334. Is it necessary to be celibate to receive the sacrament of Holy Orders?
(Comp
334) It is always necessary to be celibate for the episcopacy. For the
priesthood in the Latin Church men who are practicing Catholics and celibate
are chosen, men who intend to continue to live a celibate life “for the kingdom
of heaven” (Matthew 19:12). In the Eastern Churches marriage is not permitted
after one has been ordained. Married men can be ordained to the permanent
diaconate.
“In brief”
(CCC 1599) In the Latin Church the sacrament of Holy Orders
for the presbyterate is normally conferred only on candidates who are ready to
embrace celibacy freely and who publicly manifest their intention of staying
celibate for the love of God's kingdom and the service of men.
To deepen and explain
(CCC 1579) All the ordained
ministers of the Latin Church, with the exception of permanent deacons, are
normally chosen from among men of faith who live a celibate life and who intend
to remain celibate "for the sake
of the kingdom of heaven" (Mt 19:12). Called to consecrate themselves with
undivided heart to the Lord and to "the affairs of the Lord" (1 Cor
7:32), they give themselves entirely to God and to men. Celibacy is a sign of
this new life to the service of which the Church's minister is consecrated;
accepted with a joyous heart celibacy radiantly proclaims the Reign of God (Cf.
PO 16). (CCC 1580) In the Eastern Churches a
different discipline has been in force for many centuries: while bishops are
chosen solely from among celibates, married men can be ordained as deacons and
priests. This practice has long been considered legitimate; these priests
exercise a fruitful ministry within their communities (Cf. PO 16). Moreover,
priestly celibacy is held in great honor in the Eastern Churches and many
priests have freely chosen it for the sake of the Kingdom of God. In the East
as in the West a man who has already received the sacrament of Holy Orders can
no longer marry.
Reflection
(CCC 1618) Christ is the center of all Christian life. The
bond with him takes precedence over all other bonds, familial or social (Cf. Lk
14:26; Mk 10:28-31). From the very beginning of the Church there have been men
and women who have renounced the great good of marriage to follow the Lamb
wherever he goes, to be intent on the things of the Lord, to seek to please
him, and to go out to meet the Bridegroom who is coming (Cf. Rev 14:4; 1 Cor
7:32; Mt 2:56). Christ himself has invited certain persons to follow him in
this way of life, of which he remains the model: "For there are eunuchs
who have been so from birth, and there are eunuchs who have been made eunuchs
by men, and there are eunuchs who have made themselves eunuchs for the sake of
the kingdom of heaven. He who is able to receive this, let him receive it"
(Mt 19:12). (CCC 1619) Virginity for the sake of the kingdom of heaven is an
unfolding of baptismal grace, a powerful sign of the supremacy of the bond with
Christ and of the ardent expectation of his return, a sign which also recalls
that marriage is a reality of this present age which is passing away (Cf. Mk
12:25; 1 Cor 7:31).
No comments:
Post a Comment