1 THEOLOGY OF CHRISTIAN PRIESTHOOD 2016 INTRODUCTION: The sacrament of Holy Orders or Christian priesthood is directed towards an intimate personal relationship with our model Jesus, High Priest and to work for the salvation of others and in this process, it contributes the salvation of oneself. It confers a particular mission in the Church and serves to build up the people of God. Through this sacrament those already consecrated by Baptism and Confirmation for the common priesthood of all the faithful, receives a particular consecration to feed the Church by the Word and Sacraments in the name of Christ. It is the sacrament of apostolic ministry, which includes three degrees of: episcopate, presbyterate and diaconate1. CHRISTIAN PRIESTHOOD A LIFE OF PASSION FOR CHRIST, HIS CHURCH AND THE HUMANITY Christian priesthood has long been surrounded with mysteries and have set the priest apart and made him in effect, an extraordinary personage in the eyes of the people. They prefer to keep the priests on a high pedestal forgetting the fact that, as Henry Nouwen says: “priests are wounded healers”2. After Vatican II, the understanding of Christian priesthood and ministry received a greater imputes and underwent important changes. Present socio-cultural and religious contexts demand even more decisive transformations in our perception of Christian priesthood and ministry. Therefore, I see the quintessence of Christian priesthood as a life of passion for Christ, his Church and the humanity that is expressed in love, compassion and service. To lose these passions means that we lose our soul or the essence of our Christian priesthood and ministry. In fact, we must cultivate and intensify these passions. They are like a fire that communicate warmth and yet does not die out. These passions and the signs of the Holy Spirit are the points of departure for a new understanding of the Christian priesthood and ministry today. The passion that Christ felt is to do the will of his Father (Mt 26: 39, Jn 4: 34) and for the humanity (Jn 3:14-ff, 10: 18), shown throughout his life time, and in a singular way on the cross, is also not something of the past. It continues down through all of history, where we find clear signs of its fruitfulness - Bl. Mother Theresa, Bp. Oscar Romero, Christian martyrs of Syria, Pakistan, and India etc - and in each one of our life. Today his call for priestly vocation is demanding and life giving. It is a call to follow Christ passionately and motivated by his love and compassion, to share his passion for each human being that we encounter in our daily life and ministry. Therefore the most important challenge is that of being a man of God and moving into action (Mk 3:13-15), giving priority to the needy, to the persons and not to business, to the healing process of once own and others wounds and not to the scared norms and rituals that strip us of love, compassion and service3. What are indications of this newness and where the Holy Spirit is leading the Christian priesthood today?The Holy Spirit continues to act in the world, in the Church and in us and those who are sensitive to the Spirit and the Truth will know the gift of God (Jn 4:10-ff) and also know what should be done to live and give life.There are signs of this in the understanding of Christian priesthood and ministry that we should be able to read and interpret today. Above all, we have to know how to enter into these processes as to bring to fruition what is now beginning. Today for us, priesthood and ministry means to announce Jesus Christ with our lives, our gestures and our actions through a life of witness of transcendence and authenticity of spiritual and morallife. It should express and witnessed through our life in communion and sharing with the people of God both in pastoral ministry and in social action for transformation and positive change. 1

Cf. Catechism of the Catholic Church, Nos. 1534-36. Cf. Manalel George, Priest as a Man (Karunikan Books, Kochi- Kerala, 2006) 3 Cf. International Congress on Consecrated Life, Passion for Christ and Passion for Humanity (Pauline, 2005) 58-ff 2

2

CHAPTER 1: PRIESTHOOD IN THE BIBLE: OLD TESTAMENT & NEW TESTAMENT The Bible does not present a systematic outline on the priesthood anymore than it does of any other systematic topic. But Sacred Scripture gives us ample evidence of the presence of priesthood; both individual and common/tribe and the guidance of the Spirit of God in the ministerial or the shepherding activity of the people of God at every decisive moment in their life both in OT and NT.The chosen people was constituted by God as a kingdom of priests and a holy nation (Ex 19: 5-6; Is 61: 6). But within the people of Israel, God chose one of the twelve tribes that of Levi and set it apart for the liturgical service, where God himself is its inheritance. The priests are appointed to act on behalf of men/women in relation to God, to offer gifts and sacrifices for sins (Ex 29: 1-30; Lev 8). I. Priesthood, Monarchy and Prophesy in the Old Testament In the Old Testament we see a progressive understanding of priesthood from that of an individual priesthood to the head of the family who scarifies to God and to that of institutional priesthood among the people of God.Secondly, we also see a fusion of the threefold ministry of shepherding, priesthood and prophetic ministry among the people of Israel in the OT without a clear cut distinction.In the OT, the Hebrew term for priest is “Kohen”, which appears 740 times in the OT and it occurs very prominently 55 times in the chapter 13 of the book of Leviticus. Kohen is the man of the sanctuary and has the right to touch the sacred objects and is admitted into the presence of God. It also signifies the one who is authorized to offer sacrifices and the one who utters oracles, gives blessings and decides questions of ritual purity and religion4. The early Christians acknowledged the Jewish priesthood as valid and they never thought of needing another priesthood of their own. The Jewish priesthood maintained its determining influence on Jewish religion at least until the destruction of the second temple in 70 AD. The Catholic Church sees in the priesthood of Aaron, the service of the Levites, the institution of the seventy elders and in the Jewish institutions of kingship and prophesies a prefiguring of the ordained ministry of the New Covenant5. 1.1. Nature and Functions of Priesthood in the OT The Book of Genesis gives us so many examples of thanksgiving sacrifices offered to the Lord by an individual or head of the family or clan. The fourth chapter of the Genesis presents us the first biblical accord of a thanks giving sacrificeby an individualperson to Godin the sacrifice of Abel and Cain (Gen 4: 3-7), and a second incident in the thanks giving sacrifice by Noah after the floods have subsided (Gen 8: 20-22). In the primitive society, where the family was the primary social group, the head of the family naturally performed the priestly functions and guidance/shepherding. There was no official or systematic organization of priesthood in the patriarchal period (2000 – 1700 BC). The head of the family acted as a priest and he performed the sacrifices6. The best examples from the scripture are: Abraham built an altar to the Lord, who had appeared to him in the land of Shechem (Gen 12: 7; 13: 18) and the blessing of Abraham by the High priest of God, Melkizedek, the king of Salem (Gen 14: 18-20). Abraham not only sacrificed to God (priest) but also he was a prophet (Gen 20: 7) and the sacrifices of Jacob :( Gen 33: 20; 35: 13-15).

