Source?
Sacerdotalis Coelibatus(sic)
Again, it's very telling that you omit the answers to those questions and the conclusion of Paul VI in SACERDOTALIS CAELIBATUS when he wrote:
CONCLUSION
98. Venerable brothers, pastors of God's flock throughout the world, and dearly beloved priests, Our sons and brothers: as We come to the end of this letter which We have addressed to you, We invite you, with a soul responsive to Christ's great love, to turn your eyes and heart with renewed confidence and filial hope to the most loving Mother of Jesus and Mother of the Church, and to invoke for the Catholic priesthood her powerful and maternal intercession. In her the People of God admire and venerate the image of the Church, and model of faith, charity and perfect union with Him. May Mary Virgin and Mother obtain for the Church, which also is hailed as virgin and mother, (150) to rejoice always, though with due humility, in the faithfulness of her priests to the sublime gift of holy virginity they have received, and to see it flourishing and appreciated ever more and more in every walk of life, so that the army of those who "follow the divine Lamb wherever He goes'' (151) may increase throughout the earth.
99. The Church proclaims her hope in Christ; she is conscious of the critical shortage of priests when compared with the spiritual necessities of the world's population; but she is confident in her expectation which is founded on the infinite and mysterious power of grace, that the high spiritual quality of her ministers will bring about an increase also in their numbers, for everything is possible to God. (l52)
In this faith and in this hope, may the apostolic blessing which we impart with all Our heart be for all a pledge of heavenly graces and the testimony of Our fatherly affection.
Given at Rome, at St. Peter's, June 24, 1967, the feast of St. John the Baptist, in the fifth year of Our pontificate.
PAUL VI
You also neglect to include the writing of Pope John Paul II in PASTORES DABO VOBIS
50. The spiritual formation of one who is called to live celibacy should pay particular attention to preparing the future priest so that he may know, appreciate, love and live celibacy according to its true nature and according to its real purposes, that is, for evangelical, spiritual and pastoral motives. The virtue of chastity is a premise for this preparation and is its content. It colors all human relations and leads "to experiencing and showing...a sincere, human, fraternal and personal love, one that is capable of sacrifice, following Christ's example, a love for all and for each person."(151)
The celibacy of priests brings with it certain characteristics thanks to which they "renounce marriage for the sake of the kingdom of heaven (cf. Mt. 19:12) and hold fast to their Lord with that undivided love which is profoundly in harmony with the new covenant; they bear witness to the resurrection in a future life (cf. Lk. 20:36) and obtain the most useful assistance toward the constant exercise of that perfect charity by which they can become all things to all men in their priestly ministry."(152) And so priestly celibacy should not be considered just as a legal norm or as a totally external condition for admission to ordination, but rather as a value that is profoundly connected with ordination, whereby a man takes on the likeness of Jesus Christ, the good shepherd and spouse of the Church, and therefore as a choice of a greater and undivided love for Christ and his Church, as a full and joyful availability in his heart for the pastoral ministry. Celibacy is to be considered as a special grace, as a gift, for "not all men can receive this saying, but only those to whom it is given" (Mt. 1911). Certainly it is a grace which does not dispense with, but counts most definitely on, a conscious and free response on the part of the receiver. This charism of the Spirit also brings with it the grace for the receiver to remain faithful to it for all his life and be able to carry out generously and joyfully its concomitant commitments. Formation in priestly celibacy should also include helping people to be aware of the "precious gift of God,"(153) which will lead to prayer and to vigilance in guarding the gift from anything which could put it under threat. (emphasis added)
Through his celibate life, the priest will be able to fulfill better his ministry on behalf of the People of God. In particular, as he witnesses to the evangelical value of virginity, he will be able to aid Christian spouses to live fully the "great sacrament" of the love of Christ the bridegroom for his spouse the Church, just as his own faithfulness to celibacy will help them to be faithful to each other as husband and wife.(154)
The importance of a careful preparation for priestly celibacy, especially in the social and cultural situations that we see today, led the synod fathers to make a series of requests which have a permanent value, as the wisdom of our mother the Church confirms. I authoritatively set them down again as criteria to be followed in formation for chastity in celibacy: "Let the bishops together with the rectors and spiritual directors of the seminaries establish principles, offer criteria and give assistance for discernment in this matter. Of the greatest importance for formation for chastity in celibacy are the bishop's concern and fraternal life among priests. In the seminary, that is, in the program of formation, celibacy should be presented clearly, without any ambiguities and in a positive fashion. The seminarian should have a sufficient degree of psychological and sexual maturity as well as an assiduous and authentic life of prayer, and he should put himself under the direction of a spiritual father. The spiritual director should help the seminarian so that he himself reaches a mature and free decision, which is built on esteem for priestly friendship and self - discipline, as well as on the acceptance of solitude and on a physically and psychologically sound personal state. Therefore, seminarians should have a good knowledge of the teaching of the Second Vatican Council, of the encyclical Sacerdotalis Coelibatus and the Instruction for Formation in Priestly Celibacy published by the Congregation for Catholic Education in 1974. In order that the seminarian may be able to embrace priestly celibacy for the kingdom of heaven with a free decision, he needs to know the Christian and truly human nature and purpose of sexuality in marriage and in celibacy. It is necessary also to instruct and educate the lay faithful regarding the evangelical, spiritual and pastoral reasons proper to priestly celibacy so that they will help priests with their friendship, understanding and cooperation."(155)
Since you're a fan of the Vatican, I suggest you carefully and methodically read the following:
The biblical foundation of priestly celibacy
I also pose the question to you that if celibacy is the root cause of the shortage of Priests in the Latin Rite and if doing away with it would be the panacea that you suggest it would, why is there a shortage of Priests in the 21 Churches in the Eastern Rites that already ordain, as a norm, married men?
Kindly provide the CV for Robert J. Willis. Your choice of an economist to support your argument is illuminating, to say the least.
You have supplied some good material to study. Even though we have a difference of thinking on mandatory celibacy, I will continue to explore the subject.