Pontifical Council for Legislative Texts (2011): "Permanent deacons who are married prior to ordination do not have the obligation of celibacy (and therefore of continence) during the marriage. They have the obligation of celibacy in case of widowhood (cf. c. 1087);" USCCB (2012): "The observations, which were formulated in consultation with the Congregation for the Doctrine of the Faith, clarify that married permanent deacons are not bound to observe perfect and perpetual continence, as long as their marriage lasts."

 Memorandum 

To: All Bishops 

From: 

Most Reverend Robert J. Carlson Chairman, Committee on Clergy, Consecrated Life and Vocations

Most Reverend Timothy P. Broglio Chairman, Committee on Canonical Affairs and Church Governance 

Date: January 31, 2012 

Re: Married Permanent Deacons and the Canonical Obligation to Observe Perfect and Perpetual Continence

Your Eminence/Excellency,

In recent months, published opinions have appeared in scholarly journals and on Internet blogs that have raised questions about the observance of diaconal continence by married permanent deacons in the Latin Catholic Church. The opinions have suggested that the clerical obligation to observe “perfect and perpetual continence for the sake of the kingdom of heaven” (c. 277, §1 CIC) remains binding upon married permanent deacons, despite the dispensation provided to them in canon law from the obligation to observe celibacy (c. 1042, 1° CIC).

In response to repeated requests for an authoritative clarification on this matter, the Committee on Clergy, Consecrated Life and Vocations and the Committee on Canonical Affairs and Church Governance requested the assistance of the USCCB President in seeking a clarification from the Pontifical Council for Legislative Texts.

Earlier this week, we were informed that Cardinal-designate Francesco Coccopalmerio, President of the Pontifical Council for Legislative Texts, with Bishop Juan Ignacio Arrieta, Secretary, has forwarded to Cardinal-designate Timothy M. Dolan the Pontifical Council’s observations on the matter (Prot. N. 13095/2011). The observations, which were formulated in consultation with the Congregation for the Doctrine of the Faith, clarify that married permanent deacons are not bound to observe perfect and perpetual continence, as long as their marriage lasts.

Should you have any questions about this response, please contact Reverend W. Shawn McKnight, Executive Director of the Secretariat of Clergy, Consecrated Life, and Vocations. In addition, please feel free to share this response with those within your diocesan curia who will find it helpful.

_____________________________________

Pontificium Consilium De Legum Textibus Citta del Vaticano, 4 marzo 2011 N. 12959/2011

(Unofficial Translation) Pontifical Council for Legislative Texts

Dear Sir,

We have received a fax of your kind letter of February 20th, 2011. In it you proposed a dubium with this reasoning: "However an issue has arisen where an aspirant to the Permanent Deaconate who is a married man has declared he will not practice 'perfect and perpetual continence' in accordance with Canon 277. He says he has been told that men in the diocese have been given a general dispensation from this requirement."

In regard to this matter I am happy to offer the following clarifications:

The obligation of celibacy applies to all clerics, including permanent deacons who are not married prior to ordination (cf. c. 1037).

Permanent deacons who are married prior to ordination do not have the obligation of celibacy (and therefore of continence) during the marriage. They have the obligation of celibacy in case of widowhood (cf. c. 1087).

This is why canon 277 is not included in the list in canon 288.

Finally, the dispensation from the impediment of canon 1087 does not apply to the diocesan bishop. He can, instead, given the case in question, transmit the request for a dispensation to the Holy See. The dispensation can be requested only of the Holy See by a permanent married deacon who has been widowed and will be eventually granted only if the petitioner admits one of three reasons: the great and proven usefulness of the deacon's ministry to the diocese to which he is attached; the presence of children of a tender age requiring maternal care; the presence of elderly parents or in-laws requiring assistance (cf. Congregation for Divine Worship & Discipline of the Sacraments, Circular Letter of June 6, 1997).

+Francesco Coccopalmerio 

President

Deacon David A. Lopez, Ph.D., Reply to Dr. Ed Peters, J.C.D.

https://siouxcitydeacon.blogspot.com/2011/01/diaconal-continence-and-canon-277.html

Dr. Peters's argument about Canon 277 hinges on whether "continence" and "celibacy" are two separate obligations on the clergy, or two aspects of one single obligation. If they are two separate obligations, then I can't refute his conclusion that only the obligation of celibacy is removed for married clergy. (Someone else more versed in canonical argumentation that I might still do so, but to my knowledge, no one has.) But if they are together one single obligation, then permitting a married man to receive Holy Orders as priest or deacon removes together both parts of the one obligation.

