Priest Ministry in Liturgy

Explain the emergence of the roles & ministry of the priest in the Liturgy

Priesthood In the OT:

Priesthood in the Old Testament was a matter of genealogy, not vocation. Therefore there is no historical proof of ordination of the priest in Jewish tradition as we have now. The patriarchs as heads of families or tribal groups performed priestly functions, such as offering sacrifices. Eventually, a specific office of priesthood evolved and priestly profession developed, especially in the tribe of Levi, thus they are called priestly tribe (Deut.33: 10). This profession involved certain skills and training. It also requires sanctity. Deuteronomy suggests three basic priestly functions: the discernment of God’s will through the casting of the sacred lots, teaching, and specific and cultic offering. They are the mediators between God and man. 1 From Qumran community we come to know that the Jewish priesthood was replaced by one of their own. They had the three key offices of mediation-king, priest and prophet. Among them only prophet seem to exist during the period of apostolic Church. Their charismatic role seemed quite common in the early Church.

Priesthood in the NT:

The concept of Priesthood did derive from the New Testament writing, but we find rarely any particular priestly ministry. In whole of the New Testament St Paul mentioned once referring to Christ’s Priesthood. Jesus was not a priest by genealogically but by according to the order of Malchichadek for ever (Heb. ). Though there was no priest in the New Testament period, but the ministry of the later priest derived from Jesus’ ministry. As we go down to the history we see the emergence of priest in the church for the particular needs and demands. So, we do not any specific role and ministry of priest from the New Testament source.

Priesthood of Christ:

Priesthood is a ministry and it derived from the ministry of Jesus. The documents of Vatican II instruct us to refocus more clearly the fundamental relationship between ordained ministry and the ministry of Jesus. He is the source since it is Jesus himself who both calls and sends for ministry. He is the model of preaching the gospel or gospel ministry. From him flows the power of any ministry. Jesus’ ministry is the ministry is a ministry of love. His response to Father’s call to ministry was a loving ministry. Jesus’ ministry is a ministry of service. After his baptism we see Jesus in tireless activity; preaching the kingdom of God, curing the sick, casting out demons etc, till the end. So, Jesus was a man of service, and anyone who wishes to follow him as disciple and in Christian ministry must be a servant as well.

 In the Apostolic period:

As Church was growing rapidly by the teaching and preaching of the apostles, so many people were added to the community. There was a need for men to look after these new faithful and catechumen. In Acts we see seven people were added to assist the apostles in regard to food matter.2 In the Apostolic period there were many existing ministerial manes, which seems to have lasting character. St. Paul, in his letters mentions about Apostle, The Twelve, Prophet, Teacher, Deacon, Father, Servant, Evangelist, Overseer, Episkopos. St Peter mentions about Apostle, Eposkopos, Presbyters etc. St Luke including gospel and Acts speaks about Apostle, The Twelve, Episkopos, Presbyteros, Evangelist, Teacher, Prophet, Servant etc. In the Pastoral letters we fine Apostle, The Twelve, Episkopos, Presbyteros, Diakonos, Deacon (refer to women), Teacher, Father, Preacher, Evangelist etc. In this list we see that certain titles for ministry were used to some degree in different Churches. All this titles do not exist in all the Churches. In different Churches some titles are prominent, and in other places some titles of ministers are totally absent.3/2Evan at the end of the New Testament period, use of the title did not meet the need of Christian communities. In the course of time many titles dissolved. So, there is no chance to indicate or claim a monolithic pattern of ministerial names.

Emergence of Priestly ministry in the Patristic Church

Didache is the oldest written tradition beside the biblical text. It does not mention about ministry but speaks about the election of bishops (eposkopoi) and deacons (diakonoi) for the sacred service like prophets and teachers. It gives more attention to the prophets; they are called high priest and they are to celebrate Eucharist.4 Eposkopoi and diakonoi were not appointed by Apostles but by the faithful.

Ignatius of Antioch gives us a clear idea about the role of the presbytor in the community alone with deacons and episkopos. He says that presbytor is the successor of the apostles, whereas episkopos presides in the place of God or in the place of Jesus. Diaconate ministry is also one of the more prominent ministries. In his letter to the Trallians he writes:

“ Similarly all are to respect the deacons as Jesus Christ, the bishops as copy of the Father, and the presbyters as the council of God and the band of the apostles. For, apart from these no group can be call a

Church.”5

In brief we can point out the following roles of the aforementioned three ministers.

1. The Episkopos/ Bishop is the presider over the community per excellence. Above all he is the Christian leader of the community. Because he is the leader over the community, he is the leader over the liturgical worship. In other words, his leadership is not attributed to an ordination.

