Marx told the German newspaper that the practice of celibacy was “precarious,” but refused to draw a link between celibacy and cases of abuse that have shaken the Catholic Church around the world.
“This way of life and this grouping of men draws in people who are unsuited and who might not be mature,” he said. “But sexuality is part of being human.”
Marx was tight-lipped on the question of whether women should be priests, saying only that it was a topic that was being discussed inside the church.
“I’m not just a person who has an opinion,” he said. “I have to help hold the organization together.”
A new assembly aimed at reforming the German Catholic Church is set to begin in Frankfurt on Thursday. It is expected to address a number of topics, including the position of women in the church, Catholic sexual morality and celibacy.
The Irish Catholic Church has been likened by a priest to an old car that has gone off the road and “sunk into the bog and is stuck”.
“The engine is still running, but the wheels are spinning and going nowhere,” said Fr Roy Donovan of the Association of Catholic Priests (ACP), who said it was like the U2 lyric about being “stuck in a moment you can’t get out of”.
Fr Donovan, who is parish priest in Cahersonlish, Co Limerick, said “the Catholic Church in its present state is in crisis and doesn’t seem to have any future”.
“There is also something very wrong with priesthood. It is not only young people who have become disassociated from the church as an institution but people across all the generations. The church is not on the radar of most people – it is largely irrelevant.”
He was speaking in Dublin on Monday night at a We are Church Ireland event entitled ‘What Does it Mean to be Catholic Today?’
Fr Donovan asked why the church in Ireland had not carried out research in an attempt to establish why “so many Catholics have become disconnected” with the institution.
“ (Archbishop) Diarmuid Martin remarks that, ‘the low standing of women in the Catholic Church is the most significant reason for the feeling of alienation towards it in Ireland today’, ” Fr Donovan said.
‘Christendom is over’
“Pope Francis perceptively remarked ‘we are not living in an era of change but a change of era’. Christendom is over, he stated recently. There are huge losses accompanying a change of era.”
Meanwhile “a lot of priests are saying ‘sure it will see me out’ and continue to work out of the old model. There is not enough appetite for change which would require major reversals. We never implemented the Vat 2 (Second Vatican Council) idea of empowering the people.”
Fr Donovan said he did not understand “how a church that attracted some of the best brains in the country as priests could have allowed us to end up where we are today!? What is left of us are tired and haven’t got the energy to change and move on.”
He recalled how “Pope Francis in his Christmas message said ‘the world has changed and so must the church’” but he feared the church was not up “ to the massive changes required”.
“Our systems/ structures/ parishes are no longer fit for purpose. We have too many dioceses, parishes, too many churches – more than we need. We have too many celebrations of masses on Sundays with small gatherings,” he said.
Every Sunday at 10:30 a.m., Father Charles celebrates mass in Bziza, a rural village in north Lebanon. On this particular day in January, he tells the congregation of a hundred how angel Gabriel revealed to Mary that she was pregnant. Then they stand to sing and kneel to pray.
After the Eucharist, Charles Kassas takes off his white cassock to join his wife Brigitte and their three children — Nadim, Celine and Mathieu. In Western countries where priests must take vows of chastity that scene would cause a scandal, but in Lebanon it is very common.
“Of course I know he is married, so what? It would be strange if he weren’t!” says an old woman exiting the church.
In Bziza, the majority of the population is Christian Maronite — members of the Eastern Catholic Church founded in the 5th century. It follows the Vatican but does not require priests to be single. As a result, more than half of the priests in Lebanon have a family.
For Kassas, there is no contradiction between conjugality and the call of God — in fact, it is just the opposite. He thinks that having a family gives him personal balance. “You can’t serve others if you are not at peace. Being a husband to my wife and a parent to my children helps me being a better father to the parish,” he told Al-Monitor.
Charles and Brigitte have been married for over 20 years. In small parishes like this one, the priest’s wife has an important social role. In Arabic, she is called “khouriye,” the feminine for “khoury” — priest.
“She is the strength that holds up our family and she is a real partner for me,” Kassas added.
A priest’s wife is expected to attend church celebrations and all other events such as births, christenings, weddings and funerals. She can sometimes give advice and is the go-to person when her husband is unavailable. Their family home must be open to visitors 24/7.
“It’s not easy at all. When I got married I didn’t know being a priest’s wife would require so much. There is always something to do, someone to visit, someone to accommodate,” she told Al-Monitor.
To prepare women to endorse that role, several priests’ wives have set up workshops and training programs for young brides.
In larger towns and cities, priests tend to work from an office. Their homes are private and their wives have fewer responsibilities toward the churchgoers.
Married priests are a tradition that dates back to the early days of Christianity, before the Latin Church banned it in the 11th century. For a long time in Lebanon, villagers would choose their priests from among married men who had already proven they could be in charge of a family. Those who wished to remain single would join monasteries to become monks.
Today, the question of whether or not to get married usually arises during seminary studies in Lebanon.