Dr. Peters is offering a theory about the meaning of Canon 277. He's a canonist, and a good one; it's part of his job to offer it. Because he's a good one, he's careful to offer a coherent, thorough, and well thought-out theory. But his argument, however good it is, is only a theory, unless the Magisterium affirms it as the proper interpretation of the law. That hasn't happened.

"Do we not have the right to be accompanied by a wife, as the other apostles & brethren of the Lord & Cephas" (1 Cor. 9:5)?" "This is why I left you in Crete...& appoint elders in every town...if any man is blameless, the husband of one wife,& his children..." (Titus 1:5-6).RSVCE

  

Whenever defenders of mandated celibacy cite St. Paul, they actually theologically shoot themselves in the foot.  Don't let them get away with that.

St. Paul on more than one occasion acknowledges the role of married clergy in the Church. 

And, actually, if one carefully reads St. Paul, he does not DIRECTLY link celibacy with clergy in 1 Cor. 7.  No where does St. Paul's beautiful teaching on virginity in 1 Cor. 7 refer directly to priests.  

He merely recommends virginity to the community but does not mandate it for the community or for priests.

The answer to "But, but, but St. Paul said on celibacy...." is "But, but, but St. Paul said on married clergy..."

________________________

This fits on an X (formerly Twitter) post.  Feel free to cut and paste / copy & post on social media and other forums:

"Do we not have the right to be accompanied by a wife, as the other apostles & brethren of the Lord & Cephas" (1 Cor. 9:5)?"

"This is why I left you in Crete...& appoint elders in every town...if any man is blameless, the husband of one wife,& his children..." (Titus 1:5-6).RSVCE

 

_______________________________________________________________

This shorter version also fits on a X (formerly Twitter) post:

Whenever people cite St. Paul on celibacy, they actually theologically shoot themselves in the foot. More than once, he acknowledges married clergy. The answer to "But, but, but St. Paul said on celibacy" is "But, but, but St. Paul said on married clergy."

_______________________________________________________________________________

________________________________________________________________

St. Paul

"Do we not have the right to be accompanied by a wife, as the other apostles and the brethren of the Lord and Cephas" (1 Cor. 9:5)? [Translation: RSV,Ignatius Bible Edition,2006 ("The original Catholic ed of RSV transl was prepared by Catholic Biblical Assoc.of Great Britain."]

 

"This is why I left you in Crete, that you might amend what was defective,& appoint elders in every town as I directed you, if any man is blameless, the husband of one wife,& his children are believers &not open to the charge of debauchery &not being insubordinate" (Titus 1:5-6).

 

Conversion on the Way to Damascus, a 1601 portrait by Caravaggio

The Salvation of Souls is the Supreme Law of the Church

 

Salus animarum suprema lex. The salvation of souls is the supreme law of the Church. Married priests help to save souls! "and the salvation of souls, which must always be the supreme law in the Church, is to be kept before one’s eyes" (Canon 1752).

Code of Canon Law: https://www.vatican.va/archive/cod-iuris-canonici/eng/documents/cic_lib7-cann1732-1752_en.html#CHAPTER_II

* * *

Every major area of the globe is asking for married priests, has married priests &/or is open to return of married Latin priests: - North America (USA, Canada, Mexico) - South America (Amazon, Latin America) - Africa - Europe (Western Europe/Eastern Europe) - Oceania/Asia/Pacific

Filipino Bishops Open Diaconate to Married Men (2023): “If you embrace the celibate life, be faithful to that life that you have embraced. But opening the space for the ordained ministry for married candidates, that has begun with permanent diaconate,” Bishop Pablo David, President of Catholic Bishops’ Conference of the Philippines, said.

Fuller Excerpt:

Since permanent deacons are ordained men who could be married and won’t be required to remain in the seminary, CBCP President Bishop Pablo Virgilio David said that they have the prerogative to “design the diaconate a bit differently.”

This ministry is different from the already existing transitional diaconate in the Philippines, which is for ordained men to be prepared for the priesthood and remain celibate.

He also said that the establishment of the permanent diaconate would allow them to do more for the less fortunate, in addition to their duty to assist the bishop in liturgical celebrations.

“There’s a tendency for the diaconate to be sort of ceremonial,” said the bishop. “The deacon is like the priest’s sidekick. But if you look up in the scriptures the role of the diaconate, it’s a special kind of ministry that attends to the most disadvantaged sectors of society, the poorest of the poor, the widows and the orphans.”

Bishop David said that transitional and permanent deacons must learn to coexist despite the differences in their responsibilities.

“If you embrace the celibate life, be faithful to that life that you have embraced. But opening the space for the ordained ministry for married candidates, that has begun with permanent diaconate,” he said.

