INTRODUCATION

Many of the faithful think that a priestly vocation consists in a very strong call felt in the depth
of the person that would convince a person that he is called by God. A vocation is a call from
God to do something specifically for God and for His kingdom. The primary vocation of every
person is to experience wholeness or to be holy. It is the divine calling to love and serve God, to
obey his commandments, and to cooperate with Christ in the work of redemption by loving and
serving others. Everyone is called to live the vocation of holiness, but everyone lives it in a
special and unique way according to the plan of God because all participate in the priesthood of
Christ. Many people are called to the vocation of marriage, while others may be called to
priesthood and/or to the religious life. Equally Christ calls some to the commitment of single life.

The situation of priestly vocations is very varied in the world today. While in the West there
is the problem of a decline in vocations, in other continents, despite their lack of resources, there
is a promising increase in priestly vocations. In traditionally Christian countries, the worrying
fall in number of priests, the rising of their average age and the requirements of the new
evangelization are shaping a new situation for the Church. The reduced birth-rate also
contributes to the diminishing number of vocations.

In this assignment I focus on the challenges to priesthood today. I extend my study into
three chapters. In the first and second chapter I deal with priesthood in general where I focus on
the concept of priesthood in different religions, priesthood in the Old and the New Testament and
also I discuss about the priesthood of Christ. In the third chapter I try to deal with challenges to
priesthood. Through this assignment I also try to answer how can we evaluate the challenges to
priesthood today, inquiring whether they indicate an end of priesthood or a new and better
beginning of it for the future?
Chapter 1

Priesthood in General

Priesthood is a universal phenomenon found in all the religions. In this chapter we are trying to
understand the general concept of priesthood. The forms priesthood differs from religion to
religion and form age to age because the structures of the societies in which they exist. By the
term priest is meant a person called to the immediate service of the Deity and authorized to hold
public worship, especially to offer sacrifice. In many instances the priest is the religious mediator
between God (gods) and human beings and the appointed teacher of religious truth. 1 In the Old
Testament we can see various types of priesthood the sacrifice were done by the heads of the
family or tribe, but later came a group or a special tribe who claimed to be specially chosen by
God as the mediator between God and people. In the New Testament also we can see a confused
origin of priesthood.

1.1 Etymology of Priesthood

Priesthood in the Old Testament was understood as something cultic and sacrificial. In the
Bible the Hebrew word ‘koheri’ signifies persons charged with religious functions. It is used
for Pagan priests and for Israelite priests. First person to whom the Bible gives the title of
kohen is Melchizedek. The book of Exodus speaks of a Midianite priest. The Greek word
hiereus is connected by its origin with the notion of the sacred; the priest is the man of
sacred. The ‘koheri’ the Old Testament priest is the one who procures prosperity, he is man
of blessing.2

The Syriac term used for priesthood is kahnutha’ and it means the ministry of offering
sacrifice to God. As such the priest is one who offers sacrifice, and is kahna. Both kahnutha’
and kahna are derivatives from the verb khan meaning to serve as a priest, to offer sacrifice,
to offer sacrifice as a priest, etc. pg 33 Jose poovannikunnel (hole of priest in the celebration
of the holy Qurbana)

1.2 The Non-Jewish Priesthood

Historically the oldest of religions that exists is in India. Four divisions, distinct in history
and nature, are recognizable: Vedism, Brahmanism, Buddhism, and Hinduism. 3 Even in the
ancient Vedic hymns a special priesthood is distinguishable, for although originally the father
of the family was also the offered of sacrifice, he usually sought the co-operation of a
Brahmin.4
1
From the classes on “Theology of Ministry,” by Fr. Jacob Parappally.
2
J. Cheriampanattu, “Priesthood”, in the Footsteps of Jesus, ed. Sebastian Kizhakkeyil, (ujjain: Ruhalaya Publication,
2003).
3
Ibid.,53.
4
Hindu Priesthood, http://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-
maps/priesthood-hindu-priesthood, accessed on 27 November, 2016.
 The concept of priesthood I found in all most all religions but the function and mode of
function vary from religion to religion. The priesthood depends not on dogmas and doctrines
but on the social structures. The dogmas and doctrines shape the priesthood. In every religion
priest is considered as the mediator between God and people. He has two fold function that
are of taking the prayers of the people to a god (ascending) and bringing the blessings, will
and desire of gods to the people (descending). In every religion people believe that priest as
an official mediator has indwelling power.5

1.3 Understanding of Priesthood in the old Testament

The Old Testament priests acted as intermediaries between God and human beings and the
essential marks of the Old Testament priesthood are nearness of God and the concern for the
salvation of all people.6 “Old Testament priest is a man of the sanctuary, the one who has the
right to touch the sacred objects and who is admitted into the presence of God, as the man
charged with offering the sacrifices, or again as the one who utters oracles and who gives
blessings and decides questions ritual purity.”7 Priesthood in the Old Testament was not a
vocation but a hereditary office. Priests were not ordained as we understand today. In the
early period there were ho specially appointed priests to offer sacrifice. Sacrifice was done
by the heads of the families or by the leaders of the tribes. The book of Genesis mentions
priests of foreign origins who were offering sacrifice like Melchizedek king of Salem. In the
course of time priesthood became hereditary, priesthood was reserved to certain group of
people or some tribe alone. If the father was a priest his sons also automatically became
priests.8