4

Cf. Albert Vanhyoe, Old Testament Priests and the New Priest, (Petersham, St. Bede’s Publications, 1980) 20 Cf. CCC, Nos. 1539-41. 6 Cf. A. Kulandai, The Uniqueness of Priesthood of Jesus (Salesian Institute of Graphic Arts: Chennai, 2001) 25. 5

3 When the Israelites settled down in the land of Canaan, there they developed a more structured society where sanctuaries and institutional priesthood came into their life and a special group of priests (Levites) came to perform the rituals (Ex 28 & 29). - Israel as God’s chosen, kingdom of priests and holy nation: (Ex 19: 3-6) -Scarifies by Moses and the people of Israel (Ex 24: 1- 8) - Institutional priesthoodin Israel (EX 28: 1-ff & consecration (Ex 29:1-ff) - Aaron and his sons are anointed with oil (Lev 8: 30; 10: 8-11) - The priest Eli & his sons and their sins (1 Samuel 2: 22-ff) Priesthood did not play a significant role in Israel untill the monarchical period, which solidly established and systematized the priesthood in Israel with the first Jerusalem Temple, especially by the reform of King Josiah (639 – 609 BC). After the return of Israel from the exile during the period of second Temple of Jerusalem and Hellenistic period (333 BC – 70 AD) the High priesthood was in practice. The post-exilic literature of the OT gives us a clear picture of the organization of the hierarchical priesthood in the second temple, according to which there exists a threefold hierarchy of priesthood: Levites, ordinary priests and High Priest. The Levites had no access to the alter (Numbers 18: 1-5) and had no hope of advancement to priesthood. Their main roles were assisting the priests in their priestly duties (I Chr 23: 4, 28-32; 9: 19; 26: 20; Ezra 3:10). The second order of the hierarchy was the ordinary priests who were the cultic specialists and were associated with the high priest (Ex 30:7-ff; 29: 37; 40:10; 30: 10; Lev 27: 8-25, 28: 8-15; Num 4: 4-15; 5: 11-31; 6: 22-27; 10: 1-10; 18: 20; Dt. 10:9; 18: 1-2). The hierarchy culminated in the high priest in whom the various sanctity of the priesthood was gathered up. The title “High Priest” probably introduced in to the religious vocabulary of Jews in the time of Maccabees or after 411 BC (2 Chr 34: 9; Num 35: 25-32). He had both political and religious authority and was the supreme head of the people of Israel after the collapse of monarchy in Israel. It was a hereditary priesthood too (Jud 18: 30; 1 Sam 1-2; 22: 11-ff)7. Functions of priesthood in the OT were: Man of sanctuary (Num 1: 53; 3: 28-32; 1 Sam 1:3-ff; 7: 1-ff; 1Kings 3: 4-ff; 12: 30-ff), delivery of oracles (Jud 17: 5; 1 Sam 14: 36-42), instructing in Torah (Dt 31: 4-ff) offering sacrifices (2 Sam 6: 13-ff; Dt 15: 21-ff; Lev 1: 5-ff), preserver of holiness (Lev 13) and priestly blessing (Dt 26: 1-10; 10: 8; Num 6: 22-27). 1.2. The Ministry of Shepherding the people of God (Kingship) in the OT It is a special call to serve God and in His name the people of God. God promised to his people that he will never leave them without shepherds to gather them together and guide them in his way (Jer 3:15; 23:4; Ps 23; etc...) The interaction and the close relationships between kings, priests and prophets was one of the outstanding features of Israel’s history. Though the kings in Israel were the patrons of priests and the priesthood grew out of the institution of kingship, the kings never claimed to be priests. Though Saul (1 Sam 13: 8-14), David (2 Sam 6: 17-19) Solomon (1Kings 8: 10- 16), Jeroboam (1Kings 12: 28-33) and Ahaz (2Kings 16: 12-16) performed sacrifices, yet they belonged to the rites of the priests. The intervention of the kings in public worship was based on the sacred character of the kingship who were anointed by the priests as a special person chosen and

7

Cf. Albert Vanhyoe, Old Testament Priests and the New Priest, (Petersham, St. Bede’s Publications, 1980) 8 -25.

