Alex Hwang

COVER SHEET

Celibacy: A Pauline Ideal

Alex Hwang

Professor Adamson, FWIS 183

9/28/15

When you asked, “About the case of rushed marriage, do you see clear evidence of that in
the text, or is the hurry per se more of a possible implication of what Paul writes?”, I realized
that I needed evidence to back up my claim that Paul really does suggest that (marriage)
marriage is a good thing when it prevents other sins (i.e. fornication) from happening. When
looking over it again, I realized that I was wrong to infer so much from Paul’s vague word
choices, so I noted in my paper that some of his phrases are ambiguous. But I ended up reaching
the same conclusion that Paul probably means a rushed marriage to prevent fornication by
including a combination of my analysis of the passage and Coogan et al.’s notes. Further, I
discuss the word choices of similar passages in other parts of the essay that suggest how
marriage can quell “sensual desires,” etc.
In response to your comment about length, I prioritized some points in my long outline
and got rid of others, especially those relating to my discussion of the counterargument because
they were repetitive and did not add much to the paper.
In response to your suggested organization (talk about main argument first, then
apocalyptic connection, then counterargument), I did just that!
I also added proper citations for the study bible notes and other resources.
The ideas for my first body paragraph stayed mostly the same from my detailed outline to
my paper. In my second body paragraph about the connection to eschatology, I developed my
ideas much more and conceded a little more to the other side by citing a note from Coogan et al.
In the other paragraphs, I kept mostly the same ideas but added analysis where it was lacking
before.
 Alex Hwang

Celibacy: A Pauline Ideal

Many scholars spend decades decrypting the writings of Paul the Apostle, a man with an

almost unparalleled influence on biblical history and tradition. Searching for Paul’s opinions has

important relevance to a scholarly and religious understanding of the Bible. This essay attempts

to determine Paul’s beliefs about celibacy and marriage. Based on textual evidence, primarily

from 1 Corinthians, Paul appears to take an assertive stance in favor of celibacy. In particular,

Paul suggests that while marriage is not a sin, one should refrain from marriage to become closer

to God. In Paul’s mind, celibacy represents the ideal for Christ-followers to strive for.

Overwhelmingly, evidence from 1 Corinthians, one of Paul’s “agreed-upon genuine”

(Brown 1997, 437) letters, suggests that Paul accepts those who choose to marry, but firmly

believes in the ideal of celibacy. Paul wastes no time stating this ideal: “I wish that all were as I

myself am. But each has a particular gift from God, one having one kind and another a different

kind” (1 Cor 7.7). Paul wants people to be “as I myself am,” that is, “unmarried yet self-

controlled” (Coogan et al., 2010, 2008). Paul’s designation of this state as a “gift from God”

suggests that he idealizes celibacy. But he is also accepting of others, “having one kind and

another a different kind,” who may lack this “gift.” In a more specific situation regarding

marriage, Paul affirms that widows and the unmarried should “remain unmarried as I am. But if

they are not practicing self-control, they should marry. For it is better to marry than to be aflame

with passion” (1 Cor 7.8-9). Paul’s words again clearly showcase his promotion of celibacy.

Further, they reveal his opinion that marriage is an option to inhibit some negative consequence

of “not practicing self-control,” likely fornication as suggested by “aflame with passion” (here,

“heat” represents desire [Coogan, et al., 2010, 2008]). Indeed, in an almost identical passage later

in the chapter, 1 Cor 7.36-38, (that also advises marriage if “passions” are strong) Coogan et al.

(2010) note that “in this case, Paul is not compromising his preference for the unmarried state. In
 Alex Hwang

Paul’s hierarchy of virtue, marriage is good, celibacy is better” (2010). Thus, marriage can be

acceptable in some specific cases, but celibacy will always be the “better” option, that is, the

ideal. Why does Paul view celibacy so highly? Paul keeps no secrets: “The unmarried man is

anxious about the affairs of the Lord… but the married man is anxious about the affairs of the

world … I say this ... not to put any restraint upon you, but to promote good order and

unhindered devotion to the Lord” (1 Cor 7.32-35). Paul clearly does not seek to forbid marriage.

