Friday, November 28, 2008

Priests and Sex

Authorities in the Roman Catholic Church expect the priest to repress his sexual appetite by sublimating it through ascetical means. They perceive his sexual appetite as an alien force which must be denied.


Why treat it as an alien force needing to be curtailed when it is part and parcel of a priest’s nature as created by God and in His image?

Is there something wrong with sex? Is there something about sexual intimacy that defiles a priest or renders him ineffective as a priest? If so, what is it?

Or is it women? Why do celibate male Church officials believe that sexual intimacy with a woman renders a priest unclean and unfit for the priesthood?

The Church maintains that mandatory celibacy is somehow supposed to help priests love all people more effectively. However, untold numbers of us who have left the priesthood have found this to be untrue. We who have married and who continue in ministry have found that the love and intimacy we have with our wives has not diminished, in the least, the love we can give to others. Quite the contrary, the intimacy we share with our wives helps empower us to extend love and understanding to others even more effectively.

So, why should a priest have to sacrifice his God-given appetite for sexual union and love?

It appears there is no convincing answer to this question and the Church should, without delay, repent of its sexual oppression of priests by making celibacy optional for them once again.

What are your thoughts? Is there a rational reason why celibate male Church officials forbid priests to marry and celebrate God's gift of sexual intimacy?

Do they have a problem with women?

Click on the "comments" link below to share your thoughts.

Monday, November 10, 2008


"I am Priest. Vocation. Vows. Celibate. ...

But, God calls me to change. I seek freedom. Love. ... "




You can't leave!

"But, God calls me to change, freedom, love ..."

I am your God. I am the Church. I own you Priest. I am your wife and any other is a whore.

Fear me. Fear me damn you. I speak for God. I am your God. I hold your soul and will punish you.


You can't live without me. How dare you leave. I am your world. Fear me. Fear me damn you.

You're a failure. You should have never been ordained.

You damn






Bad boy.



boy ....

"I'm free."


Our vocation is seldom a straight path, but a series of unfolding tackings and turnings. A newspaper recently reported that in any given year nearly forty percent of Americans change their careers; not jobs, careers. This mobility and transition is in part the result of shifting economic opportunities, for sure, but many are changing their lives. We live longer today; there is nothing to prevent a person from having several careers, each activating another facet of the polyhedronal self. ...

When we recognize and withdraw the projections that money and power represent, then we are obliged to ask in radical form: "What am I called to do?" This question must be asked periodically, and we must listen humbly to the answer. We may, in our individuation process, be called to incarnate many kinds of energy. Just when we have achieved a measure of stability, we may be undermined from below and called to a new direction. Whatever our social burden, whatever our economic constraint, we must keep asking anew, "What am I called to do?" Then, with planning, the paying of dues and sufficient courage, we must find a way to do it. The sacrifice of the ego, with its need for creature comforts and security, is painful, but not half so much as looking back on our lives and regretting that we failed to answer the call. The 'vocatus' is to become ourselves as fully as we are able; the task is to find out how. We are judged not only by the goodness of our heart, but also by the fullness of our courage. Relinquishing security we have struggled to obtain may be frightening, but not so much as denying that larger person we are called to be. The soul has its needs, which are not served well by paycheck and perks. (James Hollis, "The Middle Passage" pp. 73-74)

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