Letter to the Hebrews The Emerging Priesthood

By Ronald D. Witherup, P.S.S.

During this Year for Priests, a biblical scholar and former seminary professor
takes a look at the priesthood's biblical roots.
DURING THIS YEAR FOR PRIESTS, there is one place in the Bible where we can
perhaps learn the most about where our ideas of priesthood came from. That is
the Letter to the Hebrews.
Its unique presentation of Jesus Christ as the great High Priest has inspired
Christians through the ages to reflect upon what God has given the world in the
gift of his own Son.
A People Persecuted
Many scholars consider the Letter to the Hebrews a sermon or homily. Although
the date, authorship, source and destination of Hebrews are contested, it was
probably written sometime between 60 and 100 A.D. The author was likely an
educated, Jewish Christian, who was addressing a community in danger of
experiencing apostasy, the defection of some of its members from the faith.
Written in elegant Greek (the best in the New Testament), Hebrews has only the
loose form of a letter and is best described in its own terms as "a message of
encouragement" (13:22, New American Bible) or a "word of exhortation" (13:22,
New Revised Standard Version). Remaining Scripture quotes in this article are
from the NRSV.
There can be no doubt about the respect the author has for the Word of God,
which indeed is "living and active, sharper than any two-edged sword" and "able
to judge the thoughts and intentions of the heart" (4:12). The argument he
presents is thoroughly rooted in the Old Testament traditions of Israel.
This isn't theology for its own sake, though. The author desires to exhort, to
encourage, to strengthen and to bolster a community being tested. With the
persecutions comes a temptation to renege on the faith in the face of danger.
We see that, for example, in Chapter Two of the letter when Christ's priestly
identity is already stated. Christ's suffering is acknowledged precisely because
"he is able to help those who are being tested" (2:18).
The final chapter is also strongly encouraging and is oriented toward our
heavenly future: "For here we have no lasting city, but we are looking for the city
that is to come" (13:14). In Hebrews, talk of a heavenly future (what scholars call
eschatology) and strong encouragement (exhortation) merge.
The goal: to keep the focus on hopeful anticipation as we make our way toward
perfection. That's a prominent theme in Hebrews, following Jesus the High Priest
himself. Hebrews can consequently be considered a document of hope,
something to which Pope Benedict XVI calls attention with great frequency in his
2007 encyclical, Spe Salvi (In Hope We Are Saved).
Jesus Christ, the High Priest

Scholars generally agree that the main contribution of the Letter to the Hebrews
is its unique and highly developed notion of Jesus Christ as the great High Priest.
Hebrews begins with the announcement of Jesus as the Son of God, a "high
Christology" that shows Jesus as higher than the angels, those divine beings who
surround God and act as his messengers. Jesus is now the messenger "much
superior to angels" (1:4).
Although Hebrews acknowledges implicitly Jesus' divine Sonship in terms of
incarnation (Jesus coming into the world), exaltation after the sacrifice of the
cross is most relevant in this New Testament book.
Jesus' Sonship is intimately connected with his priesthood. As a faithful Son
whose identity comes from his Father, he is nonetheless made a priest, a man
called, set apart and imbued with holiness, to make intercession for humankind.
Jesus suffered death, Son though he was, and in doing so was made perfect
through suffering (2:8b-10). He offered himself as the sacrificial victim. He tasted
death for all (2:9b) and was one like us in everything but sin (4:15). His
experience, then, was intimately close to our own, which enabled him both to
understand us and to assist us in our struggles.
Hebrews and the Theology of Priesthood
One cannot exaggerate the influence of this letter on the Catholic Church's
theology of the priesthood. From its liturgical rites of ordination to its Catechism
to its official documents on the priesthood, the Church has used the theology of
Hebrews to great effect.
We should note, however, a striking truth. In the development of its theology of
the priesthood, the Church has gone where Hebrews itself never went. Nowhere
in Hebrews (or in the New Testament) is there an application of the High
Priesthood of Jesus Christ to the ministerial priesthood!
Indeed, when leaders in the community are mentioned in Hebrews, the
terminology used is much more vague. They are called "leaders"
(Greek,hegoumenoi [13:7,17,24]), and no description of their duties is given.
They are not called "priests," a term that in the New Testament is never applied
to Christian leaders, but only to Old Testament figures and to Jesus.
In the Old Testament, priests are by definition intermediaries ("ones in the
middle") between God and humanity, between the spiritual and the secular. They
are by nature called to a special holiness, set apart for service, which allows
them to perform their cultic rites, their sacred duties, as intermediaries. They are
supposed to be avenues to the divine.
Whereas in the past there were priests (plural) to take on this role, now in Jesus
Christ there is but one priest, the great High Priest who, as God's Son, fulfills this
role perfectly.
Yet there are good reasons that the Church came to apply this same terminology
to its ministers. Believing in the guidance of the Holy Spirit, over time the Church
came to use the term priest (another word for presbyter from the Greek
presbyteros, "elder") for its ministers by analogy, or close resemblance.

