The Letter to the Hebrews: Tells Us about Jesus as the High Priest

The Letter to the Hebrews: Tells Us about Jesus as the High Priest

Several things are interesting about the letter to the Hebrews. Plainly speaking, I found it difficult to distinguish the vast richness of its message especially on the subject matter of which is the language used to describe what is now commonly called the 'ministerial' priesthood. I consulted commentaries and some articles to widen my reflection and to cite them later on about certain points on the characteristics of the Priesthood of Christ. Most notable text among my references was Hebrews 7: 10 -14, since the context of that seems to me to suggest both (1) that Jesus is a priest after the order of Melchizedek, and (2) that there has been "a change in the priesthood,”. According to J. Harville,

“the context is specifically priestly ministers--i.e., those who "serve at the altar" (Heb 7:13), which was something that was never done by all Israelites, even though they were all "a kingdom of priests" (cf. Exod 19:5-6). What is fascinating about this emphasis on service "at the altar" in combination with a "change in the priesthood," is that Heb 7:13 is not the last reference to an altar. Rather, in Hebrews 13 we find the following:"We have an altar from which those who serve in the tent have no right to eat." (Heb 13: 10)[1]

A new priesthood?

What "altar" is the author referring to? It seems to me that it is a reference to the eucharistic sacrifice, from which Christians may eat, but not the levitical priests in the Jerusalem Temple. If Hebrews sees the Eucharistic table as an "altar" of sacrifice, we cannot deny that the author also saw the Christian ministers of the altar as priestly figures. This becomes suggestive that it has a reference in the Christian priesthood in the community. I cannot conclude that this is the main reference but it may bring to that light.

In Hebrews we find some of the most intriguing references to a new priesthood, centered on the new altar of the eucharistic sacrifice. Of course, unlike the Levitical sacrifice, the eucharistic banquet would be an unbloody sacrifice of bread and wine, but that is precisely what Melchizedek offers in Gen 14:18, and why he is appropriate type for Jesus' own priesthood and the priestly leaders of the new covenant.[2]

Another rich content of the Letter is the focus on Jesus in many titles with each distinctive elements ascribed to him..

What Goes with the Titles?

"HIGH PRIEST" AND "SON"

According to The Collegeville Bible Commentary , the most frequent title applied to Jesus in the Epistle to the Hebrews is "High Priest" (archiereus). Taken together with the simpler form, "priest" (hiereus), the title is used of Jesus thirteen times (2:17; 3:1; 4:14, 15; 5:5, 10; 6:20; 7:26; 8:1; 9:11; "priest," 5:6; 7:21; 10:21). Only once (3:1) is the definite article used ("the high priest"), thus indicating it is the essential quality or function of priesthood which the author intended to stress as characteristic of Jesus. [3]Nowhere else in the New Testament is Jesus called our High Priest. This, however, is the distinctive feature of Hebrews and the main point of the book (8:1). [4] The title Jesus’ High Priestly ministry is directly bound up with the reality of his humanity, and cannot be understood apart from that doctrine. Jesus as High Pries, we see accomplished in him God's ideal for humankind, the ideal union between God and humanity . We see him whose perfect humanity makes representation for us before God , and whose perfect sacrifice makes us pure for personal access to the throne room itself .

SON OF GOD/ SON OF MAN

The second most frequent title for Jesus in Hebrews is the designation, "son" (huios; eleven times). "Although he was a son he learned obedience through what he suffered . . ."). The full title, "the Son of (the) God," is used 4 times., "the Son" (ho huios), is used (1:8). In chapter 2 Jesus is viewed from an earthly perspective as Son of Man. As in relation to God, so here in relation to men and women, the Semitic expression "son of . . ." is designed to establish Jesus' character and definitive quality. What makes a human being to be a human being is characteristic of Jesus (2:10-17).

Jesus is completely equipped to function as mediator between God and humanity. The certification of Jesus' "perfection" (teleiosis) is the reality and fulness of his sonship: he is not merely like God, for as "Son" he is creator, sustainer, and heir of all things (1 :2, 10); also he is not merely like human beings for as "Son" he authenticates and completes his humanity in real suffering. The practical meaning in all of this is that to lose either of these two vital truths is to destroy Jesus' functional completeness as our effective intermediary. [5]

Jesus Christ in his ministry has fulfilling three marked types of different service: (a) the type of the king rising through tribulation to his throne (2:11f.); (b) the type of the prophet who kept his faith unshaken in the midst of judgments (2:13); and (c) the type of the priest who with perfect obedience does the will of God which he knows with perfect understanding (10:5f.). [6]Here, then, in Jesus, the Christ, is accomplished and fulfilled that which in earlier ages was hinted at in the persons and works of prophet, priest, and king.[7]

Among the remaining titles used of Jesus in Hebrews there are the followingwhich indicate something of Jesus' person and official status.