1.3.1 Powers of the Priests

The powers and role of the Old Testament priests varied over the centuries. When the years
passed the role of the priest also got changed. Some of the orders insisted on the sacrificial
function, but some on the aspect of rituals. According to Cody “the most characteristic trait of
the priesthood was not the offering of sacrifices- for other persons also exercise this function- but
the close relationship with a sanctuary.”9

Before the epoch of the Israelite monarchy the Old Testament priest was a man of
sanctuary and his main role was to utter oracles. Old Testament priest had different roles and
functions in relation with sacrifices.10

5
From the classes on “Theology of Ministry,” by Fr. Jacob Parappally.
6
J. Cheriampanattu, “The Christian Priesthood: A ministry of Christ and the Church”, Janatirtha Journal of Sacred
Sriptures Vol. III,
7
Albert Vanhoye, “Old Testament Priest and the New Priests according to the New Testament”, trans. J. Bernard
Orchard, (USA: St. Bede’s Publications, 1980)
8
J. Cheriampanattu, “The Christian Priesthood”, Jnanatirtha, Vol. III, 153.
9
Vanhoye, “Old Testament Priest and the New Priests according to the New Testament”, 20.
10
Ibid.,21.
1.3.2 the Oracular Function

The oracular function of the Old Testament priest astonishes us today, all the more because
it was done by some kind of casting of lots. In any difficult situation people used to go to priest
and they decide what should be done by making use of the Urim and Thummim. What exactly
are the Urim and Thummim? The Biblical narratives say that it was sacred object which the
priest used for drawing lots and deciding the situation for the difficulties of the people. The
oracular function of the Old Testament priests got an evolution. Instead of drawing lots they
began to give instructions and to teach the law of Israel.11

1.3.3 Role of the Sanctuary

The priests were appearing to be exclusively as theme of the sanctuary. The priest is chosen
and installed for the service of a sanctuary and no one else is authorized to take charge of it.
“Moses, Aaron and his sons had charge of the sanctuary in the name of the children of Israel.
Any layman who encroached was to be put to death (Num 3:38).” 12 With regard to the
sanctuaries the Old Testament reveals the clearest historical evolution. At the beginning it was
accepted that there should be a great diversity of holy places. When David captured Jerusalem he
had brought the A of the Covenant in order to give new capital religious prestige. In this way a
new holy place was built in addition to all the others. The two kings Hezekiah and Josiah made
some reformation of the Israelites’ worship. Josiah in particular undertook the elimination of the
other sanctuaries from his kingdom. He also took away all the priests form the towns of Judah
and destroyed the high places where these priests had sacrificed. This was done after the exile.”13

1.3.4 Role of Sacrifice

In the sanctuary the priests performed cultic ceremonies; in which sacrifice was the most
important function. Originally, the right to offer sacrifice was not the only privilege of
priest. Abraham, who was not a priest, offered holocausts to God. According to the books
of Samuel and kings, David and Solomon offered solemn sacrifices. Slowly the offering
of the sacrifices was reserved to the priests. This privilege of the priests can be
considered as one among several specializations. Here the main concepts was that the
priest is a person consecrated to God and permitted to enter into relationship with him,
therefore it seemed that all the sacrifices should be made through him.14

11
Albert Vanhoye, “Old Testament Priests and the New Priests according to the New Testament”, trans. J. Bernard
Orchard, (USA: St. Bede’s Publications, 1980.)22.
12
Ibid.,23.
13
Ibid.,24.
14
Ibid.,25.
1.3.5 Ritual Purity

Since the priest was in charge of offering the sacrifice the sacrifices in the name of
community, he had to see that no one would participate in the worship who was not in a state of
ritual impurity. The presence of an impure man could displease God and provoke the rejection of
the offerings. So the priests had the duty of converting the children of Israel from their
impurities. This preoccupation was shown in particular situations that are in connection with
leprosy, the most dreaded impurity. Leviticus gives very detailed instruction on this matter. It
was the duty of priest to make thorough examination and pronounce the disease that whether the
patient is impure or pure, as the case of either forbidding or permitting him to participate in the
worship of Yahweh. If a leper was cured it was the priest who has to make the necessary
verification and do long ceremonies of purification. 15

Conclusion: - After the destruction of the only Jewish temple in Jerusalem in AD 70, the Jewish
priesthood went underwent transformation because of the venue of priestly ministry disappeared.
In the Old Testament Jewish priesthood was reserved to Levi, one of the twelve tribes of Israel.
As priesthood became hereditary among Jews, people of other tribes had no possibility of
legitimately becoming priest in Judaism. The main task of priest is to offer sacrifices for the
expiation of sin as well as pleasing God. The first chapter deals with origin and historical survey
of priesthood from the Old Testament perspective.

