A Priest is one who intercedes for a person, a family, a city, or a nation, before God.
All Christians are called to be royal priest.
(Exodus 19:5-6 NKJV) 'Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. {6} 'And you shall be to Me a kingdom of priests and a holy nation.' These are the words which you shall speak to the children of Israel."
(Leviticus 6:7 NKJV) "So the priest shall make atonement for him before the LORD, and he shall be forgiven for any one of these things that he may have done in which he trespasses."
(Leviticus 16:15-17 NKJV) "Then he shall kill the goat of the sin offering, which is for the people, bring its blood inside the veil, do with that blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat. {16} "So he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness. {17} "There shall be no man in the tabernacle of meeting when he goes in to make atonement in the Holy Place, until he comes out, that he may make atonement for himself, for his household, and for all the assembly of Israel.
(Numbers 12:3 NKJV) (Now the man Moses was very humble, more than all men who were on the face of the earth.)
(2 Chronicles 30:18-20 NKJV) For a multitude of the people, many from Ephraim, Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet they ate the Passover contrary to what was written. But Hezekiah prayed for them, saying, "May the good LORD provide atonement for everyone {19} who prepares his heart to seek God, the LORD God of his fathers, though he is not cleansed according to the purification of the sanctuary." {20} And the LORD listened to Hezekiah and healed the people.
(Job 1:1-5 NKJV) There was a man in the land of Uz, whose name was Job; and that man was blameless and upright, and one who feared God and shunned evil. {2} And seven sons and three daughters were born to him. {3} Also, his possessions were seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys, and a very large household, so that this man was the greatest of all the people of the East. {4} And his sons would go and feast in their houses, each on his appointed day, and would send and invite their three sisters to eat and drink with them. {5} So it was, when the days of feasting had run their course, that Job would send and sanctify them, and he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, "It may be that my sons have sinned and cursed God in their hearts." Thus Job did regularly.
(Job 42:7-10 NKJV) And so it was, after the LORD had spoken these words to Job, that the LORD said to Eliphaz the Temanite, "My wrath is aroused against you and your two friends, for you have not spoken of Me what is right, as My servant Job has. {8} "Now therefore, take for yourselves seven bulls and seven rams, go to My servant Job, and offer up for yourselves a burnt offering; and My servant Job shall pray for you. For I will accept him, lest I deal with you according to your folly; because you have not spoken of Me what is right, as My servant Job has." {9} So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went and did as the LORD commanded them; for the LORD had accepted Job. {10} And the LORD restored Job's losses when he prayed for his friends. Indeed the LORD gave Job twice as much as he had before.
(Psalms 106:23 NKJV) Therefore He said that He would destroy them, Had not Moses His chosen one stood before Him in the breach, To turn away His wrath, lest He destroy them.
(Isaiah 58:6 NKJV) "Is this not the fast that I have chosen: To loose the bonds of wickedness, To undo the heavy burdens, To let the oppressed go free, And that you break every yoke?
(Isaiah 59:16 NKJV) He saw that there was no man, And wondered that there was no intercessor; Therefore His own arm brought salvation for Him; And His own righteousness, it sustained Him.
(Ezekiel 22:30 NKJV) "So I sought for a man among them who would make a wall, and stand in the gap before Me on behalf of the land, that I should not destroy it; but I found no one.
(Matthew 16:19 NKJV) "And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."
(Matthew 18:18 NKJV) "Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.
(Luke 23:34 NKJV) Then Jesus said, "Father, forgive them, for they do not know what they do." And they divided His garments and cast lots.
(John 20:22-23 NKJV) And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit. {23} "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained."
(1 Corinthians 7:14 NKJV) For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy.
(Galatians 6:1-2 NKJV) Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. {2} Bear one another's burdens, and so fulfill the law of Christ.
(1 Timothy 2:1-4 NKJV) Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, {2} for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. {3} For this is good and acceptable in the sight of God our Savior, {4} who desires all men to be saved and to come to the knowledge of the truth.
(Hebrews 4:14-16 NKJV) Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. {15} For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. {16} Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.
(Hebrews 5:1 NKJV) For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.
(1 Peter 2:4-5 NKJV) Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, {5} you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.
(1 Peter 2:9 NKJV) But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;
(1 John 5:13-17 NKJV) These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God. {14} Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. {15} And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him. {16} If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that. {17} All unrighteousness is sin, and there is sin not leading to death.
(Revelation 1:5-6 NKJV) and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood, {6} and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen.
(Revelation 5:9-10 NKJV) And they sang a new song, saying: "You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation, {10} And have made us kings and priests to our God; And we shall reign on the earth."
(Revelation 20:6 NKJV) Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.
Shaila Touchton's Despite of Differences, Come Unity in Jesus Christ!
Showing posts with label catholic church priests. Show all posts
Showing posts with label catholic church priests. Show all posts
Why don't Catholic priests marry?
An unmarried man is concerned about the Lord's affairs—how he can please the Lord. But a married man is concerned about the affairs of this world—how he can please his wife— and his interests are divided.
The disciples said to him, "If that is the case of a man with his wife, it is not expedient to marry." But he said to them, "Not all men can receive this precept, but only those to whom it is given. For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. He who is able to receive this, let him receive it." - Matt 19:10-12
And Jesus said to them, "The sons of this age marry and are given in marriage; but those who are accounted worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, for they cannot die any more, because they are equal to angels and are sons of God, being sons of the resurrection. - Luke 20:34-36
in 1 Corinthians 7, in that very chapter Paul actually endorses celibacy for those capable of it: "To the unmarried and the widows I say that it is well for them to remain single as I am. But if they cannot exercise self-control, they should marry. For it is better to marry than to be aflame with passion" (7:8-9).
1 Cor 7:6-7
This I say by way of concession, however, not as a command. Indeed, I wish everyone to be as I am (single? widowed?), but each has a particular gift from God, one of one kind and one of another.
1 Cor 7:25-26
Now in regard to virgins, I have no commandment from the Lord, but I give my opinion as one who by the Lord's mercy is trustworthy. So this is what I think best because of the present distress: that it is a good thing for a person to remain as he is.
1 Cor 7:32-34
I should like you to be free of anxieties. An unmarried man is anxious about the things of the Lord, how he may please the Lord. But a married man is anxious about the things of the world, how he may please his wife, and he is divided. An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. A married woman, on the other hand, is anxious about the things of the world, how she may please her husband.
Moreover Jesus Christ was a great priest who was never married but he considered Church as his bride.
The disciples said to him, "If that is the case of a man with his wife, it is not expedient to marry." But he said to them, "Not all men can receive this precept, but only those to whom it is given. For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. He who is able to receive this, let him receive it." - Matt 19:10-12
And Jesus said to them, "The sons of this age marry and are given in marriage; but those who are accounted worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, for they cannot die any more, because they are equal to angels and are sons of God, being sons of the resurrection. - Luke 20:34-36
in 1 Corinthians 7, in that very chapter Paul actually endorses celibacy for those capable of it: "To the unmarried and the widows I say that it is well for them to remain single as I am. But if they cannot exercise self-control, they should marry. For it is better to marry than to be aflame with passion" (7:8-9).
1 Cor 7:6-7
This I say by way of concession, however, not as a command. Indeed, I wish everyone to be as I am (single? widowed?), but each has a particular gift from God, one of one kind and one of another.
1 Cor 7:25-26
Now in regard to virgins, I have no commandment from the Lord, but I give my opinion as one who by the Lord's mercy is trustworthy. So this is what I think best because of the present distress: that it is a good thing for a person to remain as he is.
1 Cor 7:32-34
I should like you to be free of anxieties. An unmarried man is anxious about the things of the Lord, how he may please the Lord. But a married man is anxious about the things of the world, how he may please his wife, and he is divided. An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. A married woman, on the other hand, is anxious about the things of the world, how she may please her husband.
Moreover Jesus Christ was a great priest who was never married but he considered Church as his bride.
Aren't all Christians Priests?
Catholics certainly agree that all true Christians are priests (1 Pet. 2:9). We call this the "common priesthood."
Melchizedek is the only priest of the Old Testament who was not a Levite. He sets the stage for Christ as High Priest.
"Melchizedek brought out bread and wine; he was priest of God Most High. He blessed him and ...Abram gave him one-tenth of everything."(Gen 14:18-19)
Right after his blessing upon Abraham, Abraham's son Isaac was born and God's promise that he would father a great nation came alive (Gen 17:2). King David prophesizes Jesus as the new High Priest:
"The Lord said to my lord 'sit at my right hand' . You are a priest forever according to the order of Melchizedek" (Psm 110:1-4)
At the last supper Jesus served bread and wine (the first Mass) just as Melchizedek had done with Abraham (Gen 14:18). He said to the disciples "this is the New Covenant in my blood" (Lk 22:20), signifying, among other things, God's transfer of Priestly duties from the Levites to Jesus who was the "true priest with the others [disciples] being only his ministers" (Aquinas, Hebr. 8.4). That night Jesus washed their feet and taught them to be servants in their new ministry. He said "I have set you an example, that you should do as I have done to you" (Jn 13:15). Catholics believe that night, he conferred the ministry of the new priesthood upon them.
Within a short time, there was a structure to this new ministerial office with bishops, deacons, and priests (1 Tit 3:1). Peter was it's head (Mat 16:18, Jn 21:17).
In the Old Covenant, God ordained Aaron, the brother of Moses, to be a priest (Ex 38:21). He extended the spirit of Moses to seventy wise men and shared among the sons of Aaron the fullness of their father's Power. That's why Jesus called the priesthood "Moses Seat" (Mat 23:2). Their ministry passed from generation to generation through the bloodline of Levite family.
Melchizedek is the only priest of the Old Testament who was not a Levite. He sets the stage for Christ as High Priest.
