A few years ago I came
across this article, an excerpt from one of his books, and I recently read it and found it to be very good. So as a preamble to something I will blog about shortly with regards to human formation, I offer the following:
From Salt of the Earth: The Church at the End of the Millennium – an interview with Peter Seewald. Ignatius Press, 1997Page 194 – 200“Curiously, nothing enrages people more than the question of celibacy. Even though it concerns directly only a tiny fraction of the people in the Church. Why is there celibacy?”
It arises from a saying of Christ. There are, Christ says, those who give up marriage for the sake of the kingdom of heaven and bear testimony to the kingdom of heaven with their whole existence. Very early on the Church came to the conviction that to be a priest means to give this testimony to the kingdom of heaven. In this regard, it could fall back analogously to an Old Testament parallel of another nature. Israel marches into the land. Each of the eleven tribes gets its land, its territory. Only the tribe of Levi, the priestly tribe,
doesn’t get an inheritance; its inheritance is God alone. This means in practical terms that its members live on the cult offerings and not, like the other tribes, from the cultivation of land. The essential point is that they have no property. In Psalm 16 we read, You are my assigned portion; I have drawn you as my lot; God is my land. This figure, that is, the fact that in the Old Testament the priestly tribe is landless and, as it were, lives on God and thereby also really bears witness to him - was later translated, on the basis of Jesus’ words, to this: The land where the priest lives is God.
We have such difficulty understanding this renunciation today because the relationship to marriage and children has clearly shifted. To have to die without children was once synonymous with a useless life: the echoes of my own life die away, and I am completely dead. If I have children, then I continue to live in them; it’s a sort of immortality through posterity. For this reason the ultimate condition of life is to have posterity and thereby to remain in the land of the living.
The renunciation of marriage and family is thus to be understood in terms of this vision: I renounce what, humanly speaking, is not only the most normal but also the most important thing. I
forego bringing forth further life on the tree of life, and I live in the faith that my land is really God and so I make it easier for others, also, to believe that there is a kingdom of heaven. I bear witness to Jesus Christ, to the gospel, not only with words, but also with this specific mode of existence, and I place my life in this form at his disposal.
In this sense, celibacy has a
christological and an apostolic meaning at the same time. The point is not simply to save time so I then have a little bit more time at my disposal because I am not a father of a family. That would be too primitive and pragmatic a way to see things. The point is really an existence that stakes everything on God and leaves out precisely the one thing that normally makes a human existence fulfilled with a promising future.
“On the other hand, it’s certainly not a dogma.
Couldn’t the question perhaps be negotiated one day in the direction of a free choice between a celibate and a
noncelibate form of life?”
No, it’s certainly not a dogma. It is an accustomed way of life that evolved very early in the Church on good biblical grounds. Recent studies show that celibacy goes back much farther than the usually acknowledged canonical sources would indicate, back to the second century. In the East, too, it was much more widespread than we have been able to realize up until now. In the East it
isn’t until the seventh century that there is a parting of the ways. Today as before, monasticism in the East is still the foundation that sustains the priesthood and the hierarchy. In that sense, celibacy also has a very major significance in the East.
It is not a dogma. It is a form of life that has grown up in the Church and that naturally always brings with it the danger of a fall. When one aims so high, there failures. I think that what provokes people today against celibacy is that they see how many priests really
aren’t inwardly in agreement with it and either live it hypocritically, badly, not at all, or only live it in a tortured way. So people say...
…it ruins them...
The poorer an age is in faith, the more frequent the falls. This robs celibacy of its credibility and obscures the real point of it. People need to get straight in their minds that times of crisis for celibacy are always times of crisis for marriage as well. For, as a matter of fact, today we are experiencing not only violations of celibacy; marriage itself is becoming increasingly fragile as the basis of our society. In the legislation of Western nations we see how it is increasingly placed on the same level as other forms and is thereby largely “dissolved” as a legal form. Nor is the hard work needed really to live marriage negligible. Put in practical terms, after the abolition of celibacy we would only have a different kind of problem with divorced priests. That is not unknown in the Protestant Churches. In this sense, we see, of course, that the lofty forms of human existence involve great risks.
The conclusion that I would draw from this, however, is not that we should now say, “We can’t do it anymore”, but that we must learn again to believe. And that we must also be even more careful in the selection of candidates for the priesthood. The point is that someone ought really to accept it freely and not say, well now, I would like to become a priest, so I’ll put up with this. Or: Well then, I’m not interested in girls anyway, so I’ll go along with celibacy. That is not a basis to start from. The candidate for the priesthood has to recognize the faith as a force in his life, and he must know that he can live celibacy only in faith. Then celibacy can also become again a testimony that says something to people and that also gives them the courage to marry. The two institutions are interconnected. If fidelity in the one is no longer possible, the other no longer exists: one fidelity sustains the other.