4 consecrated by God for his people (1Sam 16: 1-ff). With the help of kings, the Jewish priesthood was established and developed8. - Call of Abraham & the promise of the Lord (Gen 12: 1-ff) - Call of Moses to lead the people of Israel from slavery of Egypt (Ex 3: 9-12) - Election of 72 elders to assist Moses in the leadership ministry (Numbers 11: 16 – ff) - Call of Joshua (Joshua 1: 1-7) - Call of Gideon (Jud 6: 11-24) - Call of Samson (Jud 13: 24 – ff) - Call of Samuel (1 Samuel 3: 1-ff) to be the Judge (1 Samuel 7: 15-17)&Prophet (1 Samuel 3: 19-20) & Priest (1 Samuel 16: 1-3) - Call & anointing of Saul as king and prophet (1Samuel 9: 15-ff; 10: 113) - Call & anointing of David as king and prophet (1Samuel 16: 1-14). 1.3.The Ministry of Prophesy in the OT Prophesy in Israel was not a homogeneous entity like the priesthood and kingship, that are mostly hereditary, because there were hereditary cultic and court professional prophets and prophets who are not incorporated into the sanctuary personal but directly inspired by God to give a particular message in a definite circumstance; known as writing prophets; such as: Isaiah (Is 6: 1-13), Amos (Amos 7: 14-ff) and others. There were female Judges (Jud 4: 4-10) and prophetess (2Kings 22:14-20; Neh 6: 14) but there were never female priests in Israel. -Abraham was a prophet of God (Gen 20: 7) -Moses as the prophet of God (Numbers 11: 16- 25; Deut 34: 9-11) - God sends Prophet Nathan to David to remind the gravity of his sin (1 Samuel 12: 1-ff) - Call & mission of Isaiah (Is 6. 1-13; 55: 1-13) - Call & mission of Jeremiah (Jer 1: 1-19; 3: 15; 23: 4 – 6) - Call & mission of Ezekiel (Ezekiel 3: 16 -21; 33: 1-9; 34: 11- 16) II.The Threefold Ministry of Jesus: Priest,King/Shepherd& Prophetin the NT The NT does not give us a clear cut picture or references on the priesthood, kingship and prophetical dimensions on the life and ministry of Jesus Christ nor the primitive Christians. But one can see that everything that the priesthood, kingship and prophesy of the Old Covenant prefigured finds its fulfillment in Christ Jesus, the “one mediator between God and man” (1 Tim 2:5). The Christian tradition considers Melchizedek, king, prophet andthe priest of God Most High, as a pre-figuration of the kingship and priesthood of Christ, the unique “high priest after the order of Melkhizedek” (Heb 5:10, 6:20; Gen 14:18), holy, blameless and unstained. By a single offering he has perfected for all times those who are sanctified by his uniquesacrifice of the Cross. The priesthood of Christ is made present through the ministerial priesthood without diminishing the uniqueness of 8

Cf. Ronald de Vaux, Ancient Israel (Mc Graw-Hill Books co, New York 1994) 377.

5 Christ’s priesthood. Only Christ is the true priest, the others being only his ministers9.In the life and ministry of Jesus of Nazareth, the OT promise of the shepherds according to the heart of God also was fulfilled (Jn 10: 1-ff; Jer 3: 15-ff; 23.1-ff; Ezek 34: 1-16). 1.2.1 Priesthood of Jesus Christ in the NT Unlike his cousin, John the Baptist, Jesus did not belong to the tribe of Levi nor his ministry priestly so he could not be a priest according to the Law of Moses. When Jesus talks about his own understanding of his ministry, he uses the word “shepherd” an image has no “priestly” connotations. He is “the Good Shepherd”- who “lay down his life for his sheep” (Jn 10:11). The shepherd image, which has so many venerable Old Testament precedents, also calls to mind the Servant of God in Isaiah, who “offers his life in atonement” (Is 53: 10). The Good Shepherd knows his sheep, and calls them by name. Jesus is not a priest, he did not call anyone to priesthood, nor he used the language of religious, but of ordinary secular society – justice, mercy, compassion, love, forgiveness. His ministry is one of love and service. It begins and ends with love. All his healing works are service and the Gospel is full of this10. In the NT the priesthood of Jesus Christ is treated only by the author of the Epistle to the Hebrews. He applies to Christ the titles of “Priest” and “High Priest” and attributes to him the quality of priesthood. Though the author knew that Jesus never claimed the title of priest, yet he identifies Jesus, the Son of God, as the eminent priest or High Priest (Heb 3: 1-ff; 4: 14-ff, 9: 11) because the glorified Christ possesses the twofold necessary qualities of a High Priest, i.e. relationship with God (Heb 1: 5-14) and human beings (Heb 2: 5-10) in its fullness. Basing on the Gospel narratives of the life and ministry of Jesus of Nazareth, one can concludes that Jesus was neither a temple priest nor a scribe, but a rabbi; for he taught in the synagogues, gathered disciples and educated them in the style of the religious schools. But Jesus was neither a scribe nor rabbi in the strict sense of the term, for he did not have the primary requirement to be a scribe or rabbi, i.e. the theological studies of the Law and the traditions. But he was a great teacher and thought them not as scribes but with authority (Mk 1: 22; Mt 7: 29). Jesus did not change some laws for another but he proclaimed the liberty of the new commandment of love and service (Jn 13: 14; Mathew 5-6). Definitively Jesus was a teacher near to that of prophets and wise men of Israel, a charismatic teacher who taught them with authority11. 1.2.2 Jesus as the Prophet of the Kingdom of God One can sees the life and the ministry of Jesus mostly as a prophet of the Kingdom, even though Jesus is called as a prophet only in the Gospels as popular opinion (Mk 6: 15; Mt 21:11, 46; Lk 7: 16; 24: 19; Jn 4: 19, 6:14; 7: 40). Jesus is considered the eschatological prophet, expected by the people as announced by the prophets of the OT, who will come to establish the Kingdom of God (Is 42: 1-4; 49: 1-6; 52: 13-15; 53: 1-12; 61: 1-2). Jesus accepted himself to be the eschatological prophet at least indirectly by affirming that the Spirit of God is upon 9

Cf. CCC Nos: 1544 -1545. M. Joseph, “Priest for Today” Vidyajyoti (2006) 108-112.

