15.Priesthood -Rayan Lobo,SJ

8/18/2019 15.Priesthood -Rayan Lobo,SJ

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15.Priesthood – Rayan Lobo,SJ Page 1

Thesis 15 - Priesthood

1. The Second Vatican Council teaches that everything that has been said of the people of

God is addressed equally to every member of the church (LG 30).

2. The faithful, who by baptism are incorporated into Christ, share the priestly, prophetic

and kingly office of Christ and according to their calling carry on the mission of the

whole Christian people in the Church and in the world (LG 31).

3. Within the community of the people of God some are called to ministerial priesthood (LG

10) to serve the priestly people by sanctifying, teaching and shepherding them to fulfill

their common mission (LG 28).

4.

There is a true equality between all with regard to the dignity and to the activity which iscommon to all the faithful in building up of the Body of Christ (LG 32).

Context of the Thesis

1. The historical developments in the Church over the years has attached importance to the

ministerial priesthood and neglected the common priesthood.

2. The Reformation is also another context to understand this thesis, since the whole

question of Ministerial and common priesthood was a point of difference between the

Catholics and the Protestants.

3.

The general background for Vat II was to ‘renew the spiritual life’ of the people and also

to promote ecumenism.

4. Keeping these two in mind the Vat II documents were sensitive to ecumenism which is

also reflected in this thesis. The goal of ‘spiritual renewal’ is also achieved by restoring

the common priesthood to its rightful status.

Crux: This thesis is basically about the fundamental (equality) of all the members of the church.

(When Vatican II, in LG called the ‘People of God’) and then call to participate in the one

priesthood of Jesus Christ, which is the source and foundation of ministerial and common

priesthood. According to CCC 1547 & LG 10 we participate in this one priesthood of Christ, in

and through the common priesthood and ministerial priesthood.

Vat II document ‘Lumen Gentium’, has a chapter, ‘People of God’, which is placed

between the chapters, ‘ Mystery of the church’ and ‘The Church is hierarchical’ . This is mainly


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to show the importance given to the people of God. Congar says, “It is to explain what is common

to all members of the People of God prior to any distinction of office/state, because dignity of being

a Christian- the equality of all the believers is important than functional differences. The stress is on

unity, equality, and commonality of faith, people as subjects rather than objects.

As such we are all equal sharers in the ministry of the church. Our ministry flows from

the ministry of Jesus.

1.

The Second Vatican Council teaches that everything that has been said of the people of God is

addressed equally to every member of the church (LG 30).

The Church is the whole People of God. This principle, expressed in the 2nd chapter of LG,

replaced the pre-Vatican II emphasis on the Church as hierarchical institution. The ‘people of

God’ includes all the faithful – the Pope, the Bishops, the priests, the ordinary believers. LG 30

clearly states that “everything that has been said of the People of God is addressed equally to the

laity, religious and the clergy.” This implies that Church is all inclusive or all embracing.

We are all equal in dignity and this equality comes from the Baptism and sanctification

by the Holy Spirit. Equality is also emphasized because all are created by the same God in his

own image and likeness. Vatican II uses the term ‘common priesthood’ which is common to all

the People of God.

The Notion of Priesthood:

The word ‘priest’ comes from the secular Greek word ‘presbyteros’. The epistle to the Hebrews

says, “Jesus, since he lives eternally, has an unchanging priesthood” (Heb 7: 24). By defining the

mediation of Christ in this way, it compares priesthood with an office of the priests which

existed in the OT.

a) Priesthood in the OT:

1.

In the pre-Monarchic period (Abraham to David) there was natural/familial

priesthood. The Patriarchs built altars in Canaan (Gen 12, 7f; 13, 18; 26, 25) and

offered sacrifices (Gen 22; 31, 54; 46, 1). It is with Moses, a Levite himself, that the

specification of this tribe in the functions of worship apparently gets its roots. The


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priesthood is chosen and consecrated by God himself for his service (Ex 32: 25-29

Sons of Levi). At this time, along with the Levite priesthood, familial priesthood

continues.