“Is that a conjecture when you say that there is a connection between the crisis of celibacy and the crisis of marriage?”
That seems quite apparent to me. In both cases the question of a definitive life decision is at the centre of one’s own personality: Am I already able, let’s say, at age twenty-five, to arrange my whole life? Is that something appropriate for man at all? Is it possible to see it through and in doing so to grow and mature in a living way – or must I not rather keep myself constantly open for new possibilities? Basically, then, the question is posed thus: Does the possibility of a definitive choice belong in the central sphere of man’s existence as an essential component? In deciding his form of life, can he commit himself to a definitive bond? I would say two things. He can do so only if he is really anchored in his faith. Secondly, only then does he also reach the full form of human love and human maturity. Anything less than monogamous marriage is too little for man.
“But if the figures about the breakdowns of celibacy are correct, then celibacy collapsed
de facto a long time ago. To say it again: Is this question perhaps one day negotiable in the sense of a free choice?”
The point is that, in any case, it has to be free. It’s even necessary to confirm by an oath before ordination one’s free consent and desire. In this sense, I always have a bad feeling when it’s said afterward that it was a compulsory celibacy and that it was imposed on us. That goes against one’s word given at the beginning. It’s very important that in the education of priests we see to it that this oath is taken seriously. This is the first point. The second is that where there is living faith, and in the measure in which a Church lives faith, the strength to do this is also given.
I think that giving up this condition basically improves nothing; rather, it glosses over a crisis of faith. Naturally, it is a tragedy for a Church when many lead a more or less double life. Unfortunately, this is not the first time that has happened. In the late Middle Ages we had a similar situation, which was also one of the factors that caused the Reformation. That is a tragic event indeed that calls for reflection, also for the sake of the people, who also really suffer deeply. But I think that, according to the findings of the last synod of bishops, it is the conviction of the great majority of bishops that the real question is the crisis of faith and that we won’t get better and more priests by this “uncoupling” but will only gloss over a crisis of faith and falsely obtain solutions in a superficial way.
“Back to my question: Do you think that perhaps one day priests will be able to decide freely between celibate and
noncelibate life?”
I understood your question. I simply had to make it clear that in any event, at least according to what every priest says before his ordination, celibacy is not a matter of compulsion. Someone is accepted as a priest only when he does it of his own accord. And that is now the question, of course: How deeply do priesthood and celibacy belong together? And is not the wish to have only one [without the other] a lower view of the priesthood? Nor do I think that in this matter it’s enough simply to point to the Orthodox Churches and Protestant Christianity. Protestant Christianity has per
se a completely different understanding of office: it is a function, it is a ministry coming out of the community, but it is not a sacrament in the same sense; it is not priesthood in this proper sense. In the Orthodox Churches we have, on the one hand, the full form of the priesthood, the priest monks, who alone can become bishops. Alongside them are the “people’s priests”, who, if they want to marry, must marry before ordination but who exercise little pastoral care but are really only liturgical ministers. This is also a somewhat different conception of priesthood. We, on the other hand, are of the opinion that everyone who is a priest at all must be so in the way the bishop is and that there cannot be such a division.
One ought not to declare that any custom of the Church’s life, no matter how deeply anchored and well founded, is wholly absolute. To be sure, the Church will have to ask herself the question again and again; she has now done so in two synods. But I think that given the whole history of Western Christianity and the inner vision that lies at the basis of the whole, the Church should not believe that she will easily gain much by resorting to this uncoupling; rather in any case she will lose if she does so.
“Can one say, then, that you do not believe that one day the Catholic Church will have married priests?”
At least not in the foreseeable future. To be quite honest, I must say that we do have married priests, who came to us as converts from the Anglican Church or from various Protestant communities. In exceptional cases, then, it is possible, but they are just that - exceptional situations. And I think that these will also remain exceptional cases in the future.
“
Mustn’t celibacy be dropped for the simple reason that otherwise the Church won’t get any more priests?”
I don’t think that the argument is really sound. The question of priestly vocations has many aspects. It has, first of all, to do with the number of children. If today the average number of children is 1.5, the question of possible priests takes on a very different form from what it was in ages when families were considerably larger. And there are also very different expectations in families. Today we are experiencing that the main obstacles to the priesthood often come from parents. They have very different expectations for their children. That is the first point. The second point is that the number of active Christians is much smaller, which means, of course, that the selection pool has become much smaller. Looked at relative to the number of children and the number of those who are believing churchgoers, the number of priestly vocations has probably not decreased at all. In this sense, one has to take the proportion into account. The first question, then, is: Are there believers? And only then comes the second question: Are priests coming from them?
