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The Case for Clerical Celibacy: Its Historical Development and Theological Foundations
Cardinal Alfons Stickler In order to arrive at a correct understanding of the much discussed topic of clerical celibacy, this book clarifies the pertinent facts and the discipline found within the Church from its beginnings until the present time, and explores the theological reasons for celibacy. Cardinal Stickler begins with a discussion of the relevant sources and current scholarship to support his conclusions. To understand the historical development of celibacy in the Western and Eastern Churches, this study begins with an analysis of the actual concept of clerical celibacy, providing an outline of the method which a proper treatment of this argument demands, as well as the theological presuppositions and foundations of celibacy. Cardinal Alfons Maria Stickler is a member of numerous international academic organizations. He has been a consultor to many Congregations of the Roman Curia, was a member of the preparatory commission for the Second Vatican Council. "A wealth of information on the history of celibacy for the clergy of the Catholic Church-in the East and the West. Particularly impressive are his arguments showing that celibacy is necessarily connected to the priesthood of Jesus Christ. It is refreshing to find a book on celibacy that is rooted in Scripture, the Fathers of the Church and the Magisterium." -Fr. Kenneth Baker, S.J., Editor, Homiletic & Pastoral Review
106 pages, Paperback
First published January 1, 1993
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Displaying 1 - 4 of 4 reviews
March 15, 2013
Card. Stickler was a Vatican archivist and accomplished scholar. This brief but thorough account of clerical celibacy in the Catholic Church has chapters devoted to the Western and Eastern churches' legal understanding of it, concluding with a chapter on the theological reasons.
Card. Stickler dispels the myth that celibacy did not exist until the 12th century. This is not true because celibacy was an unwritten law (iuris) from the very beginning of Catholicism, although it does have solid Scriptural support; only in the 4th century did the Spanish Council of Elvira first write down the law (lex) securing celibacy for the higher orders of the clergy (priests, deacons, subdeacons). The 2nd Lateran Council in the 12th century forbade the higher clerics from marrying, although, as always, one could still be married prior to ordination provided he renounces the privileges of marriage: remain 100% continent and separate from his wife. The Eastern Church was more lax in requiring a married cleric to separate from his wife although continence was always the law for the Universal Church; even if the Eastern Church convoked the Council of Trullo, which the Western Church did not recognize—it said priests must at least abstain during those days they had to offer sacrifice—complete continence still has binding force on the whole Church.
The last chapter on the theological reasons for celibacy, which I expected to occupy more of the book than the historical development, was not really what I expected. Card. Stickler focused more on positively explaining the priesthood than contrasting it with the married state, which would have helped me and most of his married readers understand celibacy better. I realize that the celibate priesthood helps raise a man's mind to God and His Kingdom by teaching others that there is more than the present, transient life; but I was certainly expecting him to quote at least St. Paul's 1 Corithians 7:7-8,32-35 ("...he that is with a wife [...] is divided [between 'the things of the world, how he may please his wife' and God]..."), although he does cite it in passing (pg. 98) and has a footnote (pg. 12) to St. Matthew 19:27-30 and quotes the similar passage in St. Luke's gospel that the apostles must leave even their wives to follow Christ. I would have liked him to be more explicit, though, about exactly why and how "he that is with a wife [...] is divided [between 'the things of the world, how he may please his wife' and God]."
Card. Stickler did not really cover the modern problems, e.g., whether a married man today can still receive Holy Orders provided he renounces the marriage privileges with his wife's consent and separate from her or whether a married Anglican priest, e.g., must renounce the marriage privileges in order to convert to a Catholic priest. He does not discuss whether complete continence is required for permanent deacons, which Vatican II re-instituted while abolishing the subdiaconate and minor orders. He does, however, do a good job discussing how Pope John Paul II emphasized the theological reasons for celibacy and the priesthood (cf. Pastores dabo vobis ), emphasizing that the priesthood--and celibacy, which is intimately connected to it—is a mystery that cannot be reduced into secular categories; it is a total gift of self for the priest's Bride, the Church. The implication is that married priests are bigamous, are divided between Church and wife.
Overall, this book is a must-read for all those who want to learn more about and appreciate the profound truths and beauty of the celibate priesthood.
Cf. "Priestly celibacy in patristics and in the history of the Church" by Roman Cholij, Secretary of the Apostolic Exarch for Ukrainian Catholics in Great Britain
Card. Stickler dispels the myth that celibacy did not exist until the 12th century. This is not true because celibacy was an unwritten law (iuris) from the very beginning of Catholicism, although it does have solid Scriptural support; only in the 4th century did the Spanish Council of Elvira first write down the law (lex) securing celibacy for the higher orders of the clergy (priests, deacons, subdeacons). The 2nd Lateran Council in the 12th century forbade the higher clerics from marrying, although, as always, one could still be married prior to ordination provided he renounces the privileges of marriage: remain 100% continent and separate from his wife. The Eastern Church was more lax in requiring a married cleric to separate from his wife although continence was always the law for the Universal Church; even if the Eastern Church convoked the Council of Trullo, which the Western Church did not recognize—it said priests must at least abstain during those days they had to offer sacrifice—complete continence still has binding force on the whole Church.
