THE VOW OF CELIBACY.
Were I to write all the ingenious tricks, pious lies, shameful stories
called miracles, and sacrilegious perversions of the Word of God made
use of by superiors of seminaries and nunneries to entice their poor
victims into the trap of perpetual celibacy, I should have to write ten
large volumes, instead of a short chapter.
Sometimes the trials and obligations of married life are so exaggerated
that they may frighten the strongest heart. At other times the joys,
peace and privileges of celibacy are depicted with such brilliant colors
that they fill the coldest mind with enthusiasm.
The Pope takes his victim to the top of a high mountain, and there shows
him all the honors, praise, wealth, peace and joys of this world, united
to the most glorious throne of heaven, and then tells him: “I will give
you all those things if you fall at my feet, promise me an absolute
submission, and swear never to marry in order to serve me better.”
Who can refuse such glorious things? But before entirely shutting their
eyes, so that they may not see the bottomless abyss into which they are
to fall, the unfortunate victims sometimes have forebodings and
presentiments of the terrible miseries which are in store for them. The
voice of their conscience, intelligence and common sense has not always
been so fully silenced as the superior desired.
At the very time when the tempter is whispering his lying promises into
their ears, their Heavenly Father is speaking to them of the ceaseless
trials, the shameful falls, the tedious days, the dreary nights, and the
cruel and insufferable burdens which are concealed behind the walls
where the sweet yoke of the Good Master is exchanged for the burdens of
heartless men and women.
As formerly, the human victims crowned with flowers, when dragged to the
foot of the altar of their false gods, often cried out with alarm, and
struggled to escape from the bloody knife of the heathen priest, so at
the approach of the fatal hour at which the impious vow is to be made,
the young victims often feel their hearts fainting and filled with
terror. With pale cheeks, trembling lips and cold-dropping sweat they
ask their superiors, “Is it possible that our merciful God requires of
us such a sacrifice?”
Oh! how the merciless priest of Rome then becomes eloquent in depicting
celibacy as the only way to heaven, or in showing the eternal fires of
hell ready to receive cowards and traitors, who, after having put their
hand to the plough of celibacy, look back! He speaks of the
disappointment and sadness of so many dear friends, who expected better
things of them. He points out to them their own shame when they will
again be in a world which will have nothing for them but sneers for
their want of perseverance and courage. He overwhelms them with a
thousand pious lies about the miracles wrought by Christ in favor of his
virgins and priests. He bewitches them by numerous texts of Scripture,
which he brings as evident proof of the will of God in favor of their
taking the vows of celibacy, though they have not the slightest
reference to such vows.
The text of which the strangest abuses are made by the superiors to
persuade the young people of both sexes to bind themselves to those
shameful vows is Matt. xix., 12, 13: “For there are eunuchs which were
born from their mother’s womb; and there are some eunuchs which were
made eunuchs of men; and there are eunuchs which have made themselves
eunuchs for the kingdom of heaven’s sake. He that is able to receive it,
let him receive it.”
Upon one occasion our superior made a very pressing appeal to our
religious feelings from this text, to induce us to make the vow of
celibacy and become priests. But the address, though delivered with a
great deal of zeal, seemed to us deficient in logic.
The next day was a day of rest (_conge_). The students in theology who
were preparing themselves for the priesthood, with me, talked seriously
of the singular arguments of the last address. It seemed to them that
the conclusions could not in any way be drawn from the selected text,
and therefore determined to respectfully present their objections and
their views, which were also mine, to the superior; and I was chosen to
speak for them all.
