January 9th, Adult Ed Series on Priestly Celibacy, Session 1 - Introduction to Priestly Celibacy

In this series, we will discuss the history and theology of the discipline of priestly celibacy. We will defend the tradition of celibacy, and present it as a great gift for the whole Church.

Session 1 - Introduction to Priestly Celibacy and Definitions of Terms
Overview of the current crisis in the Church related to priestly celibacy, and definition of key terms (continence, celibacy, virginity, the Eastern and Western Churches, etc).





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Priestly Celibacy

The History and Theology of the Church’s Discipline

Session 1: Introduction to Priestly Celibacy

I. Why this course?

Since the election of Pope Francis, there has been great unrest regarding whether the discipline of priestly celibacy will be changed. This has increased greatly in the last year, due to the Synod of the Amazon.

At this time, it seems quite likely that there will be changes made (at least in some parts of the Latin Church) to the tradition of priestly celibacy. In preparation for (and in resistance to) these changes, I am offering a course to explain the historical and theological foundations of priestly and clerical celibacy.

I will speak very freely and frankly in this course, and will not be afraid of controversy.

II. Overview of the series

A. Session 1: Introduction, definition of terms, current crisis and biblical foundations

B. Session 2: History of the development of clerical celibacy

C. Session 3: Theological Reasons for clerical celibacy

D. Session 4: Is celibacy tied to the nature of the priesthood?

III. Definition of terms: Continence and Celibacy, Virginity, Vows and Promises

A. Continence vs Celibacy

Continence is the practice of abstinence from relations within a marriage. Celibacy is refraining from marriage, and living chastely by abstaining from all sexual relations. A marriage man can be continent, but it is not correct to say that married people “live as celibates”.  

Should priests encourage married people to embrace continence? See 1 Corinthians 7:3-5.

Should priests encourage married women to make vows of widowhood?

B. Virginity vs Celibacy

Perfect virginity is both to have abstained from sexual relations for one’s whole life, and also to have never committed any sin against purity. We also speak of virginity simply as having refrained perpetually from all sexual relations. The Church’s tradition really only speaks of women as virgins – with the exception of St John the Evangelist.

Celibacy is the resolve not to marry, however this does not require that an individual is necessarily a virgin – since a man or woman can promise celibacy after a spouse of a first marriage dies, or even after having fallen to sin.

C. Vows vs Promises

Vows are made by religious (monks and nuns), whereas promises are made by diocesan priests (as well as by third order religious, like the Nashville Dominicans).

This will be important to keep in mind when we discuss the history of clerical celibacy, since there have been times in which the dedication to celibacy has not been explicitly made, but is understood to have been promised by virtue of ordination – and likewise, this is important when considering the current practice of ordaining married deacons or married converts as priests.

D. Diocesan/Secular Clergy vs Religious

Diocesan priests/deacons are “secular” – we do not make the vows of poverty, chastity, and obedience. Diocesan priests do promise prayer, obedience, and celibacy, and married deacons promise prayer and obedience – but these are not vows. The religious, however, is bound by the vows.

Thus, the religious vocation is more perfect than that of the secular priest – since the religious is wholly consecrated to God and is living on earth the life of Heaven.

E. Ordaining married men as clerics vs Allowing deacons/priests to get married

It is very different to consider the possibility of allowing a married man to be ordained a deacon or priests, than allowing a man already ordained to get married. Although it is possible to allow an ordained man to get married – it is currently forbidden even for married deacons or priests to remarry if their wife were to die.

We will comment much more on the reasoning of the Church and the tradition behind this practice – as this will greatly enlighten us regarding the connection between celibacy and holy orders.

F. The East vs The West

Note that there are Eastern Catholics (in union with Rome) and Eastern Orthodox (schismatics), who have true priests who are married. There is a different tradition that developed in the East as compared to the West.

Eastern Canon Law is likewise different from the Canon Law of the West. The Eastern tradition can be accepted as valid while still holding to the Western practice for the Latin Catholic Church.

G. Discipline vs Doctrine

Disciplines can be changed, while doctrine remains always. Clerical/Priestly celibacy is only a discipline, it can change – however, just become something can change, doesn’t mean it should change.  Other examples of disciplines that could change: Allowing religious orders to exist, the liturgical year (Advent/Christmas, Lent/Easter), the College of Cardinals, Canon Law, etc.

