Scriptural
Reference:
"Let
marriage be held in honour among all, and let the marriage bed be undefiled,
for God will judge the sexually immoral and adulterous."
Hebrews 13:4
"He who finds
a wife finds a good thing and obtains favour from the Lord."
Proverbs 18:22
"Therefore
a man shall leave his father and his mother and hold fast to his wife,
and they shall become one flesh."
Genesis 2:24
"But from
the beginning of creation, ‘God made them male and female.’ ‘Therefore
a man shall leave his father and mother and hold fast to his wife, and
the two shall become one flesh.’ So they are no longer two but one flesh.
What therefore God has joined together, let not man separate.”"
Mark 10:6-9
"Now for the
matters you wrote about: “It is good for a man not to have sexual relations
with a woman.” But since sexual immorality is occurring, each man should
have sexual relations with his own wife, and each woman with her own
husband. The husband should fulfil his marital duty to his wife, and
likewise the wife to her husband. The wife does not have authority over
her own body but yields it to her husband. In the same way, the husband
does not have authority over his own body but yields it to his wife.
Do not deprive each other except perhaps by mutual consent and for a
time, so that you may devote yourselves to prayer. Then come together
again so that Satan will not tempt you because of your lack of self-control.
I say this as a concession, not as a command. I wish that all of you
were as I am. But each of you has your own gift from God; one has this
gift, another has that."
1 Corinthians 7:1-7
Reflection:
It's clear
that in the early days of the Church, bishops, priests, and deacons
were allowed to marry, which was quite a different scenario than what
we see today in many areas of the Christian faith. St. Polycarp, a prominent
figure from this time, even mentions Valens, a presbyter, and his wife,
highlighting that married clergy were part of the Church's structure.
Eusebius, a key historian of early Christianity, provides further examples,
discussing Chæremon, the Bishop of Nilus, who was quite old and fled
from the Decian persecution alongside his wife. This emphasises that
members of the clergy often faced significant challenges that involved
their families.
Eusebius also recounts
the experiences of Phileas, the Bishop of Thmuis, and Philoromus. They
were pressured during the intense Diocletian persecution to think about
the safety of their wives and children, which often meant making tough
decisions for their own survival. These accounts paint a vivid picture
of the reality for Church leaders during turbulent times.
Moreover, St. Clement
of Alexandria, and later Eusebius, pointed out that the Apostles Peter
and Philip had children. St. Paul is mentioned as being married too;
interestingly, he chose not to bring his wife along on his missionary
journeys as a way to focus better on his work without distractions.
This practical approach underscores the dedication that was essential
for their mission.
The same notion
that St. Peter, St. Paul, and the other Apostles were married appears
in later writings attributed to St. Ignatius. Even though these writings
are considered inauthentic and likely created after the time of the
real Ignatius, they still offer some insight into the beliefs of the
community at that time. Forgeries often aim for a certain level of plausibility,
and it’s telling that these later authors wouldn't present an idea that
was widely rejected or ignored in their own context. This suggests that
the concept of married clergy had significant roots in the early Christian
community.
Origen seemed to
think that St. Paul was married as well. On the flip side, Tertullian
believed that St. Peter was the only Apostle who had a spouse. Eusebius,
following Hegesippus, clearly states that St. Jude was married too,
since he mentions his grandchildren, which implies a family life. Epiphanius
also had the view that Peter, Andrew, Matthew, and Bartholomew were
all married men. This variation in beliefs indicates that marriage was
generally accepted among early Christian leaders, yet the idea of second
marriages was viewed quite differently. In fact, it was often seen as
a disqualifying factor for ordination. Origen made a notable statement,
saying that "no digamist could be a bishop, presbyter, deacon, or widow
in the Church." Similarly, Tertullian used this prevailing custom as
a reason to argue against second marriages altogether.
In 1 Corinthians
7, we find Paul addressing a question that had been sent to him in a
letter. His response delves into the various aspects of the complex
queries he received. He emphasises the importance of physical connection
and harmony between a husband and wife, suggesting that a healthy marriage
is a blessing. However, he also expresses his disapproval of divorce,
outlining several conditions that should be taken into consideration
if it becomes necessary. Interestingly, he mentions that he would prefer
those in ministry to remain single and abstain from sexual relations,
as he himself chose a celibate life. His reasoning is rooted in a desire
for a life fully devoted to worshipping and following Jesus Christ.
