Despite assurances to the contrary, the German episcopate as a body continues to be seen by many as plotting a course independent of Rome when it comes to questions about the sacraments, the priesthood and synodality. That said, several bishops have recently spoken out in defence of one topic which, certain circles claim, should be abolished if the Church is to change for the better: mandatory celibacy for priests.
The main contribution, certainly in word count, comes from Bishop Dominikus Schwaderlapp, auxiliary bishop of Cologne, who wrote an article about the topic for the Tagespost (subsequently also published on Domradio), with a focus on the issue in the context of the abuse crisis. Identifying the call to abolish celibacy as conservative because it is, by now, a somewhat old-fashioned position, the bishop asks, “Why is my celibate way of life always criticised so strongly by people who don’t have to live it at all? Didnt I make that choice, not you?” He adds that no one forced him to choose to live celibate. Bishop Schwaderlapp explains the value of celibacy for a priest:
“It is not just a fitting oneself into the order of the Church. Celibacy is not limited to a – sometimes painful – denunciation of an exclusive two-way relationship of one’s own in order to have time and space for the many. And as such it is more than “just” the adoption of Jesus’ lifestyle – it is after all Him whom the priest is to make tangible in his life. Celibacy means a self-giving to Christ. with body and soul. And with and through Christ it means a self-giving to the people. It is about making the open heart of Jesus tangible through the celibate way of living. Being a priest is a matter of the heart, otherwise it becomes a caricature.”
The bishop likens this act of self-giving, which includes the priest sexuality, to what a husband and wife do in marriage. Rather than giving themselves to each other, with body, soul and sexuality, a priest gives himself to God.
Not blind to the challenges facing the Church and society, Bishop Schwarderlapp nonetheless concludes that allowing priests to marry is not an answer.
“This charism makes the purpose and mission of the priest “physical”: to make Jesus Christ visible, audible and tangible in this world. Incidentally, celibacy is always outdated because it refers, across time, to the one who was, who is and who will come. It is fatal if this charism is put up for discussion, and when we bishops take part in it. There are no new factual arguments against celibacy. [Abolition] would not serve as a remedy to abuse, nor as an impetus to the – much needed – inner renewal of the Church. There has never been renewal by less, but always only through more devotion.”
Bishop Helmut Dieser of Aachen expresses himself in similar words. He too emphasises that celibacy is not something negative, nor something that is forced upon a priest. It is, he states, “a Biblical way of life in imitation of Jesus, a charism”. However, he also says, should a situation exist when there are no men choosing celibacy, the Church should keep “suitable married men” in mind. This openness to the practical situation, which at this time does not exist in Germany, is echoed by Bishop Stefan Oster of Passau. His position in an interview, which he shared on his website, caused some confusion as it appeared as if he was in favour of loosening the celibacy rules. “I am not, even when I consider it possible,” he tersely explains. Bishop Oster also explains that there is room to discuss the question of celibacy: “The question is not dogmatic. Unlike with sexual morality there is more leeway, and the pope has already encouraged the search for new ways in this regard.”
About celibacy itself, the bishop says:
“Celibacy is the way of life of Jesus and as such a great spiritual treasure, which is worth fighting for. But I do not rule out the possibility (of a loosening of the celibacy rules). When the majority of priests say that it is no longer possible to live celibately in this time and society, then it becomes difficult. On the other hand I do not want the priest who is already struggling with his way of life, but who has made an oath, now reading, “the bishop also says that it is difficult, so I’ll also give it up.” I do not want to demotivate, I want to say: the struggle is worth it.”
The new bishop of Fulda, Michael Gerber, who will be installed today, has also said that he is opposed to abolishing mandatory celibacy, and prefers to focus instead of assuring that priests remain part of a ‘network’, thus preventing any of them from falling prey to loneliness.
Other bishops, such as Peter Kolhgraf of Mainz and Georg Bätzing of Limburg, have expressed their support for voluntary celibacy, showing that, if anything, the German episcopate is no monolith.
Photo credits: [1] Erzbistum Köln, [2] Elisabeth Schomaker/KNA, [3] Bischöfliche Pressestelle Passau
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The new bishop will be using the buildings, which cost an estimated 31 million euros to build and refurbish, for office space, but he will not be living there. The living spaces will be given to the use of the diocesan museum, as well as for meetings, assemblies and other exhibitions. Bishop Bätzing himself will take up residence fifteen minutes away, in a small house built in the 1950s, offered for his use by retired vicar general Franz Kaspar. While the latter had use of the house for the rest of his life, he offered his house to the new bishop on the day that Msgr. Bätzing was appointed. Fr. Kaspar, considered the former right-hand man of Bishop Tebartz-Van Elst, has stated his wish to live outside the diocese. Earlier, the house was the residence of Bishop Walther Kampe, auxiliary bishop of Limburg from 1952 to 1984.
The other question revolves around Bishop Tebartz-Van Elst’s possible presence at the consecration of his successor. The retired bishop, who now works in the Pontifical Council for the Promotion of the New Evangelisation, has decided for himself that he will not travel to Limburg for the occasion. Bishop Bätzing will be consecrated on 18 September by Rainer Maria Cardinal Woelki, as archbishop of Cologne the metropolitan of the Church province of which Limburg is a part, with co-consecrators Bishop Manfred Grothe, auxiliary bishop of Paderborn and apostolic administrator of Limburg until the installation of the new bishop, and Bishop Stephan Ackermann, bishop of Trier, the diocese where Bishop-elect Bätzing was a priest and vicar general until his appointment to Limburg.
The Diocese of Limburg was established in 1821 to cater to the Catholics in the then-current Duchy of Nassau, as well as the Free City of Frankfurt. Its territory was taken from the adjacent dioceses of Trier and Mainz. Originally a suffragan see of Freiburg, in 1929 it became a part of the Province of Cologne. In 1930 and 1933 it gained some more territory, from Fulda and Trier respectively. There are some 645,000 Catholics in the diocese, out of a total population of 2.4 million. It has few major cities aside from Wiesbaden and Frankfurt am Main, with the majority of Catholics concentrated in the south and northwest.
In Caelo et in Terra 