"Melchizedek brought out bread and wine; he was priest of God Most High. He blessed him and ...Abram gave him one-tenth of everything."(Gen 14:18-19)
Right after his blessing upon Abraham, Abraham's son Isaac was born and God's promise that he would father a great nation came alive (Gen 17:2). King David prophesizes Jesus as the new High Priest:
"The Lord said to my lord 'sit at my right hand' . You are a priest forever according to the order of Melchizedek" (Psm 110:1-4)
At the last supper Jesus served bread and wine (the first Mass) just as Melchizedek had done with Abraham (Gen 14:18). He said to the disciples "this is the New Covenant in my blood" (Lk 22:20), signifying, among other things, God's transfer of Priestly duties from the Levites to Jesus who was the "true priest with the others [disciples] being only his ministers" (Aquinas, Hebr. 8.4). That night Jesus washed their feet and taught them to be servants in their new ministry. He said "I have set you an example, that you should do as I have done to you" (Jn 13:15). Catholics believe that night, he conferred the ministry of the new priesthood upon them.
Within a short time, there was a structure to this new ministerial office with bishops, deacons, and priests (1 Tit 3:1). Peter was it's head (Mat 16:18, Jn 21:17).
In the Old Covenant, God ordained Aaron, the brother of Moses, to be a priest (Ex 38:21). He extended the spirit of Moses to seventy wise men and shared among the sons of Aaron the fullness of their father's Power. That's why Jesus called the priesthood "Moses Seat" (Mat 23:2). Their ministry passed from generation to generation through the bloodline of Levite family.
Why do Catholics call Priests ?Father??
A priest is a spiritual "Father", as your blood father is your natural father.If we take Hebrews 13 seriously. They have a Fatherly responsibility. They have a responsibility to teach us correctly. They have to give an account to God for their actions.
Priests are instrumental in bringing us into his grace, giving us strength through the Holy Spirit, making possible for us that we can receive the marvelous gift of Jesus Body and Blood which forgives sins, are God?s instruments in bringing us back to God when we disfellowship ourselves from God with mortal sins, or cleanse us when we have only venial sin, and give grace on our deathbed. From the beginning of our spiritual life, to the end of our spiritual life, it is priests who nourish Catholics with the Sacraments, and are instrumental in bringing us the means of salvation, in the beginning, middle, and the end of our lives. Priests are God?s instruments for our benefit, and they surely deserve the title ?Father?. In 1Corinthians 4:14-16, Paul said, "I am writing you this not to shame you, but to admonish you as my beloved children. Even if you should have countless guides to Christ, yet you do not have many fathers, for I became your father in Christ Jesus through the Gospel. Therefore, I urge you, be imitators of me." In Judges 17:10, "Stay with me, Micha said to him. Be Father and Priest to me..."
*Judges 18:19, "Come with us and be our Father and Priest."
He brings us into the kingdom of Christ by baptizing us. Christ gave the apostles the commission to baptize us in the name of the Trinity (Mt. 28:19, Mk. 16:16). Salvation is dependent upon that, according to Jesus (Jn. 3:5). Baptism saves us (1 Pet. 3:21). Baptism sets us free from the bondage of sin (Jn. 8:31, 36, cf., Rom. 6:3-7) and makes us children of God and makes us put on Christ (Gal. 3:27). Although in emergency cases, it is possible for a non-priest to baptize validly, in most cases, it is the Priest, as Father, who baptizes.
2) Bishops are given the authority to give to us the sacrament of confirmation, which gives us a special outpouring of the Holy Spirit upon us (Acts 8:14-17, 9:6`). Here is where we grow in our faith with a special gift of the Holy Spirit which empowers us to do God?s work.
3) Jesus gave to his apostles and their successors the authority and power to make bread and wine become the Body and Blood of Jesus. He commanded the apostles to ?do this in remembrance of me? (Lk. 22:19). Do what? To consecrate what was bread and wine, and make it the Body and Blood of Christ (Lk. 22:19-20, Mk. 26:26-28, Mk. 14:22-24, 1 Cor. 11:23-29). This is a flesh that becomes true food, and blood that is true drink for followers of Jesus (Jn. 6:54-56). This food is what nourishes us spiritually. This sacrament forgives sins (Mt. 26:28). Here we participate in a sacrifice much superior to anything in the old covenant (Heb. 9:23, 13:10, 1 Cor. 10:16-21). Now it is the priest that makes this happen. He is the means to communicate this Eucharistic grace to his children who partake of His Body and Blood.
4) If we fall short in sin, Jesus himself gives us the means of being reconciled to him. How does he do that? Well, in his commission after his death and resurrection, he established the sacrament of a confession of sin. He said that if you (the apostles) forgive the sins of any, they are forgiven; if they retained the sins of any, they are retained. This is done only through the Holy Spirit, (John 20:22-23, cf., Mt. 16:18, 18:18). Paul himself saw that he was a minister of reconciliation (2 Cor. 5:18).
5) It is the Ministers (or Priests), who were commissioned by God to pray for healing of both body and soul, for those who are sick (Jm. 5:13-14). The priests have the authority to save the sick man, and he will be forgiven sins, in that rite as well, and possibly heal those that are sick. The anointing of the sick is another gift for our spiritual benefit.
6) And of course the Priest speaks the word of God to us, and relates from the Bible and tradition, the truths of Christ (Heb. 13:7).
The Bible says that holding on to correct doctrine (1 Tim. 4:16).In Matthew 23:9, "And call no one on earth your father; for one is your father, who is in heaven." The meaning of that verse is, 'no earthly father must come before your heavenly father'. This is shown in Matthew 10:37, when He said, "He who loves 'father' or mother more than Me is not worthy of Me." Jesus is making a point about the scribes and the Pharisees. He states to the crowds that they should observe them (Pharisees and scribes) but not do as they do. He states that the Pharisees and the scribes want their works to be "seen" by men and that they love to be called Rabbi, or Father, or Master. Jesus wanted the crowds to see that the Pharisees and scribes did not deserve the titles given to them, they were not worthy of them. In Mt 23:8-10 :As for you, do not be called 'Rabbi.' You have but one teacher, and you are all brothers. Call no one on earth your father; you have but one Father in heaven. Do not be called 'Master'; you have but one master, the Messiah.
If this passage was meant to be taken literally, then we all offend the Scripture. We all have used "father" to designate our birth father; and "teacher," our instructors at school. On the other hand, the meaning of the scripture is that no person should be given the respect and honor due ultimately to God the Father.
1 Thess 2:11-12 :As you know, we treated each one of you as a father treats his children, exhorting and encouraging you and insisting that you conduct yourselves as worthy of the God who calls you into his kingdom and glory.
Just as your earthly father cares for your physical needs and wants throughout your life, a priest also cares for his flock, but in a spiritual sense. A priest is there for parishioners' at rebirth (baptism) and throughout life. When one of his flock is in the hospital he is there, he is there even when the spirit departs the body at death. Let us look at some verses that use the term "father."
(1 Cor 4:15,16) - For though ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the gospel.
(Acts 7:2) - And he said, Men, brethren and fathers, hearken; the God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,
(Acts 1:73) - The oath which he swore to our father Abraham.
Catholics know that as members of a parish, they have been committed to a priest?s spiritual care, thus they have great filial affection for priests and call them "father." Priests, in turn, follow the apostles? biblical example by referring to members of their flock as "my son" or "my child" (. Gal. 4:19; 1 Tim. 1:18; 2 Tim. 2:1; Philem. 10; 1 Pet. 5:13; 1 John 2:1; 3 John 4).
Priests are instrumental in bringing us into his grace, giving us strength through the Holy Spirit, making possible for us that we can receive the marvelous gift of Jesus Body and Blood which forgives sins, are God?s instruments in bringing us back to God when we disfellowship ourselves from God with mortal sins, or cleanse us when we have only venial sin, and give grace on our deathbed. From the beginning of our spiritual life, to the end of our spiritual life, it is priests who nourish Catholics with the Sacraments, and are instrumental in bringing us the means of salvation, in the beginning, middle, and the end of our lives. Priests are God?s instruments for our benefit, and they surely deserve the title ?Father?. In 1Corinthians 4:14-16, Paul said, "I am writing you this not to shame you, but to admonish you as my beloved children. Even if you should have countless guides to Christ, yet you do not have many fathers, for I became your father in Christ Jesus through the Gospel. Therefore, I urge you, be imitators of me." In Judges 17:10, "Stay with me, Micha said to him. Be Father and Priest to me..."
*Judges 18:19, "Come with us and be our Father and Priest."
He brings us into the kingdom of Christ by baptizing us. Christ gave the apostles the commission to baptize us in the name of the Trinity (Mt. 28:19, Mk. 16:16). Salvation is dependent upon that, according to Jesus (Jn. 3:5). Baptism saves us (1 Pet. 3:21). Baptism sets us free from the bondage of sin (Jn. 8:31, 36, cf., Rom. 6:3-7) and makes us children of God and makes us put on Christ (Gal. 3:27). Although in emergency cases, it is possible for a non-priest to baptize validly, in most cases, it is the Priest, as Father, who baptizes.
2) Bishops are given the authority to give to us the sacrament of confirmation, which gives us a special outpouring of the Holy Spirit upon us (Acts 8:14-17, 9:6`). Here is where we grow in our faith with a special gift of the Holy Spirit which empowers us to do God?s work.
3) Jesus gave to his apostles and their successors the authority and power to make bread and wine become the Body and Blood of Jesus. He commanded the apostles to ?do this in remembrance of me? (Lk. 22:19). Do what? To consecrate what was bread and wine, and make it the Body and Blood of Christ (Lk. 22:19-20, Mk. 26:26-28, Mk. 14:22-24, 1 Cor. 11:23-29). This is a flesh that becomes true food, and blood that is true drink for followers of Jesus (Jn. 6:54-56). This food is what nourishes us spiritually. This sacrament forgives sins (Mt. 26:28). Here we participate in a sacrifice much superior to anything in the old covenant (Heb. 9:23, 13:10, 1 Cor. 10:16-21). Now it is the priest that makes this happen. He is the means to communicate this Eucharistic grace to his children who partake of His Body and Blood.