From this perspective,
it’s clear that Paul is not criticising the institution of marriage
itself; rather, he seems to have a preference for celibacy. His stance
is not because he views marriage as evil but rather because he believes
that remaining unmarried allows for fewer distractions from spiritual
duties. A celibate life, particularly one embraced for religious reasons,
requires a deeper renunciation of worldly concerns and a stronger commitment
to serving God. This level of devotion, characterised by a greater abstinence
from earthly comforts and pleasures, enables a more profound spiritual
focus.
There are definitely
some solid reasons supporting the celibacy of clergy that are worth
considering. We can see where Paul suggests that those in leadership
should remain celibate like he was. When we look at marriage and celibacy
in our post-Christian world, it helps us grasp the reasoning behind
certain Church policies that favour having ministers or priests who
are single. An unmarried clergyman is seen as more flexible, which is
a significant advantage in today’s fast-paced environment. This flexibility
means they can be easily relocated and are better able to respond to
their duties wherever they may lead.
Plus, without the
responsibilities of a family, they can focus entirely on what their
calling demands from them. By not having children to worry about, or
a spouse to support, as well as avoiding any distractions from personal
interests outside of the Church and its mission, they can dedicate all
their resources—strength, wealth, and intellect—to serving the Church
and its congregation. They don’t have to stress about providing for
a family or navigating the complexities that come with personal needs.
There's also a notable absence of temptation to accumulate wealth for
the sake of others or to get side-tracked by worldly ambitions that
might benefit their family. As the Scripture beautifully puts it, "He
cares only for the things of the Lord, how he may please the Lord."
We really shouldn't
overlook the arguments supporting celibacy. They definitely hold a lot
of weight and have historically kept clergy living single lives. However,
it’s important to recognise that no interpretations from Scripture or
considerations of policy can outweigh clear statements to the contrary,
especially when it comes to a law that restricts natural instincts that
were bestowed upon us by the Creator and blessed by Him. Many believe
that Scripture clearly shows that God not only approves of marriage
in general but also blesses it for both clergy and laity alike. After
all, "What God has cleansed, do not call common." This perspective invites
a deeper understanding of the interplay between celibacy and marriage
within the Church, highlighting the importance of both paths in the
spiritual journey.
If we take a closer
look at the Old Testament, it's clear that priests were not only permitted
but actually encouraged to marry. This point, while it doesn't provide
direct evidence that clergy under the New Covenant can also marry, is
often highlighted within discussions about the similarities drawn by
the Roman Church between the Levitical priesthood and the priesthood
established in the Gospel. It’s interesting to note how these connections
are frequently made, suggesting a continuity that some may find compelling.
Additionally, it's
generally accepted among scholars that several of the Apostles were
married. However, there’s an ongoing debate within the Roman Catholic
perspective which claims that these Apostles did not live with their
wives after they were ordained. In contrast, St. Paul raises an important
question in his letter: “Do we not have the right to take along a believing
wife, as do the other apostles and the Lord's brothers and Cephas?”
(1 Cor. ix. 5). This statement invites various interpretations. Some
of the early church fathers viewed this as referring to women who assisted
the Apostles in their ministry, much like the women who supported Jesus
during His time on earth, as mentioned in Luke viii. 2, 3. Conversely,
other scholars from earlier generations understood Paul to be indicating
that the Apostles could indeed travel with their own wives.
For instance, Clement
of Alexandria is one early figure who interpreted this scripture as
supporting the idea of Apostles having their wives accompany them. Eusebius,
another influential early church historian, cited Clement’s testimony
favourable, further strengthening this viewpoint. Tertullian also weighed
in, emphasising that the scripture directly implies that the Apostles
had the freedom to marry and could take their wives with them on their
journeys. This discussion highlights a rich tapestry of thought surrounding
the practices and rights of early Christian leaders, reflecting the
evolving understanding of clerical marriage over time.