At the next conference, after respectfully asking and obtaining
permission to express our objections with our own frank and plain
sentiments, I spoke about as follows:
“Dear and venerable sir: You told us that the following words of Christ,
‘_There be eunuchs which have made themselves eunuchs for the kingdom of
heaven’s sake_,’—show us evidently that we must make the vow of celibacy
and make ourselves eunuchs if we want to become priests. Allow us to
tell you respectfully, that it seems to us that the mind of our Saviour
was very different from yours when he pronounced these words. In our
humble opinion, the only object of the Son of God was to warn His
disciples against one of the most damnable errors which were to endanger
the very existence of nations. He was foretelling that there would be
men so wicked and blind as to preach that the best way for men to go to
heaven would be to make eunuchs of themselves. Allow us to draw your
attention to the fact that in that speech Jesus Christ neither approves
nor disapproves of the idea of gaining a throne in heaven by becoming
eunuchs. He leaves us to our common sense and to some clearer parts of
Scripture to see whether or not He approves of those who would make
eunuchs of themselves to gain a crown in heaven. Must we not interpret
this text as we interpret what Jesus said to His apostles, ‘The time
cometh that whosoever killeth you will think that he doeth God’s
service’ (John xvi., 1, 2).
“Allow us to put these two texts face to face:
“‘There are eunuchs which have made themselves eunuchs for the kingdom
of heaven’s sake.’ (Matt. xix., 12, 13).
“‘The time cometh that whosoever killeth you will think that he doeth
God’s service.’ (John xvi. 1, 2).
“Because our Saviour has said that there would be men who would think
that they would please God (and of course gain a place in heaven) by
killing His disciples, are we, therefore, allowed to conclude that it
would be our duty to kill those who believe and follow Christ? Surely
not.
“Well, it seems to us that we are not to believe that the best way to go
to heaven is to make ourselves eunuchs, because our Saviour had said
that some men had got that criminal and foolish notion into their mind!
“Christian nations have always looked with horror upon those who
voluntarily became eunuchs. Common sense, as well as the Word of God,
condemns those who thus destroy in their own bodies that which God in
his wisdom gave them for the wisest and holiest purposes. Would it not,
therefore, be a crime which every civilized and Christian nation would
punish, to preach publicly and with success to the people that one of
the surest ways for a man to go to heaven would be to make himself an
eunuch? How can we believe that our Saviour could ever sanction such a
practice?
“Moreover, if being eunuchs would make the way to heaven surer and more
easy, would not God be unjust for depriving us of the great privilege of
being born eunuchs, and thus being made ripe fruits for heaven?
“It seems to us that that text does not in any way require us to believe
that an eunuch is nearer the kingdom of God than he who lives just
according to the laws which God gave to man in the earthly paradise. If
it was not good for man to be without his wife when he was so holy and
strong as he was in the Garden of Eden, how can it be good now that he
is so weak and sinful?
“Our Saviour clearly shows that he finds no sanctifying power in the
state of an eunuch, in his answer to the young man who asked him, ‘Good
master, what must I do that I may have eternal life?’ (Matt. xix., 16.)
Did the good Master answer him in the language we heard from you two
days ago, namely, that the best way to have eternal life is to make
yourself an eunuch—make a solemn vow never to marry? No; but he said,
‘Keep the commandments!’
“Were the blessed Saviour to-day in your place, and I should ask him,
‘What must I do to be saved, and to show the way of God to my brethren?’
would he not say to me, ‘Keep the commandments!’ But where is the
commandment of God in the Old or New Testament, to induce us to make
such a vow as that of celibacy? The promise of a place in heaven is not
attached in any way to the vow of celibacy. Christ has not a word about
that doctrine.
“Allow us to respectfully ask, if the views concerning the vows of
celibacy entertained by Christ had been like yours, is it possible that
He would have forgotten to mention them when He answered the solemn
question of that young man? Is it possible that He would not have said a
single word about a thing which you have represented to us as being of
such vital importance to those who sincerely desire to know what to do
to be saved? Is it not strange that the Church should attach such an
importance to that vow of celibacy, when we look in vain for such an
ordinance in both the Old and New Testaments? How can we understand the
reasons or the importance of such a strict, and we dare say, unnatural
obligation in our day, when we know very well that the holy apostles
themselves were living with their wives, and that the Saviour had not a
word of rebuke for them on that account?”
