Celibacy and the Priesthood
Fundamentalist attacks on priestly celibacy come
in a number of different forms—not all compatible with one another. There
is almost no other subject about which so many different confusions
exist.
The first and most basic confusion is thinking
of priestly celibacy as a dogma or doctrine—a central and irreformable
part of the faith, believed by Catholics to come from Jesus and the apostles.
Thus some Fundamentalists make a great deal of a biblical reference to
Peter’s mother-in-law (Mark 1:30), apparently supposing that, if Catholics
only knew that Peter had been married, they would be unable to regard him
as the first pope. Again, Fundamentalist time lines of "Catholic inventions"
(a popular literary form) assign "mandatory priestly celibacy" to this
or that year in Church history, as if prior to this requirement the Church
could not have been Catholic.
These Fundamentalists are often surprised to learn
that even today celibacy is not the rule for all Catholic priests. In fact,
for Eastern Rite Catholics, married priests are the norm, just as
they are for Orthodox and Oriental Christians.
Even in the Eastern churches, though, there have
always been some restrictions on marriage and ordination. Although married
men may become priests, unmarried priests may not marry, and married priests,
if widowed, may not remarry. Moreover, there is an ancient Eastern discipline
of choosing bishops from the ranks of the celibate monks, so their bishops
are all unmarried.
The tradition in the Western or Latin-Rite Church
has been for priests as well as bishops to take vows of celibacy, a rule
that has been firmly in place since the early Middle Ages. Even today,
though, exceptions are made. For example, there are married Latin-Rite
priests who are converts from Lutheranism and Episcopalianism.
As these variations and exceptions indicate, priestly
celibacy is not an unchangeable dogma but a disciplinary
rule. The fact that Peter was married
is no more contrary to the Catholic faith than the fact that the pastor
of the nearest Maronite Catholic church is married.
Is Marriage Mandatory?
Another, quite different Fundamentalist confusion
is the notion that celibacy is unbiblical, or even "unnatural." Every man,
it is claimed, must obey the biblical injunction to "Be fruitful and multiply"
(Gen. 1:28); and Paul commands that "each man should have his own wife
and each woman her own husband" (1 Cor. 7:2). It is even argued that celibacy
somehow "causes," or at least correlates with higher incidence of, illicit
sexual behavior or perversion.
All of this is false. Although most people are
at some point in their lives called to the married state, the vocation
of celibacy is explicitly advocated—as well as practiced—by both Jesus
and Paul.
So far from "commanding" marriage in 1 Corinthians
7, in that very chapter Paul actually endorses celibacy for those capable
of it: "To the unmarried and the widows I say that it is well for them
to remain single as I am. But if they cannot exercise self-control, they
should marry. For it is better to marry than to be aflame with passion"
(7:8-9).
It is only because of this "temptation to immorality"
(7:2) that Paul gives the teaching about each man and woman having a spouse
and giving each other their "conjugal rights" (7:3); he specifically clarifies,
"I say this by way of concession, not of command. I wish that all
were as I myself am. But each has his own special gift from God, one of
one kind and one of another" (7:6-7, emphasis added).
Paul even goes on to make a case for preferring
celibacy to marriage: "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. And the unmarried
woman or girl is anxious about the affairs of the Lord, how to be holy
in body and spirit; but the married woman is anxious about worldly affairs,
how to please her husband" (7:27-34).
Paul’s conclusion: He who marries "does well; and
he who refrains from marriage will do better" (7:38).
Paul was not the first apostle to conclude that
celibacy is, in some sense, "better" than marriage. After Jesus’ teaching
in Matthew 19 on divorce and remarriage, the disciples exclaimed, "If such
is the case between a man and his wife, it is better not to marry" (Matt
19:10). This remark prompted Jesus’ teaching on the value of celibacy "for
the sake of the kingdom":
"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" (Matt. 19:11–12).
