The celibate - an eschatological man

Janusz A. Ihnatowicz

The celibate - an eschatological man

Collectanea Theologica 52/Fasciculus specialis, 115-120

52(1982) fa se, sp e c ia lis

J A N U S Z A . IH N A T O W IC Z

THE CELIBATE — A N ESCHATOLOGICAL M A N

S taretz A m v ro sy of O pino in siste d th a t th e re w e re o n ly tw o vo catio n s, tw o s ta te s in life a p p ro p ria te to a C hristian: m arria g e or m o n aste ry , for o n ly th o se tw o c o u n te ra c te d m an's selfishness: and h e w ou ld h a v e his s p iritu a l c h ild ren choose one or th e o th e r as soon as possible. A n o th e r e a ste rn tra d itio n goes e v e n fu rth e r: th e o n ly life p ro p e r for a C hristian is th a t of a m onk; in its m o d ern form it is a call for „in terio rised m o n asticism ".1 W h a t th e m on astic life m a­ k es v isib le sh o u ld be p re s e n t in one form or a n o th e r in th e life of v e ry Christian. Be it as it m ay, it seem s tru e th a t th e re a re tw o s ta ­ tes of life in th e C h u rc h th e o lo g ic a lly w ell-defined an d sp iritu a lly unam biguous, viz. m ariag e and d ed ic a te d c e lib ac y .2

For p rie sts of th e Latin Rite m a rria g e as a v iab le o p tio n is e x ­ cluded b y th e w ill of th e C h u rc h .3 Does th is m ean th a t th e y should be m onks? A stro n g case can be m ade for an in tim ate rela tio n sh ip b etw e en celib acy and m on astic life; b e tw e en fo reg o in g m arria g e for th e sa k e of th e k in g d om and se ek in g God alone. St. A u g u stin e, St. M a rtin of T o urs and m a n y o th er a d v o c ate s of com m on life of p riests saw p rie sth o o d in th is light.

1 T he term p ro p o sed b y P aul E v d o k i m o v , T h e s t r u g g l e w i t h G o d , G len R ock: P a u list P ress 1966.

2 T he term " d ed ic a ted c e lib a c y " sh o u ld b e e x te n d e d to a ll w h o for v a r io u s r e a s o n s (so m etim es e v e n h a v in g little to do w ith r e lig io n ) h a v e c h o s e n to rem ain u n m arried , w h a te v e r th eir c e lib a te life and se r v ic e w ill ta k e . W ith o u t th is d e ­ d ic a tio n m o st u n m arried p e r so n s w o u ld at le a s t be o r ie n te d to w a r d s m arriage. s W e h a v e no in te n tio n o f in v o lv in g o u r s e lv e s h ere in th e g e n e r a l c o n ­ tr o v e r s y abou t c o m p u lso r y c e lib a c y . It is a lso tru e th at m arried c le r g y is a lre a d y a r e a lity in th e L atin R ite: d e a c o n s, b y la w , and fe w p riests, b y d isp e n sa tio n . N o r s h a ll w e attem p t a g e n e r a l d e fe n c e o f p r ie s tly c e lib a c y a s su ch . B at it sh o u ld b e rem arked th at in m uch o f r ecen t d is c u s s io n fou r se p a r a te q u e s tio n s are not p r o p e r ly d istin g u ish e d to th e d etrim en t o f th e w h o le argum ent: (1) r e lig io u s v a lu e o f c e lib a te life as su c h in th e ch u rch, (2) c o n n e c tio n (if a n y ) b e tw e e n p r ies th o o d and c e lib a c y , (3) c o m p u lso r y v e r s u s o p tio n a l c e lib a c y , (4) o rd in ation o f m arried m en and m arriage of th o s e a lr e a d y o rd a in ed . D e fen d e rs o f co m p u l­ so r y c e lib a c y o fte n s e e m to th in k th a t h a v in g sh o w n th a t c e lib a c y is a v a lu e (q u es tio n 1) is to h a v e p r o v e n th e t h e o lo g ic a l n e c e s s it y o f u n iv e r sa l and c o m ­ p u lso r y c e lib a c y (q u estio n 3). O p p o n en ts of c o m p u lso r y c e lib a c y o fte n se e m d riv en to cla im th at c e lib a c y as su ch h a s no v a lu e and is in ferio r to m arriage. A n o th e r m e th o d o lo g ic a l m ista k e.

