M
mercygate
Guest
Not in the exclusionary way you seem to propose. If a married presbyter were to be named bishop, he had to have been married (at most) only once. If he had children, they had to be “good citizens.” No widowers with second wives, however virtuous or wholesome, were candidates for the episcopate. Very early on (as in the Orthodox Churches today), only celibates were eligible for the episcopate. After all, not all of the Apostles (who were bishops) were married – including Paul – so these verses constitute a condition for those who were married rather than an absolute demand that a bishop must be married.So 1 Tim 3:1-7 is not about the qualifications of bishops?
The practice of the first couple of centuries of Christianity shows how these things were lived out and puts those verses in perpective. An excellent treatment of this has been done by Christian Cochini in a book entitled *The Apostolic Origins of Priestly Celibacy. *The requirement of celibacy in the Latin Church developed from the initial practice of having *both *married and celibate clergy as the spirituality of celibacy, its conformation with the counsel of Our Lord himself, and its witness to the Kingdom came to be valued *for priesthood. *Remember also that priests of the temple, although married, did not touch their wives during their time of temple service. David’s men were allowed to eat the showbread only after he assured Ahimelech that they had "kept themselves from women (I Sam 21:4).