We read and hear about the discussions and debates among the faithful regarding marriage and celibacy in the context of the Catholic Church, with the focus mainly on the clergy. Laity and clergy, conservative and liberal, thinkers who proffer their points of view, the pros and cons, with some convincing arguments. This article is probably one of many a thinking on this topic: Marriage and Celibacy. It is not intended to be a controversial article, but an objective contribution to the overall discussion.
Philosophical view
We are endowed with the ability to think for ourselves; to take in information, to analyse it, to reflect on it and to draw our own conclusions and actions from it. In other words we are capable of discernment. Both Christians and non-Christians seek the truth to the questions of life and to do this we either accept, without question, something presented to us as truth or we discern it through the life process of acquired knowledge and experience, both temporal and spiritual.
Marriage
Marriage, that aboriginal union between a man and a woman, is not the sole preserve of the Old or New Testament nor of the Church or Christianity as a whole nor of any other religions. It is as fundamental an element of humanity as the very fact of creation. Natural law, without recourse to the bible and other sacred writings, teaches us that from the very first appearance of the human person, there were both male and female. Every facet of procreation, the furtherance of the human race, is dependent upon this fundamental reality.
Divine law, discerned from the faith experience of and encounter with God as revealed in the sacred scriptures and in sacred tradition, teaches us that both man and woman are created in the image and likeness of God, imbued with that immortal condition; the Soul. This sharing in the likeness of God sets human beings apart from the rest of creation. Faith and balanced reasoning guide us into the Divine truth revealed in creation and more importantly in the human person. Whether we hold to creationism or evolutionism, the fundamental truth remains unchanging for all people of faith. God is the origin, the initiator and the architect of all that is seen and unseen and is therefore rightfully called the Creator.
Theologically, in creating them male and female sharing in His likeness, God shares with each His own nature equally. Both the nature of man and of woman fully reside in the One God who is Father of all and who is in all. Niether man or woman is lesser than or more than the other. The fact that human traditions and cultures have put a definite slant to the relationship between man and woman is based more on the physical dominance of man than any other criteria. Some would defend this development by referring to sacred scriptures to justify this superior / subordinate relationship, yet exegetically, one must take full cognisance of the human traditions and cultures obtaining in both oral and written traditons of any sacred scriptures and seek the divine or fundamental truth therein. We know that the slanted relationship gave rise to the patriarchal societies of antiquity and that social / belief system continues to permeate society even today, perpetuating this misconceived and unjust view and treatment of women.
The equal dignity given by God to both man and woman is a foundational, theological truth corroborated by Jesus Christ in his own words and actions despite the very powerful patriarchal society of his time. For example; his interaction between the woman caught in the act of adultery and the men who sort to punish her, or his encounter with the Samaritan woman at the well of Jacob and his disciples reaction, or his appearing first to Mary of Magdala and the other women after his resurrection and later to the male Apostles. One could call these encounters 'markers' of this foundational truth whilst not explicitly stated is nevertheless clearly implied. Therefore, when one speaks of marriage, that union of a man and a woman, it is a joining of equals in the sight of God. As such anything other than a heterosexual, monogomous union is contrary to both Natural and Divine law respectively. Theologically speaking, the reason for monogamy is simple: In the union of Marriage, a man and a woman (as envisaged by God) become one and in that state of unity they become a mirror image of the full nature of the Creator.
Throughout the Old and New Testament, the image of Marriage is used to describe and define the community's relationship with God through the covenant; first between Israel and Yahweh and next between the Church and Christ. We can confidently state that Marriage, in as much as it is a fundamental part of our human existence, from a faith perspective, it is first and foremost a God given proto-sacrament. Through this sacrament the very essence / continuity of human life is blessed.
As stated at the beginning of this article; Marriage is the aboriginal union and sacrament, that is seen and yet is mystical. It is the first natural order of things. It is as primitive a covenant between a couple as creation itself and, perhaps unknown then, a grace from God in which God is the designer, unifier and sanctifier of Marriage.
In our Catholic Church and Christianity as a whole, this primitive proto-sacrament of Marriage has been given a renewed and profoundly deeper theology in the light of Christ revealed. Jesus himself reminds the faithful of the sanctity of marriage and the need for fidelity and reaffirms the words of Genesis, that a man must leave his father and mother and join with his wife and the two become one. The events surrounding the conception and birth of Christ give eloquent testimony to this sanctity and transcendent beauty that is Marriage. Through Mary and Joseph, the Word incarnate reaffirms and strengthens the sacredness of marriage in a way that can leave no doubt as to its original sacramental nature. Moreover, marriage can be and is interpreted eschatologically, where marriage in its temporal form between a man and a woman becomes an image of our (the Church's) final union with Christ in Heaven, our eternal form as it were.
