The Seven Sacraments (Part 3)

by Prof. O. M. Mathew Oruvattithara

Sacrament of Priesthood - Manifestation of the 'notae' Apostolicity 

"Tend my sheep" commanded the resurrected Christ to Peter, the Apostle. The 'why' and 'how' aspects of the Ecclesia, are summarised in this simple but dictating 'dominical' directive. For a better appreciation of this contention and its content, a few Gospel events and their implications are to be borne in mind. The first of which is, that though Jesus had founded the earthly Ecclesia as part of His public ministry itself, He did not disclose the purpose then and there. Jesus, in His wisdom deferred the disclosure as if awaiting the "fullness of time". When the risen Lord felt that the 'hour' had come, He commanded to 'tend and feed' His 'lambs' and 'sheep', as is recorded in Jn. 21:16-18; thereby, Jesus furnished the rationale for the Ecclesia. The second fact to be remembered is the implication of the imagery of 'sheep tending', as it expounds the 'how' aspect of the Ecclesial functioning. A shepherd's complete concern is the safety of each sheep, from attacks of animals, ailments, and the like. Obviously, there must be a strong and safe hold. This should be well guarded at all times, climes and sides. The sheep must be fed properly and tended promptly. Also, they must be rescued from the ravines into which they have fallen. They must be led to green pastures and still waters. Services of many personnel, with varied talents and training are essential and unavoidable. The Ecclesial hierarchy provides all these requirements to the offsprings of the 'sheep and lambs', that Christ entrusted with Simon Peter. The third fact is, that Christ's commands at the close of the Gospel of Matthew are indicative of the multifarious functions that the Apostolic College would have to undertake. Besides baptising and preaching Jesus had implied other functions in the ministry. For, the ministry or vocation that Jesus handed over to Peter and the Apostles, was one to be performed in perpetuity until the Parousia. Further, it would not spare any part of the world either. Quite naturally problems and solutions concerning control, gradation and delegation of authority were all inherent in the words 'tend and feed'. The logical outcome was the Ecclesial hierarchy. In other words, it originated due to the exercise or execution of a decree of Christ to Peter. Finally, the ringing words of Jesus, that His mission was to fulfil and not to destroy, afford ample justification for the Ecclesial institution and orders. Hierarchy was an integral part of the Jewish religion. More than once did Jesus submit Himself to Jewish canons. Never did He denigrate the system, despite His devastating denunciation of the rigid, relentless and remorseless interpretation of the 'Law' by the scribes and sacerdotal supremos. Considering all this, it can be authoritatively asserted that the hierarchical structure was inlaid in the 'dominical design' of the founding of the Ecclesia. Of course, it became manifested only when the Holy Spirit descended upon the Apostles and directed them, to 'lay their hands' on the other 'selected souls'. The 'matter' in this Sacrament is the 'laying on' of hands, while the 'form' is the prayer for 'grace'. The 'Holy Orders', is nothing less than the manifestation of Apostolicity, which is an integral 'aspect' of the Ecclesia. 

10. Evolution of 'Holy Orders' 

Imbibing the spirit and significance of the words and works of the Master, as well as the then prevailing pattern of the synagogues, the Apostles appointed 'Presbyters' in local churches. It was by 'laying on' of hands on a 'few selected', and invoking the grace of the Holy Spirit, as mentioned in Acts 6 and Tim 4:27. 'Presbyter' is derived from the Greek word 'Presbyteroi', meaning 'elder'. They were to supervise the community. Although the word 'priest' is derived from 'Presbyteroi' the term 'priest' is the translation of the Greek word 'hiereus'. The Primitive Church used the word 'priest' in the first place to Christ. Ecclesiologically, He is verily the Priest and the High Priest eternal. In certain communities, 'elders' began to preside over the communal conventions. They were called by the Greek term 'episkopos', meaning bishops. In due course, the 'episkopos' began to preside over the 'thanksgiving service' called the 'Eucharistic' celebration and instruct the catechumens, besides overseering and general administration. The function of the bishops and elders overlapped in a few communities. This is evident in Acts 20 and 1 Pet 5. Another set of ministers, called 'diakonoi', the Greek term for 'deacon', was also prevalent. The prototype of this ministry is found in that of Stephen and his companions as seen in Acts 6:1-6, despite they were not really called deacons. The 'deacons' assisted the bishops both in their liturgical and administrative functions. Unlike the bishops and the deacons, the presbyters did not have full-time ministry. Other than this general picture nothing more specific can be gathered from the NT accounts. In the formative period, many an outward structural change must have taken place. By the beginning of the 2nd century, however, the three - tired ministry emerged. This was not on the basis of difference in the 'grace' of priesthood, but on the basis of authority and hierarchy. Accordingly, there was one bishop for each town, a presbyter for each local church. The deacon assisted the bishop. This threefold distinction was flexible. Both in the West and the East, there were minor orders like sub-deacons, lectors, acolytes, porters etc. In this context, two observations are worth noting. As per the Syrian tradition, the NT priesthood has a direct link with that of Moses and Aaron, Yahweh's own choices . As a sequel, in one of the West Syriac hymns, priesthood is extolled as being honoured both on earth and in heaven alike, while kingship is described as honoured only in this world. The second one is the dictum of Ignatius of Antioch, that wherever the bishop be, there is the 'Catholic' Church. He held that the role of the bishops is essential for preserving doctrinal unity. A bishop can command the obedience of the community. His aim should not be subjection but fellowship, as Acts 15, 1 Cor 5 and 2 Cor 2 specify. Precisely, the bishop needs the intercession, consolation and co-operation of the community. In the 'Apostolic Tradition' of Hippolytus, there is a clear description of the rite of ordination. With this rite coming into common usage, there came up a distinction in status between the clergy and the laity. The former was deemed 'sacred and holy', while the latter, secular and profane. It was Cyprian, who referred the Presbyters by the term 'priests', as they began to celebrate the Eucharist as a sacrifice. A side effect to these developments during the 3rd century, was that while the liturgical role of the bishops and the priests became well pronounced, that of the deacon turned out to be insignificant. It came to be considered as a step to priesthood. By about the 6th century, the bishops began to exercise certain executive and judicial functions in civil administration, due to a combination of circumstances. Consequently, they started to put on the gowns and garments of such civil and judicial officials and also wear their insignias. Besides, theological and ecclesiological writings like those of Chrysostom and St. Augustine established the 'Holy Orders' on sound footing. 'His will' is fulfilled in His Ecclesia. 