Notice that this sort of celibacy "for the sake
of the kingdom" is a gift, a call that is not granted to all, or even most
people, but is granted to some. Other people are called to marriage. It
is true that too often individuals in both vocations fall short of the
requirements of their state, but this does not diminish either vocation,
nor does it mean that the individuals in question were "not really called"
to that vocation. The sin of a priest doesn’t necessarily prove that he
never should have taken a vow of celibacy, any more than the sin of a married
man or woman proves that he or she never should have gotten married. It
is possible for us to fall short of our own true calling.
Celibacy is neither unnatural nor unbiblical. "Be
fruitful and multiply" is not binding upon every individual; rather, it
is a general precept for the human race. Otherwise, every unmarried man
and woman of marrying age would be in a state of sin by remaining single,
and Jesus and Paul would be guilty of advocating sin as well as committing
it.
"The Husband of One Wife"
Another Fundamentalist argument, related to the
last, is that marriage is mandatory for Church leaders. For Paul
says a bishop must be "the husband of one wife," and "must manage his own
household well, keeping his children submissive and respectful in every
way; for if a man does not know how to manage his own household, how can
he care for God’s Church?" (1 Tim. 3:2, 4–5). This means, they argue, that
only a man who has demonstrably looked after a family is fit to care for
God’s Church; an unmarried man, it is implied, is somehow untried or unproven.
This interpretation leads to obvious absurdities.
For one, if "the husband of one wife" really meant that a bishop had
to be married, then by the same logic "keeping his children submissive
and respectful in every way" would mean that he had to have children.
Childless husbands (or even fathers of only one child, since Paul
uses the plural) would not qualify.
In fact, following this style of interpretation
to its final absurdity, since Paul speaks of bishops meeting these requirements
(not of their having met them, or of candidates for bishop
meeting them), it would even follow that an ordained bishop whose wife
or children died would become unqualified for ministry! Clearly such excessive
literalism must be rejected.
The theory that Church leaders must be married
also contradicts the obvious fact that Paul himself, an eminent Church
leader, was single and happy to be so. Unless Paul was a hypocrite, he
could hardly have imposed a requirement on bishops which he did not himself
meet. Consider, too, the implications regarding Paul’s positive attitude
toward celibacy in 1 Corinthians 7: the married have worldly anxieties
and divided interests, yet only they are qualified to be bishops;
whereas the unmarried have single-minded devotion to the Lord, yet are
barred from ministry!
The suggestion that the unmarried man is somehow
untried or unproven is equally absurd. Each vocation has its own proper
challenges: the celibate man must exercise "self-control" (1 Cor. 7:9);
the husband must love and care for his wife selflessly (Eph. 5:25); and
the father must raise his children well (1 Tim. 3:4). Every man
must meet Paul’s standard of "managing his household well," even if his
"household" is only himself. If anything, the chaste celibate man meets
a higher standard than the respectable family man.
Clearly, the point of Paul’s requirement that a
bishop be "the husband of one wife" is not that he must have one
wife, but that he must have only one wife. Expressed conversely,
Paul is saying that a bishop must not have unruly or undisciplined
children (not that he must have children who are well behaved),
and must not be married more than once (not that he must be married).
The truth is, it is precisely those who are uniquely
"concerned about the affairs of the Lord" (1 Cor. 7:32), those to whom
it has been given to "renounce marriage for the sake of the kingdom" (Matt.
19:12), who are ideally suited to follow in the footsteps of those who
have "left everything" to follow Christ (cf. Matt. 19:27)—the calling of
the clergy and consecrated religious (i.e., monks and nuns).
Thus Paul warned Timothy, a young bishop, that
those called to be "soldiers" of Christ must avoid "civilian pursuits":
"Share in suffering as a good soldier of Christ Jesus. No soldier on service
gets entangled in civilian pursuits, since his aim is to satisfy the one
who enlisted him" (2 Tim. 2:3–4). In light of Paul’s remarks in 1 Corinthians
7 about the advantages of celibacy, marriage and family clearly stand out
in connection with these "civilian pursuits."
