In response to a question about married priests within the Anglican Communion, Bishop Terlinden expressed his support for the ordination of married men. "In the context of the 2023 synod, we, the Belgian bishops, clearly indicated in a document sent to Rome that we are open to a discussion regarding the possibility of ordaining married men."
He continued: "In my view, married priests would be an enrichment for the Church." He noted, however, that such a step could not be taken without the Pope's approval.
The Belgian archbishop cited the example of the Eastern Catholic Churches: "I spoke with a Greek Catholic bishop who told me that 90% of his priests were married. In the West, we do not always show sufficient respect for this Eastern tradition, which is also Catholic."
The Archbishop of Mechelen-Brussels points out that Belgian bishops advocate for a degree of decentralization from Rome. For example , Bishop Johan Bonny of Antwerp, in a pastoral letter dated March 2026, announced his intention to ordain married men (viri probati ) as priests by 2028.
"The position of the Bishop of Antwerp is the result of his own initiative, but, of course, he cannot ordain married priests without the Pope's permission," commented Bishop Terlinden.
Regarding Priestly Celibacy
In light of the confusion fostered by Belgian bishops and others, it is necessary to clarify the traditional practice of priestly celibacy in the Catholic Church. Here is the introduction to an article by Fr. Frédéric Weil , published on La Porte Latine on February 20, 2020, where it can be read in its entirety with benefit. This excerpt already provides useful clarifications and reiterates certain truths.
“From the beginning and throughout its history, the Church has faced continuous attacks against the practice of priestly celibacy. However, the Roman authorities never listened to the complaints and showed great vigor in the application of this discipline.”
“But since the Second Vatican Council, exceptions have been introduced into the law, exceptions which had never occurred before in the Latin West. It must indeed be reaffirmed against the objectors that this law of continence is, in all likelihood, of apostolic origin.”
"This is evidenced by the work of the Jesuit Cochini in 1990 and that of Cardinal Stickler published in 1993. It is on the work of the latter that we will rely very largely in this article by summarizing them to explain the practice of the Church on this subject.
"To avoid the common confusion on this subject, it is essential to distinguish between two concepts: continence and celibacy. Indeed, Church discipline primarily concerns the continence of clerics, that is, total and perpetual abstinence, from the time of ordination, from all carnal relations with a wife. This is why widowers are sometimes admitted to the priesthood, even if they have fathered children previously. It can even be said that the Church has always admitted married men, provided they separate from their wives by mutual agreement."
“However, such cases have become increasingly rare over the centuries. The Church, even on the eve of Vatican II, granted this permission upon a decision of the Holy See, but only if the wife also entered religious life and if the children were no longer dependent on her. This was notably the case of Fr. d’Elbée, the author of Believing in Love, whose wife entered the Carmelite order.”
"Celibacy thus appears to be the most suitable means of enabling this continence, but not what is primarily sought. The expression ' priestly celibacy' is somewhat misleading. It would be more accurate to speak of the continence of the clergy, since it also concerns subdeacons and deacons."
Fr. Weil adds that "if there is now open talk in Rome of ordaining viri probati ('men who have proven themselves'), to refer to the ancient discipline, they pretend to forget that these men were bound to perfect continence."