Source: https://www.rvasia.org/church-asia/philippines-bishops-conference-create-new-formation-program-permanent-diaconate

Sample / Theory for Educating Viri Probati (2020): "So a vir probatus with a Master in Theology would have to spend probably 2-3 more years in the seminary ... or 1-2 years in a special seminary (+ 1-2 years as chaplains/vicars) if they are already Deacons respectively. Viri probati without any theological or related studies or experiences would have to do the whole 7-9 year process."

Source "Alex": https://onepeterfive.com/german-bishops-vp-we-also-ask-for-married-priests-if-pope-allows-it-for-amazon-region/(27 May 2020)

Excerpt:

In regard to your question about education, screening and formation:

In Germany every priest is a theologian, that is, he holds either a German Diplom in Katholischer Theologie (which does not equal a US/British College Diploma, but like a French Diplôme equals a Master of Arts in Catholic Theology or Master of Theology), a Licentiate in Theology from a Pontifical University (see Wikipedia: Licentiate_(degree)#Pontifical_universities) or - since the Bologna-process in the European Union, which standardized college/university degrees in the EU - indeed a Master of Arts in Katholischer Theologie. Above that, he has to spend several years in the seminary, INCLUDING university studies usually 7 years, with 2 more years as chaplains/parochial vicars, totaling 9 years until they can become pastors (with their own parish(es)), which is almost as much as the 10 years the Jesuits spend in formation (not that the Jesuits OR the German seminaries produce orthodox priests these days, but they ARE highly educated in theology, pastoral practice and so on).

So a vir probatus with a Master in Theology would have to spend probably 2-3 more years in the seminary and 2 additional years as a parochial vicar before he can become a pastor, or 1-2 years in a special seminary (+ 1-2 years as chaplains/vicars) if they are already Deacons respectively. Viri probati without any theological or related studies or experiences would have to do the whole 7-9 year process. By the way, in Germany we have so called Pastoralreferenten and Gemeindereferenten, which are lay people with a degree in Theology, working in pastoral care under the supervision of the pastor. It's a full-time job. They perform those duties of a Priest/Deacon a lay person may perform, if a consecrated person is not available. There are about maybe 3-5 of them for every consecrated priest. They sometimes have 20-30 years of experience in pastoral care and the Church has as much experience with their ethics on the job.

You would maybe have at once several thousand, but at least several hundred candidates for the married priesthood in Germany. Not every Deacon or Pastoralreferent WANTS to be a priest, though, but some do. (Which is a good thing, and a bad. It would probably solve the priest scarcitiy in Germany rather fast, but it would also rapidly [within a few years] change the form and structure of the Catholic Church in Germany, which - as you know - is already very liberal*. The Pastoralreferenten I know are - sometimes much - more worldly and liberal than the Priests I know. Maybe that disposition would disappear in the seminary, I don't know. Not everyone is called to be a priest.).

Bishop Sithembele Sipuka, President of Southern African Catholic Bishops' Conference (2022): Bishops on [African] continent discussing married priests. "For this, there is a need." "I have not picked up any strong agitation against it or strong opposition." "We are discussing it."

 

Bishop Sithembele Sipuka, President of Southern African Catholic Bishops' Conference (2022): Bishops on [African] continent discussing married priests. "For this, there is a need." "I have not picked up any strong agitation against it or strong opposition." "We are discussing it."

Source: https://www.ncronline.org/news/people/south-african-bishop-supports-ordaining-married-men-priesthood-increase-access

The Southern African Catholic Bishops’ Conference: https://sacbc.org.za/about-us/

Fr. Greg Walgenbach, married to Claudia with 6 children, ordained to the priesthood on June 8, 2024, for the Diocese of Orange in California (USA), answered questions on married priests.

 Married Roman Catholic Priest (2024): Fr. Greg Walgenbach, married to Claudia with 6 children, ordained to the priesthood on June 8, 2024, for the Diocese of Orange in California (USA), answered questions on married priests.

Axios! Ad multos annos!

Married Roman Catholic priest Fr. John Hunwicke died on April 30, 2024. He is survived by his wife, children & grandchildren.

 Married Roman Catholic priest Fr. John Hunwicke died on April 30, 2024.

He is survived by his wife, children & grandchildren. Please say a prayer for the repose of his soul. Thank you for your witness to the priesthood of Jesus Christ! Funeral: June 4.

Source: https://www.ordinariate.org.uk/news/OrdinariateNews.php?Fr-John-Hunwicke-RIP-607

Dear Fathers, Brothers and Sisters

I am sorry to inform you that our priest, Fr John Hunwicke died on Tuesday 30th April.  I have only heard of this news second-hand, which is the reason for the information being sent out some time after his death.  I gather his funeral will take place at the Oxford Oratory, but the time and date has not been confirmed.  When I know what it is, I will put it on the Ordinariate website.  Please pray for the repose of the soul of John Hunwicke and I would be grateful if priests can offer mass for him as soon as possible. 