Charles took his decision when he was 25, during his fourth year of theological studies. “I came to the conclusion that I wanted to join priesthood, but I also deeply wished to have a family. I felt the need to be loved by a woman and to have children,” he told Al-Monitor.
When asked if he would have been able to give up family life for God, like European priests do — he said he wouldn’t have. “Some people can live like hermits — I can’t. I don’t have the capacity to endure that kind of loneliness,” he said.
Allowing married men to become priests is also a way for the Church to welcome older people who have had another life before.
This is the case of Mansour Zeidan. At the age of 36, he is about to switch careers. For the time being, he is the proud owner of Mr & Mrs Clown, a birthday events company he created 10 years ago. But costumes and party decorations will soon be part of his past. In a few weeks, he will be ordained priest.
“I’m afraid he will spend all his time in church and leave me alone with our son,” Yolla, his wife, said.
“I wanted to have the time to try several things before making my decision,” he said, listing his previous jobs as a supermarket cashier, night watchman, site manager and school supervisor.
Zeidan is studying hard to join priesthood. He takes theology courses at the university and is finishing a practical training in a church near Beirut.
Father Marwan Mouawad, who is also married, teaches him how to draw on his experience as a family man to feed his relationship with the faithful. “When it comes to man and wife issues for instance or the parent-child relationship, it is not just theories for us; we can take examples from our personal lives and for people that is very important,” Mouawad told Al-Monitor.
At night, Zeidan joins a group of seminarians in Burj Hammoud, a deprived neighborhood near Beirut. Between meal distributions and prayer circles, future clerics discuss marriage.
“Being a priest is a vocation but so is having a family. It is dangerous to stifle an inner desire at the expense of the other; you can never be happy that way,” said Charbel Fakhry, a 29-year-old seminarian who chose celibacy.
While married men can become priests, it does not work the other way around. Priests who are ordained while single can’t change their minds later. They can aspire, however, to climb up the hierarchy and become bishops, which is forbidden for married priests.
Johnny Estephan, 22, is still undecided. “A father has a sense of responsibility, he knows what it is to get up at 2 a.m. to feed a baby. It prepares you to be in charge of a parish, but you have to be able to handle both,” he told Al-Monitor.
You must also be able to support your family. In Lebanon, a priest’s salary at roughly $400 a month is not enough. Therefore, priests often have another job.
After his ordination, Zeidan plans to resume his old job as a supervisor in a Christian school. He also dreams of having a second child.
Conservatives, particularly in the U.S., greet the prospect with alarm
By Francis X. Rocca
Germany’s Catholic bishops will meet in Frankfurt on Thursday to launch their most ambitious effort yet in their role as the church’s liberal vanguard: a two-year series of talks rethinking church teaching and practice on topics including homosexuality, priestly celibacy, and the ordination of women.
Conservatives in Germany and abroad are greeting the prospect with alarm, and nowhere more so than in the U.S., whose episcopate has emerged as the western world’s foremost resistance to progressive trends under Pope Francis.
The tension between the groups epitomizes significant divisions in the church, which some warn could lead to a permanent split.
Earlier in January, a group of conservative Catholics from various countries, including Archbishop Carlo Maria Viganò, a former Vatican envoy to the U.S. who has become one of the pope’s harshest critics, gathered in Munich to warn that the German initiative would result in “the constitution of a church separate from Rome.”
The event starting this week originated as a response to the scandal over sex abuse of minors by Catholic priests. A 2018 report on the crisis in Germany called for a more positive attitude to homosexuality and more attention to the challenge of celibacy. Catholic women’s groups later prevailed on the gathering to also address the question of gender equity in the church’s leadership.
The decline of the Catholic Church in Germany has accelerated amid the scandals and growing secularization. According to the church’s latest statistics, 216,078 people left the church in 2018—a leap of 29% from the previous year. A poll published in January by the Forsa Institute showed that only 14% of Germans trusted the Catholic Church, down from 18% the previous year. Trust in Pope Francis fell to 29% from 34%.
However, the church in Germany is prospering as never before in material terms, receiving a record €6.6 billion ($7.3 billion) through a state-collected tax in 2018. German bishops are among the biggest financial supporters of the Vatican and of Catholic institutions in the developing world.
German bishops have enjoyed rising influence under Pope Francis, reflected in his policies of greater leniency on divorce and more autonomy for local church authorities on matters such as liturgy—moves long advocated by German theologians.
The leaders of the German synod, which will include representatives of Catholic laypeople, say they are offering it as a model for the church at large.
Ludwig Ring-Eifel, head of the German bishops’ news agency, estimates that around two thirds of the bishops—the threshold for passing a resolution—support the ordination of married men and women deacons and half are in favor of blessings for same-sex unions.
American conservatives say that for a branch of the church even to consider such moves poses a threat to unity.
“The German bishops continue move toward #schism from the universal Church,” Archbishop Samuel Aquila of Denver said on Twitter in September.
