Can only celibates show that God is alive?

Mauro Cardinal Piacenza recently gave an address on priestly celibacy, drawing on papal teaching from the past century (from Pius XI to Benedict XVI).  An English translation is provided by ZENIT.  The address was brought up in a recent thread on Pray Tell, about German politicians and clergy calling for the ordination of married men to the priesthood.  Bill deHaas had something to say about it, and I was not at all pleased.  Here's the exchange.  My reply is currently awaiting moderation... [No longer moderated: 12:32 PM]

#82 by Bill deHaas on January 29, 2011 - 11:10 am

Mauro Cardinal Piacenza: “…only celibates can show that God is alive…..”

Vita of this Cardinal:

15 September 1944 – Born in Genoa
21 December 1969 [25] – ordained a Priest in Genoa
13 October 2003 [59] – President, Pontifical Commission for the Cultural Heritage of the Church
15 November 2003 [59] – Ordained Bishop [extinct Diocese of Victoriana]
28 August 2004 [60] – President, Pontifical Commission for Sacred Archaeology
7 May 2007 [62] – Secretary, Congregation for the Clergy
7 May 2007 [62] – Appointed Archbishop [extinct Diocese of Victoriana]
7 October 2010 [66] – Prefect, Congregation for the Clergy

20 November 2010 [66] – Cardinal
24 January 2011 [66] – Address to Priestly Celibacy Congress in Ars [France] – “Only Celibates can show that God is alive” [Zenit]

Curious about the 30 years between ordination and his elevation to the episcopal ranks. Hopefully, he has a little pastoral experience that can relate to the “average” diocesan or missionary priest in the field. Sorry, his speech truly does resemble a archeological dig into the past 100 years but not much linkage to current reality on the ground. If we are going to quote from popes, can we include the behavior of popes during the Renaissance; for example, Julius III, who made a 15 year old Parma boy found on the streets a cardinal and then secretary of state.

From Teilhard de Chardin, “The Evolution of Chastity”:

“Every unborn and new-born child is a Gift-from-God – “A-Deo-Datus” – the name that Augustine (354-430) gave to his only son (372-389) before they were Christened together in 387.
However `sublimated’ man may be imagined to be – he certainly is NOT a Eunuch. Spirituality comes down NOT upon a MONAD but upon the human DYAD.
First we have the appearance of a Reflective MONAD [individual] and then – to complete it – the formation of the Affective DYAD [loving couple].
There is no future in Celibacy – no earthly future. The Celibate has no personal stake in the Future. On the other hand, we are all called to CHASTITY – Celibate Chastity [unmarried and childless] or Conjugal [Married] Chastity.
Thus we have the Evolution not of Celibacy but of Chastity.”

#83 by Jeffrey Pinyan on January 29, 2011 - 12:06 pm

+JMJ+
Bill, did you read the ZENIT article, or are you simply copying and pasting (without attribution) from the Catholica forum? Or are you “Roch” there?

You put “only celibates can show that God is alive” in quotes and attribute it to Mauro Cardinal Piacenza. That is a blatant false attribution; you should have attributed it to Helen. Piacenza never said that, and you do a disservice to casual readers of this blog who don’t have the time to read Piacenza’s address. They see your sound-bite quote and think he actually said it.

Here’s some of what he did say:

> The essential question, then, is not to direct the debate so much to Celibacy as to the quality of the faith of our communities. Could a community which lacks great esteem for Celibacy, as an “awaiting” for the Kingdom or as a Eucharistic “yearning”, be truly said to be alive?

> [W]e must recuperate the reasoned understanding that our Celibacy offers as a challenge to the world, placing its secularism and agnosticism in profound crisis and crying out, through the centuries, that God is Present and Active!

I challenge you to present evidence from his address that he believes that “only celibates can show that God is alive”, or else to retract the statement entirely.

We'll see what comes of this.

Why clerical celibacy?

This post is a response to Ray Grosswirth's "40 Theses on Mandated Clerical Celibacy" from his Toward a Progressive Catholic Church blog. (Note: this blog is not something I regularly read, but it was brought to my attention today, and this post in particular caught my eye.)

The numbers preceding my comments relate to his individual theses.  I'm not repeating his theses, and I try to make my responses self-contained, but you may need to read his post for mine to make sense.