15
Albert Vanhoye, “Old Testament Priests and the New Priests according to the New Testament”, trans. J. Bernard
Orchard, (USA: St Bede’s Publications, 1980.), 27.
Chapter II The Emergence of Priesthood in Israel

The history proves that the priesthood is largely an adaptation of priestly institutions of
the ancient near east to the monotheistic religion of Israel. 16 The Hebrew Scriptures give some
detailed history of Israel. When they spoke of priests, these writers naturally registered their own
contemporary experiences, regular liturgies carried out by band or religious professionals
(priests) at the centralized sanctuary.17 In the pre monarchic period extended from the time of
patriarch Abram to King David, cultic functions were performed by the natural priests. For
example, Gideon, the military leader gives oracles, Manoah, Samson’s father offers a sacrifice.
The Babylonian exile of the 6th century BC meant the end of Israel monarchy and also the natural
priesthood.18 Centuries later after exile the early priestly traditions were re-edited.

The post exilic order tells us that both Aaron and his sons should be anointed with oil at
their consecration to priestly service. There is also no evidence that the custom of anointing
Israelite priests existed prior to the exile. The Bible proves no eye witness account of precisely
when priestly class emerged in the religious life of Israel. So a history of the early Israelite
priesthood is thus a somewhat hypothetical reconstruction.19

2.1 Levitical Priesthood

It was believed that Yahweh had chosen the tribe of Levi for the sacrifice of the sanctuary
but that does not mean that it involved any special charisma for the individual member of the
tribe as in the case of a king or prophet who was specially chosen by God for the particular
office. The later tradition says that priests were appointed by men without any divine
intervention.

We know that Hebrew tribes did not settle always in one place. They were moving, this is
seen by the story of Dan’s migrations in judges 17-18. The list of tribes that settled in cannon is

16
Ibid.,28.
17
Nathan Mitchell, Mission and Ministry History and Theology in the sacrament of Order, (Minnesota: Book, The
Liturgical Press), 1.
18
Cheriamanattu, “The Christian Preisthood”, Jnanatirtha, Vol. III, 152.
19
Mitchell, Mission and Ministry History and Theology in the Sacrament of Order, 128.
not absolutely correct. Some of the older lists name 12 tribes and include Levi among them,
while later lists are different. A few verses later (number 1:20-43) twelve tribes are mentioned at
the census taken in the Sinai desert. Neither of the lists in numbers mentions Levi, and this
naturally raises a question that who the Levites were and what happened to them.20

Whereas there are several hypotheses about the origin of the Levites and their emergence
as a class of professional priests. “The exact origins of the tribe of Levi, are now lost to us, but it
is reasonable to assume that it was originally a full secular tribe like the others (Ruben, Simeon,
Judah etc.).”21 The Levites were failed to accrue land during the period of trial settlement in
Palestine. They became wandering people, later some Levites appear to have specialized in
priestly jobs such as sanctuary attendants and oracular consultant. 22 “The lord chose his priests
and Levites and declared them: it is I who has chosen the Levites from the Israelites in place of
very first-born that open the womb among the Israelites. These Israelites then are mine” (Num 3:
12, Ex 13:11).23

These Levitical priests did not gain any position through any ritual acts such as
‘ordination. Levites had no sacred office or divine office. They became priests simply by
exercising priestly functions. Since they had no land and also, they were economically poor they
continued to guard their priestly status. In a real sense the economic condition of an individual
Levite might well rest upon his ability to secure and maintain regular employment as a priest. All
the Levites were neither priest or all the priest were Levites.24

2.1 Rise of Aaronic Priesthood

From the Biblical literature it appears that all Israelite priests were sons of Aaron. But the
earliest Hebrew literature does not speak of Aaron as a priest “Exodus 4:10-17, for example,
depicts Aaron as spokesman for Moses who lacks eloquence but the passage does not mention
any priestly status for Aaron. But in passages that have been redacted by the priestly circle after
the exile, give careful attention to Aaron’s priestly genealogy. Thus Ex 6:14-27 lists Moses and
Aaron among Levi’s descendants and Ex28-29 portrays an elaborate ordination for Aaron and
his sons.25 “Only Aaron and his descendants shall you appoint to have charge of the priestly
function. Any lay man who comes near shall put death.” 26 The authors of these later passages
were trying to prove two things; first one is that Aaron was a priest and that his priesthood was
Levitical. Secondly Aaron’s Levitical priesthood was sanctioned by Moses himself and thus by
God. The genealogical theory of the Aaronic priesthood played an important role in the post