That is to say, the priesthood today is a participation in the one priesthood of

Jesus Christ. This participation, of course, is a part of every Christian's Baptism,
but, as we will see, the priest participates in a unique way.
Our use of the Letter to the Hebrews obviously does not provide a total theology
of the priesthood, but we should note its fidelity to the spirit of that letter,
especially in the balance between the humanity of the priests and their sacred
duties. Jesus Christ is the model; he is the one who provides the sanctity we
ourselves can never provide.
John Paul II's Contribution
Pastores Dabo Vobis, Pope John Paul II's 1992 Apostolic Exhortation on Priestly
Formation, quotes or alludes to Hebrews more than a dozen times. The opening
paragraphs of Pastores Dabo Vobis (PDV) immediately connect the title in
Hebrews of Christ, "the great shepherd of the sheep" (13:20), to God's promise
recorded in Jeremiah to give shepherds for the flock (Jeremiah 3:15; 23:4) and to
the image of the "Good Shepherd" from John's Gospel (John 10:11; see 21:15-19).
Pope John Paul also emphasizes in this document the human dimension of the
ministerial priesthood. He does so by using two quotations from Hebrews (5:1;
4:15), stating explicitly at the beginning of Chapter One: "The Letter to the
Hebrews clearly affirms the 'human character' of God's minister."
Pastores Dabo Vobis is the first official teaching of the Church to emphasize
human formation as one of the four main pillars of priestly formation and, in fact,
as foundational to forming good priests. This orientation in Pastores Dabo Vobis
is quite remarkable, not only for its emphasis on the human qualities needed for
priestly ministry, but also for its fidelity to Hebrews, which, as we saw earlier, in
fact blends well the human and divine aspects of the ministry of Jesus the High
Priest.
In addition to this basic stance, Pastores Dabo Vobis also applies Hebrews quite
directly to the ministerial priesthood in three other important ways:
Ministerial priests are configured to Christ, shepherd and head of the Church, and
thus participate in mediating the direct access to God that Christ has achieved as
High Priest. Christ fulfilled the Old Testament roles of mediation previously
performed by kings, priests and prophets; ministerial priests now share this
ministry (PDV #13; Hebrews 89, especially 9:24-28).
Priestly vocation is a mysterious call by God's grace which must be answered
with full freedom. Christ makes up for our weaknesses even as we are called to
perfection (PDV #20; Hebrews 7:26).
Christ is the definitive Word of God. Priests should be formed well to
communicate faithfully the true wisdom of God (PDV #53; Hebrews 1:1-4).
It is noteworthy that Pastores Dabo Vobisdevelops much more thoroughly a
theology of the priesthood that puts flesh on the bones and provides a greater
understanding of Vatican II's teaching. While it is filled with doctrinal insight, its
pastoral sensitivity is equally apparent. It's a style that blends well with the
character of Hebrews. In what follows, we'll look at some of the letter's messages
for today's Church.

Six Ways Hebrews Helps Today

First and foremost, in Hebrews the focus is on Jesus. The call to perseverance in
the faith is accompanied by the invitation to keep our eyes fixed on Jesus, "the
pioneer and perfecter of our faith" (12:2).
Nothing could be more important today in the life of priests. Jesus surely is our
model for the priesthood and its perfect embodiment. Hebrews helps us to
understand this in a contemporary, yet traditional theology of the priest as
"another Christ" (in Latin, alter Christus).
A second application stems from the unique emphasis on the kind of priesthood
Jesus had. Unlike the priests of the Old Testament, Jesus' priesthood was not
hereditary. It was rooted in the mysterious call of his Father, in the mold of
Melchizedek, who had no lineage but was a chosen king and priest.
Our theology of priesthood rightfully emphasizes the mystery of a vocation.
Ministerial priesthood is not self-chosen, but rather a call to which we respond.
A third lesson concerns the balance between the human and divine, the sacred
and profane, that one finds in Hebrews. On the one hand, as we have noted,
Hebrews has one of the highest Christologies (interpretations of Christ) of the
New Testament. On the other hand, the letter insists that Christ was like us in all
things but sin. Even this High Priest, unique Son of God that he is, is chosen from
among men and can identify with our frailties, our sufferings, our limitations.
Priests are at one and the same time called to a particularnot higherholiness
while acknowledging their human limitations.
Fourth, Hebrews can teach our priests about the wisdom of being "pastoral
theologians," for that is what I, as a biblical scholar, think Hebrews' author was.
That is what priests are called to be. The subtle blending in Hebrews of profound
doctrinal depth and sublime theological understanding about Jesus Christ himself
was not simply a lesson in theology. It served to inspire, encourage, strengthen
and challenge the people for whom the message was first written. It does the
same for us, priests and laypeople.
A fifth teaching in Hebrews stems from its eschatological, "end-times"
orientation, the context of trial and tribulation that is an undercurrent in the
letter. The theology of Hebrews was pronounced as a message of encouragement
to a community under stress. That community faced the danger of apostasy in
light of impending persecution or severe trials.
Hebrews exhorts the faithful to remain steady in their stance of faith as they
journey toward perfection. The goal is the heavenly Jerusalem (12:22). Hebrews
is intended to impart hope to its hearers and readers. The message obviously is
phrased in various ways but always with a combination of challenge and
encouragement.
Finally, just as Jesus was both priest and victim, priests today should reflect on
the radical nature of their call to serve others. This message, of course, is rooted
in Jesus of Nazareth's own teaching that he came to serve and not to be served
(Matthew 20:26-28; Mark 10:43-45).