Celibacy
The aspect of celibacy is not a phenomenon solely associated with the Catholic Church. Celibacy has been an aspect of human traditions and cultures from before Christ. It was practiced, with or without consent for various reasons; illness, specific circumstances that prevented a union, death, requirements of service, religious, etc. It is really during the era of Christianity that celibacy takes on a new lease of life and becomes a prominent feature and discipline of the Catholic Church.
The most significant advancement for celibacy was from the fourth century onward, in the Church. The obligatory celibacy rule for Catholic Clergy has been a feature since the Council of Elvira (c. 305). Today the celibacy rule is still in force although it has been relaxed to restore the order of Permanent Deacon (married) and to accommodate married Priests and Bishops of the Anglican / Lutheran churches who have been received into the Catholic Church, gone through a period of formation and been ordained to the priesthood.
The theology for Catholic celibacy finds its source in the celibate life of Jesus and in the apparent celibacy of St. Paul. The premise or rationale outside of the theological consideration is purely practical. It was and still is believed that celibate Priests and Bishops allow for a more fuller commitment of service to the Church and God, without the distraction of a wife / husband and children. Obviously Ecclesial experience led to this practical approach, however, there remains the obvious question; that of the selection of Peter, himself a married man, chosen by Christ to be the 'Rock' upon whom His Church would be built. Did Christ perhaps ere in His decision? Should He not have foreseen problems and instead chosen a single person? What about being open to the gift of new life in marriage? The real question is whether or not this practical approach of the fourth century onward was warranted and if so, did it require such a clean sweep of earlier Church tradition drawn from Apostolic tradition?
As a result of the celibacy rule, marriage, particularly where clergy were concerned, came to be seen as something of lesser value. To practice celibacy, a very demanding discipline, was considered something better, more wholesome and of greater value. Indeed, the Council of Carthage (c. 390) went so far as to prohibit married clergy from sexual relations with their wives, perhaps even creating a stygma among married clergy. The drive for clerical celibacy appears to have taken on a singleminded theological view in the Ecclesial hierarchy and apparently Natural and Divine law became subject to this specific Church law.
Perhaps we need to briefly revisit, explore and understand the celibacy of Jesus which is the theological foundation for celibacy today. St. John in the very first chapter of his Gospel gives a very definitive teaching on who Jesus is. "In the beginning was the Word, the Word was with God and the Word was God". Later he teaches us that the Word (God) became flesh and dwelt amongst us. St. Paul teaches us that He (Jesus) did not count equality with God a thing to be grasped but emptied himself and became like one of us.
From the first hand witness of the Apostles, including Paul, the teaching is clear about who Jesus was (is). Since, as mentioned earlier in this article, God shares his very nature equally with man and with woman, through faith we profess that the fulness of God resides fully in Jesus who is "fully human and fully divine". This complete nature of Christ would therefore presuppose his disposition for a celibate life. He was complete in Himself. He needed nothing more. God-is-with-us (Emmanuel).
As individual human beings we are, in a sense relative to Christ, incomplete. Marriage on the one hand does offer a completeness that becomes an image of God and of the final union of the Church (bride) and Christ (groom), while on the other hand celibacy, as an imitation of Jesus' earthly life, can also bring about a completeness in the life of a single person.
Comment
The preference for either way of life, married or celibate, should never be construed or depicted in word and action as being less than or more than. Both marriage and celibacy are gifts from God to be lived according to the vocation and possibilities of the human person. It stands to reason that the gift of life must continue to flow from and through marriage and that those who can and do live celibate lives must be cognisant that they too originate from that sacramental gift which is, the first or basic Church. The danger of elevating celibacy as a status over marriage may very well lead to triumphilism in the Church. It can be a divisive element which sets itself apart from the pilgrim Church, the struggling faithful people of God, trying to reach the promised land.
In as far as the clerical orders are concerned, whether married or celibate, the focus rather should be on the authentic vocation. The call, discerned and authenticated, to serve the faithful people of God is after all inspired of the Holy Spirit who "blows where He will" and has no limit to His work of evangelisation, renewal and salvation. We therefore must consider carefully where we are going as Church, especially when formulating Church laws, lest we find ourselves working only partially with the same Holy Spirit. Perhaps we can learn a lesson from our separated (Protestant) brothers and sisters.