Yet as an apostle whose life revolves around promoting Christianity, Paul must idealize celibacy

if it truly encourages “unhindered devotion to the Lord.” Paul concludes the chapter with several

final, assertive remarks about marriage, including “He who marries his fiancée does well; and he

who refrains from marriage will do better” (1 Cor 7.38) and “But in my judgment she is more

blessed if she remains as she is [(a widow)]. And I think that I too have the Spirit of God” (1 Cor

7.40). As will be discussed, it is arguable that Paul actually spends the early parts of chapter

seven promoting marriage. Though this evidence will be refuted later more thoroughly, consider

this: should not Paul’s final remarks on marriage, especially as they are blocked all together in

such an assertive manner, carry more weight? At least from available evidence, Paul seems to

reach a final conclusion of his thoughts about marriage as shown in these passages. In addition,

Paul follows these assertions by declaring “I too have the Spirit of God”; including this provides

legitimacy to his statements, shaping them from personal opinions to spiritual mandates. He

likely does this because he truly believes that celibacy is the best way to become closer with

God. Certainly, celibacy is Paul’s ideal.

In addition, Paul’s beliefs about celibacy are likely not significantly influenced by his

awareness of the impending apocalypse. Paul explicitly references the apocalypse in only one

passage: “in view of the impending crisis, it is well for you [virgins] to remain as you are. Are

you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek a wife. But if
 Alex Hwang

you marry, you do not sin, and if a virgin marries, she does not sin… the appointed time has

grown short… For the present form of this world is passing away” (1 Cor 7.26-31). As Coogan

et al. (2010) summarize, “for Paul, the eschatological rupture occurs in the present, and is

immanent to every action” (2009). But simply because the apocalypse is on Paul’s mind does not

necessitate that he only vouches for celibacy because of the apocalypse — this paper has already

discussed other reasons Paul idealizes celibacy. Indeed, Paul equivocates too much here

(compare to his assertiveness discussed earlier) to draw that conclusion. Further, Paul, who tends

to restate his opinion often, more persistently states his view on celibacy than on the apocalypse;

he states his ideal of celibacy at least six times throughout the chapter (1 Cor 7.7, 7.8, 7.26, 7.32-

33, 7.38, 7.40), but discusses the apocalypse explicitly only once (1 Cor 7.26-31). (Paul does

bring up whether widows should remarry [1 Cor 7:39-40], which could implicitly reference the

apocalypse, but this issue appears often in the Bible without any eschatological context.) Further,

even if Paul did believe that people should not marry because of the apocalypse, what evidence

is there that he changed his views later? To draw a conclusion from this isolated paragraph to his

views on marriage as a whole is misguided.

As mentioned earlier, counterarguments to this paper’s thesis will cite passages from the

beginning of 1 Corinthians 7, which could depict Paul as a progressive advocate of marriage.

One flaw in these arguments has already been identified: they come at the beginning, rather than

at the end of chapter seven, so they are less likely to represent his final, primary views on the

subject. Indeed, they have other identifiable weaknesses as well. Take when Paul opens the

discussion of marriage, saying: “‘Because of cases of sexual immorality, each man should have

his own wife and each woman her own husband. The husband should give to his wife her

conjugal rights, and likewise the wife to her husband” (1 Cor 7.2-3). Counterarguments cite

Paul’s declaration that “each” person should be married and that spouses should give each other
 Alex Hwang

their “conjugal rights,” which “in a euphemistic sense ... denote the obligation of spouses to one

another” (Coogan et al., 2010, 2008). Thus, it seems Paul strongly believes in both marriage and

marital sex. Yet the phrase “because of cases of sexual immorality” qualifies his word choice of

