INTRODUCTION

Celibacy here means not simply the fact of not being married, though such a state can be
theological and pastoral relevance when it serves to promote certain ends. Celibacy in chastity
state has been problematic due to the perverse mentality of the society and even some candidates
may exhibit this type of mentality together with the society that one cannot live a chaste live.
Celibacy as a supernatural mystery and the fruit of divine grace, the Sacred Congregation for
Catholic Education states that “There is really no adequate or definite solution to the problem of
this sort, which remains always open-ended”1. There cannot be a final solution because every
solution has to depend upon the psychological and physical development of human life.
However, celibacy is a duty of the priestly state which was introduced only gradually. It
derived from the high value of virginity and at present age is a subject of discussion inside and
outside the Church. “Celibacy here, is understood as the unmarried state chosen in the light of
the Christian faith and particular as one of the duties of the state in life of the clergy of the Latin
Church by which they are forbidden to marry and obliged to live in total continence” 2. According
to the ecclesiastical magisterium, the law of celibacy is strictly for the priestly ministry. With all
these in mind, there is urgent need for the candidates to the priesthood to be formed with
conviction on what they shall embrace as a way of life.
The training of priests on chastity in the celibate state is a training of instinct, which
involves the psychological and physical factors of the candidate. This training prepares him to
live a kind of self-discipline, in which some particular rights of this instinct are resigned for the
sake of priestly life. Unfortunately, “In trying to forestall future deviation. One could easily
provoke it”3. Therefore, it is a complex preparation which includes also many difficulties since
being a supernatural mystery, it concerns directly the feeling and sensitivity of the candidate.
Thereby, it needs a lot principle to guide its performance and also to help the candidate to be at
rest with himself and others. In this regard. Albert P. affirmed “The vow of chastity appears to
the psychological observer to be experienced as both a gift and renunciation in the lives of those
who have made professed of it”4.

CHAPTER ONE
1
THE SACRED CONGREGATION FOR CATHOLIC EDUCATION, A Guide to Formation to Priestly
Celibacy, Pauline Publication Africa, Nairobi Kenya (11th April 1974), n.43.
2
K. RAHNER, ed., Encyclopedia of Theology, Burns and Oates, London, 1975, 178.
3
THE SACRED CONGREGATION FOR CATHOLIC EDUCATION, A Guide to Formation to Priestly
Celibacy, Pauline Publication Africa, Nairobi Kenya (11th April 1974), n.34.
4
A. PLE, Chastity, Burleigh Press, Lewin’s Mead, Great Britain, 1955, 159.

1
 CRITERIA TO BE FOLLOWED BY THE EDUCATOR

Considering the importance of chastity in the priestly life, the training of candidates given
in the Seminary ought to be enlightened, positive, complete, organic, and personalized. It is
through these general characteristics that at the end, the purpose is achieved as well as possible
aims of priestly celibacy which is “the attainment of a chastity that is; valued, loved, guarded,
solidly possessed and thoroughly tested…”5. In a special way, it is through the educators that
seminaries achieved these aims despite the personal involvement of the candidate himself. In this
line, the Sacred congregation for catholic education has brought out some under lying factors
about the gravity of the task of educators in the seminaries. That is, his personal disposition, his
method and his relation with the candidate.

1.1. Personal Disposition of the Educators

The personal disposition, which serves as a base to others, is the awareness of the
educators. They must be themselves aware of the gravity of their task and their implications on
the candidates’ life, bearing in mind that in the process of priestly formation, the considerations
grant to chastity and celibacy by the candidate himself since his formation have a great influence
on the psychic, moral and religious life and ministry of future adult and priest that he is to
become.
Beside this awareness of the educators, “Celibacy, which is a value, a grace, a charism,
has to be presented in true light, if it is to be appreciated, chosen, and genuinely lived.” 6 Thus,
educators must have a proper mastery of the physiological, psychological, moral, and ascetical
complexity of celibacy and chastity and know how to expose it with deep sincerity taking into
account the prejudices and objections of the time. In background, this dexterity must be
accompanied with a large knowledge of the social condition, the mind and the difficulties of the
population he is dealing with. The principles of chastity for priestly celibacy are the same for
every ages despite the habits’ changes of a particular period. For this reason, the master himself
need to be carefully formed before undertakes such a responsibility. Beyond the intellectual
knowledge, he must be able to read the signs of the time for his teaching depends on his capacity
of considering and using the changes of the context in passing genuinely the principles of
celibacy and chastity without any kind of corruption.