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W e sh o u ld no t fo rg et th a t, as th e Second V a tic a n C ouncil r e ­ m inds us (PO n.16) c e lib ac y is n ot d em and ed b y th e n a tu re of th e p rie sth o o d itself, h o w e v e r a p p ro p ria te it m ight a p p ear. O rig in a lly it w as link ed n o t w ith m in istry , but w ith m arty rd o m ; n o t w ith eccle- sia l office b u t w ith th e w ittn e ss of m onasticism .

T h e re is, h o w e v e r, a c e rta in c o n n a tu ra lity b e tw e e n p riesth o o d a n d celib acy . T h a t th is b elief is a p a rt of th e com m on cath o lic t r a ­ d itio n is w ittn e ssed b y th e disciplin e of th e e a ste rn c h u rc h e s in th e ir refu sa l of th e ep isco p al o rd in a tio n (i.e. fulln ess of priesth oo d) to m a rrie d m en. T he re sp e c t th a t all c h u rch es g ive to c elib ate p riest- -m onks is a n o th e r w itn ess of th e sam e belief. T h e refo re w h a te v e r a d ju stm e n ts w ill h a v e to b e m ade in th e c o n te m p o ra ry discipline, th e C h u rch w ould be foolish u n d u ly to d o w n g ra g e or re c k le ssly to ab an d o n th e w itn ess of th e c elib ate m in istry u n d e r th e p re s s u re of to -d a y 's o b jectio n s an d difficulties.

C elibacy of p rie sts is n o t o n ly th e e x iste n tia l fra m ew o rk of th e ir m in istry , b ut is also a p a rt of th e ir th eo lo g ic a l raison d'etre; it is n o t o n ly a fact of ec cle sia stic al life, b u t a th eo lo g ic a l re a lity . C elib acy h as to b e co n sid ered , th ere fo re , in its th eo lo g ical aspect, if it is to becom e n o t m e re ly a can o n ical ru le , bu t th e sp iritu a l fo u n d atio n of a p rie s t's life an d m in istry (and it is th e ex p re sse d w ill of th e c h u rc h th a t it sh ou ld , PO n.12).4

It is p ro b ab ly v e ry tr u e th a t celib acy as a h u m an o p tio n need s no special d efence, its h u m an v a lu e an d leg itim acy has n o t b een s e ­ rio u sly q u estio n ed ; it is p re c ise ly as a Christian o p tio n th a t it is u n d e r a tta c k , w e sh ou ld no t, th e re fo re , be afraid e la b o ra te a th e o lo ­ gical tre a tm a n t of th e m y ste ry of celibacy, for it is o n ly as p a rt of th e p a sch a l m y ste ry of C h rist th a t celib ac y can becom e an in te g ral e le m en t of Christian econom y.

It is th e v iew of th e Second V a tic a n C ouncil, re ite ra te d s e v e ra l tim es, th at, like m a rty rd o m , celib ac y is w itn ess to th e n ew creatio n , a sign of th e re s u rre c tio n , of th e new h u m an ity w h ose o rigin is n ot in th e d e sire of th e flesh o r in th e w ill of m an, b u t in th e w ill of God (Jn 1 : 13, cf. PO n.3,13; OT n.10). By em b racing celib ac y a m an becom es th e liv ing sym bol of C hristian hope.

T hus th e p rim a ry fu n ctio n of celib acy is n ot eth ic al o r p ra g m a ­ tic, b u t esch ato lo g ical. F o r th is re a so n p raise s of v irg in ity in th e C h u rc h a re n e v e r m ean t as d e n ig ra tio n s of m a rria g e (cf. OT n.10). T h e c e lib ate re n o u n c e s th e w o rld , h e does n o t d e n o u n c e it. N o t r e ­ lin q u ish in g th e jo y s and so rro w s of m arria g e is c e n tra l to celibacy,

4 A lo t o f c o n te m p o ra r y d is c u s s io n o f c e lib a c y is v itia te d b y a k in d of sp ir itu a l m y o p ia . T h is fa u lty v is io n is e n c o u n te r e d on b o th s id e s o f th e issu e. S o m e d e fe n d e r s o f c e lib a c y a r g u e a s if m a rria g e w e r e a lm o st a s in ; so m e s e e t h e w h o le ju s tific a tio n o f c e lib a c y in term s e c c le s ia s t ic a l p o lite s and p astoral e ffic ie n c y . Its o p p o n e n ts ta lk s o le ly in term s o f p s y c h o lo g y , se lffu lfillm en t, s e ­ x u a l d y m a m ism s, b io lo g ic a l n e e d s and c u ltu ra l p a tte rn in g .