11. A ministry of Word and Sacrament - Ontological Dimension 

This Sacrament is directly 'for' and 'to' the Ecclesia. It has a special significance within the Sacramental structure as a whole. This is because, it confers spiritual authority and grace for the ministration of all other Sacraments. Rev. Sr. Dr. Sophy Rose, explicates: "It is the priests who impart the royal priesthood, through administering baptism to the faithful. They celebrate the Eucharist, the Sacrament of reconciliation. In other words, although ministerial priesthood is from the Church, without this, the Church cannot exist.... Hence, there is basic complementarity between the nature of the Church and priestly vocation". Therefore, it is to be pronounced that the Ecclesia and this Sacrament of 'Holy Orders' are equally primordial. For the Church, Christ is the 'High Priest'. Priesthood is the insignia of both Christ and the Church. 'Ministerial Priesthood', as distinct from the 'royal priesthood' which is conferred on all by Baptism, is a sacramental gift of God to a few 'called' or 'selected' for public ministry. Even Jesus, submitted Himself to this Sacrament for receiving grace. Opinion is of course divided, whether it was from John the Baptist or from the old priest Simeon of the Temple that He obtained it. Calvin points out, citing Acts 3:23, that St. Paul also had the 'hands laid' upon him. It is a ministry of both Word and Sacraments. By the former the faith of the Ecclesia is edified, fortified, expressed and communicated, along with the proclamation of peace. The latter, namely, the Sacraments, are concisely for the 'safety of the souls'. While the Roman Catholic and Orthodox churches stress on the Sacramental aspects, Protestantism emphasises on the Preaching function. It can be seen without much difficulty that ministerial priesthood is a safeguard from free lance public ministry. Special ministry checks the unwholesome and unholy system of the 'blind leading the blind'. As Owen C. Thomas, the Protestant theologian points out in the book, 'Introduction to Theology', even Luther maintained that a special ministry is essential to the well being of the Church, without involving any theological distinction of status between the priests and the laity. The authority of the Christian Gospel and ministry are not established by majority vote. For the Christian ministry, there is an ontological dimension. It is technically called 'character'. This is the development of an 'inner calling' or 'vocation' through ecclesial discipline. 'Ordination' to any particular order is given only once. Its vows are to be renewed from time to time. It cannot be denied that in the NT, several kinds of ministry with different degrees of fullness are recognized. Some of them are of greater authority than others. As Erns Kasemaan suggests in the essay 'Ministry and Community in the new Testament', even St. Paul recognizes not nominal differences of function only, but real gradation in 'order' and authority. One wonders at his comment, 'Equality is not for Paul, a principle of Church Order'. What Jesus condemns is the 'seeking' of power and pre-eminence. With this taboo, He commissioned the Apostles to be His ambassadors and plenipotentiaries with power of transmission to those found fit. Equally what Peter deprecated was 'simony', the purchase of Ecclesial office by money. This is what is condemned in the story of Simon Magus, as recorded in the 'Acts' 8. 

12. Neither light nor meal but the 'apostolical office' 

It is not only in the exhortations of the early Fathers like Ignatius of Antioch and Clement of Rome, but in the writings of the revolutionary reformer Calvin also, that the absolute necessity of 'ordained' and 'ordered' ministry is seen. What John Macquarrie observes is worth recording. "One could hardly find a stronger or more persuasive statement than the one given by Calvin. He calls the ministers Christ's substitutes". Calvin writes in the 'Institute of Christian Religion IV iii. 170', "neither are the light and heat of the sun, nor meal and drink, so necessary to sustain and cherish the present life, as is the apostolical and pastoral office to preserve a Church in the earth". 



Next: THE SEVEN SACRAMENTS (PART 4) 
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Published with the permission of the Author. This web site may not be reproduced in any form or by any means, without permission in writing from the author. This book was first published in December 2001 -- Moran 'Etho Series No.16 --Publishers:- ST. EPHREM ECUMENICAL RESEARCH INSTITUTE (SEERI) Baker Hill, Kottayam, Kerala, India. Pin- 686 001