This free expression of our common views on the vows of celibacy
evidently took our superior by surprise. He answered me, with an accent
of indignation which he could not suppress. “Is that all you have to
say?”
“It is not quite all we have to say,” I answered; “but before we go
further we would be much gratified to receive from you the light we want
on the difficulties which I have just stated.”
“You have spoken as a true heretic,” replied Mr. Leprohon, with an
unusual vivacity; “and were it not for the hope which I entertain that
you said those things more to receive the light you want than to present
and support the heretical side of such an important question, I would at
once denounce you to the bishop. You speak of the Holy Scriptures just
as a Protestant would do. You appeal to them as the only source of
Christian truth and knowledge. Have you forgotten that we have the holy
traditions to guide us, the authority of which is equal to that of the
Scriptures?
“You are correct when you say that we do not find any direct proof in
the Bible to enforce the vows of celibacy upon those who desire to
consecrate themselves to the service of the Church. But if we do not
find the obligation of that vow in the Bible, we find it in the holy
traditions of the Church.
“It is an article of faith that the vow of celibacy is ordered by Jesus
Christ, through His Church. The ordinances of the Church, which are
nothing but the ordinances of the Son of God, are clear on that subject,
and bind our consciences, just as the commandments of God upon Mount
Sinai; for Christ has said, those who do not hear the Church must be
looked upon as heathen and publicans. There is no salvation to those who
do not submit their reasoning to the teachings of the Church.
“You are not required to understand all the reasons for the vow of
celibacy; but you are bound tobelieve in its _necessity_ and _holiness_,
as the Church has pronounced her verdict upon that question. It is not
your business to argue about those matters; but your duty is to obey the
Church, as dutiful children obey a kind mother.
“But who can have any doubt about the necessity of the vows of celibacy,
when we remember that Christ had ordered His apostles to separate
themselves from their wives?—a fact on which no doubt can remain after
hearing St. Peter say to our Saviour, ‘Behold, we have forsaken all and
followed thee; what shall we have, therefore?’ (Matt. xix. 27). Is not
the priest the true representative of Christ on earth? In his
ordination, is not the priest made the equal, and, in a sense, the
superior of Christ? for when he celebrates Mass he commands Christ, and
that very Son of God is bound to obey! It is not in the power of Christ
to resist the orders of the priest. He must come down from heaven every
time the priest orders Him. The priest shuts Him up in the holy
tabernacles or takes him out of them, according to his own will.
“By becoming priests of the New Testament you will be raised to a
dignity which is much above that of angels. From these sublime
privileges flows the obligation of the priest to raise himself to a
degree of holiness much above the level of the common people, a holiness
equal to that of the angels. Has not our Saviour, when speaking of the
angels, said, ‘_Neque nubent neque nubentur?_’ They marry not, nor are
given in marriage. Surely, since the priests are the messengers and
angels of God, on earth they must be clad with angelic holiness and
purity.
“Does not Paul say that the state of virginity is superior to that of
marriage? Does not that saying of the apostle show that the priest,
whose hands every day touch the divine body and blood of Christ, must be
chaste and pure, and must not be defiled by the duties of married life?
That vow of celibacy it like a holy chain, which keeps us above the
filth of this earth and ties us to heaven. Jesus Christ, through His
holy Church, commands that vow to his priests as the most efficacious
remedy against the inclinations of our corrupt nature.
“According to the holy Fathers, the vow of celibacy is like a strong,
high tower, from the top of which we can fight our enemies, and be
perfectly safe from their darts and weapons.
“I will be happy to answer your other objections, if you have any more,”
said Mr. Leprohon.
“We are much obliged to you for your answers,” I replied, “and we will
avail ourselves of your kindness to present you with some other
observations.
“And, firstly, we thank you for having told us that we find nothing in
the Word of God to support the vows of celibacy, and that it is only by
the traditions of the Church that we can prove their necessity and
holiness. It was our impression that you desired us to believe that the
necessity of that vow was founded on the Holy Scriptures. If you will
allow it, we will discuss the traditions another time, and will confine
ourselves to-day to the different texts to which you referred in favor
of celibacy.