10

11

Cf. R. FABRIS, Jesús de Nazaret: Historia e interpretación (Sígueme, Salamanca 1985) 183.

6 him (Lk 4: 16-21; Mk 3: 28; Is 61: 1-2) and he was sent to proclaim the Good News of the Kingdom, yet was rejected (Mk 6:4; Lk 4:16-24) persecuted and crucified.During years that he spent preaching in Palestine, he was known as rabbi, a teacher, the prophet from Nazareth. He taught that the Kingdom of God was at hand, urged men and women to conversion and explained the scripture. His ministry was prophetic and liberative. His prophecy was a word of consolation to the socially marginalized but a word of challenges to those who place self, group or institutional interest prior to the interest of the Reign of God12. He proclaimed the Kingdom of God as a prophet with absolute fidelity to his mission and announced the radical following of God by interpreting the individual and social events It calls for a theology of Christian priesthood in the following lines; Jesus is at the service of the Kingdom of God or the kingdom of the poor; the God of the Kingdom whom Jesus calls as “Abba” is the Father of all. And the violent death of Jesus gives his followers the power to fight for the justice and peace in the society. Here we can affirm that in the passion of Jesus for the Kingdom and for its justice, we discover not the glorification of the sufferings but as consequence of his passion for justice13.Thus we can see the life and ministry of Jesus in favor the Kingdom in the following three aspects: his experience of God as Father or “Abba” of all, calling his disciples to be the messengers of the Kingdom, and his praxis in favor of the Kingdom. 1.2.3The Kingly Ministry of Jesusthe Good Shepherd:NT Vision Those who recognized Christ as expected Messiah wished to make him king. He himself rejected this for a long time, namely because the idea of kingship had acquired connotation of that was exclusively political. Jesus’ reaction to the crowd’s acclamation of his being king help us to grasp his own understating of his kingship. When the crowds came to meet himwaving palm branches and singing “Hosanna” to “the King of Israel” (Jn 12: 13) he prophetically interprets the meaning of his kingship through the symbolic act of sitting on a donkey, indicating that he is not worldly king, who rules by the might of arms and armies and who enters the city after a military victory, seated on a war horse, but one who fulfills God’s salvific plan for the people of Zion (Jn 12: 1415). But at the end of Jesus life, he did accept his kingship before Pilate, that his Kingship is not from this world; if it was this worldly, his servants would be fighting to prevent him from being handed over to the Jewish authorities(18: 36). Jesus does not crave for worldly power nor is he interested in establishing a temporal empire by waging wars with the help of soldiers or armed followers. His Kingship, his royal mission, consists in bearing testimony to the truth to those who are willing to listen to it. He bears to it through his words and deeds, his life and death. He reveals the reality of God as a loving Father who gifts his only Son to humanity for the salvation of the world (3: 16-17)14 In the New Testament, Jesus appears interpreting his life and mission among the people of Israel as the new shepherd of his people in their religious and cultural context. One can resume the mission of Jesus as the Good 12

J. Galot, Theology of the Priesthood (San Francisco: Ignatius Press, 1984)62.

13

Cf. C. FLORISTÁN, Teología Práctica (Sígueme,Salamanca 1991) 41.

14

G. Mlakuzhyil, Path to Abundant Life (Delhi: Media House, 2005) 271-272.

7 Shepherd (Jn 10: 1-16) of his sheep in three basic affirmations from the New Testament. First, the socioreligious situation of Israel in which Jesus began his public ministry, is like a flock without shepherd (Mt 9: 36; Mk 6: 34) and Jesus tried to remedy the situation. In the apostolic writings the ministry of Jesus is viewed as carrying back his sheep into his fold (I Pet 2: 25). Secondly, Jesus presents himself as the Good Shepherd announced by the prophets in the Messianic times, the Good Shepherd who gives his life for the sheep (Jn 10: 1-15). Moreover, the novelty of universalism is added to the Messianic concept of the Israel so that there is only one shepherd and one sheepfold (Jn 10: 16; Heb 13: 2021).Thirdly, the mission of Jesus understood as pasturing his sheep is entrusted to the disciples after the Pascua, in a special way represented by the three confession of love by Peter and his mission to pasture the sheep of Christ (Jn 21: 15-17). Thus the pasturing of Jesus is continued through his elected followers who act in the name of the supreme Pastor, Jesus Christ, who is the Prince of pastors (1 Pet 5: 2-4). Hence the action of Jesus was called as pasturing and later the actions of his Church are also called by the same name and those who are called to this task are called as pastors of the Church15. CHAPTER 2: PRIESTHOOD & THREEFOLD MINISTRY IN THE TRADITION OF THE CHURCH One can find in the threefold ministry and pastoral actions of the primitive Christian communities and in the Church of the first Christian era a real model and source for the ministerial and pastoral renewal today. We can narrate five basic characteristics of them for the contemporary Church in her threefold ministry of priesthood, shepherding and governing/guiding the people of God, i.e. pastoral ministry. First,we can see the Trinitarian basis of the Church and especially the important role of the Holy Spirit in the pastoral initiatives and the spread of the message of Christ in the different parts of the then known world 16. Secondly, the pastoral actions of the primitive Church created a community of the faithful with its own characteristics and features that were distinct from the structures of other communities of their time. The principal characteristics of this community according to the Acts are: following the teachings of the Apostles, a common life with certain type of sharing the goods, breaking of the breadand the common prayer (Acts 2, 42-47; 4, 32-35). Thirdly, the common life necessitated certain organization and ministries for the proper function of the community (Acts 6, 1-6) in which the primitive Church was more creative and free than the Church of today.Fourthly, the Apostles and the first Christian communities were more liberal and creative to respond the various pastoral needs of their time and the necessary changes needed in the structures of the Church17 (Acts 15, 15

