Of the many proposals for the conceptual background of the priestly Christology of the Epistle to the Hebrews, this book argues that the presentations of the messianic priest and Melchizedek in the ...Qumran texts provide the closest parallels to Hebrews' thought.
It is worth mentioning that the Christian religion since its emergence, specifically in the first century AD, as a result of many circumstances, whether political, economic or social, and the ...constant pressures, especially the Roman state, which controls many societies in the world, and this helped in its spread in many places, including Egypt, to which its people were attached and was known in the middle of the first century Christian Egypt became known, then differences and schisms began and the emergence of those Christian sects, which are like all religions, in testing the body of their men in the way of choosing fashion, which differed between the different sects for concepts and philosophy specific to each sect, in which the Orthodox Church is located. Due to many influences, including social, economic, cultural and political, up to what it has reached at the present time.The problem of the research lies in analyzing priesthood costumes in the Coptic and Syriac Orthodox Church, finding relationships between these costumes and comparing the different ranks and even complementing the costumes, decorations and colors of those costumes. The research aims to determine the costumes of the clergy in the Orthodox Coptic and Syriac Church and to know the differences between them. The importance of the research came in knowing the forms, parts and details of the priestly costumes in the Coptic and Syriac Orthodox Church, and clarifying the link between the parts of those costumes for each rank and degree of the clergy. The research follows the historical method and the analytical method, and the priesthood costumes in the Coptic Church and the Syriac Church (the study sample) were identified through reviewing previous studies, and through personal interviews of some different ranks in the Egyptian churches, and also through visits to museums and access to scientific encyclopedias.One of the most important results of the research that he reached after the analytical study and comparison between the different ranks and degrees to find the differences and similarities between the costumes of the Christian clergy in the Coptic Church and the Syriac Church is identifying the pieces of costumes for the clergy in the Coptic Orthodox Church, and knowing and identifying also the pieces of costumes for the clergy In the Syriac Orthodox Church.
Jesus Our Priest O'Collins, SJ, Gerald; Jones, Michael Keenan
03/2010
eBook
In recent years many books have been published in the area of Christology (who is Jesus in himself?) and soteriology (what did he do as Saviour?). Several notable, ecumenical documents on Christian ...ministry have also appeared. But in all this literature there is surprisingly little reflection on the sacrifice of Christ and the priesthood of Christ, from which derives all ministry, whether the priesthood of all the faithful or ministerial priesthood. The present work aims to fill that gap by examining, in the light of the Scriptures and the Christian tradition, what it means to call Christ the High Priest of the new covenant (Letter to the Hebrews). After gathering and evaluating the relevant data from the Bible, the book moves to the witness to Christ's priesthood coming from the fathers of the Church, Thomas Aquinas, Luther, Calvin, the Council of Trent, the seventeenth-century ‘French School’, John Henry Newman, Tom Torrance, and the Second Vatican Council (1962–5). Two concluding chapters describe and define in twelve theses the key characteristics of Christ's priesthood and then in a further twelve theses what sharing in that priesthood through baptism and ordination involves.
En el presente artículo se realiza un estudio comparativo de los espacios públicos y privados en los que se desenvolvieron dieciséis sacerdotes en la Honduras del siglo XVII. En específico se ...analizan los espacios familiares, educativos, profesionales y misioneros con el propósito de establecer generalidades sobre la carrera clerical en esa provincia. Los datos han sido obtenidos de expedientes de méritos del Archivo General de Indias y han sido consignados en tablas comparativas.
This volume studies local priests as central players in small communities of early medieval Europe. On the one hand, manuscript evidence shows their knowledge, expertise and potential to teach, ...whereas charter collections shed light on local priests as active members of networks of the locally powerful. By combining both approaches and covering most of early medieval Europe, this book is the first to offer a comprehensive overview of the subject.