1.2. The Method of the Educator

Knowing the complexity of the matter and the curiosity of the young on sexual issues, the
method used has a greater influence in the training of chastity in the celibate state. Based on
principles as simplicity, normality and realism, the approach necessary in this context must be
both positive and prudent. As positive, “it must be directed towards the acquisition of a mature
5
THE SACRED CONGREGATION FOR CATHOLIC EDUCATION, A Guide to Formation to Priestly Celibacy, Pauline
Publication Africa, Nairobi Kenya (11th April 1974), n. 35.
6
Ibid., 47.

2
attitude to sex as a correct and happy manner of loving, and not simply as something which is to
be avoided as sinful.”7. In this regard, the educator may appeal to their noblest sentiment and
pride, in order to lead them know on the one hand the requirement of chastity in terms of strong
character, well integrated personality, and self-control, and on the other hand how misbehavior
on chastity in priestly life destroyed the identity of one’s priesthood. Nevertheless, the mention
of misbehavior must be made with prudence. Though being clear, “one has to avoid an over-
emphasis in which sex is made to appear the sole, or the most important, element of
motivation.”8

1.3. Relation of the Educator to the Candidate

In his relation with the candidate, “the educator is a kind of best friend and a model who
leads him with, perfect discretion, confidence in his journey to discover his ability to overcome
possible difficulties connected with celibate living” 9. The educator may use his own experience
in forming the candidate in this way. Furthermore, he must automatically avoid every means
which involves frightening, coercion and ridiculousness. However, without truth, confidence and
objectivity, the purpose may not be achieved. While accompanying the candidate, the
accompanist is helping him in a special way in his vocational discernment. In this regard, the
educator must be able, in conscience and truth, for the sake of the candidate himself and for the
love of the church to help him make an appropriate decision when it is necessary. He should be
encouraged to make a different choice or to take a necessary time of reflection when there is
doubt concerning his ability to keep the requirements of priestly life.

1.4. The Response of the Candidate

The training in celibacy is the work of co-operation between the master and the disciple.
While the educator is performing his duty, he also needs a concrete response through which he
can judge the receptivity and the efficacy of his approach. “The participation of the candidate is
to be manifested through the achievement of a natural equilibrium, especially in growing in
spiritual life through prayer, self-denial, burning love for God and neighbour, confidence and
respect”10.

7
THE SACRED CONGREGATION FOR CATHOLIC EDUCATION, A Guide to Formation to Priestly Celibacy, Pauline
Publication Africa, Nairobi Kenya (11th April 1974), n. 35.
8
Ibid., 39.
9
Ibid., 38.
10
Ibid., 35.

3
 CHAPTER TWO

SEX EDUCATION AND TRAINING IN CELIBACY

“Seminary formation must help the student discover the meaning and role that sex plays
in a state of celibacy consecrated to God in Christ.” 11 This expressed gives the important place of
sex education in the process of training in celibacy. Its necessity and its implications
nevertheless, it has to be précised so that the identity of the priestly celibacy should be well
render.

2.1. Necessity and Requirements of Sex Education

As celibacy touches somehow the normal use of human sexuality, the general program of
training in celibacy must integrate sex education, for the sake of the complete development of
candidate’s total human personality. The essential moral purpose of sex education is in fact an
important instrument in the hands of the educators, which can help him to provide to each
individual, the particular resource corresponding to his personality, capacity and personal
problems. However, in this process, sex education will follow specific principles considering the
finality of the whole formation. Firstly, the environment of formation “ought to be such as to
facilitate the transfer of the seminarian’s emotional energies and interests to what is good, so as
to avoid focusing them on dangerous things.” 12 Rooted in community spirit, heathy friendship,
mutual respect, cultivation of a deep appreciation of virtue, confidence, trust and franc or sincere
dialogue may help the candidate to make a firm and good decision. Secondly, such a training has
to be directed to the formation of conscience provides defensives tools to overcome the future
difficulties and failures. Thirdly, it is the gradual approach, which carefully takes in account the
state, the capacity and the familial background of the individual. Lastly, feed with the spirit of
modesty, this formation has to be led progressively towards the perfection of human love which
is spiritual, unselfish, altruistic, self-sacrificing, image of God’s love for us. In fact, as a voice of
our conscience, modesty “is the means to ensure that love is present in a person’s sex life and
that he does not upset that balance of character which chastity promotes.”13

