by Lawrence Fox
The
intent of this article is to demonstrate from Sacred Scripture and the Church
Fathers that Jesus Christ established in the Catholic Church a
kingdom of priests and an ordained sacred order hierarchical priesthood each
with its own proper order and estate.[1]
The method employed in this paper to
support this demonstration includes the language of fulfillment, which consists
of the written arrangement of inspired and sacred expressions, events, signs
and symbols, patterns, figures, and teachings that demonstrate the unity of the
Old and New Testaments and the completeness of the Old in the New.
Introduction
The
intent of this article is to demonstrate from Sacred Scripture and the Church
Fathers that Jesus Christ established in the Catholic Church a
kingdom of priests and an ordained sacred order hierarchical priesthood each
with its own proper order and estate.[1]
The method employed in this paper to
support this demonstration includes the language of fulfillment, which consists
of the written arrangement of inspired and sacred expressions, events, signs
and symbols, patterns, figures, and teachings that demonstrate the unity of the
Old and New Testaments and the completeness of the Old in the New.
·
This language of fulfillment was used by the New
Testament authors to show that Jesus Christ, the Apostles, and the Saints fulfill
(complete) what was revealed by God through the formation, worship, duties, and
ministry of the Old Testament kingdom of priests and ordained hierarchical
priesthood.
·
This language of fulfillment was used by the Church
Fathers (especially apostolic fathers) to show the faith received by the Church
through the life, teaching, writings, and ministries of the apostles especially
that related to Catholic worship, sacrifice, and sacred orders.
Arguments Against
Non-Catholics
in various degrees argue that Jesus Christ did not establish an ordained priesthood,
and certainly not a sacred order (estate) that was restricted to adult males.[2] It is argued that the ministry of bishops, presbyters,
and deacons possess the same character as the congregation; both estates are the
same since the presbyter is priest because the baptized are priests.[3] In varying degrees, non-catholic
movements profess that any baptized (male or female) may pastor a community, institute
the Lord’s Supper, lay-hands, preach, and prophesy without hierarchical
intervention (i.e. no apostolic succession exists). One argument rejecting the
Catholic doctrine of an ordained priesthood stems from the observation that the
language of the New Testament does not include the Greek term for priest
(hiereus) to identify apostles, bishops, or presbyters; a distinction which arose
with the development of extra-biblical literature (Church Fathers) leading to an
ecclesial distortion and apostasy within the Church. This apostasy remained in
the Church until the Protestant Reformation. It is argued that the Greek word for priest (hiereus)
is applied exclusively in the New Testament Epistles to Jesus Christ (Heb. 3:1,
4:14, & 7:22) and the Body of Christ (1Pet.2:9-10) – with one exception found
in Romans 15:16 where Paul applies the Greek term for priestly duty (leitourgos)
to New Testament ministers. Another argument rejecting the Catholic doctrine of
an ordained priesthood stems from the understanding that with the death of Jesus
Christ on the Cross, the Old Testament priesthood and offerings of gifts and sacrifices
for sin ceased. (Heb 7:18, 8:13, 9:28) As such, the Church does not offer gifts
of sacrifice to God with and through an estate of ordained men, nor men who administer
sacraments of grace as if standing between the congregation and God.
Consequences
The
rejection of an ordained priesthood has been detrimental to the sanctification
of the mystical members of the body of Christ, communion (unity and fellowship),
and overall mission of the universal church to the world because the sacramental
graces of reconciliation, confirmation, Eucharist, and anointing of the sick are
not received by a vast number of Christians. This rejection of an ordained
priesthood prevents unity in the Body of Christ. “Because there is one loaf,
we, who are many, are one body, for we all partake of the one loaf.” (1 Cor. 10:17)
Paul in his letter to the Corinthians states clearly that the divisions in
their community stemmed from the ill manner in which they participated in the
Lord’s Supper. This rejection of an ordained priesthood prevents unity within
the Body of Christ because now few Christian movements possess the charismatic
gift of holy orders necessary to preserve apostolic succession, in which apostles,
prophets, evangelists, pastors and teachers, prepare God’s people for works of
service, so that the body of Christ may be built reaching a unity in the faith
and knowledge of the Son of God…” (Eph. 4:11)
The Language of Fulfillment – Old Testament Priests and New Testament Apostles
The New Testament is resplendent
with examples demonstrating how people and events in the Old Testament reach
their fulfillment in the life of Jesus Christ and his Church. Jesus when
speaking with the two disciples on the road to Emmaus tells them “Did not the
Christ have to suffer all these things and then enter into his glory.” And
beginning with Moses and all the Prophets, he explained to them what was said
in the Scriptures concerning himself. Hearing the language of fulfillment communicated
to them by Jesus from Sacred Scripture (God’s Written Word), set a fire in the hearts
of the disciples and prepared them to recognize Jesus “in the breaking of the
bread.” (Luke 24:25, 31-33) In this short discourse, Luke identifies the key to
understanding the language of fulfillment; with this key the disciples are able
to unlock and experience the total presence of Jesus Christ in Word and in
Sacrament. Luke then goes on to use this same language to demonstrate that the
apostles are a sacred order of ordained priests ministering amongst a kingdom
of priests.
Luke writes to Theophilus in the Gospel,
that many have undertaken to draw up an account of the events surrounding
Christ’s life, death and resurrection and that he also carefully investigated
everything and now would undertake to write an orderly account for Theophilus;
so that “you may have certainty of the things that you have been taught.” (Luke 1:1-4) Luke then
opens the Gospel with the picture of the Old Testament priesthood as
exemplified by the Priest Zachariah, the father of John the Baptist, who was
chosen by lot – according to the custom of the priesthood – to go into the
temple of the Lord and burn incense before the Holy of Holies.[4]
(Luke 1:8) Luke demonstrates to Theophilus
the language of fulfillment in the New Testament Church by opening up the Acts
of the Apostles with the Apostles seeking to fill the apostolic (episcopal) vacancy
- created by the betrayal and death of Judas Iscariot – by using the same custom
of lots employed by the Old Testament priesthood as the means of selecting Matthias
as an ordained successor to Judas. Luke, the author of both books, demonstrates
in these two events both continuity and fulfillment (i.e. Zacharias who is the
Old Testament Priest, the Apostles who are the New Testament Priests). This is
important because among the several non-Catholic arguments is an argument of
rupture (i.e. Old Testament ordained priesthood has ended and was not replaced
or fulfilled by another pattern). Jesus
said that he came not to abolish the law of Moses but to fulfill it. (Matt.