Please feel free to comment / dialogue on this topic.
Dcn. Greg
Philosophical view
We are endowed with the ability to think for ourselves; to take in information, to analyse it, to reflect on it and to draw our own conclusions and actions from it. In other words we are capable of discernment. Both Christians and non-Christians seek the truth to the questions of life and to do this we either accept, without question, something presented to us as truth or we discern it through the life process of acquired knowledge and experience, both temporal and spiritual.
Marriage
Marriage, that aboriginal union between a man and a woman, is not the sole preserve of the Old or New Testament nor of the Church or Christianity as a whole nor of any other religions. It is as fundamental an element of humanity as the very fact of creation. Natural law, without recourse to the bible and other sacred writings, teaches us that from the very first appearance of the human person, there were both male and female. Every facet of procreation, the furtherance of the human race, is dependent upon this fundamental reality.
Divine law, discerned from the faith experience of and encounter with God as revealed in the sacred scriptures and in sacred tradition, teaches us that both man and woman are created in the image and likeness of God, imbued with that immortal condition; the Soul. This sharing in the likeness of God sets human beings apart from the rest of creation. Faith and balanced reasoning guide us into the Divine truth revealed in creation and more importantly in the human person. Whether we hold to creationism or evolutionism, the fundamental truth remains unchanging for all people of faith. God is the origin, the initiator and the architect of all that is seen and unseen and is therefore rightfully called the Creator.
Theologically, in creating them male and female sharing in His likeness, God shares with each His own nature equally. Both the nature of man and of woman fully reside in the One God who is Father of all and who is in all. Niether man or woman is lesser than or more than the other. The fact that human traditions and cultures have put a definite slant to the relationship between man and woman is based more on the physical dominance of man than any other criteria. Some would defend this development by referring to sacred scriptures to justify this superior / subordinate relationship, yet exegetically, one must take full cognisance of the human traditions and cultures obtaining in both oral and written traditons of any sacred scriptures and seek the divine or fundamental truth therein. We know that the slanted relationship gave rise to the patriarchal societies of antiquity and that social / belief system continues to permeate society even today, perpetuating this misconceived and unjust view and treatment of women.
The equal dignity given by God to both man and woman is a foundational, theological truth corroborated by Jesus Christ in his own words and actions despite the very powerful patriarchal society of his time. For example; his interaction between the woman caught in the act of adultery and the men who sort to punish her, or his encounter with the Samaritan woman at the well of Jacob and his disciples reaction, or his appearing first to Mary of Magdala and the other women after his resurrection and later to the male Apostles. One could call these encounters 'markers' of this foundational truth whilst not explicitly stated is nevertheless clearly implied. Therefore, when one speaks of marriage, that union of a man and a woman, it is a joining of equals in the sight of God. As such anything other than a heterosexual, monogomous union is contrary to both Natural and Divine law respectively. Theologically speaking, the reason for monogamy is simple: In the union of Marriage, a man and a woman (as envisaged by God) become one and in that state of unity they become a mirror image of the full nature of the Creator.
Throughout the Old and New Testament, the image of Marriage is used to describe and define the community's relationship with God through the covenant; first between Israel and Yahweh and next between the Church and Christ. We can confidently state that Marriage, in as much as it is a fundamental part of our human existence, from a faith perspective, it is first and foremost a God given proto-sacrament. Through this sacrament the very essence / continuity of human life is blessed.
As stated at the beginning of this article; Marriage is the aboriginal union and sacrament, that is seen and yet is mystical. It is the first natural order of things. It is as primitive a covenant between a couple as creation itself and, perhaps unknown then, a grace from God in which God is the designer, unifier and sanctifier of Marriage.
In our Catholic Church and Christianity as a whole, this primitive proto-sacrament of Marriage has been given a renewed and profoundly deeper theology in the light of Christ revealed. Jesus himself reminds the faithful of the sanctity of marriage and the need for fidelity and reaffirms the words of Genesis, that a man must leave his father and mother and join with his wife and the two become one. The events surrounding the conception and birth of Christ give eloquent testimony to this sanctity and transcendent beauty that is Marriage. Through Mary and Joseph, the Word incarnate reaffirms and strengthens the sacredness of marriage in a way that can leave no doubt as to its original sacramental nature. Moreover, marriage can be and is interpreted eschatologically, where marriage in its temporal form between a man and a woman becomes an image of our (the Church's) final union with Christ in Heaven, our eternal form as it were.
