Wednesday Liturgy: Polygamy, Sons and the Priesthood
ROME, FEB. 14, 2006 (Zenit.org).- Answered by Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.
Q: I would like to know the position of the Church on the ordination of men whose parents do not have a Church-blessed marriage or where the parents could have been wed in the Church but the marriage has since been interrupted by either divorce, separation or has become polygamous. The fathers in the Synod of Bishops last October expressed concern over the shortage of young men joining priesthood. I personally went through the minor seminary in Uganda but could not continue to the major seminary because my daddy was stuck to his second wife and there was a constant threat that I would not be ordained if the marriage remained polygamous. -- E.K., Tororo, Uganda
A: The pastoral challenge of a tradition of polygamous marriages is prevalently found in Africa. There especially the Church must surmount great hurdles in order to bring home the fullness of Christ's teaching regarding the sanctity and beauty of the perpetual union of one man and one woman.
In general, if a polygamist asks for baptism he knows that only one of the women may remain as his wife, not necessarily the one he first married (Canon 1148). Of course he must provide for the upkeep of the other women, especially if age or other cultural elements prevent their remarrying, as well as for any children, all of whom are considered legitimate.
Unlike earlier times, the present Code of Canon Law (Canons 1140-1049) contains no specific impediment to the possible priestly ordination of a son of an unmarried mother. Nor, for that matter, is there any canonical obstacle to the children of separated, divorced or polygamous relationships.
However, canon law is not the only element that has to be brought to bear in considering a candidate's possibilities of entering ministry.
Even when there was a canonical impediment of illegitimacy, it was always understood that this impediment was not absolute.
Nor did it imply a moral evaluation regarding the candidate but was rather a prudential judgment insofar as the social stigma attached to this status -- and the need to defend the Christian ideal of matrimony -- could hamper a priest's pastoral effectiveness.
In some cases however, the superiors also have to consider whether being brought up in irregular circumstances could affect the candidate's personal balance and capacity for interpersonal relationships -- important traits for a priest's mission.
These, among other considerations, quite possibly form the reasoning behind the seminary superiors' decision not to allow the child of a polygamous father to proceed in his priestly formation.
Because polygamy is such a pressing pastoral problem in the country it would be difficult for a priest to defend and uphold Catholic doctrine if it were widely known that his own parent contradicted it by his way of living.
It might even have been a cause of difficulty to some if it were known that he was studying in the seminary, as it is not infrequent for seminarians in these countries to engage in active pastoral work on Sundays by directing Communion services for Catholics at outstations where Mass is not celebrated.
This is, of course, no reflection on the intrinsic worth and even sanctity of the prospective seminarian, who is in no way responsible for a parent's foibles.
It appears to be a sad consequence of pastoral reality in a concrete situation which may be extremely hard to fathom and comprehend for those of us who live in a different reality.
Since such things as social stigmas vary with time and place, in some cases it might be possible for a candidate to pursue a vocation in a different cultural environment.
History provides several examples of how the stigma associated with illegitimacy varied over the centuries and how consequently the canonical norms were enforced with more or less rigor.
In some periods illegitimate children were easily accepted as part of the family, often regularized through adoption or other legal tactics, and not infrequently entered Church service.
The 16th century, for example, saw a Pope (Clement VII 1523-34), a brilliant military commander (John of Austria), and a great artist (Leonardo da Vinci) accepted at the pinnacle of society -- in spite of being born out of wedlock.
Q: I would like to know the position of the Church on the ordination of men whose parents do not have a Church-blessed marriage or where the parents could have been wed in the Church but the marriage has since been interrupted by either divorce, separation or has become polygamous. The fathers in the Synod of Bishops last October expressed concern over the shortage of young men joining priesthood. I personally went through the minor seminary in Uganda but could not continue to the major seminary because my daddy was stuck to his second wife and there was a constant threat that I would not be ordained if the marriage remained polygamous. -- E.K., Tororo, Uganda
A: The pastoral challenge of a tradition of polygamous marriages is prevalently found in Africa. There especially the Church must surmount great hurdles in order to bring home the fullness of Christ's teaching regarding the sanctity and beauty of the perpetual union of one man and one woman.
In general, if a polygamist asks for baptism he knows that only one of the women may remain as his wife, not necessarily the one he first married (Canon 1148). Of course he must provide for the upkeep of the other women, especially if age or other cultural elements prevent their remarrying, as well as for any children, all of whom are considered legitimate.
Unlike earlier times, the present Code of Canon Law (Canons 1140-1049) contains no specific impediment to the possible priestly ordination of a son of an unmarried mother. Nor, for that matter, is there any canonical obstacle to the children of separated, divorced or polygamous relationships.
However, canon law is not the only element that has to be brought to bear in considering a candidate's possibilities of entering ministry.
Even when there was a canonical impediment of illegitimacy, it was always understood that this impediment was not absolute.
Nor did it imply a moral evaluation regarding the candidate but was rather a prudential judgment insofar as the social stigma attached to this status -- and the need to defend the Christian ideal of matrimony -- could hamper a priest's pastoral effectiveness.
In some cases however, the superiors also have to consider whether being brought up in irregular circumstances could affect the candidate's personal balance and capacity for interpersonal relationships -- important traits for a priest's mission.
These, among other considerations, quite possibly form the reasoning behind the seminary superiors' decision not to allow the child of a polygamous father to proceed in his priestly formation.
Because polygamy is such a pressing pastoral problem in the country it would be difficult for a priest to defend and uphold Catholic doctrine if it were widely known that his own parent contradicted it by his way of living.
It might even have been a cause of difficulty to some if it were known that he was studying in the seminary, as it is not infrequent for seminarians in these countries to engage in active pastoral work on Sundays by directing Communion services for Catholics at outstations where Mass is not celebrated.
This is, of course, no reflection on the intrinsic worth and even sanctity of the prospective seminarian, who is in no way responsible for a parent's foibles.
It appears to be a sad consequence of pastoral reality in a concrete situation which may be extremely hard to fathom and comprehend for those of us who live in a different reality.
Since such things as social stigmas vary with time and place, in some cases it might be possible for a candidate to pursue a vocation in a different cultural environment.
History provides several examples of how the stigma associated with illegitimacy varied over the centuries and how consequently the canonical norms were enforced with more or less rigor.
In some periods illegitimate children were easily accepted as part of the family, often regularized through adoption or other legal tactics, and not infrequently entered Church service.
The 16th century, for example, saw a Pope (Clement VII 1523-34), a brilliant military commander (John of Austria), and a great artist (Leonardo da Vinci) accepted at the pinnacle of society -- in spite of being born out of wedlock.
posted by Chipi Buenafe at
2:14 PM
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