Did you know that the celibacy is only required for presbyters and Bishops of the Latin Rite? The Eastern Rites of the Catholic Church have married clergy. I think the perception is that marriage 'is forbidden' and therefore unscriptural. in 1 Corinthians 7, in that very chapter Paul actually endorses celibacy for those capable of it: "To the unmarried and the widows I say that it is well for them to remain single as I am. But if they cannot exercise self-control, they should marry. For it is better to marry than to be aflame with passion" 7:8-9.
I know that from reading responses from you in other threads that evidence of belief of a doctrine by the Early Church as well of sound biblical evidence of that doctrine is important to you. I would like to provide both for you. First of all, what I want to point out is what infallibility IS NOT. As we have seen by some of the accusations in the above postings, papal infallibility does not mean that the pope is 'sinless', and infallibility of the pope is not a doctrine that suddenly appeared in Church teaching or is an 'invention'; rather, it is a doctrine which was implicit in the early Church. It is only our understanding of infallibility which has developed and been more clearly understood over time. In fact, the doctrine of infallibility is implicit in these Petrine texts: John 21:15–17 "Feed my sheep . . . ", Luke 22:32 "I have prayed for you that your faith may not fail", and Matthew 16:18 "You are Peter . . . ". Christ instructed the Church to preach everything he taught Matt. 28:19–20 and promised the protection of the Holy Spirit to "guide you into all the truth" John 16:13. That mandate and that promise guarantee the Church will never fall away from his teachings Matt. 16:18, 1 Tim. 3:15, even if individual Catholics do. As Christians began to more clearly understand the teaching authority of the Church and of the primacy of the pope, they developed a clearer understanding of the pope’s infallibility. As you have stated on other threads, Rebel, this development of the faithful’s understanding should have clear beginnings (and the evidence of it) in the early Church. For example, Cyprian of Carthage, writing about 256, put the question this way, "Would the heretics dare to come to the very seat of Peter whence apostolic faith is derived and whither no errors can come?" (Letters 59 [55], 14). In the fifth century, Augustine clearly understood what papal infallibility meant, "Rome has spoken; the case is concluded" (Sermons 131, 10).