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Ordained Celibacy
Divine Decree or Papal Pronouncement?
by
Rev. Christopher J. Bramich
The recent reports of child molestation among Catholic Priests have again rekindled the debate over clerical celibacy. Hardly a new question, the issue of marriage among the clergy has been debated throughout the history of the church. In the first several hundred years of church history, virginity was predictably honored, esteemed and admired among Christians. Given the immorality of many cities in the Roman Empire, believers were encouraged to maintain the line between the church and culture through displays of self-restraint. The following quotes from the early church fathers demonstrate the high regard for celibacy among believers:
Many who have been Christ’s disciples from childhood – both men and
women – remain pure at the age of 60 or 70 years. Justin Martyr (c. 160A.D.)
There are many who do so and seal themselves up to being eunuchs for the sake
of the kingdom of God, spontaneously relinquishing a pleasure so honorable and permitted. Tertullian, (C. 198 A. D.).
By the time of the fourth century, celibacy was increasingly becoming an expectation rather than a virtuous choice. In 306 A. D., a regional council was held in Elvira, Spain which called for both single and married priests to abstain from sex. Some accounts claim this decision later developed into a universal proposal at the famous Council of Nicea in 325 A.D. As the story goes, when Bishop Hosius of Cordova proposed mandating clerical celibacy for all priests, Egyptian Bishop Paphnutius, unmarried himself, protested and warned that such a policy would be much too rigorous. The council decided that those members of the clergy already married should continue to be faithful to their wives while those who were unmarried should personally decide whether or not to be celibate. As a consequence, no church-wide requirement for clerical celibacy was mandated.
In fact, no official pronouncement would come for another 600 years. The church, however, busied herself with other things. By the end of the first milennium, the church had settled many of her controversies and questions with legalistic answers. Penance, the Benedictine Rule and papal supremacy all contributed heavily towards an atmosphere of meritorious works and authoritarianism.
As the Church’s backbone was growing stronger, her ethics were actually becoming weaker. Polygamy and adultery were surprisingly common among bishops and priests. The corruption brought on by power and the accumulation of wealth gave way to politics, the pursuit of pleasure and an attitude of smugness. The old cliché about absolute power was having its way even with those bound to dawn the yoke of Christ.
The reason behind such wealth could be traced to the Church’s increasingly impoverished view of salvation. The people had come to believe that a faster track to heaven was available through acts of charity and the abandonment of worldly treasures. With the rise of papal supremacy, the source of religious doctrine was shifting from the Scriptures to popes and councils. The historic Christian bedrock of salvation through faith alone had become largely overshadowed by talk of purgatory, penance and the view that entrance into God’s kingdom was earned by good works in addition to faith.
Ultimately, it seems that concern over married priests didn’t have much to do with sex at all, but real estate! As people gave their possessions and land to the Church in hopeful exchange for time off from purgatory, many of the clergy were able to receive such items as their own personal property. After all, weren’t they the church? The laity could easily have thought so. As their own personal possessions then, members of the clergy could pass on land and wealth to their progeny. After several generations, some bishops could conceivably have become feudal lords over mini-empires!
As the undershepherds grew in power, the Pope saw that a celibacy rule would retain Vatican control of such lands – instead of local bishops. Around the year 1018, Pope Benedict VIII put teeth in the Elvira decree by forbidding descendents of priests from inheriting property. Later, in the 12th century, Pope Gregory VII, who had assumed vast power by declaring himself the supreme authority over all souls, went even further by forbidding married priests from saying mass and parishioners from attending masses presided over by them. Thus, the first law forbidding clergy to marry was enacted by the Second Lateran Council in 1139.
Although some at the time reacted with dissension and protest, such a ban stood until the rise of protestant clergy in the Sixteenth century. Since God’s Word and command cannot be altered by any human vows or laws, our priests and other clergy have taken wives to themselves for these and other reasons and causes, wrote Martin Luther in Article XXIII of the Augsburg Confession of 1530. In as much a vow of protest as a statement of love, the former monk came to marry a former nun.
The famous Council of Trent in 1563 again affirmed Rome’s position on clerical celibacy over and againts the protests of Luther and the Reformers. The possibility for future change was curiously left open, however, as Trent stated this practice was of church law, not divine law.
The second Vatican Council (1962-65) briefly revisited the issue of clerical celibacy, but only voted to permit a married diaconate. When demand for clerical celibacy followed, Pope Pius VII put his foot down with the encyclical Sacerdotalis Caelibatus. The Pope called on Priests to remain celibate for the sake of Christ and the coming Kingdom of Heaven. He went on to say that the priest must be free of domestic responsibilities and his life must be a witness to the transcendent reality that fills him.
What do the Scriptures say?
