn from God and God’s people the disciplines, virtue and
skills for expressing our sexuality appropriately, we build one another in
love, and as we build one another up, we become really human, that is Christ
like, we bear witness to the fact that we belong to God and share together in
the gracious play of God in creation, redemption and sanctification.
[1] Sylvester U.N. Igoanyika, “The
History of Priestly Celibacy in the Church,” African Ecclesial Review 45,
no.2 (November 2003) 98.
[2] Richard Sipe, Celibacy: A Way
of Loving, Living and Serving, (Missouri: Triumph Books, 1994) p.41.
[3] Richard Sipe, Celibacy: A Way
of Loving, Living and Serving, (Missouri: Triumph Books, 1994) p.9.
[4] Ibid, p.34.
[5] Fuster, S.J, “Sex, Celibacy and
Friendship in Religious Life,” In Christo 21, no.1 (January: 1983) 33-44
p.36.
[6] Fuster, S.J, “Sex, Celibacy and
Friendship in Religious Life,” In Christo 21, no.1 (January: 1983) 33-44
p.36.
[7] Arthur O’Neill, Priestly
Practice: Familiar Essay on Clerical Topics, (London: Notre Dame University Press, 1914) p. 88.
[8] Adrian Van Kaam, The Vowed
Life: Dynamics of Personal and Spiritual Unfolding (New Jersey: Dimension
Books Denville, 1968) p. 22.
[9] Deusdedit R.K. Nkurunziza,
“Ethical Conflict and Celibacy: A Challenge to the Church in Africa,” African
Ecclesial Review 45, no.2 (November 2003) 131-156, p. 147.
[10] George. H. Frein, Celibacy:
The Necessary Option (New York: Nerder and Harder, 1968) p. 75.