Furthermore, like many disciplines, clerical celibacy does seem to be tied to certain doctrines about marriage/virginity and Holy Orders.

H. Clergy vs laity

The clergy are those who have been ordained (whether secular priests or religious, whether deacons or priests or bishops). The laity are those who have not been ordained. It is very important to remember that deacons are not laity, they are members of the clergy – even though they are not priests. Furthermore, although there are three degrees of Holy Orders (deacon, priest, bishop), it is still only one Sacrament.

IV. Current Crisis

A. Sexual abuse scandal: Many say that celibacy is repressive and causes priests to act out in sinful ways. However, this is not substantiated by statistical data, nor is there any logical connection – pedophilia is a disease, but celibacy doesn’t cause it.  Furthermore, the real problem is more closely linked to homosexuality.

B. Priest shortage: No doubt we would have more priests if married men could be ordained – but what would the quality of these priests be? And how devoted could they be to the work?  Consider the difficulties of seminary formation and priestly ministry for a married man. Also, would married men be as respected as priests?

C. Permanent Diaconate: The proliferation of married deacons is causing a real crisis in the Church. Married deacons make people wonder, Why can’t priests be married? Many times, people assert that the married deacons should just be allowed to become priests (I’ve heard bishops say this, and the Amazon Synod document expressly called for this).

Further, in many place (like our own Diocese), the priest shortage is being “solved” by having a permanent deacon run the parish while a single priest races between many parishes – but then how is the priest really a spiritual father for the parish, and how will this encourage young men to consider the priesthood?

Further, the fact that many openly state that, if we required deacons to live continence we wouldn’t have any deacons, is an indication of a grave problem! These men are promising never to remarry if their wives die, if they cannot even imagine living continence, how can we possibly believe that they will accept never remarrying?

Further, why is it that many parishes that have never produced a single priestly vocation (or not for many years) suddenly are producing many many “vocations” to the permanent deaconate? And more, how is it that some dioceses which are not producing any vocations to the priesthood, yet are suddenly producing many many “vocations” to the permanent deaconate? Is this authentic discernment? Something is fishy.

D. Married priests (converts): Anglican converts (and others) are permitted to be ordained priests even though they are married. This causes people to wonder, Why can’t a catholic man be married and still become a priest? Why special treatment for the converts?   [note: I do not oppose married converts being ordained as priests, nor do I believe this truly is a threat to clerical celibacy – but it can cause some confusion]

E. The Synod on the Amazon: The synod on the Amazon (like the whole Pontificate of Pope Francis) has caused massive confusion and uncertainty about the current state of the Church. In particular, there are many now calling for allowing married priests.

V. Biblical Foundations:

A. Is virginity/celibacy a “higher calling” than Marriage? Yes.

St Paul would prefer that all be celibate: “I would that all men were even as myself; but every one hath his proper gift from God .... But I say to the unmarried and to the widows, it is good for them if they so continue, even as I.” (1 Cor 7:7-8) and “But I would have you to be without solicitude. He that is without a wife is solicitous for the things that belong to the Lord, how he may please God. But he that is with a wife, is solicitous for the things of the world, how he may please his wife: and he is divided. And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and spirit. But she that is married thinketh on the things of this world how she may please her husband. And this I speak for your profit, not to cast a snare upon you, but for that which is decent and which may give you power to attend upon the Lord without impediment.” (1 Cor 7:32-35)

St John Paul II, Familiaris Consortio, 16 – “the Church, throughout her history, has always defended the superiority of this charism [celibacy] to that of marriage.”

B. Is celibacy possible for all? By God’s grace

“At this, his disciples said to him, If the case stands so between man and wife, it is better not to marry at all. That conclusion, he said, cannot be taken in by everybody, but only by those who have the gift. There are some eunuchs, who were so born from the mother’s womb, some were made so by men, and some have made themselves so for love of the kingdom of heaven; take this in, you whose hearts are large enough for it.”  (Matthew 19:10-12)

C. Did the Apostles embrace perfect continence? Yes.

“Hereupon Peter said, And what of us? we have forsaken all that was ours, and followed thee. Jesus said to them, I promise you, everyone who has forsaken home, or parents, or brethren, or wife, or children for the sake of the kingdom of God...”  (Luke 18:28-30)