b u t th e freedom of th e c h ild ren of th e re s u rre c tio n w h ich it sy m ­ b olises in th is w orld. A c e lib ate is a child of th e re s u rre c tio n (Lk 20 : 36), he liv es th e esch a to n in m y ste ry h e re and now . His life is a m an ifestatio n of o u r glorified life p re s e n tly h id d en w ith C h rist in God (Col 3 : 3; 1 Pt 1 : 4), th e glorified e x iste n ce in w h ich w e s h a re th ro u g h o u r baptism , an d w hich w ill be re v e a le d in all of us on th e last d ay . Shall w e, th en , d a re to sa y th a t a c elib ate is a sa cra m e n t of th e rise n h u m an ity am ong m en still in via? (cf. PO n.3,16).

M y celib acy is an in v ita tio n to show in m y ow n life th e fe a tu re s of th e Lord, b ut th e Lord w as crucified an d th e n h e rose; he is th e one w ho w as d ead an d now liv es (Rm 1 : 18). T h e refo re to w ittn ess th e p o w er of C h rist's re s u rre c tio n m eans also to w ittn e ss his Closs. To p ro claim C h rist's re s u rre c tio n one h as to die w ith him. A ll I w a n t to kn ow , sa y s St. Paul, is C h rist an d th e p o w er of his re s u rre c tio n an d to s h a re his sufferin g s b y rep ro d u c in g th e p a tte rn of his death. T h a t is th e w a y I h o p e to ta k e m y p lace in th e re s u rre c tio n of th e d ead (Ph 3 : 11— 12).

If w e h a v e d ied w ith C h rist, w e do n o t b elo n g to th e w orld, o u r life is h id d en w ith C h rist in God; b ut w e a re still in th e w orld, Je su s did n o t prom ise to ta k e us ou t of it, b u t to p ro te c t us from th e evil one. T hough w e h a v e died to th e law of th e flesh w e a re still w aiting for th e d e a th of th e body; th o u g h w e h a v e died to sin, sin and d e a th still h a v e a dom inion o v e r us. T h ere is a p ain fu l am b igu ity in C hristian life; of th is am b ig u ity also th e c elib ate life h a s to b e sym bol. For th is re a so n a c e lib ate 's sp iritu a lity n eed s to be th e sp i­ r itu a lity of th e b eatitu d es.

For in th e dem ands an d th e p rom ises of th e b e a titu d e th is am bi- v a la n c e of C hristian e x iste n ce is ex p ressed. A ttem p tin g to liv e th e b e a titu d e s, being poor, m eek, peaceful, is th e b e st w a y of crucifying th e w orld to oneself and o neself to th e w orld (Gal 6 : 14), but a lso of m ak in g su re th a t o ne w ill s h a re in th e cross of C h rist, p e rse c u te d , despised, calum ined, m ad e m ournful, h u n g ry and poor. A n d in th is w a y in h eritin g th e p rom ise now and for ever.

In th e b e a titu d e s C h rist does n o t ask us to g iv e up sin, but som e n a tu ra l and legitim ate so u rces of h u m an freedom and h ap p iness. T h e refo re th e re is suffering an d sad n ess in obeying. But w h at is n a ­ tu ra l m ight becom e an u n n e c e ssa ry b u rd en if w e w a n t to follow C h rist w h e re h e is going, th e re fo re giving it up is a lib eratio n . A m an of th e b e a titu d e s is th e tru e g ra v e -m e rry m an of Plato! This ex p lain s th e am b iv alen ce in our v iew and e x p e rie n c e of celib acy (an am b iv alen ce reflec ted e v e n in th e C ouncil d o cum en ts and in Pope P a u l’s encyclical): it is b o th th e sacrifice of a good (m arriage) for th e sa k e of th e K ingdom , and a lib e ratio n from a bond, also for th e sak e of th e Kingdom .

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rig h t to lo se in te re s t in it (cf. GS n. 1, D ocum ent on R enew al of S p i­

r itu a lity p.2). T he c elib ate freed o m is n o t a n in v ita tio n to selfishness,

b u t an oblig atio n to sp ecial w ittn ess. F reed om of th e ch ild ren of God is not a d isp e n sa tio n from c a rin g for o th ers; s p iritu a lity of d e ta c h ­ m en t is n o t an ethic of u n co n cern . Even th e E g y p tian m onks left th e w o rld , in o rd er to s e rv e it b e tte r.

