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I know many heterosexual priests who have suffered such a fate. Y, a homosexual man, can only become a priest if he makes a vow of celibacy - if he vows to remain unmarried to a woman.He does not vow to remain unmarried to a man because, according to his Catholic faith, he can never marry a man - he cannot vow to give up what he cannot have in the first place. Y's priestly vow of celibacy is an easy, ludicrous and utterly pointless promise for him to make since he does not want to be married to a woman.Of course, all of this moral double-dealing leads to many situations of outright hypocrisy and utter dishonesty.For example, how can a homosexual priest who lives with another man, rightly tell the young “couple” in high school that it would be morally dangerous to spend so much exclusive and private time together, or tell the college kids that it would be improper for them to share intimate coed living arrangements, or to instruct the “couple in love” that they should not be living together? Haley Let me see if I have this completely “straight” from my Catholic moral training: Mr.
X.) With his priestly vow of celibacy per se he does not, as is frequently believed and wrongly reported, make a vow to refrain from sex. But since he has vowed to remain unmarried to a woman, and since he cannot validly “marry” another man, he is required by his Catholic faith to remain perpetually chaste - he can never have sex.(Unless, I suppose, the homosexual priest was foolish enough to attempt a “civil union” in the state of Massachusetts.) Canon 1055, and its frequent application in marriage tribunals, exclusively defines marriage as a covenant between a man and a woman.The reality of a personal, committed, exclusive, intimate, emotionally fulfilling and even non-sexual relationship between a homosexual priest and another man would therefore present a very novel and problematic case, because canon law never mentions homosexual priests at all.So what is the compelling reason for such duplicitous moral standards? Y is forced into such imprudent and foolish living arrangements for perhaps the entirety of his priestly life?Well, the direct reason is that he is forced to live in such imprudent arrangements by his shepherd and moral guide, the bishop who assigns him to his rectory, or by the abbot who directs his religious community.
And this non-interest from the heterosexual priest is a frequent cause of alienation, resentment and bitterness from the homosexual priests who would prefer to live with, and associate with, other homosexual priests, especially when so many other homosexual priests are afforded that “secret” privilege.