Folia Canonica 4. (2001)
STUDIES - Pablo Gefaell: Clerical Celibacy
82 PABLO GEFAELL then the pacific reception by the bishops of an already traditional discipline is obvious, the prohibition of marriage for a celibate clergyman is logical, and so is the prohibition of a second marriage for a widower clergyman. But now we will go on to consider the canons of the council of Trullo regarding this matter: In the long canon 3 of Trullo, some requisites for the married clergyalready established by the preceding disciplinewere set in evidence: the requisite for the candidates not to be “bigamists” (remarried); nor to have an unreliable wife (repudiated, widow, actress...), etc.19 With an accurate analysis it is possible to see that all these disciplinary norms seem to be aimed at guaranteeing the continence of the married clergyman. We all know that can. 13 of Trullo20 positively allowed presbyters, deacons and subdeacons to use their matrimony during the periods of non-service to the altar. During their sacred service, instead, they were to live in continence. 19 “(...) whereas we decree and renew henceforth the canon which declares that ‘He who has married twice after baptism, or has taken a concubine, cannot be bishop, nor presbyter, nor deacon, nor in any hold sacerdotal rank’; and likewise ‘He who takes to wife a widow or a repudiated woman, or a courtesan, or a house-maid, or an actress, cannot be bishop, nor presbyter, nor deacon, nor in any wise hold sacerdotal rank’” (Trullo, can. 3. The English translations of the canons of Trullo are taken from G. Nedungatt- M. Featherstone [eds.], The Council in Trullo Revisited, [Kanonika 6], Rome 1995, 73-74). 20 “That presbyters and deacons and subdeacons are to keep their wives. Whereas we recognize that in the Church of Rome it has been handed down by way of canon that those who are ordained deacons or presbyters should promise to have no further intercourse with their wives, we, following the ancient canon of strict observance and discipline, desire that the lawful marriages of holy men should henceforth remain in force. In no wise do we dissolve their union with their wives, nor prevent them having conjugal intercourse at appropriate times. Therefore, if anyone is deemed worthy of ordination as subdeacon or deacon or presbyter, he shall in no wise be prevented from advancing to his rank whilst living with his lawful wife; nor shall he be required, at the time of his ordination, to promise to refrain from lawful intercourse with his wife; otherwise we should virtually mock the marriage ordained and blessed by God through his presence, as the voice of the Gospel exclaims: What God has joined together, let no one separate (Mat. 19,6); and the Apostle teaches: Let marriage be held in honour by all, and let the marriage bed be kept undefiled (Heb. 13,4), and Are you bound to a wife? Do not seek to be free (ICor. 7,27). “We know, indeed, that the Fathers who gathered in Carthage, making provision for the propriety of the lives of the ministers of the sacred liturgy, said that ‘Subdeacons who touch the holy Mysteries, as well as deacons and presbyters, must abstain from their wives in accordance with their particular statutes «regarding their turn of service»’; “thus may we also preserve the tradition passed down by the holy Apostles, which has prevailed from the earliest time, knowing that there is a time for every thing, especially fasting and prayer; for it behooves those who approach the altar when the holy gifts are handled to be continent, that they may obtain what they ask sincerely of God”. “If anyone, therefore, acting at variance with the Apostolic canons, dares to deprive anyone in holy orders, that is, a presbyter or deacon or subdeacon, of intercourse and communion with his lawful wife, he shall be deposed. Likewise, if any presbyter or deacon sends away
