January 16th, Adult Ed Series on Priestly Celibacy -- Session 2, The History of Clerical Celibacy

In this course on priestly celibacy, we will present the history and theology of the discipline of celibacy. Further, we will put forward the great value of celibacy for the whole Church.


Session 2 - History of Clerical Celibacy
While it is true that celibacy was not required in the first years of the Church, there is every indication that continence was demanded of the Apostles and the priests of the early Church. Which is to say, in places where the faith flourished the most and where the disciplines of the Church were most carefully kept, even when a married man was ordained he would cease from that time from relations with is wife and would even separate from married life.
From the very beginning, Holy Orders has been moving more and more towards clerical celibacy.

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).

Married priests, ritual purity, and priestly celibacy

While there is a good deal of reflection (some good, most bad) in the secular media, as well as in Catholic media, on the value and role of priestly celibacy in the Church, there is yet very little theological consideration of the topic.

Nearly every argument for or against priestly celibacy is related either to practical concerns (i.e. “we will get more priests,” or “they will not have time to care for family and parish”) or to devotional thoughts (i.e. “marriage is given by God to all,” or “an undivided heart”). Now, there is certainly something to be said for both practical and devotional points, but we must first consider something of the theology behind celibacy if we are to have any hope of discussing the topic intelligently.

Interestingly, the question of clerical continence for married priests and deacons may be of great aid in helping us to consider the doctrine behind the discipline of priestly celibacy.

Christ, Bridegroom and King: The Feasts of St. Cecilia and Bl. Miguel Pro

The Second Coming

At the end of the liturgical year, the Church gives us to meditate upon the second coming of Christ. As we consider the Final Judgment, Christ is presented to us under two figures: Bridegroom and King. The saints of November 22^nd and 23^rd, St. Cecilia and Bl. Miguel Pro, are particularly known for their devotion to Christ under these two titles – Cecilia’s Spouse is the King of Fr. Miguel. It will be helpful to consider what each of these titles reveal to us about Christ and the Day of Judgment.

The Spirit and the Bride say, “Come!”

In the book of Revelation, Christ is presented as the Bridegroom and the Church is his spotless Bride. The relation of the bride to her bridegroom recalls the whole-hearted devotion which we are meant to have to Christ. It is for this reason (namely, allegorical testimony), that St. Paul tells us that, while the one who marries does a good thing, the one who remains celibate does better (cf. 1 Cor 7:38). The vocation to consecrated virginity is greater than that to married life, not because the individual is necessarily more holy, but because the virgin is a clearer sign of the Kingdom which is to come – where they will neither marry nor be given in marriage. Moreover, it is happier to remain celibate, “An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. A married woman, on the other hand, is anxious about the things of the world, how she may please her husband. I am telling you this for your own benefit, not to impose a restraint upon you, but for the sake of propriety and adherence to the Lord without distraction” (1 Cor 7:34-35).

Clerical Continence: The Requirement for Worship

The video below from RomeReports highlights a recent conference at the Pontifical University of the Holy Cross in Rome, at which the topic of discussion was the apostolic roots of clerical continence and celibacy.

The key here is that, even when clerics were married (like many of the Apostles, for example), they remained continent (i.e. they abstained from sexual relations) after ordination. This discipline still pertains today, according to Canon 277 of the Code of Canon Law, as leading canonists Dr. Edward Peters and Fr. Brian van Hove, S.J. have recently shown. Peters's article in Studia Canonica is particularly helpful in addressing this matter in a way that is both theological and pastoral.

 

The reason for the discipline of continence for sacred ministers has to do with the long-standing Judeo-Christian connection between abstinence from sexual relations and the offering of sacrifice. Because the one who offers sacrifice (and those who assist him - like the deacon) speaks for the whole community before God, he must be free of any exclusivity in his relations. He is not just for his wife, but is for the whole community. This is why he abstains from sexual relations, even if he is married. The higher calling to worship demands that he sacrifice the great good of marital intimacy.

This is, of course, no slur against marriage or the marital act. Rather, it is a recognition that, with sacred ordination, this man has been re-configured and totally consecrated as a public person to the duty of public worship. He is now completely a "man for others," as Pope John Paul II often said. For this reason, he gives up the great good of marital intimacy so as to be able to stand before God on behalf of the whole community.