Some Links
of 16 Aug. 2005, advising of Cdl. Arizine's letter that curtailed options in place since 1997 for permanent deacons to remarry after the death of a spouse.
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"The Gift: a married priest looks at celibacy",
Several letters to the editor, with responses by Fr. Ryland, appeared in the December 2006 issue of Crisis.
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Résumé – (Anglais). Une analyse du c. 277 indique que deux obligations distinctes sont imposées aux clercs dans l’Église latine: la continence sexuelle et le célibat. La continence est présentée comme la norme fondamentale. Alors que l’obligation du célibat est mitigée pour les diacres permanents, Peters ne trouve aucun relâchement de la loi pour l’obligation fondamentale de la continence pour eux en droit canonique. Vérifiant cette conclusion, Peters examine les dispositions pio-bénédictines concernant le célibat des clercs et la continence, les normes post-conciliaires par lesquelles le diaconat (permanent) fut restauré en Occident et l’histoire législative des dispositions du Code de 1983 à ce sujet. Il suggère que ces normes maintiennent l’obligation de continence pour les diacres permanents mariés. Peters examine ensuite les quelques arguments de la part d’érudits en faveur du maintien de l’exercise des droits conjugaux par les diacres permanents (principalement des arguments fondés sur le c. 4) et conclut que, bien qu’ils soient potentiellement applicables à ceux ayant reçu les ordres sacrés sans connaître les exigencies du droit en la matière, ils sont insuffisants en soi pour entraîner une modification de l’obligation canonique traditionnelle de la continence répétée au c. 277. Peters invite l’autorité ecclésiastique compétente à articuler en des termes canoniques solides en soi pourquoi l’obligation de la continence ne devrait pas s’appliquer aux diacres permanents mariés ou prendre les moyens nécessaires pour que les programmes de formation des diacres permanents mariés soient conformes à l’exigence de continence cléricale afin que les candidats à l’ordination et leurs épouses puissent prendre une décision éclairée. [Studia Canonica]
Abstract – Analysis of c. 277 indicates that two distinct obligations are imposed on clerics in the Latin Church: sexual continence and celibacy. Continence is presented as the fundamental norm. Although the obligation of celibacy is mitigated for permament deacons, Peters finds no relaxation of the law regarding the fundamental obligation of continence for them in canon law. Testing this conclusion, Peters examines Pio-Benedictine dispositions on celibacy and continence for clerics, post-conciliar norms by which the (permanent) diaconate was restored in the West, and the legislative history of 1983 Code dispositions on the subject. He suggests that these norms maintain the obligation of continence for married permament deacons. Peters then examines various arguments by scholars that support the exercise of conjugal rights by permanent deacons (principally arguments based on c. 4) and concludes that, while these might be potentially applicable to those who received sacred orders without awareness of the requirements of law in this area, they are insufficient in themselves to establish a modification of the traditional canonical obligation of continence reasserted in c. 277. Peters invites the competent ecclesiastical authority to articulate in canonically compelling terms why the obligation of continence should not be applied to married permanent deacons, or to take the steps necessary to assure that formation programs for married permanent deacons conform to the requirement of clerical continence so that candidates for ordination and their spouses can make an informed decision. [enp trans]