Cf. J. A. RAMOS, Teología pastoral (BAC, Madrid, 1995) 21. Cf. D. Francois-Xavier, El Espíritu Santo en la Iglesia (Sígueme, Salamanca 1986) 83. 17 Cf. R.E. BROWN, Las Iglesias que los Apóstoles nos Dejaron (Deusto, Bilbao 1986). 16

8 29). The primitive Church had developed its own distinct ministries and structures according to her pastoral and communitarian needs (Acts 6, 1-7; 15, 1-33). Finally, the pastoral activities of the primitive Church have a close relationship between the magisterium of the Church and theology. I. Priesthood &Threefold Ministry in the Early Church The Christian ministry of the NT has affinities with the Jewish structures of the first century including the synagogue, ruling elders, itinerant apostles and a central Sanhedrin. Some would say that it was difficult for the Romans to distinguish Christians from Jews until the destruction of second Jerusalem temple in 72 AD. Even though the Christian -Judaism died out, it left a permanent impact on the nascent Church and her pastoral ministry18. 1 Acts of the Apostles In the first twelve chapters of the Acts, the Apostles assume the leadership in the Jerusalem Church, where Peter is their leader and spoke person. They select Mathias to take the place of Judas (Acts 1:22), defend their rights before the Sanhedrin (Acts 4: 5-21), appoint the seven deacons/helpers (Acts 6: 1-6) and administered temporal goods for the common cause (Acts 4: 32-35). The Apostles judges the erring (Acts 5: 1-11), send Peter and John as missionaries to Samaria (Acts 8: 14-ff) and Barnabas to Antioch (Acts 11:22-ff) and alms are brought to Jerusalem by Paul and Beranabas to be distributed to the needy (Acts 11: 29-30). In the Acts we find evidence at Jerusalem of a Christian Sanhedrin composed of Apostles and presbyters, who took part in the Apostles’ authority in temporal administration as well as in doctrinal decisions (Acts 15: 6-ff). 2 Pastoral Letters: Presbyters of the NT It is in the Pastoral Letters to Timothy and Titus that the function of the Christian presbyters develops and a distinction begins to appear between the college of presbyters and its guardian present (episcopos), who are the leaders of the established Christian communities. The presbyters seem to have been in the Church from the beginning but the guardians appear for the first time at Ephesus in the year 58 (Acts 20:28) and at Philippi in 6062 (Phil 1:1). The guardian (episcopos) presides over the Christian community (1Timothy 3. 4-5) guiding the family of God as a father. He is the administrator of the ekklesia, the pastor of the flock, cultic officer of the Christian assembly, and host for the travelling Christians, has charge of collection and distribution of alms. Moreover, he must be knowledgeable in doctrine, for teaching and guarding tradition are his major responsibilities (Titus 1:9). II. Priesthood and the Threefold Ministry in the Fathers of the Church The history of the primitive community shows us that the pastoral action of the Church entered slowly into the realm of reflection, theology and the magisterium of the Church. The dialogue between them makes the Church 18

CF. James A Möhler, A Return to the Sources: The origin and Evolution of the Priesthood (Alba House, New York, 1970) 11.

9 more profound and fruitful. In all these different growths and tasks of the Church, the role of the Holy Spirit has to be underlined. Thus we see a close relation and collaboration between the pastoral actions of the Church, theological reflections and the magisterium in the first Christian communities. They emphasized the importance of the interdependence and mutual enrichment of these different ecclesial actions, the threefold ministry and the role of the Holy Spirit in this process of integration. 1. Clement of Rome (d. c 97 AD) Clement of Rome, the successor of peter and Paul may have been ordained by Peter and served in the Roman presbyterate. He probably was the bishop of Rome from 90 – 97 AD. It seems that at this period Corinth is still under Rome as it was in the days of Paul. At any rate Clement feels free to admonish the Corinthians as his predecessors had done. Clement told the Corinthians that the Apostles appointed presbyters to take over the Christian ministry of shepherding in their place, giving them a permanent character to pass on to their successors. With their tradition going back to Paul, the Corinthian presbyters are to be treated with highest respect19. 2. Irenaus of Lyons (d. c. 202AD) A disciple of Polycarp of Smyrna, Irenaus migrated to Lyons in Gaul where he became a presbyter of the Church and later bishop in 140 AD. The term presbyter for Irenaus meant primarily those Church leaders who knew the Apostles, were their disciples and the guardians of the local Churches and the apostolic traditions. Thus the tradition of the Apostles is handed down by succession of presbyters in the Church. He is the first Western Father of the Church to apply the term espiskopos to a residential bishop such as Ignatius of Antioch. Irenaus describes the espiskopos as a local Church leader, instituted by the Apostles and their successors so that the head of each community whether in Smyrna, Lyons or Rome is the true successor of the Apostles and the guardians of the apostolic tradition. He has the eminent right to the title of presbyter. Although the title of presbyter and Episcopal were often used interchangeably by Irenaus as in the early days of the Church in the east. None outside of this tradition are to be followed (Against the Heresies 2, 3). 3. Hippolytus of Rome (d. 235) the Apostolic Tradition Hippolytus was a Roman presbyter and martyr, who probably came from the East. His Apostolic Tradition gives us a good picture of the 3rd century Church order/hierarchy. Concerning bishops he writes that the candidate is to be elected by all people with the presbyters and neighboring bishops, who place their hands on the head of the candidate, while the presbyters stand by respectfully, thus indicating the democratic atmosphere of the Church. The bishop is the high priest of the community, serving, ministering, offering gifts, reconciling and ordaining. The people also had a voice in the choice of their presbyters20. 4. Tertullian of Rome (d. 223) 19

CF. James A Möhler, A Return to the Sources: The origin and Evolution of the Priesthood (Alba House, New York, 1970) 34. CF. James A Möhler, A Return to the Sources: The origin and Evolution of the Priesthood (Alba House, New York, 1970) 52.

