The Priest as Cultic Figure, Servant Leader and Apostle : Images from Hebrews, John and Paul Author: John P. Mulreany Persistent link: http://hdl.handle.net/2345/2481 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2010 Copyright is held by the author, with all rights reserved, unless otherwise noted. The Priest as Cultic Figure, Servant Leader & Apostle: Images from Hebrews, John and Paul A Thesis Submitted in Partial Fulfillment of the Requirements for a License in Sacred Theology Submitted by: John P. Mulreany, SJ Directed by: Daniel J. Harrington, SJ Second Reader: Christopher Frechette, SJ Boston College School of Theology and Ministry Brighton, MA November 2010 Contents Introduction ..................................................................................................................................... 3 Chapter 1: The High Priesthood of Christ According to Hebrews ................................................. 9 I. The High Priesthood of Christ in Hebrews ........................................................................ 10 II. A Key Text: An Exegesis of Hebrews 7:23-28 .............................................................. 16 III. What Does Hebrews Say to Priests Today? ................................................................... 26 Chapter 2: The Johannine Jesus: Priest and Good Shepherd ........................................................ 33 I. Jesus’ Priestly Sacrifice ..................................................................................................... 34 II. Jesus the Good Shepherd................................................................................................ 45 III. What Does John Say to Priests Today? .......................................................................... 51 Chapter 3: Paul, A Model of Apostolic Priesthood ..................................................................... 58 I. The Need for an Apostolic Model of Priesthood ............................................................... 59 II. Paul’s Metaphor of “Priestly Service” ........................................................................... 60 III. What Does Paul Say to Priests Today? .......................................................................... 68 Conclusion .................................................................................................................................... 82 Bibliography ................................................................................................................................. 84 2 Introduction The Second Vatican Council’s “Decree on the Ministry and Life of Priests,” Presbyterorum Ordinis, describes the three-fold ministry of the Catholic priest as teacher, priest, and king.1 This broad conception was a departure from the Council of Trent, which associated the priesthood exclusively with the powers to consecrate the Eucharist and to remit sins.2 Moreover, Vatican II recognized the priesthood of all the baptized and a universal call to holiness.3 In the wake of the Council, priests’ views of the priesthood changed. From 1965 to 1975, the prevailing self-understanding of priests shifted from a “cultic model,” which viewed the priest as a man ontologically different and set apart for the sacraments, to a “servant leader model,” which viewed the priest as a leader of the community, who collaborated closely with the laity. 4 Since the 1980’s, priests’ self-understanding has gradually drifted back to the cultic model, with the greatest change among the newly-ordained and diocesan priests. This drift leaves something of generation gap between an older “servant leader” cohort and a younger “cultic” one.5 There is something of an identity gap between diocesan priests and religious as well, perhaps because of marked differences in formation, spirituality and mission. As John O’Malley 1Second Vatican Council, “Decree on Ministry and Life of Priests,” Presbyterorum Ordinis (December 7, 1965), Accessed November 7, 2010 at http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat- ii_decree_19651207_presbyterorum-ordinis_en.html 2 Council of Trent, Session XXIII, “The Institution of the Priesthood of the New Law,” Chapter 1, Documents of the Council of Trent (July 15, 1563). Accessed November 8, 2010 at http://www.catholic- forum.com/saints/trent23.htm 3 Second Vatican Council, “Dogmatic Constitution on the Church,” Lumen Gentium (November 21, 1964), Accessed on November 7, 2010 at http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat- ii_const_19641121_lumen-gentium_en.html 4 James Bacik, “The Practice of Priesthood: Working Through Today’s Tensions” in Priesthood in the Modern World, ed. Karen Sue Smith (Franklin: Sheed & Ward, 1999), 51-65. 5Dean R. Hoge, Experiences of Priests Ordained Five to Nine Years (Washington D.C.: National Catholic Education Association, 2006), 59. 