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[1] Jerry Harvill: Focus on Jesus: The Letter to the Hebrews. SPIRITUALITY TODAY. Winter 1985, Vol. 37, pp. 336-347.

[2] Cf. J Harvill: Focus on Jesus: The Letter to the Hebrews. P 337

[3] The Collegeville Bible Commentary. St. Pauls. !994

[4] The Catholic Commentary: http://www.rc.net/wcc/readings/hebrews.htm

[5] Cf. J Harvill: Focus on Jesus: The Letter to the Hebrews. P 339

[6] Cf. J Harvill: Focus on Jesus: The Letter to the Hebrews. P 338

[7] Cf. J Harvill: Focus on Jesus: The Letter to the Hebrews. P 342

The Beauty Behind Celibacy

The Beauty Behind Celibacy

Allen, sss

Introduction

In the 1973 book, of Karl Rahner, The Priesthood, he discusses his interpretation of the awesome mission of the priest.

"In a sense, he (a priest) is always on duty," said Karl Rahner. "In the light of this sociological aspect of his life, the priest must clearly understand that he belongs body and soul, with all that he is, to the church, to her task, to her mission, her work, her destiny, and he can never disassociate himself from these things." (Rahner, p. 101.)[1]

While A.W. Richard Sipe suggests that there is no clear definition of celibacy, yet he mentioned:

"Celibacy is a freely chosen dynamic state, usually vowed, that involves an honest and sustained attempt to live without direct sexual gratification in order to serve others productively for a spiritual motive." (p. 58.)[2]

Thus, priestly celibacy implies a chaste continence, for it entails not only foregoing the venereal pleasures proper to the married state but also enduring the affective solitude that is the inescapable concomitant of living alone. The “brotherhood of holy pastors,” to borrow a phrase from Cardinal Newman, can ease this circumstance in some reasonable measure. Pope John Paul II provides a more challenging answer: “The ability to handle a healthy solitude is indispensable for caring for one’s interior life. Here we are speaking of a solitude filled with the presence of the Lord who puts us in contact with the Father, in the light of the Spirit.[3]

As to be explained below, this rich tradition of priestly celibacy is a value and beauty in itself and a venerable one; and this paper would dwell specifically on the views of my respondents about their understanding about priestly celibacy.

A Commitment to Love and Follow Christ

( Rev. Fr. Reynaldo Capili, SSS- religious priest)

Q: What is your understanding about celibacy? Chastity in the celibate state/

Fr. Rey, SSS:

As a Roman Catholic priest, I am bound to become celibate; it means that I am not free to marry; unless I will apply for laicization. It is a commitment to be free and be under the beck and call of God by virtue of my life response to be Christ’s priest.

Chastity in the celibate state demands that I am more than not married. Chastity is not only for priests but also for all states of life. Married couples are expected/ invited to be chaste in their intimacy with one another and single blessed also. As a religious priest, my rule of life demands that I must take chastity in the celibate life in my thoughts, words and actions.

Q: Would you consider priestly celibacy a help or a hindrance in your ministerial life?

Fr. Rey, SSS:

Celibacy does not per se help me in my ministry. I can be like the eastern orthodox priest and still effective in my priestly ministry or I can fulfill the call to diakonia even if I am married. Celibacy helps my commitment to love and follow Christ unreservedly. I committed my self to love God above all because of my perpetual vows and then freely take the canonical provision not to marry.

A Response to God’s Love

(Br. Rey Acabado, SSS – religious brother)

Celibacy is to be chaste and pure in spirit. As a religious from the moment of my perpetual profession is a total submission of love (physically / sexually) to the great lover, Jesus Christ. It is a total and radical following of Christ.

As a religious brother, it is a great challenge to embrace celibacy in the celibate state, why? First, I am not an ordained minister, I am still a lay person yet consecrated to follow and love God above all things and pleasures. And secondly, it is an immense commitment and witnessing to the world; really, our world today needs people who will become witnesses to every individual with faith and holiness by example even not a priest or ordained ministers. This state of life is a gift. It is a response to the calling of God in a special way. It is a vocation of love.