In Hebrews, Jesus as victim is tied to his offering of his blood and his flesh
(incarnation), his sacrifice on the cross (crucifixion), and his subsequent
vindication (resurrection) and exaltation at God's right hand (glorification).
Priests today, naturally, do not make the same sacrifice. But priests do make it
present through the power of the Holy Spirit in the daily celebration of the
Eucharist.
Priests, nonetheless, are called to selfsacrifice, to surrender to the will of the
Father and to follow the call of discipleshipeven though it may lead to
suffering. We need to become, in a sense, "victims" surrendering to the Father's
will.
Sadly, the language of high priesthood (alter Christus, "another Christ," etc.) and
the exalted nature of priesthood sometimes lead to feelings of entitlement" the
world owes me"rather than to selfless service.
Some priests seem to lack the capacity for true empathy with those who suffer.
Others, when things are simply not going their way or when they meet great
challenges in pastoral ministry, fall into the human trap of giving up, losing hope
or walking away. (Those are temptations in any committed lifestyle.)
Worse for priests, perhaps, is falling into the trap of clericalismbeing in a
privileged classwhich is a distortion of the true priesthood.
Priests sometimes begin to see themselves in this way. And it seems there are
always plenty of peoplelay and clergy alikewilling to put us on a pedestal.
This is a corruption of the genuine call to the priesthood in the mold of the High
Priest, Jesus Christ.
The Letter to the Hebrews maintains the balance between the beauty, even the
marvel, of leading the Church, and that of humbly serving the down-to-earth
needs of the people. Priesthood, after all, is about ministry. It's about serving
others in the person of Christ.
The Priesthood of Jesus
When the author of the Letter to the Hebrews describes Jesus' priesthood (4:14
5:10), it is in these terms:
He exercises his ministry from heaven, where he has already passed to
exaltation and sits at God's right hand (4:14; also 1:3,13; 8:1; 10:12; 12:2).
He sympathizes with our weaknesses because he is exactly like us, having
been taken from among human beings, but without sin (4:15; 5:1).
He has not chosen his own identity but was called by God and sent on mission
(5:4; 3:1).
Just as the High Priest of old entered the Holy of Holies on the Day of
Atonement and offered sacrifices for the sins of the people (9:7), so Jesus Christ
has entered a heavenly sanctuary, having offered sacrifices for sin, offering
himself as victim (5:1; 9:12,14,25; 10:10).
Jesus learned obedience through suffering (5:8).

 His sufferings made him "perfect" and the source of salvation, redemption,
purification, forgiveness, sanctification and perfection for all (5:9; 10:18,22).
As High Priest, chosen and exalted by God his Father, Jesus is our forerunner
(6:20).
His royal priesthood has made him mediator of a new and better covenant
(7:22; 8:6,13; 12:24).
In essence, Jesus' priesthood both fulfills the Old Testament priesthood and
abolishes it in favor of a new priesthood, modeled after Jesus himself (7:18; 8:1314; 9:14; 10:9).
How Can the Laity Help?
Church teaching emphasizes the necessity of priests being formed by other
priests. There is no substitute for good role modeling.
That, however, does not mean laity play no role in priestly formation. On the
contrary, the U.S. bishops' Program of Priestly Formation (Fifth Edition)
recognizes the significant contribution laity can make to priestly formation
(#308, 349-350).
Laywomen and laymen contribute to priestly formation in at least three ways.
First, there are some professionally trained lay experts who teach in seminaries.
They provide important input for future priests in many areas, such as theology,
catechetics, counseling and pastoral ministry.
Second, many seminarians working in parishes or other pastoral assignments
benefit from lay support groups organized to offer encouragement and
constructive criticism as they learn concretely about the demands of pastoral
ministry.
Third and most important, the laity can promote priestly vocations through
prayer and careful discernment of young men who may have the capacity and
the call to the priesthood.
Ronald D. Witherup, P.S.S., is currently worldwide head of the Sulpicians, a group
of priests devoted to the formation and training of priests. A Scripture scholar, he
is the author of several books and numerous articles, including theCatholic
Update "Introducing St. Paul the Apostle: His Life and Mission"(C0708), and the
St. Anthony Messenger Press retreat book St. Paul: Called to Conversion.