Priestly Celibacy

Contents

1 Introduction
2 Scriptural Basis
3 Common Objections Addressed
4 Citations

Introduction

The Roman Catholic Church demands celibacy--no voluntary sexual pleasure, hence, no marriage--as a prerequisite to the order of presbyter.
The primary basis for the requirement of celibacy is clearly the lifestyle example of Jesus himself.
The Church notes that the practice is sanctioned by the New Testament.

Nobody is commanded to be a Latin Rite priest. This is the only Priest that takes a consenting vow (1Corinthians 7:5) of Celibacy. If nobody is commanded to be a Latin rite Priest, then nobody is commanded to be Celibate, nor can it be seen as an imposition.

The law of celibacy has no doctrinal bearing in the Catholic Church--it is a mere disciplinary law. Even today, there are married Catholic priests in the United States. Each is a former Episcopalian priest who joined the Catholic Church. There are Uniate Churches, churches in union with Rome, e.g., the Greek Byzantine Church, who have a married clergy.

Priestly celibacy became law in the Roman Church in the 6th century.

Celibacy is Church Practice, Not Dogma. There are married clergy in the Roman Catholic Church.

Approximately 20% of Roman Catholic Priests are married.

Below is a Biblical explanation of Priestly Celibacy. Jesus' words are in Red.

Explanations of verses are in purple.

Scriptural Basis

Some opponents of the Catholic practice of Priestly Celibacy have gone as far as to falsely assert that there is no Biblical precedent for celibacy. Below I present verses and commentary which support the practice.

Matthew 19:11
Who said to them: All men take not this word, but they to whom it is given.

Matthew 19:12
For there are eunuchs, who were born so from their mothers womb: and there are eunuchs, who were made so by men: and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven. He that can take, let him take it.

Jesus says celibacy is a gift from God and whoever can bear it should bear it. Jesus praises and recommends celibacy for full-time ministers in the Church. Because celibacy is a gift from God, those who criticize the Church's practice of celibacy are criticizing God and this wonderful gift He bestows on His chosen ones.

St. Matthew 19:29
And every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an hundredfold, and shall possess life everlasting.

Jesus says that whoever gives up children for the sake of His name will receive a hundred times more and will inherit eternal life. Jesus praises celibacy when it is done for the sake of His kingdom.

St. Matthew 22:30
For in the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven.

Jesus explains that in heaven there are no marriages. To bring about Jesus' kingdom on earth, priests live the heavenly consecration to God by not taking a wife in marriage. This way, priests are able to focus exclusively on the spiritual family, and not have any additional pressures of the biological family (which is for the vocation of marriage). This also makes it easier for priests to be transferred to different parishes where they are most needed without having to worry about the impact of their transfer on wife and children.

1 Corinthians 7:1
Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

Paul teaches that it is well for a man not to touch a woman. This is the choice that the Catholic priests of the Roman rite freely make.

1 Corinthians 7:7
For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

Paul also acknowledges that celibacy is a gift from God and wishes that all were celibate like he is.

1 Corinthians 7:27
Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

Paul teaches men that they should not seek marriage. In Paul’s opinion, marriage introduces worldly temptations that can interfere with one’s relationship with God, specifically regarding those who will become full-time ministers in the Church.

1 Corinthians 7:32
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.

1 Corinthians 7:33
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.

1 Corinthians 7:38
Therefore both he that giveth his virgin in marriage doth well: and he that giveth her not doth better.

Paul recommends celibacy for full-time ministers in the Church so that they are able to focus entirely upon God and building up His kingdom. He “who refrains from marriage will do better.”

1 Timothy 3:2
It behoveth therefore a bishop to be blameless, the husband of one wife, sober, prudent, of good behaviour, chaste, given to hospitality, a teacher,

Paul instructs that bishops must be married only once. Many Protestants use this verse to prove that the Church's celibacy law is in error. But they are mistaken because this verse refers to bishops that were widowers. Paul is instructing that these widowers could not remarry. The verse also refers to those bishops who were currently married. They also could not remarry (in the Catholic Church's Eastern rite, priests are allowed to marry; celibacy is only a disciplinary rule for the clergy of the Roman rite). Therefore, this text has nothing to do with imposing a marriage requirement on becoming a bishop.

1 Timothy 4:3
Forbidding to marry, to abstain from meats, which God hath created to be received with thanksgiving by the faithful and by them that have known the truth.

In this verse, Paul refers to deceitful doctrines that forbid marriage. Many non-Catholics also use this verse to impugn the Church's practice of celibacy. This is entirely misguided because the Catholic Church (unlike many Protestant churches) exalts marriage to a sacrament. In fact, marriage is elevated to a sacrament, but consecrated virginity is not. The Church declares marriage sacred, covenantal and lifegiving. Paul is referring to doctrines that forbid marriage and other goods when done outside the teaching of Christ and for a lessor good.

