Scriptural Reference:
"Let marriage be held in honour among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous."
Hebrews 13:4

"He who finds a wife finds a good thing and obtains favor from the Lord."
Proverbs 18:22

"Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh."
Genesis 2:24

"But from the beginning of creation, ‘God made them male and female.’ ‘Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ So they are no longer two but one flesh. What therefore God has joined together, let not man separate.”"
Mark 10:6-9

"Now for the matters you wrote about: “It is good for a man not to have sexual relations with a woman.” But since sexual immorality is occurring, each man should have sexual relations with his own wife, and each woman with her own husband. The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. The wife does not have authority over her own body but yields it to her husband. In the same way, the husband does not have authority over his own body but yields it to his wife. Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control. I say this as a concession, not as a command. I wish that all of you were as I am. But each of you has your own gift from God; one has this gift, another has that."
1 Corithians 7:1-7

Reflection:
It's clear that in the early days of the Church, bishops, priests, and deacons were allowed to marry, which was quite a different scenario than what we see today in many areas of the Christian faith. St. Polycarp, a prominent figure from this time, even mentions Valens, a presbyter, and his wife, highlighting that married clergy were part of the Church's structure. Eusebius, a key historian of early Christianity, provides further examples, discussing Chæremon, the Bishop of Nilus, who was quite old and fled from the Decian persecution alongside his wife. This emphasizes that members of the clergy often faced significant challenges that involved their families.

Eusebius also recounts the experiences of Phileas, the Bishop of Thmuis, and Philoromus. They were pressured during the intense Diocletian persecution to think about the safety of their wives and children, which often meant making tough decisions for their own survival. These accounts paint a vivid picture of the reality for Church leaders during turbulent times.

Moreover, St. Clement of Alexandria, and later Eusebius, pointed out that the Apostles Peter and Philip had children. St. Paul is mentioned as being married too; interestingly, he chose not to bring his wife along on his missionary journeys as a way to focus better on his work without distractions. This practical approach underscores the dedication that was essential for their mission.

The same notion that St. Peter, St. Paul, and the other Apostles were married appears in later writings attributed to St. Ignatius. Even though these writings are considered inauthentic and likely created after the time of the real Ignatius, they still offer some insight into the beliefs of the community at that time. Forgeries often aim for a certain level of plausibility, and it’s telling that these later authors wouldn’t present an idea that was widely rejected or ignored in their own context. This suggests that the concept of married clergy had significant roots in the early Christian community.

Origen seemed to think that St. Paul was married as well. On the flip side, Tertullian believed that St. Peter was the only Apostle who had a spouse. Eusebius, following Hegesippus, clearly states that St. Jude was married too, since he mentions his grandchildren, which implies a family life. Epiphanius also had the view that Peter, Andrew, Matthew, and Bartholomew were all married men. This variation in beliefs indicates that marriage was generally accepted among early Christian leaders, yet the idea of second marriages was viewed quite differently. In fact, it was often seen as a disqualifying factor for ordination. Origen made a notable statement, saying that "no digamist could be a bishop, presbyter, deacon, or widow in the Church." Similarly, Tertullian used this prevailing custom as a reason to argue against second marriages altogether.

In 1 Corinthians 7, we find Paul addressing a question that had been sent to him in a letter. His response delves into the various aspects of the complex queries he received. He emphasises the importance of physical connection and harmony between a husband and wife, suggesting that a healthy marriage is a blessing. However, he also expresses his disapproval of divorce, outlining several conditions that should be taken into consideration if it becomes necessary. Interestingly, he mentions that he would prefer those in ministry to remain single and abstain from sexual relations, as he himself chose a celibate life. His reasoning is rooted in a desire for a life fully devoted to worshipping and following Jesus Christ.

