The issue of whether priests should be celibate or allowed to marry has been debated throughout Christian history. Those who advocate for celibacy point to Jesus’ teaching in Matthew 19:12 that some people “have renounced marriage because of the kingdom of heaven” and Paul’s endorsement of the unmarried state in 1 Corinthians 7. They argue that celibacy allows priests to be more devoted to God and free from worldly concerns. On the other hand, those who believe priests should be allowed to marry say that marriage is honorable (Hebrews 13:4) and that leaders like Peter were married (Matthew 8:14). They contend that celibacy is not explicitly commanded in Scripture and can lead to unhealthy repression. So what does the Bible really teach about this issue?
It is important to first understand the biblical background. In the Old Testament, priests were allowed and even expected to marry and have children. There are many regulations in the Law instructing priests like Aaron regarding marriage and purity (see Leviticus 21:7,13-15). The New Testament does not explicitly overturn this approach. Nowhere does it state that leaders in the Christian church must be celibate. However, there are implications in the teachings of Jesus and Paul that could support celibacy.
Jesus’ teachings
In Matthew 19, Jesus is responding to a question about divorce. After stating God’s ideal for marriage, Jesus says in verse 12, “There are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it.” By mentioning those who have “made themselves eunuchs” for the kingdom of heaven, Jesus may be referring metaphorically to people who have chosen to remain unmarried and celibate. If so, he is indicating that this self-denial for spiritual purposes is commendable but not required.
In Matthew 22:30, Jesus explains, “In the resurrection they neither marry nor are given in marriage, but are like angels in heaven.” This implies that marriage has an end point and will not continue into the fullness of the kingdom of God. So those who choose celibacy are identifying with this future reality in the present age. However, Jesus does not command all believers to live this way, otherwise he would have condemned marriage across the board.
Paul’s writings
The apostle Paul provides the most direct teaching on celibacy in the New Testament. In 1 Corinthians 7, he addresses questions from the Corinthian church about marriage and celibacy. He emphasizes that both singleness and marriage are gifts from God, and that each has its own benefits for serving the Lord (7:7). Marriage provides a God-honoring channel for sexual desires, while celibacy allows for greater devotion to the Lord’s work (7:32-35). However, Paul also makes it clear that celibacy is a gift only some believers have, not a requirement (7:7, 9). He even encourages unmarried and widowed people to marry if they cannot exercise self-control (7:8-9).
Paul himself was single (1 Cor 7:8). But he recognized that this calling was not for everyone, but a special gift “given to some.” He instructs Timothy, “No widow may be put on the list [of widows cared for by the church] unless she is over sixty” and was faithful to her husband (1 Tim 5:9). So younger widows were expected to remarry, not remain celibate.
Application for church leaders
While the New Testament presents celibacy as a worthy calling, it does not prohibit church leaders like overseers/elders and deacons from marrying. The qualifications for overseers in 1 Timothy 3:2 and Titus 1:6 only specify that they must be “the husband of one wife.” There is no requirement for them to be unmarried. However, they are expected to manage their households well and keep their children under control (1 Tim 3:4-5, Titus 1:6).
The picture is similar for deacons. The only marital requirement is that deacons must be “husbands of one wife” who manage their children and households properly (1 Timothy 3:12). Some interpret this as barring polygamy rather than requiring marriage for leaders. But either way, it does not mandate celibacy for them. Paul even writes that deacons should “rule their children and their own households well” (1 Tim 3:12), indicating that they were expected to have families.
In contrast, when Paul gives instructions about supporting widows in 1 Timothy 5, he distinguishes between widows over 60 who have proven their faithfulness in marriage versus younger widows who should seek to remarry (5:11-12). He warns Timothy that the younger widows may become idlers, gossips, and busybodies if they do not keep busy with family responsibilities (5:13). This implies that he saw marriage and family life as a positive rather than obstacle for fulfilling one’s calling.
Church history on priestly celibacy
In the early church, it was common for clergy to continue normal family life after ordination. Eusebius wrote that Peter and Philip passed on their office to their sons (Ecclesiastical History 3.31.3). Many other early church leaders and writers like Melito, Polycrates, Leontius, Athenagoras, Clement of Alexandria, Origin, Cyprian of Carthage, Hilary of Poitiers, Epiphanius of Salamis, Hilary of Arles and Synesius married and had children during their service in the church.
It was not until the Middle Ages that priestly celibacy became mandatory in the Western Catholic Church. In 1074, Pope Gregory VII issued a decree against clerical marriages. The Second Lateran Council in 1139 officially imposed mandatory celibacy on all priests. However, the Eastern Orthodox church has always allowed priests to marry and have families. Many Protestant churches also rejected mandatory priestly celibacy during the Reformation.
So the rule of celibacy has varied throughout church history. It became binding only in the latter half of church history and does not apply to all Christian traditions. The New Testament itself does not explicitly command celibacy for leaders, though it presents both marriage and singleness as gifts from God.
Conclusion
In summary, the Bible upholds celibacy as an honorable calling for some believers who have this special gift. Jesus and Paul both speak positively about those who choose celibacy for the purpose of greater devotion to God. However, Scripture does not prohibit church leaders like overseers and deacons from marrying. And early church practice allowed clergy to marry and have families. The rule of mandatory priestly celibacy arose later in church history but has remained controversial.
Ultimately, both marriage and celibacy are viewed as gifts from God in the Bible. Marriage provides the benefits of companionship and family life. Celibacy allows greater devotion to the Lord’s work without competing priorities. Which path one takes is a matter of gifts and calling, not absolute biblical mandate. So there is much freedom for believers to serve God fruitfully whether single or married.