2.2 Training in Celibacy and Theology of Chastity

On the one hand, With the input of sex education, the training in celibacy exalts not the
suppression of sexuality, but its sublimation for the purposes of love with charity. It is a
renunciation of three natural tendencies: genital function, conjugal love and natural fatherhood,
made ‘for the love of the Kingdom of heaven” 14. In itself, celibacy being a vocation, this special

11
THE SACRED CONGREGATION FOR CATHOLIC EDUCATION, A Guide to Formation to Priestly Celibacy, Pauline
Publication Africa, Nairobi Kenya (11th April 1974), n. 47.
12
Ibid., 42.
13
Ibid., 45.
14
Ibid., 47.

4
kind of love, is also the sa crifice of oneself in responding the call of God. This sacrifice is not
realized once and for all; there are always surviving inclinations which rises sometimes,
expressing the continuing character of the gift. Nonetheless, the perfect knowledge of his own
self, through responsible solitude helps the candidate to balance and control this continual natural
inclination. “This solitude of priestly life is not a flight from his community, but simply the
realization of that principle of human condition according to which it is in solitude that a person
discover his identity and potentiality”15.
On the other hand, the consciousness of the theology of chastity is a perfect help in
celibate life, as far as the acceptance of the priestly identity is concern. For this purpose,
seminarians need to be aware of the theological background of chastity and his parallel namely
consecrated virginity and purity. In fact, Christianity has always considered these virtues as great
dogmas because chastity in celibate state opens the seminarian to the “perfection of love that is;
sincere, human, fraternal, personal, and offered to God after the example of Christ.”16.

2.3. The Problem of Emotional Integrity

In itself, emotional integrity refers to the seminarian’s capacity of attaining right
equilibrium, self-control and state of maturity with regard to sex and relationship with others. It
is an imperative need for all young persons for the integral knowledge and development of their
personality to interact with others in friendship and conversation. In the process of priestly
formation, this contact is also necessary, considering on the one hand its important contribution
as basis to the natural and spiritual maturity, and on the other hand, the future pastoral activity
aiming by such a formation. But, as far as this interaction is based on emotions and because of
the weakness of human nature, it brings along a lot of difficulties and doubts especially when the
opposite sex is involved. “In fact, when love involves, senses are ambivalent in nature. It can
easily veer towards concupiscence and impede development instead of assuring, as it should do,
the full flowering of personal maturity”17.
Because of the shadow of these uncertainties with regard to seminarian’s relationship, the
method used in the history has laid somewhere in extremes. Today, a giddy optimism is gaining
ground which is deliberately promoting the cultivation of frequent meetings with girls for the
purpose of more easily gaining emotional maturity” 18. On this part, basing his relations on self-
control, and prudence, the seminarian should “avoid individual relationships, particularly any of
solitary or protracted nature, with people of the opposite sex. he ought to practice a love that is
open to all and therefore truly chaste.”19 The candidate should cultivate a good and healthy
relationship in which he considers women with courtesy, respect, and especially with charity. His
contact with them must always be an occasion to strengthen his character and self-knowledge of
their weaknesses and potentials. As for the seminaries, they have the task of preparing
15
THE SACRED CONGREGATION FOR CATHOLIC EDUCATION, A Guide to Formation to Priestly Celibacy, Pauline
Publication Africa, Nairobi Kenya (11th April 1974), n. 49.
16
Ibid., 61.
17
Ibid., 61
18
Ibid., 57.
19
Ibid., 59.

5
seminarians for these contacts. While encouraging them to have a correct and healthy relation
with women, the seminary preparation will “involve instruction in the character and psychology
of women as it has affected many in their chaste life. “The purpose of this is to enable them as
priest to undertake a more effective spiritual care of women and behave towards them with
normality and prudence”20. Nevertheless, the candidate himself is the principal actor as far as his
emotional integrity is concerns. While relying on God’s grace, he should always remember that
he is pastor of souls and not a wolf who feed on the sheep.

