Theology of the Body 2015/04/22

"In his exchange with the Pharisees [on divorce], Jesus referred to 'the beginning,' bidding us to discover the original beauty of marriage. … Immediately following this exchange. Jesus revealed to his disciples a second vocation — celibacy for the kingdom.

"… [M]arriage and celibacy complement each other. Celibacy can only be understood in the light of marriage, and marriage in the light of celibacy.

"Those who are called to celibacy are not asked to deny their human nature. The celibate vocation aims to fulfill every aspect of our humanity, including our sexuality, which is a call to communion in God's image. Sexually, men and women are created for communion with each other. The communion of the sexes, however, points ultimately to man's call for communion with God. Celibacy for the kingdom is an invitation to embrace this relationship, standing alone before God. In this way, a person, created in the image of God, can find complete fulfillment, apart from human marriage.

"While remaining fully masculine or feminine, the celibate responds to the aloneness which lies at the heart of each of us — which only God can fill. The call to exclusive, celibate communion with God, when heard and answered by a particular person, is a gift for the kingdom.

"In giving himself fully to God, the celibate person does not cut off his communion from other human beings. If celibacy is to truly further the kingdom, it must be lived with respect for the trinitarian image in man and the call to communion with God and others. As the celibate person gives himself to others in love and service, his communion with them reaches a deeper level.

"[Previously], we considered Jesus' words on lust and 'adultery in the heart' …. The celibate vocation does not entail a change in human nature. A faithful life of celibacy — like a faithful marriage — requires the redemptive power of Christ. Like everyone else, the celibate person must submit his lusts to the power flowing from the redemption of the body.

"Celibacy for the kingdom is a voluntary [renunciation] of marriage. … Since Christ's teaching on celibacy immediately followed his words on the sacredness of marriage, it is clear that the goodness of celibacy does not degrade marriage."


As I was writing the excerpts above, I thought of the blog "Spiritual Friendship," which I consider very valuable for its insights, based of the writings of St Aelred, in the value of close friendships for those who are celibate. The Pope speaks of "standing alone before God." This seems at variance with the idea of "spiritual friendship,' as advocated by the blog, but the Pope also acknowledges that there is a call to communion with others, even for the celibate. This communion can, perhaps inevitably must, be closer with some than with many others.

Since the Pope connects the communion of marriage with the command to be fruitful and multiply, so that sexual intercourse is intended as an image of the creative love of God, celibacy, while excluding sexual activity, does not exclude relationships which are not sexually active. Nevertheless, it's not entirely clear to me how a person who is in a committed celibate relationship of spiritual friendship necessarily lives more "for the kingdom" than a married couple do. Perhaps it's because they do not engage in the act of total self-giving which is marital intercourse.