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This room is for discussion related to learning about the faith (Catechetics), defense of the Faith (Apologetics), the Liturgy and canon law, motivated by a desire to grow closer to Christ or to bring someone else closer.

Saint Augustine of Hippo is considered on of the greatest Christian thinkers of all time and the Doctor of the Church.
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Jul 31st 2013 new
So to say and quote JPII, (Saint, soon to be) and parse the sentences without context is completely unfair.

It's like taking a sentence out of Humanae Vitae without taking into context the document as a whole, its purpose, its intent, its context, its history.

So to say why can priests not be married..........

AND superimpose this over another issue,

To say well, JPII wrote something that elludes to priests being able to be married at some point in time or by historical standards is lacking and has totally different implications and explanations.


Jul 31st 2013 new
The push behind the non-denominational priests of becoming Catholic has been pushed by their organizations allowing exactly that, married priests, homosexual priests, women priests, etc.

These, for example Anglican priests who were already married left and became Catholic, and were formed through to be Catholic priests.

They left to become Catholic because of the disarray in their own church.

Nevertheless, various requests about possible admission into the Catholic Church were made to Catholic bishops in the United States, who in turn contacted the Holy Father. In response, Pope John Paul II, through the Sacred Congregation for the Doctrine of the Faith, issued a clear although brief statement in June 1980.

First, the Holy See admitted allowing a "pastoral provision," which would provide "a common identity reflecting certain elements of their own heritage." Here an entire Episcopalian congregation could enter the Catholic Church and be allowed to remain a parish and use an Anglican-style Catholic Mass with either the traditional language of Archbishop Cranmer's <Book of Common Prayer> or the modern English version.

Jul 31st 2013 new

Second, individual members of the Episcopal Church could enter into the Catholic Church on their own initiative. As in accord with the "Decree on Ecumenism" of the Second Vatican Council, this action could be seen as a "reconciliation of those individuals who wish for full Catholic communion."

Finally, concerning married Episcopalian clergy becoming Catholic priests, "the Holy See has specified that this exception to the rule of celibacy is granted in favor of these individual persons, and should not be understood as implying any change in the Church's conviction of the value of priestly celibacy, which will remain the rule for future candidates for the priesthood from this group."

Jul 31st 2013 new
If the former Episcopalian minister were single at the time of his ordination as a Catholic deacon and then priest, he would indeed take the vow of celibacy. If the married former Episcopalian minister were ordained as a Catholic deacon and then priest, he would be exempt by a special favor from the Holy Father of making the promise of celibacy; however, if he later became a widower, then he would be bound to a celibate lifestyle and could not remarry. In the future, if a lay member of one of these reunited parishes wanted to become a Catholic priest, he would be required to take the promise of celibacy.
Jul 31st 2013 new
Notice the "he could not remarry part."

In keeping with the sacred tradition, Canon law.


Jul 31st 2013 new

The promise of celibacy is waived as a favor to those married clergy, given their particular circumstances and their desire to unite with the Catholic Church. However, the Holy Father has repeatedly affirmed the discipline of celibacy on Roman Catholic clergy of the Latin Rite. (Outside the United States, the Eastern Rites do not require the promise of celibacy except for bishops.)

Pope Paul VI in his encyclical, "Sacerdotalis Caelibatus" (1967) reflected that celibacy is an identification with Christ, who Himself was celibate; an act of sacrificial love whereby a priest gives of himself totally to the service of God and His Church; and a sign of the coming Kingdom of God, where Our Lord said, "In the resurrection, they neither marry nor are given in marriage, but are like angels in heaven" (Mt 22:30).

Jul 31st 2013 new
References:

September 1, issue of "The Arlington Catholic Herald." Courtesy of the "Arlington Catholic Herald" diocesan newspaper of the Arlington (VA) diocese.
Jul 31st 2013 new
www.catholicculture.org

There are no exact figures on the numbers of priests who, having left the ministry, are now married. On the basis of indications sent to the Vatican from the dioceses, from 1964 to 2004, 69,063 priests left the ministry. From 1970 to 2004, 11,213 priests have returned to the ministry. This means that there cannot be more than 57,000 married priests. Probably there are many fewer, because over forty years a number of them have died. So the figures cited by the press and by the associations of married priests, speaking of 80,000-100,000 ex-priests, are unfounded.


Jul 31st 2013 new
www.catholicculture.org

The reasons for abandoning the priestly ministry, or at least the ones that are given, are highly varied. Most requests for dispensation are due to situations of emotional instability, together with other factors that ultimately make the situation of many priests almost irreversible, but there are also cases of crises of faith, conflicts with superiors or difficulties with the magisterium, depression, and serious limitations of character. On average, with all the variations that go into making an average, desertion takes place after thirteen years of ministry. These men are ordained at the age of 28, and are in their 50's at the time when they ask for a dispensation, because in general they wait for about ten years before asking for one. 50.2% of those who ask for a dispensation are already in a civil marriage, 14.5% percent are in a situation of cohabitation, and 35.2% live alone.
Jul 31st 2013 new
www.catholicculture.org

There have always been in the Catholic Church licitly ordained married men who exercise the priestly ministry: these are priests of the Eastern Catholic rite. This is a traditional practice for both the Orthodox and Catholic Eastern Churches, and it was fully confirmed by Vatican Council II. But in the Latin rite Church as well there are married priests who fully and legitimately exercise their priestly functions. These are ministers who have come into the Catholic Church from Anglicanism or from other Churches and Christian groups. But there is also the presence of married Eastern rite Catholic priests who, as we have said, have always existed, but until now they were present only in areas that were predominantly Eastern rite, where they exercised their ministry beside Orthodox or other non-Catholic clergy, without causing problems in the communities. But today, a certain number of married Eastern rite Catholic priests are emigrating to cities in the West, where they are welcomed by some bishops who, in difficulty because of a shortage of clergy, entrust parishes to them. Members of the faithful and priests look with some perplexity upon this new phenomenon to which they are not accustomed.
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