5:17) This means again that the patterns and ministries in the Old Testament are
fulfilled in Jesus Christ and through him in the Church. Luke captures another
important point as it relates to ordained men to the priesthood: Peter states that the
person to replace Judas must be an adult male (andron) who was with them from
the beginning, starting with the baptism of Jesus by John the Baptist, and a witness
to the Resurrection. This pattern revealed by Peter remains in the Church today.
Pope John Paul II in the Apostolic Letter Ordinatio Sacerdotalis, said this
patter cannot be changed by him or another succeeding Pope.[5] Luke patterns the apostles as a sacred order of
priests and then goes on to complete the picture of the Church as the Temple of
the Holy Spirit comprised of Ordained
Priests ministering within a Kingdom
of Priests.
The Language of Fulfillment – Apostles Ordained Priests and a Kingdom of Priests
Luke continues the Pentecost story by identifying
specifically the names of the apostles, and Mary, the Mother of Jesus, assembled
in the upper room with the women who followed Jesus and Jesus’ brethren.[6] Luke writes that the brothers, who were
praying constantly with one mind, numbered
about 120. With the reference to
persons, places, events and then the number
120, Luke has now set the stage to show the fulfillment of another pivotal
event in the Old Testament. King David wanted to build a Temple
so God would no longer dwell in a tent but in a great and magnificent building
of stone. God tells King David that he
was not to build a temple for his hands were covered in blood but that his son Solomon
would build the Temple. King Solomon at this point represents a type of Christ in that King Solomon, a
son of King David, builds an earthly temple made by human hands, and Jesus, a son
of King David (Luke 1:32) builds a heavenly temple not made by human hands.
(Heb. 8:1) In the second Book of
Chronicles, the temple in Jerusalem is constructed and the young King Solomon
is overseeing the dedication of the temple and 120 priests are assigned to perform the required rituals of
purification. Into the temple and the
holy of holies comes the Arc of the Covenant which at one time carried the two
tablets of stone, a jar of manna, and the priestly staff of Aaron. The people are
assembled in the temple singing God’s praises with cymbals, lutes and harps, the 120 priests are blowing trumpets as with one voice. The 120
priests leave the holy of holies and the cloud of the Glory of the Lord (Shekinah)
fills the house of God, and the OT priests can no longer minister in the Holy
of Holies for it is filled with God’s Glory. (2 Chron. 6: 1-18) On the day of
Pentecost the Apostles, Mary the Mother of Jesus, the women, and Jesus’
brothers are assembled in one place praying in unity as with one voice, suddenly a sound like the blowing of a violent
wind came from heaven and filled the whole house. They saw what seemed to be
tongues of fire that separated and came to rest on each of them. All of them
began to speak in other tongues as the Spirit enabled them. (Acts 2:1) Luke - using the language of fulfillment - presents
the New Testament Church (New Jerusalem) as a priestly order of twelve (12) adult
men ministering to a priestly people now numbering 120 and together with the descent
of the Holy Spirit they together become living stones built into a spiritual
house to be a holy priesthood, offering spiritual sacrifices acceptable to God
through Jesus Christ (1 Pet. 2:4).
The Language of Fulfillment – Apostles and Priestly Ministry
The word, apostle, comes from the Greek word
(apostolos) which means “one that is sent.”
Jesus Christ chose 12 men (Matt.10:1 & Luke 6:12) to follow him, to
learn from him, to be his companions, and stand by him in his trials and
subsequently to be sent by him - with all authority - to drive out evil spirits
and to heal every disease and sickness, and to be his witnesses to the whole
world beginning in Jerusalem (Luke 24:45-49).
These twelve included: Simon, Andrew, James, John, Thomas, Philip,
Nathaniel (Bartholomew), Matthew, Judas Iscariot, Jude, James the son of Alpheus,
and Simon called the Zealot. Jesus changed the name of Simon, son of John, to
Peter (Cephas) which means rock and called him to be a servant of the remaining
eleven servants. Jesus prayed that Peter - once converted - would strengthen
his brethren. (Matt 16:17 & Luke 22:31, 32) Jesus conferred upon his Apostles the power to
baptize and confirm with the Holy Spirit (Matt 25:16), forgive sins (Mark 6:7
& John 20:21), anoint and heal the sick (Mark 6:13, James 5:1), offer a
memorial[7]
sacrifice of thanksgiving (Eucharist) to the Father (Matt 26:26-30, 1Cor. 11:
23- 33), bind and loose (Matt. 18:17), and to guard, shepherd, and feed his
flock. (John 21:15, Acts 20:28, 1Pet. 5:18)
Sacred duties once performed by the Old
Testament priests, presbyters, nazarites (deacons), prophets, and kings are now
fulfilled in the person of Jesus Christ who in turn confers upon the Apostles
and their successors the charisma (gift) to administer his sacred duties within
his Mystical Body.[8]
So much so, that it is not they who minister but Jesus Christ who ministers in
and through them. This is the language of fulfillment from which the Catholic
Church teaches that the
ordained priest is acting as Jesus Christ in Person
(i.e. in persona Christi Capitis).[9]
Prior to Jesus’ ascension into heaven, he gathered his apostles together and
said to them: “Peace be with you. As the Father has sent me, even so I send
you.” And when he had said this he breathed upon then and said to them,
“Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if
you retain the sins of any, they are retained.” (John 2:21-23) In Genesis, God formed Adam from clay and
breathed life into Adam’s nostrils and Adam became a living soul. Jesus
breathed into his apostles, his priestly power and ministry to bring about new
life through the forgiveness of men’s sins. The apostles administer this grace
and power of forgiveness through their priestly ministry (Rom. 15:16) of preaching,
baptism, anointing, and governing the spiritual sacrifices of the Church, the
summit being the sacrifice of thanksgiving (Eucharist).[10]
Jesus was commissioned by God the Father and the apostles were commissioned by
Jesus Christ with the power of the Holy Spirit and they in turned commissioned
other men to share in their ministry until the end of time.
