Posted on 12/14/2009 2:13:45 PM PST by marshmallow
1. Celibacy reaffirms marriage.
In a society that is completely saturated with sex, celibate priests are living proof that sexual urges can be controlled and channeled in a positive way. Far from denigrating the sexual act, celibacy acknowledges the goodness of sex within marriage by offering it up as a sacrifice to God. The sanctity of marriage is dishonored if it is treated merely as an outlet for sexual impulses. Rather, we as Christians are called to understand marriage as the inviolable commitment of a husband and wife to love and honor one another. A priest offers up a similar commitment of love to the Church, a bond that cannot be broken and that is treated with the same gravity and respect as in marriage.
2. Celibacy is scriptural.
Challenge young men to a religious life that is demanding, countercultural, sacrificial, and loyal to the Holy Father and Catholic teaching. This is the surest way to guarantee a greater number of vocations. Fundamentalists will tell you that celibacy has no basis in the Bible whatsoever, saying that Christians are called to "Be fruitful and multiply" (Genesis 1:28). This mandate speaks to humanity in general, however, and overlooks numerous passages in the Bible that support the celibate life. In 1 Corinthians, for example, Paul actually seems to prefer the celibate life: "Are you free from a wife? Do not seek marriage. . . . Those who marry will have worldly troubles, and I would spare you that. . . . The unmarried man is anxious about the affairs of the Lord, how to please the Lord; but the married man is anxious about worldly affairs, how to please his wife, and his interests are divided" (7:27-34). This is not to say that all men should be celibate, however; Paul explains that celibacy is a calling for some and not for others by saying, "Each has his own special gift from God, one of one kind and one of another" (7:7).
Jesus Himself speaks of celibacy in Matthew 19:11-12: "Not all can accept this word, but only those to whom it is granted. Some are incapable of marriage because they were born so; some, because they were made so by others; some, because they have renounced marriage for the sake of the kingdom of God. Whoever can accept this ought to accept it." Again, the emphasis is on the special nature of celibacy, one for which not all men are suited, but one that nevertheless gives glory to "the kingdom of God."
Perhaps the best evidence for the scriptural support of celibacy is that Jesus Himself practiced it!
3. Celibacy is historical.
Most people assume that the celibate priesthood is a convention introduced by the Church fairly late in history. On the contrary, there is evidence that even the earliest Church fathers, such as St. Augustine, St. Cyril, and St. Jerome, fully supported the celibate priesthood. The Spanish Council of Elvira (between 295 and 302) and the First Council of Aries (314), a kind of general council of the West, both enacted legislation forbidding all bishops, priests, and deacons to have conjugal relations with their wives on penalty of exclusion from the clergy. Even the wording of these documents suggests that the councils were not introducing a new rule but rather maintaining a previously established tradition. In 385, Pope Siricius issued the first papal decree on the subject, saying that "clerical continence" was a tradition reaching as far back as apostolic times. While later councils and popes would pass similar edicts, the definitive promulgation of the celibate, unmarried priesthood came at the Second Lateran Council in 1139 under Pope Gregory VII. Far from being a law forced upon the medieval priesthood, it was the acceptance of celibacy by priests centuries earlier that eventually led to its universal promulgation in the twelfth century.
4. Celibacy emphasizes the unique role of the priest.
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 Archbishop Crescenzio Sepe of Grado explains, "[A priest's] being and his acting must be like Christ's: undivided" (The Relevance of Priestly Celibacy Today, 1993). 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.
5. Celibacy allows the priest's first priority to be the Church.
The image used to describe the role of the priest is one of marriage to the Church. Just as marriage is the total gift of self to another, the priesthood requires the total gift of self to the Church. A priest's first duty is to his flock, while a husband's first duty is to his wife. Obviously, these two roles will often conflict, as St. Paul noted and as many married priests will tell you. A celibate priest is able to give his undivided attention to his parishioners without the added responsibility of caring for his own family. They are able to pick up and go whenever necessary, whether this involves moving to a new parish or responding to a late-night crisis. Celibate priests are better able to respond to these frequent changes and demands on their time and attention.
and the Scriptural citation is where?
Course, you'd have to actually read it to see it.
Did you not see #2?
In the New Testament celibacy was a choice not a requirement.
Thank you for your good intentions. Read for later.
Priests were EXPECTED to be married up until the Dark Ages ,, at that time their large families became too much of a burden on the congregation.
Of course there is none.
Celibacy is a good thing and in many ways a preferred state and the Church has always affirmed that. What is at issue is whether it should be a requirement for holy orders.
Since that can’t be demonstrated from early (e.g. first and second century) docs, they obfuscate.
1 This is a faithful saying: If a man desires the position of a bishop, he desires a good work. 2 A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; 3 not given to wine, not violent, not greedy for money,[b] but gentle, not quarrelsome, not covetous; 4 one who rules his own house well, having his children in submission with all reverence 5 (for if a man does not know how to rule his own house, how will he take care of the church of God?);- 1 Timothy 3:1-5
5 Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas? - 1 Corinthians 9:1-7
14 Now when Jesus had come into Peter’s house, He saw his wife’s mother lying sick with a fever. - Matthew 8:14
5 For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you— 6 if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination - Titus 1:5-6
Really?
Go back, read the article and then repeat that nonsense.
I dare you.
Priests in the early church were allowed to marry. Peter had a wife and Jesus found him worthy enough to be the first pope.
Priests should be allowed to marry. Not that this will be an issue in America now that we’ve picked up the Anglicans as a special diocese. I bet that if they have married priests you’ll see many parishes affiliate with them if the church remains intent on maintaining the mandatory celibacy discipline.
And since Paul was married and most likely not celebate what is your point?
To look to any human as an example of a “Godly” life is always a mistake because humans will faill. There is one who did indeed walk the earth and lived the perfect life. To my Saviour do I look for example.
1 Tim 3
3:2 An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach,
3:3 not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money.
3:4 {He must be} one who manages his own household well, keeping his children under control with all dignity
3:5 (but if a man does not know how to manage his own household, how will he take care of the church of God?),
1Ti 3:6 {and} not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil.
” The Spanish Council of Elvira (between 295 and 302) and the First Council of Aries (314), a kind of general council of the West, both enacted legislation forbidding all bishops, priests, and deacons to have conjugal relations with their wives on penalty of exclusion from the clergy.”
This clearly violates Paul’s words at 1 Cor. chapter 7 and 1 Tim. Chapter 4.
Nevertheless, celibacy has a role even on those rites which permit married clergy. The monastic tradition in the Eastern Rites requires celibacy, for example. This is a tacit admission that the celibate state has a real value in the Church.
This is the one that stands out to me as a good reason. In marriage your first priority is supposed to be your wife, not your job. A priest's calling (and job) is to God and the church.
Of course this opinion is coming from a southern Baptist, so I may have something backwards here.
And these days it is even worse what with women's rights and all. So you can take what Paul said and times it by two.
Of course, you do realize, priestly celibacy is a peculiar custom of the Latin Rite. There are plenty of married priests whose orders are recognized as valid by Rome, both among us Orthodox, and among the uniates who are in communion with Rome.
Of course, the requirement that a priest may not marry is universal, as is the requirement that bishops be celibate. Married men may be ordained (with the consent of their wives) to both the diaconate and the priesthood.
Note to read later.
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