4) If we fall short in sin, Jesus himself gives us the means of being reconciled to him. How does he do that? Well, in his commission after his death and resurrection, he established the sacrament of a confession of sin. He said that if you (the apostles) forgive the sins of any, they are forgiven; if they retained the sins of any, they are retained. This is done only through the Holy Spirit, (John 20:22-23, cf., Mt. 16:18, 18:18). Paul himself saw that he was a minister of reconciliation (2 Cor. 5:18).
5) It is the Ministers (or Priests), who were commissioned by God to pray for healing of both body and soul, for those who are sick (Jm. 5:13-14). The priests have the authority to save the sick man, and he will be forgiven sins, in that rite as well, and possibly heal those that are sick. The anointing of the sick is another gift for our spiritual benefit.
6) And of course the Priest speaks the word of God to us, and relates from the Bible and tradition, the truths of Christ (Heb. 13:7).
The Bible says that holding on to correct doctrine (1 Tim. 4:16).In Matthew 23:9, "And call no one on earth your father; for one is your father, who is in heaven." The meaning of that verse is, 'no earthly father must come before your heavenly father'. This is shown in Matthew 10:37, when He said, "He who loves 'father' or mother more than Me is not worthy of Me." Jesus is making a point about the scribes and the Pharisees. He states to the crowds that they should observe them (Pharisees and scribes) but not do as they do. He states that the Pharisees and the scribes want their works to be "seen" by men and that they love to be called Rabbi, or Father, or Master. Jesus wanted the crowds to see that the Pharisees and scribes did not deserve the titles given to them, they were not worthy of them. In Mt 23:8-10 :As for you, do not be called 'Rabbi.' You have but one teacher, and you are all brothers. Call no one on earth your father; you have but one Father in heaven. Do not be called 'Master'; you have but one master, the Messiah.
If this passage was meant to be taken literally, then we all offend the Scripture. We all have used "father" to designate our birth father; and "teacher," our instructors at school. On the other hand, the meaning of the scripture is that no person should be given the respect and honor due ultimately to God the Father.
1 Thess 2:11-12 :As you know, we treated each one of you as a father treats his children, exhorting and encouraging you and insisting that you conduct yourselves as worthy of the God who calls you into his kingdom and glory.
Just as your earthly father cares for your physical needs and wants throughout your life, a priest also cares for his flock, but in a spiritual sense. A priest is there for parishioners' at rebirth (baptism) and throughout life. When one of his flock is in the hospital he is there, he is there even when the spirit departs the body at death. Let us look at some verses that use the term "father."
(1 Cor 4:15,16) - For though ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the gospel.
(Acts 7:2) - And he said, Men, brethren and fathers, hearken; the God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,
(Acts 1:73) - The oath which he swore to our father Abraham.
Catholics know that as members of a parish, they have been committed to a priest?s spiritual care, thus they have great filial affection for priests and call them "father." Priests, in turn, follow the apostles? biblical example by referring to members of their flock as "my son" or "my child" (. Gal. 4:19; 1 Tim. 1:18; 2 Tim. 2:1; Philem. 10; 1 Pet. 5:13; 1 John 2:1; 3 John 4).
Oral Tradition in the New Testament
The teaching of the Bible and of the Church is that God’s Word comes to us both through the writings of the prophets and apostles and through the oral Traditions that they handed on, and these are preserved by the Church through the leading of the Holy Spirit. The burden of proof is on any Christian who believes otherwise.
Matthew 2:23
Scripture says that Joseph and Mary returned to Nazareth after their sojourn in Egypt, "that what was spoken by the prophets might be fulfilled, ‘He shall be called a Nazarene.’" (Matt. 2:23). All commentators admit that the phrase "He shall be called a Nazarene" is not found anywhere in the Old Testament. Yet Matthew tells us that the Holy Family fulfilled this prophecy, which had been passed on "by the prophets."
The proposed solutions to explain this verse are legion. They range from trying to find some word-play on "Nazarene" in the Hebrew text of the Old Testament, to viewing this text as loosely "fulfilling" a conglomeration of Old Testament passages that refer to a despised Messiah. The serious grappling by scholars with the text is admirable, but in the end their solutions seem farfetched.
It may be that we should seek resolution in simplicity. When read in Greek, the introduction to this prophecy differs from all the other "fulfillment" sayings in Matthew (for example Matt. 1:22, 2:15, 3:15, and others). Thus, the failed attempts to locate the Old Testament background to this prophecy, coupled with this unique introduction, suggest to me that the simplest solution is probably the correct one: Matthew is drawing on oral Tradition for this saying. If this is the case, it is significant that he places this prophecy on the same level as ones he attributes to specific authors of the Old Testament. This then would be an example of God’s own Word being passed on via oral Tradition and not through written Scripture.
Matthew 23:2
Just before launching into a blistering denunciation of the scribes and Pharisees, Jesus delivers this command to the crowds: "The scribes and Pharisees sit on Moses’ seat; so practice and observe whatever they tell you, but not what they do; for they preach, but do not practice" (Matt. 23:2-3).
Although Jesus strongly indicts his opponents of hypocrisy for not following their own teaching, he nevertheless insists that the scribes and Pharisees hold a position of legitimate authority, which he characterizes as sitting "on Moses’ seat." One searches in vain for any reference to this seat of Moses in the Old Testament. But it was commonly understood in ancient Israel that there was an authoritative teaching office, passed on by Moses to successors.
As the first verse of the Mishna tractate Abôte indicates, the Jews understood that God’s revelation, received by Moses, had been handed down from him in uninterrupted succession, through Joshua, the elders, the prophets, and the great Sanhedrin (Acts 15:21). The scribes and Pharisees participated in this authoritative line and as such their teaching deserved to be respected.
Jesus here draws on oral Tradition to uphold the legitimacy of this teaching office in Israel. The Catholic Church, in upholding the legitimacy of both Scripture and Tradition, follows the example of Jesus himself.
In addition, we see that the structure of the Catholic Church—with an authoritative teaching office comprised of bishops who are the direct successors of the apostles—follows the example of ancient Israel. While there are groups of Christians today that deny continuity between Israel and the Church, historic orthodox Christianity has always understood the Church to be a fulfillment of Israel. This verse about Moses’ chair illuminates why we say that the successor of Peter, when he gives a solemn teaching for the whole Church, is said to speak ex cathedra or "from the chair."
Whereas under the Old Covenant the administration of God’s people came from the "chair of Moses," Christians under the New Covenant look to the "chair of Peter" for direction on questions of faith and morals. But there is a notable difference between the magisterium under the Old Covenant and our teachers under the New Covenant. The successors of the apostles, and especially Peter’s successor, have the Holy Spirit to guide them into all truth, and they have Jesus’ promise that the "gates of hell will not prevail" against the Church (Matt. 16:17-19).
1 Corinthians 10:4
Paul shows how Christian sacraments—baptism and the Eucharist—were prefigured in the Old Testament. He treats baptism first: "Our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea" (vv. 1-2). Next he highlights the Eucharist, prefigured by the manna in the wilderness (v.3; cf. John 6:26-40), and the water that God provided for Israel: "All drank the same supernatural drink. For they drank from the supernatural Rock which followed them, and the Rock was Christ" (1 Cor. 10:4).
The Old Testament says nothing about any movement of the rock that Moses struck to provide water for the Israelites (Ex. 17:1-7, Num. 20:2-13), but in rabbinic Tradition the rock actually followed them on their journey through the wilderness. In a further development, another Tradition, given by Philo, even equates this rock with preexistent Wisdom: "For the flinty rock is the Wisdom of God, which he marked off highest and chiefest from his powers, and from which he satisfies the thirsty souls that love God."
It seems that Paul is drawing on this Tradition, but he elevates it to even a higher level. Christ himself was the Rock who provided for the people of Israel, which in turn makes their rebellion all the more heinous (1 Cor. 10:5ff.). Paul does not hesitate to draw on stock oral Tradition to illustrate and enhance his presentation of the gospel. The details provided in these Traditions preserved under the Old Covenant shed fresh light on the preparation that God made through Israel for the building of his Church and on the characteristics of the Christian sacraments.
1 Peter 3:19
In his first epistle Peter tells of Christ’s journey to the netherworld during which "he went and preached to the spirits in prison, who formerly did not obey, when God’s patience waited in the days of Noah" (1 Pet. 3:19). There is a growing scholarly consensus that the interpretive key to this verse is found in Genesis 6:1-7, in which "the sons of God" cohabited with "the daughters of men" and produced ghastly offspring. According to ancient interpretation, these "sons of God" were actually rebellious angels who sinned by mating with human women.
It appears likely that this is Peter’s view as well. "For if God did not spare the angels when they sinned, but cast them to pits of nether gloom to be kept until judgment…then the Lord knows how to rescue the godly from trial" (2 Pet. 2:4, 9). Note the close link to Noah and Geneses 6. Compare too Jude 6, which says that "the angels that did not keep their own position but left their proper dwelling have been kept by him in eternal chains in the nether gloom until the judgment of the great day…" These references are evidence that Peter has this traditional interpretation of Genesis 6:1-4 in mind when he writes of Christ’s preaching "to the spirits in prison."
Additional background is found in the extra-biblical book of 1 Enoch. In this work, which was popular both in ancient Jewish and early Christian circles, the righteous man Enoch (Gen. 5:22-24) goes at God’s command to the place where these sinful angels are imprisoned and proclaims their impending judgment and punishment for their sin.
