Priests Leaving Faith: Do They Retain Their Priesthood?

Once a priest, always a priest. While priests can resign from their position and seek dispensation from their clerical obligations, the Church will always regard them as 'laicised' priests, since ordination is regarded as irrevocable.

Canon 1583 states that:

> It is true that someone validly ordained can, for a just reason, be discharged from the obligations and functions linked to ordination, or can be forbidden to exercise them; but he cannot become a layman again in the strict sense, because the character imprinted by ordination is for ever. the vocation and mission received on the day of his ordination mark him permanently.

However, priests can be released from the duties and responsibilities that are connected to the clerical state. Practically speaking, this would mean that a priest no longer functioned outwardly as a priest. He would no longer engage in ministry within his diocese or religious institute; no longer celebrate Mass or confer the sacraments; no longer be called Father or wear clerical clothing; and no longer be supported financially by the Church. To the world, he would appear to be a layman, working at an ordinary job and living the normal life of the laity. Canon law refers to this change as the loss of the clerical state.

The Catechism states that the sacrament of Holy Orders confers an indelible spiritual character on the man who receives it. Like the sacrament of Baptism, it can never be erased—a baptised Christian can cease to practice his faith, and even publicly deny Christ, but he can never undo his baptism. Priestly ordination works in exactly the same way.

Priests who fall in love can feel imprisoned within the priesthood as they watch others freely celebrate their love and openly show affection for their significant other. Mandatory celibacy, however, forces them to face difficult choices. They can secretly embrace this love in the dark and shaming shadows of mandated celibacy, force this love out of their lives, or extract themselves from the priesthood and pursue the relationship.

Priests who leave to marry are not looking only for sex. From some of the emails received, many Catholics seem to think their quest is all about sexual union. They cannot seem to see beyond sexual intercourse to the quest that a priest has for love, emotional intimacy and nurture.

The Clergy Project is an organisation designed to help clergy and other religious professionals who are either still active or who have left the ministry and have lost their faith.

The Sacramental Character of Holy Orders

The Sacrament of Holy Orders is a character sacrament, like Baptism and Confirmation. Each character sacrament confers an indelible spiritual character upon the recipient. These sacraments are not repeated and are not temporary. The spiritual character cannot be lost due to mortal sin, even though the state of sanctifying grace can.

When a man is ordained as a priest, he receives a sacred character to act in the person of Christ and as His instrument for His Church. He also receives faculties from the Bishop of the Diocese or other legitimate authority to perform his ministry. The Bishop lays his hands on the head of the candidate and says a prayer asking for the outpouring of the Holy Spirit.

The Sacrament of Holy Orders is received in three degrees: diaconate (deacon), presbyterate (priest), and episcopate (bishop). The bishop receives the fullness of the Sacrament of Holy Orders. He is the head or Ordinary of the local church, which is called a diocese.

Priests serve the community in various ways. They may serve in their dioceses or as religious order priests, carrying out the mission of a particular religious community. They preside at liturgies, preach, administer the sacraments, counsel people, serve as pastors, and teach.

Deacons are ordained for service in the Church and help and serve bishops by serving the needs of the Church, proclaiming the gospel, teaching and preaching, baptizing, witnessing marriages, and assisting the priest celebrant at liturgies.

The Catechism of the Catholic Church (1992) states that the three sacraments of Baptism, Confirmation, and Holy Orders confer, in addition to grace, a sacramental character or seal by which the Christian shares in Christ's priesthood and is made a member of the Church according to different states and functions. This configuration to Christ and to the Church, brought about by the Spirit, is indelible; it remains forever in the Christian as a positive disposition for grace, a promise and guarantee of divine protection, and a vocation to divine worship and service to the Church.

The doctrine of the sacramental character was expressed by Augustine of Hippo in his religious controversies and was dogmatically defined by the Catholic Church at the 16th-century Council of Trent. It is also mentioned in the Epistle to the Hebrews (1:3) concerning the Son of God, who is described as the "figure [figura] of the Father's substance".

The sacramental character is a special supernatural and ineffaceable mark, or seal, or distinction, impressed upon the soul by the Sacraments of Baptism, Confirmation, and Holy Orders. This is why these three sacraments may not be administered more than once to the same person. The character imparted by these sacraments is distinct from the grace imparted by them. They are channels of sanctifying grace, but these three sacraments also have the special prerogative of conferring both grace and a character.

Theological opinion holds that the character is probably not effaced from the souls of the blessed in Heaven and may not be effaced from the souls of the lost. The character is a mark, sign, or badge by which the recipient is devoted to the worship of God according to the ordinances of the Christian religion and Christian life.