A minority of German bishops share such fears—and look to the U.S. for support. Cardinal Rainer Maria Woelki of Cologne, leader of the German conservatives, traveled last summer to the U.S., where he visited various church institutions and met with some of his most prominent American counterparts.
“Everywhere, I encountered concern about the current developments in Germany,” the cardinal later told his diocesan newspaper. “In many meetings, the worry was tangible that the ’synodal path’ is leading us on a German special path, that in the worst case we could even put communion with the universal church at risk and become a German national church.”
“Every time an ecclesial community has tried to get out of its problems alone, relying solely on its own strengths, methods and intelligence, it has ended up multiplying and nurturing the evils it wanted to overcome,” the pope said in an open letter to German Catholics in June.
But after meeting with the pope and Vatican officials in September, Cardinal Reinhard Marx of Munich, chairman of the German bishops conference, said: “There are no stop signs from Rome.”
In fact, when Pope Francis has publicly entertained the possibility of a split in the church, it has been in regards to the U.S., not Germany.
“There is always the option for schism,” the pope said in September, in response to a reporter’s question about conservative American opposition to his agenda. “I pray that schisms do not happen, but I am not afraid of them.”
That lack of fear could be because only the pope can decide whether or not a state of schism even exists, said Adam DeVille, a professor of theology at Indiana’s University of Saint Francis.
“If things get too far out of hand one way or another, I can see him acting in extreme but selective cases,” to stop any separatist moves, Mr. DeVille said.
“All it would take would be the sudden forced ‘retirement’ of a couple especially outspoken or perceived troublemakers, in Germany or anywhere else, for the others to shut up, and fall docilely in line,” he added.
Len Schreiner couldn’t help falling in love. So he wrote a letter to Pope John Paul II and waited.
by Danya Issawi
I grew up in a very Roman Catholic atmosphere in western Kansas and had always been drawn to the priesthood.
I joined the Capuchin religious order in 1976, and I was ordained in 1978 at age 28. Almost immediately, the underlying tension I had felt about intimate relationships really came to the fore. I struggled greatly.
I was in various flirtations with women, or little romantic relationships, but that’s a normal part of life. The Roman Catholic priesthood, though, with its mandatory celibacy, discourages any close contact with women.
I would look at my brothers and sister and the families they raised, and I couldn’t accept the notion that I was making a greater sacrifice than they were in their jobs and raising children.
I went on a leave of absence from the priesthood in 1989 and started dispensation two years later, which means I had to write up a paper to John Paul II in Rome to explain why I wasn’t able to continue. I wrote that there were two things that prompted my leaving: that I wanted to be more involved in social justice and peace work, and that I felt I could not successfully live a celibate life.
I sought dispensation both for my own peace of my mind and for my family. I knew it would soften the blow for my parents — it was a heartbreak for them.
A lot of priests did not get dispensations. Their applications would be in a pile someplace for years. One priest said to me, “They haven’t gotten back to me in 11 years.”
In my case, by the grace of God, I received a letter and document in January of 1992 granting me “a dispensation from the obligations of priestly ordination, including celibacy, and from religious vows.”
Then I was considered, in the eyes of the church, a lay person. I was free, and in June of that same year, I got married in a Catholic church in Seattle.
I knew my wife for seven years before we got married. I had met her when I was still a pastor of a church in Denver. She had been in a religious order of nuns, but had left three years prior to our meeting.
We became friends, and by the time I left the Roman Catholic priesthood in 1989 we were in a relationship. We weren’t married until 1992, and part of that was just my slowness to mature. I had to work through a lot.
The transition was huge. I had gone to a high school seminary and a college seminary, where it’s a celibate atmosphere and an all-male atmosphere, and both psychologically and on a sexual level, I was quite immature. The first 10 years of my relationship with my wife, Nancy, were about learning how to be in a romantic relationship, and it was a long learning curve.
By the grace of God we have been married now for 26 years. You have to learn how to be a “we” rather than a “me” — the celibate priesthood is kind of honing you to be individualistic, yet also an overly generous servant of the church.
When you leave, you have very little financially. I worked in lots of labor jobs. I was a furniture laborer. I worked day jobs for $5 an hour. I dug ditches. I unloaded trucks. During what I call the 14-year hiatus, I wanted to get back to ministry as a priest, but there wasn’t an avenue to do that in the Roman Catholic church.
It wasn’t until 2004 when I found the Ecumenical Catholic Communion that I could be a priest again.
We are one of the expressions of independent Catholicism, which are churches that follow the practices, the beliefs and the teachings of the Catholic church but are not under Rome, not under the pope. The pope is not our superior. I’m still functioning as a priest because I was accepted by the founding bishop of this Ecumenical Catholic Communion.
There’s another way of being Catholic. There’s another way of being to be complete. That’s what all transitions are about. I’ve taken everything that I learned in my life as a Capuchin and as a Roman Catholic priest.
It’s with me all the time, but I have gone beyond the limitations of that to a much more extensive consciousness.