The parallel to Peter’s epistle is too close to dismiss. It seems possible that Peter views Enoch as a "type" of Christ and that in 1 Peter 3:19 he portrays Christ as a "second Enoch," who goes to the spirit world and proclaims the final downfall of these evil spirits (compare Col. 2:15). Peter’s source for this analogy is Tradition, not Scripture.
This example is significant because it highlights one of the important functions that Tradition still plays for us. As is all too clear from the divisions within Christendom, Scripture may be interpreted in many different ways. Sometimes the Traditions passed on in the Catholic Church provide the interpretive key to certain passages. This was important in the early Church, because heretics of all stripes appealed to the Bible in support of their doctrine.
It is simply false to suppose that the early Church relied on sola scriptura to defend Christian orthodoxy. "There is no reason to infer," says J.N.D. Kelly in Early Christian Doctrines, "that the primitive Church regarded the apostolic testimony as confined to written documents emanating from, or attributed to, the apostles." Rather, the early Church Fathers argued that the interpretations of the heretics were not in line with the "rule of faith," that is, the deposit of Tradition passed on by the apostles to the bishops of the Catholic Church and preserved through an unbroken lineage.
A specific application of this is the doctrine of the perpetual virginity of Mary. The data of the New Testament concerning the "brothers and sisters" of Jesus are ambiguous by themselves, although I would argue that the biblical evidence leans toward the Catholic interpretation. But we have additional help in the form of the Traditions preserved in the early Church which say that Mary remained a virgin and bore no other children besides Jesus. So Tradition can sometimes serve as arbiter and interpreter in cases where the meaning of Scripture is unclear.
Jude 9
Jude relates an altercation between Michael and Satan: "When the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him, but said, ‘The Lord rebuke you.’" (Jude 9).
As H. Willmering says in A Catholic Commentary on Holy Scripture, "This incident is not mentioned in Scripture, but may have been a Jewish oral tradition, which is well known to the readers of this epistle." Some versions of the story circulating in ancient Judaism depict Satan trying to intervene as Michael buries the body. Several of the Church Fathers know of another version in which Moses’ body is assumed into heaven after his death. Jude draws on this oral Tradition to highlight the incredible arrogance of the heretics he opposes; even Michael the archangel did not take it on himself to rebuke Satan, and yet these men have no scruples in reviling celestial beings.
This text provides another example of a New Testament author tapping oral Tradition to expound Christian doctrine—in this case an issue of behavior. In addition, this text relates well to a Catholic dogma that troubles many non-Catholics—the bodily Assumption of Mary. There is no explicit biblical evidence for Mary’s Assumption (although see Rev. 12:1-6), but Jude not only provides us with a third biblical example of the bodily assumption of one of God’s special servants (see also Gen. 5:24, 2 Kgs. 2:11), he shows that oral Tradition can be the ground on which belief in such a dogma may be based.
Jude 14-15
This one’s a real show-stopper, perhaps the best example of all. St. Jude speaks of the rebellious upstarts of his day, saying, "It was of these also that Enoch in the seventh generation from Adam prophesied, saying, ‘Behold, the Lord came with his holy myriads, to execute judgment on all, and to convict all the ungodly of all their deeds of ungodliness which they have committed in such an ungodly way, and of all the harsh things which ungodly sinners have spoken against him.’"
This statement may also be found in the non-Scriptural book of 1 Enoch (1:9); but Jude’s use of it does not really say anything about the inspiration of 1 Enoch. Rather, he asserts that the saying itself actually hales from the venerable Enoch, whose righteous life is mentioned in Genesis 4-5.
Here is a tradition, a prophetic revelation, which was passed on orally for millennia before being captured first in a non-inspired written document (1 Enoch) and then in an inspired document (Jude). Did the writers of the New Testament ever regard oral tradition as divine revelation? This example more than any other shows that the answer to that is a resounding, Yes!
Other Examples
There are a number of other examples in the New Testament in which the writer likely draws on oral tradition, but not so clearly in support of any doctrine. For instance, Paul dips into rabbinic tradition to supply the names, Jannes and Jambres, of the magicians who opposed Moses in Pharoah’s court (2 Tim. 3:8). In the Old Testament, these individuals are anonymous (Ex. 7:8ff.). James tells us that because of Elijah’s prayer there was no rain in Israel for three years (Jas. 5:17), but the Old Testament account of Elijah’s altercation with King Ahab says nothing of him praying (1 Kgs. 17).
It is rabbinic tradition that characterizes Elijah as the quintessential man of prayer. And even the Golden Rule, "So whatever you wish that men would do to you, do so to them; for this is the law and the prophets" (Matt. 7:12) was anticipated by Jewish oral Tradition. Rabbi Hillel taught, "What you do not like should be done to you, do not to your fellow; this is the whole Torah, all the rest is commentary."
Matthew 2:23
Scripture says that Joseph and Mary returned to Nazareth after their sojourn in Egypt, "that what was spoken by the prophets might be fulfilled, ‘He shall be called a Nazarene.’" (Matt. 2:23). All commentators admit that the phrase "He shall be called a Nazarene" is not found anywhere in the Old Testament. Yet Matthew tells us that the Holy Family fulfilled this prophecy, which had been passed on "by the prophets."
The proposed solutions to explain this verse are legion. They range from trying to find some word-play on "Nazarene" in the Hebrew text of the Old Testament, to viewing this text as loosely "fulfilling" a conglomeration of Old Testament passages that refer to a despised Messiah. The serious grappling by scholars with the text is admirable, but in the end their solutions seem farfetched.
It may be that we should seek resolution in simplicity. When read in Greek, the introduction to this prophecy differs from all the other "fulfillment" sayings in Matthew (for example Matt. 1:22, 2:15, 3:15, and others). Thus, the failed attempts to locate the Old Testament background to this prophecy, coupled with this unique introduction, suggest to me that the simplest solution is probably the correct one: Matthew is drawing on oral Tradition for this saying. If this is the case, it is significant that he places this prophecy on the same level as ones he attributes to specific authors of the Old Testament. This then would be an example of God’s own Word being passed on via oral Tradition and not through written Scripture.
Matthew 23:2
Just before launching into a blistering denunciation of the scribes and Pharisees, Jesus delivers this command to the crowds: "The scribes and Pharisees sit on Moses’ seat; so practice and observe whatever they tell you, but not what they do; for they preach, but do not practice" (Matt. 23:2-3).
Although Jesus strongly indicts his opponents of hypocrisy for not following their own teaching, he nevertheless insists that the scribes and Pharisees hold a position of legitimate authority, which he characterizes as sitting "on Moses’ seat." One searches in vain for any reference to this seat of Moses in the Old Testament. But it was commonly understood in ancient Israel that there was an authoritative teaching office, passed on by Moses to successors.
As the first verse of the Mishna tractate Abôte indicates, the Jews understood that God’s revelation, received by Moses, had been handed down from him in uninterrupted succession, through Joshua, the elders, the prophets, and the great Sanhedrin (Acts 15:21). The scribes and Pharisees participated in this authoritative line and as such their teaching deserved to be respected.
Jesus here draws on oral Tradition to uphold the legitimacy of this teaching office in Israel. The Catholic Church, in upholding the legitimacy of both Scripture and Tradition, follows the example of Jesus himself.
In addition, we see that the structure of the Catholic Church—with an authoritative teaching office comprised of bishops who are the direct successors of the apostles—follows the example of ancient Israel. While there are groups of Christians today that deny continuity between Israel and the Church, historic orthodox Christianity has always understood the Church to be a fulfillment of Israel. This verse about Moses’ chair illuminates why we say that the successor of Peter, when he gives a solemn teaching for the whole Church, is said to speak ex cathedra or "from the chair."
Whereas under the Old Covenant the administration of God’s people came from the "chair of Moses," Christians under the New Covenant look to the "chair of Peter" for direction on questions of faith and morals. But there is a notable difference between the magisterium under the Old Covenant and our teachers under the New Covenant. The successors of the apostles, and especially Peter’s successor, have the Holy Spirit to guide them into all truth, and they have Jesus’ promise that the "gates of hell will not prevail" against the Church (Matt. 16:17-19).
1 Corinthians 10:4
Paul shows how Christian sacraments—baptism and the Eucharist—were prefigured in the Old Testament. He treats baptism first: "Our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea" (vv. 1-2). Next he highlights the Eucharist, prefigured by the manna in the wilderness (v.3; cf. John 6:26-40), and the water that God provided for Israel: "All drank the same supernatural drink. For they drank from the supernatural Rock which followed them, and the Rock was Christ" (1 Cor. 10:4).
The Old Testament says nothing about any movement of the rock that Moses struck to provide water for the Israelites (Ex. 17:1-7, Num. 20:2-13), but in rabbinic Tradition the rock actually followed them on their journey through the wilderness. In a further development, another Tradition, given by Philo, even equates this rock with preexistent Wisdom: "For the flinty rock is the Wisdom of God, which he marked off highest and chiefest from his powers, and from which he satisfies the thirsty souls that love God."
It seems that Paul is drawing on this Tradition, but he elevates it to even a higher level. Christ himself was the Rock who provided for the people of Israel, which in turn makes their rebellion all the more heinous (1 Cor. 10:5ff.). Paul does not hesitate to draw on stock oral Tradition to illustrate and enhance his presentation of the gospel. The details provided in these Traditions preserved under the Old Covenant shed fresh light on the preparation that God made through Israel for the building of his Church and on the characteristics of the Christian sacraments.
1 Peter 3:19
In his first epistle Peter tells of Christ’s journey to the netherworld during which "he went and preached to the spirits in prison, who formerly did not obey, when God’s patience waited in the days of Noah" (1 Pet. 3:19). There is a growing scholarly consensus that the interpretive key to this verse is found in Genesis 6:1-7, in which "the sons of God" cohabited with "the daughters of men" and produced ghastly offspring. According to ancient interpretation, these "sons of God" were actually rebellious angels who sinned by mating with human women.
