The Church understands well the need to form priests carefully in celibacy … and the challenges today's priests face in practicing celibacy. Two apostolic exhortations given by Pope John Paul II on the topic show how the Church has addressed the problems arising in this area.

The Pope's apostolic exhortation Vita Consecrata (Consecrated Life) places the challenge of consecrated chastity in the perspective of today's culture:

The first challenge is that of a hedonistic culture which separates sexuality from all objective moral norms, often treating it as a mere diversion and a consumer good and, with the complicity of the means of social communication, justifying a kind of idolatry of the sexual instinct. The consequences of this are before everyone's eyes: transgressions of every kind, with resulting psychic and moral suffering on the part of individuals and families.

The reply of the consecrated life is above all in the joyful living of perfect chastity, as a witness to the power of God's love manifested in the weakness of the human condition. The consecrated person attests that what many have believed impossible becomes, with the Lord's grace, possible and truly liberating. Yes, in Christ it is possible to love God with all one's heart, putting him above every other love, and thus to love every creature with the freedom of God! This testimony is more necessary than ever today, precisely because it is so little understood by our world. It is offered to everyone — young people, engaged couples, husbands and wives and Christian families — in order to show that the power of God's love can accomplish great things precisely within the context of human love. It is a witness which also meets a growing need for interior honesty in human relationships.

The consecrated life must present to today's world examples of chastity lived by men and women who show balance, self-mastery, an enterprising spirit, and psychological and affective maturity. Thanks to this witness, human love is offered a stable point of reference: the pure love which consecrated persons draw from the contemplation of Trinitarian love, revealed to us in Christ. Precisely because they are immersed in this mystery, consecrated persons feel themselves capable of a radical and universal love, which gives them the strength for the self-mastery and discipline necessary in order not to fall under the domination of the senses and instincts. Consecrated chastity thus appears as a joyful and liberating experience. Enlightened by faith in the Risen Lord and by the prospect of the new heavens and the new earth (cf. Revelation 21:1), it offers a priceless incentive in the task of educating to that chastity which corresponds to other states of life as well (No. 88).

In the 1992 post-synodal apostolic exhortation Pastores Dabo Vobis (I Will Give You Pastors), the Holy Father made the Church's requirements in priestly formation very clear:

The spiritual formation of one who is called to live celibacy should pay particular attention to preparing the future priest so that he may know, appreciate, love and live celibacy according to its true nature and according to its real purposes, that is, for evangelical, spiritual and pastoral motives. The virtue of chastity is a premise for this preparation and is its content. It colors all human relations and leads to experiencing and showing … a sincere, human, fraternal and personal love, one that is capable of sacrifice, following Christ's example, a love for all and for each person.

The consecrated person attests that what many have believed impossible becomes, with the Lord's grace, possible and truly liberating.

The celibacy of priests brings with it certain characteristics thanks to which they renounce marriage for the sake of the kingdom of heaven (cf. Matthew 19:12) and hold fast to their Lord with that undivided love which is profoundly in harmony with the new covenant; they bear witness to the resurrection in a future life (cf. Luke 20:36) and obtain the most useful assistance toward the constant exercise of that perfect charity by which they can become all things to all men in their priestly ministry.

And so priestly celibacy should not be considered just as a legal norm or as a totally external condition for admission to ordination, but rather as a value that is profoundly connected with ordination, whereby a man takes on the likeness of Jesus Christ, the good shepherd and spouse of the Church, and therefore as a choice of a greater and undivided love for Christ and his Church, as a full and joyful availability in his heart for the pastoral ministry. Celibacy is to be considered as a special grace, as a gift, for “not all men can receive this saying, but only those to whom it is given” (Matthew 19:11). Certainly it is a grace which does not dispense with, but counts most definitely on, a conscious and free response on the part of the receiver. This charism of the Spirit also brings with it the grace for the receiver to remain faithful to it for all his life and be able to carry out generously and joyfully its concomitant commitments. Formation in priestly celibacy should also include helping people to be aware of the precious gift of God, which will lead to prayer and to vigilance in guarding the gift from anything which could put it under threat.

Through his celibate life, the priest will be able to fulfill better his ministry on behalf of the People of God. In particular, as he witnesses to the evangelical value of virginity, he will be able to aid Christian spouses to live fully the “great sacrament” of the love of Christ the bridegroom for his spouse the Church, just as his own faithfulness to celibacy will help them to be faithful to each other as husband and wife.

The importance of a careful preparation for priestly celibacy, especially in the social and cultural situations that we see today, led the synod fathers to make a series of requests which have a permanent value, as the wisdom of our mother the Church confirms.

I authoritatively set them down again as criteria to be followed in formation for chastity in celibacy: “Let the bishops together with the rectors and spiritual directors of the seminaries establish principles, offer criteria and give assistance for discernment in this matter. Of the greatest importance for formation for chastity in celibacy are the bishop's concern and fraternal life among priests.

“In the seminary, that is, in the program of formation, celibacy should be presented clearly, without any ambiguities and in a positive fashion. The seminarian should have a sufficient degree of psychological and sexual maturity as well as an assiduous and authentic life of prayer, and he should put himself under the direction of a spiritual father.

“The spiritual director should help the seminarian so that he himself reaches a mature and free decision, which is built on esteem for priestly friendship and self-discipline, as well as on the acceptance of solitude and on a physically and psychologically sound personal state. Therefore, seminarians should have a good knowledge of the teaching of the Second Vatican Council, of the encyclical Sacerdotalis Coelibatus and the Instruction for Formation in Priestly Celibacy published by the Congregation for Catholic Education in 1974.

“In order that the seminarian may be able to embrace priestly celibacy for the kingdom of heaven with a free decision, he needs to know the Christian and truly human nature and purpose of sexuality in marriage and in celibacy.

“It is necessary also to instruct and educate the lay faithful regarding the evangelical, spiritual and pastoral reasons proper to priestly celibacy so that they will help priests with their friendship, understanding and cooperation” (No. 50).