Desire is an essential marker of humanity. Establishing order through genuine relationships is crucial. Within faith, the vocation of Celibacy fundamentally converges on the Word made flesh—that is, faith in Christ. Christ's love is not abstract; it possesses specific, concrete characteristics. Experienced in the Holy Spirit, this experience flows outward toward others, and the form in which it is transmitted is personal.
Voluntary and supernatural characteristics strongly mark the vocation of virginity and celibacy. Yet, it is not distinguished by class or rank, from the vocation of marriage or from those living as celibates in the world.
When the 'marital nature' inherent in all humanity leads to the birth of children for the married and to spiritual birth for those choosing virgin celibacy, the light of that vocation reveals a supernatural characteristic to people and the world—a specialness in the marital relationship with Christ for the Kingdom of Heaven. Therefore, the vocation itself is not superior.
"Virginity or Celibacy for the sake of the Kingdom of God not only does not violate the dignity of marriage but presupposes and strengthens it. Marriage and virginity or celibacy are two ways of expressing and living the mystery of the covenant between God and humanity. If marriage is not respected, sanctified virginity or celibacy cannot exist. If human sexuality is not recognized as a profound value given by the Creator, the renunciation of sexuality for the sake of the Kingdom of God also loses its meaning." (Familiaris Consortio, 16)
Virgin celibacy finds its foundation in the most excellently blessed part of human nature and embraces abstinence. This does not mean virgin celibacy denies human nature's essential characteristics; instead, it seeks to reveal the transcendent meaning inherent in them. Therefore, the characteristic of this vocation originates from overflowing love and is exchanged as a response of 'love for the love of God'.
It neither destroys nor suspends nature, nor is it 'opposed' to the mystery of conjugal love. The supernatural form of love, through its own orientation, undergoes a journey of transformation and maturation. For this reason, Pope Saint John Paul II emphasized initial formation and ongoing formation in the text of the Catechism.
Even after taking a vow of Celibacy, the characteristics of one's masculinity or femininity do not disappear, nor does sexual desire vanish. Therefore, in Celibacy preserved for a vocation, human instinctive desires must not remain mere human difficulties; one must understand and live out the essential meaning of sexuality.
This reveals the eschatological meaning by foreshadowing the goal (purpose) of sexuality, union (becoming one flesh), and it also carries the active meaning of being a witness to the 'Kingdom of Heaven'. If this motivation and orientation fade, one is tossed about by the waves. If one understands the true meaning of desire, one can also find the precise way out.
Desire is an essential sign of humanity and a sign that we belong to God. It is not about uprooting or becoming numb, but about ordering all objects of desire according to a proper relationship with God. This is what enables our hearts to attain genuine freedom. It must also be accompanied by knowledge that sheds light on the darkness, allowing us to see anew.
When we gain freedom, we grow stronger; when we receive light, we gain life, growing and transforming. To achieve this, we must ask a fundamental question: 'Why did God grant us desires like hunger and sexual appetite? Why does He not take away our sexual instincts, even when we have made a vow of celibacy and virginity?' We must understand that hunger and sexual impulses are not merely desires to be satisfied; they lead us to a greater, fuller (happier) life, a holy life.
We must live wholly in the longing for union with Christ, constantly yearning for oneness with Him, and realize that the cross and resurrection lead to the pinnacle of chastity.