It appears likely that this is Peter’s view as well. "For if God did not spare the angels when they sinned, but cast them to pits of nether gloom to be kept until judgment…then the Lord knows how to rescue the godly from trial" (2 Pet. 2:4, 9). Note the close link to Noah and Geneses 6. Compare too Jude 6, which says that "the angels that did not keep their own position but left their proper dwelling have been kept by him in eternal chains in the nether gloom until the judgment of the great day…" These references are evidence that Peter has this traditional interpretation of Genesis 6:1-4 in mind when he writes of Christ’s preaching "to the spirits in prison."
Additional background is found in the extra-biblical book of 1 Enoch. In this work, which was popular both in ancient Jewish and early Christian circles, the righteous man Enoch (Gen. 5:22-24) goes at God’s command to the place where these sinful angels are imprisoned and proclaims their impending judgment and punishment for their sin.
The parallel to Peter’s epistle is too close to dismiss. It seems possible that Peter views Enoch as a "type" of Christ and that in 1 Peter 3:19 he portrays Christ as a "second Enoch," who goes to the spirit world and proclaims the final downfall of these evil spirits (compare Col. 2:15). Peter’s source for this analogy is Tradition, not Scripture.
This example is significant because it highlights one of the important functions that Tradition still plays for us. As is all too clear from the divisions within Christendom, Scripture may be interpreted in many different ways. Sometimes the Traditions passed on in the Catholic Church provide the interpretive key to certain passages. This was important in the early Church, because heretics of all stripes appealed to the Bible in support of their doctrine.
It is simply false to suppose that the early Church relied on sola scriptura to defend Christian orthodoxy. "There is no reason to infer," says J.N.D. Kelly in Early Christian Doctrines, "that the primitive Church regarded the apostolic testimony as confined to written documents emanating from, or attributed to, the apostles." Rather, the early Church Fathers argued that the interpretations of the heretics were not in line with the "rule of faith," that is, the deposit of Tradition passed on by the apostles to the bishops of the Catholic Church and preserved through an unbroken lineage.
A specific application of this is the doctrine of the perpetual virginity of Mary. The data of the New Testament concerning the "brothers and sisters" of Jesus are ambiguous by themselves, although I would argue that the biblical evidence leans toward the Catholic interpretation. But we have additional help in the form of the Traditions preserved in the early Church which say that Mary remained a virgin and bore no other children besides Jesus. So Tradition can sometimes serve as arbiter and interpreter in cases where the meaning of Scripture is unclear.
Jude 9
Jude relates an altercation between Michael and Satan: "When the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him, but said, ‘The Lord rebuke you.’" (Jude 9).
As H. Willmering says in A Catholic Commentary on Holy Scripture, "This incident is not mentioned in Scripture, but may have been a Jewish oral tradition, which is well known to the readers of this epistle." Some versions of the story circulating in ancient Judaism depict Satan trying to intervene as Michael buries the body. Several of the Church Fathers know of another version in which Moses’ body is assumed into heaven after his death. Jude draws on this oral Tradition to highlight the incredible arrogance of the heretics he opposes; even Michael the archangel did not take it on himself to rebuke Satan, and yet these men have no scruples in reviling celestial beings.
This text provides another example of a New Testament author tapping oral Tradition to expound Christian doctrine—in this case an issue of behavior. In addition, this text relates well to a Catholic dogma that troubles many non-Catholics—the bodily Assumption of Mary. There is no explicit biblical evidence for Mary’s Assumption (although see Rev. 12:1-6), but Jude not only provides us with a third biblical example of the bodily assumption of one of God’s special servants (see also Gen. 5:24, 2 Kgs. 2:11), he shows that oral Tradition can be the ground on which belief in such a dogma may be based.
Jude 14-15
This one’s a real show-stopper, perhaps the best example of all. St. Jude speaks of the rebellious upstarts of his day, saying, "It was of these also that Enoch in the seventh generation from Adam prophesied, saying, ‘Behold, the Lord came with his holy myriads, to execute judgment on all, and to convict all the ungodly of all their deeds of ungodliness which they have committed in such an ungodly way, and of all the harsh things which ungodly sinners have spoken against him.’"
This statement may also be found in the non-Scriptural book of 1 Enoch (1:9); but Jude’s use of it does not really say anything about the inspiration of 1 Enoch. Rather, he asserts that the saying itself actually hales from the venerable Enoch, whose righteous life is mentioned in Genesis 4-5.
Here is a tradition, a prophetic revelation, which was passed on orally for millennia before being captured first in a non-inspired written document (1 Enoch) and then in an inspired document (Jude). Did the writers of the New Testament ever regard oral tradition as divine revelation? This example more than any other shows that the answer to that is a resounding, Yes!
Other Examples
There are a number of other examples in the New Testament in which the writer likely draws on oral tradition, but not so clearly in support of any doctrine. For instance, Paul dips into rabbinic tradition to supply the names, Jannes and Jambres, of the magicians who opposed Moses in Pharoah’s court (2 Tim. 3:8). In the Old Testament, these individuals are anonymous (Ex. 7:8ff.). James tells us that because of Elijah’s prayer there was no rain in Israel for three years (Jas. 5:17), but the Old Testament account of Elijah’s altercation with King Ahab says nothing of him praying (1 Kgs. 17).
It is rabbinic tradition that characterizes Elijah as the quintessential man of prayer. And even the Golden Rule, "So whatever you wish that men would do to you, do so to them; for this is the law and the prophets" (Matt. 7:12) was anticipated by Jewish oral Tradition. Rabbi Hillel taught, "What you do not like should be done to you, do not to your fellow; this is the whole Torah, all the rest is commentary."
The Bible teaches us to Confess our sins to Priest
Many non-Catholics say that confession to a priest is not taught in the Bible. They say that to be forgiven of even mortal sin, all one need to do is believe in Jesus, or at the most, to confess those sins directly to God. But this position which holds that confession to a priest is not necessary for forgiveness of mortal sins committed after baptism contradicts what is taught in the Bible.
The Old Law required confession of sins to a priest
First, in the Old Testament, if one committed a sin, he couldn't just confess the sin to God and be done with it. No, he had to go to the priest. This is taught throughout the book of Leviticus, the third book of the Old Testament. Here is one good example of this:
Leviticus 5:1: And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity. 2: Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty. 3: Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty. 4: Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these. 5: And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing: 6: And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin. 7: And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering. 8: And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder: 9: And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering. 10: And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.
In this passage we see that the priest's role was indispensible in the forgiveness of sin. This is taught throughout Leviticus and throughout the other foundational books of the Old Testament. Here is another example:
Leviticus 19:21: And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass offering. 22: And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him.
Not only did a person have to go to the priest to be forgiven of sin, as these and other passages make clear, but also to become clean. Jesus makes reference to this in the following verse from the New Tesatment:
Luke 5:13: And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. 14: And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.
In the Old Testament, people would become unclean after having done certain things which God said made a person unclean. To become clean, the priest would have to be involved.
Leviticus 12:6: And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest: 7: Who shall offer it before the LORD, and make an atonement for her; and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male or a female. 8: And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.
Leviticus 13:27: And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy.
Leviticus 14:11: And the priest that maketh him clean shall present the man that is to be made clean, and those things, before the LORD, at the door of the tabernacle of the congregation:
Leviticus 14:19: And the priest shall offer the sin offering, and make an atonement for him that is to be cleansed from his uncleanness; and afterward he shall kill the burnt offering: 20: And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.
Leviticus 14:31: Even such as he is able to get, the one for a sin offering, and the other for a burnt offering, with the meat offering: and the priest shall make an atonement for him that is to be cleansed before the LORD.
These points from the Old Testament demonstrate how God works and how He has worked throughout salvation history. God had priests. God set up a priesthood. God forgives and reconciled through priests. People had to go to the priests to be forgiven.
In Numbers 3, we see a reference to a special line of priests, who alone are able to handle this ministry.
Numbers 3:10: And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that cometh nigh shall be put to death.
Numbers 3:3: also says that priests hands were consecrated, but that has been removed from the Protestant Bible.
We also see a specific reference to the necessity of confession of sin.
In Numbers 5:6: Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty;
7: Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.
The rest of the chapter contains instructions, which involve priests at every turn. For example:
Numbers 5:14: And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled: 15: Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance. 16: And the priest shall bring her near, and set her before the LORD:
In this verse we see a clear example of confession as well as the intercession of priests. In Numbers 6:11, in the very next chapter we see that if a man becomes defiled by a certain action, “11: And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him,”
In Numbers 15, we again see that sins are forgiven through the priests.
Number 15:22: And if ye have erred, and not observed all these commandments, which the LORD hath spoken unto Moses, 23: Even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD commanded Moses, and henceforward among your generations; 24: Then it shall be, if ought be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savour unto the LORD, with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering. 25: And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them;
This is also repeated in Number 15:28.
We read also in Exodus about the office of priests and that priests wear special garments.
Exodus 28:1: And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. 2: And thou shalt make holy garments for Aaron thy brother for glory and for beauty. 3: And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office.
We read about this in Leviticus as well.
Leviticus 16:32: And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments:
We also read about special feast days, or holy days of obligation, which were to be observed.
Leviticus 23:4: These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons.
In Deuteronomy 17:9 and 24:8, we also read about the necessity to follow the instructions of the priests. In Deuteronomy 26:1-5, we read about offering the first fruits through the priests. There is no doubt that God established it so that men were forgiven, reconciled and made clean through the ministry of the priests.
That was how God worked in the Old Law, now what about in the New Law?
