These essays offer a historically rigorous dismantling of Western claims about the superiority of celibate priests. Although celibacy is often seen as a distinctive feature of the Catholic priesthood, both Catholic and Orthodox Churches in fact have rich and diverse traditions of married priests. The essays contained in Married Priests in the Catholic Church offer the most comprehensive treatment of these traditions to date. These essays, written by a wide-ranging group that includes historians, pastors, theologians, canon lawyers, and the wives and children of married Roman Catholic, Eastern Catholic, and Eastern Orthodox priests, offer diverse perspectives from many countries and traditions on the subject, including personal, historical, theological, and canonical accounts. As a collection, these essays push especially against two tendencies in thinking about married priesthood today. Against the idea that a married priesthood would solve every problem in Catholic clerical culture, this collection deromanticizes and demythologizes the notion of married priesthood. At the same time, against distinctively modern theological trends that posit the superiority, apostolicity, and “ontological” necessity of celibate priests, this collection refutes the claim that priestly ordination and celibacy must be so closely linked. In addressing the topic of married priesthood from both practical and theoretical angles, and by drawing on a variety of perspectives, Married Priests in the Catholic Church will be of interest to a wide audience, including historians, theologians, canon lawyers, and seminary professors and formators, as well as pastors, parish leaders, and laypeople. Contributors: Adam A. J. DeVille, David G. Hunter, Dellas Oliver Herbel, James S. Dutko, Patrick Viscuso, Alexander M. Laschuk, John Hunwicke, Edwin Barnes, Peter Galadza, David Meinzen, Julian Hayda, Irene Galadza, Nicholas Denysenko, William C. Mills, Andrew Jarmus, Thomas J. Loya, Lawrence Cross, and Basilio Petrà.

Although many Catholics, and certainly most non-Catholics, are unaware of it, the rule of celibacy for Catholic priests is not absolute. The ordination of a married man is exceptionally rare, but it does occur. In most cases it happens as an accommodation for a married priest of another Christian church, almost always Anglican (Episcopalian), who has converted to the Catholic faith and wishes to serve in the Catholic priesthood. The Anglican Pastoral Provision, a set of streamlined canonical policies established by Pope John Paul II in 1980, encouraged the reception of these priest. Since then over a hundred men-most married, most Episcopalian-have been ordained; today there are seventy-five married former Episcopalian priests serving in the U.S. Catholic Church. Based on one hundred fifteen interviews augmented by biographical, survey and historical research,Keeping the Vow tells the story of these married priests and their wives, their unusual and difficult journey from Anglicanism and their life in the Catholic Church. Sullins explores the perspectives of this small group of men and their wives and how they juxtapose a unique set of identities and perspectives. A full-sample national survey provides the views of U.S. bishops on the practice of married priest ordination. The book's extensive use of quotes and personal narrative helps bring these stories to life, while sociological analysis provides a clear view of their collective features and discusses implications for related social and religious issues such as conversion, priesthood, worship, marital roles and celibacy. An engaging study on Catholicism, Anglicanism, American religion, and marriage, Keeping the Vow expands the discussion on the future prospects and effects married priests in the Catholic Church.

The Catholic women about whom we know the least historically were the wives of the clergy, starting with the Apostles, bishops, presbyters, and deacons of early Christianity. Even though prelates and priests continued for more than a thousand years to marry and to father children, we know little or nothing about the wives, whose life experience, and even their names have been erased from history. Now they are coming back into prominence, mainly as the wives of noncanonical priests, some as wives of convert Episcopal priests, and many as the wives of ordained permanent deacons. In America, as elsewhere, the role and status of Catholic women are changing in significant directions. Their official acceptance by the institutional Church helps to offset traditional sexism and clericalism.

This book provides a wide range of information, both theoretical and practical, about the Orthodox Christian priests wife as she shares her husbands ministry. It will be valuable to the wives of priests and seminarians a diverse group of women from different Orthodox jurisdictions as well as clergy, parishioners, and others interested in learning more about them.

On 13 June 1525, Martin Luther married Katharina von Bora, a former nun, in a private ceremony officiated by city preacher Johann Bugenhagen. Whilst Luther was not the first former monk or Reformer to marry, his marriage immediately became one of the iconic episodes of the Protestant Reformation. From that point on, the marital status of clergy would be a pivotal dividing line between the Catholic and Protestant churches. Tackling the early stages of this divide, this book provides a fresh assessment of clerical marriage in the first half of the sixteenth century, when the debates were undecided and the intellectual and institutional situation remained fluid and changeable. It investigates the way that clerical marriage was received, and viewed in the dioceses of Mainz and Magdeburg under Archbishop Albrecht of Brandenburg from 1513 to 1545. By concentrating on a cross-section of rural and urban settings from three key regions within this territory - Saxony, Franconia, and Swabia - the study is able to present a broad comparison of reactions to this contentious issue. Although the marital status of the clergy remains perhaps the most identifiable difference between Protestant and Roman Catholic churches, remarkably little research has been done on how the shift from a "celibate" to a married clergy took place during the Reformation in Germany or what reactions such a move elicited. As such, this book will be welcomed by all those wishing to gain greater insight, not only into the theological debates, but also into the interactions between social identity, governance, and religious practice.

Three related essays by experts on the diaconate that examine the concept of women deacons in the Catholic Church from Thistorical, contemporary, and future perspectives.

During the High Middle Ages, members of the Anglo-Norman clergy not only routinely took wives but also often prepared their own sons for ecclesiastical careers. As the Anglo-Norman Church began to impose clerical celibacy on the priesthood, reform needed to be carefully negotiated, as it relied on the acceptance of a new definition of masculinity for religious men, one not dependent on conventional male roles in society. The Manly Priest tells the story of the imposition of clerical celibacy in a specific time and place and the resulting social tension and conflict. No longer able to tie manliness to marriage and procreation, priests were instructed to embrace virile chastity, to become manly celibates who continually warred with the desires of the body. Reformers passed legislation to eradicate clerical marriages and prevent clerical sons from inheriting their fathers' benefices. In response, some married clerics authored tracts to uphold their customs of marriage and defend the right of a priest's son to assume clerical office. This resistance eventually waned, as clerical celibacy became the standard for the priesthood. By the thirteenth century, ecclesiastical reformers had further tightened the standard of priestly masculinity by barring other typically masculine behaviors and comportment: gambling, tavern-frequenting, scurrilous speech, and brawling. Charting the progression of the new model of religious masculinity for the priesthood, Jennifer Thibodeaux illustrates this radical alteration and concludes not only that clerical celibacy was a hotly contested movement in high medieval England and Normandy, but that this movement created a new model of manliness for the medieval clergy.