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Priestly Celibacy: The Ancient Living Legacy

Posted on September 19, 2013 by Father Joe

Scientists speak of evolution and theologians discuss the organic development of doctrine. Any truth in the premise of the first must respect the role of intelligent design and in the latter, divine providence. This is no less true in the case of the priesthood and the mandate for perfect continence and lifetime celibacy. Celibacy may reside more on the discipline than the doctrine side of the spectrum; but the believer must acknowledge that this form of life and love is not by accident but rather is an expression of the Holy Spirit’s guiding and protective presence. It is for this reason that we cannot be capricious in dismissing it. It is my view that mandatory celibacy signifies the ideal lifestyle and manner of loving for the priesthood. Instead of retreating in the face of the regiments of well-meaning married clergy from the Anglican exodus and the growing Eastern rites, we should be urging them to follow suit in mandating celibacy. We can allow those who are currently married to perform their ministries but make it clear that future generations will be celibate. But I doubt this will happen because “respect” for these rites will be translated by some to an attitude of “don’t tell us what to do” or worse yet, a certain snobbery that the ways of these remnant national churches take precedence over the universal jurisdiction of Rome. (The Pope is not simply one prelate among many, or just over the Roman Rite, but the holder of the universal see with general jurisdiction.) He is Peter. It should be added, that if the Holy Father should relax the discipline about celibacy, no matter how priests like myself might disagree, we would also be obliged to assent to his authority as faithful sons.

The early churches used the scarce men available who were qualified to lead faith communities and celebrate the Eucharist. Just as our Lord demonstrated in his apostolic selection, both single and married men were chosen. I would propose that the latter were called forth, yes even Peter, out of practical urgency and not as an expression of absolute indifference to the question of marriage or celibacy. Indeed, St. Paul (1 Corinthians 7:29-36) says that those with wives should live as if they have none:

“I tell you, brothers, the time is running out. From now on, let those having wives act as not having them, those weeping as not weeping, those rejoicing as not rejoicing, those buying as not owning, those using the world as not using it fully. For the world in its present form is passing away. I should like you to be free of anxieties. An unmarried man is anxious about the things of the Lord, how he may please the Lord. But a married man is anxious about the things of the world, how he may please his wife, and he is divided. 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.”

A Church of converts, the existing Jewish and Gentile communities came to the Lord. Religious and civic leaders made a transition to the new faith. They naturally became the new priests of the infant Church. We should not make anything more of it in regard to married clergy. The preference remains celibacy or perfect continence. Negative critics of priestly celibacy focus upon medieval measures to enforce this state of life. They argue that such a mandate was of late human manufacture. They point out the hypocrisy of priests with secret wives or mistresses. They seek to detach it from the promptings of the Holy Spirit and any higher spiritual motivation. The causality is narrowed to greed: either of the family clan for the property of the Church or of the Church to maintain and to expand her wealth without claims from progeny. This critique is unfair. The emphasis in priesthood and in the communion of the saints illustrates that celibacy or virginity existed for more than a pragmatic purpose. The Church long celebrated those heroes of faith who embraced virginity over the opposition of family and society. Some like Felicitas and Perpetua embraced martyrdom so as to maintain their virginity. Are there any martyrs acclaimed for insisting upon marriage over a life of preferred virginity? No, I do not think so. Virginity or celibacy was viewed as playing an important spiritual role toward a form of growth in holiness and dependence upon the Lord. Thomas Aquinas’ family so opposed his desire to be a monk that they kidnapped him. Francis of Assisi connected his celibacy to a desire for poverty; breaking with the wishes of his father by abandoning the family business and stripping himself naked. I am also reminded of the child-saint Maria Goretti who died to safeguard her purity; she forgave her murderer with her last breath. Virginity or celibacy has an ancient and significant place in Christian tradition; those who ridicule it will find themselves in opposition to the general witness of the saints.

Filed under: Anti-Catholicism, Apologetics, Catholic, Celibacy, Discipleship, Marriage, Priests, Religion, Sacraments, Sexuality |

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6 Responses

  1. Ana's avatar
    Ana, on November 4, 2013 at 4:41 am said:

    Father,
    Just wanted to let you know that I did notice, and found more comfort in what you added, thank you. Sorry I wasn’t very clear to start with.

    Ana

  2. Alex's avatar
    Alex, on October 23, 2013 at 1:45 am said:

    Hi Fr. Joe,

    You raise an interesting point about “physical” virginity, but I was surprised by your statement that a rape victim would not be “classified” as a virgin. While I can see the logic for this, I also remember that the Order for Consecrated Virgins does indeed allow such women to join, see for example:

    http://consecratedvirgins.org/QA_who_can

    Maybe I am misunderstanding your point; can you clarify? Would this same “physical” distinction be applied to males?

