Wrong answer! Liberal dioceses have the least vocations; orthodox dioceses have the most.
But they never suggest fidelity to the Church's teaching as a solution, do they?
The beat goes on.........
This is something that really makes no sense. Priests who are not married are giving marital and other family oriented advice to those that are? Yet, in other christian religions their church leaders do marry but still serve God as members of their community.
Just a question but you think that marriage might cut down on the bullsh*t that goes on in the church?
Wouldn't that make them protestant if they want to change things around? They should have thought about this before they became priests.
A married priest is a theological impossibility. A priest is a vicar of Christ who is the Bridegroom of the Christian church. A priest is already married in a spiritual sense.
When a married man becomes priest, his wife whould ordinarily enter a convent. As an act of charity, she is not required to do that under certain circumstances; yet the mariage undergoes a profound tranformation nonetheless. Through ordination the priest achieves a deeper union with God than a married couple does throught he sacrament of marriage, and the priest's previously consummated marriage becomes moot.
Protestant ministers, of course, should not be compared to priests; in their role as teachers being married is, perhaps, an advantage when ministering to married people, - as someone on this thread suggested.
One further word on the canonical legislation of the Middle Ages. On various occasions, in penitential books, it is said that for a married priest to go on having sexual relations with his wife after ordination would be an act of unfaithfulness to the promise made to God. It would be an adulterium since, the minister now being married to the Church, his relationship with his own wife «is like a violation of the marriage bond».28 This weighty accusation against a lawfully wedded, decent man only makes sense if something is left unexpressed because it is well-known, i.e., that the sacred minister, from the moment of his ordination, now lives in another relationship, also of a matrimonial type that which unites Christ and the Church in which he, the minister, the man (vir), represents Christ the bridegroom; with his own wife (uxor) therefore «the carnal union should from now on be a spiritual one», as St Leo the Great said. 29
In later times, the separation was introduced between priesthood and marriage. And so the formula unius uxoris vir, in its literal and material sense, is no longer of immediate application to the priests of today, since they are not married. Yet paradoxically, precisely in this lies the interest of the formula. We set out from the fact that in the apostolic Church it was only used for clerics; and so it took on, besides the immediate sense of conjugal relations, a further, mystical sense, a direct connection with the spiritual marriage between Christ and the Church. St Paul was already hinting at this. For him, unius uxoris vir was a covenantal formula: it introduced the married minister into the marriage relationship between Christ and the Church; for Paul, the Church was a pure virgin, it was the bride of Christ. But this connection between the minister and Christ, due to the sacrament of ordination, today no longer requires as human support for the symbolism a real marriage on the part of the minister; so the formula is still valid for priests of the Church, although they are not married. Hence, that which in the past was continence for married ministers, in our own day becomes the celibacy of those who are not. Yet the symbolic and spiritual meaning of the expression unius uxoris vir remains ever the same. Indeed, since it contains a direct reference to the covenant, that is to say, to the marriage relationship between Christ and the Church, it invites us to attach much greater importance today than in the past to the fact that the minister of the Church represents Christ the bridegroom to the Church his bride. In this sense, the priest must be «the husband of one wife»; but that one wife, his bride, is the Church who, like Mary, is the bride of Christ.
It is precisely thus that on various occasions John Paul II expresses himself in his post-synodal Apostolic Exhortation Pastores dabo vobis. By way of conclusion, we quote some of the more telling passages from it.
In n. 12, having said that, as regards the identity of the priest, his relationship with the Church must take second place to his relationship with Christ, the Pope goes on: «As a mystery, the Church is essentially related to Jesus Christ. She is his fullness, his body, his spouse... The priest finds the full truth of his identity in being a derivation, a specific participation in and continuation of Christ himself, the one High Priest of the new and eternal covenant; the priest is a living and transparent image of Christ the Priest. The priesthood of Christ, the expression of his absolute newness in salvation history, constitutes the one source and essential model of the priesthood shared by all Christians and the priest in particular. Reference to Christ is thus the absolutely necessary key for understanding the reality of priesthood.» On the basis of this very close union between the priest and Christ, the deep theological reason for celibacy is easier to grasp.
With apologies for the long quote. The emphasis is mine.