1. In Luke 18:29, Jesus says that some of them have left even their wives to follow Him.  So while He did not require them to do so, it seems clear that some of them did.  (This should not be interpreted to mean that married men should separate from their wives to seek ordination, but that the demands of discipleship sometimes require us to make great personal sacrifices.)

2. What "natural law" does mandated celibacy violate? See Matt. 19:8-12 and 1 Cor. 7:32-34.

3. The argument that clerical celibacy "celebrates a male hierarchy and diminishes the role of women" is baseless, because you have provided no evidence for it.  In addition, this argument would fail immediately if celibate women could be ordained:  no longer would male hierarchy be celebrated and the role of women be diminished.

4. Celibacy is a gift from God and requires co-operation with His grace.  It can lead to other graces and good things; it is meant to be a spiritual help. (cf. Catechism 915)  On the other hand, celibacy can have disastrous results if the person attempting it is not disposed to practice it.  But just because something (e.g. celibacy) can lead to a negative result (e.g. sexual frustration and even abuse) among other positive results, that does not mean the thing is negative or bad or evil in and of itself.  Take free will as a more general example.

5. I'm not sure what you mean by the "primary beneficiary of mandated celibacy" being the hierarchy.

6. Not everyone is called to the ordained priesthood (cf. Catechism 1599); put another way, there are more vocations than simply the ordained priesthood.  Although these vocations differ, and some vocations are "higher" than others, a layman does not have less dignity (spiritual or otherwise) than a priest simply because one is a priest and the other is not.  Indeed, some laymen have more dignity than priests.

7. Celibacy is a higher calling than the married life, it is true.  Vatican II said as much:  "[Seminary students] ought rightly to acknowledge the duties and dignity of Christian matrimony, which is a sign of the love between Christ and the Church. Let them recognize, however, the surpassing excellence of virginity consecrated to Christ, so that with a maturely deliberate and generous choice they may consecrate themselves to the Lord by a complete gift of body and soul." (Optatam Totius 10)  But what does it mean for marriage to have a "secondary status"?  Is there something wrong with marriage, then, because it is not the most excellent?

8. It is true that during the first millennium of the Church there were married priests; there were also married bishops.  But the whole Church eventually moved away from married bishops (seen in both the East and the West) and the Western Church eventually moved away from married priests as well.  I would not call this "obscur[ing]" the past.  Could it be that the Church is closer to attaining something now than it was in its first millennium?

9. The commandment to "love one another" does not take on a "love only thy self" dimension in the midst of celibacy; this is another baseless claim.  Can you only love a person to whom you are married?  Can you only love another person well if you are married?

10. It is true that with less priests, the Eucharist is offered less frequently (both to God as a sacrifice and to the people as Holy Communion), and this is a very sad thing. But the solution is not necessarily to increase the number of people who can be priests; perhaps we are not nurturing those whom God is calling to the priesthood.

11. How is clerical celibacy a "state of subjective pacifism" for priests? How is a life of celibacy opposed to "active participation"?

12. Mandated celibacy could, I suppose, create an unhealthy fear of women; I don't have the statistics. I bet it does create a healthy fear of sexual temptation, though.

13. What about the married-and-divorced-and-remarried Catholics who are "on the sidelines" because of their decisions? Should the "policy" on remarriage be changed to accommodate them?

14. Same as #13. It should be pointed out that the Church has, to my knowledge, never permitted men ALREADY ordained to then marry. Eastern Catholic (and Orthodox) priests were married before they were ordained. The men who enter the priesthood should have been informed of the life they were entering and its demands; if they were not, shame on those in charge of their formation.

15. What evidence can you supply to support your claim that the "leadership roles" of women in the first four centuries were "distort[ed]" by the 5th century Church Fathers, let alone for the purpose of allowing a future mandate of celibacy?

16. Luckily, celibate priests need not be the "primary source" for marriage counseling. We have other married couples (include permanent deacons and their wives) to turn to. But still, a celibate priest could have some wisdom to share with those who are married. St. Paul did. (cf. Eph. 5)

17. Whatever St. Thomas Aquinas (or any other Church theologian -- Father or Doctor or whatever!) said about women being "misbegotten males", or other such nonsense, patently ignores the fact that God made man male and female in the beginning before there was sin at all. While the discipline of celibacy may have led to this conclusion, it does not strictly follow from it.