Looking back to the Old Testament, it’s clear that priests who officiated in the Temple were permitted to marry. Remember John the Baptist, the cousin of Jesus? His father Zechariah was literally left speechless in the Temple when he doubted the angel who told him his wife would bear a child.
The most notable disciple, whom most Catholics universally regard as their first pope, was also married. In Matthew 8:14-15, the story is told of how Peter’s mother-in-law was healed by Jesus. Later, the Book of Acts tells of how the disciples (likely more than just the 12) brought their wives and children with them to meet Paul as he returned from a missionary trip (Acts 21:5).
By the late first century A. D., Individual congregations began to appear throughout the Roman Empire. Young pastors like Timothy and Titus were instructed by Paul to appoint other faithful men as pastors. In two such letters, Paul formally defined such qualifications for men entering the ministry. Consistently listed second among them was the stipulation that such a man be the “husband of but one wife” (1 Tim 3:2, Ti 1:6)
In fact, Paul specifically addresses the concept of marriage and the ministry in his letter to the church at Corinth. Responding to the Corinthians’ question about remaining single (7:1), Paul advised, “Each man should have his own wife and each woman her own husband.” With the threat of immorality so high (particularly in cosmopolitan Corinth) Paul understood how worldly temptation posed too high a distraction to make celibacy an absolute rule. In fact, Paul even called the banning of marriage “a doctrine of demons” (1 Tim 4:1, 3)!
Scripture and the historical development of clerical celibacy make such a practice anachronistic for any time. Though it is true that a devout witness can be presented, recent scandals make the current Roman Catholic position more tenuous then ever. What’s more, requiring priests to remain unmarried stands in stark contrast to the Scriptures and the concept of Christian liberty.
The Bible actually warns those in the ministry who avoid marriage of serious danger (1 Cor 7:9). While the gift of lifelong abstinence is given to some (1 Cor 7:7), man’s nature always makes him an easy target for temptation.
Given recent scandals and the irreparable pain caused by sexual abuse, it would be in the Roman Catholic Church’s best interest to revisit this issue.
It is true that a solitary life leaves one more time for priestly responsibilities. Marriage, however, brings a man greater fulfillment, increased stability and a much needed perspective on family. Ministering in today’s world means understanding today’s challenges. With the divorce rate at 50% and family issues a constant in any parish, the church can only benefit from a minister who is married to more than his congregation.
Divine Decree or Papal Pronouncement?
by
Rev. Christopher J. Bramich
The recent reports of child molestation among Catholic Priests have again rekindled the debate over clerical celibacy. Hardly a new question, the issue of marriage among the clergy has been debated throughout the history of the church. In the first several hundred years of church history, virginity was predictably honored, esteemed and admired among Christians. Given the immorality of many cities in the Roman Empire, believers were encouraged to maintain the line between the church and culture through displays of self-restraint. The following quotes from the early church fathers demonstrate the high regard for celibacy among believers:
Many who have been Christ’s disciples from childhood – both men and
women – remain pure at the age of 60 or 70 years. Justin Martyr (c. 160A.D.)
There are many who do so and seal themselves up to being eunuchs for the sake
of the kingdom of God, spontaneously relinquishing a pleasure so honorable and permitted. Tertullian, (C. 198 A. D.).
By the time of the fourth century, celibacy was increasingly becoming an expectation rather than a virtuous choice. In 306 A. D., a regional council was held in Elvira, Spain which called for both single and married priests to abstain from sex. Some accounts claim this decision later developed into a universal proposal at the famous Council of Nicea in 325 A.D. As the story goes, when Bishop Hosius of Cordova proposed mandating clerical celibacy for all priests, Egyptian Bishop Paphnutius, unmarried himself, protested and warned that such a policy would be much too rigorous. The council decided that those members of the clergy already married should continue to be faithful to their wives while those who were unmarried should personally decide whether or not to be celibate. As a consequence, no church-wide requirement for clerical celibacy was mandated.
In fact, no official pronouncement would come for another 600 years. The church, however, busied herself with other things. By the end of the first milennium, the church had settled many of her controversies and questions with legalistic answers. Penance, the Benedictine Rule and papal supremacy all contributed heavily towards an atmosphere of meritorious works and authoritarianism.
As the Church’s backbone was growing stronger, her ethics were actually becoming weaker. Polygamy and adultery were surprisingly common among bishops and priests. The corruption brought on by power and the accumulation of wealth gave way to politics, the pursuit of pleasure and an attitude of smugness. The old cliché about absolute power was having its way even with those bound to dawn the yoke of Christ.