In the Heart of a Faithful

( Tony Cotorno – active parish volunteer)

Celibacy is intended for the priests and religious people. Chastity is for all who are willing to follow Christ in whatever state of life we are in. I am 52 years old yet I opted to remain single for the fact that I want to express my gratitude to God in all that he had done in my life. If celibacy/ chastity will not anymore be practiced in the Church by the ordained ministers, I will still choose to be single and will exert effort to be chaste. In these form of life I am, it is now the more time I will freely love and give service to others. I think that is the reason why the Church would not allow priest or religious to be married.

It is a Training of Interior Dedication

To live in the life of a religious community is a process of death and breaking. Our formation push as to die to ourselves and be raised with Christ to be the banner we proclaim. It’s sounds to be mystical yet I experienced the process. Concrete ways are given to us to embrace the three theological vows (the vows of Chastity, Poverty and Obedience) that we profess annually. It is a breaking from our former patterns of our lives. There are processing, (psychological, intellectual, physical and social) to make us fit and able to response to the need of the world and able to proclaim the charism we have.

Our formation and training starts on how we deal with simple things ( a renew our characters) always looking at our thoughts, words and actions and every now and then put these good or wrong things we experience in our prayer before the Blessed Sacrament in the moments of our communal adorations and meditations. It is an internalization of what we should do and must do.

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[1] Rahner, Karl. The Priesthood. USA. 1973. P. 101

[2] A.W Richard Sipe. The Priesthood. P 58

[3] Pastores Dabo Vobis, n. 74.

Who is a Credible Priest?

Who is a Credible Priest?

“He Believes what he Reads, Preaches what he Believes, Practices what he Preaches.”[1]

This slogan best describes who is a credible priest and the credibility which priesthood must sprung. Time and again many people look at the image of priesthood in a very superficial way but with regards to credibility it is often uncertain. Some people often only regard them as ministers of sacraments and nothing more. In other words, sometimes they only regard them as social workers or educators but not as spiritual leaders or as image of Christ in this world. It is evident nowadays that priests’ credibility suffered in a dilemma that triggers a wide spectrum of issues of the past. And it lingers at present the off-putting impact of covered up issues which tainted the credibility of priests. How is the credibility of priesthood? As they say “it is not on the physicality but on the spirituality they possessed” that credibility must be seen in every life of the priests.

One time that I passed by in our seminary library, I happened to browse a magazine telling a story about some conditions of the priests nowadays. I was struck to a blog comment written in it telling “A Priest is Always Wrong”. Being curious about it, I researched and found this amusing text.

“If he begins his mass on time, his watch is advanced; If he begins a minute later, he keeps people waiting. If he preaches too long, he makes people get bored; If his homily is too short, he is unprepared. If he owns a car, he is luxurious; If he does not own one, he does not go with the times. If he goes out to visit families, he is always out: If he does not, he has no time for them. If he asks for donations, he is a moneymaker; If he does not do it, he is too proud and lazy. If he takes time in the confessional, he is too slow; If he makes it too fast, he has no time for his penitents. If he renovates the church, he throws away money; If he does not do it, he allows everything to rot away. If he is with the youth, he forgets the old. If he is seen with women, he is a playboy; If he goes with men, he is not normal; If he is young, he has no experience; If he is old, he should retire. As long as he lives, there are always people who are better than him[2];…

I told to myself that these are litanies of negative attitudes and even judgments which our priests faced nowadays. If these things really happening at present, the credibility on priesthood succumbed in rubbish function. Credibility entails reliability, honesty and humble execution of actions, words and deeds. That is, a priest should practice what he preached. No one would believe if the priest himself doesn’t practice what he murmurs and tells in the pulpit.

“Knows what he is Doing; Imitates the mystery he Celebrates; Model his life on the mystery of the Lord’s cross”[3]

A credible priest has a clear vision of what he is doing. Anyone who has no directionality and focus will be in danger of astray and collapse. We cannot deny the fact that news headlines of international correspondence shows the searing effect of priests’ abuses among the young in their ministry. The Church’s authorities faced violent blows upon these issues that wane the credibility of priests and religious authorities in the Church. Credibility then is acquired in right doing and in line with truly Christian undertakings.

We have litanies of positive attitude towards our priest and there are also shadows that envelopes their credibility. Being credible to one ministry or task is also a life long process. But if this credibility is weak and founded in shaky foundation, that means there is something wrong with how one deals with reliable, honest and truthful mission.

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[1] Priesthood. Tinig Loyola. 2009. P.14

[2] http://www.madharasan.blogspot.com/2008/12/priest-is-always-wrong-because.html

[3] [3] Priesthood. Tinig Loyola. 2009. P.17