20
Ibid.,27-28.
21
Mitchell, Mission and Ministry History and Theology in the Sacrament of Order, 29.
22
Ibid.,29.
23
Clement Dillenschneider, “Christ the One Priest and we His Priests”, trans. Sister M. Renelle, Vol. I., (London: B.
Herder Bool
24
Mitchell, Mission and Ministry History and Theology in the Sacrament of Order, 35. 41.
25
Ibid.,41.
26
Dillenschneider, “Christ the One Priest and we His Priests, 8.
exilic period of conflict between Levites and Zadokites. The Zadokites too claimed that they
were also sons of Levi. We see this theory working itself out in Ezek 44: 6-31, where the
Zadikites are explicitly called Levitical priest. In this passage the Levites are accused of having
departed from God because of idolatry. As a punishment for their infidelity they are permitted to
do only inferior duties of the temple liturgy. But the Zadokites are presented are presented as
faithful ministers of the sanctuary. In the restored post-exilic community, therefore both Levites
and Zadokites claimed priesthood through a common ancestor Aaron. If Zadokite supremacy
was to be maintained they have to show why Levites are inferior. One such reason is proved in
Ezek 44: 6-31 God has reduced the priestly status of Levites because they were unreliable to the
care of the sanctuary.27

2.2 Melchizedek the Image of the Eternal Priest

The person of Melchizedek is mentioned only in two very brief texts of the Old
Testament. In the story Genesis the unexpected character of the appearance of Melchizedek
raises numerous questions and encourages more or less problematical speculations. A manuscript
found at Qumaran presents Melchizedek as a heavenly being and he is carrying out God’s
judgments.28

This Melchizedek, indeed, king of Salem, priest of the Most High God, who met
Abraham on his return from the defeat of the kings and blessed him, to whom specifically
Abraham paid the tithe on everything, who is first called ‘king of justice’, then king of Salem,
that is ‘king of peace’, without father, without mother, without genealogy, having neither
beginning of days nor end of life, but having been made like to the son of God, remains a priest
for all time”.29

2.2 The Priesthood in the New Testament

The New Testament priesthood appears against the rich priestly background of the Old
Testament priesthood. Jesus did not belong to the priestly tribe of Levi, but to Judah. Jesus was
neither a natural priest nor a professional priest in the model of the Jewish priests. Jesus never
called himself or his disciples as priests. He was anti clerical and he freely associated with
sinners.30 Jesus’ teaching is not coming from the cultic world of the priests but from the secular
world of everyday life.31

2.2.1 Priest in the Gospels

27
Mitchell, Mission and Ministry History and Theology in the Sacrament of Order, 44.
28
Ibid.,46.
29
Ibid.,47.
30
Cheriampanattu, “The Christian Priesthood”, Jnantirtha Vol. III, 155.
31
George M. Soares- Prabhu, “Christian Priesthood in India Today: A Biblical Reflecting” in Vidya Jyoti Journal of
Theological Re, Vol. VI, No-2, 1992.
 We see that in the Gospels the word priest is never directly applied either to Jesus or to
his disciples, but always designated the Jewish priests “In the first three Gospels, Jesus himself
sometimes speaks of priests. The tradition common to the synoptic contains two texts where he
mentions them. The first time is when he commands a leper whom he has healed to go and show
himself to the priest and to make a ritual offering.”32 “In this Gospel episode, Jesus recognize the
jurisdiction of the Jewish priest in this matter, and gives the ritual offering prescribed by the law
their proper place as offerings which were to pass through the hands of the priests.”33

Another text speaks of a priest is the parable of the Good Samaritan. This parable is
found only in Luke 10: 30-37. The priest who passes along the road and happens to see the
injured man lying there and priest is unconcerned about the fate of this man. His attitude
contrasts with that of the Samaritan, who is moved by his plight and takes care of him. The
Samaritan has practiced Mary, the priest does not care. The commentators observe that the
priest’s attitude may be to observe the law of purity, which instructed him not to risk contact
with a dead man, unless he is a very close relative of him. Jesus criticized this attitude and invites
everyone to get very close to whoever is in need.34

2.2.2 Jesus’ Attitude towards Jewish Priesthood

The Jewish priest or the Aaronic priests were believed to be chosen by God to be in a
position of spiritual leadership. In the days of the Temple, they were responsible for the sacred
service. The Hebrew word kohen actually means ‘to serve’. Thus a kohen is called upon to direct
himself, and others, in the proper service of God: “And you, separate your brother Aaron and his
sons from among the Israelites, and bring them closer to you… so they can serve me” (Ex
28:1),35

But Jesus no way was against the Jewish priests but he was not very happy with their
function. The Jewish priesthood was becoming more cultic in Jesus’ time, whereas he insisted on
ministerial priesthood and promoted servant leadership. This was evident at the last supper as
Jesus washed the feet of the apostles. He also insisted more on the aspect of mercy than that of
sacrifice (Mt 9:13).