The Language of Fulfillment –Apostolic Succession and Priesthood
The language of commissioning and succession was taken
up by Clement, Bishop of Rome (A.D. 91), when writing to the Church in Corinth:
“The Gospel was given to the apostles for us by the Lord; and Jesus Christ was
sent by God, Christ received his commission from God and the Apostles their
commission from Christ...and as they went through the territories and townships
preaching, they appointed their first converts to be bishops and deacons for
the believers of the future.”[11]
Clement recognizes as a contemporary and living witness to the teaching of the
apostles - the principle of apostolic succession as willed not by men but by
Jesus Christ himself through their apostolic ministry. As such, the apostles by
ordaining men to succeed them were demonstrating fidelity to the mind of Christ
and not to human invention.
As the church grew in numbers, God the Holy Spirit
conferred the sacred duties of the apostles to adult males who would become
their successors. They formed an order of Bishops (Acts 1: 20, 20:28), an order
of Presbyters (1 Pet. 5:1, 2 John 1:1), and an order of Deacons (Acts 6: 1-6) with
each called to participate in a spiritual fatherhood (II Tim. 2:1, Titus 1:4, 1
John 1:5), and to be administrators of
God’s Grace (Eph. 3: 1). Paul commands Titus to ordain presbyters (adult male and
husband of one wife) in every city on the island of Crete. He commands Timothy
to ordain presbyters to function as guardians and deacons (again they are to be
blameless, an adult male and husband of one wife). Paul reminds Timothy to use
the gift that he received through the laying on of hands by the presbyters. The
point is that in every case the authority to minister as bishop, presbyters, and
deacons flows not from the congregation (kingdom of priests) but from the person
of Jesus Christ, through the power of the Holy Spirit and with the laying of
hands in the sacrament of Holy Orders. (1Tim 4:22, Titus 1:5) This succession
is so demonstrative and critical to the life of the Church that Ignatius, Bishop
of Antioch and Martyr (A.D. 110) writes in his letter to the Church in Tralles that
without these three orders, a church does not have right to that name:
Let everyone revere the deacons as Jesus Christ, the
bishop as the image of the Father, and the presbyters as the senate of God and
the assembly of the apostles. For without them one cannot speak of the Church.[12]
The practice of ordaining and commissioning successors
with the laying of hands is found throughout the Old Testament. In the Catholic
Church, the laying of hands is the visible outward sign of inward grace instituted
by Jesus Christ and administered in his Church when ordaining a man to be
bishop, presbyter, or deacon. This practice continues down through the ages of the
Church with the ministry of the apostles as their ordained successors using the
same method, the laying of hands and invoking the power of the Holy Spirit. [13]
Language of Fulfillment – Apostles Ordained Ambassadors
Paul a servant
of God and apostle of Jesus Christ fatherly reminds Titus (my true son in the
common faith) that the reason he was sent to the island Crete was to straighten
out what was left unfinished and to ordain presbyters in each City. The term that
Paul uses (katasteses) means: to settle, appoint, establish an installation,
and to bring an ambassador before the
assembly. The present context (to straighten out, to bring order) mirrors Paul
concerns and language while writing to the Church in Corinth: “We (apostles) are
ambassadors for Christ, as if God
were appealing through us.”(2 Cor. 5:20) The apostles are ordained ambassadors brought
before the assembly (ecclesia) by Christ Jesus. As such, the succession of
bishops, presbyters, and deacons are also Jesus’ order of ambassadors before
the assembly for it is through the same Holy Spirit that apostles and their
successor are ordained. Again, the apostles and their successors represent the
person of Jesus Christ within the assembly which offers spiritual sacrifices
before God through the person of Jesus Christ, in communion with the Holy
Spirit. The New Testament using the
language of fulfillment, demonstrates another priestly ministry of the apostles
and that the call to be guardians and shepherds to the kingdom of priests.
The Language of Fulfillment –Shepherds and Priesthood
The Greek Church Father John Chrysostom (A.D. 347–407)
wrote six books on the priesthood (heireus).[14]
John felt compelled to write these six books because he was being called to
leave the monastic life and become ordained as Bishop (episcopos). John does
not use the Greek word (episcopos); he uses the Greek word (heireus) priest to
describe his new calling. John pleads against such responsibility giving the
example of Saul who when asked to be anointed King of Israel, attempted to hide
with the donkeys. Saul pleaded that he is not ready and fears being held to a
greater accountability. The task was daunting to John as well since he
recognized that he was being called to share in Christ’s priesthood as guardian
and shepherd to the people of God. When Paul informs the presbyters in Ephesus
that the Holy Spirit has made them guardians (episcopoi) over the Church of God
(Acts 20: 28, 29) he identifies one of the duties of the Old Testament priesthood.
