Grace Thompson
The Catholic Church has required priests to be celibate for almost a thousand years. The first written mandate requiring priests to be celibate came in AD 304. Canon 33 of the Council of Elvira stated that all bishops, presbyters, and deacons and all other clerics were to abstain completely from their wives and not have children. The Second Lateran Council (1139) made celibacy mandatory for future priests in the Western Church. The Catholic Church distinguishes between dogma and regulations. The ban on marriage is considered a regulation, and therefore changeable. In recent years, the Catholic Church has allowed some married Protestant ministers to be ordained as priests.
| Characteristics | Values |
|---|---|
| Date of introduction | The first written mandate requiring priests to be chaste came in AD 304. |
| Who introduced it? | Canon 33 of the Council of Elvira |
| Who did it apply to? | All "bishops, presbyters, and deacons and all other clerics" |
| What did it require? | Abstention from sexual intercourse and having children |
| When was it reinforced? | Directa Decretal (385), Council of Carthage (390), Second Lateran Council (1139) |
| Who does it apply to now? | All clergy in the Latin Church except in the permanent diaconate |
| Are there any exceptions? | Yes, on a case-by-case basis for married clergymen of other churches or communities who convert to Catholicism |
| Is it under discussion? | Yes, there are calls to relax the rules for the Latin American Catholic Church |
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What You'll Learn
The Council of Elvira in 304 AD
The Council of Elvira, held in the early fourth century (approximately 304 AD) in the Roman province of Hispania Baetica (now Granada in southern Spain), was one of the first ecclesiastical councils that addressed the issue of clerical celibacy. The council's Canon 33, also known as Cannon Law, stated that "bishops, presbyters, and deacons and all other clerics" were to "abstain completely from their wives and not have children." This was the first written mandate requiring priests to be celibate.
The Council of Elvira was convened to address various issues related to the discipline and conduct of the early Christian community in Spain. It was attended by nineteen bishops, twenty-four to twenty-six presbyters, deacons, and laymen. The council produced eighty-one canons, all concerning order, discipline, and the religious and ecclesiastical life of Spanish Christians.
While the exact date of the Council of Elvira is not known, it is believed to have taken place between 300 and 306 AD, with some sources narrowing it down to 304 or 305-306 AD. The council was likely held before the persecution under Diocletian, and its canons reflect the internal life and external relations of the Spanish Church of the 4th century.
The Council of Elvira's Canon 33 on celibacy has had a significant impact on the Catholic Church's tradition of priestly celibacy. It set a precedent for the Western Church, and its influence can still be seen in the modern debates surrounding the mandatory celibacy of Catholic priests.
In addition to Canon 33, the Council of Elvira also addressed other topics such as marriage, baptism, idolatry, fasting, excommunication, and the relations of Christians with pagans, Jews, and heretics. The council's canons provide valuable insights into the early Christian community's beliefs and practices, particularly in the context of the Spanish Church.
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The Council of Nicaea in 325 AD
The issue of celibacy in the Catholic Church has a long and complex history, with its origins dating back to the early centuries of the Christian faith. One of the key moments in the development of this practice was the Council of Nicaea, convened by Emperor Constantine in 325 AD. This council addressed a range of issues facing the early Christian church, and its decisions had a profound and lasting impact on Christian doctrine and practice.
At the time of the Council of Nicaea, there was no universal agreement within the Christian community regarding the requirement of celibacy for clergy. While some churches advocated for celibacy, others allowed married men to become priests and deacons. The council sought to resolve this dispute and establish a consistent practice across the Christian faith. One of the key figures at the council was Pope Sylvester I, who supported the tradition of clerical celibacy. He argued that celibacy was a spiritual discipline that allowed clergy to remain unmarried and fully dedicated to their religious duties.
The debates at the council were intense, with bishops and other church leaders offering different interpretations of Scripture and presenting various arguments. Some argued for the benefits of celibacy, citing Jesus' own example and teachings on the virtues of a celibate life. They believed that celibacy promoted a closer relationship with God, free from the distractions and responsibilities of married life. Others, however, emphasized the importance of marriage and the role of clergy as leaders and models of Christian family life.