In Matthew 5:17: Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. 18: For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
Jesus came not to destroy the Law and the prophets, but to fulfill. There is no doubt that the New Law surpasses the old. It surpasses it so much that it makes it obsolete. Jesus accomplished all the figures and prophesies in the Old Law, and made it perfect, rendering the old thereby void. But the New Law has similarities to the Old Law, being its fulfillment.
For example, in the Old Testament there were twelve tribes with twelve tribal leaders. Likewise, in the New Testament, Jesus has twelve Apostles.
Another example would be how Jesus inherits the throne of David, as we read in Luke 1:32 and Acts 2:30. Jesus and His spiritual kingdom, which is the Church, fulfill what was prefigured in the earthly kingdom of the Davidic monarchy. Another example would be how in the Old Testament a father passed his blessing on to his son through the laying on of hands. In Deuteronomy 34:9 we see that spiritual authority is passed on to Joshua through the laying on of hands. Likewise, in the New Testament priests were ordained through the laying on of hands, as we read in 2 Timonthy 1:6. So the point is that while Jesus’ kingdom and New Law surpass and make void the old, the New Law nevertheless fulfills, perfects and corresponds to the Old Law in many ways. So just as there was definitely a priesthood in the Old Testament, there is a priesthood in the New Testament. The Apostles were made priests and bishops by Jesus Christ, and just as the priests were involved in the process of the covering or forgiveness of sin in the Old Testament, Jesus gave priests the power to forgive sins in the New Testament.
John 20:21: Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. 22: And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 23: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
Jesus says that whose soever sins the Apostles forgive, they are forgiven, and whose soever sins they retain (do not forgive), they are retained (not forgiven). Nothing could be more clear. The only way the Apostles could be expected to know which sins to forgive and which sins to retain is obviously if they heard a confession of those sins. This passage proves that Jesus instituted confession to priests.
Even though the meaning of the passage is obvious, there is another point that must be noted in this regard.
Matthew 9:6: But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7: And he arose, and departed to his house. 8: But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.
This passage notes that the Son of Man hath power on earth to forgive sin and the multitudes marvelled how God had given such authority and power to men. Jesus is both God and man, but notice that this passage emphasizes that he had the authority as the Son of Man to forgive sins. Since Jesus had authority to forgive sins as the Son of Man, as is also made clear in Matthew 28, when Jesus says that He has been given all power in heaven and in earth, then He can transfer that authority to forgive sins to others. Look at this verse again:
John 20:21: Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
Just as Jesus was sent as the Son of Man with power on earth to forgive sins, He sends His Apostles to dispense His forgiveness to others. That’s why St. Paul, who was made apriest and bishop in the Church, says this:
2 Corinthians 5:18: And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
19: To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
20: Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.
Jesus sends His Apostles to be the ministers of His reconciliation and His forgiveness as this passage makes clear. That is why the Church has taught that priests, in hearing confessions, stand in the place of Christ. They are not a barrier to Christ, but an avenue, a conduit of His reconciliation, just as St. Paul says “we pray you in Christ's stead, be ye reconciled to God”
So that’s why right after sending His Apostles in John 20:21, as His Father has sent Him, Jesus gives them the power to forgive and retain sins. All of this proves without any doubt that Jesus instituted confession to priests for the forgiveness of sins.
As a further demonstration of this fact, we see that the Apostles were given the power to bind and to loose.
Matthew 16:18: Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
This has application to the forgiveness of sins and to the fact that Jesus dispensed this authority to valid bishops and priests in His one true Church. But this authority must be used under the unique authority of the keys which were given alone to St. Peter in Matthew 16:18-20.
1 John 1:9: If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
Notice that the passage says if we confess our sins He is faithful and just to forgive us our sins. It does not say He will forgive us whether or not we forgive our sins, or so long as we believe. In James 5, we also see a refernce to confessing sins, priests and the forgiveness of sins.
James 5: 14: Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 15: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. 16: Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.
This passage is a classic proof for the Catholic sacrament of Extreme Unction, a priestly anointing and rite, which, if properly received in danger of death strengthens man in the final combat of life and forgives him his sin.
In this passage if James 5 we read that you should “confess your faults to one another”. That instruction comes directly after making reference to calling for the elders or priests of the Church, showing once again the necessity of confession and priests and the link between the two.
All of this shows that the New Testament teaches that confession to a priest is necessary for serious (mortal) sins committed after baptism. That is why the Catholic Church, the one true Church of Jesus Christ, has taught this for 2000 years.
The Old Law required confession of sins to a priest
First, in the Old Testament, if one committed a sin, he couldn't just confess the sin to God and be done with it. No, he had to go to the priest. This is taught throughout the book of Leviticus, the third book of the Old Testament. Here is one good example of this:
Leviticus 5:1: And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity. 2: Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty. 3: Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty. 4: Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these. 5: And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing: 6: And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin. 7: And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering. 8: And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder: 9: And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering. 10: And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.
In this passage we see that the priest's role was indispensible in the forgiveness of sin. This is taught throughout Leviticus and throughout the other foundational books of the Old Testament. Here is another example:
Leviticus 19:21: And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass offering. 22: And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him.
Not only did a person have to go to the priest to be forgiven of sin, as these and other passages make clear, but also to become clean. Jesus makes reference to this in the following verse from the New Tesatment:
Luke 5:13: And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. 14: And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.
In the Old Testament, people would become unclean after having done certain things which God said made a person unclean. To become clean, the priest would have to be involved.
Leviticus 12:6: And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest: 7: Who shall offer it before the LORD, and make an atonement for her; and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male or a female. 8: And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.
Leviticus 13:27: And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy.
Leviticus 14:11: And the priest that maketh him clean shall present the man that is to be made clean, and those things, before the LORD, at the door of the tabernacle of the congregation:
Leviticus 14:19: And the priest shall offer the sin offering, and make an atonement for him that is to be cleansed from his uncleanness; and afterward he shall kill the burnt offering: 20: And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.
Leviticus 14:31: Even such as he is able to get, the one for a sin offering, and the other for a burnt offering, with the meat offering: and the priest shall make an atonement for him that is to be cleansed before the LORD.
These points from the Old Testament demonstrate how God works and how He has worked throughout salvation history. God had priests. God set up a priesthood. God forgives and reconciled through priests. People had to go to the priests to be forgiven.
In Numbers 3, we see a reference to a special line of priests, who alone are able to handle this ministry.
Numbers 3:10: And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that cometh nigh shall be put to death.
Numbers 3:3: also says that priests hands were consecrated, but that has been removed from the Protestant Bible.
We also see a specific reference to the necessity of confession of sin.
In Numbers 5:6: Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty;
7: Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.
The rest of the chapter contains instructions, which involve priests at every turn. For example:
Numbers 5:14: And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled: 15: Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance. 16: And the priest shall bring her near, and set her before the LORD:
In this verse we see a clear example of confession as well as the intercession of priests. In Numbers 6:11, in the very next chapter we see that if a man becomes defiled by a certain action, “11: And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him,”
In Numbers 15, we again see that sins are forgiven through the priests.
Number 15:22: And if ye have erred, and not observed all these commandments, which the LORD hath spoken unto Moses, 23: Even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD commanded Moses, and henceforward among your generations; 24: Then it shall be, if ought be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savour unto the LORD, with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering. 25: And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them;
This is also repeated in Number 15:28.
We read also in Exodus about the office of priests and that priests wear special garments.
Exodus 28:1: And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. 2: And thou shalt make holy garments for Aaron thy brother for glory and for beauty. 3: And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office.
We read about this in Leviticus as well.
Leviticus 16:32: And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments:
We also read about special feast days, or holy days of obligation, which were to be observed.
Leviticus 23:4: These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons.
In Deuteronomy 17:9 and 24:8, we also read about the necessity to follow the instructions of the priests. In Deuteronomy 26:1-5, we read about offering the first fruits through the priests. There is no doubt that God established it so that men were forgiven, reconciled and made clean through the ministry of the priests.
That was how God worked in the Old Law, now what about in the New Law?
In Matthew 5:17: Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. 18: For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
Jesus came not to destroy the Law and the prophets, but to fulfill. There is no doubt that the New Law surpasses the old. It surpasses it so much that it makes it obsolete. Jesus accomplished all the figures and prophesies in the Old Law, and made it perfect, rendering the old thereby void. But the New Law has similarities to the Old Law, being its fulfillment.
For example, in the Old Testament there were twelve tribes with twelve tribal leaders. Likewise, in the New Testament, Jesus has twelve Apostles.
Another example would be how Jesus inherits the throne of David, as we read in Luke 1:32 and Acts 2:30. Jesus and His spiritual kingdom, which is the Church, fulfill what was prefigured in the earthly kingdom of the Davidic monarchy. Another example would be how in the Old Testament a father passed his blessing on to his son through the laying on of hands. In Deuteronomy 34:9 we see that spiritual authority is passed on to Joshua through the laying on of hands. Likewise, in the New Testament priests were ordained through the laying on of hands, as we read in 2 Timonthy 1:6. So the point is that while Jesus’ kingdom and New Law surpass and make void the old, the New Law nevertheless fulfills, perfects and corresponds to the Old Law in many ways. So just as there was definitely a priesthood in the Old Testament, there is a priesthood in the New Testament. The Apostles were made priests and bishops by Jesus Christ, and just as the priests were involved in the process of the covering or forgiveness of sin in the Old Testament, Jesus gave priests the power to forgive sins in the New Testament.
John 20:21: Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. 22: And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 23: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
Jesus says that whose soever sins the Apostles forgive, they are forgiven, and whose soever sins they retain (do not forgive), they are retained (not forgiven). Nothing could be more clear. The only way the Apostles could be expected to know which sins to forgive and which sins to retain is obviously if they heard a confession of those sins. This passage proves that Jesus instituted confession to priests.
Even though the meaning of the passage is obvious, there is another point that must be noted in this regard.