2. In the Monarchy (David to Exile): The king performs several priestly functions

(2 Sam 6:14): he offers sacrifice and blesses the people. (See Ps 110 Zenith of Royal

Priesthood).

Priestly Functions of the Levitical Priesthood:

a) Consulting Oracles through the Urim and Thummim to determine God’s will on

particular issues (Num 27:21).

b) Instructing the people in the law

c) Offering sacrifices.

With the exile the royal hold (king) over the priesthood is gone. Gradually the priesthood,

especially after the return of the exile gets greater authority over the people and it becomes the

religious guide of the nation. Prophetism disappears and priesthood gets into the hierarchical

mode. The reform of Josiah suppresses the local sanctuaries and confirms the Levitic

monopoly and the supremacy of the priesthood in Jerusalem.

The hierarchy is rigorous.

At the top is the high priest, son of Zadok, successor of Aaron, who is the

archetype of priesthood.

Below him are priests, sons of Aaron.

Finally there are the Levites, a subordinate clergy.

Priestly functions –

i) The office of worship: the priest is the man of the sanctuary.

ii)

The service of the Word: though God’s word was addressed to people through the prophe ts,

priests came to be the ministers of the word.

iii) b) Priesthood in the NT: In NT priesthood is applied to Jesus and to the entire body of the

faithful.


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Priesthood of Jesus: Jesus never claims the title of priest. In Synoptics Jesus is understood

to be the priest by means of his sacrifice. 1 Tim 2: 5 Jesus is the one mediator (role of

Priest as mediator). In the Letter to the Hebrews, and only there, Jesus is called the high

priest. According to the Hebrews, it is the risen Christ interceding for us at the right hand of

God, who is said to fulfill the functions of the Aaronite priesthood: He is the mediator

between God and humankind. He offers sacrifice for the sins of humans (Heb 5, 1-4); he is

appointed by God to this office. By a line of reasoning using the figure of Melchizedek

(eternity for Jesus and no beginning and no end)

Priesthood of the faithful: Priesthood of the faithful is explicitly stated in the first epistle of

Peter and in Revelation. They attribute to Christian people the ‘royal priesthood of Israel (1 Pet

2: 5&9; Rev 1: 6/ 5: 10/ 20: 6; see Ex 19: 6 you shall be for me a priestly kingdom and a holy

nation). 1 Pet 2: 9 says, “You are a chosen generation, a royal priesthood, a holy nation, God’s

own people…” By this title the prophets of the OT declare that Israel must carry the word of the

true God into the midst of the pagan peoples and must firmly establish His worship. The

Christian people must henceforth assume that task.

c) Priesthood in the tradition of the Church (Historical Development):

Only towards the end of second century, after the separation from Judaism had become

complete and definitive, did the tem hiereus (priest) became a common designation for

Christian office holders. The one who presided at the Eucharist was seen as exercising a

priestly role.

The bishop came to be called high priest and priest of the Christian Church. With the growth

of the Christian population, especially in rural areas, presbyters increasingly came to function as

community leaders and presided at Eucharist. By the third century, ordination to the ministries

of the bishop, presbyter and deacon are witnessed.

As Christianity became a legal religion of the Roman Empire and this lessened the role

of the laity in the Church. Priestly and royal powers were fused in the early middle ages as

the Church was drawn into the feudal system of the time. A monastic model of priesthood also

developed, culminating in the imposition of celibacy on all priests of the Latin rite in the 12th


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cent. The distinction between the power of orders and the power of jurisdiction also emerged

at this time, making the priesthood more a state of life than a ministry.

The issue of the Common priesthood and ministerial priesthood of the ordained was

equated during the reformation, with the Council of Trent insisting on the latter. In the post-

Tridentine period emphasis was placed on the personal and private dimensions of the

priesthood and on the innate superiority of priests over the laity. Now with Vatican II there is

equality. Vatican II restored the understanding of the Church as the whole People of God and

emphasized the participation of the laity in the priesthood of Christ, without prejudice to the

ministerial priesthood of the ordained.

d) Foundation of Priesthood (LG 13):

Christological: Both common and ministerial priesthood are rooted in the life, ministry and PDR

of Jesus. Jesus’ ministry was threefold: teaching (prophetic), sanctifying (priestly) and leading

(shepherd/kingly). Jesus Christ is the foundation of the ministry and mission because he

received it from the Father (originator of mission). He now calls all and commissions all to

continue this ministry.

