In married life the capacity to love is concentrated in one person who is chosen forever, but in the option for celibacy the capacity to love is broadened and opened to many recipients, especially to those who are not loved. So being celibate does not imply loving less, but loving more. One renounces an exclusive love in order to live an inclusive love capable of embracing everyone.

In our opinion, celibacy is about the Eucharist,

Both marriage and the vocation to the priesthood and celibacy are charisms and vocations, and we need to be open to the Holy Spirit. As a result, over the centuries, our Church has had to understand how we have both celibate priests, some of whom are diocesan, plus those who belong to religious orders, as well as married ones. In my eparchy, where our parishes are so far apart from each other, I think that having a wife and a family is a very good thing for support of that man, who most of the time are not from British Columbia, so they have no family there.

Virginity is a piority of every child of god.to be responsible really matter a lot because people will respect.

Negative virginity is not yet a celestial virtue; chastity is not yet active wisdom; not to beget is not yet liberation from death — resurrection. It is essential that unconscious procreation be replaced by the task of resuscitation.

genuine continence and virginity are rare and costly achievements - admirable and really extraordinary; the real thing , nota bene, not simply a shrivelling of Eros-power by means of life-long taboo injections. The Ancients knew this - they called chastity, honestly, simply and humbly, a gift, a charisma, to be implored from God with tears and in humiliating experience - not just a simple athletic feat of will-power and self-control.

Celibacy is the essence of vulgarity.

It is one of the superstitions of the human mind to have imagined that virginity could be a virtue.

I do not then discourage marriage, but recapitulate the advantages of holy virginity. This is the gift of few only, that is of all. And virginity itself cannot exist, unless it have some mode of coming into existence. I am comparing good things with good things, that it may be clear which is the more excellent. Nor do I allege any opinion of my own, but I repeat that which the Holy Spirit spoke by the prophet: Blessed is the barren that is undefiled.

What a holy thing uncorrupted virginity is, I thought.

This (even) broader assertion we make: that even if the Paraclete had in this our day definitely prescribed a virginity or continence total and absolute, so as not to permit the heat of the flesh to foam itself down even in single marriage, even thus He would seem to be introducing nothing of “novelty;” seeing that the Lord Himself opens “the kingdoms of the heavens” to “eunuchs,” as being Himself, withal, a virgin; to whom looking, the apostle also—himself too for this reason abstinent—gives the preference to continence.

It is an infantile superstition of the human spirit that virginity would be thought a virtue and not the barrier that separates ignorance from knowledge.

In its most beautiful expression and sublimest manifestations, the celibate ideal has proclaimed a world-wide love, in place of the narrower human love of home and children. Many saints and sages, reformers, and dogmatists have modeled their lives on this ideal. But such individuals cannot be taken as the standard of the race, for they are out of its main current: they are branches which may flower, but never fruit in a bodily form.

Priestly celibacy has been guarded by the Church for centuries as a brilliant jewel, and retains its value undiminished even in our time when the outlook of men and the state of the world have undergone such profound changes.