29. Referring to the evangelical counsels, the Council states that "preeminent among these counsels is that precious gift of divine grace given to some by the Father (cf. Mt. 19:11; 1 Cor. 7:7) in order more easily to devote themselves to God alone with an undivided heart (cf. 1 Cor. 7:32-34) in virginity or celibacy. This perfect continence for love of the kingdom of heaven has always been held in high esteem by the Church as a sign and stimulus of love, and as a singular source of spiritual fertility in the world."(76) In virginity and celibacy, chastity retains its original meaning, that is, of human sexuality lived as a genuine sign of and precious service to the love of communion and gift of self to others. This meaning is fully found in virginity which makes evident, even in the renunciation of marriage, the "nuptial meaning" of the body through a communion and a personal gift to Jesus Christ and his Church which prefigures and anticipates the perfect and final communion and self - giving of the world to come: "In virginity or celibacy, the human being is awaiting, also in a bodily way, the eschatological marriage of Christ with the Church, giving himself or herself completely to the Church in the hope that Christ may give himself to the Church in the full truth of eternal life."( 77)
In this light one can more easily understand and appreciate the reasons behind the centuries-old choice which the Western Church has made and maintained -- despite all the difficulties and objections raised down the centuries -- of conferring the order of presbyter only on men who have given proof that they have been called by God to the gift of chastity in absolute and perpetual celibacy.
The synod fathers clearly and forcefully expressed their thought on this matter in an important proposal which deserves to be quoted here in full: "While in no way interfering with the discipline of the Oriental churches, the synod, in the conviction that perfect chastity in priestly celibacy is a charism, reminds priests that celibacy is a priceless gift of God for the Church and has a prophetic value for the world today. This synod strongly reaffirms what the Latin Church and some Oriental rites require that is, that the priesthood be conferred only on those men who have received from God the gift of the vocation to celibate chastity (without prejudice to the tradition of some Oriental churches and particular cases of married clergy who convert to Catholicism, which are admitted as exceptions in Pope Paul VI's encyclical on priestly celibacy, no. 42). The synod does not wish to leave any doubts in the mind of anyone regarding the Church's firm will to maintain the law that demands perpetual and freely chosen celibacy for present and future candidates for priestly ordination in the Latin rite. The synod would like to see celibacy presented and explained in the fullness of its biblical, theological and spiritual richness, as a precious gift given by God to his Church and as a sign of the kingdom which is not of this world -- a sign of God's love for this world and of the undivided love of the priest for God and for God's people, with the result that celibacy is seen as a positive enrichment of the priesthood."(78)
It is especially important that the priest understand the theological motivation of the Church's law on celibacy. Inasmuch as it is a law, it expresses the Church's will, even before the will of the subject expressed by his readiness. But the will of the Church finds its ultimate motivation in the link between celibacy and sacred ordination, which configures the priest to Jesus Christ the head and spouse of the Church. The Church, as the spouse of Jesus Christ, wishes to be loved by the priest in the total and exclusive manner in which Jesus Christ her head and spouse loved her. Priestly celibacy, then, is the gift of self in and with Christ to his Church and expresses the priest's service to the Church in and with the Lord.
For an adequate priestly spiritual life, celibacy ought not to be considered and lived as an isolated or purely negative element, but as one aspect of the positive, specific and characteristic approach to being a priest. Leaving father and mother, the priest follows Jesus the good shepherd in an apostolic communion, in the service of the People of God. Celibacy, then, is to be welcomed and continually renewed with a free and loving decision as a priceless gift from God, as an "incentive to pastoral charity "(79) as a singular sharing in God's fatherhood and in the fruitfulness of the Church, and as a witness to the world of the eschatological kingdom. To put into practice all the moral, pastoral and spiritual demands of priestly celibacy it is absolutely necessary that the priest pray humbly and trustingly, as the Council points out: "In the world today, many people call perfect continence impossible. The more they do so, the more humbly and perseveringly priests should join with the Church in praying for the grace of fidelity. It is never denied to those who ask. At the same time let priests make use of all the supernatural and natural helps which are now available to all."( 80) Once again it is prayer, together with the Church's sacraments and ascetical practice, which will provide hope in difficulties, forgiveness in failings, and confidence and courage in resuming the journey.