Ecclesiological: The mission of Jesus Christ is carried out by the Church- the People of God.

Hence, all the members of the Church share the mission with true equality and an active role.

Within the community some are called to ministerial priesthood to serve the priestly People of

God by sanctifying, teaching and shepherding. Therefore, there is hierarchy of ministers like

Bishops, priests, deacons and lay ministers.

2. The faithful, who by baptism are incorporated into Christ, share the priestly, prophetic and kingly

office of Christ and according to their calling carry on the mission of the whole Christian people

in the Church and in the world (LG 31).

This refersto the idea of Common priesthood mooted by Vatican II. It applies to all the lay faithful.

The laity are, “all the faithful except those in Holy Orders and those who belong to a religious

state approved by the Church.” (LG 31). It further says that the laity, “who by baptism are

incorporated into Christ, are placed in the People of God, and they share the priestly, prophetic and

kingly office of Christ, and to the best of their ability carry on the mission of the whole Christian

people in the Church and in the world.” (LG 31). Common priesthood is the belief that the corporate


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body of the baptized are, in Christ, a priestly people, sharing in the one priesthood of Christ. The

term has its biblical basis in Ex 19:6, where Israel is called a priestly people by virtue of the

covenant, and in 1 Pet 2: 5 & 9, where the Exodus imagery is applied to all believers in Christ.

Vatican II LG 10: “For their part, the faithful join in the offering of the Eucharist by vi rtue of

their royal priesthood. They likewise exercise that priesthood by receiving the sacraments, by prayer

and thanksgiving, by the witness of holy life, and by self denial and active charity.”

The mission of Jesus Christ was to establish the Kingdom of God and this mission is

continued by the Church. As baptized Christians all are incorporated into Christ and share in the

mission of Christ, sharing in the priestly, kingly and prophetic office of Christ, according to their

particular calling and to the best of their ability carry on the mission of the whole Christian people in

the Church and in the world.

All share in the one priesthood of Christ. This term has a biblical basis in Ex 19:6, where

Israel is called a priestly nation by virtue of covenant & in 1Pet 2: 5,9 where exodus imagery is

applied to all the believers in Christ.

Jesus priesthood had 3 dimension – Priest, Prophet( teacher) and Shepherd(king). We

too share in this triplet of Jesus’ priesthood. Jesus’ priesthood has triple dimensions: Priest,

prophet and shepherd (king).

All these three have their background in OT.

A. Jesus as Prophet (teacher): In the OT prophet is the one who conveyed God’s message to the

people by revealing how historical events are related to God’s design. In Lk 4:17 we see Jesus as

the fulfillment of the prophecy and embodiment of the Kingdom of God, who brought about

the Renewal. Jesus a prophet( teacher)

As Prophet Jesus preaches from the pulpit of the cross(PO, ‘ Father forgive them for they know

not what they do).

Jesus proclaimed KOG through word and deeds. We need to bear witness to the kingdom

through a life of witness by engaging in temporal affairs and directing life according to God’s

will, open to the spirit(Life of faith, hope and love). i.e. by engaging in temporal offers and

directing life according to God’s Will, open to the Spirit (especially a life of faith, hope and love)

- LG 35


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B. Jesus as Priest: Ex 19:6 in the OT, the whole nation of Israel (due to covenant) is vested

with the priestly powers (due to mission). Jesus was both natural (due to his relationship with

the Father- Son of God) and professional priest (due to the consecration which is existential

through his life and death i.e. perfect obedience to the plan of God). John 17:19 Structure of

priestly prayer, Yom Kippur- high Priest invokes name of God, prayed for himself, for the

priests and for all people.

Hebrews speaks of the high priest as a mediator between God and the world.

LG 31tion of Jesus by

Vat II – LG 10 &34

The faithful join in the offering of the Eucharist by virtue of their Royal Priesthood.

