Sentences with phrase «priestly celibacy»

Resources: ««Humanae Vitae» Author Pope Paul VI Moves Toward Sainthood,» Catholic News Agency, December 20, 2012 Evangelii Nuntiandi, Apostolic Exhortation of Paul VI (1975) Sacerdotalis Caelibatus (on priestly celibacy), Encyclical Letter of Paul VI (1967) Populorom Progressio, Encyclical Letter of Paul VI, 1967 Humanae Vitae, Encyclical Letter of Paul VI (1968) Declaration on Procured Abortion, Sacred Congregation for the Doctrine of the Faith, approved by Paul VI, 1974 Persona Humana, Declaration on Certain Questions Concerning Sexual Ethics, Sacred Congregation for the Doctrine of the Faith, approved by Paul VI, 1975 Inter Insigniores, Declaration on the Question of Admission of Women to the Ministerial Priesthood, Sacred Congregation for the Doctrine of the Faith, approved by Paul VI, 1976 Become a fan of First Things on Facebook, subscribe to First Things via RSS, and follow First Things on Twitter.

In a personal dissent, which no other member of the court joined, the Russian judge, Dmitry Dedov, argued that mandatory priestly celibacy was itself a human rights violation the court should not tolerate.

He upheld and championed priestly celibacy; re-affirmed and explained the importance of an all - male priesthood, while advancing the true dignity of woman in all other ways; issued a clear declaration on sexual ethics, and a decree against abortion and on behalf of life.

Priestly celibacy is a discipline of the Roman Church and not a dogma.

Since the rule for priestly celibacy and non-marriage is only 400 years old in a church over 2,000 years old, this might be an indicator that the Church may revisit the unmarried priest rule.

And as Snow surely knows, priestly celibacy has always been understood as a discipline — not a dogmatic pillar of the faith.

The priest shortage, coupled with Pope John Paul II's refusal to ordain women or to reconsider the blanket requirement of priestly celibacy, limits the maneuverability of the U.S. bishops.

I am puzzled because the current discussion on priestly celibacy within Roman Catholicism consistently locates the debate in the context of the diocesan, or secular, priesthood.

«From the left these include demands for more democratic church governance involving the laity and for reexamining priestly celibacy.

Priestly celibacy was not mandated until around the 12th century and not enforced until the 14th century.

He envisions an end to priestly celibacy and the beginning of lay - led Christian communities in which, under certain circumstances, lay leaders can celebrate the Mass. (Rahner was always one to encase his revisionism within elaborate qualifications.)

The head of the same church, the Syrian - based Patriarch Gregorios III Laham, also attacked priestly celibacy before the Synod.

When an Orthodox turns his eyes westward he sees what appears to him a Church distorted by innovation and error: the filioque clause, the pope's absolute primatial authority, purgatory, indulgences, priestly celibacy.

Priestly celibacy is for the sake of the kingdom.

His essay on celibacy was written in 1828 in response to a petition called the Denkschrift, which was produced in Baden, Germany, and called for an end to priestly celibacy.

In recent years, and notably in the teaching of John Paul the Great, there has been much attention paid to the nuptial character of priestly celibacy.

The book not only offers a comprehensive argument defending priestly celibacy that answers many of the objections found today, it also acts as an excellent introduction to an important 19th - century theologian whose rediscovery can only be positive.

He dismisses the arguments with ease through his outstanding knowledge of scripture and the early Church, while offering the reader a vision of priestly celibacy that is both refreshing and exciting.

Priestly celibacy, then, is the gift of self in and with Christ to his Church and expresses the priest's service to the Church in and with the Lord.»

Recent scholarly studies such as by Stickler, Cholij and Cochini have reopened the debate about the origins of priestly celibacy, arguing that the Eastern practice is not ancient but an accommodation to lapses among married clergy.

In fact we need the witness of priestly celibacy more now than ever.»

Priestly celibacy is never just celibacy - it is chastity embraced for the sake of the Kingdom.

[3] The Struggle for Celibacy Paul Stanosz, Chapter 1, Priestly Celibacy, a Brief History.

It is remarkable however how often priestly celibacy is explained simply as «being free to serve» rather than «being free to love».

Given that time after time the discussion of priestly celibacy in the media and in many Catholic journals and books begins and ends with statements about the marriages of the apostles and the attempts to impose celibacy in the 12th centurymotivated by a desire to protect the Church's property and by a dualist denigration of marriage, it was definitely good news to link priestly celibacy with Christ and his loving.

Now Presbyterorum ordinis (PO, Vatican II) had already spoken of priestly celibacy as the imitation ofChrist's own celibacy.

Far more inspiring during seminary years was listening to Edward Holloway who linked priestly celibacy directly to Jesus Christ and to priestly loving, making it emerge clearly that celibacy is not something a priest grits his teeth and does, but is more a continual state of being, in relationship to Christ, which has its own specific way of giving and receiving love.

Priestly celibacy in the RCC is beyond significant stupidity!!!!

He proposed a new indictment of priestly celibacy, pointing out that by the year 2000 «more than one million» «above - average» Catholics will not have existed because the forty thousand «on average, above average» priests living in 1900 could not marry and have children.

It is obvious that priestly celibacy in the RCC is beyond significant stupidity!!!! Then there are all those flaws in the RCC's history and theology.

Not exact matches

The charism of celibacy is not essential to the priestly vocation, though there is a full givenness to the calling and ministry when that is present.

The claim that celibacy has helped cause sexual abuse is a claim that runs utterly contrary to the evidence, and unjustly moves responsibility for despicably evil acts away from the abusers, and onto some environmental condition such as the discipline of celibacy in a priestly life.

If they have no pre-existing vocation to celibacy, then they shouldn't suddenly be discovering a «priestly vocation.»

For that manner of priestly calling, many call for «optional celibacy.»