Govoriti danas o službi svećenika u svećeničkom narodu kao i općenito o svećeništvu znači dotaknuti se same duše Božjeg naroda i osjetiti bilo njegova srca. Svećeništvo nije na marginama Božjeg ...naroda niti samo jedno od pitanja s kojima se Crkva danas susreće. Unutar Božjeg naroda, kojega je Krist Gospodin, veliki svećenik uzet od ljudi, učinio »kraljevstvom i svećenicima Bogu i svome Ocu« kako bi svi koji su kršteni bili posvećeni te prinosili duhovne žrtve, »ministerijalni svećenik odgaja i vodi svećenički narod, vrši euharistijsku žrtvu u Kristovoj osobi te je u ime svega naroda prinosi Bogu« (LG 10). Pitanje svećeništva zapravo je pitanje identiteta Crkve jer svi krštenici, kako bi mogli izvršavati svoju službu kraljevskog svećeništva, imaju potrebu svećeničkog posredništva Krista, koji je prisutan i djelotvoran upravo kroz ministerijalno svećeništvo. Iz toga proizlazi da razumijevanje identiteta svećenika vodi prema razumijevanju identiteta Crkva, a razumijevanje Crkve kao Tijela Kristova i zajednice svetih presudno je za razumijevanje novozavjetnog svećeništva. Isto se može reći i za službu svećenika, koja ne može biti definirana, a da ne govorimo, izvršena, izvan ili bez naroda u kojem i za kojeg svećenik izvršava svoju službu. U radu se prvo na temelju Sinajskog saveza (Izl 19 – 24) analiziraju privilegije izabranog naroda kao »kraljevstva svećenika« koje mu daju pravo približiti se Bogu uime svih naroda, kao i uloga starozavjetnih svećenika, osnovna zadaća kojih je »čuvati« Božju svetost, što podrazumijeva održavanje distance između Boga i ljudi. U Novom zavjetu zajedničko svećeništvo vjernika rađa se iz novog Saveza u Kristovoj krvi na posljednjoj večeri. Dajući svojim učenicima svoje tijelo i svoju krv, Krist ih čini sudionicima njegova vlastita života, a zapovijedajući im »činiti ovo njemu na spomen«, povjerava im i svoje svećeništvo, to jest snagu posvećivanja i posredništva. Svećenici koji danas primaju tu službu preko polaganja biskupovih ruku nastavljaju ne samo apostolsku službu navještaja evanđelja i nauka Riječi te upravljanja zajednicama i brigu o njima nego i Kristovu svećeničku žrtvu, koju ostvaruju u daru samih sebe ponajprije u posredničkoj službi jedinstva i posvećenja Božjeg naroda.
To discuss today the office of priest in the priestly nation and, more generally, the priesthood, means to touch upon the very soul of the people of God and to feel the pulse of its heart. The priesthood is not on the margins of the people of God, nor is it just one of the issues that the Church faces today. Within the people of God that Christ our Lord, the High Priest taken from among people, made »a kingdom and priests to God the Father« so that all who are baptised might be consecrated and be able to offer spiritual sacrifices, »the ministerial priest teaches and rules the priestly people; acting in the person of Christ, he makes present the Eucharistic sacrifice, and offers it to God in the name of all the people« (LG 10). The issue of priesthood is, in fact, the issue of the identity of the Church, since, in order to carry out the office of kingly priesthood, all baptised need priestly mediation of Christ, who is present and effective through the ministerial priesthood. Consequently, understanding the identity of priest leads to understanding the identity of the Church, and understanding the Church as the Body of Christ and the community of those who are holy is decisive for understanding the New Testament priesthood. The same could be said about the office of priest, which cannot be defined, let alone carried out, outside or without the people in whom and for whom the priest carries out his office. On the basis of the Sinai covenant, the article is, first, analysing privileges of the Chosen People as the »kingdom of priests«, which give it the right to approach God in the name of all peoples; as well as the role of the Old Testament priests whose main role was to »guard« God’s holiness, which presupposes keeping a distance between God and people. In the New Testament, the common priesthood of the faithful is born out of the new covenant in the blood of Christ at the last supper. By giving his body and his blood to his disciples, Christ made them participants in his own life and by commanding them to »do this in memory of him«, he entrusted them with his priesthood, i.e., the power to consecrate and mediate. Priests who receive this office today by laying of hands of a bishop, continue not only the apostolic office of proclaiming the Gospel, the teaching of the Word, and governing of and caring for communities, but also Christ’s priestly sacrifice that they carry out by offering themselves, primarily through their mediating office of unity and consecration of the people of God.
