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.
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 is common 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 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 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.
ü At the top is the high
priest, son of Zadok, successor of Aaron, who is the archetype of
priesthood.
ü Below him are priests, sons of Aaron.
ü 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 prophets, 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.
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 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 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 virtue 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
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?
ü By receiving the sacraments
ü By witness of holy life
ü 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
ü Serving others
ü helping others search
ü holiness of life
ü Spreading of love, joy, peace.
Ø 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
ü forms and rules the priestly
people.
ü acting in the person of Christ, he
makes present the Eucharistic sacrifice.
ü 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.
ü Later Trent, therefore, defined priesthood only in relation to
Eucharist (focus). Trent defined ‘priest’ as fullness of ordained
priesthood.
ü 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.
ü Vat II understood ministerial priesthood differently in comparison
to the council of Trent. The fullness of ordained priesthood is in the
Bishops.
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).
ü 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.
ü The deacon is to function as minister of the word in
preaching and in such ministries as catechetical instruction, retreat ministry
and counseling.
ü 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.
v Minister presides over the local
community and becomes exemplary through his life(of holiness, even to non
believers).
v 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.
Ø LG
28 lists the functions of an ordained minister.
Their
primary functions are –
ü Sanctifying
ü Teaching
ü Shepherding
the flock
This entails- Conducting sacraments,Teaching
Scripture, Church documents, Leading and accompanying their people.
4…There is a true equality betaween
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).
ü 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.
ü There
is no high or low(No inequality based on race, nationality caste, colour,
culture etc).
ü 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.
