Anyone familiar with my blog knows that I have been consistent in predicting that Pope Francis will tackle the issue of mandatory celibacy for Priests in the Latin Rite.
Just recently, I indicated my belief that the upcoming Synod on Youth to be held next October will be the forum at which this issue will be addressed, leaving it to individual Conferences of Bishops to decide if and when married men of proven virtue (viri probati) will be admitted to the Order of Priesthood.
In this article, I want to address the fact that a married Priesthood is not necessarily the panacea with regard to the Ordained Ministry.
For if Pope Francis does indeed provide for the Priestly Ordination of married men, he and those who support him must be willing to accept the changes and difficulties that will accompany such a decision.
Positive changes would include the actual number of married men who might present themselves as candidates for the Priesthood. At the outset, I would expect that number would increase significantly.
Thus, the number of parishes lacking resident Priests (or at least those able to provide weekly, if not daily, celebration of Mass and the Sacraments) might be reduced.
The Church’s perceived discomfort or reluctance to address issues related to families, sexual relationships, womens’ issues might be mitigated by a married clergy with whom the laity would perhaps be more able to identify.
The intimate relationship of the Priest to the faithful entrusted to his care might become much more profound, drawing the Priest closer to people and the issues he faces in common with them.
But there are also some problems that the Church will ultimately encounter should it provide for the Priestly Ordination of married men.
For example, the scandal that may arise should a Priest’s marriage end in divorce, should a Priest or his spouse be unfaithful to their marital vows and engage in adulterous affairs. Then, there are the reactions that may occur should a Priest’s children be errant in their behavior and offer bad example to other youngsters in the parish.
Likewise, there is a serious question as to whether married Priests will assume full-time parochial duties, perhaps not as Pastors, but as full-time ministers nonetheless.
How will parishes be able to afford such Priests a living wage respectful of his obligations to wife and children? What about medical insurance costs? Pensions or retirement accounts? Full-time married Priests will require much more financial resource than celibate Clergy.
But, there is another issue for which the Church better prepare itself to confront, should it permit the Priestly Ordination of married men.
This consequence is much more subtle, but just as real notwithstanding -- the question of the Ordination of women.
Look at the experience within Christian denominations which have married men in positions of priestly ministry. More and more, these Christian churches are ordaining women priests.
The Catholic Church will eventually have to ask itself how long it will be able to successfully hold out against the ordination of married women once married men are permitted to provide the Sacraments to those entrusted to their pastoral care.
Already, women’s issues including Priestly Ordination are becoming part of the contentious discord among members of the Clergy and laity.
A recent report on the public position of a group of Irish Priests concerning the ordination of women puts the issue in a clear and penetrating perspective.
The Irish Priests have stated: "We are aware that there are many women who are deeply hurt and saddened by this teaching. We also believe that the example given by the Church in discriminating against women encourages and reinforces abuse and violence against women in many cultures and societies."
CARA, the research center devoted to Catholic issues and structures at Georgetown University, reports the declining number of women still active in the church, let alone devoted to its teachings.
Catholic mothers who were once the very catechetical arm of the church no longer support the church's position on birth control, homosexuality, or same-sex marriage. And they say so.
More significant, perhaps, young unmarried women see little or no place for themselves in the male Church. They can't be Deacons. Conservative reactionaries discourage them from serving as Altar Servers for fear it will lead to a growing acceptance of women Priests.
So, some women are going elsewhere to find spiritual nourishment. But, just as likely, and more probably, most go nowhere at all.
The question of married Priests is an important one. A critical one the Church needs to ponder seriously and prayerfully.
For it is a question which carries with it a host of consequences which the Church needs to ponder as equally and seriously as well.
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