V a tic a n II stre sse s re p e a te d ly th is d u a lity in th e p rie s tly v o c a ­ tio n; th e y „are in d eed se t a p a rt in a c e rta in se n se w ith in th e m idst of G od's people. But this is so n o t th a t th e y m ay be s e p a ra te d from th e peo p le or from a n y m an, bu t th a t th e y m ay be to ta lly d ed icated to th e w o rk w h ich th e Lord h a s raise d th em up. T h e y can n o t be m in iste rs of C h rist un less th e y a re w itn esse s an d d isp e n se rs of a life o th e r th a n this e a rth ly one. But th e y c a n n o t be of se rv ic e to m en if th e y rem ain s tra n g e rs to th e life an d conditio n s of m en" (PO n.3).

A p rie st w ill no t be a p a s to r if h e is a stra n g e r to th e w orld w h ich h e h as to se rv e ,b u t h e w ill h a v e no se rv ic e to offer if h e is a stra n g e r to G od w hom he pro claim s to th e w orld. A p rie st is a sin ­ n e r am ong sin n e rs (and h e sh o u ld n o t fo g tet it), b u t h e is also A lte r

C hristus (and th is is th e so u rc e of his service). C h rist sa v e d th e

w orld, b y co n v ictin g it of sin, b y show ing up its sinfulness. T hat m ust a p rie st: h e m u st co n v ict h im self an d th e w o rld of sin; and him self h e m u st co n v iv t b efore h e a ttem p ts to p re a c h to o th ers. But th is co n v ic tio n is n o t to d e stro y , b u t to d isc o v e r th e tru th an d so to save. C h rist w as h a te d by th e w o rld, b e c au se h e g a v e e v id e n c e th a t its w a y s w e re e v il (Jn 7 : 7 ) . A n d in th is h a tre d a p rie st w ill share.

C h ristian h o p e is n o t to b e confused w ith e v o lu tio n a ry o p ti­ m ism . T he N ew T e sta m en t is r a th e r pessim istic ab o u t th e w o rld and h isto ry . E sch atolo g y is n o t ju st m o re of th e sam e, it is a rad ic al n e w ­ ness. T he K inglom of h e a v e n is n o t a n a tu ra l flo w ering of th e w orld, it is its tran sfo rm atio n . D eath w ill n o t b e elim in ated b y ev olu tio n , it w ill be c o n q u e re d an d d e stro y e d . It h as a lre a d y b e e n c o n q u ered C h ris t’s d e a th an d re su rre c tio n . Of th is v ic to ry th e c elib ate life is a sign and w ittn ess.

C elib acy is b o th a m a n ifestatio n and an ex tre m e acce p tan c e of d e a th . A c e lib ate refu ses to u se his b o d y for its m ost c e n tra l p u rp o ­ se: u n io n of p e rso n s an d th e ir co n tin u a tio n in a n ew life, in th is se n se he is a lre a d y rea d in g his body; refu sin g to co n tin u e him self in his c h ild ren a c elib ate accep ts b io lo g ically th e ultim ate death : w hen h e dies childless h e dies c o m p letely as a h u m an body; a h u m an life com es to an end, th e re is no tra c e left of him on earth . T h e re is no h o p e for him , no fu tu re , e x c e p t in th e re su rre c tio n . H e p lac e s him ­ self fully in th e h and s of th e F a th er, an d th u s rep ro d u c e s in his bod y th e d e a th of C hrist.

H is w h o le life is a c o n tra d ic tio n of th e life of th is w orld. In a se n se it is p ro fu n d ly tru e to call c elib ate an d m on astic life a living

d e a th . As B ouyer o b serv es a c e lib ate „an ticip ates a lre a d y th e re ­ n u n c ia tio n s w h ich (all Christians) w ill b e forced to m ak e at th e hour of d e a th ".5

T h ro u g h his life th e c e lib ate p ro claim s and sym bolizes th e d e a th of all flesh. T hus h e p ro claim s th e u ltim ate tru th ab o u t th e w orld, for th e w o rld is m oribund.

