Marriage of the Ordained in the Church of St. Bernard of Clairvaux

The Church of St. Bernard of Clairvaux permits all ordained members—priests, monks, nuns, and bishops—to marry and form families, viewing family as key to our theology and mission. Rooted in pre-Vatican II Catholicism, enriched by Anglican reverence and Baptist commitment, this policy reflects our belief that marriage strengthens spiritual life, fostering a pure kingdom in The Holy State. Inspired by early Christian practices and Orthodox traditions, we affirm marriage as a sacred vocation for all ordained, as “marriage is honorable in all” (Hebrews 13:4, Douay-Rheims).

All ordained members, including priests, monks, nuns, and bishops, may marry at any time, before or after ordination, forming families that embody Christian virtues. Family is central to our theology, reflecting the Holy Family and the biblical call to “be fruitful and multiply” (Genesis 1:28, Douay-Rheims). Married clergy model faith-filled households, strengthening The Holy State’s community, as “train up a child in the way he should go” (Proverbs 22:6, Douay-Rheims). This policy, inspired by Orthodox flexibility, supports our crusade mindset of building a resilient kingdom through family life.

Early Christianity

In the early Church, married clergy were common. St. Peter had a wife (Matthew 8:14, Douay-Rheims), and apostles traveled with spouses (1 Corinthians 9:5). Bishops and presbyters often married, required to be “the husband of one wife” (1 Timothy 3:2, Douay-Rheims). Celibacy was optional until the First Lateran Council (1123 CE) mandated it for Western clergy.

Orthodox Tradition

The Eastern Orthodox Church permits married priests and deacons, requiring marriage before ordination (Council in Trullo, 692 CE). Historical exceptions include married bishops in early centuries. Our church extends this, allowing all ordained to marry, inspired by Orthodox family values.

Western Church Precedents

Before the 11th-century Gregorian Reforms, Western clergy, including priests and bishops, often married (Catholic Encyclopedia, 1913). Popes like St. Hormisdas (514–523) had married sons. Early monasticism included married ascetics, supporting our policy for monks and nuns.

Anglican Influence

The Anglican tradition, reflected in our 1662 Book of Common Prayer, allows married clergy, including bishops (e.g., Thomas Cranmer). This informs our policy, blending Anglican reverence with early Church practices.

Sacrament of Marriage

Marriage is a sacrament, mirroring Christ’s union with the Church (Ephesians 5:25, Douay-Rheims). Allowing all ordained to marry affirms this, as “marriage is honorable in all” (Hebrews 13:4, Douay-Rheims), enabling clergy to live this mystery.

Family as Spiritual Foundation

Family is key, reflecting the Holy Family and fostering spiritual warfare through stable households. Married clergy embody “faith without works is dead” (James 2:17), as “he that ruleth well his own house” is fit to lead (1 Timothy 3:4–5, Douay-Rheims).

Crusade Mindset

Our militant spirituality sees family as a bastion against corruption, akin to the Templars’ disciplined communities. Married clergy strengthen The Holy State, raising faithful children, as “the righteous will shine like the sun” (Matthew 13:43, Douay-Rheims).

Orthodox and Pre-Vatican II Alignment

Inspired by Orthodox married priests and early Church practices, we reject post-11th-century celibacy mandates, viewing them as disciplinary, not dogmatic (Council of Trent, Session 24). Our policy aligns with pre-Vatican II theology, prioritizing family.

Our allowance of marriage reflects James the Just’s legacy of active faith (James 2:17). In our church’s opinion, though not universally accepted, St. Bernard succeeded James’s vision, fostering disciplined communities. Family, as a “little church,” strengthens our pre-Vatican II Catholicism, Anglican reverence, and Baptist zeal, building The Holy State under Christ’s kingship, as “God setteth the solitary in families” (Psalm 68:6, Douay-Rheims).