Celibacy is an act of giving up one good (marriage and children) for a greater good (complete spiritual union with God).

1 Timothy 5:9
Let a widow be chosen of no less than threescore years of age, who hath been the wife of one husband.

1 Timothy 5:10
Having testimony for her good works, if she have brought up children, if she have received to harbour, if she have washed the saints' feet, if she have ministered to them that suffer tribulation, if she have diligently followed every good work.

1 Timothy 5:11
But the younger widows avoid. For when they have grown wanton in Christ, they will marry:

1 Timothy 5:12
Having damnation, because they have made void their first faith.

Paul recommends that older widows take a pledge of celibacy. This was the beginning of women religious orders.

2 Timothy 2:3
Labour as a good soldier of Christ Jesus.

2 Timothy 2:4
No man, being a soldier to God, entangleth himself with secular businesses: that he may please him to whom he hath engaged himself.

Paul uses an analogy to instruct the role of the celibate priesthood in the Church, as his aim is to satisfy the One to which he is conscripted.

Revelation 14:4
These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits to God and to the Lamb.

"Revelation 14:4 These are they, &c. In the style of the prophets, by fornication is meant idolatry, and virginity signifies cleanness from all sacrilegious worship. These, therefore, are virgins in this sense, who have not fallen into the impurities of creature worship. But others, as St. Augustine, understand it of persons who have lived in continency. The first, however, is the more literal sense. (Calmet)"

Fr. George Leo Haydock

Isaiah 56:3
And let not the son of the stranger, that adhereth to the Lord, speak, saying: The Lord will divide and separate me from his people. And let not the eunuch say: Behold I am a dry tree.

Isaiah 56:4
For thus saith the Lord to the eunuchs, They that shall keep my sabbaths, and shall choose the things that please me, and shall hold fast my covenant:

Isaiah 56:5
I will give to them in my house, and within my walls, a place, and a name better than sons and daughters: I will give them an everlasting name which shall never perish.

Isaiah 56:6
And the children of the stranger that adhere to the Lord, to worship him, and to love his name, to be his servants: every one that keepeth the sabbath from profaning it, and that holdeth fast my covenant:

Isaiah 56:7
I will bring them into my holy mount, and will make them joyful in my house of prayer: their holocausts, and their victims shall please me upon my altar: for my house shall be called the house of prayer, for all nations.

"Isaiah 56:4 Eunuchs. It was ignominious to have no children among the Jews, as the propagation of the true religion depended much on their numbers. But now, since the Church is gathered from all nations, virginity is preferable to marriage, and those who keep the sabbath, or all the commandments, and choose this state freely, will receive greater glory than the other sons and daughters of God. Against this plain meaning, P. Martyr (de Cœlib.) asserts that God prefers eunuchs only because before those who transgress the law. But he gives them a place better than his other sons, &c.! Protestants (Bib. 1603) understand that eunuchs shall be called after (or according to) God's people, and be of the same religion, which implies no preference at all. They add, therefore, yea, under Christ the dignity of the faithful shall be greater than the Jews were at that time; as if the comparison were between God's servants before and after Christ, and not between eunuchs and such as have children. How much better is it for us to follow the holy Fathers, who hence commend those who make a vow of perpetual chastity? They shall possess an excellent dignity among the angels. (St. Basil, virg.) --- The rewards of continency are great, eximia. (St. Cyril of Alexandria, hic.) --- "In the eternal mansion they are preferred before children." (St. Gregory, past. iii. 29., &c.) (Worthington) --- Such spiritual eunuchs, as St. John the evangelist, are meant. "He hath chosen what the Lord would, that he should offer more than was commanded....He who is an eunuch, and performs all that is prescribed, shall have....the best place, so that he shall be a tower, and occupy the rank of a priest, and instead of children of the flesh, shall have many spiritual children." (St. Jerome) (Haydock) --- The law excluded eunuchs from the Church, Deuteronomy xxiii. 1. But under the gospel, they may enter heaven, Matthew xix., and 1 Corinthians vii. 32., &c. Daniel (i. 3.) and his companions were eunuchs, yet in high estimation; and virtuous eunuchs are commended, Wisdom iii. 13. (Calmet) --- Choose. Observing the commandments and counsels, like religious men. (Menochius) --- Those who choose to do more than is commanded, will have a greater reward. (Worthington)"

Fr. George Leo Haydock

Jeremiah 16:1
And the word of the Lord came to me, saying:

Jeremiah 16:2
Thou shalt not take thee a wife, neither shalt thou have sons and daughters in this place.

