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PostPosted: Fri May 29, 2009 10:24 pm 
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MikeC1956 wrote:
How is temporary celibacy like permanent celibacy? Or are you saying that the vows of celibacy that the Roman Catholic priests take are only for those times when he is performing his priestly duties?

Temporary celibacy and long term celibacy are alike in that they are both celibacy. The only thing that differs is the duration.

A Christian priest is always performing his priestly duties; it is a life long calling. Yet one can withdraw from the ministry and seek a wife if one wants to; in doing so the priest would be leaving his priestly ministry within the Church. ...

My own parish has had two married priests; both were married before ordination and both continue in their priestly roles to this day as far as I know ... our deacon is also a married man.

It is common to receive married Anglican men who were pastors in the Anglican communion as priests in the Catholic Church.

Cheers

PS: Maybe we should return to the thread's topic now? ....

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PostPosted: Sat May 30, 2009 8:52 am 
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DB writes:
Quote:
Temporary celibacy and long term celibacy are alike in that they are both celibacy. The only thing that differs is the duration.


I find this a truly incredible statement. I was thinking it might help to find some parallel items:
Closing your eyes to become blind and long term blindness are alike in that they are both blindness. The only thing that differs is the duration.
Skipping lunch and starving to death are alike in that they are both hunger. The only thing that differs is the duration.
Holding your breath for a short time and long term deprivation of oxygen are alike in that they both result in gasping for air. The only thing that differs is the duration.

Duration is not the only thing that differs. Duration and the commitment to the duration is what makes it celibacy. No one engages in sexual intercourse 24 hours a day seven days a week.

These rules of men, that men and women serving God deny themselves the great help and benefit of a believing spouse, are not found in scripture and were fabricated later. I find it sad that good people who want to serve the Lord have this burden placed on them. It reminds me of Matthew 23: They tie up heavy burdens, hard to bear, and lay them on the shoulders of others

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PostPosted: Sat May 30, 2009 9:56 am 
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That's just silly Corba; a celibate man does not lose ability to have sex. A blind man however has lost his ability to see. similarly for the other examples you gave. I'd take your objections seriously if they were not so silly. :P

Cheers

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PostPosted: Sat May 30, 2009 10:46 am 
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So, since the married priest is performing priestly duties is he expected to be celibate?

I didn't understand why the reference to the old testament priesthood and the practices in the temple unless even the married priest was expected to be celibate since sex would make him unclean for priestly duties.

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PostPosted: Sat May 30, 2009 1:07 pm 
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I'm surprised no one mentioned the VOWS of celibacy. You are bound to them in good conscience unless released from them by petitioning the pope, as I understand it. Maybe DB can clarify.

S

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PostPosted: Sat May 30, 2009 1:39 pm 
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"I find it sad that good people who want to serve the Lord have this burden placed on them. "

There is nothing that requires any Catholic to be celibate in order to be good people who serve the lord just as well as any minister or elder, for example. If you want to be a priest and administer sacraments, then you take certain vows. Voluntary. Same with many RCC religious orders. These orders often have lay members who don't take vows and are not bound to Poverty, Chastity, obedience, etc... I think the degree of vows varies even among priests (say poverty). Celibacy is still required. Of course, the RCC has all sorts of rules that in certain cases allow exceptions. Now, this may all have changed last week, so I'll listen to DB if he cares to go into it.
S

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PostPosted: Sat May 30, 2009 5:32 pm 
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Serendipity wrote:
I'm surprised no one mentioned the VOWS of celibacy. You are bound to them in good conscience unless released from them by petitioning the pope, as I understand it. Maybe DB can clarify.

S

I am not completely sure but I think that petitioning your local ordinary (bishop) is sufficient. The fact is that a priest who wants to marry cannot be stopped so a petition is very likely to be granted since not granting it is pastorally unsound practise.

Marv wrote:
I didn't understand why the reference to the old testament priesthood and the practices in the temple unless even the married priest was expected to be celibate since sex would make him unclean for priestly duties.

The old testament nazarites and Aaronic priests who were celibate during their alloted time for performing priestly duties were mentioned in the context of ascetic monastics in the first three centuries of the Christian era. The monastics' way of life had its roots in OT practise as well as in the example of celibacy set by the Lord [and by the apostles].

Cheers

PS: isn't it time we returned to the thread's topic. If you want to do some kind of study of celibacy in the early church then a new thread would be a better place for it.

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PostPosted: Sat May 30, 2009 9:42 pm 
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DailyBread wrote:
That's just silly Corba; a celibate man does not lose ability to have sex. A blind man however has lost his ability to see. similarly for the other examples you gave. I'd take your objections seriously if they were not so silly. :P

Cheers


I suppose what I wrote was silly, because I was trying to answer your comment in kind.
Quote:
Temporary celibacy and long term celibacy are alike in that they are both celibacy. The only thing that differs is the duration.

This is one of the silliest statements I have read in a long time.

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PostPosted: Sun May 31, 2009 4:27 pm 
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(On topic): I actually love and read the apocryphal writings (though I would say that I have my favorites for devotional purposes and less than favorites :) ). I have even on a rare occasion read from them for a sermon (but have slightly more regularly only referred to some particular statement or story in one). Having said all of this, I do not recognize them as truly belonging to the Canon of Scripture (as authoritative and binding on the Church). I believe that there is sufficient evidence in favor of their exclusion from an official Canon, but recognize that they still remain beneficial for reading and edification. IMO the evidence is in favor of the 22 books of the Hebrew Scriptures (which make up our 39 in the Protestant Canon)...even though I would recognize that there is considerable evidence of the idea of a Canon which does include the apocryphal works.

I encourage the reading of the apocryphal books, but I also encouraging the reading of the Pseudapigraphal ones, the Church Fathers, Commentaries and Theologians both liberal and conservative/ both agreeable and disagreeable, etc. I would rather that the congregations that I have been would read widely and find encouragement and works that challenge their faith and deepen their understanding.

Having said all of this...I am probably (once again) an anomaly among Protestants (and particularly among Pentecostals of which I am a minister)... :D

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PostPosted: Sun May 31, 2009 10:35 pm 
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A question that I would like to see answered is this:

    Why do all Christians accept the canon of the new testament as it was described in the early regional church councils at Hippo and Carthage in the late 4th century AD while some reject the old testament canon as it was described by those same councils?

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