18. I do not know how well the "Fishers of Men" campaign succeeded (or how badly it failed). If it was "a dismal failure", there could be any number of reasons. Again, just because celibacy is counter-cultural or hard (to fathom or to live!) does not mean it is bad and should be done away with as an obligation of the priesthood.

19. Through the "pastoral provision" of Pope John Paul II, some married ministers from Protestant denominations who, upon entering the Catholic Church, discern that their ministry in their prior community was a response to a true priestly vocation, may request ordination in the Catholic Church. Some, not all, who request this receive it. I do not consider this "hypocrisy" any more than the fact that the Eastern Churches have married priests "hypocrisy".

20. It is not merely by the pope's authority that clerical celibacy is an obligation for priests in the Western Church; centuries of tradition, Scriptural admonitions, and experience also come into play. I personally think that the avenue of allowing individual bishops to permit married men to the priesthood is a poor one; maybe allowing individual bishops' conferences is better, but still, I am wary of it.

21. Women's ordination is completely out of the question, and advocates of a change in the discipline of clerical celibacy would do well to detach themselves from advocacy of women's ordination.

22. Scripture seems to say that Jesus was dining with "the twelve disciples" (i.e. the Apostles), not with His whole retinue. (Matt. 26:20; cf. Mark 14:17,20; Luke 22:14,30) These men were (by virtue of His words) priests. Married priests can confect the Eucharist too.

23. The miracle of turning water into wine at Cana was interpreted by the Church Fathers as a "blessing" of marriage (as a sacrament) by Jesus. Apart from His disciples who were present, I do not think the wedding guests recognized it as "a witnessing event" to "go out and preach the good news as an inclusive discipleship." This event has absolutely nothing to do (as far as I can see) with celibacy or the priesthood.

24. The miracle of the multiplication of the loaves and fishes has a Eucharistic character to it. Nevertheless, it itself was not the Eucharist. The feeding of the spiritually hungry is not solely the task of priests; celibacy is not a prerequisite for it.

25. The Holy Spirit descends upon the bread and wine when a validly ordained priest prays the epiclesis.

26. Again, women's ordination is out of the question.

27. Why did men stop feeling called to the priesthood? What caused the drop in vocations?

28. Some seminaries are experiencing growth. And men who are entering the seminary should be made aware early on (if they are not aware already) of the celibate life expected of a priest. (cf. Catechism 915)

29. Priests are not selected "on the sole basis of promised obedience to a bishop and a promise to live a celibate life." Seminary formation is far more comprehensive in breadth and depth than that.

30. No one says that mandated celibacy "give[s] a priest a special status" in God's Kingdom.

31. You can frame your desire for a policy of optional celibacy however you wish.

32. Not all priests are "victims of burn-out", and a married priest is not immune to burn-out either.

33. The Vatican's answer to the parish-closing situation is to challenge all of us to foster priestly vocations in our young men all the more fervently.

34. Clerical celibacy does have to do with theology, as any balanced reading on the topic would reveal. See Vatican II's documents for a start: Lumen Gentium 42; Optatam Totius 10; Perfectae Caritatis 12; Presbyterorum Ordinis 16.

35. Not being based on the Bible alone, the Catholic Church's tradition has taught us that Jesus was celibate; I would not expect He is a homosexual. But priestly celibacy is based not only on Jesus' example but on His teaching (see Matt. 19:8-12) and on that of St. Paul (see 1 Cor. 7:32-34).

36. I do not know how many priests are secretly living double lives of clandestine relationships, but they shall answer to God for it, whether or not their situation is revealed to the Church. Perhaps the question should be: why do some priests have such great difficulty with celibacy? Could there be some cultural or societal pressures or defects which cause or worsen this problem?

37. St. John the beloved Apostle was also at the foot of the cross. Jesus did not make St. Mary of Magdala, nor His Mother, a priest. Was Jesus committing acts of "injustice" thereby? Why is it necessarily injustice for the priesthood to be instituted for men only? Is it an injustice for motherhood to be instituted for women only, or fatherhood for men only?

38. Clerical celibacy is a discipline (or, as you put it, a "policy"), not a doctrine nor a dogma. Nevertheless, it is a discipline which demands our adherence to it. It is not forbidden to discuss the matter of celibacy, but that discussion cannot be carried out by/in disobedience. I agree that open and honest dialogue on this topic should be encouraged; but that dialogue requires honest education and catechesis.