The Catechism of the Catholic Church explains the significance of the image of a "seal", used as an alternative to that of a "character". The Father has set his seal' on Christ (John 6:27) and also seals us in him (2 Corinthians 1:22; Ephesians 1:23, 4:30). This seal indicates the indelible effect of the anointing with the Holy Spirit in the sacraments of Baptism, Confirmation, and Holy Orders.

Even if a priest leaves the priesthood, the Sacrament of Holy Orders, once validly received, is never invalidated for any reason. A cleric may be freed from the clerical state and dispensed from the promise of celibacy by the proper authority, but he remains a cleric. This practice is commonly called laicization, meaning "returned to the state of the laity".

A laicized priest technically still has the ability to perform a sacrament in accordance with the norms of the Church, and that sacrament would be valid but illicit, meaning he violated Church law and would be culpable. However, the Code of Canon Law makes an exception for emergency circumstances, stating that "any priest, even one who lacks the faculty to hear confessions, can validly and licitly hear the confession of anyone who is in danger of death" (#976).

If a laicized priest decides to return to the active ministry, he would not be re-ordained but would have to receive permission from the Holy Father and complete any other requirements imposed by the Church authority.

The Complexities of Laicization

Laicization is a complex process that involves a priest's decision to leave the priesthood and the official recognition of this choice by the Catholic Church. While the priest may no longer actively serve in the Church, the sacrament of Holy Orders confers an indelible spiritual character that cannot be lost or revoked. This means that even after laicization, a priest remains a cleric and technically retains the ability to perform certain sacraments. However, doing so without the proper faculties would be considered illicit and a violation of Church law. The complexities of laicization arise from the tension between the permanence of the sacrament and the practical implications of a priest's departure from active ministry.

The Nature of Laicization

Laicization, or the process of returning to the lay state, is often a difficult and painful decision for a priest. It involves relinquishing the duties and responsibilities associated with the clerical state while still recognizing the indelible nature of the sacrament of Holy Orders. Canon law refers to this process as the "loss of the clerical state" (cc. 290-293), and it can be imposed as a penalty for ecclesiastical crimes or voluntarily requested by the priest. Various factors, including emotional and health issues, family circumstances, and the stress of overwork, may contribute to a priest's decision to seek laicization.

The Permanence of Holy Orders

The sacrament of Holy Orders, which includes the degrees of deacon, priest, and bishop, confers an "indelible spiritual character" on the recipient (CCC 1582). This means that once a man is ordained, he is always a priest, even if he is released from the active ministry or laicized. The character of Holy Orders is similar to that of Baptism and Confirmation, which cannot be repeated or erased. Even if a priest leaves the priesthood, the sacrament remains valid, and he continues to bear the sacramental character of Holy Orders.

The Practical Implications

While a laicized priest may no longer actively serve in the Church, there are certain exceptions and emergency circumstances in which they can still perform specific sacraments. For example, in the case of a dying person, a laicized priest can licitly hear their confession and absolve them of their sins (canon 976). Additionally, a laicized priest who returns to the active ministry would not need to be re-ordained but would require permission from the Holy See and fulfill any other requirements imposed by the Church authority (canon 293).

The Impact of Celibacy

One of the significant factors influencing a priest's decision to seek laicization is the requirement of celibacy. Mandated celibacy can be a source of loneliness and conflict for priests who fall in love or desire to marry. While the Church teaches that "you are a priest forever" (Ps. 110.4), the tension between the permanence of ordination and the desire for a married life can be challenging. Some priests may choose to secretly embrace their love in the shadows of celibacy or extract themselves from the priesthood to pursue their relationship openly.

Laicization is a complex and multifaceted process that involves both the spiritual and practical dimensions of a priest's life. While the sacrament of Holy Orders is permanent and indelible, the practical implications of a priest's departure from active ministry can be nuanced. The Church's recognition of laicization and the ongoing sacramental character of Holy Orders further add to the complexities of this process.

The Emotional and Social Challenges of Leaving the Priesthood

Leaving the priesthood can be an emotional and socially challenging experience for priests. The emotional challenges are often related to feelings of loneliness and isolation, especially if they were not adequately prepared for the needs of their rural parishes. They may also struggle with their identity and sense of purpose, as their role and community within the Church have been a significant part of their lives. Socially, leaving the priesthood can be difficult due to the loss of community and support from fellow priests and the Church. This can be exacerbated by the stigma and taboo surrounding priests who leave, making it hard for them to discuss their decision with others.