3 notes, tension between the two groups is not new: the fifth century monk John Cassian wrote, “A monk ought by all means to fly from women and bishops.”6 Indeed, certain orders of religious priests, among them Franciscans, Dominicans and Jesuits, suggest a third model of the priesthood: an “apostolic” model, characterized by mobility, preaching the word and working outside parish boundaries. With these different models as context, Pope Benedict XVI declared June 19, 2009 to June 19, 2010, a “year for priests,” inviting priests to deepen their commitment to interior renewal for the sake of the Gospel.7 This S.T.L. thesis is a response to this declaration, reasoning that the study of scripture is a suitable starting point for deepening interior renewal. We found inspiration for the cultic, servant leadership and apostolic models in the Letter to the Hebrews, the Gospel of John, and letters of St. Paul, respectively. This thesis argues that each model manifests the high priesthood of Christ in its own way. Moreover, these models are not mutually exclusive; they are dimensions of the one ministerial priesthood of Christ. Hence, they overlap and every priest expresses them to varying degrees. We hope that reflecting on these texts will foster a deeper appreciation for each dimension of the priesthood and the priests who typify them. Before moving forward, it is necessary to define what a priest is and to recall some basic information about the Jewish priesthood, the referent for any priestly imagery found in the New Testament. 6 John O’Malley, “One Priesthood: Two Traditions,” in A Concert of Charisms, ed. Paul K. Hennessey (New York: Paulist Press, 1997), 9. 7 Benedict XVI, “Letter of His Holiness Pope Benedict XVI Proclaiming a Year for Priests on the 150th Anniversary of the Dies Natalis of the Cure of Ars,” (Rome: Vatican, June 16, 2009). Accessed October 31, 2010 at http://www.vatican.va/holy_father/benedict_xvi/letters/2009/documents/hf_ben-xvi_let_20090616_anno- sacerdotale_en.html 4 The Jewish Priesthood Merriam-Webster’s defines a priest as “one authorized to perform the sacred rites of a religion especially as a mediatory agent between humans and God.”8 The Roman Catholic Church ordains priests for sacramental ministry, teaching and leadership. When the New Testament mentions the priesthood or uses priestly imagery, it has the Jewish priesthood in mind.9 According to the Hebrew Scriptures, the Jewish priesthood originated with Moses, who consecrated his brother Aaron and his sons as priests, giving the priesthood exclusively to their descendants (Exod 28:1, 43).10 Since Aaron was a Levite, the priesthood of Israel became exclusively Levitical. Aaron was the first “chief priest”; the rest of the tribe of Levi assisted him and his sons in their sacrificial duties. From these beginnings developed a three-fold hierarchy: at the lowest level were the Levites who assisted in the sanctuary; above them in holiness and authority were the sons of Aaron and their descendants, who were consecrated as priests; at the highest level in holiness and authority was the high priest chosen from among the priests. Under the Mosaic Covenant, Israel was to be a “kingdom of priests,” a holy people (Ex 19:6; Lev 11:44ff; Num 15:40). Because the nation was not perfect in holiness, the priests represented the sanctity needed for the service of God and, therefore, became the mediators of the covenant. Each level of the priesthood had specific duties. The high priest alone could enter the “holy of holies” once a year to make atonement for the people’s sins. He did this by 8 Merriam-Webster’s Online Dictionary. Accessed November 8, 2010 at http://www.merriam- webster.com/dictionary/priest 9 The exception is Acts 14:13, which refers to a high priest of Zeus. See M. Eugene Boring, “Priests in the NT,” The New Interpreters Dictionary of the Bible, vol. 4, ed. Katherine Doob Sakenfeld (Nashville, Abingdon Press, 2009), 613-614. 10 For this section I depend on R. Abba, “Priests and Levites,” The Interpreter’s Dictionary of the Bible, vol. 3, ed. George Arthur Buttrick (Nashville: Abingdon Press, 1962), 876-889. 5 sprinkling the blood of the sin offerings before the sanctuary veil and applying it to the horns of the altar (Lev 4:3-21; cf. 9:8ff). The chief function of the ordinary priests was the care of the vessels in the sanctuary and the sacrificial duties of the altar (Num 18:5, 7). Finally, the Levites assisted the priests and served the congregation. They cared for the courts and chambers of the sanctuary, cleaned the sacred vessels and prepared the cereal offerings (I Chr 23:28-32). Methodology and Synopsis of Intended Work This thesis examines scripture as a source for inspiration and renewal for priests. Each chapter contains an exegesis of a key passage that uses priestly imagery and then reflects on the passage in its context and looks for implications regarding contemporary priesthood, especially the cultic, servant leader and apostolic dimensions. The three chapters cover the Letter to the Hebrews, the Gospel of John and selections from St. Paul, in turn. Chapter One: The High Priesthood of Christ According to Hebrews Chapter one examines the cultic dimensions of priesthood, by examining the Letter to the Hebrews’ depiction of Christ the high priest. This letter is the starting point for the Church’s reflection on the identity of the Roman Catholic priest. The author of Hebrews is concerned that the community is falling away from the faith and so he describes the mediation of Christ the high priest in response. He depicts Christ as the high priest who makes himself a perfect offering that removes the guilt of sin so that the people can approach the throne of grace with confidence. We argue that the Catholic priest helps the people of God access the graces of Christ’s self-offering through presiding at the Eucharist. Through the Eucharist, Catholics approach “the throne of grace.” Moreover, the example of Christ the high priest calls priests to make themselves a self- offering for the people of God. 6 Chapter Two: The Johannine Jesus: Priest, Shepherd and Model of Humble Service Chapter two illuminates the servant leadership dimension of priesthood. John presents Christ as a priest who offers himself on the cross for his disciples; this self-offering consecrates them for mission. We argue that Jesus as the good shepherd is an example of servant leadership, patterned after the paschal mystery. He exercises this ministry through revealing the word of God, providing the bread of life and modeling humble service to the community. In our view, Jesus’ commission to his disciples suggests lay and clerical collaboration in the work of evangelization. We conclude that Catholic priests should see themselves as shepherds to a community of disciples, with whom the priest collaborates as a servant leader. Chapter Three: Paul, A Model of Apostolic Priesthood Chapter three examines Saint Paul, beginning with why he considers his apostolic work a “priestly service” (Rom 15:16). His example is essential for religious priests, because Presbyterorum Ordinis, for all its positive aspects, rests on assumptions suitable only for the diocesan priesthood. We argue that Paul understands the entirety of his work as priestly, because it delivers the Gentiles to the Lord as an offering. His embodiment of the paschal mystery reflects the self-giving love of Christ the high priest and encourages us to imagine priestly ministry beyond parish boundaries. We conclude that he is a particularly good model for religious priests in apostolic orders, because his mission takes place at the frontiers of belief as does the mission of many religious priests. 7 The common thread that unites these three chapters is the paschal mystery. The Letter to the Hebrews shows that the heart of the high priesthood of Christ is his sacrifice of himself and subsequent exaltation by the Father. Through the ministry of presiding at the Eucharist, the priest enables the Catholic community to enter into the paschal mystery. Jesus the good shepherd provides a model of self-giving love for those who would minister as pastors. Christ’s example shows that priestly ministry is necessarily lived out as service to the community. The apostle Paul embodied the dying and rising of Christ, while making a priestly offering of the Gentiles through his ministry. He showed that his varied ministry of evangelization is priestly. These are various New Testament images on which a priest can fruitfully meditate in order to appropriate the cultic, servant leader or apostolic dimensions of priesthood. 8 Chapter 1: The High Priesthood of Christ According to Hebrews When the Church thinks about priesthood, it begins with the Letter to the Hebrews, the only place in scripture which refers to Christ as a high priest.11 The Second Vatican Council, reflecting on Hebrews, desired that Roman Catholic priests be images of Christ the high priest.12 Following the lead of the Council, this chapter reflects on Hebrews as source for the “interior renewal” of the priesthood. Hebrews focuses on Christ’s priestly self-sacrifice for his followers. Catholic priests help the faithful appropriate the graces of this sacrifice, through presiding at the Eucharist. Therefore, Hebrews points to the cultic dimension of the priesthood. Yet it also suggests important qualities priests must emulate to be like Christ; none are more important than the grace to sacrifice oneself for others. This chapter has three sections. The first examines what Hebrews says generally about the high priesthood of Christ. The second performs an exegesis on a key passage that explains why Christ’s priesthood is distinctive and effective. The third reflects on what Hebrews tells us about the Catholic priesthood today. 11 Second Vatican Council, Lumen Gentium, #28; Presbyterorum Ordinis, #12, #13 and #22; John Paul II, Pastores Dabo Vobis (Rome: Vatican, March 25, 1992) Accessed at http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp- ii_exh_25031992_pastores-dabo-vobis_en.html 12 Second Vatican Council, Lumen Gentium #28. 9