It w as sav ed b y th e d e a th of C hrist. By his d e a th in life a celi­ b a te pro claim s th e d e a th of Je su s; an d th e sa lv a tio n of th e w orld. H e becom es as one „w ho lov es th e com ing of C hrist". H is life b e ­ com es k ery g m a , his life becom es his m ission. A lw ays, w h e re v e r w e m a y be, sa y s St. Paul, w e c a rry w ith us in ou r bodies th e d e a th

(n e k io sis) of Jesu s; so th a t th e life of Je su s, too , m ay a lw a y s be seen

in our body. „Indeed, w h ile still aliv e w e a re co nsigned to ou r d e a th e v e ry d ay , for th e sa k e of Je su s, so th a t in ou r m o rta l flesh th e life of Je su s, too, m ay be o p en ly sh o w n" (2 C or 4 : 10— 11). W h y should it be m anifested? So th a t ou t of th is d e a th life for o th ers m ig ht grow : so d e a th is at w o rk in us, b u t life in y o u (ib.).

This, th en , is th e u ltim a te ju stifica tio n of p rie s tly celib acy: li­ v in g th e sta te of d e a th (n e k io sis) of C h rist, so th a t C h rist m a y be at w o rk in g others. T his w a y b o th th e p rie st and his flock w ill sh a re in th e final re s u rre c tio n in C h rist (cf. 2 C o r 4 : 14). A p rie st h as to s h a re in th e d e a th of C h rist m o re d e e p ly and in a m o re m an ifest fashion, in o rd er th a t he m ay becom e a sa cra m e n t of C h rist's d e a th for o th ers. It is v e ry fittin g th a t h e w h o p resid e s o v e r th e sa c ra m e n t of th e d e a th of th e Lord, should s h a re in th a t d e a th in a sp ecial fashion.

T h e re is th e d e a th of A dam , an d th e re is th e d e a th of C h rist. T he d e a th th a t is th e w ag es of sin, a n d th e d e a th th a t is th e so u rc e of life. W e h a v e to die one o r th e o th er; th e re is no o th e r choice. T h ere is th e sufferin g in th e w o rld w h ich b rin g s d eath , a n d th e re is th e suffering "acco rd in g to G od" w hich b rin g s sa lv a tio n (2 C or 7 : 10), b e c au se it b rin g s c o n v e rsio n an d sh ap in g of o u r life a fte r th e im age of God, o u r theom orphosis.

A dam w a n te d to be lik e G od on his ow n term s and b y h is ow n p o w e r an d g a in e d d eath ; w h e n w e d ie w ith C h rist w e a re m ade th e sons of God. H ence th e b u sin ess of e v e ry C hristian is to le a rn th e d e a th of C hrist; and it is th e sp ecial d u ty of a p rie st to b e a living sign of th is d eath . H en ce th e o b ligatio n to le a rn it lies on him m ost heav ily .

C h rist's d e a th w as b u t th e first w o rd of th e R esu rrectio n . If a c e lib ate dies in th is life, it is w ith C h rist th a t h e dies, o n ly to live w ith C h rist for ev er. T h e c e lib ate life m ight b e d e scrib ed , th en , as a vigil b efo re th e re su rre c tio n . W ith C h rist w e h a v e d esce n d e d into th e d a rk reg io n s of n ig h t and d e a th , an d w a tc h for th e m o rn in g of

s L. B o u y e r , I n tr o d u c t io n to s p i r i t u a l i ty , p. 188. H e is porr and alon e, b e c a u se d ea th is a lo n e ly th in g .

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th e n ew creatio n . M erto n h as o n ce co m p ared th e m o n astic life to th e e a rth b efore th e first d a y of c re a tio n : it is d a rk and e m p ty and form less, b u t th e sp irit of God is ab o v e it.6 This sp irit w ill raise C h rist from th e dead. T he c e lib a te 's w aitin g is a m a tte r of h isto ry (C hrist h a s died), of faith (he h a s risen), an d of h o p e (he w ill com e again). It is o nly a g ain st th is p e rsp e c tiv e th a t o u r life m ak es a n y sen se at all.

Such a vigil is a m a tte r of love. ,,I sleep, b u t m y h e a rt is aw ake. I h e a r m y B eloved k n o c k in g ” , sings th e Bride (Sg 5 : 2.). O n ly b e ­ cau se I lo ve am I w illin g to die w ith C hrist; w ith o u t lo v in g God a b o v e all celib acy is folly and aso u l d ev o u rin g dem on.