Құдай қызметкерлерінің бойжетінуі туралы ағылшын энциклопедиясы (1967)

1967 papal encyclical

Sacerdotalis caelibatus (Latin for "Of priestly celibacy") is an encyclical written by Pope Paul VI. Acknowledging the traditions given by the Holy Spirit to the Church in the East and acknowledging some few pastoral exceptions in the West, the encyclical explains and defends the Catholic Church's tradition of clerical celibacy in the West. The encyclical is dated 24 June 1967.

This encyclical was written in the wake of the Second Vatican Council, when the Catholic Church was examining and revising many long held practices. Priestly celibacy is a discipline, a practice, rather than required dogma, and many at the time had expected that it might be relaxed together with some other practices. In response to these questions, the pope reaffirms the teaching as a principled, long held practice with special importance in the Catholic Church.

Paul VI begins the encyclical by considering arguments against celibacy for the priesthood. Among these, he lists:
Those who feel called to both the priesthood and married life. The perceived shortage of priests, and whether lifting the celibacy requirement might alleviate that. The argument that celibacy is contrary to healthy psychological development. Whether an acceptance of celibacy by a young priest might become much more difficult with greater maturity.

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:
The model of Christ's own celibacy. As the exemplar priest, Christ's example is quite significant, and suggests a model that ought to be followed by later priests who act in his stead, and who wish to imitate his condition of life. While marriage is to be respected as a means to holiness, Scripture testifies that celibacy is a superior means. Celibacy as a means to love God's people without being tied down. A priest's life ought to be free so that he may better devote himself to bringing forth children of God in other ways. Christ's own description of Heaven as a place without marriage implies that practicing celibacy now is a means to prepare for the celibate life that all share in Heaven.

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.

Paul VI notes that although non celibates may be ordained as priests in the Eastern 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.

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.

The Pope devotes much text to defending the practice of celibacy against the argument that it is contrary to human nature.

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:

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.

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.

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,

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.