y 14% regarded themselves somewhat unhappy or unhappy (p. 98). See appendix A for similar study taken from “Theological Studies” This study remains important in several ways. First, however unrepresentative, it records in detail the kind and amount of sexual activity in a group claiming celibate identity; this remains a pioneering excursion into unchartered territory.Second, it demonstrates that there is no correlation between practicing celibacy or being sexually active and considering oneself happy, as some surveys seem to imply. For instance, a Los Angeles Times survey of 2,087 priests published February 20, 1994, found that “87 percent of priests... were happy and would renew their vows.” Nearly half of the priests (44%) said birth control is seldom or never a sin; and 21% said they “frequently offered advice that conflicts with church teaching; and 58 percent of priests. ...said Catholics can disagree with some church teachings and still be faithful” . Priest-sociologist Andrew Greeley has written repeatedly that celibates are just as happy, mature, and capable of intimacy as men of comparable age. His statements say nothing about sexual behavior or celibate practice. These are examples that emphasize the importance of clarifying distinctions between celibate practice and the celibate culture.Third, the study shows the vast number of sexual contacts that can be shielded under the cover of systemic secrecy.Fourth, but foremost, one must remember that although this study allows an important glimpse into part of the celibate/sexual system, it does not represent the sexual behavior of the vast majority of those priests who have a homosexual orientation. But it does reflect many contradictions and problems that need to be addressed within the celibate/sexual system and in the sexual teaching of the church.There is no area of sexuality more misunderstood, distorted, maligned, and actually feared than t...