2.2.3 Priesthood in the Acts of the Apostles

In the Acts of the Apostles, we can see that the people who became Christians were not
ready to break with the Jewish priesthood. “Luke shows the Apostles after the Ascension of
Jesus continually present in the temple praising God” (Lk 24:53), and in the time following

32
Vanhoye, Old Testament Priests and the New Priests according the New Testament, 4.
33
Ibid.,5.
34
Vanhoye, Old Testament Priests and the New Priests according to the New Testament, 7-8.
35
J. Cheriampanattu, “Priesthood”, in in the Footsteps of Jesus, 53.
Pentecost, the entire Christian community adopts the same attitude: day after day they
assiduously came together in the Temple (Acts 2:46).”36

When Apostles started to teach about the resurrection of the dead, the high priest began to
oppose them. Because they did not believe in resurrection, so they proceeded to arrest Peter and
John. The Jewish high priests were given more attention on the authority rather than in the
sphere of the sacred. The high priests were trying for the condemnation of the Apostles Paul
from the Roman governor. The author of the book of Acts mentions that Jewish priests were
given more emphasis on authority rather than on their priesthood.37

2.3 The Priesthood in the Epistles to the Hebrews

“The epistle to the Hebrews presents to us the outline of the priesthood of Christ and our
sharing in that priesthood.”38 The author of the epistles to the Hebrews presents Christ as
superior in his person to the priest of the ancient law, superior to Moses, superior even to the
angels, because of his unique dignity as son of God, superior in ceremonial, spiritual and
celestial value. The prime assertion which summarizes the whole thought of epistles is this:
“having therefore a great high priest who has passed in to the heavens, Jesus the son of God…” 39
The vocation of Christ to the supreme priesthood arises from his divine son ship. He is a priest
for eternity according to the order of Melchizedek. Jesus is the incomparable model of our
priestly fidelity. His fidelity is equal to the priesthood.

The real holiness of the priesthood is revealed in the letter to the Hebrews, which says
that because the priest himself has been a man of limitations, tempted by so much in the world
and has suffered the pain of abandonment he is able to assist effectively those who are subjected
to the strain and pain of temptation and sin. And we have a high Priest who can sympathize with
us in our weaknesses, though he himself had been tempted and yet without sinning, deals gently
with the ignorant and the downtrodden.40 (134 the Priesthood a path to holiness Emmanuel
Manuel Kadankavil 2019)

2.4 Priesthood of Christ

We have several passages which speak of priesthood of Christ. Jesus is the new paschal
lamb (1 Cor 5:7). He is compared to Isaac (Jn 10:17). He is the victim offered for the expiation
for sin (Mt 26:28). Compared to the suffering servant of the songs of the book of Isaiah, he is
said to give himself in service for others. The letter to the Hebrews is the best available reference
about the priesthood of Christ.41 “Jesus is pictured as the high priest of the New Testament who

36
Vanhoye, Old Testament Priests and the New Priests according to the New Testament, 15-16.
37
Ibid.,17.
38
Dillenschneider, “Christ the One Priest and we His Priests, 34.
39
Dillenschneider, Christ the One Priests and We His Priests, 35.
40
Emmaul .M.K, The Priesthood a Path to Holiness, St. Pauls publication, Mumbai,2019. 134
41
D.N. Power, “Priesthood in Christian Tradition” in New Catholic Encyclopedia (2nd Edn), Thomson, Gale 2003, 691.
with his own blood had entered the holy of holies once-and-for all to make expiation for all at all
times.”42

Jesus Christ is a perfect high priest, who being the son of God has taken our human
weakness. He is the mediate of a new covenant in which the forgiveness of sins shown to be
impossible under the old covenant is brought about. Christ priesthood is unlike the old covenant,
or that of Aaron and priesthood according to the order of Melchizedek, for it has no human
origin but a divine.43

The letter to the Hebrew clearly speaks that the priesthood of Jesus can be understood
only in the light of the Ole Testament. Jesus himself claimed that I am the way and the truth and
the life, no one comes to the father but by me (Jn 14:6), (1 Tim 2:5 proclaims Christ as the only
mediator between God and man. As God’s son he makes a total break with the established idea
of priesthood.44 Christ’s priesthood is not traditional as he is a priest after the order of the
mysterious Melchizedek and not after the order of Aaron. Jesus fulfills his priesthood by his
personal commitment to his mission. He is at the same time priest and victim not under the
compulsion of men but by voluntary surrender. Jesus is the mediator of the new covenant by
means of his death and resurrection, therefore no ritual sacrifice is of any value except the cross.
The valid priesthood is priesthood of Christ.45

1.5 Jesus the High Priest

According to the Old Testament understanding, the history of Levitical priesthood

consisted of therefore hierarchies namely high priest, priests and Levites. A similar way of
understanding is seen when we come to the end of first century AD. There developed a hierarchy
structured after the model of Levitical priesthood in the Old Testament. Thus the Christian
terminologies of Eucharistic sacrifice and of priesthood began to be used side by side, frequently
contrasted with their rejected Jewish counter parts. Just after the end of the second century
Tertullian and Hypolytus of Rome referred to the ‘high priestly service’ of the bishop. This type
of understanding of the Christian priesthood should modify our understanding of the claim that
historically Jesus instituted the priesthood at the Last supper.46

