Who will celebrate?: celibacy and the Eucharist

It is well known that the age profile of serving Catholic priests is such that a dwindling and often exhausted clergy are serving multiple churches in administrative areas that might have been served by half a dozen priests 50 years ago.  The arrival of missionary priests from other parts of the globe is helping but nowhere at the scale and pace required to replace priests. Those who have retired have not, in many cases, really retired as they are on call on a regular basis. Things we took for granted in the past such as school chaplains, hospital chaplains and availability of weekday masses are becoming increasingly scarce on the ground.

The question of clerical celibacy has been raised as a possible barrier to recovering priestly vocations. Along the question of women’s ordination which I have explored in earlier blogs this year (Women’s ordination – weighing up the arguments ), these ‘hot button’ issues have been the subject of debate in Ireland and elsewhere. The Synodal process has generated much discussion and many questions, but as yet it remains unclear what practical changes, if any, may emerge regarding these matters. 

From the vantage point of sacramental ministry including the celebration of Mass the question of priestly vocations is important to Catholics. No priest, no Mass and no Mass no gathering of a community in the unique sacrament of the Eucharist around the altar to celebrate the passion and resurrection of Jesus. 

There are no easy answers to any of these questions on who can celebrate.  It is very likely that little if any progress towards female ordination to the priesthood will be made in the coming decades given the very clear and explicit teaching of recent Popes, especially St John Paul II.

In regards to celibacy, this is a different matter. The practice of clerical celibacy is a matter of Roman Catholic discipline and practice for well over a millennium. It dates back to early post-apostolic times and reflects a number of theological and social factors that propelled the Church in that direction.  Today, the argument for retaining celibacy as a requirement for ordination rests – to some degree - on a particular theology of ministerial priesthood that identifies the priest with the person of Jesus Christ – victim, ecclesial spouse and sacrificial offering. Considerations of practical availability also weigh on the matter.  Of course, clerical celibacy is viewed differently in the Eastern Orthodox churches where, typically, priests who are not monks are married.   In these cases, bishops are drawn from the monastic communities and they remain celibate.

I see a value in retaining celibacy in the Roman Catholic Church for priests who are not vowed religious or monks. However, I do consider the matter to be worth reconsidering. In fact, I see an advantage in encouraging vocations to the diocesan or secular priesthood from among married persons of somewhat mature years (not persons in their 20s).  This may seem like a very unusual and radical suggestion and out of line with traditional practice. I hold to this opinion based on my own observations of life and having had some familiarity – at an observer – with religious and priestly life.  In other words, if someone feels called to a life of celibacy let them pursue a calling in the context of a religious community bound by vows of obedience and celibacy. If individuals do not discern a vocation to the married life and wish to embrace a state of priestly celibacy let them find a bishop who is willing to accept them after a lengthy period of trial and discernment.

Of course, changing the rules on celibacy will not solve the immediate vocations crisis in Ireland or in much of the materially prosperous world.  However, it could help.  Precedents have been set in at least two ways:

1. Married Anglican clergy already have been admitted to holy orders in the Roman Catholic church (and ordained to the RC ministerial priesthood since Anglican orders are not recognised by the RC church as valid).
2. As already stated above, the Eastern Orthodox churches as well as those in full communion with Rome are served by married priests under a bishop.

   

   Source: Mar Sharb on flickr

Marriage is viewed by Catholics as a sacred institution and there is no compelling reason, in my view, why married persons who have been called and tested in their vocation should not be able to enter the priesthood.  Married persons with the experience of family life, raising children and sharing everyday responsibilities would bring very valuable understanding and compassion to their ministry. That, in no way, diminishes the fruitfulness of celibate (or single) vocations to ordained ministry. The Body of Christ has many parts.