Celibacy
The aspect of celibacy is not a phenomenon solely associated with the Catholic Church. Celibacy has been an aspect of human traditions and cultures from before Christ. It was practiced, with or without consent for various reasons; illness, specific circumstances that prevented a union, death, requirements of service, religious, etc. It is really during the era of Christianity that celibacy takes on a new lease of life and becomes a prominent feature and discipline of the Catholic Church.
The most significant advancement for celibacy was from the fourth century onward, in the Church. The obligatory celibacy rule for Catholic Clergy has been a feature since the Council of Elvira (c. 305). Today the celibacy rule is still in force although it has been relaxed to restore the order of Permanent Deacon (married) and to accommodate married Priests and Bishops of the Anglican / Lutheran churches who have been received into the Catholic Church, gone through a period of formation and been ordained to the priesthood.
The theology for Catholic celibacy finds its source in the celibate life of Jesus and in the apparent celibacy of St. Paul. The premise or rationale outside of the theological consideration is purely practical. It was and still is believed that celibate Priests and Bishops allow for a more fuller commitment of service to the Church and God, without the distraction of a wife / husband and children. Obviously Ecclesial experience led to this practical approach, however, there remains the obvious question; that of the selection of Peter, himself a married man, chosen by Christ to be the 'Rock' upon whom His Church would be built. Did Christ perhaps ere in His decision? Should He not have foreseen problems and instead chosen a single person? What about being open to the gift of new life in marriage? The real question is whether or not this practical approach of the fourth century onward was warranted and if so, did it require such a clean sweep of earlier Church tradition drawn from Apostolic tradition?
As a result of the celibacy rule, marriage, particularly where clergy were concerned, came to be seen as something of lesser value. To practice celibacy, a very demanding discipline, was considered something better, more wholesome and of greater value. Indeed, the Council of Carthage (c. 390) went so far as to prohibit married clergy from sexual relations with their wives, perhaps even creating a stygma among married clergy. The drive for clerical celibacy appears to have taken on a singleminded theological view in the Ecclesial hierarchy and apparently Natural and Divine law became subject to this specific Church law.
Perhaps we need to briefly revisit, explore and understand the celibacy of Jesus which is the theological foundation for celibacy today. St. John in the very first chapter of his Gospel gives a very definitive teaching on who Jesus is. "In the beginning was the Word, the Word was with God and the Word was God". Later he teaches us that the Word (God) became flesh and dwelt amongst us. St. Paul teaches us that He (Jesus) did not count equality with God a thing to be grasped but emptied himself and became like one of us.
From the first hand witness of the Apostles, including Paul, the teaching is clear about who Jesus was (is). Since, as mentioned earlier in this article, God shares his very nature equally with man and with woman, through faith we profess that the fulness of God resides fully in Jesus who is "fully human and fully divine". This complete nature of Christ would therefore presuppose his disposition for a celibate life. He was complete in Himself. He needed nothing more. God-is-with-us (Emmanuel).
As individual human beings we are, in a sense relative to Christ, incomplete. Marriage on the one hand does offer a completeness that becomes an image of God and of the final union of the Church (bride) and Christ (groom), while on the other hand celibacy, as an imitation of Jesus' earthly life, can also bring about a completeness in the life of a single person.
Comment
The preference for either way of life, married or celibate, should never be construed or depicted in word and action as being less than or more than. Both marriage and celibacy are gifts from God to be lived according to the vocation and possibilities of the human person. It stands to reason that the gift of life must continue to flow from and through marriage and that those who can and do live celibate lives must be cognisant that they too originate from that sacramental gift which is, the first or basic Church. The danger of elevating celibacy as a status over marriage may very well lead to triumphilism in the Church. It can be a divisive element which sets itself apart from the pilgrim Church, the struggling faithful people of God, trying to reach the promised land.
In as far as the clerical orders are concerned, whether married or celibate, the focus rather should be on the authentic vocation. The call, discerned and authenticated, to serve the faithful people of God is after all inspired of the Holy Spirit who "blows where He will" and has no limit to His work of evangelisation, renewal and salvation. We therefore must consider carefully where we are going as Church, especially when formulating Church laws, lest we find ourselves working only partially with the same Holy Spirit. Perhaps we can learn a lesson from our separated (Protestant) brothers and sisters.
Please feel free to comment / dialogue on this topic.
Dcn. Greg
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