20

10 Tertullian, the master of Cyprian of Carthage, although originally from Carthage, may have been a Roman presbyter. He affirmed that the bishop has the first right to baptize, next in line are the presbyters and deacons, but with the bishop’s authority. He also states that the presbyters are chosen with the approval of all and in union with the bishop they may exercise the power of teaching, baptizing and offering gifts to the Lord. Together with their bishop they sit as judges as the presbyters of old. He seemed to favor the charismatic bishops, presbyters, ministers, teachers and prophets whose authority comes from the Holy Spirit. All in the church share its priestly, prophetic and kingly character (On Chastity 7). 5. Cyprian of Carthage (d. 258) Cyprian was the bishop of Carthage from 249-258, a student of Tertullian but presented a more balanced view of Christianity than his master. For Cyprian, the bishops are the centers of the unity of the Church. A bishop is chosen with the consultation of the people and with the testimony of the presbyters/clergy, was consecrated by his fellow bishops and so inducted into the Episcopal college. A bishop is supposed to consult with his people and the presbyters in the important matters of the Christian community. He often spoke of the priestly aspect of the Christian ministry. 6. Clement of Alexandria (d. c. 215) Clement of Alexandria was the head of the Alexandrian catechetical school and a contemporary of Irenaus. He speaks of the presbyters as the guardians of apostolic teaching. The bishop is the presbyter to whom is given the first seat. He describes two types of Church services, just as there are two types of service to man, one aiming at improvement and the other ministerial. 7. Origen (203-231) Origen, Cement’s student and successor as the head of Alexandrian school, clearly delineates between the order of bishops, presbyters and deacons and the people as believers and catechumens. The bishop, elected by the people and the neighboring bishops, is the eye and right hand of the Church (Homily 7 on Joshua 6). Although the bishop is the prime doctor of the Church, correcting morals, explaining scriptures, the mysteries and theology, the presbyters share in this power. 8. John Chrysostom (d. 407) John Chrysostom in his writing On the Priesthood has given us the finest treatise on the priestly ministry. The ideal priest is wise, mortified, patient, prudent, awe-inspiring yet kind, authoritative yet affable, strong yet humble. He should take care of the widows, virgins and orphans, be a good manager, hospitable, a just judge and a competent theologian and preacher. Reconciling sinners, he should strengthen them in their struggle against temptation (On the Priesthood, 3, 4-16). He underlines the teaching, priestly and ruling offices of the bishops and priests or presbyters.

11 9. Ambrose of Milan (d.397) Ambrose of Milan wrote in his On the Duties of Ministers that the priest should be a model of Christian virtues. In his Letters to Priests he stresses the high dignity of priesthood and encourages them in their difficulties and discouragements. The priest receives at ordination the gifts of the Holy Spirit for the remission of sins yet he does not hold any power over the Holy Spirit expect the power of intercession (On the Holy Spirit 1, 8, 20). 10. Augustine of Hippo (354-430) Ambrose’s disciple, Augustine of Hippo, the greatest Western Father of the Church and theologian had a lifelong interest in the theology of priesthood in relation to the person and mission of the Holy Spirit. He discussed this topic in several of his works but most comprehensively in (Against the Letter of Parmenianus). He had a different approach to theology of Christian priesthood, which is based on Pneumatology. Holy Spirit plays a prominent place in the theology of priesthood of Augustine. He views the Holy Spirit as the principal agent of unity and catholicity of the Church by uniting the worshippers of the Church to the Father and the Son for he is the Spirit of the Father and the Son. Often Augustine speaks of the Church as the Household of God the Father, Body of Christ the Son and the temple of the Holy Spirit. He opines that God likes to unite himself with every human being through His Spirit who is the love and Communio between the Father and the Son through the mediation of priests. Augustine of Hippo writing against the Donastists, insists on the perpetuity of orders, comparing them with baptism, since both are sacraments in which a person is consecrated, so neither can be repeated. Thus both have a permanent character. Therefore, when schismatic priests are received back, they should not be reordained (Against the Letter of Parmenianus, 1, 13, 28). Augustine strongly disapproved of clerical misconduct and points out that Jesus had foretold that there will be always two types of shepherds, namely, the true guardians of the flocks and those who seek the office for their own personal gain. He also affirmed that even though a minister is evil or sinner, his ministry is still valid. Thus in theology of the sacraments Augustine stresses that the validity and efficacy of the sacraments apart from the morality of the human minister and underlining the permanence, especially of Baptism and Holy Orders21. 11. Jerome Jerome, the eminent fourth century biblical scholar and theologian also wrote extensively on the Christian priesthood. He strongly asserts the dignity of the presbyters from the history of the early Church. Priests have powers that even the angles do not have, for example, binding and losing, administering the baptism of regeneration and the Eucharistic food. In his letter to Nepotian, Jerome spells out the duties and qualities of the clergy, who are called clerics either because they are Lord’s portion or he is theirs. So the clerics must possess the Lord and be possessed by him. Thus he should serve a modest table and not be a money loving business man. 21

CF. James A Möhler, A Return to the Sources: The origin and Evolution of the Priesthood (Alba House, New York, 1970) 52.

