PRIEST
406
PRIEST
Priest. — This word (etymologically "elder", from
Trpeo-jSiirfpos, presbyter) has taken the meaning of
"sacerdos", from which no substantive has been
formed in various modern languages (English, French,
German). The priest is the minister of Divine wor-
ship, and especially of the highest act of worship, sac-
rifice. In this sense, every rehgion has its priests,
exercising more or less exalted sacerdotal functions
as intermediaries between man and the Divinity (cf.
Heb., V, 1: "for every high priest taken from among
men, is ordained for men in the things that appertain
to God, that he may offer up gifts and sacrifices for
sins"). In various ages and countries we find numer-
ous and important differences: the priest properly so
called may be assisted by inferior ministers of many
kinds; he may belong to a special class or caste, to a
clergy, or else may be like other citizens except in
what concerns hLs sacerdotal functions; he may be a
member of a hierarchy, or, on the contrary, may exer-
cise an independent priesthood (e. g. Melchisedech,
Heb., vii, 1-33) ; lastly, the methods of recruiting the
ministers of worship, the rites by which they receive
their powers, the authority that establishes them, may
all differ. But, amid all these accidental differences,
one fundamental idea is common to all religions: the
priest is the person authoritatively appointed to do
homage to God in the name of society, even the prim-
itive society of the family (cf. Job, i, 5), and to offer
Him sacrifice (in the broad, but especially in the strict
sense of the word). Omitting further discussion of the
general idea of the priesthood, and neglecting all refer-
ence to pagan worship, we may call attention to the or-
ganization among the people of God of a Divine service
with ministers properly so-called : the priests, the in-
ferior clergy, the Levites, and at their head the high-
priest. We know the detailed regulations contained
in Leviticus as to the different sacrifices offered to God
in the Temple at Jerusalem, and the character and
duty of the priests and Levites. Their ranks were re-
cruited, in virtue not of the free choice of individuals,
but of descent in the tribe of Levi (especially the fam-
ily of Aaron), which had been called by God to His
ritual service to the exclusion of all others. The elders
{irpea^uTepoi) formed a kind of council, but had no
sacerdotal power; it was they who took counsel with
the chief priests to capture Jesus (Matt., xxvi, 3). It
is this name presbyter (elder) which has passed into
the Christian speech to signify the minister of Divine
service, the priest.
The Christian law also has necessarily its priesthood to carry out the Divine service, the principal act of which is the Eucharistic Sacrifice, the figure and re- newal of that of Calvary. This priesthood has two degrees: the first, total and complete, the second an incomplete participation of the first. The first belongs to the bishop. The bishop is truly a priest {sacerdos), and even a high-priest; he has chief control of the Divine worship (sacrorum antistes), is the president of liturgical meetings; he has the fullness of the priest- hood, and administers all the sacraments. The second degree belongs to the priest {presbyter), who is also a sacerdos, but of the second rank ( ' ' secundi sacerdotes ' ' Innocent I ad Eugub.); by his priestly ordination he receives the power to offer sacrifice (i. e. to celebrate the Eucharist), to forgive sins, to bless, to preach, to sanctify, and in a word to fulfil the non-reserved litur- gical duties or priestly functions. In the exercise of these functions, however, he is subject to the author- ity of the bishop to whom he has promised canonical obedience; in certain cases even he requires not only authorization, but real jurisdiction, particularly to forgive sins and to take care of souls. Moreover, cer- t:iin act.s of the sacerdotal power, affecting the society of which Ihe bishop is the head, are reserved to the latter — c. g. confirmation, the final rite of Christian initiation, ordination, by which the ranks of the clergy are recruited, iHid the solemn consecration of
new temples to God. Sacerdotal powers are conferred
on priests by priestly ordination, and it is this ordina-
tion which puts them in the highest rank of the hier-
archy after the bishop.
As the word sacerdos was applicable to both bishops and priests, and one became a presbyter only by sacer- dotal ordination, the word presbyter soon lost its primitive meaning of "ancient " and was applied only to the minister of worship and of the sacrifice (hence our priest). Originally, however, the presbyteri were the members of the high council which, under the presidency of the bishop, administered the affairs of the local church. Doubtless in general these members entered the presbyterate only by the imposition of hands which made them priests; however, that there could be, and actually were presbyteri who were not priests, is seen from canons 43-47 of Hippolytus (cf. Duchesne, "Origines du culte chr^tien", append.), which show that some of those who had confessed the Faith before the tribunals were admitted into the presbyterium without ordination. These exceptions were, however, merely isolated instances, and from time immemorial ordination has been the sole manner of recruiting the presbyteral order. The documents of antiquity show us the priests as the permanent council, the auxiliaries of the bishop, whom they sur- round and aid in the solemn functions of Divine Wor- ship. When the bishop is absent, he is replaced by a priest, who presides in his name over the liturgical assembly. The priests replace him especially in the different parts of the diocese, where they are stationed by him; here they provide for the Divine Service, as the bishop does in the episcopal city, except that certain functions are reserved to the latter, and the others are performed with less liturgical solemnity. As the churches multiplied in the country and towns, the priests served tliem with a iiermanent title, be- coming rectors or titulars. Thus, the bond uniting such priests to the cathedral church gradually became weaker, whereas it grew stronger in the case of those who served in the cathedral with the bishop (i. e. the canons) ; at the same time the lower clergy tended to decrease in number, inasmuch as the clerics passed through the inferior orders only to arrive at the sacer- dotal ordination, which was indispensable for the ad- ministration of the churches and the exercise of a use- ful ministry among the faithful. Hence ordinarilj' the priest was not isolated, but was regularly attached to a definite church or connected with a cathedral. Ac- cordingly, the Council of Trent (Sess. XXIII, cap. xvi, renewing canon vi of Chalcedon) desires bishops not to ordain any clerics but those necessary or useful to the church or ecclesiastical establishment to which they are to be attached and which they are to serve.
The nature of this service depends especially on the nature of the benefice, office, or function assigned to the priest; the Council in particular desires (cap. xiv) priests to celebrate Mass at least on Sundays and holydays, while those who are charged with the care of souls are to celebrate as often as their ofiBce de- mands.
Consequently, it is not easy to say in a way appli- cable to all cases what are the duties and rights of a priest; both vary considerably in individual cases. By his ordination a priest is invested with powers rather than with rights, the exercise of these powers (to celebrate Mass, remit sins, preach, administer the sacraments, direct and minister to the Christian people) being regulated by the common laws of the church, the jurisdiction of the bishop, and the office or charge of each priest. The exercise of the sacer- dotal powers is both a duty and a right for priests having the care of souls, either in their own name (e. g. parish priests) or as auxiliaries (e. g. parochial curates). Except in the matter of the care of souls the sacerdotal functions are likewise obligatory in the case of priests having any benefice or office in a