“each” man/woman. Paul needs to make it clear that marriage has its benefits: it discourages

people from committing sins. However, celibacy can still represent his ideal. Later in the chapter,

he echoes this sentiment, saying “do not deprive one another ... so that Satan may not tempt you

because of your lack of self-control” (1 Cor 7.5). While Paul’s wording is vague (e.g. “lack of

self-control”), he likely means that married couples depriving each other of sex could lead to

worse sins relating to “Satan’s” temptations. A different chapter of 1 Corinthians also provides

evidence in favor of the counterargument. Paul proclaims, “Do we not have the right to be

accompanied by a believing wife, as do the other apostles and the brothers of the Lord and

Cephas?” (1 Cor 9.5). If even “apostles and the brothers of the Lord and Cephas” have the right

to marriage, how can celibacy represent Paul’s ideal? As stated before, Paul accepts marriage,

which this quote supports. Yet the “right” to do something is neither the mandate nor the

recommendation — one can always choose not to marry. Overall, arguments against this paper’s

thesis from the beginning of chapter seven have little weight.

Further evidence may be raised against this thesis from the Pastoral Epistles, in

particular, 1 Timothy and Titus. These letters are two of the three most challenged of Paul’s

letters in terms of authenticity, stripping this argument’s weight (Brown 1997, 441). Each piece

of evidence can also be refuted further. Paul declares that “a bishop must be … married only

once … (1 Tim 3.2) and repeats this sentiment in reference to an appointed elder, who should be

“someone who is blameless, married only once” (Titus 1.5-6). As was just mentioned, “only

once” does not necessarily deem that one must or should marry; more likely, it serves as an

upper limit of the number of times one should marry. In the same vein, Paul says when younger
 Alex Hwang

widows’ “sensual desires alienate them from Christ, they want to marry, and so they incur

condemnation for having violated their first pledge… So I would have younger widows marry ...

to give the adversary no occasion to revile us” (1 Tim 5.11-14). This statement actually agrees

with the contention of this paper. Paul’s recommendation for marriage is conditional, as

evidenced in the phrase “when sensual desires alienate them from Christ.” This has the same

effect as Paul’s earlier statement that people should marry “because of cases of sexual

immorality” (1 Cor 7.2). Having younger widows marry is, then, a measure to inhibit dangerous

“sensual desires.” Paul suggests this not because he does not believe in celibacy but because he

wants to prevent them from committing sins and “incur[ring] condemnation” for it. Also in 1

Timothy, Paul seemingly denounces those advocating for celibacy, stating that these people

“forbid marriage and demand abstinence from foods, which God created to be received with

thanksgiving by those who believe and know the truth” (1 Tim 4.3). Paul’s authorship of this

statement is doubtful because he conveys those who have not “received [marriage] with

thanksgiving” as distant from God’s “truth,” yet he himself is celibate (Coogan et al, 2010, 2008)

and is a self-proclaimed deliverer of God’s truth who has even claimed to have Jesus’

resurrection (1 Cor 15.8, 2 Cor 12.1-5)! Ultimately, evidence from the Pastoral Epistles has little

to offer in terms of disproving this paper’s thesis.

The question of celibacy has shaped its significant part of several religious traditions.

Especially pertinent to the Western world is celibacy in relation to various sects of Christianity.

Thus, unpacking biblical views on the subject has important, far-reaching consequences. This

paper contends that Paul believed that marriage was wholly permissible, but ultimately, that

celibacy is the ideal because it allows people to grow closer with God.
 Alex Hwang

Bibliography

Brown, Raymond E. 1997. “General Issues in Paul’s Life and Thought.” In An

Introduction to the New Testament, 422-445. New York: Doubleday.

Coogan, Michael David, Marc Zvi Brettler, Carol A. Newsom, and Pheme Perkins, eds.

2010. The New Oxford Annotated Bible. 4th ed. New York: Oxford University Press.