CHAPTER THREE

TRAINING IN PRIESTLY ASCETICISM

20
THE SACRED CONGREGATION FOR CATHOLIC EDUCATION, A Guide to Formation to Priestly Celibacy, Pauline
Publication Africa, Nairobi Kenya (11th April 1974), n. 60.

6
3.1 Need and Characteristic
In general, Asceticism by definition is refer to as “methods and programs designed to
restrain the influence of sin and maximize union with God.” 21 The common ascetic in the process
of Christian sanctity is the practice of self-denial, which is an ascetic of liberation because “it
frees man and makes room for love” 22. However, in the specific state of celibate priesthood, one
needs a superior form of asceticism that is interior and exterior mainly to help him to assume and
achieve virtuously his priestly identity. Through this means, the candidate acknowledges his
vocation and the chaste life as the fruit of God’s grace. “As he become more conscious of this
gift, he should be prompted to respond to it with enormous gratitude to God and to correspond to
this grace with the utmost freedom and generosity” 23. Asceticism is thereby an important
instrument of vocational discernment.
In this state, asceticism implies mortification and renunciation as in other Christian
conditions. However, since the priestly life is spiritual and material nature is Christ centred,
those who are called to the priesthood participated in the priesthood of Christ, and doing so,
“they assume the very person of Christ, and continue his work.” 24 In this regard, the priestly
asceticism is mainly characterize by its capacity to lead the priest in a kind of imitation of Christ
where he too assume the apex of Christ’s mission by becoming priest and victim in union with
the High Priest and Spotless Victim. Through ascetic life, one who is consecrated as priest gives
answer to the invitation of Christ to follow the royal road of the cross so as to becomes the image
of Christ.

3.2 Ascetic Commitment in Seminary

Despite the wrong idea formed about asceticism in general and mortification in today’s
context, ascetic commitment is necessary for the human, Christian and priestly maturity.
Seminarians have to choose and appreciate it as they are prepared to share with Christ his
paschal mystery. In fact, it is an indispensable requirement for the spiritual maturity and freedom
since “maturity and freedom can only be attained by the means of the long and uninterrupted
practice of self-control and self-giving throughout the year of formation.” 25 Man should be
aware of the fact that in this experience, it is God who takes the initiative to revealed, so that
while facing the dark moments of limit revealed, he should be able to accept the disappointment
of frustrate hope and dreams

CHAPTER FOUR

DIFFICULTIES IN THE 0F FORMATION

21
E. LARKIN, “Asceticism,” in The new dictionary of theology, Theological Publication, Bengaluru, India 2019, 64.
22
THE SACRED CONGREGATION FOR CATHOLIC EDUCATION, A Guide to Formation to Priestly Celibacy, Pauline
Publication Africa, Nairobi Kenya (11th April 1974), n. 53.
23
Ibid., 53.
24
Ibid., 54.
25

7
4.1. The Tast of Education During Adolescence
An educator must be familiar with the personality of the student as he goes through the
various phases of growth and development. “It should be noted that this period of life is
characterized by a procession of physiological maturing, emerging sexual desires” 26. An
adolescent needs help to form a healthy idea of what sex is all about and to come to relies its
place in the order of value. He must learn to control his instincts, not in fear but in serenity he
has built.

4.2. The Phenomenon of Self-Abuse in Adolescents

One of the causes of masturbation is sexual imbalance. “In education, efforts should be
directed rather towards the causes than to attacking the problem directly” 27. Success always will
depend on the degree of awareness of the real causes of the problem. This is what formation
needs to be particularly concerned with. In trying to meet each difficulty, it is better not to offer a
ready-made take-it- or-leave-it solution. Rather, using the occasion for real interior growth, help
and encourage the sufferer in such a way that he finds his own remedy.

4.3. Seminary Formation of Adolescents

Given that seminary training aims to impart an integrated human, Christian, and priestly
formation to its students, the most difficult aspect during adolescence is to decide how much of
this training should be Christian and how much of it should be priestly formation. For the
majority of the candidates, the motives in their vocation are initially very vague. They want to be
of service to mankind, to the Church, to Christ, but their ideas about Christ and the Church are
often unclear. However, their attitude is simply one of availability in a purely humanitarian sense
which bears little reference to God, Christ and the Church.

