Sometimes insights about life come from the most unexpected sources, and thus, surprisingly, Nigel Farage has illuminated a point about priestly celibacy.
In speaking on television to Piers Morgan about his life, Mr Farage has suggested that his marriages have failed essentially because he was continually obsessed with politics and with advancing the cause of Ukip.
This “calling”, as he describes it, to serve his political vocation dominated his life, and made him “difficult” as a husband. He is currently living apart from his second wife, the German-born Kirsten Mehr, and sharing a house (in what he describes as a “working relationship”) with a young Frenchwoman, Laure Ferrari, who runs a political think tank, Direct Democracy for Europe.
Ukip is credited with having brought about the Brexit referendum, so whatever happens to it as a political party, it will have its place in history – admired by some, disparaged by others.
But, says Mr Farage, “a lot of people around me have paid the price” for his driven dedication to his calling.
And that is precisely the practical argument – there are other, spiritual ones –for the celibacy of the priesthood. A man consecrated to a vocation may not be in the best position to be a husband and father. If he is fully committed, necessarily, a spouse will take second place. Vocations of any kind can sit uneasily with marriage, which demands compromise and attention.
Marriage has become, if anything, more demanding these days when men are expected to pull their weight more fairly with home chores and childcare.
As for families, the Irish novelist John Banville suggested recently that almost all writers make terrible parents, because they are just too obsessed with being writers.
Celibacy allows an individual total focus on and total commitment to their vocation. When a vocation-driven person is married, as Nigel Farage has admitted, then others pay the price.
I am personally not opposed to ending the celibacy rule for priests, but I see the point of its existence, and Nigel Farage has – perhaps unwittingly – demonstrated it further.
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There’s a Facebook survey to name some of the most highly esteemed popes (being conducted by one SK William Graham), and many have shared and joined in. Leo XIII, says one contributor, Oliver J Olinger, “wins hands down – absolutely brilliant”, and others name Leo for his predictions on the course of the 20th century.
John XXIII and John Paul II accrue many votes, as do Pius X, Pius XII, Paul V and Benedict XVI. Marcus Thompson nominates Gregory the Great, as well as Pius X and Pius IX. Another contributor votes for Celestine V and Pope Linus.
The first three popes – all martyrs – are admired. Francis gets some mentions, but one thumbs-down, too.
It’s an interesting parlour game because it prompts you to explore the lives of popes you might not otherwise know about. I had scarcely heard of Pope Linus, the second pope, who died in AD 76. Celestine was a monk and a hermit (died 1296) who chose to return to a life of humility after a short time in the papacy.
I nominated Pope Benedict XV, who tried to stop the horrors of the First World War, and was disparaged by the great powers for meddling. He also favoured votes for women. And I have a soft spot for Alexander VI, the Borgia pope, who was dreadfully decadent – he fathered Lucrezia Borgia, among others. But he did repent of his sins, and he was a magnificent patron of the arts, which shows that God has a plan for everyone.
And something should be said for Pope Eugene IV, who spoke out against slavery in 1435, well before Wilberforce.
Being pope isn’t a popularity contest – it’s not “top of the popes” – but it’s interesting to observe why people have favourites.
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The best film I saw over the past year wasn’t mentioned at the Oscars: it was The Innocents, about a group of Polish nuns raped (and some made pregnant) by Soviet troops in 1945. Amazingly sensitive and absorbing, directed by Anne Fontaine, who has just won the French equivalent, a César, for best film. And well deserved.
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