This question hinges on the term "Son of God," which sounds simple but is actually theologically dense. "Just a story," of course, implies the alternative to claiming Jesus as God's Son is to admit it's a false identification. I should probably say up front that, for Christians, Jesus is truly the Son of God. It's fundamental to our faith that Jesus is the divine Son. But we further embrace that Jesus enjoys a dual nature: born of a woman and therefore truly human; yet with origins in God and therefore truly divine. Fully human, AND fully divine. Jesus is both, Christians say. To claim him as one or the other—as merely an exemplary mortal, or a divinity who presents a brief human mirage—is to express any number of heresies recorded in church history.

If you accept Jesus is the Son of God, what are you saying? In the Old Testament, son of God was a title used to describe heavenly beings altogether: angels or superhuman creatures sent to enact the divine will. In ancient Hebrew idiom, the word "son" implied membership in a species: so "son of God" suggested a being of a celestial subset none too specifically parsed. Please note: the nation Israel was also identified as God's son. The covenant bond made Israel an adopted child of God. Israel's identity as son of God was not, however, equivalent to other nation's identification of their leaders as divine sons, as the Pharaoh of Egypt was considered to be. For Israel, it was a designation of relationship, not substance or essence.

In the New Testament, Son of God is applied to Jesus 31 times in Matthew, Mark and Luke's gospels, and 23 times in John's, where it is the preferred title.  The NT letters employ the term 42 times. Clearly the first generations of the church found this title key to their understanding of Jesus' identity. They didn't limit it to the definition implied by OT usage, nor to the title's meaning in Greek culture: that of a hero, king, or demigod. For early Christians, "Son of God" became a unique category for Jesus. While we are all "children of God," Jesus is "Son of God" in a way no one has been or will be. More than a statement of relationship or location with the celestial ranks, Jesus shares God's very substance (is "consubstantial," in the Creed) and cannot be known apart from this essential unity.

Scriptures: Genesis 6:2; Pss 29:1, 89:7; Job 1:6; 38:7; Exodus 4:22-23;Deuteronomy 14:1-2; 32:19; Isaiah 1:2; 43:6; Jeremiah 31:9, 20; Hosea 2:1;     11:1; Mathew 3:17; 16:16; John 1:34; 11:27; Romans 5:10; Galatians 4:4-7
Books: God: Three Who Are One - Joseph Bracken, SJ (Collegeville, MN: Liturgical Press, 2008)
What Are They Saying About the Historical Jesus? - David Gowler (Mahwah, NJ: Paulist Press, 2007)

If you're a Roman Catholic male, this is a thorny issue with no clear solution in 2016. But the surprising truth is, the answer is not exactly no for others. Consider: the 1965 Vatican II Decree on Priestly Ministry and Life, states that "(Celibacy) is not demanded by the very nature of the priesthood, as is apparent from the practice of the early Church and from the traditions of the Eastern Churches where . . . there are also married priests of highest merit." (no. 16) While this statement appears in a section on the gift of celibacy, it opens a door to other priestly possibilities.

Celibacy was practiced by many priests from early in the church’s history. However, at the Second Lateran Council of 1139, a rule was adopted forbidding married priests in the Roman church. The Council of Trent reaffirmed the tradition of priestly celibacy in 1563. A married clergy in the Roman tradition seemed a closed issue.

Then in 1951, Pope Pius XII permitted some married Lutheran clergy in Germany and Sweden to be ordained Catholic priests. In 1967, Pope Paul VI called for a study of the effectiveness of married ministers in other denominations. He entertained the possibility of admitting to the priesthood married ministers received into full communion with the Catholic Church. Popes John Paul II and Benedict XVI allowed married Episcopal and Anglican clergy to be ordained in the Roman Catholic Church under certain circumstances.

Today, around 200 married Catholic priests from other communions serve in the U.S. clergy. In order to ordain such a candidate, a bishop must appeal to the Congregation for the Doctrine of the Faith. The petition for a "dispensation from the impediment of marriage" can only be granted by the pope.

In February of 2015, Pope Francis addressed priests in Rome, noting the question of married priests “is on my agenda.” Asked whether priests who had left to be married could receive a dispensation to celebrate Mass, the pope replied that the Congregation for Clergy was looking into it, but “it is a problem that does not have an easy solution.” The problem is not Scriptural, since the prophet Jeremiah was the only person in the Bible obliged to celibacy. Historical practice and a rich spiritual tradition have made priestly celibacy seem inevitable. But a door once slammed shut seems to be opened just a crack in recent times.

Scripture: Jeremiah 16:1-4; Matthew 19:12; Timothy 3:1-13; Titus 1:5-9    
Books: Accompanied By a Believing Wife: Ministry and Celibacy in the Earliest Christian Communities - Raymond F. Collins (Liturgical Press, 2013)
The Case for Clerical Celibacy: Its Historical Development and Theological     Foundations - Alfons M. Stickler (San Francisco: Ignatius Press, 1995)