God commissions Eleazar, the son of Aaron the High Priest to be a guardian (episcopos)
over the oil of the lamp of presence, the incense of daily offering, and the
tabernacle of God’s presence amongst His people Israel. (Num. 4:16, Lev. 6:12) The
apostles and their successors, especially the bishops (episcopoi), have been
commissioned and empowered by the Holy Spirit to be guardians over the Jesus’ Mystical
Body. This Mystical Body received the sanctifying oil of the Holy Spirit,
offers the incense of daily spiritual prayers and through the gift of the Holy
Spirit is God’s sacramental presence in the world. The apostles and their
successors are not only guardians, they are shepherds. Jesus tells his
disciples that he is the Good Shepherd fulfilling the promise made by God
through the Prophet Jeremiah. At the time, Zedekiah and his serving priests
were malignant "shepherds" who scattered and did not gather the
people. Jesus said: “Whoever is not with me is against me, and whoever does not
gather with me scatters.” (Matt, 12:30) Jeremiah said: "Woe to the
shepherds who are destroying and scattering the sheep of my pasture!"
declares the LORD" (Jer. 23:1). Jesus proclaims in John 10:11 “I AM the Good
Shepherd. The Good Shepherd lays down his life for his flock.” After Jesus’ resurrection
and prior to his ascension into heaven – using language describing the High Priest’s
role of departing from the priestly people and entering into the Holy of Holies
(Heb. 8:1, 9:11) - Jesus commands Peter three times to feed his sheep. (John
21:15-18) Jesus confidently confers upon Peter a character which belongs to
Jesus alone. Jesus the Shepherd and High Priest is about to enter the Holy of
Holies and he commands Peter to shepherd the Mystical Body of Jesus Christ, the
Bride of Christ, the Kingdom of God, and the Living Temple of the Holy Spirit,
which offers Spiritual Sacrifices to God. As such, Jesus as High Priest, continues
to shepherd (Heb 7:23) a kingdom of priests through Peter, the apostles and
their successors. This patterns and fulfills the relationship between Aaron and
his descendants (High Priests) and the Levites supporting the High Priest and
both ministering amongst a kingdom of priests.[15]
The Language of Fulfillment – Eunuchs for the Kingdom of God and Priesthood
Jesus when speaking with his apostles about marriage
and divorce identifies that there are men who live as eunuchs for the Kingdom
of Heaven. (Matt. 19:12) The Church is
the Kingdom of Heaven and the Church is the Bride of Christ. (Eph 5:32) In the
Old Testament, a priest when marrying was required to marry a virgin. (Lev
21:6, 13, 21:18) The Catholic Church is the virgin Bride of Christ. In this
context, when Jesus was identifying men as eunuchs for the Kingdom of Heaven,
he was identifying men participating in His priestly ministry. John captures
this fulfillment in the Book of Revelation (Apoc. 14:4) seeing “Those who have
not defiled themselves with women, for they are virgins. It is these who follow
the Lamb wherever he goes. These have been redeemed from mankind as first
fruits for God and the Lamb.”[16]
The language may seem rough to modern ears, but given the context of marriage, the
author is simply saying: “There are men who swore by oath (sacrament) to
participate in Jesus’ priestly betrothal to His virgin Bride the Church, and
these men took to vow of virginity (eunuchs). These men remained faithful to their
oath; not defiling it by impropriety.” Since the Book of Revelation was written to
the bishops of the seven churches (Apoc. 1:4, 2: 1, 8, 12, 18, 3:1,7, 14), the
Holy Spirit was encouraging the bishops to remain faithful to their vows. This sacred,
priestly, and chaste betrothal in the New Testament fulfills most perfectly a promise
that God made to Jerusalem through the prophet Isaiah, “As a young man marries
a virgin so shall your sons marry you.” (Isaiah 61:10, 62:5) This promise is literally
fulfilled in the life of the Catholic Church which is also identified as the New
Jerusalem (Rev. 21:2). Sons are born to the Catholic Church through the waters
of baptism and many of her sons participate in Jesus’ priestly betrothal to this
New Jerusalem through the administration of sacred orders. As such, when Jesus
commanded Peter to feed his sheep, he was inviting Peter, the apostles, and
their successors to participate in His priestly ministry to the Church. Paul in
the letter to the Church in Ephesus (Eph 5:22) draws the sacramental parallels between
Jesus and His Bride the Church and marriage between a husband and wife. Paul
commands husbands to love their wives as Jesus loves the Church (until death),
guarding her and cleansing her by the washing of the word to be holy. Paul
encourages wives to submit to their husbands. The Greek word is (hupotassetai)
and in this context the woman submits to the husband as the Church submits to
Jesus Christ. This same principle is picked up in the Letter to the Hebrews
13:17 in which the author tells the church (Bride of Christ) to “Have
confidence in your hegemony and submit to their authority, because they keep
watch over you (guardians) as those who must give an account.” The people of God submit to the shepherds placed
over them as a bride submits to her husband in the Lord. Again the point is
that this relationship between the ordained and the virgin bride the Church is
a betrothed priestly relationship. The Catholic Church is a sacred bride, a
sacred vessel, with a sacred office to conceive, give birth, and nurture her
members into eternal life. The wife is a sacred bride, a sacred vessel, with a
sacred office to give birth and nurture her children leading them to the font
of life. This language of fulfillment did not escape the apostles. When they
started to ordain their successors to the orders of bishops, presbyters, and
deacons they called forth adult males (and if married they were to be husbands
of one wife) not that they had to be married but that they could not have been remarried.
The apostles were demanding from the 1st generation of ordained
disciples – those who were married - a demonstration of fidelity to their
sacred marriage which is rooted in the sacred marriage between Jesus and His Church.
It should be noted that in both the Latin Church and Greek Orthodox Church, the
bishop is required to be celibate. The requirement of priestly celibacy emerged
more distinctly in the Latin Church. Consistently throughout Latin and Greek
Church History, a man once ordained was not allowed to marry.[17]
This call to men to share in Christ’s priestly betrothal and call to virginity reflects
the mind of Jesus Christ and does not flow from the congregation.