“When Peter says, ‘We have given up everything,’ it seems to us that he
had no intention of saying that he had forever given up his wife by a
vow. For St. Paul positively says, many years after, that Peter had his
wife; that he was not only living with her in his own house, but was
traveling with her when preaching the gospel. The words of Scripture are
of such evidence on that subject that they can neither be obscured by
any shrewd explanation nor by any tradition, however respectable it may
appear.
“Though you know the words of Paul on that subject, you will allow us to
read them: ‘Have we not power to eat and drink? have we not power to
lead about a sister, a wife, as well as other apostles and as the
brethren of the Lord, and Cephas?’ (1 Cor. ix., 4, 5). St. Peter saying,
‘We have forsaken everything’ could not mean then that he had made a vow
of celibacy, and that he would not live with his wife as a married man.
Evidently the words of Peter mean only that Jesus had the first place in
his heart—that everything else, even the dearest objects of his love, as
father, mother, wife, were only secondary in his affections and
thoughts.
“Your other text about the angels who do not marry, from which you infer
the obligation and law of the vow of celibacy, does not seem to us to
bear on that subject as much as you have told us. For, be kind enough to
again read the text: ‘Jesus answered and said unto them, ‘Ye do err, not
knowing the Scriptures, nor the power of God. For in the resurrection
they neither marry nor are given in marriage, but are as the angels of
God in heaven’ (Matt. xxii. 29, 30). You see that when our Saviour
speaks of men who are like angels, and who do not marry, He takes care
to observe that he speaks of the state of men _after the resurrection_.
If the Church had the same rule for us that Christ mentioned for the
angelic men to whom He refers, and would allow us to make a vow never to
marry after the resurrection, we would not have the slightest objection
to such a vow.
“You see that our Saviour speaks of a state of celibacy; but He does not
intimate that that state is to begin on this side of the grave. Why does
not our Church imitate and follow the teachings of our Saviour? Why does
she enforce a state of celibacy before the resurrection, while Christ
postpones the promulgation of this law till after that great day?
“Christ speaks of a perpetual celibacy only in heaven! On what
authority, then, does our Church enforce that celibacy on this side of
the grave, when we still carry our souls in earthly vessels?
“You tell us that the vow of celibacy is the best remedy against the
inclinations of our corrupt nature; but do you not fear that your remedy
makes war against the great one which God prepared in His wisdom? Do we
not read in our own vulgate: ‘Propter fornicationem autem quisque suam
uxorem habeat, et unaquaquæ virum suum’? ‘To avoid fornication let every
man have his own wife, and let every woman have her own husband’ (2 Cor.
vii. 2.)
“Is it not too strange, indeed, that God does tell us that the best
remedy He had prepared against the inclinations of our corrupt nature is
in the blessings of a holy marriage. ‘Let every man have his own wife,
and every woman her own husband.’ But now our Church has found another
remedy, which is more accordant to the dignity of man and the holiness
of God, and that remedy is the vow of celibacy!”
The sound of my last words were still on my lips when our venerable
superior, unable any longer to conceal his indignation, abruptly
interrupted me, saying:
“I do exceedingly regret to have allowed you to go so far. This is not a
Christian and humble discussion between young Levites and their
superior, to receive from him the light they want. It is the exposition
and defence of the most heretical doctrines I have ever heard. Are you
not ashamed, when you try to make us prefer your interpretation of the
Holy Scriptures to that of the Church? Is it to you, or to His holy
Church, that Christ promised the light of the Holy Ghost? Is it you who
have to teach the Church, or the Church who must teach you? Is it you
who will govern and guide the Church, or the Church who will govern and
guide you?
“My dear Chiniquy, if there is not a great and prompt change in you and
in those whom you pretend to represent, I fear much for you all. You
show a spirit of infidelity and revolt which frightens me. Just like
Lucifer, you rebel against the Lord! Do you not fear to share the
eternal pains of his rebellion?
