MEANING OF CELIBACY

Celibacy is the renunciation of marriage implicitly or explicitly made, for the more perfect observance of chastity, by
all those who receive the Sacrament of Orders in any of the higher grades. It is at the same time a sign and a stimulus
for pastoral charity (LG, 42) and a special source of spiritual fecundity in the world. It is characterized by a
"renunciation of marriage for the sake of the kingdom of heaven (cf. Mt. 19:12) and contributes to the perfection of
charity in the world, (O.T no.10). It is not just a legal norm or a totally external condition for admission to ordination,
but rather a value that is profoundly connected with ordination, whereby a man takes on the likeness of Jesus Christ,
the good shepherd and spouse of the Church. It is therefore a choice of a greater and undivided love for Christ and his
Church. It is a full and joyful availability for the pastoral ministry, PDV no.50. It is a life of courageous self-denial
and spiritual joyfulness with exemplary fidelity. (Sacerdotalis Caelibatus, hence to be cited as S.C, no. 13)
LAW OF CELIBACY
The law of celibacy has repeatedly been made the object of attack, especially of recent years, and it is important at the
outset to correct certain prejudices thus created. Although we do not find in the New Testament any indication of
celibacy being made compulsory either upon the Apostles or those whom they ordained, we have ample warrant in
the language of Our Savior (In Matthew 19:12), and of St. Paul for looking upon virginity as the higher call, and by
inference, as the condition befitting those who are set apart for the work of the ministry (1 Cor. 7:7-8, 32-35).

This law is approved and confirmed by the church, trusting that it suits our new age as a free gift from God, provided
that those who participate in the priesthood of Christ through the sacrament of Orders--and also the whole Church--
humbly and fervently pray for it. The law of ecclesiastical celibacy and the efforts necessary to preserve it remind the
church of her historical and courageous fight for her freedom, chastity and catholicity (S.C., no. 37).

RELATIONSHIP TO PRIESTHOOD

Indeed, celibacy has a many-faceted suitability for the priesthood. ‘Priests are consecrated to Christ by a new and
exceptional reason. They adhere to him more easily with an undivided heart’ (1 Cor. 7:32-34), 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. In this way they profess themselves before men as willing to
be dedicated in chastity to the office committed to them (2 Cor. 11:2) and 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 (LG.
nos. 42, 44: 47-49, 50-51; Perfectae Caritatis no. 12, Pius XI, Ad Catholici Sacerdotii, no. 28). The Catholic
Priesthood is a participation in the unique priesthood of Christ (S.C. no.19). It is wholly in accordance with this
mission; Christ remained throughout His whole life in the state of celibacy, which signified His total dedication to the
service of God and men (op.cit. no 21). Celibacy, evidently gives to the priest, even in the practical field, the
maximum efficiency and the best disposition of mind, psychologically and affectively, for the continuous exercise of
a perfect charity. It also guarantees him obviously a greater freedom and flexibility in the pastoral ministry (Ibid.
no.32), making him available for all the children of God in the world.

RECEIVING AND PERSEVERING IN THE GIFT OF CELIBACY

Celibacy is to be considered as a special grace, as a gift. It is not received by all men (Mt. 19:11). Certainly it calls for
a free response on the part of the receiver (PDV no.50). All those who have received the priesthood and marriage
should persevere in their holy vocation so that they may fully and generously continue to expend themselves for the
sake of the flock commended to them. (P.O. no.16). Priests should accompany this gift with prayer and continence.
They should especially seek the ascetical norms which have been proved by the experience of the Church and which
are scarcely less necessary in the contemporary world. The faithful should also pray for the Priests (P.O. no.16).
Seminarians also should try to learn how to appreciate and live out this gift of celibacy (O.T. no.10) in prayer and in
accordance to its purpose - evangelical, spiritual and pastoral. Therefore seminarians should have a good knowledge
of the church’s teaching on celibacy (PDV no.50)