    FATHER JOE:

    Thank you George for the clarification. I have corrected the post. The Church labors under an historical definition of virginity that emphasizes the physical. Yes, such does target females more than males given the differing anatomy. This view or emphasis has often caused much embarrassment to women who lost the virginal membrane because of ill health or exercise. I suspect the roots are found in how Mary’s virginity is described at the Fourth Lateran Council and Trent.

    Note that in cases of involuntarily sexual congress, women are permitted to enter into the life of consecrated virgins; however, this begs the question as to whether the Church still considers them virgins in the complete sense. The consent is crucial; otherwise even with a spiritual or moral virginity after consensual sex, the female candidate would be forever disqualified. (The issue of consent in the restoration of the consecrated virgins was a factor about which I was not aware.) Men are not counted among the virgins (mostly women religious) in the liturgical calendar; although many male saints are hailed for their purity.

  3. Ana's avatar
    Ana, on October 22, 2013 at 8:45 pm said:

    Thanks, Father. I have talked about this stuff with a couple good priests (the first being the first person I’d told about this face-to-face), and I am in counseling. I’ve also told a few friends, but I’m having trouble connecting to their care and support. If I knew a little girl who’d had that happen to her, I’d know it wasn’t her fault, but believing that in my heart for myself is extremely hard. I don’t know if that makes sense, but it’s the truth. It’s all very confusing, but I do want to get better.

    I did contact the police a few months ago actually about the incidents I mentioned. They’re still looking for his number (due to lack of physical evidence, the detective said our best bet is to record a phone call of him confirming to me what he did). The trouble is that he’s actually my uncle, and I have very reasonable confidence that my family will be very upset at me for reporting him, since it’s shaming to them. Slowly moving towards leaving home before that happens. That all said, I deeply appreciate the prayers. Thank you very, very much.

    FATHER JOE: Ana, note that I made a few significant changes to my responsive addendums to your comments.

  4. Ana's avatar
    Ana, on October 22, 2013 at 11:57 am said:

    I’m sorry, Father. I didn’t realize that what I was asking would dishonor St. Maria, or promote not trying to resist such an attacker. I always admired how she dealt with him, so I was focusing more on the hypothetical idea that St. Maria’s, or any victim’s, best effort wasn’t good enough, and they were as a result, violated.

    It was painful to read your response, but I’m glad you told me all that. The painful truth is better than a sweet lie. Thanks, Father.

    PS: (I don’t feel very comfortable asking this publicly, but just in case anyone else has this question themselves…) From what you shared, should I go to Confession? I’d been violated a number of times in my childhood, but at least twice it happened when I was past the age of reason (about 10). I don’t remember it very well, but I don’t think I fought back, at least the second time. I’m more sorry than I ever was that I didn’t.

    FATHER JOE:

    You were a child. There is nothing for you to confess. This is precisely the problem I have with an historical emphasis upon physical virginity. It tends to eclipse spiritual or moral virginity. A person assaulted is a victim; placing a stigma upon them seems to make them a victim again. The lesson about the saint is not so much about her assault but about how she prized virtue. Too many young people and adults give away that for which she was willing to die. The issue here is consent. Her assailant was rightfully punished. But her forgiveness stirred his soul. It brought him to conversion.

    I should add that virginity is no guarantee of holiness. Married men and women are also counted among the saints. Marriage is a sacrament that gives grace. Chastity can be preserved between a husband and wife, even in the marriage act, as long as lust does not overwhelm passion and the love is properly ordered.

    Ana, have you talked to a priest or counselor about the abuse you faced as a child? Please know that a little girl of ten cannot give consent. The sin is not yours. You need to continue in healing. I do not know you face-to-face, or who hurt you, but my conviction is that the perpetrator should be brought to justice. Were the authorities ever notified?

    You remain in my prayers.

  5. Ana's avatar
    Ana, on October 21, 2013 at 4:01 pm said:

    Father, firstly thank you for sharing these articles on priestly celibacy with us. It helps me appreciate that promise of the priests and seminarians around me more than I already do, and it’s very nice to know, personally speaking, how much love you all have for us.

    Something in this article troubled me though: you mentioned St. Maria Goretti, and how she “safeguarded her purity” just prior her martyrdom. Again personally speaking, the choice of words sounded like she would no longer be pure if Alessandro did have his way with her, a deeply painful thought for me. Now, I’m sure you didn’t mean it that way, but for the interests of anyone else who’d feel similarly, can you please phrase it differently? Her last words to her murderer, after all, were that HE’D be guilty of sin and go to hell. Wouldn’t that mean that she was actually safeguarding his purity instead? Hers was safe, right?

