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 Header-Tracing the Glorious Origins of Priestly Celibacy

Written by Luiz Sérgio Solimeo

 

Self-appointed reformers always arise in times of crises offering “brilliant” solutions that attempt to demolish the Church’s most venerable traditions.

Priestly celibacy, a glorious trait of the Latin Church, has been a constant target of these so-called reformers.

Curiously enough, abolishing priestly celibacy comes hand-in-hand with destroying the indissolubility of marriage. This is easy to understand since it is based on the idea that chastity is impossible to observe. Thus, not only celibate continence is cast aside but also conjugal chastity and fidelity in marriage. Historically this happened with Eastern Orthodox schismatics, Protestants, Anglicans and others. The total or partial abolition of priestly celibacy either came together with or was preceded by permission to divorce.

 

Pseudo Arguments Against Celibacy

The present sex scandals, so trumped up by the media, have served as a pretext to intensify the campaign against priestly celibacy. Sectors of the media, as well as organizations of married priests and liberal Catholics, are insisting on this matter.

In addition to pseudo-scientific arguments used to prove the impossibility of observing chastity, we often find the claim that celibacy is a purely disciplinary policy introduced only later in Church legislation. It can therefore be abolished. Others say that it should at least be made optional.

Actually there are many studies, some very recent, totally debunking this supposedly historic-canonical argument.

Let us cite three among the most important studies:

  • Apostolic Origins of Priestly Celibacy, by Fr. Christian Cochini, S.J.(Ignatius, San Francisco, 1990);
  • The Case for Clerical Celibacy, by Alfons Maria Cardinal Stickler (Ignatius, San Francisco, 1995);
  • Celibacy in the Early Church,by Fr. Stefan Heid, (Ignatius, San Francisco, 2000).

 

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Early Church Tradition

Based on solid documentation, these authors show that although one cannot speak of celibacy in the strict sense of the word (not being married), it is certain that since apostolic times the Church had as a norm that men elevated to the deaconate, priesthood and the episcopate should observe continence. If candidates happened to be married — a very common occurrence in the early Church — they were supposed to cease, with the consent of their spouses, not only marital life but even cohabitation under the same roof.

Let us limit ourselves to the short yet substantial book by the late Cardinal Stickler (1910-2007), a well-respected Canon Law historian, expert on Roman Congregations, and former head of the Vatican Library.

He explains that both the apostolic and early Church did not require that a man be single or widowed in order to be ordained priest or designated bishop.

St Augustine PreachingSince a large number of Christians were adult converts, (a typical example is Saint Augustine, who converted at 30), it was common for a married man to be ordained priest and made bishop.

However, the Epistles of Saint Paul to Titus and Timothy clearly state a bishop had to be a “man of only one woman” (I Tim 3:2; 3:12; Titus 1:6).

According to the interpretation commonly adopted in the early Church (and attested to by the Fathers of the Church), a candidate could not be married more than once. Thus, a widower who remarried was ineligible.

Moreover, Church officials believed a person in those conditions would hardly have sufficient strength to halt marital relations and live under the same roof.

Cardinal Stickler emphasizes that because of the mutually self-giving nature of matrimony; a separation would always take place only with the full consent the wife, who, for her part, would make a commitment to live in chastity in a community of women religious.

 

The Apostolic Tradition

Among the Apostles, only Saint Peter is known to have been married due to the fact his mother-in-law is mentioned in the Gospels. Some of the others might have been married but there is a clear indication that they left everything, including their families, to follow Christ.

Thus, in the Gospels, one reads that Saint Peter asked Our Lord, “What about us? We left all we had to follow you.” The Divine Master answered: “I tell you solemnly, there is no one who has left house, wife, brothers, parents or children for the sake of the kingdom of God, who will not be given repayment many times over in this present time and, in the world to come, eternal life” (Lk 18:28-30, cf. Mt 19:27-30; Mk 10:20-21).

 

Early Church Councils Reaffirm Practice


This brief overview does not allow us to look at the whole history of celibacy amply documented by Cardinal Stickler. Let us present some of the most outstanding cases. The Council of Elvira in Spain (310) dealt with priestly chastity (canon 33), and presented perfect continence as a norm that must be maintained and observed and not as an innovation. The lack of any revolt or surprise attested to its widespread practice.

At the Council of the Church of Africa (390) and above all at the Council of Carthage, (419), which Saint Augustine attended, similar norms were adopted. These councils recalled the ecclesiastical praxis of the obligation of perfect chastity, affirming that such praxis is of apostolic tradition.

