Theologian questions primacy of celibacy and consecrated virginity over married life

Thirty years after “Sacra virginitas” and thirty years after “Ordinatio sacerdotalis”: definitive doctrines or stages of an evolution? 

In an interesting article, which appeared in the latest issue of the Portuguese magazine “Brotéria”, 197(2023), 158-171, Professor Jrònimo Trigo dedicates attention to the topic: Definitive doctrines? The examples of marriage and celibacy. The theme of the reflection is the "definitive" and "irreformable" quality of assertions that the papal magisterium explicitly indicates in a certain historical moment as having these characteristics. In fact, we know that the apostolic letter Ordinatio sacerdotalis explicitly intended to say an authoritative word regarding the male reserve of the priestly ministry, intending to express a "definitive sentence" and therefore irreformable. The article, however, does not deal with the issue in detail, but only with its formal side, i.e. the claim of definitiveness. If in 1994 a papal pronouncement with this level of authority explicitly expressed such a sentence, 30 years later could another pope, or a Synod or a Council, ever say something different?

The article answers the question indirectly, telling in detail another story, singularly parallel and very instructive. This is the story of the Encyclical Sacra virginitas (1954) with which Pope Pius XII authoritatively and solemnly affirmed the superiority of virginity/celibacy over married life. The tenor of the text of the encyclical appears unequivocal, because it is based on the need to contest some doubts that have arisen in the Church:

“There are, however, today some who, departing from the right path in this matter, exalt marriage so much as to place it before virginity; they despise chastity consecrated to God and ecclesiastical celibacy. For this reason we believe it is the duty of Our apostolic office to proclaim and defend, at present in a special way, the excellence of the gift of virginity, to defend this Catholic truth against such errors."

In the face of these denials, the superiority of consecrated virginity over married life is affirmed in the most authoritative way:

“The doctrine that establishes the excellence and superiority of virginity and celibacy over marriage, as we have already said, announced by the divine Redeemer and the apostle of the Gentiles, was solemnly defined as a dogma of faith in the Council of Trent and always unanimously taught by the saints fathers and doctors of the church. Our predecessors, and We ourselves, whenever the opportunity arose, have explained it over and over again and strongly inculcated it. However, since recently there have been some who have challenged this doctrine handed down to us by the church with serious danger and harm to the faithful, We, driven by the obligation of Our office, have believed it appropriate to expound it again in this encyclical, indicating the errors, often proposed under the guise of truth."

A dogma of faith appears irreformable and capable of binding ecclesial doctrine forever in the recognition of the primacy of celibacy and consecrated virginity over married life. On the other hand, in the texts of the Second Vatican Council this teaching is not confirmed and is omitted in the most decisive passages (see LG 40-46). Some generic references are found in the teachings of Pope Paul VI.

But almost 30 years after Pius XII's text, John Paul II speaks very differently on the same topic, during the General Audience of 14 April 1982:

“In Christ's words on continence “for the Kingdom of heaven” there is no mention of the “inferiority” of marriage with respect to the “body”, that is, with regard to the essence of marriage, consisting in the fact that man and woman in it are united so as to become "one flesh" (cf. Gen 2, 24). The words of Christ reported in Matthew 19, 11-12 (as well as the words of Paul in the first letter to the Corinthians, chapter 7) provide no reason to support either the "inferiority" of marriage, nor the "superiority" of virginity or celibacy, as these by their nature consist in abstaining from marital "union" "in the body". On this point Christ's words are decidedly clear. He proposes to his disciples the ideal of continence and the call to it not because of inferiority or with prejudice to the marital "union" "in the body", but only for the "Kingdom of Heaven".

And then he continues:

Marriage and continence are neither opposed to each other, nor do they in themselves divide the human (and Christian) community into two camps (let's say: the "perfect" due to continence and the "imperfect" or less perfect due to due to the reality of married life). But these two fundamental situations, or, as they used to say, these two "states", in a certain sense explain or complete each other, as regards the existence and (Christian) life of this community, which as a whole and in all its members it is realized in the dimension of the Kingdom of God and has an eschatological orientation, which is specific to that Kingdom. Now, with regard to this dimension and this orientation - in which the entire community, that is, all those who belong to it, must participate in faith - continence "for the Kingdom of heaven" has a particular importance and a particular eloquence for those who live married life. It is known, moreover, that the latter constitute the majority. It seems, therefore, that a complementarity understood in this way finds its basis in the words of Christ according to Matthew 19,11-12 (and also in the first letter to the Corinthians, chapter 7). However, there is no basis for a supposed contrast according to which celibates (or unmarried women) constitute the "perfect" class only because of continence, and, on the contrary, married people constitute the "non-perfect" class. (or the “less perfect”). If, according to a certain theological tradition, we speak of the state of perfection ("status perfectionis"), we do so not because of continence itself, but with regard to the whole of life founded on the evangelical counsels (poverty, chastity and obedience). , since this life corresponds to Christ's call to perfection (“If you want to be perfect . . .”) (Mt 19, 21). The perfection of Christian life, however, is measured by the yardstick of charity. It follows that a person who does not live in the "state of perfection" (i.e. in an institution that bases its life plan on the vows of poverty, chastity and obedience), that is, who does not live in a religious institute, but in the "world" , can reach "de facto" a higher degree of perfection - the measure of which is charity - compared to the person who lives in the "state of perfection", with a lower degree of charity. However, the evangelical counsels undoubtedly help to achieve fuller charity. Therefore, anyone who achieves it, even if they do not live in an institutionalized "state of perfection", reaches that perfection that arises from charity, through fidelity to the spirit of those councils. This perfection is possible and accessible to every man, both in a "religious institute" and in the "world".

This speech was taken up, in 2016, by the text of Amoris Laetitia (159-160)

“159. Virginity is a form of love. As a sign, it reminds us of the concern for the Kingdom, the urgency of dedicating oneself without reservation to the service of evangelization (see 1 Cor 7:32), and is a reflection of the fullness of Heaven, where "one neither takes a wife nor is given husband » (Mt 22.30). Saint Paul recommended it because he awaited Jesus' imminent return and wanted everyone to focus solely on evangelization: "The time has become short" (1 Cor 7.29). However, it remained clear that it was a personal opinion and a desire of his (see 1 Cor 7.6-8) and not a request from Christ: "I have no command from the Lord" (1 Cor 7.25). At the same time, he recognized the value of different callings: "Each one receives his own gift from God, some in one way, some in another" (1 Cor 7.7). In this sense, Saint John Paul II stated that the biblical texts "provide no reason to support either the 'inferiority' of marriage, nor the 'superiority' of virginity or celibacy" on the grounds of sexual abstinence. Rather than talking about the superiority of virginity in every respect, it seems appropriate to show that the different states of life are complementary, in such a way that one can be more perfect in some respects and the other can be more perfect from another point of view. Alexander of Hales, for example, stated that in one sense marriage can be considered superior to the other sacraments: because it symbolizes something as great as "the union of Christ with the Church or the union of the divine nature with the human one".

160. Therefore, "there is no question of diminishing the value of marriage in favor of continence" and "there is instead no basis for a supposed contrast [...]. If, according to a certain theological tradition, we speak of the state of perfection (status perfectionis), we do so not because of continence itself, but with regard to the whole of life founded on the evangelical counsels". However, a married person can experience charity to a very high degree. Therefore "he reaches that perfection that flows from charity, through fidelity to the spirit of those councils. This perfection is possible and accessible to every man."

As is evident, the sequence between the texts of 1954 and those of 1982 and then of 2016 shows well how the alleged definitive and irreformable assertion of Pius XII's text has undergone a profound rereading, with an explicit overcoming of "superiority" in "complementarity ”. In fact, the affirmed superiority has become the denied superiority. Thirty years after the first document, a reformulation and explicit reform of the previous position was achieved. Why on earth could what happened with Sacra virginitas not happen, once again exactly thirty years later, also for Ordinatio sacerdotalis? Can doctrines declared as definitive at a given moment no longer be so at a later moment? The case of the superiority of virginity over marriage, first affirmed and then denied, is an unavoidable example of subsequent revision with respect to a statement considered definitive. It should be noted, finally, that the example is all the more instructive due to the fact that Sacra virginitas (1954) could be based on an explicit dogmatic canon expressed on the topic by the Council of Trent, something that is instead lacking in the supporting sources of Ordinatio sacerdotalis (1994). If a doctrine that had been defined as a "dogma of faith" could be reformed, how could a doctrine that had never been so explicitly considered not be? The article by prof. Trigo concludes with this important statement: "the encyclical Sacra Virginitas of Pope Pius XII, in 1954, reaffirms the doctrine of the two states of Christian life, virginity and marriage, indicating the superiority and perfection of the first, solemnly defined as dogma of faith from the Council of Trent. It has a biblical foundation and was developed and transmitted by Tradition and the Popes. The Second Vatican Council and subsequent pontifical documents do not comment on the matter. Pope John Paul II takes the opposite view. Consequently, the more general question arises about continuity, discontinuity and even rupture with respect to doctrines defined, at a given moment, as definitive" (169-170).

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