Abstractus articuli: Edward Peters, “Canonical considerations on diaconal continence”, Studia Canonica 39 (2005) 147-180. Anglice. Scrutatio can. 277 demonstrat quod duae obligationes et distinctae imponuntur in clericos in Ecclesia latina: continentiam sexualem et coelibatum. Continentia sexualis autem offertur tamquam norma fundamentalis. Etsi obligatio coelibatus mitigatur pro diaconis permanentibus in Codice 1983, praesens auctor tamen non invenit pro illis relaxationem obligationis fundamentalis continentiae in canonibus. Ad hanc conclusionem tentandam, auctor examinat provisiones Codicis Pii-Benedicti in re coelibatus et continentiae clericalis, normas demanantes post Concilii finem quibus diaconatus (permanens) in occidente restituitur, et historiam legislativam 1983 Codicis dispositionum hac in re. Quas normas sustinere obligationem continentiae pro diaconis permantibus etiam uxoratis praesenti auctori persuasum est. Magna cum diligentia examinat auctor argumenta doctorum qui defendunt exercitium iurium conjugalium diaconis permanentibus (praecipue argumenta ex can. 4) et concludat quod, non obstantibus argumentis fortasse propositis pro illis qui ordines sacros accepiunt inscientes normas legis in re continentiae obligationis, non esse satis in se statuere modificationem obligationis continentiae vindicatae in can. 277. Postremo, invitat praesens auctor ecclesiasticam auctoritatem competentem demonstrare modis canonice cogentibus obligationem continentiae ad instituendos diaconos permanendos uxoratos non applicari, vel, instruere ut Rationes studiorum in quibuslibet regionibus ad diaconos permanentes uxoratos instituendos conforment ad normas continentiae clericalis, ita ut candidati ad ordines necnon uxores suae possint iudicium bene informatum facere. [enp/mdo'k trans]
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Other items of interest
One piece of the picture: The textual development of Canon 277 § 1; see Peters, "Considerations" 167-171.
adapted from E. Peters, Incrementa in Progressu 255
Summary:
Schema de Populo Dei 135 § 1. Imposes continence and therefore (ideoque) celibacy on all clerics [in the West]. Schema de Populo Dei 135 § 2. Exempts married permanent deacons from the obligation of continence and celibacy, unless their wives die, whereupon they are bound to observe celibacy and continence.
1980 Schema Codicis 250 § 1. Imposes continence and therefore (ideoque) celibacy on all clerics [in the West]. 1980 Schema Codicis 250 § 2. Exempts married permanent deacons from the obligation of continence and celibacy (even if their wives die).
1982 Schema Codicis 279 § 1. Imposes continence and therefore (ideoque) celibacy on all clerics [in the West], but articulates that celibacy is a valuable gift in its own right. 1982 Schema Codicis 279 § 2. Exempts married permanent deacons from the obligation of continence and celibacy (even if their wives die).
1983 CIC 277 § 1. Imposes continence and therefore (ideoque) celibacy on all clerics [in the West], but articulates that celibacy is a valuable gift in its own right. Just before promulgation of the Code, Pope John Paul II orders removal of what had been § 2. (The "new" § 2 of Canon 277 is derived from a different source and treats a different aspect of this issue.)
An exchange regarding what became 1983 CIC 277 § 1, from Communicationes 14 (1982) 170.
Dicatur quod violatio perfectae continentiae de qua in § 1 secumfert peccatum sacrilegii (aliquis Pater). R. Hoc verum est, sed pertinet ad theologiam moralem.
Let it be stated that the violation of the perfect continence directed by § 1 entails the sin of sacrilege (some Father). Response. This is true, but it is a matter for moral theology (emphasis added).
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Letter to the Editor Homiletic & Pastoral Review April 2007, p. 6.
Thank you for publishing the article by Rex H. Pilger, Jr., “The Ministry of the Deacon” (Homiletic and Pastoral Review, (November 2006) on the restored permanent diaconate. However, the author seems unaware of the current lively discussion of 1983 CIC 277 and the formal requirement of continence for all men in Major Orders. There has been confusion and disorder over this since the permanent diaconate was restored, and Deacon Pilger’s essay is incomplete without adverting to that canon in the Code which states that married men in Major Orders are expected to abstain from the 'use of marriage rights' after ordination. Wives have the right to refuse to consent to their husband’s ordination for this precise reason. Readers should consult Edward N. Peters, “Canonical Considerations on Diaconal Continence” published in Studia Canonica 39 (2005) 147-180.
Reverend Brian Van Hove, S. J. White House Retreat St. Louis, Missouri
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“Between Quinisext and Canon 277” A Combined Response to Father Vincent and to Father Kosterman Letter to the Editor in Homiletic & Pastoral Review, March 2008 , pp. 6-7
Brian Van Hove, S.J.