Language of Fulfillment –Sacrifice, Altar and Priesthood
Humanity was created to be a priestly people and to
offer sacrifice to God, otherwise Jesus’ actions would have been contrary to
his divine and human natures. Jesus, the 2nd person of the Blessed
Trinity, actualizes the perfect love of the Father. Jesus took on human flesh
so that humanity could participate in His one eternal and living sacrifice with
the Father. The Spirit of Jesus received in Baptism enables the members of the
Body of Christ to participate in His sacrifice. If the sacrifice of Jesus
Christ is the one and only acceptable sacrifice (Heb. 10:10), then there must
be a spiritual sacrifice performed
within the Church which possesses the same substance and character with the one
eternal sacrifice offered by Jesus Christ to the Father. This spiritual sacrifice is the sacrifice of
thanksgiving (Eucharist), which is the re-presentation of Christ’s Sacrifice on
Calvary (Sacrifice of the Mass) through the power of the Holy Spirit and
administered through the hands of the ordained priesthood. [18]
In the Old Testament, Abraham was commanded by God to
take his only beloved son up the mountain of Moriah and sacrifice him. On the
way up the mountain, Isaac is carrying the wood and asks his father “Where is
the lamb of sacrifice?” Abraham answers his son, stating that God himself will
provide the lamb for the sacrifice. (Gen. 22:8)
In Jewish tradition, Abraham words were prophetic and to be fulfilled by
God in some manner in the future. A standing lamb of sacrifice was maintained
in the temple to remind God of his promise to Abraham. This standing sacrifice
was literally fulfilled in the person of Jesus Christ. John writes that he was
in the Spirit on the Lord’s Day (Sunday the 1st day of the Week) -
the day when Jesus rose from the dead and Christians in commemoration of God
victory over death, assembled and celebrated the Sacrifice of Thanksgiving
(Eucharist). He sees between the throne and the four living creatures among the
presbyters, a Lamb standing, as though it had been slain. (Apoc. 5:6) John does
not miss the fact that it is not the Old Testament priests who are involved
with the heavenly liturgy of thanksgiving and praise, but revolving estates of twelve
presbyters and twenty-four presbyters. This literally fulfills a pattern
established by King David who arranged the order of Old Testament priests into estates
of twelve priests and twenty-four priests to continually offer incense and
sacrifice to God on a rotating basis.[19]
John then writes that beneath the altar of the Lamb there were the souls of
those beheaded for the word of God. Jesus is the standing lamb of sacrifice.
The blood of his sacrifice flows from the altar and pools underneath in the form
of martyrs.[20]
Their suffering and sacrifice flows from Christ’s; his blood is their blood for
they have been partakers of the Divine and Human Natures of Jesus Christ
through the reception of the Sacrifice of Thanksgiving (Eucharist). This is what
Paul literally tells the Church in Corinth: “The cup of thanksgiving (Eucharist)
that we bless, is it not the partaking of the blood of the Messiah? And is not
our breaking of bread the sharing in body of the Messiah?” (1Cor. 10:16, 17)
Paul tells the Church in Corinth that as the sufferings of Christ flows into their
lives, so also does his consolations. Participation in the Eucharist is the source
of consolation for Jesus said, “My yoke is easy and my burden is light.” (Matt.
11:30) As such the table of the Lord is
the altar of the Church and the Eucharist is the Church’s Spiritual Sacrifice. Ignatius
Bishop of Antioch (A.D. 110) drawing upon the teaching and life examples of the
apostles writes emphatically that when the Church assembled to celebrate the
Eucharist, they were assembled at the one altar of sacrifice – which by the way
is validly celebrated by the bishop (episcopos) or someone authorized by him:
Make certain therefore that you all observe one common
Eucharist, for there is one Body of our Lord Jesus Christ, and but one cup of
union with His Blood, and one single altar of sacrifice – even also is there
one Bishop with his clergy (presbyters), and my own fellow servers the deacons.
This will ensure that all your actions are in full accord with God.[21]
In
the Old Testament, one of the responsibilities of priests was to scrutinize the
sacrifices being presented to the Lord by the God’s priestly people. Through
the Prophet Malachi, God reproaches the priests for allowing the offering of
blemished sacrifices. Paul in his Letter to the Church in Corinth is being
faithful to the admonition spoken by God through the Prophet Malachi by
guarding the sacred nature of the Lord’s Supper and by removing misunderstandings
and misapplications. In Corinth, a number of Christians were attending the
altar of demons and the altar of the Lord. Paul warns the Corinthians that they cannot
drink the cup of our Lord and the cup of demons, and cannot share in the table
of the Lord and the table of demons without putting the Lord to the test. (1 Cor.
10:21) From the words of Paul: “For I received
from the Lord what I also passed on to you: The Lord Jesus Christ on the night
he was betrayed, took bread, and when he has given thanks (eucharistas) broke
it and said, “This is my body, which is for you; do this in memorial of me.” In the same way, after supper he took the
cup, saying “This cup is the new covenant in my blood; do this whenever you
drink in memorial of me.” Then Paul
adds: “For whenever you eat this bread and drink this cup, you proclaim the
Lord’s death until he comes.” (1 Cor. 11:23-28) If this point is missed, Ignatius of Antioch,
bishop and martyr, clarifies even further:
Follow the bishop in all things, even as Christ Jesus
does the Father, and follow the presbytery as you would the apostles. Reverence
the deacons, as those that carry out through their office the appointment of
God. Let no one do anything connected with the Church without the bishop. Let
that be deemed a proper Eucharist, which is administered either by the bishop,
or by one to whom he has entrusted it.[22]
And
from the Didache (The Teaching of the Twelve Apostles): No one may eat or drink
of your Eucharist but those who been baptized in the name of the Lord; for the
Lords own saying applies here, “Give not that which is holy to dogs.[23]
In the New Testament, the offering of this unblemished
sacrifice is completed through the person of Jesus Christ and his ordained
priests. Prior to Jesus’ offering to the Father the one and perfect sacrifice
of thanksgiving as High Priest, John describes that Jesus washed the feet of
the apostles. In
Leviticus chapter 8:6-8; 9:22-24, the inspired author describes how Aaron and
his sons prior to performing their first priestly and sacred act - providing
the sin offering first for themselves and then for the people – were bathed and
anointed by Moses. John describes how Jesus girdled himself and washes the feet
of the apostles. Jesus - proclaimed by
God to be the High Priest according to the Order of Melchizedek – perfectly
fulfills with this humble act of love, the humbling act performed by Moses.