39. "We want change, and we want it now!" is quite a revealing battle cry. It is certainly not one which sounds ready for "open and honest dialogue" which requires one to listen and learn. The Church could change its stance toward clerical celibacy, but it seems as though "those of [you] committed to reform" in the issues of clerical celibacy are completely unwilling to change your stance.

40. I do not believe that "mandatory celibacy is a hindrance" to the Gospel. I think that society (modern or not) is a hindrance far more than Church disciplines are or could be.

The Church and Priestly Celibacy

God-willing, a great number of Anglicans will soon be entering into communion with the Catholic Church.  They will no longer be Anglicans, but Catholics.  This is not a "merger" or "union" of "churches", but rather the entrance of non-Catholic Christians into the Catholic Church en masse.

Some of these Anglicans are considered ordained ministers in the Anglican Communion.  While the Catholic Church does not recognize Anglican orders as valid, this does not mean that she will not discern whether those men who became Anglican deacons, priests, and bishops heard (and responded as best they knew how) a call from God to the vocation of ordained ministry.  Some of the Anglican clergy will indeed be ordained (not "re-ordained" or "conditionally ordained") as clergy of the Catholic Church.  Some of these men have wives and families.  Under the "pastoral provision", there is permission for married clergy of the Anglican communion (for example) to be received into the Catholic Church and ordained as priests; married men may not be bishops though, a discipline respected by the Catholic and Orthodox Churches.  This means that married Anglican bishops will not receive episcopal ordination in the Catholic Church.

"But I thought priests couldn't marry!" you say.  And you are right:  priests cannot marry.  But that does not mean that married men cannot become priests.  This is the case in the Eastern Rites of the Catholic Church (as well as the Orthodox Churches), but the Latin Rite of the Catholic Church has preferred a discipline of priestly celibacy:  only unmarried men are ordained to the priesthood.  In rare cases (such as under the "pastoral provision") are married men allowed to receive priestly ordination.

The next question, obviously, is "Why does the Latin Rite have this discipline?"  And that is answered for us by the Church herself.  First of all, I suggest you read what the Catechism of the Catholic Church has to say on the matter, since it is a distillation of everything else that follows:

All the ordained ministers of the Latin Church, with the exception of permanent deacons, are normally chosen from among men of faith who live a celibate life and who intend to remain celibate "for the sake of the kingdom of heaven." Called to consecrate themselves with undivided heart to the Lord and to "the affairs of the Lord," they give themselves entirely to God and to men. Celibacy is a sign of this new life to the service of which the Church's minister is consecrated; accepted with a joyous heart celibacy radiantly proclaims the Reign of God.

In the Eastern Churches a different discipline has been in force for many centuries: while bishops are chosen solely from among celibates, married men can be ordained as deacons and priests. This practice has long been considered legitimate; these priests exercise a fruitful ministry within their communities. Moreover, priestly celibacy is held in great honor in the Eastern Churches and many priests have freely chosen it for the sake of the Kingdom of God. In the East as in the West a man who has already received the sacrament of Holy Orders can no longer marry. (CCC 1579-1580)

With that out of the way, let us look at some recent Church documents which address the issue of a celibacy in the priesthood.  Let us use Vatican II's documents as our starting point, since many people suspect that Vatican II somehow changed the Church's view of priestly celibacy.  Three documents mention clerical celibacy specifically.  First, the Dogmatic Constitution on the Church:

Likewise, the holiness of the Church is fostered in a special way by the observance of the counsels proposed in the Gospel by Our Lord to His disciples. An eminent position among these is held by virginity or the celibate state. This is a precious gift of divine grace given by the Father to certain souls, whereby they may devote themselves to God alone the more easily, due to an undivided heart. This perfect continency, out of desire for the kingdom of heaven, has always been held in particular honor in the Church. The reason for this was and is that perfect continency for the love of God is an incentive to charity, and is certainly a particular source of spiritual fecundity in the world. (Lumen Gentium 42)

Second, the Decree on Priestly Training:

Students who follow the venerable tradition of celibacy according to the holy and fixed laws of their own rite are to be educated to this state with great care. For renouncing thereby the companionship of marriage for the sake of the kingdom of heaven (cf. Matt. 19:12), they embrace the Lord with an undivided love altogether befitting the new covenant, bear witness to the resurrection of the world to come (cf. Luke 20:36), and obtain a most suitable aid for the continual exercise of that perfect charity whereby they can become all things to all men in their priestly ministry. Let them deeply realize how gratefully that state ought to be received, not, indeed, only as commanded by ecclesiastical law, but as a precious gift of God for which they should humbly pray. Through the inspiration and help of the grace of the Holy Spirit let them freely and generously hasten to respond to this gift.