An example of ministerial celibacy can also be
seen in the Old Testament. The prophet Jeremiah, as part of his prophetic
ministry, was forbidden to take a wife: "The word of the Lord came to me:
‘You shall not take a wife, nor shall you have sons or daughters in this
place’" (Jer. 16:1–2). Of course, this is different from Catholic priestly
celibacy, which is not divinely ordained; yet the divine precedent still
supports the legitimacy of the human institution.
Forbidden to Marry?
Yet none of these passages give us an example of
humanly mandated celibacy. Jeremiah’s celibacy was mandatory, but it was
from the Lord. Paul’s remark to Timothy about "civilian pursuits" is only
a general admonition, not a specific command; and even in 1 Corinthians
7 Paul qualifies his strong endorsement of celibacy by adding: "I say this
for your own benefit, not to lay any restraint upon you, but to promote
good order and to secure your undivided devotion to the Lord" (7:35).
This brings us to Fundamentalism’s last line of
attack: that, by requiring at least some of its clerics and its
religious not to marry, the Catholic Church falls under Paul’s condemnation
in 1 Timothy 4:3 against apostates who "forbid marriage."
In fact, the Catholic Church forbids no one to
marry. No one is required to take a vow of celibacy; those who do, do so
voluntarily. They "renounce marriage" (Matt. 19:12); no one forbids it
to them. Any Catholic who doesn’t wish to take such a vow doesn’t have
to, and is almost always free to marry with the Church’s blessing. The
Church simply elects candidates for the priesthood (or, in the Eastern
rites, for the episcopacy) from among those who voluntarily renounce marriage.
But is there scriptural precedent for this practice
of restricting membership in a group to those who take a voluntary vow
of celibacy? Yes. Paul, writing once again to Timothy, mentions an order
of widows pledged not to remarry (1 Tim 5:9-16); in particular advising:
"But refuse to enroll younger widows; for when they grow wanton against
Christ they desire to marry, and so they incur condemnation for having
violated their first pledge" (5:11–12).
This "first pledge" broken by remarriage cannot
refer to previous wedding vows, for Paul does not condemn widows for remarrying
(cf. Rom. 7:2-3). It can only refer to a vow not to remarry taken
by widows enrolled in this group. In effect, they were an early form of
women religious—New Testament nuns. The New Testament Church did
contain orders with mandatory celibacy, just as the Catholic Church does
today.
Such orders are not, then, what Paul meant when
he warned against "forbidding to marry." The real culprits here are the
many Gnostic sects through the ages which denounced marriage, sex, and
the body as intrinsically evil. Some early heretics fit this description,
as did the medieval Albigensians and Catharists (whom, ironically, some
anti-Catholic writers admire in ignorance, apparently purely because they
happened to have insisted on using their own vernacular translation of
the Bible; see the Catholic Answers tract Catholic Inventions).
The Dignity of Celibacy and Marriage
Most Catholics marry, and all Catholics are taught
to venerate marriage as a holy institution—a sacrament, an action of God
upon our souls; one of the holiest things we encounter in this life.
In fact, it is precisely the holiness of marriage
that makes celibacy precious; for only what is good and holy in itself
can be given up for God as a sacrifice. Just as fasting presupposes the
goodness of food, celibacy presupposes the goodness of marriage. To despise
celibacy, therefore, is to undermine marriage itself—as the early Fathers
pointed out.
Celibacy is also a life-affirming institution.
In the Old Testament, where celibacy was almost unknown, the childless
were often despised by others and themselves; only through children, it
was felt, did one acquire value. By renouncing marriage, the celibate affirms
the intrinsic value of each human life in itself, regardless of offspring.
Finally, celibacy is an eschatological sign to
the Church, a living-out in the present of the universal celibacy of heaven:
"For in the resurrection they neither marry nor are given in marriage,
but are like angels in heaven" (Matt. 22:30).
NIHIL OBSTAT:
I have concluded that the materials
presented in this work are free of doctrinal or moral errors.
Bernadeane Carr, STL, Censor Librorum, August 10, 2004
IMPRIMATUR:
In accord with 1983 CIC 827
permission to publish this work is hereby granted.
+Robert H. Brom, Bishop of San Diego, August 10, 2004
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