The article deals with one of the earliest Christian interpretations of the supreme secular power created by Eusebius Pamphilus, Bishop of Caesarea, during the life of the first Christian emperor ...Constantine the Great. It is proved that the concept by Eusebius contains mythological ideas transformed in a Christian context. In particular, the main focus of the interpretation of the Lord is the recognition of Him as Pantocrator Παντοκράτωρ – the Lord of all endowed with infinite power and authority over the Universe. Such an interpretation reconstructs archaic ideas about the deity as the centre of power and says nothing about his mercy and justice. This concept became the basis for the argumentation of the absolute nature of the Christian emperor’s supreme power – Basileus. The Lord, communicating with Basileus through His Son, Christ the Logos, gives him the sacred right to reign and thus makes him godlike Friend of God – Θεóς, divinely favoured – an icon of the Lord of all. Another mythological feature of Eusebius’ interpretation of supreme power is the solution to the problematic relationship between the reign and the priesthood. Eusebius believed that the Lord’s endowment of Basileus with the right to reign obliges him to perform priestly functions at the same time. The purpose of Basileus’ priesthood was to enlighten his flock about the essence of the Word of God, and not to observe religious rituals. In this way, the role of the basileus-priest differed from the Patriarch. Thus, the mythological nature of the concept by Eusebius of Caesarea is the fact that he unconsciously replaced various semantic connections. This happened because he could not explain the essence of supreme power and its value to society in a different way. The foundation of Eusebius’ mythological thinking is the beginning of the synthesized rationality (historical understanding of the real past) and myth (substitution of history by religious tradition) of the history of the Byzantine Empire.
The concept of Christ’s Priesthood has been the subject of comprehensive research work in recent times. Despite several attempts to investigate the doctrine of Christ’s Priesthood waves a theological ...enigma. Thus, the study delved into the concept of Christology as denoted in the Scripture. This scholarly analysis focused on the qualities, which are linked to atonement and mediation. Christian theology has various viewpoints, but the primary model connects the sacrifice of Christ to His role as intercessor. The ontological model was a theological framework that stresses Christ’s priesthood on His personality and activities. The sacramental priesthood model denotes a correlation between Christ’s sacrificial act and His intercession in a heavenly realm, with distinct aspects following a predetermined sequence. The functional priesthood model is based on classical Protestant theology which portrays that the sacrifice of Christ and mediation are intrinsically interconnected with His being. The study employed a biblical-theological approach that sought to address the prevailing debates concerning Christ’s Priesthood. Thus, the study injects relevant sources to formulate and build the Christological concept. The research paper opined a holistic understanding of the nature of Christ and His transformative power to redeem humanity through the unction of the Holy Spirit. It is crystal clear that Christ sacrificed Himself to atone for all humankind’s sins. More importantly, the paper contributes to the current exploration of Priestly Christology, thus fostering a deeper understanding of Christ’s Priesthood and its significance to contemporary biblical theological discussion. It also helps to lay bare the salvific value of ecclesiology. This paper is recommended for biblical-theological historical students to advance and improve their studies. Keywords: Priestly Christology, Biblical-Theological, Evaluation, Christ’s Priesthood
Among the many issues related to priesthood, questions often arise about how the Church prepares pupils/students for priestly service, what this formation involves and who is responsible for it. The ...article attempts to answer these questions from a historical perspective. It begins by presenting the idea of seminary life and the beginnings of the institution of theological seminaries. Then it discusses the decision of the Council of Trent, which obliged the Church to establish theological seminaries in all dioceses. The next stage in the education of the clergy was introduced by the document of the Second Vatican Council, Optatam Totius, which defines the nature and mission of a priest. It obliged local churches to develop their own Ratio Fundamentalis Institutionis. The Polish Ratio Fundamentalis drew its inspiration from this document. The analysis of the new Ratio for Polish seminaries developed in 2021 concludes the latest stage in the history of clergy formation.
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