4.4. Perseverance in Vocations

The real problem today is not merely that young men have little inclination towards
priestly vocation. It is also the problem of perseverance in their vocation and their adherence to
all the demands that a vocation entails. This lack of perseverance derived from the culture and
the environment of today in which the young live. The young men of today are no less generous
than those of yesterday, but they need guidance on the path to commitment. They are generous to
dedicate their lives in serving God but sacrifice and commitment are a problem to them. The
young people should be brought to feel deeply how gratefully this state of celibacy deserves to
be undertaken, not only as a requisite of Church law but as a precious gift from God to few
people.

5. Reason for Crises in Priestly Lives

26
THE SACRED CONGREGATION FOR CATHOLIC EDUCATION, A Guide to Formation to Priestly
Celibacy, Pauline Publication Africa, Nairobi Kenya (11th April 1974), n. 62.
27
Ibid., 63.

8
 From the point of view of family life, a priest will find himself alone. The family in
which he grew up as a boy is gone and he has no family of his own. The apostolic enthusiasm at
the very younger days of his ministry will sustain him but when waned of feel himself shunned
by the younger generation, at about the age of 40 interior and exterior loneliness generally awaits
him. It is here then, that he may feel more consciously the loss of what he has renounced and the
burden of celibacy. He may withdraw sadly to himself, which at this point the danger is that he
will begin to rediscover and overestimate the pleasurable things in life which he separated
himself from when he consecrated himself to God. “This can bring torment to some priests, an
interior restlessness, a crises of emptiness”28. This is the state of dissatisfaction and frustration.
Here a need for an upright human companionship can better the situation and the priest himself
should seek spiritual help since he is helpless and vulnerable.
The priest who finds himself in this situation must first all be patient with himself
because these impulses are part of human nature and a priestly vocation does not take away
human nature. Impatience in this state is very dangerous as he can make a wrong decision.
Prayer will bring constant freshness to a priest life and will keep him young as years sped by.
After the many attempts, “if the difficulties remain, their weight will be lightened, and the
experience of emptiness and solitude will be transformed into a precious offering to God” 29. If
the crises are so deep that a priest asks to be allowed to suspend his ecclesiastical obligations in
order to live and think things out as a lay man, it is preferable as well.

CONCLUSION
Celibacy as required by the Church is the state of her clergies and a spring board to their
personhood as they live a prefiguration of life in heaven. From our expose, we discovered that
28
THE SACRED CONGREGATION FOR CATHOLIC EDUCATION, A Guide to Formation to Priestly
Celibacy, Pauline Publication Africa, Nairobi Kenya (11th April 1974), n. 68.
29
Ibid., 69.

9
celibacy very challenging in the Church, since the candidates are call to live this way of life are
from the society that does not adhere to this way of life. The call to chastity in a celibate state,
may seem very impossible to live but it is possible to live on the condition that; if one is fully,
during the years of formation reached that maturity, conviction and sincere commitment that it is
not all about the church’s command rather, it is a precious gift from God to some special
persons. It is the lord who has called (cfr John 15:16). To faithfully live the call of celibacy, the
candidate has to rely on the one, from where comes his help that is, God. But God’s help here
solidifies that of the man, taken into consideration that the candidate is making the conscious
efforts, if not God’s help will not help the situation. In this regard, we echo the words of Saint
John Bosco; Do what you can do and God will do what you cannot do in what you have done
to perfect it.

SELECT BIBIOGRAPHY

MAIN SOURCE

10
THE SACRED CONGREGATION FOR CATHOLIC EDUCATION, A Guide to Formation to Priestly Celibacy,
Pauline Publication Africa, Nairobi Kenya
(11th April 1974).

OTHER SOURCES

LARKIN E “Asceticism,” in The new dictionary of

theology, Theological Publication,
Bengaluru, India 2019.

PLE ABERT, Chastity, Burleigh Press, Lewin’s Mead,

Great Britain, 1955, 159.

RAHNER KARL. ed., Encyclopedia of Theology, Burns and Oates,

London, 1975,

11