2. Presbyters are of second rank. They form a sort of college and are meant to offer advice to the episkopos.

3. The deacons are in the third place of ministry, but often receive more encomia than presbyters do.6

By the second decade of the 2^nd century, the function of the various ministries was by no means as uniform as the naming. The relationship of episkopos and presbyters was different in certain Churches from that of the other Churches. It is quite correct to say that the emphasis is still more on the leadership of the community than leadership of the liturgy.

With the beginning of the 3^rd century there were many changes in the Churches and in the function of the ministry. For Origin presbyter is a teacher and is active with the catechumens. They are to be deeply spiritual person. From Didascalia  Apostolorum

(author unknown) we get little more clues about the role of the presbyters. They (presbyters) are appointed by the episkopos, and their function or role is to be the counsellors of the episkopos. At the liturgical functions, they have their place around the chair of the episkopos. So it gives a picture that in the early period the presbyter did not, unless in some few exceptional case, play much of the liturgical role. Even, if he was ordained, but he never celebrated the Eucharist or presided over baptism or preaching.7 So, there is an indication of a growing new class of presbyters with new ministry.

Ordination of Presbyter

The Apostolic Tradition of Hippolytus sketches a picture of the third century Church. He gives the first ordination of the presbyter, which we have. The presbytor is ordained by the bishop/ episkopos with other priests joining in. At first the Church had no intentions of having priesthood of its own distinct from the Jewish priesthood. But when the concept of Christian priesthood took hold, Church understandably drew upon the Old Testament for the models, standards and inspiration.8

The presbyter is seen more as a minister with in the local Church. In ordination his fellow presbyters place their hands on the man to be ordained alone with Episkopos indicating the collegiality of the presbyter themselves. The ritual is one of laying on of hand; there is no mention of any anointing. Till that time we do not see any sacramental function of presbyters. They were primarily counsellor for the episkopos. Even they were not full-time in the ministry. Throughout the week they continued their own work, only on Sunday they take part in the liturgy.9

Priesthood as Liturgical Ministry:

Early in the 4^th century, while Constantine was emperor, Church was blessed with the Edict of Constantine. Emperor became the protector of the religion. Church leaders were given many civil privileges and dispensations. As the local Churches were growing, parishes were created outside of the Christian centres and presbyters were given pastoral care over them. Slowly they became little bishop in the small community. They were given certain parts of bishop’s role and responsibility.10 During this period we see a process of diversification. Presbyters were moving out of counselling role. They could celebrate eucharistic liturgy on the ordinary Sunday s together with the task of preaching, which had been restricted only to the episkopos. Training of the catechumens was transferred from episkopal Church to rural community under the leadership of Presbyters.

As time past, Presbyters became normal liturgical presiders over almost all the sacraments, preaching at Sunday liturgies and takes care of the pastoral needs as well as parish community. 11

6^th to 12^th centuries:

During this period there was lots of changes in the Church. Church became separated into two: Western Church and Eastern Church, and developed their respective Church ministerial structures. Rise of Islam also a threat for the Church. In the life of the Church there were abuses in many aspects. In certain places priestly and royal power were in fused. Presbyters themselves were caught up in the feudal system. It was no longer Bishop who appointed the presbyters but the feudal kings. In many places Bishops had lost their control over the local Churches.12

From several books of 9^th century we see that Presbyters were demanded of some duties and qualifications. He has to look after the parish property, cleanliness of the Church and neatness of the vestments and vessels. Early in the morning he had to celebrate Lauds then Prime, Terce, Sext and None. At Terce he celebrated mass. He fasted until noon and again celebrated mass for the pilgrims. He should have Sacramentary, Lectionary, Antiphonary and Homiliary. Priest’s personal holiness was important. He can not have wife; he can not have bear arms; he can not engage in hunting, He was not to visit tavern; he should avoid attending wedding and should wear clerical dress at all times. Priest was different from all others in the Church because of his sacred power particularly as regards the celebration of the Eucharist. This is evident the priestly ministry centred on the mass and sacraments. The cantering of priesthood on the liturgy especially on Eucharist played a major role in theologising on priestly ministry in Scholastic period.13

Council of Trent:

This Council dealt with the articles from the Reformation documents. For them there is no ecclesiastical hierarchy; all Christians in equal way are priests. Any one who has become priest can become lay person; they have no power to consecrate the body and blood of the Lord. So, all these above statements were conflicting our understanding of priesthood. In response to these items Councils stated that once a person is ordained priest, always remains a priest. He cannot be priest for a period of time.

Council took it for granted that there was a hierarchy of Order and hierarchy of jurisdiction. Bishops were of course priests, and therefore as priests they were clearly part of the sacramental order. The role of Jesus as priest is the best peripheral for the spiritual qualities of priests.