Students ought rightly to acknowledge the duties and dignity of Christian matrimony, which is a sign of the love between Christ and the Church. Let them recognize, however, the surpassing excellence of virginity consecrated to Christ, so that with a maturely deliberate and generous choice they may consecrate themselves to the Lord by a complete gift of body and soul.

They are to be warned of the dangers that threaten their chastity especially in present-day society. Aided by suitable safeguards, both divine and human, let them learn to integrate their renunciation of marriage in such a way that they may suffer in their lives and work not only no harm from celibacy but rather acquire a deeper mastery of soul and body and a fuller maturity, and more perfectly receive the blessedness spoken of in the Gospel. (Optatam Totius 10)

And third, the Decree on the Ministry and Life of Priests:

Perfect and perpetual continence for the sake of the Kingdom of Heaven, commended by Christ the Lord and through the course of time as well as in our own days freely accepted and observed in a praiseworthy manner by many of the faithful, is held by the Church to be of great value in a special manner for the priestly life. It is at the same time a sign and a stimulus for pastoral charity and a special source of spiritual fecundity in the world. Indeed, it is not demanded by the very nature of the priesthood, as is apparent from the practice of the early Church and from the traditions of the Eastern Churches where, besides those who with all the bishops, by a gift of grace, choose to observe celibacy, there are also married priests of highest merit. ...

Indeed, celibacy has a many-faceted suitability for the priesthood. For the whole priestly mission is dedicated to the service of a new humanity which Christ, the victor over death, has aroused through his Spirit in the world and which has its origin "not of blood, nor of the will of the flesh, nor of the will of man but of God" (Jn 1:13). Through virginity, then, or celibacy observed for the Kingdom of Heaven, priests are consecrated to Christ by a new and exceptional reason. They adhere to him more easily with an undivided heart, they dedicate themselves more freely in him and through him to the service of God and men, and they more expeditiously minister to his Kingdom and the work of heavenly regeneration, and thus they are apt to accept, in a broad sense, paternity in Christ. In this way they profess themselves before men as willing to be dedicated to the office committed to them-namely, to commit themselves faithfully to one man and to show themselves as a chaste virgin for Christ and thus to evoke the mysterious marriage established by Christ, and fully to be manifested in the future, in which the Church has Christ as her only Spouse. They give, moreover, a living sign of the world to come, by a faith and charity already made present, in which the children of the resurrection neither marry nor take wives.

For these reasons, based on the mystery of Christ and his mission, celibacy, which first was recommended to priests, later in the Latin Church was imposed upon all who were to be promoted to sacred orders. ... Insofar as perfect continence is thought by many men to be impossible in our times, to that extent priests should all the more humbly and steadfastly pray with the Church for that grace of fidelity, which is never denied those who seek it, and use all the supernatural and natural aids available. They should especially seek, lest they omit them, the ascetical norms which have been proved by the experience of the Church and which are scarcely less necessary in the contemporary world. This holy synod asks not only priests but all the faithful that they might receive this precious gift of priestly celibacy in their hearts and ask of God that he will always bestow this gift upon his Church. (Presbyterorum Ordinis 16)

Pope Pius XII wrote an encyclical in 1954 on the matter of consecrated virginity, in which he re-states the "doctrine of the excellence of virginity and of celibacy and of their superiority over the married state" because of the opinions of some in his day who "exalt marriage as to rank it ahead of virginity and thus depreciate chastity consecrated to God and clerical celibacy." (Sacra Virginitas 32, 8)

Fifty years ago (before Vatican II), Bl. Pope John XXIII wrote about St. John Vianney – recently brought to mind again by Pope Benedict XVI in this Year for Priests – and his model of chastity:

The ascetic way of life, by which priestly chastity is preserved, does not enclose the priest's soul within the sterile confines of his own interests, but rather it makes him more eager and ready to relieve the needs of his brethren. St. John Mary Vianney has this pertinent comment to make in this regard: "A soul adorned with the virtue of chastity cannot help loving others; for it has discovered the source and font of love—God." What great benefits are conferred on human society by men like this who are free of the cares of the world and totally dedicated to the divine ministry so that they can employ their lives, thoughts, powers in the interest of their brethren! How valuable to the Church are priests who are anxious to preserve perfect chastity!  (Sacerdotii Nostri Primordia 25)

Shortly after Vatican II, Pope Paul VI wrote an encyclical expressly on priestly celibacy.  First, he acknowledges that questions had been arising in his day about the discipline's purpose. (1-4)  Next he addresses the objections to this ancient discipline. (5-16)  Then he provides reasons for clerical celibacy (17-59), including an analysis of celibacy in the life of the Church (35-49) and a defense of celibacy as a human value which is not opposed to nature, but which is rather an effect of grace perfecting nature. (50-59)  Then the formation of priests with respect to celibacy is considered (60-99), addressing the priestly life (73-82), defections and dispensations from the law of celibacy (83-90), the fatherly role of the Bishop (91-95), and the role of the faithful. (96-97)

There is far too much material from his encyclical to cover in this post, but it is an excellent resource for the question of celibacy since it provides arguments against the discipline and then presents the Church's answers to those arguments. (Sacerdotalis Caelibatus)

Pope John Paul II, in a post-synodal Apostolic Exhortation, wrote about priestly celibacy in these words:

Referring to the evangelical counsels, the [Second Vatican] Council states that "preeminent among these counsels is that precious gift of divine grace given to some by the Father (cf. Mt. 19:11; 1 Cor. 7:7) in order more easily to devote themselves to God alone with an undivided heart (cf. 1 Cor. 7:32-34) in virginity or celibacy. This perfect continence for love of the kingdom of heaven has always been held in high esteem by the Church as a sign and stimulus of love, and as a singular source of spiritual fertility in the world." (Lumen Gentium 42) In virginity and celibacy, chastity retains its original meaning, that is, of human sexuality lived as a genuine sign of and precious service to the love of communion and gift of self to others. This meaning is fully found in virginity which makes evident, even in the renunciation of marriage, the "nuptial meaning" of the body through a communion and a personal gift to Jesus Christ and his Church which prefigures and anticipates the perfect and final communion and self-giving of the world to come: "In virginity or celibacy, the human being is awaiting, also in a bodily way, the eschatological marriage of Christ with the Church, giving himself or herself completely to the Church in the hope that Christ may give himself to the Church in the full truth of eternal life."

In this light one can more easily understand and appreciate the reasons behind the centuries-old choice which the Western Church has made and maintained - despite all the difficulties and objections raised down the centuries - of conferring the order of presbyter only on men who have given proof that they have been called by God to the gift of chastity in absolute and perpetual celibacy.

The synod fathers clearly and forcefully expressed their thought on this matter in an important proposal which deserves to be quoted here in full: "While in no way interfering with the discipline of the Oriental churches, the synod, in the conviction that perfect chastity in priestly celibacy is a charism, reminds priests that celibacy is a priceless gift of God for the Church and has a prophetic value for the world today. This synod strongly reaffirms what the Latin Church and some Oriental rites require that is, that the priesthood be conferred only on those men who have received from God the gift of the vocation to celibate chastity (without prejudice to the tradition of some Oriental churches and particular cases of married clergy who convert to Catholicism, which are admitted as exceptions in Pope Paul VI's encyclical on priestly celibacy, no. 42). The synod does not wish to leave any doubts in the mind of anyone regarding the Church's firm will to maintain the law that demands perpetual and freely chosen celibacy for present and future candidates for priestly ordination in the Latin rite. The synod would like to see celibacy presented and explained in the fullness of its biblical, theological and spiritual richness, as a precious gift given by God to his Church and as a sign of the kingdom which is not of this world - a sign of God's love for this world and of the undivided love of the priest for God and for God's people, with the result that celibacy is seen as a positive enrichment of the priesthood."

It is especially important that the priest understand the theological motivation of the Church's law on celibacy. Inasmuch as it is a law, it expresses the Church's will, even before the will of the subject expressed by his readiness. But the will of the Church finds its ultimate motivation in the link between celibacy and sacred ordination, which configures the priest to Jesus Christ the head and spouse of the Church. The Church, as the spouse of Jesus Christ, wishes to be loved by the priest in the total and exclusive manner in which Jesus Christ her head and spouse loved her. Priestly celibacy, then, is the gift of self in and with Christ to his Church and expresses the priest's service to the Church in and with the Lord.