I have recently been informed of the details of Fr Hunwicke’s funeral.  It will take place at the Oxford Oratory, 25 Woodstock Rd on Tuesday 4th June at 11am.  It will not be a concelebrated mass, although clergy are welcome to attend in choir.  There will be a reception in the parish centre after mass and the burial will take place later in the afternoon at Kennington church yard.  There will be no reception of the body the previous evening. 

May he rest in peace. 

Yours sincerely in Christ.

The Right Revd Mgr Keith Newton

Fr. Z paid tribute: https://wdtprs.com/2024/05/fr-john-hunwicke-r-i-p/

New Liturgical Movement: https://www.newliturgicalmovement.org/2024/05/fr-john-hunwicke-rip.html

Requesting Red Hat for Married Roman Catholic Priest, Msgr. Keith Newton, of the Personal Ordinariate of Our Lady of Walsingham (Great Britain) [in Union with Rome]

 

Married Roman Catholic priest, Msgr. Keith Newton, will retire as head of the Personal Ordinariate of Our Lady of Walsingham (Great Britain). We respectfully ask the Church to grant Monsignor the red hat.

https://press.vatican.va/content/salastampa/en/bollettino/pubblico/2024/04/29/240429b.html

https://www.ncregister.com/blog/former-anglican-priest-becomes-first-bishop-of-uk-ordinariate

https://www.cbcew.org.uk/keith-newton/

Source: https://www.cbcew.org.uk/keith-newton/

Right Rev. Keith Newton

A profile of the Ordinary of the Personal Ordinariate of Our Lady of Walsingham, the Right Reverend Keith Newton.

The Right Reverend Monsignor Keith Newton P.A. was born in Liverpool, United Kingdom, in April 1952, the younger of two brothers.

He married Gill Donnison in August 1973 and they have three children: Lucy, Tom and James. Their eldest, Lucy, is married to Leo and they have a daughter, Katy.

He was educated at Alsop High School, Liverpool (1963-70) and went on to read Theology at King’s College, University of London (1970-73) where he was awarded the degree of Bachelor of Divinity and was made an Associate of Kings College (AKC).

He gained a Post Graduate Certificate of Education (PGCE) from Christchurch College Canterbury in 1974 and continued formation for the Anglican priesthood at St Augustine’s College, Canterbury. He was ordained in the Church of England as a deacon in 1975 and priest a year later for the Anglican Diocese of Chelmsford where he served his first appointment as curate at St Mary’s, Great Ilford.

In 1978 he was appointed a Vicar in the Wimbledon Team Ministry in the Anglican Diocese of Southwark. From 1985-91 he served in the Diocese of Southern Malawi in the Anglican Province of Central Africa. From 1986-91 he was the Dean of St Paul’s Cathedral, Blantyre, Malawi.

In 1991 he returned to the United Kingdom and ministered in the Anglican Diocese of Bristol as Priest in Charge of Holy Nativity, Knowle (1991-92). He served as Vicar of Holy Nativity, Knowle, from 1992-2002, and Priest in Charge of All Hallows’, Easton from 1997-2002. He was appointed Rural Dean of Brislington (1995-99), Area Dean of Bristol South (1999-2002) and an Honorary Canon of Bristol Cathedral in 2000.

He was ordained as an Anglican bishop on 7 March 2002 by the then Archbishop of Canterbury, the Most Reverend George Carey, to serve as Suffragan Bishop of Richborough and Provincial Episcopal Visitor in the Province of Canterbury.

He and his wife were received into the full Communion of the Catholic Church at Westminster Cathedral by Bishop Alan Hopes on 1 January 2011.

He was ordained to the sacred priesthood at Westminster Cathedral on 15 January 2011 by Archbishop Vincent Nichols. On the same day he was appointed by Pope Benedict XVI as the first Ordinary of the Personal Ordinariate of Our Lady of Walsingham. On 17 March 2011 he was honoured by His Holiness, Pope Benedict XVI, being elevated to the rank of Protonotary Apostolic.

Link

For more, please visit the Ordinariate’s website.

St. Luke the Evangelist did NOT explicitly use the word "priest" or "clergy" in Luke 18:28-30

St. Luke the Evangelist did NOT explicitly use the word "priest" or "clergy" in Luke 18:28-30.

(Luke 18:28-30 is where Jesus told Peter that anyone who has left house, wife, parents for the sake of the Kingdom will be repaid many times over in this life & in the world to come, after Jesus taught).

The full context of the Bible passage was *directly* about material possessions and monetary wealth. The passage was *not directly* about priests.