Sacerdotalis caelibatus
Sacerdotalis caelibatus (Latin for "Of priestly celibacy") is an encyclical written by Pope Paul VI. It defends the Catholic Church's tradition of clerical celibacy in the West. The encyclical was dated 24 June 1967. Summary of the encyclical. This encyclical was written in the wake of the Second Vatican Council, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is a practice rather than required dogma, and many at the time had expected that it might be relaxed together with other practices. In response to these questions, the pope reaffirms the teaching  as a long-held practice with special importance in the Catholic Church. Discussion of arguments against priestly celibacy. Paul VI begins the encyclical by considering arguments against celibacy for the priesthood. Among these, he lists: Confirmation of the law of celibacy. In response to these, Paul VI brings as witness the value of celibacy testified by many religious in the Church throughout the world, in many times and locations. Paul goes on to reaffirm the law of celibacy as something that should be continued: "Hence We consider that the present law of celibacy should today continue to be linked to  the ecclesiastical ministry." Paul VI agrees that the priestly life and the celibate life are distinguishable, but he affirms the authority of the Church's magisterium to determine the conditions under which the priesthood may be granted to its members: Reasons for celibacy. Much of the encyclical is spent discussing reasons why Paul VI believes that celibacy in the priesthood is of value for the Church. Among these, he lists: Survey of celibacy in Christian tradition. History of celibacy. The Pope then very briefly outlines the history of celibacy in the Church, tracing its support in the West to the  4th century. He also recalls its confirmation in later Church councils. Comparison with the Eastern Orthodox. Paul VI notes that although non-celibates may be ordained as priests in the Eastern Orthodox Church, they only ordain as bishops priests who are celibates. He also mentions that in the East, once ordained as priests, men are no longer allowed to marry. Special exceptions. While affirming the importance of celibacy as a general law in the Catholic Church, the Pope nevertheless allows that married persons who enter the Church from other traditions may in some cases be ordained as priests. He emphasizes , however, that this must not be understood as a relaxation of the law, nor as a first step to its abolition. Paul VI also expresses doubt that relaxing the law of celibacy would help increase vocations to the Catholic priesthood, by noting that it has not done so in other Christian traditions. Defense of celibacy. The Pope john devotes much text to defending the practice of celibacy against the argument that it is contrary to human nature. The aid of grace. Above all, Paul states that the human person is more than simply flesh, and that any true call to  a life devoted to God that includes celibacy will also be aided by God's own grace to sustain it: The Pope also cautions that a priest's celibacy should never attempt to be based on a complete ignorance or avoidance of human sexuality, an ignorance that he agrees would indeed be counter to true human nature. Rather, it should be based on a free choice based on true knowledge and understanding. Celibacy as a viable alternative to marriage. Although the Pope upholds the sanctity of the sacrament of marriage, he rejects the notion that it is the only reasonable  path available to a person. Rather, the love that feeds a priest's choice of celibate life also draws on God: Celibacy as a means to greater union with God. By freeing himself from other obligations, Paul teaches that a priest is thereby freer to devote himself to God. He also says that the increased solitude away from the demands of wife and family may nourish a priest's spiritual life. Considerations for priestly formation. Paul VI understands that celibacy is a difficult requirement for many, and encourages increased care to help those discerning priestly vocation to make sure that  they are truly called to it: "Let educators appreciate that this is one of their very grave duties." Paul also points out that support by others for a priest's celibate life must continue even after ordination. Paul VI emphasizes that celibacy is a serious choice, and that it must not be entered into without accompanying ascetic practices for the rest of the priest's life. Paul VI also says that before being undertaken with a solemn vow, a candidate for the priesthood ought to undergo temporary vows of celibacy before solemnly taking a permanent vow. Dispensations from the priesthood . The Pope then turns to consider those who have decided to leave the life of priestly celibacy. He allows that inquiry may be taken concerning those who claim that their vows were taken under freedom and responsibility to see if they may be relieved of their vow. However, Paul sternly warns, Appeal to the laity. Paul VI concludes the encyclical by appealing to the laity to pray for vocations to the priesthood and encourages their friendship with priests as a means of supporting them in their life.