For an adequate priestly spiritual life, celibacy ought not to be considered and lived as an isolated or purely negative element, but as one aspect of the positive, specific and characteristic approach to being a priest. Leaving father and mother, the priest follows Jesus the good shepherd in an apostolic communion, in the service of the People of God. Celibacy, then, is to be welcomed and continually renewed with a free and loving decision as a priceless gift from God, as an "incentive to pastoral charity " as a singular sharing in God's fatherhood and in the fruitfulness of the Church, and as a witness to the world of the eschatological kingdom. ... (Pastores Dabo Vobis 29)

And more recently, Pope Benedict XVI wrote about priestly celibacy in his post-synodal Apostolic Exhortation on the Eucharist; he echoes Popes John XXIII, Paul VI, and John Paul II, as well as the Second Vatican Council:

The Synod Fathers wished to emphasize that the ministerial priesthood, through ordination, calls for complete configuration to Christ. While respecting the different practice and tradition of the Eastern Churches, there is a need to reaffirm the profound meaning of priestly celibacy, which is rightly considered a priceless treasure, and is also confirmed by the Eastern practice of choosing Bishops only from the ranks of the celibate. These Churches also greatly esteem the decision of many priests to embrace celibacy. This choice on the part of the priest expresses in a special way the dedication which conforms him to Christ and his exclusive offering of himself for the Kingdom of God. The fact that Christ himself, the eternal priest, lived his mission even to the sacrifice of the Cross in the state of virginity constitutes the sure point of reference for understanding the meaning of the tradition of the Latin Church. It is not sufficient to understand priestly celibacy in purely functional terms. Celibacy is really a special way of conforming oneself to Christ's own way of life. This choice has first and foremost a nuptial meaning; it is a profound identification with the heart of Christ the Bridegroom who gives his life for his Bride. In continuity with the great ecclesial tradition, with the Second Vatican Council and with my predecessors in the papacy, I reaffirm the beauty and the importance of a priestly life lived in celibacy as a sign expressing total and exclusive devotion to Christ, to the Church and to the Kingdom of God, and I therefore confirm that it remains obligatory in the Latin tradition. Priestly celibacy lived with maturity, joy and dedication is an immense blessing for the Church and for society itself. (Sacramentum Caritatis 24)

I hope these excerpts have helped you understand why the Catholic Church values celibacy in her priests.  I urge you to read Sacra Virginitas and Sacerdotalis Caelibatus.

Statement from Fr. Cutié's (former) Archbishop

Here is a strong pastoral statement from Archbishop Favalora of Miami, Florida.

STATEMENT
from John C. Favalora, Archbishop of Miami, about
Father Alberto Cutié's separation from the Roman Catholic Church.

Miami • May 28, 2009

I am genuinely disappointed by the announcement made earlier this afternoon by Father Alberto Cutié that he is joining the Episcopal Church.

According to our canon law, with this very act Father Cutié is separating himself from the communion of the Roman Catholic Church (c. 1364, §1) by professing erroneous faith and morals, and refusing submission to the Holy Father (canon 751). He also is irregular for the exercise of sacred orders as a priest (canons 1041 and 1044, §1) and no longer has the faculties of the Archdiocese of Miami to celebrate the sacraments; nor may he preach or teach on Catholic faith and morals (cannon 1336, §1). His actions could lead to his dismissal from the clerical state.

This means that Father Cutié is removing himself from full communion with the Catholic Church and thereby forfeiting his rights as a cleric. Roman Catholics should not request the sacraments from Father Cuité. Any sacramental actions he attempts to perform would be illicit. Any Mass he says would be valid but illicit, meaning it does not meet a Catholic’s obligation. Father Cutié cannot validly officiate at marriages of Roman Catholics in the Archdiocese of Miami or anywhere.

Father Cutié is still bound by his promise to live a celibate life, which he freely embraced at ordination. Only the Holy Father can release him from that obligation.

To the Catholic faithful of Saint Francis de Sales Parish, Radio Paz and the entire Archdiocese of Miami, I again say that Father Cutié’s actions cannot be justified, despite his good works as a priest (statement of May 5, 2009). This is all the more true in light of today’s announcement. Father Cutié may have abandoned the Catholic Church; he may have abandoned you. But I tell you that the Catholic Church will never abandon you; the Archdiocese of Miami is here for you.