Pope Siricius answering a specific consultation about clerical celibacy in 385 affirmed that bishops and priests who continue marital relations after ordination violate an irrevocable law from the very inception of the Church that binds them to continence.

Several other popes and regional councils, particularly in Gaul, present day France, continued to recall the tradition of celibacy and punish abuse.

St Gregory the GreatSaint Gregory VII (1073-85) when struggling against the intervention of the Holy Roman Emperor in church affairs, had to fight simony – the purchase of Church posts – and Nicolaitism – the heresy that preaches, among other things, priestly marriage.

Some mistakenly conclude that Saint Gregory VII introduced the law of celibacy into the Church. Quite the contrary. What Saint Gregory VII, and later the Second Lateran Council (1139) did was not to “introduce” the law of celibacy but simply confirm that it was in force and issue regulations for its observance. Since most recruiting for the priesthood was already among the unmarried, the Second Lateran Council forbade priestly marriage, declaring it null and void in the case of priests, deacons or anyone with a solemn vow of religion.

 

The Case of Paphnutius

The main argument of those who deny the apostolic tradition of priestly continence comes from an incident during the first Council of Nicea (325). Paphnutius, a bishop from Egypt, was reported to have protested in the name of tradition when the Conciliar Fathers tried to impose priestly continence. Because of his protest, the Council is said to have refused to impose such continence.

Cardinal Stickler adeptly deals with the case. He points out that Eusebius of Cesarea, the Council’s historian, was actually present during the whole event. He makes no reference to any such protest, which he certainly would have noted had it really happened.

The story of Paphnutius only appears almost a century after the Council of Nicea in the writings of two Byzantine authors, Socrates and Sozomen. The first cites as his source his conversation as a young man, with an elderly man who claimed he was at the Council. The veracity of this story is questionable since Socrates was born more than fifty years after the Council. His interlocutor had to be at least seventy years old when he was born and practically in his nineties at the time of the supposed conversation.

The story of Paphnutius’ protest was also always held in suspicion because his name was not on the roster of Fathers who came from Egypt to participate in the Council of Nicea. This was affirmed by Valesius, editor of the works of Socrates and Sozomen in the Greek Patrology of Migne.

However, Cardinal Stickler claims the decisive argument against the Paphnutius story comes from the second Council of Trullo (691). During this council of the Eastern Church, the Council Fathers, under pressure from the Emperor, allowed matrimony for priests (not for bishops) — going against the tradition both in the East and West. These same Fathers failed to present the testimony of Paphnutius to justify their break with the tradition of priestly continence even though they had everything to gain by doing so. Instead of citing Paphnutius, they sought to justify their position, never recognized by the Western Church, by invoking the Council of Carthage.

However, this Council clearly ruled in defense of the apostolic tradition of continence. Thus, they resorted to falsifying its decrees, a fact even schismatic historians now recognize.

Cardinal Stickler laments that historians of weight like Funk, at the end of the nineteenth century, accepted the story of Paphnutius as valid even as his contemporaries had already rejected it as false. One of the people responsible for spreading this error was the Frenchmen, E. Vacandard, through the prestigious Dictionnaire de Théologie Catholique.

 

First Council of Nicea

 

An Identity Crisis

Finally, Cardinal Stickler argues that the reason for priestly celibacy is not a functional one. Unlike the Old Testament, where the priesthood was merely a temporary function received by way of inheritance, the priesthood in the New Testament is a vocation, a calling that transforms the person and confiscates him entirely. He is a sanctifier, a mediator.

Above all, the priesthood in the New Testament is a participation in the Priesthood of Our Lord Jesus Christ, the High Priest. And, therefore, the priest has a mysterious and special bond with Christ, in whose name and by whose power he offers the bloodless sacrifice (in persona Christi). The most profound reason for priestly celibacy comes from this supernatural bond with the Savior.

The Cardinal points out that the main reason celibacy is in question today is because the clergy faces an identity crisis. Only by restoring the true identity of the priest, can the profound reasons for celibacy be understood and practiced.

This identity crisis cannot be resolved by returning to “the origins of the Church,” a solution proposed by proponents favoring married priests and their sympathizers. Those origins would simply not allow them to cohabit with their wives and continue to exert their priestly ministry.

Let us hope that, with the help of grace, the true identity of the Catholic priest will be restored soon so that all the present-day madness may come to an end.

 


 

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Quote of the day

DAILY QUOTE for July 16, 2019

Today God invites you to do good; do it therefore today. Tom...

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July 16

 

Today God invites you to do good;
do it therefore today.
Tomorrow you may not have time, or
God may no longer call you to do it.