12 Moreover, he should be prudent in his dealings with women, who rarely should be seen in his house. His deeds should match with his words so that his mind and mouth are in harmony, they must be examples to their flocks and not lord it over them. He should flee the love of wine and fast in moderation. A priest must be obedient and respectful to his bishop as his spiritual father. No task should be too small for him that entrusted to him by his bishop. Probably as today, most of the clergy of Jerome’s era fell somewhere in between22. III. Question of Married Clergy in the Early Christian Era& the Councils From the beginning Christian presbyters were married as their Jewish counterparts (1 Timothy 3: 1-7; Titus 1: 59) through certain radical groups such as Encratites and the Montanists demanded celibacy. Encratites claimed that the only true and pure Christians can become clerics23. Tertullian mentions unmarried clergy in his Exhortation on Celibacy – they might have been Montanists. But in Egypt, Clement of Alexandria encourages a married clergy based on the Pastoral Letters of Paul. So does the Syrian Didascalia (4:4) teach that a bishop and presbyter should be man of one wife and after her death they were prohibited to remarry24. Expect for the Encratites and the other radical groups, the married clergy were the rule than the expectation up to the end of third century, for example the father of Gregory of Nazianzus was a bishop. In the West, Montanists, Tertullian and others encouraged the celibate clergy. The Spanish Synod of Elvira (320) seems to prohibit clerics from having sexual intercourse with their wives and from procreating children. Historians agree that the Ecumenical Council of Nicaea (325) was interested in passing a law of celibacy but the proposed law was opposed by bishop Paphnutius of Egypt, an unmarried bishop and a holy man, known for his sanctity. Thus the Council left each cleric to decide the question for him. The wise decision of bishop Paphnutius of Egypt became the norm of the Greek Church, even today including the Coptic Catholic Church of Egypt. But the Western Synods continue to command celibacy and abstention from intercourse on the part of the married clergy (Synod of Rome -386 & Synod of Toledo 400). The Second Lateran Council (1139) made it celibacy mandatory for ordination and finally by declaring clerical marriage as invalid enforced celibacy in the Western Church. CHAPTER: 3 THE FOUR FOLD MINISTRY OF THE PRIEST IN THE MODERN CHURCH: VATICAN II The ecclesial movements of renewal of the final part of the XIX century and the middle of the XX century had notably influenced the pastoral aspect that Pope John XXIII gave to the Vatican Council II 25. A call to return to 22

Cf. F. Wright, Selected Letters of St. Jerome (G. P. Putnam’s Sons, NY, 1933 (119-ff) Cf. E. Shillebeeckx, Celibacy (Sheed & Ward, NY, 1968) 27-ff. 24 CF. James A Möhler, A Return to the Sources: The origin and Evolution of the Priesthood (Alba House, New York, 1970) 99. 23

25

The period between the two World Wars (1920-1935) was a fruitful period of new ecclesiological and theological reflections and pastoral actions. The new consciousness of the communitarian aspect of the Christian faith, the vital contact with the Word of God, the desire for an authentic celebration of the liturgy, participation of the laity in the apostolate of the Church, a call for the biblical bases for the dogmas of the

13 the origins emphasized the need for: the biblical foundations for the theology and the doctrines of the Church, a more participatory liturgy, an ecclesiology that helps to rediscover the nature and the mission of the Church and the unity of the Christians. Other movements of renovation such as the role of the laity in the mission of the Church and in the world, the relationship between the Church and the modern society also greatly influenced the Council’s pastoral constitution Gaudium et Spesand the Decree on the Ministry and Life of Priests “Presbyterorum Ordinis”. Vatican II speaks of the figure or the symbol of the Church (LG 6) as people of God, sacrament of salvation and the community of the faithful where Christian priesthood has a vital role to play in this renewal and total transformation of the Church. Through these images the council intends to recuperate the Biblical and patristic images of the primitive Church and her understanding of the priesthood and communion of the Churches or Koinonia. After expounding the life, teachings and the actions of Jesus, the High Priest, shepherd and prophet one can narrate four basic characteristics of priesthood and pastoral actions for the modern Church as portrayed by Vatican II which was inspired by the primitive and patristic Christian communities. We can illustrates them in relation to pastoral criteria related to the mission, prophesy and proclamation (service to the Word), cult (Sacramental service), community (service to communion) and Christians in the society (service to transformation) that can be a model for the priesthood and the pastoral missions of the contemporary Church. Priestly ministry in the Church derives its origin from the unique and eternal priesthood of Jesus Christ, who was consecrated by the Father and sent into the world that all may have life in abundance (Jn. 10:10; 36). This is the world of globalization, science and technology, digital revolution, pluralistic attitudes and society’s increased level of education, affluence and opportunities. In such a world there is a need to evolve new method, new means, new strategies, new styles and new expressions of Christian priesthood and ministry. Priests have to be committed and creative. Christ and his three-fold ministry is the same yesterday, today and forever but we also know that the Church has to be continually renewed and so the ministry of the priest should be exercised with new experience, manifestations and forms. In this chapter we are going to make a detail study of Jesus’ three fold ministry and the social involvement of the priest in the contemporary world. 1. Proclamation and Prophesy: Pastoral Service of the Priest to the Word of God The proclamation, evangelization and prophesy are the pastoral service of the Church and priesthood to the Word of God as the first criterion that can be a model for the evangelizing and pastoral mission of the contemporary Church. The paschal experience of the disciples and followers of Jesus converted them into preachers and missionaries of Jesus. From the resurrection experience of Christ the disciples began a new reading of his words and actions in the light of Scripture, which was formed as the first formula of the confession of faith. The Messiah died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third Church, the rediscovery of the Christology, theology of priesthood based on the Gospels and the openness of the Catholic Church towards ecumenism were the specialties of this period. The new consciousness of and the need for the pastoral actions and the missions in the Church added to the renovation movements.