Emotional challenges:

Priests who leave the priesthood may experience a range of emotions, including loneliness, isolation, and a sense of loss. They may feel that they are no longer part of a community and may struggle to find a new sense of purpose and identity. This is especially true if they were not adequately prepared for the challenges of their rural parishes, such as economic limitations and relational isolation. Leaving the priesthood can also bring up feelings of guilt, shame, or conflict, especially if they are leaving due to falling in love or disagreeing with Church teachings.

Social challenges:

Leaving the priesthood can also result in a loss of community and support from fellow priests and the Church. They may no longer have the same level of interaction and camaraderie with fellow priests, and they may feel isolated from their former peers. Additionally, discussing the decision to leave the priesthood with others can be challenging due to the stigma and taboo surrounding it. Priests who leave may also face judgement or criticism from those within the Church, further isolating them from their former community.

Overall, leaving the priesthood can be an emotionally and socially challenging experience due to the sense of loss, isolation, and stigma that may accompany it. However, it is important to note that each person's experience is unique, and some priests may find support and fulfilment in new pursuits outside of the priesthood.

The Clergy Project: A Support Group for Religious Professionals in Crisis

Leaving the priesthood can be a challenging and isolating experience. The Clergy Project (TCP) is a non-profit organisation that provides support to religious professionals who are questioning or have left their faith.

The Clergy Project's Support Offerings

The Clergy Project offers a private online forum for its members, who are all verified current or former religious professionals. The forum provides a safe space for members to connect and share their experiences and concerns. The forum is anonymous, allowing members to seek help and support without fear of judgement or repercussions.

In addition to the online community, the Clergy Project also provides career transition assistance, including career coaching grants, and access to subsidised psychotherapy sessions through their partnership with Recovering from Religion's Secular Therapy Project. These services aim to help former clergy members navigate the practical and emotional challenges of leaving their religious careers and starting a new chapter in their lives.

History of the Clergy Project

The Clergy Project was founded in March 2011 by Dan Barker, a former Christian minister, and Robin Elisabeth Cornwell, then-executive director of the Richard Dawkins Foundation for Reason and Science. The idea for the project came about following a conversation between Barker and scientist and activist Richard Dawkins at the 2006 International Humanist and Ethical Union Convention in Reykjavik, Iceland. Dawkins expressed interest in understanding the unique challenges faced by clergy members who leave their faith, and wanted to find a way to support them.

The project initially started as an online space for deconverted clergy to connect and support each other. Over time, it grew into its own independent organisation, receiving 501(c)(3) status in early 2015. The Clergy Project is now overseen by a board of directors and staffed by committees, all of whom are volunteers.

Who Can Join the Clergy Project?

The Clergy Project is open to current and former religious professionals from a wide range of religious and cultural backgrounds, including various denominations of Christianity, as well as Islam, Judaism, Buddhism, Hinduism, and Scientology. Members must be non-supernaturalists, meaning they no longer believe in a god or other supernatural elements.

The Clergy Project provides a vital support network for religious professionals in crisis, offering a sense of community, hope, and practical assistance during a difficult and often isolating time in their lives.

The Impact of Leaving the Priesthood on Family and Friends

Leaving the priesthood can be a difficult and isolating experience, with many priests reporting a lack of support from friends and family. The decision to leave can be a source of conflict with loved ones, particularly those who are devout Catholics. While some priests may find support from more progressive friends and family members, others may face rejection and condemnation. The impact on family and friends can be complex and varied, ranging from feelings of betrayal and disappointment to understanding and acceptance.

For those priests who have been ordained for many years, leaving the priesthood can mean giving up a way of life that has been central to their identity. This can be particularly challenging for those who have dedicated their lives to the church and may have few outside connections or support systems. The transition to lay life can be difficult, and some priests may struggle to adjust to living and working in the secular world. This can be a time of great uncertainty and loneliness, as they navigate a new way of life.

The decision to leave the priesthood can also have financial implications, as priests may lose their income, housing, and other benefits provided by the church. This can be a significant source of stress and anxiety, particularly for those who have not worked outside of the church or who have limited job prospects. The transition to a new career or source of income can be challenging and may require additional education or training.

For some priests, leaving the priesthood can be a liberating experience, as they are finally able to live authentically and pursue romantic relationships. However, the process of laicization can be lengthy and complex, and some priests may face obstacles in their attempts to marry or enter into new relationships. The Catholic Church's stance on marriage and celibacy can create conflict for priests who wish to remarry, particularly if they wish to do so in the Catholic Church.

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