In the end, the Council of Nicaea did not issue a definitive ruling on clerical celibacy. While it affirmed the value and discipline of celibacy, it also recognized the validity of married clergy. The council's decision was influenced by practical considerations, as many priests and deacons at the time were already married, and the church relied on these men to serve their communities.
The Council of Nicaea's approach to celibacy set a precedent for future discussions and developments within the Catholic Church. While celibacy for clergy was not strictly enforced in the immediate aftermath of the council, it gradually became a more prominent expectation. Over time, the discipline of celibacy gained stronger support, particularly in the Western Church, and eventually became a requirement for Catholic priests.
The legacy of the Council of Nicaea in shaping Catholic doctrine and practice is significant. While the issue of celibacy would continue to be debated and discussed in the centuries that followed, the council's acknowledgment of celibacy as a valuable spiritual discipline laid the foundation for its eventual establishment as a central aspect of Catholic clerical life.
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The Second Lateran Council in 1139 AD
The Second Lateran Council, the 10th ecumenical council, was convoked by Pope Innocent II in 1139 AD. The council was summoned to address several pressing issues within the Catholic Church, including ending the schism caused by the election of Anacletus II, a rival pope. Innocent II sought to establish himself as the legitimate pope, and the council played a crucial role in achieving this goal.
The council also addressed other significant matters. It condemned as schismatics the followers of Arnold of Brescia, a reformer who opposed the pope's temporal power. Additionally, the council took steps to reform the church and restore ecclesiastical discipline. They built upon canons established by previous councils, aiming to create a comprehensive set of precepts for the entire church.
One of the most notable outcomes of the Second Lateran Council was its impact on clerical celibacy. The council declared invalid all marriages of those in major orders, including professed monks, canons, lay brothers, and nuns. This decree reinforced the requirement for clerical celibacy and set a precedent for the Western Church.
Furthermore, the council addressed the issue of married clergy. Those in the orders of subdeacon and above who had taken wives or concubines were to be deprived of their ecclesiastical positions and benefices. This decision further solidified the commitment to clerical celibacy and sent a clear message about the Church's stance on marriage for certain members of the clergy.
The Second Lateran Council also promulgated canons and measures aimed at amending ecclesiastical morals and discipline. They condemned heresies and errors, such as those propagated by the Petrobrusians and the Henricians, followers of the heretics Peter of Bruys and Arnold of Brescia. These canons contributed to the overall goal of reforming and purifying the Church, ensuring that its morals and discipline were in line with their interpretations of religious doctrine.
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The Council of Trent
While the Council of Trent did not assert the necessity or usefulness of clerical celibacy, it did affirm the superiority of celibacy over marriage. This was based on Paul's discourse on relationships in 1 Corinthians 7, where he expresses his wish that all were like him—unmarried and focused solely on God. The council's stance on celibacy was also influenced by the belief that Jesus remained celibate, making it a higher calling than marriage.
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Frequently asked questions
The Catholic Church's stance on priestly celibacy is derived from the Council of Trent. The Second Lateran Council in 1139 is often cited as the first time a general law of celibacy was introduced, prohibiting marriage for all clerics in major orders. However, the history of the Catholic Church includes married popes, bishops, and priests, including Saint Peter, who was married and is considered the first pope. The first written mandate requiring priests to be celibate came in AD 304 from the Council of Elvira.
No. Within the Catholic Church, celibacy is mandated for all clergy in the Latin Church except in the permanent diaconate. Some exceptions are admitted for ordination to the transitional diaconate and priesthood on a case-by-case basis for married clergymen of other churches or communities who convert to Catholicism.
Within Protestant congregations and the Eastern Orthodox Church, the ordination of married men has long been accepted. Lutheranism, Anglicanism, and Nonconformist Protestantism do not require celibacy and allow or encourage clerical marriage.
Celibacy is considered a sign of a priest's commitment to God and service. It is seen as a way to be more fully and completely dedicated to the Lord and His Bride, the Church. Some have also suggested that a wife would be a distraction for otherwise busy priests.
The Catholic Church distinguishes between dogma and regulations. The male-only priesthood is considered dogma, while the ban on marriage is a regulation that could be changed by the pope. In recent years, there have been discussions and calls for the rule to be relaxed or changed, particularly in regions with a shortage of priests.
