In the Catechism’s outlining of Holy Orders, concepts such as the ‘One Priesthood of Christ’, and ‘in persona Christi’ are discussed. In Doors to the Sacred, Joseph Martos notes how the established Priesthood in Catholicism traces its lineage back to the High Priesthood of Melchizedek. (Martos 403) However, with concern to the ‘One Priesthood of Christ’, the Christian tradition considers Jesus Christ to be the source of all priesthood: as the priest of the old law was a figure of Christ, the priest of the new law acts in the person of, or in persona Christi of Jesus Christ. (Cat. 1546, 1548)
Furthermore, as Christ bestowed the effects of his priesthood: "As the Father has sent me, so I send you" (Jn 20:21), Christ instituted an immersion into God by commanding others to enter his Priesthood. This reference to scripture represents the continuation of Christ’s word, command, and ‘Order’ in establishing His priesthood. (Martos 463) Furthermore, as Christ redeemed the world by a priestly act of sacrifice, so too the ordained priest, by virtue of participation in Christ’s priesthood, offers that same sacrifice. (Martos 459)
By a single offering Christ has perfected for all time those who are sanctified, that is, by the unique sacrifice of the cross. However, the redemptive sacrifice of Christ is unique, accomplished once for all; yet it is made present in the Eucharistic sacrifice of the Church. (Cat. 1545) The same is true of the one priesthood of Christ; it is made present through the ministerial priesthood without diminishing the uniqueness of Christ’s priesthood: “Only Christ is the true priest, the others being only his ministers”. (Cat. 1545)
In conclusion, as Joseph Martos alludes to a ‘mutual’ identity of the priesthood (Martos 120), one must first examine the ‘singularity’ in which the priesthood corresponds. By virtue of sacramental consecration, the priest is not only set apart to simply perform certain functional sacramental rituals, rather, by virtue of the sacramental consecration which the priest receives, he is transformed into the sacramental ministry of Christ. (Cat. 1548) Thus, upon entering into the ‘One Priesthood of Christ’, the Priest acts ‘in persona Christi’. (Martos 459)
Furthermore, as Christ bestowed the effects of his priesthood: "As the Father has sent me, so I send you" (Jn 20:21), Christ instituted an immersion into God by commanding others to enter his Priesthood. This reference to scripture represents the continuation of Christ’s word, command, and ‘Order’ in establishing His priesthood. (Martos 463) Furthermore, as Christ redeemed the world by a priestly act of sacrifice, so too the ordained priest, by virtue of participation in Christ’s priesthood, offers that same sacrifice. (Martos 459)
By a single offering Christ has perfected for all time those who are sanctified, that is, by the unique sacrifice of the cross. However, the redemptive sacrifice of Christ is unique, accomplished once for all; yet it is made present in the Eucharistic sacrifice of the Church. (Cat. 1545) The same is true of the one priesthood of Christ; it is made present through the ministerial priesthood without diminishing the uniqueness of Christ’s priesthood: “Only Christ is the true priest, the others being only his ministers”. (Cat. 1545)
In conclusion, as Joseph Martos alludes to a ‘mutual’ identity of the priesthood (Martos 120), one must first examine the ‘singularity’ in which the priesthood corresponds. By virtue of sacramental consecration, the priest is not only set apart to simply perform certain functional sacramental rituals, rather, by virtue of the sacramental consecration which the priest receives, he is transformed into the sacramental ministry of Christ. (Cat. 1548) Thus, upon entering into the ‘One Priesthood of Christ’, the Priest acts ‘in persona Christi’. (Martos 459)
No comments:
Post a Comment