The last chapter on the theological reasons for celibacy, which I expected to occupy more of the book than the historical development, was not really what I expected. Card. Stickler focused more on positively explaining the priesthood than contrasting it with the married state, which would have helped me and most of his married readers understand celibacy better. I realize that the celibate priesthood helps raise a man's mind to God and His Kingdom by teaching others that there is more than the present, transient life; but I was certainly expecting him to quote at least St. Paul's 1 Corithians 7:7-8,32-35 ("...he that is with a wife [...] is divided [between 'the things of the world, how he may please his wife' and God]..."), although he does cite it in passing (pg. 98) and has a footnote (pg. 12) to St. Matthew 19:27-30 and quotes the similar passage in St. Luke's gospel that the apostles must leave even their wives to follow Christ. I would have liked him to be more explicit, though, about exactly why and how "he that is with a wife [...] is divided [between 'the things of the world, how he may please his wife' and God]."
Card. Stickler did not really cover the modern problems, e.g., whether a married man today can still receive Holy Orders provided he renounces the marriage privileges with his wife's consent and separate from her or whether a married Anglican priest, e.g., must renounce the marriage privileges in order to convert to a Catholic priest. He does not discuss whether complete continence is required for permanent deacons, which Vatican II re-instituted while abolishing the subdiaconate and minor orders. He does, however, do a good job discussing how Pope John Paul II emphasized the theological reasons for celibacy and the priesthood (cf. Pastores dabo vobis ), emphasizing that the priesthood--and celibacy, which is intimately connected to it—is a mystery that cannot be reduced into secular categories; it is a total gift of self for the priest's Bride, the Church. The implication is that married priests are bigamous, are divided between Church and wife.
Overall, this book is a must-read for all those who want to learn more about and appreciate the profound truths and beauty of the celibate priesthood.
Cf. "Priestly celibacy in patristics and in the history of the Church" by Roman Cholij, Secretary of the Apostolic Exarch for Ukrainian Catholics in Great Britain
June 21, 2010
I hope to write up a more substantial review, but this little book should be read by every Catholic -- Latin and Eastern -- and every Orthodox believer. Marshaling evidence contained in more substantial studies, Cardinal Stickler, puts to lie the notion, repeated by both well-meaning, but ill-informed Catholics, and those with agendas (e.g. Fr. Richard McBrien) that the Roman Catholic Church simply imposed clerical celibacy in the 12th Century.
To the contrary, Stickler shows that celibacy has apostolic and scriptural roots. He shows that the common practice and discipline of the West and East for at least the first 4 or 5 centuries was to require clerical continence. Yes, married men were ordained, in both the East and West, but they were asked to remain continent, often involving the practice of husband and wife agreeing (the wife had to give consent) to live separately. There were frequent lapses and the practice was lived with varying degrees of success, but the clear point here is that clerical celibacy has ancient roots.
This doesn't answer the question whether the practice can be done away -- in some sense the practical reality that the Catholic Church allows married priests to continue living a married life in the Eastern rites and, in certain cases of converts, in the Latin rite, answers that question. But the book is a challenge to all -- to those who think celibacy is some innovation, to those who think the Eastern practice ought to be adopted, to those who think that the Eastern practice is grounded in apostolic origins. I highly recommend this very readable and short book.
There were a few times where Cardinal Stickler had confusing paragraphs, but that might be attributed to translation errors. Also, one question that I would have liked Stickler to delve into more deeply is the "why" of continence. To what extent was continence of married clergy asked for because of negative views of sexuality?
But in the end I highly recommend this very compelling little book.
To the contrary, Stickler shows that celibacy has apostolic and scriptural roots. He shows that the common practice and discipline of the West and East for at least the first 4 or 5 centuries was to require clerical continence. Yes, married men were ordained, in both the East and West, but they were asked to remain continent, often involving the practice of husband and wife agreeing (the wife had to give consent) to live separately. There were frequent lapses and the practice was lived with varying degrees of success, but the clear point here is that clerical celibacy has ancient roots.
This doesn't answer the question whether the practice can be done away -- in some sense the practical reality that the Catholic Church allows married priests to continue living a married life in the Eastern rites and, in certain cases of converts, in the Latin rite, answers that question. But the book is a challenge to all -- to those who think celibacy is some innovation, to those who think the Eastern practice ought to be adopted, to those who think that the Eastern practice is grounded in apostolic origins. I highly recommend this very readable and short book.
There were a few times where Cardinal Stickler had confusing paragraphs, but that might be attributed to translation errors. Also, one question that I would have liked Stickler to delve into more deeply is the "why" of continence. To what extent was continence of married clergy asked for because of negative views of sexuality?
But in the end I highly recommend this very compelling little book.
April 7, 2026
"The essential content of this 'is the gift of self, the total gift of self to the Church, following the example of Christ...'"
October 31, 2014
Short and well-referenced summary and well worth the read.
Displaying 1 - 4 of 4 reviews