Father Cutié’s actions have caused grave scandal within the Catholic Church, harmed the Archdiocese of Miami − especially our priests – and led to division within the ecumenical community and the community at large. Today’s announcement only deepens those wounds.

When Father Cutié met with me on May 5th, he requested and I granted a leave of absence from the exercise of the priesthood. Because of this, he could no longer be the administrator of St Francis de Sales Parish or the General Director of Radio Paz. For the good of the Church and to avoid the media frenzy, I chose not to impose publicly an ecclesiastical penalty, although his admitted actions clearly warranted it. Since that meeting, I have not heard from Father Cutié nor has he requested to meet with me. He has never told me that he was considering joining the Episcopal Church.

I must also express my sincere disappointment with how Bishop Leo Frade of the Episcopal Diocese of Southeast Florida has handled this situation. Bishop Frade has never spoken to me about his position on this delicate matter or what actions he was contemplating. I have only heard from him through the local media. This truly is a serious setback for ecumenical relations and cooperation between us. The Archdiocese of Miami has never made a public display when for doctrinal reasons Episcopal priests have joined the Catholic Church and sought ordination. In fact, to do so would violate the principles of the Catholic Church governing ecumenical relations. I regret that Bishop Frade has not afforded me or the Catholic community the same courtesy and respect.

In my nearly 50 years as a priest, I have often preached on Jesus’ parable of the Prodigal Son – which really should be called the parable of the Forgiving Father (Luke 15, 11-32). Perhaps the story told by the Lord so long ago is applicable to our discussions this afternoon.

A father had two sons. One of them took his inheritance early and left home, spending his money wantonly. The father waited patiently for the return of his prodigal son, who after he had seen the error of his ways, repented and returned home. Upon his return, the father lovingly embraced him and called him his son. I pray that Father Cutié will “come to his senses” (Luke 15, 17) and return home. The Catholic Church seeks the conversion and salvation of sinners, not their condemnation. The same is my attitude toward Father Cutié.

We must not forget, however, that there were two sons in the Lord’s story. The other son, who never left home, was angry that his erring brother was welcomed home by the father. To all faithful Catholics, I say what the father said to this second son: “You are with me always and everything I have is yours. But we had to celebrate and rejoice. This brother of yours was dead and has come back to life. He was lost, and is found” (Luke 15, 31-32).

In this beautiful parable Jesus teaches us that God is a loving and forgiving Father. Each of us has experienced that love, each of us needs that forgiveness; for we are all sinners. If our brother comes home, let us celebrate with the Father.

In conclusion, I commend and salute the priests of the Archdiocese of Miami and all priests who faithfully live and fulfill their promise of celibacy. By their fidelity to their promise they reflect more clearly to the world the Christ whose total gift of himself to the Father was pure and chaste love for his brothers and sisters. In our times so pre-occupied with sex, the gift of celibacy is all the more a sign of the Kingdom of Heaven where, as scripture says, there will be “no marrying or giving in marriage” (Matthew 22, 30). I encourage all Catholics to pray for and support our dedicated priests.

Most Reverend John C. Favalora
Archbishop of Miami

Bad reaction to Fr. Cutié's defection to the Episcopal communion

On the Catholic Answers Forum, there are some rather disgusting comments being made about Fr. Cutié's decision to leave the Catholic Church to join the Episcopal communion and marry his girlfriend.

• "It's sad that he lied and made the choices he did but I say good riddens."
• "Yeah yeah, whatever.....just go..."
• "Well, I hate to say it, but the Protestant churches have been our trash receptacle for 400 years now. I'm grateful that the Church can remain pure in its teachings, even when men who claim to be of God are incapable of remaining pure... It's a shame for the good and solid Christians in the Protestant churches, that they have to take our weakest members and we get their strongest as converts, but there it is."
• "Who else walked out on the Last Supper?....I am not impressed"
• "Well good ridden! The Church has purified itself of 1 less bad apple."

Typos aside, this sampling (which is NOT indicative of the whole response) is not concerned for his soul or his well-being. You'd think there wasn't a sin among these people!

This is an issue about more than just clerical celibacy. Obedience, celibacy, chastity, scandal... there's a lot going on here.

More about this morning.