1. “The unmarried man cares for the Lord's business; his aim is to please the Lord. But the married man cares for worldly things; his aim is to please his wife, and he has a divided mind.” I Corinthians 7:32–3.I Corinthians 7:32–3.

2. It is not the purpose of this article to discuss the scriptural texts concerning celibacy. This has been done by Bunnik, B. J., “The Question of Married Priests,” Cross Currents, XV, 4 (Fall, 1965), 407–414Google Scholar; Blenkinsopp, Joseph, Celibacy, Ministry, Church (New York, 1968)Google Scholar, and Quesnell, Quentin, “Make Themselves Eunuchs for the Kingdom of Heaven (Mt. 19:12),” Catholic Biblical Quarterly, XXX (July, 1968), 335–358.Google Scholar The only major English work on the history of celibacy to date is unfortunately very biased. See Lea, Henry C., History of Sacerdotal Celibacy in the Christian Church (London, 1907).Google Scholar

3. On this subject see Knox, Bonald, Enthusiasm (New York, 1950)Google Scholar, and Von Campenhausen, Hans, Tradition and Life in the Church, trans, by Littledale, A. V. (London, 1968), p. 233.Google Scholar

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5. Home, Clement of, Epistle to the Corinthians 38.2, in PG, I, 283Google Scholar; Antioch, Ignatius of, Epistle to Polycarp 5.2, in PG, V, 273.Google Scholar See also Von Hamack, Adolf, The Mission and Expansion of Christianity in the First Three Centuries, trans, by James, Moffat (London, 1908), pp. 212–13Google Scholar, and Schillebeecks, Edward, Celibacy (New York, 1968), pp. 21 ff.Google Scholar

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8. This development is traced in Von Campenhansen, Hans, Ecclesiastical Authority and Spiritual Power in the Church of the First Three Centuries, trans, by Baker, J. A. (Stanford, 1969), pp. 76–123.Google Scholar

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12. Ex. 19.15; Lev. 7.19–20; 15.16; 22.4 ff; I Sam. 21.4; Ezk. 44.9. The Jewish priest-hood went through its “sacralizing” period after its return from the Babylonian captivity; see Noth, Martin, The History of Israel (New York, 1958), pp. 314ff.Google Scholar The best presentation on this subject is the chapter “La sacralisation du service pastoral et les origines de la loi du célibat ecclesiastique,” in Audet, Jean-Paul, Mariage et Célibat dans le service pastoral de l'Église (Paris, 1967), pp. 117–137Google Scholar; see also Hödl, L., “Die lex continentiae—Eine Problem gesehichtliche Studie über dem Zölibat,” Zeitschrift fur Katholische Theologie LXXIII (1961), 325–344;Google Scholar

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17. A collection of these temple inscriptions can be found in Nock, Arthur D., Early Gentile Christianity and Its Hellenistic Background (New York, 1964), pp. 17–20.Google Scholar

18. Rose, H. J., Ancient Roman Religion (London, 1948), p. 36.Google ScholarNumen compares to the Polynesian mana.

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20. George J. Williams comments on the forms of Christian ministry: “We know that these three kinds of ministry of the New Testament epoch were modeled in part on Jewish and pagan precedent and we shall take note of the extent to which they were elaborated in self conscious polemical parallelism alongside these rival institutions on the assumption that Christians were the militia of Christ under the heavenly emperor and the true or new or ongoing Israel of God.” (Williams, , op. cit., p. 37).Google Scholar

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