Conclusion

We have been discussing the historical and Biblical background of priesthood. We see
that the understanding of priesthood was different in different stage of Biblical background. It
got changed in the later centuries. In the beginning, the Old Testament priests were concerned
42
Aloysius D’Souza, “Biblical Understanding of Priesthood” in Joskiran Journal of Religion and thought (Vol. V),
2008, 24.
43
D.N. Power, Priesthood in Christian Tradition,691.
44
Cheriampanattu, The Christian Priesthood: A ministry of Christ and the Church, 155.
45
Ibid.,156.
46
Aloysius D’Souza, “Biblical Understanding of Priesthood” in Joskiran Journal of Religion and thought (Vol. V), 24-
25.
only with the cultic sacrifices. But in the New Testament we see that priesthood is considered to
be a continuation of the priesthood of Christ. Gospels also gives a clear cut idea of priesthood.

Chapter III-Challenges to Priesthood Today

3.1 Identity Crisis

We can define identity crisis as a period of uncertainty and confusion in which a person’s
sense of identity becomes insecure, typically due to a change in their expected aims or role in
society. This is what really happened to the post Vatican II priests. Before Vatican II priesthood
was the most secured defined way of life in the society. Identity crisis in priesthood would mean
who and what is a priest? And what is the specific function of a priest?47

3.1.1 Pre-Vatican Understanding of Priesthood

From Trent to Vatican II there was no problem in the identity of the priests. The lives of
the priests were centered on the sacraments of Eucharist and Reconciliation. The priesthood was
well defined but the understanding of priesthood was static, domination and individualistic. 48 The
priests had great power in the pre-Vatican II society. He was the center of attraction and people
used to approach him for everything. He was a counselor, doctor, judge, animator etc. bishops
had superior power that they were like kings with lot of luxuries and power.

3.1.2 Post- Vatican Understanding of Priesthood

It is generally accepted that since the end of Vatican II there has been a crisis in the
Catholic priesthood. The symptoms were already well defined when the synod of bishop met in
1971 to discuss that very topic.49 “The synod recognized that there was an identity crisis among
priests because of the serious doubts raised subsequent to Vatican-II about the essence of the
priesthood and its purpose. In their response the bishops assessed the problem to be nothing less
than a deep spiritual crisis arising from defective theological understanding of the very nature of
the priesthood.50 The way forward was clear: according to the synod:

Priests… find their identity to the extent that they fully live the mission of the Church
and exercise it in different ways in communion with the entire People of God, as pastors and

47
Theology of Ministry, “by Fr. Jacob Parappally.
48
Ibid.,
49
Thomas J. McGovern, Priestly Identity:A Stydy in the Theology of Priesthood,3.
50
De sacerdotio ministerial, parsII, AAS, 68 (1971)909.
ministers of the Lord in the Spirit, in order to fulfill by their work, the plan of salvation in
history.51

A correct understanding of the nature of priestly ministry is therefore essential for

conviction about, and commitment to, this vocation. Such understanding, the synod implied,
could only be achieved through a sound ecclesiology and a deep awareness of how the
ministerial priesthood is essentially at the service of the faithful.52

The crisis is reflected in two areas in particular – abandoning the priesthood and a serious
decline in vocations. Over the past thirty years more priests have abandoned their vocation than
in any other similar period in the history of the Church.

The decree Presbteroum Ordinis dances between two extremes of priestly relationship
with the world. On one hand, the priest is ‘set apart’ within the People of God; on the other hand,
he must not remain aloof’ from the concerns of the lives of the faithful. The priest should not
conform himself to this world, he must also be the good shepherd who knows his flock.53

There is much one could say about Presbyteroum Ordinis. I would like to look briefly at
how is describes the priest’s role as prophet, priest and king. The document, in an important
move, places the prophetic role first, giving it greater priority than the cultic role. “It is the first
task of priests as co-workers of the bishops to preach the Gospel of God to all.” 54 The word of
God anchors the sacraments and forms the Christian community. Further, the priest must not
only know and preach the Gospel to his flock, he must show the people how to apply “the eternal
truth of the Gospel to the concrete circumstances of life.”55

It is in that context that the priestly, cultic role of ministering the sacraments must be
placed. As the Word of God forms God’s people, so once formed, the Body of Christ is
strengthened by the sacraments. In third place is the role of governance. Here, the decree says
ordination gives priests “a spiritual power . . . whose purpose is to build up the Church.” 56 The
priest not only cares for individual members of his flock; he has the daunting task of forming
genuine Christian community.