(John 13:4) Jesus tells his apostles that
they have been made clean from head-to-toe with the word spoken to them. Jesus
washes the feet of his apostles prior to the institution of the new and everlasting
covenant and sacrifice in his Church. To the point, this sacrifice of the
Church is scrutinized through the sacrament of Holy Orders. Clement, writes to
the Church in Corinth: “The Old Testament High Priest for example has his own
proper service assigned to him, the priesthood has its own station, there are
particular ministries laid down for the Levites and the laity are bound by regulation
affecting the laity. In the same way my brothers, when we offer our own
Eucharist to God, each one should keep to his own degree.”[24] Stated another way, through the faithful
ministry of the apostles and their successors, the spiritual sacrifices of the
Church are properly conducted, validly performed, properly received and
spiritual anarchy is prevented.
One of
the arguments against an ordained priesthood is that it is extra-biblical and
not in keeping with the literal language of the New Testament. Arguments
against an ordained priesthood in the infant Church, posses varying degrees of
Gnostic theology and spirituality. The infant Church had to contend with three
major oppositions in the beginning: Gnosticism, Pharisaical Judaism, and Roman
Paganism. The struggle against Gnosticism has never ceased. This final section
is meant show that the Catholic institution of sacred orders and the sacrifice
of thanksgiving (Eucharist) are antitheses to the spirit of Gnosticism.
Language of Fulfillment – Priesthood Bulwarks against Gnostic Spirituality
The
non-catholic argument that sacred orders, priesthood, clergy, and laity were
malignant developments in the Church after the death of the apostles is
anti-historical in as much as these orders were actually the bulwark through
which the Holy Spirit was guarding the Deposit of Faith (2 Tim. 1:13-15, 1 Tim. 6:20) from the “knowledge so
falsely called” movements outside the Church, known as Gnosticism.[25] The foundation of Gnosticism is not Sacred
Scripture or Sacred Tradition. It is a pre-Christian movement rooted in “hidden
knowledge as opposed to faith” that understood material creation to be the result
of an evil demiurge. The God of the Old Testament was not a benevolent
demiurge. Jesus was a benevolent demiurge that took on the appearance of flesh,
did not die on the cross, and instituted amongst his apostles a hidden
knowledge composed of signs and symbols that did not flow from, point to, or
participate in the Life, Death, and Resurrection of Jesus Christ. Gnosticism in
various degrees forbid marriage, the drinking of wine (1 Tim. 4:3) and its
adherents refused to participate in the Catholic Eucharistic celebration: “They
(Gnostic Docetics) absent themselves from the Eucharist and the public prayers,
because they will not admit the Eucharist is the self-same body of our savior
Jesus Christ…”[26] John the Evangelist warned against this
spiritual movement identifying it as the spirit of the anti-Christ; a theology
permeated with the following theological foundations: Jesus did not come in the
flesh, Jesus is not the Son of God, and Jesus is not the Messiah. With
this as a background, the reader may recognize that when John wrote the Gospel,
Epistles, and Book of Revelation under inspiration, he was combating the
foundations of Gnosticism and stressing the significance of Sacred Orders as a bulwark
against their missionary formations. The
following reflections are meant to coalesce what has been stated above.
A Samaritan woman comes to the well at about the 6th
hour to draw water. Jesus slowly guides the Samaritan woman to ask, “Sir give
me this water so that I won’t get thirsty and have to keep coming to draw water
from the well.” Jesus tells the woman that he is able to give water, that if
anyone drinks they will never thirst again. This water is the gift of the Holy
Spirit, received when a person is baptized. The Samaritan woman then questions
Jesus about the correct place to worship
God: “on this mountain or in Jerusalem” For the Samaritan woman, the issue of
worship centered on location and not – so it seems – on matters associated with
the knowledge of God (divine revelation), salvation, sanctity, nor purity (she
had five husbands and the one she was with was not her husband). Jesus tells
the Samaritan woman that knowledge of God is important, “We Jews worship what
we know, but you Samaritans worship what you do not know for salvation comes
from the Jews.” Then Jesus says, “But the “hour” is coming and is now come when
the true worshippers will worship the Father in spirit and truth, for they are
the kind of worshippers the Father seeks. God is spirit and his worshippers
must worship Him in spirit and truth.”
This “hour” was first identified by John at the wedding
feast of Cana when Jesus tells Mary his Mother, “My hour has not yet come.” (John
2:4) At the wedding feast, Jesus changes water into wine. This miracle is a
precursor to another miracle which would unfold at the designated “hour.” There
are several other references to “hour” in the Gospels but the critical “hour”
and the point of this reflection is the “hour” which commences on Holy Thursday
as described in John Chapter 13 and runs to the end of John Chapter 17. It was
just before the Passover Feast. Jesus knew the “hour” had come for him to leave
this world and go to the Father. Having loved his own who were in the world, he
now showed them the full extent of his love. (John 13:1)
Jesus identified that an “hour” would come which
fulfilled the requirement to worship God in Spirit
and in Truth. John identifies this “hour” with the institution of the Lord’s
Supper Sacrifice of Thanksgiving (Worship in Spirit). The conjoiner statement “in
truth” has an additional reference in Sacred Scripture which is easily
missed. Paul when writing to Timothy
tells him: “Although I hope to come to you soon, I am writing to you these
instructions so that if I am delayed, you will know how people ought to conduct
themselves in God’s household, which is the Church of the living God, the pillar
and foundation of truth.” (1 Tim 3:15-15)
A
bulwark against Gnosticism is to worship God in Spirit and in Truth which means
to participate in the real presence of Jesus’ Body and Blood during the
celebration of the Eucharist which is legitimately sanctioned by the Bishop or
someone authorized by him in the Catholic Church which is the Pillar of
Truth.