The history of the ecclesiastical discipline of continence in the Eastern Churches is this. Until the 692 A.D. Quinisext Council [“In Trullo”], all married clergy in East and West practiced perfect apostolic continence. They completed their families before ordination and lived “as brother and sister in the Lord”.
The Eastern Church’s appeal to Paphnutius was demolished by Alfons Maria Stickler. “Paphnutius” was invented to persuade Council and Emperor to legitimize a return to Levitical or temporary continence for priests and deacons. The Western Church rejected that canon from Quinisext and continued the original apostolic practice. Eventually, the Western Church stopped ordaining married men altogether and ordained only celibate men. This shift made it clearer that the offering of the One Sacrifice in the Person of the Bridegroom is the unsurpassable fulfillment of masculine nuptiality. There is no remainder for a wife, and deacons are required to be celibate because their liturgical office is integrated with that offering.
The Eastern return to the Levitical discipline was never formalized. Orthodox priests and deacons abstain before and after Divine Liturgy “from the one blessing not washed away in the Flood” for one day, three days, seven days and perhaps during all of Great Lent. Temporary continence prevents the Orthodox lower clergy from celebrating “daily Mass” because such frequency would entail de facto perpetual continence. Only the bishop, because he is chosen from the celibate monks, can celebrate “daily Mass”. The Moscow Patriarchate canonized St. John of Kronstadt in 1990. After ordination to the priesthood, the saint announced that he and his matushka were living in continence. By this choice they returned to the practice of the first centuries of the undivided Church.
Some years ago I occasionally visited a Russian Orthodox priest-friend on Saturday evenings. I learned from him that he always camped out on the living room couch because his celebration of the Divine Liturgy was scheduled for the next morning. This is Levitical practice, like Zachariah who lived in the temple during the time of his service. Zachariah and the priests left their wives at home and returned to them after temple duty.
Despite Paul VI’s Sacrum Diaconatus Ordinem (A.A.S. 59 [1967] 697-704) which presupposes apostolic continence, many on the religious left continued to promote the permanent diaconate as “a wedge in the door” opening to the real agenda: the abolition of mandatory priestly celibacy. Sacred Tradition and the canons of Western councils requiring apostolic continence for married clergy, especially Elvira and Carthage, were ignored. A noncontinent diaconate was to be the “first step”. Some bishops in Europe attempted to ordain married “viri probati” as priests, but Paul VI stopped these efforts.
As Edward N. Peters illustrated visually, the revised draft of Canon 277 for the 1983 CIC contained an exception from continence for permanent deacons. The pope, acting in his office as pope, removed the exception. There are no exceptions written into Canon 277, and commentaries on the law have no canonical standing in the church.
Father Kosterman can obtain a brief of Edward Peters’ analysis of Canon 277 at his website: http://www.canonlaw.info/a_deacons.htm. The analysis is set out fully in Peters’ article “Canonical Considerations on Diaconal Continence” in Studia Canonica 39/1-2 (2005) 147-180. The earlier studies of Alfons Stickler, Roman Cholij and Christian Cochini are essential to our understanding of the tradition of apostolic continence and its relation to the Holy Eucharist. Cochini and Cholij wrote their doctoral dissertations on that subject. Henri Crouzel and Stefan Heid offer yet further documentation.
Given the chaos and incoherencies of East and West, Pope Benedict’s 2005 restriction on second marriages for permanent deacons precisely because it is apostolic tradition, assures a lively future discussion of clerical continence. The sources of the Tradition, especially before the novelty of Quinisext, will not disappear. Can we say that the Holy Spirit did not guide the early church?
Any adequate theology of the nuptial symbolism of the Eucharistic sacrifice cannot conceive of a sacred ministry other than that instituted by our Lord. This ministry is the representation in his Person of the Bridegroom’s sacrificial fidelity to his Bride, a fidelity which is unqualified and unconditioned (I Timothy 3:2).
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