Skip to main content

A Biblical Catechism on Sex and Marriage: Celibacy

[This post continues a series of posts entitled 'A Biblical Catechism on Sex and Marriage'.  The intention is to provide basic material for further instruction by a trusted teacher of God's Word in a church that is committed to Biblical authority.  The Church’s mission is to invite all people to live under God’s righteous rule.]

Question 8. What is the purpose of celibacy?

Answer: A person who does not marry is able to fulfill a calling of special devotion to God.

Matthew 19:12 For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it."  [The teaching on marriage turns to celibacy in thee verses.  Some people are born unable to enter into sexual relationships in marriage due to biological defects.  Others are made eunuchs for whatever reason.  Jesus’ main point, though, is that some voluntarily live celibate lives—function as eunuchs for the sake of the kingdom.  Cf. Matthew 19:29-30; 1 Corinthians 9:5.]

Luke 2:36-37 And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin,  37 and then as a widow until she was eighty-four.1 She did not depart from the temple, worshiping with fasting and prayer night and day.

1 Corinthians 7:8-9 Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I am.  9 But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion.

1 Corinthians 7:32-35 I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please the Lord.  33 But the married man is anxious about worldly things, how to please his wife,  34 and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband.  35 I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord.

1 Timothy 5:5 She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day….

1 Corinthians 7:5 Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control.  [Married couples, too, may abstain from sexual relations with one another by mutual consent for a limited time in order to pray.]


Comments

Popular posts from this blog

‘For freedom Christ has set us free’: The Gospel of Paul versus the Custodial Oversight of the Law and Human Philosophies

  Introduction The culmination of Paul’s argument in Galatians, and particularly from 3.1-4.31, is: ‘ For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery’ (Galatians 5.1). This essay seeks to understand Paul’s opposition to a continuing custodial role for the Law and a use of human philosophies to deal with sinful passions and desires.   His arguments against these are found in Galatians and Colossians.   By focussing on the problem of the Law and of philosophy, we can better understand Paul’s theology.   He believed that the Gospel was the only way to deal with sin not simply in terms of our actions but more basically in terms of our sinful desires and passions of the flesh. The task ahead is to understand several large-scale matters in Paul’s theology, those having to do with a right understanding of the human plight and a right understanding of God’s solution.   So much Protestant theology has articulated...

Alasdair MacIntyre and Tradition Enquiry

Alasdair MacIntyre's subject is philosophical ethics, and he is best known for his critique of ethics understood as the application of general, universal principles.  He has reintroduced the importance of virtue ethics, along with the role of narrative and community in defining the virtues.  His focus on these things—narrative, community, virtue—combine to form an approach to enquiry which he calls ‘tradition enquiry.’ [1] MacIntyre characterises ethical thinking in the West in our day as ethics that has lost an understanding of the virtues, even if virtues like ‘justice’ are often under discussion.  Greek philosophical ethics, and ethics through to the Enlightenment, focussed ethics on virtue and began with questions of character: 'Who should we be?', rather than questions of action, 'What shall we do?'  Contemporary ethics has focused on the latter question alone, with the magisterial traditions of deontological ('What rules govern our actions?') and tel...

The New Virtues of a Failing Culture

  An insanity has fallen upon the West, like a witch’s spell.   We have lived with it long enough to know it, understand it, but not long enough to resist it, to undo it.   The very stewards of the truth that would remove it have left their posts.   They have succumbed to its whispers, become its servants.   It has infected the very air and crept along the ground like a mist until it is within us and all about us.   We utter its precepts like schoolchildren taught their lines. Its power lies in its claims of virtuosity, distorted goodness.   If presented as the vices that they are, they would be rejected.   These virtues are proclaimed from the pulpits and painted on banners or made into flags.   They are established in our schools, colleges, universities, and seminaries.   They are the hallucinogen making our own cultural suicide bearable, even desirable.   They are virtues, but disordered, or they are the excess or deficiency of...