How to exercise the priesthood?

By receiving the sacraments

By witness of holy life

By self denial and active charity.

As priest Jesus offered the sacrifice on the altar of the cross(PO).

C. Jesus as Shepherd (king): Metaphor (shepherd/ king) taken from the context of Israel, who

depicted Yahweh as their sole shepherd (Is 40:11/ Jere 3:1-4/ Ez 34:1-11). Jesus becomes the

true shepherd as he laid down his life for the sheep, (mutual kg of each other Ex 34), (Jn

10:10) Church belong to Jesus, feed my sheep was the command to Peter . As baptized

Christians (Heb 13:15) we share in one priesthood of Jesus Christ which also means the triple

function of priesthood (LG 34-36).

As a king he rules from the throne of the cross (reference to Kingdom by the thief & INRI on the

cross) - PO

LG 36(Kingly Office)

Exercise Kingly function by

Serving others

helping others search

holiness of life

Spreading of love, joy, peace.


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LG 31 says that all Christian faithful all in their own way share in these 3 functions. That is the

prophetic, priestly and kingly functions of Christ.

Thus we have –

1. Common Priesthood – received through baptism.

2. Ministerial priesthood – received through the sacrament of orders.

Both are inter-related though they differ in degree and essence.

Common Priesthood includes all people as 1Pet 2:9 says, “You are a Royal Priesthood”.

Laity in Vatican II: Conciliar emphasis on community, service, and holiness of all the baptized.

The unique character of the laity is secular character. They are to make contribution to the

sanctification of the world like leaven within the dough.

3.

Within the community of the people of God, some are called to ministerial priesthood(LG 10) to

serve the priestly people by sanctifying, teaching and shepherding them to fulfill their common

mission.(LG 28)

Priesthood of Jesus is the foundation of the common priesthood (by baptism) and the ministerial

priesthood.

Ministerial Priesthood flows from the priesthood of Jesus Christ. LG 10 making a

positive statement on common priesthood of the faithful, tries to show that Common Priesthood

is different from the Ministerial Priesthood - not only in degree but also in essence. How

essentially? Catechism of the Catholic Church explains it thus: “ While the common priesthood

of the faithful is exercised by the unfolding of baptismal grace – a life of faith, hope and charity,

a life according to the Spirit, the ministerial priesthood is at the service of the common

priesthood. It is directed at the unfolding of the baptismal grace of all Christians . The

ministerial grace is a means by which Christ unceasingly builds up and leads his Church. For this

reason it is transmitted by its own sacrament, the sacrament of Holy Orders.” (CCC 1547).

LG 10: Ministerial Priesthood

Ministerial priesthood by sacred powers

forms and rules the priestly people.

acting in the person of Christ, he makes present the Eucharistic sacrifice.


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Offers it to God in the name of all the people.

Common Priesthood:

The baptized, by regeneration and the anointing of the Holy Spirit, are consecrated as a spiritual

house and a holy priesthood, in order that they may offer spiritual sacrifices and proclaim the

power of Him who has called them out of darkness into His marvelous light.

Though they differ from one another in essence and not only in degree, the common

priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless

interrelated: each of them in its own special way is a participation in the one priesthood of Christ.

The ministerial priest, by the sacred power he enjoys, teaches and rules the priestly people;

acting in the person of Christ, he makes present the eucharistic sacrifice, and offers it to God

in the name of all the people. But the faithful, in virtue of their royal priesthood, join in the

offering of the Eucharist. They exercise that priesthood in receiving the sacraments, in

prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity.

Functions of the Ministerial Priesthood (LG 28): LG 28 says that the Ministerial priesthood is

basically a ministry of service. Teaching, sanctifying, shepherding. Preach the Gospel,

shepherd the faithful, celebrate divine worship, especially the Eucharist like Christ offered,

ministry of reconciliation.

4. Ministerial priesthood is consecrated to preach the gospel, shepherd the faithful and to

celebrate the divine worship as the true priest of the NT. All 3 functions are equally

important and interrelated. The goal is to “build the community.”

5. Scholastic theology (influenced by John Chrysostom) gave importance to cultic dimension

of priesthood.

