initial efforts in propagating the faith were fruitless. The rationale behind such strict policy is that it significantly helps the priests perform well in their religious services while at the same time following the manner in which Jesus Christ lived his life. Moreover, the author also mentioned that although the said policy insists on helping priests focus more on ecclesiastical duties, it also enabled the Church to control the wealth amassed by the clerics through their various religious activities, hence contributing to the growing power of the institution. The Latin Church discipline continues to be debated for a variety of reasons. First, many believe celibacy was not required of the apostles. Peter himself had a wife at some time, whose mother Jesus healed of a high fever. And 1 Corinthians 9:5 is commonly interpreted as saying that years later, Peter and other apostles were accompanied by their wives. However, on the basis especially of , others think the apostles left their wives, and that the women mentioned in 1 Corinthians as accompanying some apostles were "holy women, who, in accordance with Jewish custom, ministered to their teachers of their substance, as we read was the practice with even our Lord himself." Second, this requirement excludes a great number of otherwise qualified men from the priesthood, qualifications which according to the defenders of celibacy should be determined not by merely human hermeneutics but by the hermeneutics of the divine. Supporters of clerical celibacy answer that God only calls men to the priesthood if they are capable. Those who are not called to the priesthood should seek other paths in life since they will be able to serve God better there. Therefore, to the supporters of celibacy no one who is called is excluded. Third, some say that resisting the natural sexual impulse in this way is unrealistic and harmful for a healthy life. Sexual scandals among priests, especially homosexuality and pedophilia, the defenders say, are a breach of the Church's discipline, not a result of it, especially since only a small percentage of priests have been involved. Fourth, it is said that mandatory celibacy distances priests from this experience of life, compromising their moral authority in the pastoral sphere, although its defenders argue that the Church's moral authority is rather enhanced by a life of total self-giving in imitation of Christ, a practical application of the Vatican II teaching that "man