Summary
The
intent of this paper was to demonstrate from Sacred Scripture and the Church
Fathers that Jesus Christ established in the Catholic Church a
kingdom of priests and an ordained sacred order hierarchical priesthood each
with its own proper order and estate.[27]
The method employed in this paper to
support this demonstration included the language of fulfillment, which consists
of the written arrangement of inspired and sacred expressions, events, signs
and symbols, patterns, figures, and teachings that demonstrate the unity of the
Old and New Testaments and the completeness of the Old in the New.
·
The language of fulfillment was used by the New
Testament authors to show that Jesus Christ, the Apostles, and the Saints
fulfill (complete) what was revealed by God through the formation, worship,
duties, and ministry of the Old Testament kingdom of priests and ordained
hierarchical priesthood.
·
This language of fulfillment was used to show the
faith received by the Church Fathers through the life, teaching, writings, and
ministries of the apostles especially that related to Catholic worship,
sacrifice, and sacred orders.
End Notes
1. Luke captures the unfolding of prophecy and
fulfillment through the words of the Angel Gabriel to Mary, a virgin in
Nazareth betrothed to man named Joseph. The angel declares to Mary that “the
Holy Spirit will come upon you, and the power of the Most High will overshadow
you. So the Holy One to born will be called the Son of God.” These are expressions of fulfillment in as
much as in the Old Testament, when the Ark of the Covenant was completed in
accordance with the instructions provided by God to Moses, the power of the
Most High overshadowed the Ark. The language is the same, the Shekinah of God
which overshadows the Ark will overshadow Mary and she will conceive in her
womb the Word of God, the Bread of Life, and High Priest according to the Order
of Melchizedeck. Luke then captures how
Mary received the message of the angels and proclaims “I am the Handmaiden of
the Lord.” This term handmaiden is Mary’s profession of faith in the Messiah
who brings about a new pattern of worship as found in Ps 115 (116) “What shall
I render unto the LORD for all his benefits toward me? I will take the cup of
salvation, and call upon the name of the LORD. I will pay my vows unto the LORD
now in the presence of all his people. Precious in the sight of the LORD is the
death of his saints. O LORD, truly I am
thy servant; I am thy servant, and the son of your handmaid: thou hast loosed
my bonds. I will offer to thee the sacrifice of thanksgiving (Eucharist), and
will call upon the name of the LORD.” This priestly prayer of sacrifice was
literally fulfilled by Jesus Christ on Holy Thursday, who remains yesterday,
today, and forever God’s son and the son of God’s handmaiden, Mary of Nazareth.
Luke continues to develop this picture of
fulfillment by identifying a new ark of the covenant (not by terms), but using
the conversation and events paralleling Mary’s visit with her cousin Elizabeth
with the OT finding of the Ark in the Desert. This OT ark when brought to King
David, expresses a sense of awe that the ark of God should be brought to him
and instead directs that the ark be taken to the house of Obededom, where it
resides for three months. Mary carrying in her womb Jesus - who is the Word of
God, the Living Manna of Heaven, and Priesthood as demonstrated by Aaron’s
staff – is greeted by Elizabeth who expresses awe reminiscent to King David’s
response “How is it that the Mother of my Lord should come to me,” and Mary
stays in the house of Zechariah for three months. This being said Luke brings
the reader to the Acts of the Apostles. Luke opens the Acts with the apostles
assembled in the large upper room casting lots to determine who will take up
the office (episcope)
abandoned by Judas who hung himself.
This upper room in Jerusalem is the room in which Jesus and his apostles
gathered at table to celebrate the Passover. On that night Jesus establishes a
new and everlasting covenant in His Body and Blood.
In the Old Testament, one High Priest, and once a year
could enter the Holy of Holies and offer incense as was the example of
Zechariah. With the death of Jesus on
the Cross, the curtain in the Holy of Holies is torn asunder making way for
God’s Cloud of Glory to rest upon the 120 brethren in the upper room. With the descent of the Holy Spirit upon
those present in the upper room, they become the Temple of the Holy Spirit,
members of the Mystical Body of Christ and through them Christ’s Universal
(Catholic) Church is manifested to all of humanity. When the Jewish people and converts from all
around the known world hear the noise and brethren speaking with intelligible
tongues, they are amazed and consider them to be intoxicated. Peter preaches to
the people below and their hearts are pierced with the Word of God.
Collectively representing the whole world they ask the New Testament Church
built upon Peter the Rock, “What must we do to be saved.” The Universal Church
answers their sincere question with one message, from the one room in which was
celebrated the one Sacrifice of Thanksgiving (Eucharist) through the one voice
of Peter: “Repent and be baptized.”
BIBLIOGRAPHY
Balthasar, Hans Urs von. The
Scandal of the Incarnation: Irenaeus Against the Heresies. Translated by
John Saward. San Francisco, CA: Ignatius Press, 1990
Bettenson, Henry. Documents
of the Christian Church. 2nd ed. New York, NY: Oxford University Press,
1967.
Brenton, Lancelot C.L. Septuagint
with Apocrypha: Greek and English. 3rd ed. Peabody MA: Hendrickson
Publishers, 1990.
Catechism of the
Catholic Church. 2nd ed. Washington: United States Catholic Conference,
1997.
Chrysostom, John: Treatise Concerning the Christian
Priesthood. Edited by Philip Schaff. Translated by W.R.W. Stephens. Vol. 9 of Nicene and Post-Nicene Fathers, First
Series. Buffalo, NY: Christian Literature Publishing. 1889.
Dogmatic Canons and
Decrees: Of the Council of Trent, Vatican Council I, plus The Decree on the
Immaculate Conception, and The Syllabus of Errors of Pope Pix IX. Rockford
IL: Tan Books and Publishers. 1977.
Hahn, Scott Walker. The
Lamb’s Supper: The Mass as Heaven on Earth. New York: Doubleday, 1999.