Jeremiah 16:3
For thus saith the Lord concerning the sons and daughters, that are born in this place, and concerning their mothers that bore them: and concerning their fathers, of whom they were born in this land:

Jeremiah 16:4
They shall die by the death of grievous illnesses: they shall not be lamented, and they shall not be buried, they shall be as dung upon the face of the earth: and they shall be consumed with the sword, and with famine: and their carcasses shall be meat for the fowls of the air, and for the beasts of the earth.

"Jeremiah 16:2 Place. It was going to be destroyed, and the cares of a family might interrupt the prophet. The Fathers believe that Jeremias never married, (see St. Jerome in chap. xxii. Isidor.) which was then a rare example. (Calmet) --- He always lived a single life, and not only in time of tribulation. (St. Jerome, contra Jov. 1.) (Worthington) --- The Church enforces this law of God for her sacred ministers, in subdeacons and the higher orders. St. Paul shews the propriety of such a regulation, (1 Corinthians vii.) which innovators deem unnatural and tyrannical. How then could God enforce it once? With his grace we may observe celibacy like Jeremias. (Haydock)"

Fr. George Leo Haydock

Common Objections Addressed

Given the sheer amount of already presented scripture within the Bible supporting the practice of celibacy, there isn't much in the way of argumentation against the practice, but that isn't to say people don't try. Below I address common objections to the Catholic adherence of the practice.

Forbidding to Marry?

1 Timothy 4:2 Speaking lies in hypocrisy and having their conscience seared,

1 Timothy 4:3 Forbidding to marry, to abstain from meats, which God hath created to be received with thanksgiving by the faithful and by them that have known the truth.

"1 Timothy 4:3 Forbidding to marry, to abstain from meats, &c. Here says St. John Chrysostom[1] are foretold and denoted the heretics called Encratites, the Marcionites, Manicheans, &c. who condemned all marriages as evil, as may be seen in St. Irenæus, Epiphanius, St. Augustine, Theodoret, &c. These heretics held a god who was the author of good things, and another god who was the author or cause of all evils; among the latter they reckoned, marriages, fleshmeats, wine, &c. The doctrine of Catholics is quite different, when they condemn the marriages of priests and of such as have made a vow to God to lead always a single life; or when the Church forbids persons to eat flesh in Lent, or on fasting-days, unless their health require it. We hold that marriage in itself is not only honourable, but a sacrament of divine institution. We believe and profess that the same only true God is the author of all creatures which are good of themselves; that all eatables are to be eaten with thanksgiving, and none of them to be rejected, as coming from the author of evil. When we condemn priests for marrying, it is for breaking their vows and promises made to God of living unmarried, and of leading a more perfect life; we condemn them with the Scripture, which teaches us that vows made are to be kept; with St. Paul, who in the next chap. (ver. 12) teaches us, that they who break such vows incur their damnation. When the Church, which we are commanded to obey, enjoins abstinence from flesh, or puts a restraint as to the times of eating on days of humiliation and fasting, it is by way of self-denial and mortification: so that it is not the meats, but the transgression of the precept, that on such occasions defiles the consciences of the transgressors. "You will object, (says St. John Chrysostom) that we hinder persons from marrying; God forbid," &c. St. Augustine, (lib. 30. cont. Faustum. chap. vi.) "You see (says he) the great difference in abstaining from meats for mortification sake, and as if God was not the author of them." We may observe that God, in the law of Moses, prohibited swine's flesh and many other eatables; and that even the apostles, in the Council of Jerusalem, forbad the Christians, (at least about Antioch) to eat at that time blood and things strangled; not that they were bad of themselves, as the Manicheans pretended. (Witham) --- St. Paul here speaks of the Gnostics and other ancient heretics, who absolutely condemned marriage and the use of all kind of meat, because they pretended that all flesh was from an evil principle: whereas the Church of God so far from condemning marriage, holds it to be a holy sacrament, and forbids it to none but such as by vow have chosen the better part: and prohibits not the use of any meats whatsoever, in proper times and seasons, though she does not judge all kinds of diet proper for days of fasting and penance. (Challoner) --- We may see in the earliest ages [centuries] of Christianity, that some of the most infamous and impure heretics that ever went out of the Church, condemned all marriage as unlawful, at the same time allowing the most unheard of abominations: men without religion, without faith, without modesty, without honour. See St. Clement, lib. 3. Strom.

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[BIBLIOGRAPHY]

St. John Chrysostom, Greek: om. ib. ou koluomen, me genoioto. St. Jerome, (lib. 1. cont. Jovinian. tom. 4. p. 156) Si nupserit Virgo, non peccavit....non illa Virgo, quæ se semel Dei cultui dedicavit; harum enim si qua nupserit, habebit damnationem. See St. Augustine (lib. 30. cont. Faust. chap. vi.) both as to marriage and meats."