The reason behind such wealth could be traced to the Church’s increasingly impoverished view of salvation. The people had come to believe that a faster track to heaven was available through acts of charity and the abandonment of worldly treasures. With the rise of papal supremacy, the source of religious doctrine was shifting from the Scriptures to popes and councils. The historic Christian bedrock of salvation through faith alone had become largely overshadowed by talk of purgatory, penance and the view that entrance into God’s kingdom was earned by good works in addition to faith.
Ultimately, it seems that concern over married priests didn’t have much to do with sex at all, but real estate! As people gave their possessions and land to the Church in hopeful exchange for time off from purgatory, many of the clergy were able to receive such items as their own personal property. After all, weren’t they the church? The laity could easily have thought so. As their own personal possessions then, members of the clergy could pass on land and wealth to their progeny. After several generations, some bishops could conceivably have become feudal lords over mini-empires!
As the undershepherds grew in power, the Pope saw that a celibacy rule would retain Vatican control of such lands – instead of local bishops. Around the year 1018, Pope Benedict VIII put teeth in the Elvira decree by forbidding descendents of priests from inheriting property. Later, in the 12th century, Pope Gregory VII, who had assumed vast power by declaring himself the supreme authority over all souls, went even further by forbidding married priests from saying mass and parishioners from attending masses presided over by them. Thus, the first law forbidding clergy to marry was enacted by the Second Lateran Council in 1139.
Although some at the time reacted with dissension and protest, such a ban stood until the rise of protestant clergy in the Sixteenth century. Since God’s Word and command cannot be altered by any human vows or laws, our priests and other clergy have taken wives to themselves for these and other reasons and causes, wrote Martin Luther in Article XXIII of the Augsburg Confession of 1530. In as much a vow of protest as a statement of love, the former monk came to marry a former nun.
The famous Council of Trent in 1563 again affirmed Rome’s position on clerical celibacy over and againts the protests of Luther and the Reformers. The possibility for future change was curiously left open, however, as Trent stated this practice was of church law, not divine law.
The second Vatican Council (1962-65) briefly revisited the issue of clerical celibacy, but only voted to permit a married diaconate. When demand for clerical celibacy followed, Pope Pius VII put his foot down with the encyclical Sacerdotalis Caelibatus. The Pope called on Priests to remain celibate for the sake of Christ and the coming Kingdom of Heaven. He went on to say that the priest must be free of domestic responsibilities and his life must be a witness to the transcendent reality that fills him.
What do the Scriptures say?
Looking back to the Old Testament, it’s clear that priests who officiated in the Temple were permitted to marry. Remember John the Baptist, the cousin of Jesus? His father Zechariah was literally left speechless in the Temple when he doubted the angel who told him his wife would bear a child.
The most notable disciple, whom most Catholics universally regard as their first pope, was also married. In Matthew 8:14-15, the story is told of how Peter’s mother-in-law was healed by Jesus. Later, the Book of Acts tells of how the disciples (likely more than just the 12) brought their wives and children with them to meet Paul as he returned from a missionary trip (Acts 21:5).
By the late first century A. D., Individual congregations began to appear throughout the Roman Empire. Young pastors like Timothy and Titus were instructed by Paul to appoint other faithful men as pastors. In two such letters, Paul formally defined such qualifications for men entering the ministry. Consistently listed second among them was the stipulation that such a man be the “husband of but one wife” (1 Tim 3:2, Ti 1:6)
In fact, Paul specifically addresses the concept of marriage and the ministry in his letter to the church at Corinth. Responding to the Corinthians’ question about remaining single (7:1), Paul advised, “Each man should have his own wife and each woman her own husband.” With the threat of immorality so high (particularly in cosmopolitan Corinth) Paul understood how worldly temptation posed too high a distraction to make celibacy an absolute rule. In fact, Paul even called the banning of marriage “a doctrine of demons” (1 Tim 4:1, 3)!
Scripture and the historical development of clerical celibacy make such a practice anachronistic for any time. Though it is true that a devout witness can be presented, recent scandals make the current Roman Catholic position more tenuous then ever. What’s more, requiring priests to remain unmarried stands in stark contrast to the Scriptures and the concept of Christian liberty.
The Bible actually warns those in the ministry who avoid marriage of serious danger (1 Cor 7:9). While the gift of lifelong abstinence is given to some (1 Cor 7:7), man’s nature always makes him an easy target for temptation.
Given recent scandals and the irreparable pain caused by sexual abuse, it would be in the Roman Catholic Church’s best interest to revisit this issue.
It is true that a solitary life leaves one more time for priestly responsibilities. Marriage, however, brings a man greater fulfillment, increased stability and a much needed perspective on family. Ministering in today’s world means understanding today’s challenges. With the divorce rate at 50% and family issues a constant in any parish, the church can only benefit from a minister who is married to more than his congregation.
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