14 day in accordance with the Scripture, and he appeared to Peter, then to the twelve (1 Cori 15, 3-5). This message received and transmitted by Paul is denominated as Kerigma or the evangelio, known as the Good News about Christ. Convinced of the Good News of salvation, the Apostles and other disciples began the preaching ministry accompanied by certain signs and miracles. The Acts of the Apostles (Acts1, 8) narrates the missionary expansion of the primitive Christian community in three stages: in Jerusalem (Chapters 3-7), in Judea and Samaria (Chapters 8-12) and to the ends of the world (Chapters 13-28). Peter is the central figure in the first two stages, where as Paul is the central figure in the third stage. The Apostles were sent by the resurrected Jesus as the witnesses of his life, death and resurrection, so that the Good News may reach the end of the world. In relation to the evangelizing and preaching mission of the primitive Church, we can also makes an analysis of the terms such as, prophetical mission of the Word of God, mission, proclamation and witness, which were the fundamental means of transmitting the massage of Christ in the Apostolic Church that are so essential and valid for the contemporary Church in her theology of priesthood and pastoral mission as well. 2. The Liturgical Celebration: Pastoral Service of the Priest to the Community

One of the peculiar characters of the New Testament cult is that it is first and foremost a being together in the assembly. So many times to designate the liturgical celebrations, the New Testament mostly utilize the word “gathering” with an agape or fraternal meal. Definitively the first sacrament for the primitive Christians is the community, especially when it is gathered for the supper of the Lord. It calls our attention to the centrality of the community in the primitive Church, in her evangelizing and pastoral missions as well as its relation to Christian cult, worship and communion. In order to substantiate it one can look at the first letter of Paul to the Corinthians, which closely unites the community with baptism and Eucharist and urges them to have unity between the liturgy and Christian life or Eucharist and solidarity with the poor (1 Cori 11, 17- 33). He also relates the aspect of forgiveness and healing to the Christian community,rather than individual piety. In short, for the first Christian community the Eucharistic celebration was the symbol of community life in faith and in sharing goods, and never separated the words of Jesus, service to the poor and needy and the justice that demands the Kingdom of God26. One can moreover affirm the communitarian aspect of the sacramental or pastoral service to Christian anointing of the sick and the care of the sick. The letter of James mentions the anointing of the sick (James 5, 13-16) with oil in the name of the Lord by the responsible person of the community. The assistance to the sick and suffering belonged to the ministry of charity not of healing. What was searched is not the health of body alone but integral health of mind, body and soul through the power and presence of the risen Christ and His Spirit. It was also closely connected to an experience of faith, hope and charity exercised in the name of God and the Christian community. 26

C. FLORISTÁN, Teología Práctica (Sígueme,Salamanca 1991)62.

15 3. The Ecclesial Community: Pastoral Service of the Priest to Communion The Acts of the Apostles is the most complete ecclesial text among the New Testament books, which describes the ideal primitive Christian community of Jerusalem in the following three texts (Acts 2,42-47; 4, 32-35 and 5, 12-14). According to these narratives, the primitive Christian community had life around the words and teachings of the Apostles, a fraternal communion among them and the breaking of bread and the common prayer27. The primitive Christians to distinguish their assembly from that of the Jews and pagan and to give the universality to their faith, named their new assembly convoked by God in Jesus Christ as ekklesia, the new people of God designated to announce the Kingdom of God. The word ekklesia has three significances; the liturgical assembly, the local community and the universal Church. This ekklesia or the Church is born out of the faith in the paschal mysteries of Christ’s death and resurrection and by the outpouring of the Holy Spirit on them. So they called themselves as the consecrated (1Cori 6, 2), the elected (Rom 8, 33) and the called (Rom 1, 6; 1Peter 1, 1) and the Christians in Antioquia (Acts 11, 26). The Christians are the Church, not that they are in the church. The concept of the Church as the “Ecclesia Mater” or Mother and the mediator of salvation dominated the pastoral activities of the first three centuries. The Ecclesiology of the Greek and Latin Fathers of the Church centered their attention in the unity of the whole human race and the Church with Christ and the Pauline theme of recapitulating everything in Christ. The Lord generates his children in the Church through the Word of God and sacraments for eternal life. The Church as a fruitful mother exercises her pastoral action as the mediator of truth and life with the guarantee of the paternity of God and through the cooperation of the all the people of God. Given certain autonomy, the local Church lives in communion with other Churches where the universality of the Church is realized. From the second century onwards the Christians had the clear consciousness of the universality of the Church in her proper constitution and by extending the Church to the ends of the known world. 4. Christians in the Society: Pastoral Service of the Priest toTransformation The attitude of the primitive Christians towards the concept of the world with its socio-political, economic and cultural outlooks is varied. While some of the passages of the New Testament affirm its goodness others demonstrate its wickedness, for it is not the world and the socio-political structures willed and created by God. Hence the Gospels and other New Testament writings calls for an alternative world structures, which we can call as the ecclesial and pastoral service to the transformation of the world and its unjust socio-political and economic structures28. He draws two principle attitudes of the primitive Christians in their relationship towards the world and its sociopolitical realities as a model for the contemporary Church. They are the need for an inculturated proclamation 27 28

Cf. X. LÉON-DUFOUR, La fracción del pan: Culto en el NT (Cristiandad, Madrid 1983) 36-49. Cf. C. FLORISTÁN, Teología Práctica (Sígueme, Salamanca 1991) 76.

16 and pastoral mission, as well as socio-political and economic involvement of the Christians in the society for its transformation with the values of the Kingdom. These can be a model for the contemporary Church in her pastoral and transforming mission of the modern world. CHAPTER: 4 1. PRESBYTERORUM ORDINIS: DECREE ON THE MINISRTY AND LIFE OF PRIESTS