“Whence have you taken the false and heretical notions you have, for
instance, about the wives of the apostles? Do you not know that you are
supporting a Protestant error, when you say that the apostles were
living with their wives in the usual way of married people? It is true
that Paul says that the apostles had women with them, and that they were
even traveling with them. But the holy traditions of the Church tell us
that those women were holy virgins, who were traveling with the apostles
to serve and help them in different ways. They were ministering to their
different wants—washing their underclothes, preparing their meals, just
like the housekeeper whom the priests have to-day. It is a Protestant
impiety to think and speak otherwise.
“But only a word more, and I am done. If you accept the teaching of the
Church, and submit yourself as doubtful children to that most holy
Mother, she will raise you to the dignity of the priesthood, a dignity
much above kings and emperors in this world. If you serve her with
fidelity, she will secure to you the respect and veneration of the whole
world while you live, and procure you a crown of glory in heaven.
“But if you reject her doctrines, and persist in your rebellious views
against one of the most holy dogmas; if you continue to listen to the
voice of your own deceitful reason rather than to the voice of the
Church, in the interpretation of the Holy Scriptures, you become
heretics, apostates and Protestants; you will lead a dishonored life in
this world, and you will be lost for all eternity.”
Our superior left us immediately after these fulminating words. Some of
the theological students, after his exit, laughed heartily, and thanked
me for having so bravely fought and gained a glorious victory. Two of
them, Joseph Turcot and Benony Legendre, disgusted by the sophisms and
logical absurdities of our superior left the seminary a few days after.
The rest, with me, had not the moral courage to follow their example,
but remained, stunned by the last words of our superior.
I went to my room and fell on my knees, with a torrent of tears falling
from my eyes. I was really sorry for having wounded his feelings, but
still more so for having dared for a moment to oppose my own feeble and
fallible reason to the mighty and infallible intelligence of my Church!
At first it appeared to me that I was only combatting, in a respectful
way, against my old friend, Rev. Mr. Leprohon; but I had received it
from his own lips that I had really fought against the Lord!
After having spent a long and dark night of anguish and remorse, my
first action, the next day, was to go to confession, and ask my
confessor, with tears of regret, pardon for the sins I had committed and
the scandal I had given.
Had I listened to the voice of my conscience, I certainly would have
left the seminary that day; for they told me that I had confounded my
superior and pulverized all his arguments. Reason and conscience told me
that the vow of celibacy was a sin against logic, morality and God; that
that vow could not be sustained by any argument from the Holy
Scriptures, logic or common sense. But I was a most sincere Roman
Catholic. I had therefore to fight a new battle against my conscience
and intelligence, so as to subdue and silence them forever! Many a time
it was my hope, before this, to have succeeded in slaughtering them at
the foot of the altar of my Church; but that day, far from being forever
silenced and buried, they had come out again with renewed force, to
waken me from the terrible illusions in which I was living.
Nevertheless, after a long and frightful battle, my hope was that they
were perfectly subdued and buried under the feet of the holy Fathers,
the learned theologians and the venerable popes, whose voice only I was
determined now to follow. I felt a real calm after that struggle. It was
evidently the silence of death, although my confessor told me it was the
peace of God. More than ever I determined to have no knowledge, no
thought, no will, no light, no desires, no science but that which my
Church would give me through my superior. I was fallible, she was
infallible! I was a sinner, she was the immaculate spouse of Jesus
Christ! I was weak, she had more power than the great waters of the
ocean! I was but an atom, she was covering the world with her glory!
What, therefore, could I have to fear in humbling myself to her feet, to
live of her life, to be strong of her strength, wise of her wisdom, holy
with her holiness? Had not my superior repeatedly told me that no error,
no sin would be imputed to me as long as I obeyed my Church and walked
in her ways?
With these sentiments of a most profound and perfect respect for my
Church, I irrevocably consecrated myself to her service on the 4th of
May, 1832, by making the vow of celibacy and accepting the office of
sub-deacon.