3.2 Challenges of a life of Poverty, Obedience and Chastity

In the fastest growing world, where everything is on the tip of the finger the practice of
poverty, obedience and chastity is considered as something very hard. But the priests are
supposed to follow these as they follow Christ who was poor, obedient and chaste, more closely.
Many a time people lose respect to the priesthood because of the laxity in observing them.
51
Thomas J. McGovern, Priestly Identity:A Stydy in the Theology of Priesthood,6.
52
Presbyterorum Ordinis, no, 3.
53
Ibid., no, 4.
54
Ibid., no,5.
55
Ibid., no,6.
56
J. Cheriampanattu, “The Christian Priesthood: A ministry of Christ and the Church”,
 Every priest must have demeanor dominated by love for discipline and willingness to
surrender oneself to legitimate authority. At times it may seem a burden. But it is not so. It is
rather a liberating virtue. Disciplining oneself under an enlightened guru- master in obedience to
him- - is a great source energy and power for the priest.

3.2.1 Priestly Poverty

Poverty does not mean deprivation. It is said to be essentially a subjective disposition

which ranges all the way from ‘being concerned for the poor’ to ‘being open to the Spirit’ in the
changing circumstances of the times. In our societies where consumerism is the norm, across our
world where there are huge disparities between rich and poor and where greed is destroying our
Earth, a vow of poverty stands as a witness to God’s gifts to be shared by all, the value of
relationship over possessions, respect and care for God’s good creation, concern for and
solidarity with the poor.57

It is a great challenge for the priests to take a path of minimum when there is a possibility
of having more things and luxury. We need boundless courage to tread the path of the great
saints who put forward the example of simple life style. Poverty must remind us that we are
completely dependent on God’s gifts, we are interconnected with all peoples and with Earth and
so a vow of poverty is in many ways a ‘vow of gratitude’, gratitude that gives rise to solidarity,
sharing and service.58 Priests need to be very careful in not falling prey to the attractions of the
world, which has a great gravitational pull. Everything is possible to the one who strengthens.
Working with the plan of God is the way to successes in priestly life.

3.2.2 Priestly Obedience

In the Gospel we read that Jesus went away sometimes to quiet places to pray. That is, he
went away from the crowd to pray to know his ‘Father’s’ will for him. Then, as we see from his
example, he responded in love by carrying out the will of God in his life. So, obedience has a lot
to do with listening and responding. But it is hard to be still and listen in our noisy world today.59

So, as Christ each priest is to discern the will of God in their lives by loving commitment
to the voice of God revealed to them by their superiors and authority. In the present world
nobody likes to be told of what they must do so poverty becomes a thing very hard to be
practiced. Aftermath of this could be found in ending up once life in most miserable way. Loving
obedience brings joy and success to once life.

3.2.3 Priestly Chastity

57
J. Cheriampanattu, “The Christian Priesthood: A ministry of Christ and the Church”, 31.
58
Ibid., 32
59
http://holyvocations.blogspot.in/2006/12/authenticity-in-discerning-priesthood.html, assessed on 12 December,
2016.
 A vow of celibate chastity seems counter-cultural and especially difficult in today’s
world and yet it is a vow of deep loving commitment. Priests are not married and they do not
enter into sexual or exclusive relationships but they do have the gift of being “lovers of God and
lovers for the world”. They are hear-freed by their vow to be open, like Jesus, to loving all to
whom their lives call them. Freedom from exclusive relationships ‘enables them to be sent out
for others, available, and to grow in their freedom of heart. A vow of chastity is not “anti-
marriage, anti sex of anti-family”. Rather is recognizing the gift and beauty of all of these and so
the loving value of letting these go for the sake of a different way of loving. Professing a vow of
celibate chastity, as Pope Benedict XVI has so beautifully put it cannot mean “remaining empty
in love, but rather must mean allowing oneself to be overcome by passion for God.”60

Making a vow of celibate chastity does not isolate but is sustained healthy through
entering deeply into community, forming a wide and supportive circle of friendship and family
and gifting oneself in return. Many are the people who are around the priests can be attracted to
them may be because of the more care and concern to the people. People also feel very close and
at ease to relate to the priests. These all can create a sexual or exclusive relationship which is
against the celibacy but each priest has to be extra vigilant in this matter.

3.3 Other Challenges to Priestly Life

3.3.1 Authenticity

To explain the concept of authenticity in priesthood I would like to present an extract

from the speech of Pope Benedict XVI.