Matthew 9:6: But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7: And he arose, and departed to his house. 8: But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.
This passage notes that the Son of Man hath power on earth to forgive sin and the multitudes marvelled how God had given such authority and power to men. Jesus is both God and man, but notice that this passage emphasizes that he had the authority as the Son of Man to forgive sins. Since Jesus had authority to forgive sins as the Son of Man, as is also made clear in Matthew 28, when Jesus says that He has been given all power in heaven and in earth, then He can transfer that authority to forgive sins to others. Look at this verse again:
John 20:21: Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
Just as Jesus was sent as the Son of Man with power on earth to forgive sins, He sends His Apostles to dispense His forgiveness to others. That’s why St. Paul, who was made apriest and bishop in the Church, says this:
2 Corinthians 5:18: And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
19: To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
20: Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.
Jesus sends His Apostles to be the ministers of His reconciliation and His forgiveness as this passage makes clear. That is why the Church has taught that priests, in hearing confessions, stand in the place of Christ. They are not a barrier to Christ, but an avenue, a conduit of His reconciliation, just as St. Paul says “we pray you in Christ's stead, be ye reconciled to God”
So that’s why right after sending His Apostles in John 20:21, as His Father has sent Him, Jesus gives them the power to forgive and retain sins. All of this proves without any doubt that Jesus instituted confession to priests for the forgiveness of sins.
As a further demonstration of this fact, we see that the Apostles were given the power to bind and to loose.
Matthew 16:18: Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
This has application to the forgiveness of sins and to the fact that Jesus dispensed this authority to valid bishops and priests in His one true Church. But this authority must be used under the unique authority of the keys which were given alone to St. Peter in Matthew 16:18-20.
1 John 1:9: If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
Notice that the passage says if we confess our sins He is faithful and just to forgive us our sins. It does not say He will forgive us whether or not we forgive our sins, or so long as we believe. In James 5, we also see a refernce to confessing sins, priests and the forgiveness of sins.
James 5: 14: Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 15: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. 16: Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.
This passage is a classic proof for the Catholic sacrament of Extreme Unction, a priestly anointing and rite, which, if properly received in danger of death strengthens man in the final combat of life and forgives him his sin.
In this passage if James 5 we read that you should “confess your faults to one another”. That instruction comes directly after making reference to calling for the elders or priests of the Church, showing once again the necessity of confession and priests and the link between the two.
All of this shows that the New Testament teaches that confession to a priest is necessary for serious (mortal) sins committed after baptism. That is why the Catholic Church, the one true Church of Jesus Christ, has taught this for 2000 years.
Holy priesthood and spiritual sacrifices!
Peter speaks of the saints as a "royal priesthood" to denote their standing "in Christ" (1 Pet. 5:14). Since Christ is King, it follows that those who are in Christ would be royal:
1 Tim. 6:14-16: ... "till the manifestation of our Lord Jesus Christ, which in His own times He shall shew -- the blessed and only potentate, the King of the kings and Lord of the lords, who only is having immortality "... [Young]
Since the saints have received "sanctification of the Spirit" (1 Pet. 1:2), they are "holy"; that is, set apart for a special purpose. Thus, Peter refers to the saints as members of a "holy priesthood".
Spiritual Sacrifices
1 Pet. 2:5: ..."you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ."
Peter states that the saints, as members of a holy priesthood, offer spiritual sacrifices which are acceptable to God. Just what are spiritual sacrifices? Other passages of scripture shed light on this topic:
Heb. 13:16: "But do not forget to do good and to share, for with such sacrifices God is well pleased."
Phil. 4:18: "Indeed I have all and abound. I am full, having received from Epaphroditus the things which were sent from you, a sweet smelling aroma, an acceptable sacrifice, well pleasing to God."
Rom. 12:1: "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service." [Greek: latreia]
Thus, spiritual sacrifices refer to doing good, sharing, and the giving of a gift to one in need. Spiritual sacrifice is said to be holy, acceptable and well pleasing to God.
In his letter to the Romans, Paul directs the saints to present their bodies to God as a living sacrifice, which, he says, is their "reasonable service" [intelligent service; Young]. This "reasonable service" is an analogy of the divine service of the priests of Israel:
Rom. 9:4: ..."who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service [Greek: latreia] of God, and the promises"...
[Regarding priestly service (Greek: latreia), see also Heb. 9:1 and Heb. 9:6.]
Paul says he acts as a priest, offering the Gentile saints to God, as a spiritual sacrifice:
Rom. 15:15-16: ... "and the more boldly I did write to you, brethren, in part, as putting you in mind, because of the grace that is given to me by God, for my being a servant of Jesus Christ to the nations, acting as priest in the good news of God, that the offering up of the nations may become acceptable, sanctified by the Holy Spirit."
Rom. 15:15-16: "But I write to you the more boldly -- partly as reminding you of what you already know -- because of the authority graciously entrusted to me by God, that I should be a minister of Christ Jesus among the Gentiles, doing priestly duties in connexion with God's Good News so that the sacrifice -- namely the Gentiles -- may be acceptable to Him" ...
The Levitical Priesthood
The book of Leviticus states that the burnt offering, the grain offering, and the peace offering, are offered by the priests. These offerings are spoken of as "a sweet aroma to the LORD":
Lev. 1:3,9: "If his offering is a burnt sacrifice ... And the priest shall burn all on the altar as a burnt sacrifice, an offering made by fire, a sweet aroma to the LORD."
Lev. 2:1-2: "When anyone offers a grain offering to the LORD, his offering shall be of fine flour. And he shall pour oil on it, and put frankincense on it. ... And the priest shall burn it as a memorial on the altar, an offering made by fire, a sweet aroma to the LORD."
Lev. 3:1,5: "When his offering is a sacrifice of peace offering ... and Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is on the wood that is on the fire, as an offering made by fire, a sweet aroma to the LORD."
The Saints as a Sacrifice
Paul uses a different metaphor with regard to the sweet aroma of sacrifice. He speaks of the saints as a sweet fragrance:
2 Cor 2:14-15: "Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. For we are to God the fragrance [sweet fragrance; Young] of Christ among those who are being saved and among those who are perishing."
What an honour it is to be called and chosen to be the vessels through whom God diffuses the fragrance of His knowledge. And this honour has been granted to the saints because Christ is our sacrifice.
Christ as Sacrifice
Eph. 5:1-2: "Therefore be followers of God as dear children. And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma."
So, Christ has given Himself for the saints, as an offering and a sacrifice of a sweet-smelling aroma.
Conclusion
Peter, in his first letter, speaks of the saints as both a holy priesthood and a royal priesthood. As members of a holy priesthood, they offer up spiritual sacrifices which are acceptable to God.
Paul, in his letters, defines spiritual sacrifice. He directs the saints to offer spiritual sacrifices which, he says, are holy, acceptable and well pleasing to God. This is the "reasonable service" of the saints to God, and an analogy of the divine service of the priests of Israel. Also, Paul says he acts as a priest, offering the Gentile saints to God, as a spiritual sacrifice.
The Levitical priesthood, and carnal sacrifices, of the Mosaic covenant are a shadow and a type of the holy and royal priesthood, and spiritual sacrifices, of the New Testament.
Paul depicts the saints as a sacrifice when he speaks of them as "the sweet fragrance of Christ". He speaks of Christ himself as an offering and a sacrifice of a sweet-smelling aroma.
Heb. 13:15: ... "let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name."
1 Tim. 6:14-16: ... "till the manifestation of our Lord Jesus Christ, which in His own times He shall shew -- the blessed and only potentate, the King of the kings and Lord of the lords, who only is having immortality "... [Young]
Since the saints have received "sanctification of the Spirit" (1 Pet. 1:2), they are "holy"; that is, set apart for a special purpose. Thus, Peter refers to the saints as members of a "holy priesthood".
Spiritual Sacrifices
1 Pet. 2:5: ..."you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ."
Peter states that the saints, as members of a holy priesthood, offer spiritual sacrifices which are acceptable to God. Just what are spiritual sacrifices? Other passages of scripture shed light on this topic:
Heb. 13:16: "But do not forget to do good and to share, for with such sacrifices God is well pleased."
Phil. 4:18: "Indeed I have all and abound. I am full, having received from Epaphroditus the things which were sent from you, a sweet smelling aroma, an acceptable sacrifice, well pleasing to God."
Rom. 12:1: "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service." [Greek: latreia]
Thus, spiritual sacrifices refer to doing good, sharing, and the giving of a gift to one in need. Spiritual sacrifice is said to be holy, acceptable and well pleasing to God.
In his letter to the Romans, Paul directs the saints to present their bodies to God as a living sacrifice, which, he says, is their "reasonable service" [intelligent service; Young]. This "reasonable service" is an analogy of the divine service of the priests of Israel:
Rom. 9:4: ..."who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service [Greek: latreia] of God, and the promises"...
[Regarding priestly service (Greek: latreia), see also Heb. 9:1 and Heb. 9:6.]
Paul says he acts as a priest, offering the Gentile saints to God, as a spiritual sacrifice:
Rom. 15:15-16: ... "and the more boldly I did write to you, brethren, in part, as putting you in mind, because of the grace that is given to me by God, for my being a servant of Jesus Christ to the nations, acting as priest in the good news of God, that the offering up of the nations may become acceptable, sanctified by the Holy Spirit."
Rom. 15:15-16: "But I write to you the more boldly -- partly as reminding you of what you already know -- because of the authority graciously entrusted to me by God, that I should be a minister of Christ Jesus among the Gentiles, doing priestly duties in connexion with God's Good News so that the sacrifice -- namely the Gentiles -- may be acceptable to Him" ...
The Levitical Priesthood
The book of Leviticus states that the burnt offering, the grain offering, and the peace offering, are offered by the priests. These offerings are spoken of as "a sweet aroma to the LORD":
Lev. 1:3,9: "If his offering is a burnt sacrifice ... And the priest shall burn all on the altar as a burnt sacrifice, an offering made by fire, a sweet aroma to the LORD."