Louth, Andrew and Betty Radice, eds. Early Christian Writings: The Apostolic Fathers. Translated by
Maxwell Staniforth. London: Penguin Classics. September 1, 1987
Paul II, John. Apostolic
Letter Ordinatio Sacerdotalis: To the Bishops of the Catholic Church On
Reserving Priestly Ordination to Men Alone. (May 1994). http:// www.vatican.va/ holy_father/ john_paul_ii/
apost_letters/documents/hf_jp-ii_apl_22051994_ordinatio-sacerdotalis_en.html
Peloubet, F.N. and Adams, Alice. Peloubet’s Bible Dictionary. Grand Rapids MI: Zondervan Publishing
House. 1967
Quasten, Johannes. The Beginning of Patristic Literature. Vol. 1 of Patrology. Westminster MD: Christian
Classics, Inc. 1990
Quasten, Johannes. The Ante-Nicene Literature After Irenaeus. Vol. 2 of Patrology. Westminster MD: Christian
Classics, Inc. 1990
Quasten, Johannes. The Golden Age of Greek Patristic Literature. Vol. 3 of Patrology. Westminster MD: Christian
Classics, Inc. 1990
[1] Catechism of the Catholic Church. 2nd ed. (Washington:
United States Catholic Conference, 1997), 386.
Specific articles referenced are #1546 and #1547.
[2]
John Paul II. Apostolic Letter Ordinatio
Sacerdotalis: To the Bishops of the Catholic Church On Reserving Priestly
Ordination to Men Alone. (May 1994). http:// www.vatican.va/ holy_father/ john_paul_ii/
apost_letters/documents/hf_jp-ii_apl_22051994_ordinatio-sacerdotalis_en.html
[3]
Henry Bettenson. Documents of the
Christian Church. 2nd ed. (New York, NY: Oxford University Press, 1967),
195. Martin Luther argued that the
difference between laymen and priests, and princes and bishops was one of
office and not of estate since each received (as Christians) the imputed
dignity of priest, prophet, and king.
[4] Scott Walker Hahn. The Lamb’s Supper: The Mass as Heaven on Earth. (New York:
Doubleday, 1999), 21.
[5]
John Paul II. Apostolic Letter Ordinatio
Sacerdotalis. The various references to the term adult male are meant to demonstrate the pattern 1) in Jesus’
ministry as related to his calling of the apostles as a college to be his
successor and 2) the mind of the apostles as related to their calling of
bishops, presbyters, and deacons to be successors to the college of apostles.
Both reflect the same mind under the guidance of the same Holy Spirit who
searches the deep things of God and reflects the mind of Jesus Christ.
[6] The importance of emphasizing Mary by name is
clear when the reader recognizes how Luke pictures Mary as an embodied
fulfillment of the Old Testament Ark of the Covenant through the recorded events
and conversation taking place during the Annunciation and the Visitation.
Reference End Note 1 listed before the Bibliography.
[7] Dogmatic Canons and Decrees: Of the Council
of Trent, Vatican Council I, plus The Decree on the Immaculate Conception, and
The Syllabus of Errors of Pope Pix IX. (Rockford IL: Tan Books and
Publishers. 1977) 71-72.
[8]F.N
Peloubet and Alice Adams. Peloubet’s
Bible Dictionary. (Grand Rapids MI: Zondervan Publishing House. 1967),
529-531.
[9] CCC, 387. Reference Article 1548.
[10] CCC, 334. Reference Article 1324.
[11]
Andrew Louth and Betty Radice, eds. Early
Christian Writings: The Apostolic Fathers. Translated by Maxwell Staniforth.
(London: Penguin Classics. September 1, 1987), 40.
[12] Louth
and Radice, 79.
[13]
Johannes Quasten. The Ante-Nicene
Literature After Irenaeus. Vol. 2 of Patrology. (Westminster MD: Christian
Classics, Inc. 1990), 187 and CCC, 392. Reference articles 1568, 1569, and
1570.
[14]
John Chrysostom: Treatise Concerning the
Christian Priesthood. Edited by Philip Schaff. Translated by W.R.W.
Stephens. Vol. 9 of Nicene and Post-Nicene Fathers, First Series. (Buffalo, NY:
Christian Literature Publishing. 1889), 1-8.; Reference also Johannes Quasten. The Golden Age of Greek Patristic Literature.
Vol. 3 of Patrology. (Westminster MD: Christian Classics, Inc. 1990),
459-463.
[15] CCC, 384-385. Reference articles 1539
and 1541.
[16]
Hahn, 88.
[17] CCC, 395. Reference Articles 1579 and
1580.
[18]
CCC, 344. Reference Article 1367
[19] Hahn, 119. ; Reference also Peloubet and
Adams, 531.
[20] Hahn, 119.
[21] Louth
and Radice, 39. Ignatius was the 3rd bishop of Antioch after Peter
and Euodius. Clement of Rome, Ignatius of Antioch, and Polycarp of Smyrna were bishops
and either direct disciples to the apostles or the first disciples of the
Apostles. As bishops they were entrusted with guarding the Deposit of Faith, catechesis, preserving unity among the Churches,
ordaining successors, and shepherding their flock. Roman persecution generally
began with the imprisonment and execution of the bishop since he was the father
figure.
[22] Louth
and Radice, 103.
[23]
Louth and Radice, 195.
[24]
Louth and Radice, 39-40.
[25] Hans
Urs von Balthasar, The Scandal of the
Incarnation: Irenaeus Against the Heresies. Translated by John Saward. (San
Francisco, CA: Ignatius Press, 1990), 1-11.; Reference also Johannes Quasten, The Beginning of Patristic Literature. Vol.
1 of Patrology. (Westminster MD: Christian Classics, Inc. 1990), 284, 285,
295.
[26] Louth
and Radice, 102.
[27] Catechism of the Catholic Church. 2nd ed. (Washington:
United States Catholic Conference, 1997), 386.
Specific articles referenced are #1546 and #1547.