(Fr. George Leo Haydock)

Wasn't Peter Married?

Peter was indeed married. However it is reasonable to deduce that by the time he received the Keys (cf. Matthew 16:19) he was widowed or had left his wife for the ministry of Christ, because his Mother In Law (just cured of fever) is serving him and the other Apostles (Matthew 8:14-15), which makes little sense if his wife were well. Regardless of this specific point, we do indeed know from other passages that those who accepted our Lord's call left everything behind, including their wives, which Peter says plainly (cf. Luke 18:28-30).

Was Paul leading wives around?

Some arguments cite 1 Corinthians 9:5 in order to posit that Paul and the other Apostles were leading their wives around with them during their ministry. This argument fails however, with a sound translation of the text and also because we know Paul was not married (1 Corinthians 7:7-8). The word that poor translations render as "wife", can also simply mean "woman", as is demonstrated by the Strong's Dictionary entry. Further commentary is also provided below. Thus, given that we know Paul was not married, and the Greek ("gune") can also mean simply "woman", it is not appropriate to translate "gune" as "wife" in this instance. Quite simply this is yet another example of protestant deception influencing the translation of texts. Consider for example, that the average reader may not have access to a Strong's concordance, or knowledge of the Greek. Terrible deception indeed.

1 Corinthians 9:5 Have we not power to carry about a woman (Greek: gune), a sister as well as the rest of the apostles and the brethren of the Lord and Cephas?

G1135

γυνή

gunē

goo-nay'

Probably from the base of G1096; a woman; specifically a wife: - wife, woman.

(Strong's Hebrew and Greek Dictionary)

"1 Corinthians 9:5 It appears certain, from the testimony of the fathers, that St. Paul was not in the state of wedlock. St. Jerome informs us that the apostle is here speaking of such holy women who, according to the Jewish custom, supplied their teachers with the necessaries of life, as we see was done to Christ himself. It is evident from ancient records that this was a very prevalent custom in Judea, and therefore a cause of no scandal; but to the Gentiles this custom was unknown, and therefore lest it might prove a cause of scandal to any, St. Paul did not allow any woman to follow him as a companion. Tertullian denies, with St. Augustine and St. Jerome, that St. Paul is here speaking of his wife. (Estius; Calmet) --- A woman, a sister.[2] Some erroneous translators have corrupted this text, by rendering it, a sister, a wife; whereas it is certain, St. Paul had no wife, (chap. vii. ver. 7. 8.) and that he only speaks of such devout women, as according to the custom of the Jewish nation, waited upon the preachers of the gospel, and supplied them with necessaries. (Challoner) --- And to what end could he talk of burthening the Corinthians with providing for his wife, when he himself clearly affirmeth that he was single? (Chap. vii. v. 7. and 8.) This all the Greek fathers affirm, with St. Augustine, do op. Monach. chap. iv.; St. Jerome, adv. Jovin. chap. xiv. &c. &c. [Also see annotations on ver. 25, below]

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[BIBLIOGRAPHY]

Mulierem sororem, Greek: adelphen gunaika. Sororem mulierem, where Estius brings examples to shew that it is the same sense and construction, whether we read mulierem sororem, or sororem mulierem. Tertullian, the most ancient of the Latin fathers, read: mulieres circumducendi, not uxores. De pudicitia, chap. xiv. p. 566. Ed. Rig. and lib. de monogam. chap. viii. p. 519. he first says, Petrum solum invenio maritum. And on this place, non uxores demonstrat ab Apostolis circumductas....sed simpliciter mulieres, quæ, illos eodem instituto, quo et Dominum comitantes, ministrabant. St. Jerome. Ubi de mulieribus sororibus infertur, perspicuum est, non uxores debere intelligi, sed eas, ut diximus, quæ de sua substantia ministrabant. St. Augustine. Hoc quidam non intelligentes, non sororem mulierem, sed uxorem interpretati sunt, fefellit illos verbi græci ambiguitas....quanquam hoc ita posuerit, ut falli non debuerint, quia neque mulierem tantummodo ait, sed sororem mulierem, neque ducendi, sed circumducendi: verum alios Interpretes non fefellit hæc ambiguitas, et mulierem, non uxorem interpretati sunt.

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(Fr. George Leo Haydock)

Citations

Portions of this document come from the following sources. I am in the process of improving citations throughout this, and all documents here.

http://www.franciscan-sfo.org/p1/p4priest.htm

http://www.scripturecatholic.com/the_priesthood.html

http://www.catholicapologetics.org/ap060800.htm#ap060801

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