From this perspective, it’s clear that Paul is not criticising the institution of marriage itself; rather, he seems to have a preference for celibacy. His stance is not because he views marriage as evil but rather because he believes that remaining unmarried allows for fewer distractions from spiritual duties. A celibate life, particularly one embraced for religious reasons, requires a deeper renunciation of worldly concerns and a stronger commitment to serving God. This level of devotion, characterised by a greater abstinence from earthly comforts and pleasures, enables a more profound spiritual focus.

There are definitely some solid reasons supporting the celibacy of clergy that are worth considering. We can see where Paul suggests that those in leadership should remain celibate like he was. When we look at marriage and celibacy in our post-Christian world, it helps us grasp the reasoning behind certain Church policies that favour having ministers or priests who are single. An unmarried clergyman is seen as more flexible, which is a significant advantage in today’s fast-paced environment. This flexibility means they can be easily relocated and are better able to respond to their duties wherever they may lead.

Plus, without the responsibilities of a family, they can focus entirely on what their calling demands from them. By not having children to worry about, or a spouse to support, as well as avoiding any distractions from personal interests outside of the Church and its mission, they can dedicate all their resources—strength, wealth, and intellect—to serving the Church and its congregation. They don’t have to stress about providing for a family or navigating the complexities that come with personal needs. There's also a notable absence of temptation to accumulate wealth for the sake of others or to get sidetracked by worldly ambitions that might benefit their family. As the Scripture beautifully puts it, "He cares only for the things of the Lord, how he may please the Lord."

We really shouldn't overlook the arguments supporting celibacy. They definitely hold a lot of weight and have historically kept clergy living single lives. However, it’s important to recognise that no interpretations from Scripture or considerations of policy can outweigh clear statements to the contrary, especially when it comes to a law that restricts natural instincts that were bestowed upon us by the Creator and blessed by Him. Many believe that Scripture clearly shows that God not only approves of marriage in general but also blesses it for both clergy and laity alike. After all, "What God has cleansed, do not call common." This perspective invites a deeper understanding of the interplay between celibacy and marriage within the Church, highlighting the importance of both paths in the spiritual journey.

If we take a closer look at the Old Testament, it's clear that priests were not only permitted but actually encouraged to marry. This point, while it doesn't provide direct evidence that clergy under the New Covenant can also marry, is often highlighted within discussions about the similarities drawn by the Roman Church between the Levitical priesthood and the priesthood established in the Gospel. It’s interesting to note how these connections are frequently made, suggesting a continuity that some may find compelling.

Additionally, it's generally accepted among scholars that several of the Apostles were married. However, there’s an ongoing debate within the Roman Catholic perspective which claims that these Apostles did not live with their wives after they were ordained. In contrast, St. Paul raises an important question in his letter: “Do we not have the right to take along a believing wife, as do the other apostles and the Lord's brothers and Cephas?” (1 Cor. ix. 5). This statement invites various interpretations. Some of the early church fathers viewed this as referring to women who assisted the Apostles in their ministry, much like the women who supported Jesus during His time on earth, as mentioned in Luke viii. 2, 3. Conversely, other scholars from earlier generations understood Paul to be indicating that the Apostles could indeed travel with their own wives.

For instance, Clement of Alexandria is one early figure who interpreted this scripture as supporting the idea of Apostles having their wives accompany them. Eusebius, another influential early church historian, cited Clement’s testimony favourably, further strengthening this viewpoint. Tertullian also weighed in, emphasising that the scripture directly implies that the Apostles had the freedom to marry and could take their wives with them on their journeys. This discussion highlights a rich tapestry of thought surrounding the practices and rights of early Christian leaders, reflecting the evolving understanding of clerical marriage over time.

Prayer:       
       
My Lord and God,
You have taught us the beauty and importance of marriage,
Where a man and a woman are to become as one,
We recognise that although Paul preferred celibacy,
We are to acknowledge the spiritual blessing of the bond,
And in doing so worship and praise your holy name,
As the spiritual bond that binds us each in holy matrimony.

Amen