Later Trent, therefore, defined priesthood only in relation to Eucharist (focus). Trent

defined ‘priest’ as fullness of ordained priesthood.

However, Vat II gives importance to the priesthood of Jesus Christ. Jesus Christ alone

is the priest and the primary function of the priesthood of the Christian Community

(Common and Ministerial priesthood) is to proclaim salvation accomplished by Jesus

Christ.

Vat II understood ministerial priesthood differently in comparison to the council of

Trent. The fullness of ordained priesthood is in the Bishops.


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6. The starting point of the theology of the priesthood is Christological and Ecclesiological. In

scholastic period it was Eucharist.

The Priest acts in the name of Christ, the Head (acts in persona Christi Capitis): In the

ecclesial service of the ordained minister, it is Christ himself who is present to his Church as

Head of his Body. This is the meaning of priest acting in persona Christi Capitis. Pius XII in

Mediator Dei says, “it is the same priest, Christ Jesus, whose sacred person his minister truly

represents. This does not mean that a priest is free from all weakness, error and sin. But his

sinful nature does not affect the fruit of grace.

7. The priest acts in the name of the whole Church: The ministerial priesthood - also of acting

in the name of the whole Church when presenting to God - the prayer of the Church, and

above all when offering the Eucharistic sacrifice (SC 33; LG 10).

8.

Three Degrees of Sacred Orders:

i. Bishops: They are transmitters of the apostolic line as passed on in our tradition. The

threefold function of the bishop is sanctifying (through priestly and sacramental ministry),

teaching (through preaching and explanation of faith), and ruling (maintaining the unity of

the local Church). Among these duties the preaching of the Gospel occupies an eminent

place.

ii. Priests: The function of the bishops’ ministry is handed over in a subordinate degree to

the priests and thus they become co-workers of the Episcopal order. By ordination the priests

are joined to Christ himself who sanctifies and rules his Body and the priests act in persona

Christi Capitis.

iii. Deacons: Vatican II pointed to three areas of deaconate ministry (Liturgical,

sacramental, and pastoral).

The ordained deacon’s basic ministry is to represent and to promote the Church’s call

to service and to be a sign of Christ’s own serving mission.

The deacon is to function as minister of the word in preaching and in such ministries

as catechetical instruction, retreat ministry and counseling.

The deacon’s liturgical ministry is to be a visible reminder of the link between the

Church’s liturgy and its service of others in the name of Christ. Just now only men

can be deacons, either permanent or transitional.


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Minister presides over the local community and becomes exemplary through his life(of

holiness, even to non believers).

The goal is to build the community.

Therefore ONE priesthood of Christ is made present in the ministerial priesthood, without

diminishing the uniqueness of Christ’s priesthood.

LG 28 lists the functions of an ordained minister.

Their primary functions are –

Sanctifying

Teaching

Shepherding the flock

This entails- Conducting sacraments,Teaching Scripture, Church documents, Leading and

accompanying their people.

4…There is a true equality bet aween all with regard to the dignity and to the activity which is

common to all the faithful in building up of the Body of Christ (LG 32).

LG 32 stresses on the point that though we may perform different functions, in terms of dignity

and our participation in the work of the Church, we are all equal.

There is no high or low(No inequality based on race, nationality caste, colour, culture etc).

Priests – Religious – laity together build the body of Christ.

LG 32: There is one chosen people of God, because we have one Lord, One Faith and One Baptism.

a.Baptism imparts common dignity to all.

Therefore we have a common vocation to – perfection, salvation, one hope and undivided charity.

No inequality of any kind based on race(no jew or greek), social condition, sex etc.

b.All are called to sanctity and to have equal privilege of faith.

People have different functions – teachers, dispensers of mysteries, pastors etc.

Yet there is true equality between all with regard to DIGNITY. The equality and dignity is for the

common purpose to build up the Body of Christ.

c. Should be union between ministerial and common priesthood. Ministers should be at the service of the

faithful. Faithful should colloborate with the ministers.

The whole aim is to build the mystical body of Christ.

15.Priesthood -Rayan Lobo,SJ

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