Lev. 2:1-2: "When anyone offers a grain offering to the LORD, his offering shall be of fine flour. And he shall pour oil on it, and put frankincense on it. ... And the priest shall burn it as a memorial on the altar, an offering made by fire, a sweet aroma to the LORD."
Lev. 3:1,5: "When his offering is a sacrifice of peace offering ... and Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is on the wood that is on the fire, as an offering made by fire, a sweet aroma to the LORD."
The Saints as a Sacrifice
Paul uses a different metaphor with regard to the sweet aroma of sacrifice. He speaks of the saints as a sweet fragrance:
2 Cor 2:14-15: "Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. For we are to God the fragrance [sweet fragrance; Young] of Christ among those who are being saved and among those who are perishing."
What an honour it is to be called and chosen to be the vessels through whom God diffuses the fragrance of His knowledge. And this honour has been granted to the saints because Christ is our sacrifice.
Christ as Sacrifice
Eph. 5:1-2: "Therefore be followers of God as dear children. And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma."
So, Christ has given Himself for the saints, as an offering and a sacrifice of a sweet-smelling aroma.
Conclusion
Peter, in his first letter, speaks of the saints as both a holy priesthood and a royal priesthood. As members of a holy priesthood, they offer up spiritual sacrifices which are acceptable to God.
Paul, in his letters, defines spiritual sacrifice. He directs the saints to offer spiritual sacrifices which, he says, are holy, acceptable and well pleasing to God. This is the "reasonable service" of the saints to God, and an analogy of the divine service of the priests of Israel. Also, Paul says he acts as a priest, offering the Gentile saints to God, as a spiritual sacrifice.
The Levitical priesthood, and carnal sacrifices, of the Mosaic covenant are a shadow and a type of the holy and royal priesthood, and spiritual sacrifices, of the New Testament.
Paul depicts the saints as a sacrifice when he speaks of them as "the sweet fragrance of Christ". He speaks of Christ himself as an offering and a sacrifice of a sweet-smelling aroma.
Heb. 13:15: ... "let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name."
why do catholics have a Priest when there is a High Priest Jesus ?
I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity. This is good and pleasing to God our savior, who wills everyone to be saved and to come to knowledge of the truth. For there is one God. There is also one mediator between God and the human race, Christ Jesus, himself human (1 Tim 2:1-5)
Come to him, a living stone, rejected by human beings but chosen and precious in the sight of God, and, like living stones, let yourselves be built into a spiritual house to be a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ. (1 Pet 2:4-5)
And all this is from God, who has reconciled us to himself through Christ and given us the ministry of reconciliation, namely, God was reconciling the world to himself in Christ, not counting their trespasses against them and entrusting to us the message of reconciliation. So we are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him. Working together, then, we appeal to you not to receive the grace of God in vain. (2 Cor 5:18-6:1)
Is anyone among you sick? He should summon the presbyters of the church, and they should pray over him and anoint (him) with oil in the name of the Lord, and the prayer of faith will save the sick person, and the Lord will raise him up. If he has committed any sins, he will be forgiven. Therefore, confess your sins to one another and pray for one another, that you may be healed. The fervent prayer of a righteous person is very powerful. (James 5:14-16)
The parish Priest is ordained as a priest unto the priestly people of God, and so delegated by the Bishop as Chief Shepherd/Pastor of the Diocese, all under Jesus Christ the Great High Priest.
A High Priest is the priest above the other priests; if there are no other priests, then there could be no High Priest. The fact that are priests makes him the High Priest. The New Testament also mentions the priests of The Church.
The three offices of the Old Testament priesthood are: (1). high priest – Aaron (Ex. 28:1); (2). Ministerial priests – Aaron’s sons (Ex. 19:6; 28:1); and (3). Universal priests – Israel (Ex. 19:6). The New Testament priesthood also has three offices: (1) High Priest – Jesus Christ (Heb. 3:1); (2) Ministerial priests – the ordained bishops and priests (Rom. 15:16; 1 Tim. 3:1,8; 5:17; Titus 1:7); and (3) Universal priests - all the baptized (1 Pet. 2:5,9; Rev. 1:6).
We will look at both, the Old Testament and the New Testament.
We know God is the same yesterday, today and tomorrow...
Exodus 19:6 "but you will be for me a kingdom of priests and a holy nation."
...therefore, priests yesterday, priests today, priests tomorrow.
God teaches Moses how to pass on the rights of priesthood and leadership. He appointed Josue to succeed Moses with the ceremony of THE LAYING ON OF HANDS.
Numbers 27:18-20, "Yahweh answered Moses, "Take Joshua, son of Nun, a man in whom the Spirit dwells, and lay your hands on him. Then bring him before Eleazar, the priest, and the whole community, to instruct him in their presence and to give him a share of your authority, so that the whole community of the sons of Israel may obey him.
Deutoronomy 34:9, "But Joshua, son of Nun, was full of the spirit of wisdom because Moses had laid his hands upon him. The children of Israel obeyed him and did as Yahweh had commanded Moses."
We see this ceremony repeated in the NT numerous times. These are some of them:
Acts 6:6, "They presented these men to the apostles who first prayed over them and then laid hands upon them."
Acts 8:17, "So Peter and John laid their hands on them and they received the Holy Spirit."
Acts 9:17, "So Ananias left and went to the house. He laid his hands upon Saul and said, 'Saul, my brother, the Lord Jesus, who appeared to you on your way here, has sent me to you so that you may receive your sight and be filled with Holy Spirit'."
1 Thimoty 4:14, "Do not neglect the spiritual gift conferred on you with prophetic words when the elders laid their hands upon you."
Clearly we see in the NT how the new priests are ordained... just like in the OT!
Paul confirms the Church has priests...
Philippians 1:1, "From Paul and Timothy, servants of Christ Jesus, to the saints in Philippi, with their bishops and deacons.
In the OT God tells us that there will be new priests because He made void the covenant of the Levi priests.
Malachi 2:8 "But you, says Yahweh of hosts, have strayed from my way, and moreover caused many to stumble because of your teaching. You have broken my covenant with Levi."
Once again Paul confirms it...
Hebrew 7:11-12, "The institutions of the chosen people are founded upon the Levitical priesthood, but with it they could not attain what is perfect and permanent. If that were possible, why would there be need of another priest after the order of Melchizedek instead of Aaron's? If there is a change in the priesthood, the Law also has to be changed. Thus the Levitical priesthood will be replaced by the everlasting priesthood of the order of Melchisedech."
God had prophesied through Isaiah that He would give castrated men (celibate priests) a new name, a new place, a new and everlasting name; that strangers would worship God in a NEW HOUSE, an altar of SACRIFICE that will be pleasing to God, a HOUSE OF PRAYER, and NEW PRIESTS for ALL THE NATIONS:
Isaiah 56:4-8, "For this is what Yahweh says: To the castrated men who keep my sabbaths, who choose to do what pleases me and remain faithful to my covenant: I will give them in my house and within its walls, a memorial and a name that are worth more than sons and daughters; I will give them a name that will never die away or be forgotten. Yahweh says to the foreigners who join him, serving him and loving his name, keeping his sabbath unprofaned and remaining faithful to his covenant: I will bring them to my holy mountain and give them joy in my house of prayer. I will accept on my altar their burnt offerings and sacrifices, for my house will be called a house of prayer for all the nations. Thus says the Lord God, Yahweh, who gathers the exiles of Israel: There are others I will gather besides those already gathered."
Haggai 2:9, "Great shall be the glory of this LAST HOUSE of God with humility."
The Catholic Church is God's Last House, founded by Jesus in the first century, a house filled with Priests.
Jesus would not be a priest according to the Old Covenant because he did not have a Levitical geneology. Yes the priesthood according to the order of Melchizedek refers perfectly to Jesus, but it also refers to NT priests. While I hear what you are saying about eventual death, your logic is flawed.
There are two issues concerning being a "priest forever." The first is the term limits applied to Levitical priests. There ministry began at 30 and ended at 50 (Num 4:3, 43). There was no such age restriction in force during pre-Levitical times. In other words they exercised their priesthood for as long as they lived. This is true of Jesus and priests in the NT.
Concerning infirmities and eventual death, Jesus died! Of course he rose and ascended to heaven, and inturn opened up the possibility of everlasting life to us all. I'm not saying all priests necessarily go to heaven, but they are represented as living in heaven (Rev. 4:4, 5:14; 11:16, 14:3, 19:4). So you can't argue NT priests would not qualify.
As far as sacrificial priesthood in the NT, Bishops and elders have to fall into that category in order to be ministers of the Gospel and Christ's Church. Otherwise they wouldn't be "teaching them to observe all that I have commanded you" (Mt 28:20a) Regardless whether you believe in the real presence or not Jesus offered a sacrifice of bread and wine, like Melchizedek at the last supper (Mt 26:26-28; Mark. 14:22,24; Luke 22;19-20). Jesus told them to do the same and necessary said they should offer the same sacrifice (however you understand it). Paul affirms this and directly correlates it to sacrifice.
The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because the loaf of bread is one, we, though many, are one body, for we all partake of the one loaf. Look at Israel according to the flesh; are not those who eat the sacrifices participants in the altar? So what am I saying? That meat sacrificed to idols is anything? Or that an idol is anything? No, I mean that what they sacrifice, (they sacrifice) to demons, not to God, and I do not want you to become participants with demons. You cannot drink the cup of the Lord and also the cup of demons. You cannot partake of the table of the Lord and of the table of demons. (1 Cor 10:16-21)
Making a distinction between the ministerial or universal priesthood is an issue I don't have time to talk about right now. Regardless, the NT testament mentions a sacrificial priesthood.
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