    Thanks,
    -Ana

    FATHER JOE:

    I cannot take back the very way that the Church describes her. When she was canonized, the Pope spoke of “purity of conduct” and “purity of heart.” Certainly her forgiveness of the attacker is the hallmark of Christian martyrdom; but while she feared for his soul, Alessandro (Alexander) was already addicted to pornography. The Church has traditionally given a level of concern to physical virginity and an element of her cause as a “virgin martyr” was that she was reportedly still physically intact after the assault. Along with you, I would place the greater gravity with her lack of consent. She was canonized as a witness to young people that they should more highly regard purity. Alessandro becomes his own witness that men can change, even murderers possessed by lust. Some critics do not like Maria because the usual advice given girls today is that it is better not to resist the attacker, giving a preference for survival over being inviolate.

    Alessandro wanted to bend her to his will. If she had acquiesced it would have been a very different story. While we might speak of spiritual virginity and such, the restored consecrated virgins who live in the world must still be untouched by man. In other words, later repentance would not suffice. Assault is a separate case.

    CLARIFICATION: “A woman who has engaged in sexual relations before Baptism, or a woman whose marriage has been annulled, is not eligible to receive the consecration of virgins. In cases in which the loss of physical virginity was not intended by the woman, for example in case of rape or involuntary incest, she remains eligible for the consecration of virgins.” While virginity has been violated, a concession is made to justice so that such a woman may enter into this life.

    A man or woman who has had deliberate sexual congress can still go into religious life and live in a virginal or celibate way. It was once routinely assumed that women religious were mostly virgins. Thus they are generally classified this way as a group in people’s minds. The truth is that a number might have repented from impurity, others are divorced and annulled, and a few may be widows. Outside the regeneration of baptism, once virginity is given or taken away, an innocence is lost that cannot be restored. The tragedy about the child abuse scandal is precisely the violation of innocence (and along with it, trust). What is done is done. The harm may last a lifetime.

    The Church fathers defined Mary’s virginity according to its physicality, albeit in her case supernaturally preserved; she is a perpetual virgin… before Christ’s birth, during the birthing and forever afterwards. Some spoke of Jesus emerging from Mary as light passes through a window.

    The proof for what I say is in the Pope’s own words about Maria as an antidote to the world’s moral perversions. Pope Pius XII (June 24, 1950):

    “Finally, all of you who are intently listening to our words, know that above the unhealthy marshes and filth of the world, stretches an immense heaven of beauty. It is the heaven which fascinated little Maria; the heaven to which she longed to ascend by the only road that leads there, which is, religion, the love of Christ, and the heroic observance of his Commandments.

    “We greet you, O beautiful and lovable saint! Martyr on earth and angel in heaven, look down from your glory on this people, which loves you, which venerates, glorifies and exalts you. On your forehead you bear the full brilliant and victorious name of Christ. In your virginal countenance may be read the strength of your love and the constancy of your fidelity to your Divine Spouse. As his bride espoused in blood, you have traced in yourself His own image. To you, therefore, powerful intercessor with the Lamb of God, we entrust these our sons and daughters who are present here, and those countless others who are united with us in spirit. For while they admire our heroism, they are even more desirous of imitating your strength of faith and your inviolate purity of conduct. Fathers and mothers have recourse to you, asking you to help them in their task of education. In you, through our hand, the children and the young people will find a safe refuge, trusting that they shall be protected from every contamination, and be able to walk the highways of life with that serenity of spirit and deep joy which is the heritage of those who are pure of heart. Amen.”

  6. E.'s avatar
    E., on September 19, 2013 at 1:38 am said:

    Father Joe

    I have some large space photographs that I would like to decorate my home office with. One of the prints is the famous photograph of Buzz Aldrin on the moon on the Apollo 11 mission. It’s the most famous space photo of all time so you must have seen it. What I found out about Mr. Aldrin is that he is a 32 degree Freemason. He also performed a brief Masonic ceremony while in the lunar module. He also brought a masonic apron with him as well.
    He brought the masonic apron back to Earth and donated it to his lodge in Houston. It is still there today.
    Of course he did this without Neil Armstrong knowing about it. Would it be in bad taste as a Catholic to have a photograph, even a famous one, of an astronaut that is a Mason on my wall.

    I am an avid fan of the Apollo space program and over 35 percent were Freemasons. Should I hold off on my admiration because of the great many Masons that were part of this program.

    FATHER JOE: Catholics are forbidden to join secret societies. But Aldrin and many of the lunar astronauts were not Catholics and thus not under our laws. The American masonic groups tend to be fraternal groups who assist their members and perform works of charity. Aldrin was also an Episcopalian and was given communion by his priest to take while on the moon. Armstrong purportedly witnessed and agreed to this. As a religious first, it helped to ease any possible disappointment that Armstrong had been chosen to first step out onto the moon’s surface. Put up the prints and be inspired by these courageous men.

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