St. Alphonsus Maria de Liguori


PLEDGE REPARATION TO OUR LADY HERE!

Saint of the day

SAINT OF THE DAY

Our Lady of Mount Carmel

Elias saw the cloud as a symbol of the Virgin mentioned in t...

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Our Lady of Mount Carmel

The title of Our Lady of Mount Carmel can be traced back to the hermits living on Mount Carmel in Israel during the Old Testament. This ancient community prayed for the advent of the Virgin-Mother through whom salvation was promised to mankind. In Hebrew, “Carmel” means “garden”. In ancient times this mountain was celebrated for its lush, verdant, and flowery beauty.

It was also on Mount Carmel that the Prophet Elijah prayed to God for rain during a terrible drought afflicting Israel for its sins and idolatry of Baal. The first sign that his prayer was answered was a tiny cloud that appeared in the sky out over the Mediterranean, the precursor of a great rainfall.

Elias saw the cloud as a symbol of the Virgin mentioned in the prophecies of Isaiah (7:14). The hermits took after his example and prayed likewise for the advent of the much-awaited Virgin who would become the mother of the Messiah. Praying thus became their spiritual mission.

Theologians see in that little cloud a figure of Mary, bringing salvation in the seventh age of the world. As the clouds arise out of the sea without the weight and the salinity of the waters, so has Mary arisen out of the human race without its stains.

In the twelfth century, St. Berthold, a Frenchman, pilgrim or crusader, came to Mount Carmel seeking to visit Elijah’s cave, and ended by founding a community imbued with the Marian spirit of the holy prophet and the hermits of old.

St. Brocard, successor of St. Berthold, set their way of life to a Rule, which was approved by Pope Innocent IV in 1247. From the time of St. Brocard, these monks were known as the “Brothers of Our Lady of Mount Carmel.”

Our Lady of Mount Carmel cannot be mentioned without also mentioning her brown scapular. On July 16, 1251, Our Lady appeared to St. Simon Stock, an English Carmelite monk, and then General of the Carmelite Order. On one arm she held the Child Jesus and on the other a brown garment called a scapular, to be draped over the front and back of a person. As she showed him this garment she said, “This shall be the privilege for you and for all the Carmelites, that anyone dying in this habit shall be saved.”

This privilege is extended to lay persons who, wishing to participate in this promise, choose to be enrolled in a small version of the scapular by an officiating priest or deacon.

This practice must not be understood superstitiously or “magically”, but in light of Catholic teaching that perseverance in the theological virtues of faith, hope and charity are required for salvation.

Weekly Story

WEEKLY STORY

In the Secret of the Rosary, St. Louis de Montfort relates t...

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The Rosary and the Possessed Girl

In his book, The Secret of the Rosary, St. Louis de Montfort relates that a Dominican, Father Jean Amat, was once giving a Lenten Mission in the Kingdom of Aragon, Spain, when a young girl, possessed by the devil was brought to him.

Father Amat began the exorcism. After several unsuccessful attempts, the priest had an idea; taking his Rosary, he looped it around the girl’s neck. 

No sooner had he done this, the girl began to squirm and scream and the devil, shouting through her mouth shrieked, “Take if off, take off; these beads are tormenting me!”

At last, moved to pity for the girl, the priest lifted the Rosary beads off her neck.

The next night, while the good Dominican lay in bed, the same devils who possessed the young girl entered his room. Foaming with rage, they tried to seize him, but he had his Rosary clasped in his hand and no efforts from the infernal spirits could wrench the blessed beads from him.

Then, going on the offensive and using the Rosary as a physical weapon, Fr. Amat scourged the demons crying out, “Holy Mary, Our Lady of the Rosary, help me, come to my aid!” at which the demons took flight.

The next day on his way to church, the priest met the poor girl, still possessed. One of the devils within her taunted him, “Well, brother, if you had been without your Rosary, we should have made short work of you…”

With renewed trust and vigor, the priest unlaced his Rosary from his belt, and flinging it around the girl’s neck commanded, “By the sacred names of Jesus and Mary His Holy Mother, and by the power of the holy Rosary, I command you, evil spirits, leave the body of this girl at once.”

The demons were immediately forced to obey him, and the young girl was freed.

“These stories,” concludes St. Louis de Montfort, “show the power of the holy Rosary in overcoming all sorts of temptations from the evil spirits and all sorts of sins because these blessed beads of the Rosary put devils to rout.”

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In the Secret of the Rosary, St. Louis de Montfort relates that a Dominican, Father Jean Amat, was once giving a Lenten Mission in the Kingdom of Aragon, Spain, when a young girl, possessed by the devil was brought to him.

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