Discerning a vocation is very complicated, as many of you know. It is not determined

overnight, even though often people feel confident about it from a young age. There are many
distractions which keep us away in this busy world of sin we live in. often issues like marriage,
and celibacy or chastity are questioned. Other times it is more basic like, “do I want to be an
engineer or an NBA player?” Satan tempts us to see how much faith and confidence we have in
the Lord. He also puts ideas like “I am not worthy; therefore, the priesthood is not for me.”
While it is true, we are unworthy, that doesn’t matter, for no man is worthy. What God has put in
store for one, let no man alter… But only discernment according to the Divine Mind works.
Anything less tunes out to be another gimmick here today and gone tomorrow. So, when we are
in union with the Holy Spirit, then we can know the will of the Father. All of this process most
has one thing, authenticity. Authenticity coincides with sanctity. The saint alone is fully real,
honest, faithful, loving and genuine. He alone is immersed in the beauty, truth and ecstasy…
pray to the Holy Spirit, but in all this, be authentic, it is the only way to go.61

60
http://holyvocations.blogspot.in/2006/12/authenticity-in-discerning-priesthood.html, assessed on 12 December,
2016.
61
“Theology of Ministry,” by Fr. Jacob Parappally.
From the above extract it is very much evident that authenticity is one of the most important
criteria to discern vocation. So, authenticity after becoming priest also is very much needed as he
is a public figure and many responsibilities are entrusted in his care. The result of a survey
conducted in Kerala among the faithful revealed the idea of people about the credibility of the
priests was really shocking. 69% of the people voted that the priests are not credible. 62 So,
authenticity remains a challenge for the priest in the present-day society. As a close follower of
Christ, we need to work hard to gain the confidence of the people back.

3.3.2 Changing Society

Throughout the History we can find that priests had very respectable role play in the
society. They received high respect and value for their opinions. They were everything for the
people. People used to approach for anything and everything. He had many roles to play in the
society, he was a counselor, doctor, judge, animator etc. but as the time passed the concept and
the role of the priests in each field whether it be in medicine, counseling of setting the problems.
The social role of the priest is diminishing day by day. As a result, their crept in depression and
loneliness in the lives of the priests. Modernity and nuclear families develop day by day and the
relationships also shatter. Hence there is a big gap between the people and priests. No one has
time for anything all are busy in setting one’s own life.63

3.3.3 Incompetence

The world is fast growing and the technologies, perspective of life and knowledge also
changes with it. In olden times priest was everything. He was the person who was sought for
every need. But as the time changes many people specialize in so many different fields and many
of the priests become out dated even is he matters of theology and scripture. It is and will be a
great challenge for every priest if they do not update with current issues and techniques. Many
are happy to be leading a mediocre life having the minimum knowledge obtained from the four
walls of the seminary. It is high time to think and change as the people are more competent and
challenging, even in the fields of scripture and theology.

3.3.4 Scandals

Scandal has been defined in the church’s tradition as an act or omission on our part that,
through our bad example, leads another to commit sin or lose faith. “Woe to that man from
whom stumbling blocks comes” (Mt 18:7). St. Thomas Aquinas defines scandal as a situation in
which “A man may be disposed to a spiritual downfall by another’s word or deed, in so far as
one man by his injunctions, inducement for example, moves another to sin… something less
rightly done or said that occasions another’s spiritual downfall.”64

62
Thomas Koonan, Priest and Society, (Banglore: Kristu Jypthi Publicatiion, 2005),17.
63
Thomas Koonan, Priest and Society,18.
64
Ibid., 18.
 As far as Scandals are concerned it attracts only well-known figures in the society and
common man is least taken care off. Since a priest is a public figure all his actions are watched
and evaluated by others. A priest is to keep up a standards and decorum in public contact. A
priest mostly fallen into sexual and resource mismanagement scandals. In modern time the
scandals of a priest very much published and discussed in mass and social media.

Conclusion

In this chapter we were discussing on the challenges of the priesthood today. We saw
how are the teaching of the Vatican-II have affected the priest and created crisis in their life. We
also discussed the crisis in following the evangelical councils and other challenges of the
present-day life. It has helped me to learn more and prepare myself to be a priest in vineyard of
the Lord. It always gave me topics to reflect on my life as a would-be priest.
Conclusion

Priesthood is a call to holiness and wholeness. Priest is sharing in the life and ministry of Christ.
Priesthood is a sacrament in Church. From the theological reflection on ministerial priesthood we
can understand that the priesthood of Christ has a Biblical foundation. In the Old Testament we
saw that priesthood is understood as cultic but in the New Testament we see that priesthood of
Christ is a radical paradigm shift from cult centered to liberative priesthood. Letter to the Hebrew
gives a clear picture of Christ’s priesthood which mentions that priesthood of Christ is a perfect
priesthood. In the second chapter we dealt with the present day challenges to priesthood.

All will have to face one or the other crisis in the vocation to priesthood. It may be small or
great. These crises may be stepping stones for a great growth or may be fetal, depending on the
way we deal with them. In such situations we have the models of many great saints like the
Apostles, St. Francis de Sales, and so on. Any crisis could be a forerunner of great spiritual
progress. It is only the question of how we deal with them.

We must preserve in prayer in the midst of agonizing trials. We must never seek worldly
comforts during this temptation of despair. A patient waiter is no loser. If they are taken in good
spirit all challenges contribute a lot to one’s vocation. No challenge is an end in itself it is only
the beginning of great solution and success. All that matters is how we deal with the challenges.
If are able to challenge the challenges then we can be sure of success in our priesthood
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