Holy Fear in the Priesthood

The last post focused on a text from the first decades of the church. Over the next two centuries, the church would formalize its structures becoming more institutionalized and centralized. Aspects of the ministry formerly held by the entire congregation became focused in the office of the priesthood. Bishops took on the central roles of presiding at the Eucharist and baptism, preaching, teaching, providing pastoral care, and judging the soundness of teachers and prophets. Bishops generally served as leaders of large churches while presbyters served at smaller parishes and reported to the local bishop.
The writings of John Chrysostom, especially his Six Books on the Priesthood reflect many of these significant changes in the ministry and the church. Chrysostom’s work begins with the story of his fleeing from those who had come to elect him bishop while at the same time tricking his best friend into assuming the role. There is little remorse in his work, for he feels his actions were justified. He sees his friend as far more worthy of the position than he is. Chrysostom holds an extremely high view of the priesthood and approaches such work with fear and trembling. He sees the office as working itself out in this world but equal to the angelic offices. The basis of his fear is grounded in his understanding of the priest’s role in the sacrament of communion. For Chrysostom, the priest holds the physical body and blood of Jesus in his hands during the Eucharist and it is the priest who calls forth the Holy Spirit’s presence. The priests offer the sacrifice of Christ to God on behalf of the people.
To hold the body and blood of Christ, the priest must be worthy. For Chrysostom, the priesthood almost transcends human nature. It is as if the priest has already entered the heavenly realm. To demonstrate their worthiness, Chrysostom calls priests to a rigid asceticism. He argues that any who seek the position should be immediately seen as unworthy because they are seeking glory rather than to serve God. He warns of the dangers inherent in the priesthood and warns that the priest must be above suspicion. They must not listen to envy or slander. They must not believe praise and so give in to pride. They must avoid the temptations of women. It is clear by this time that any female leadership that might have been present in the early church is no longer operative.
While the priests hold absolute authority in the congregation, their ministry to the people should not be characterized by the exercise of power but rather by grace and love. For Chrysostom, Christ’s call to Peter, “If you love me, feed my sheep” is the central image of ministry. In Christ’s call, Christ demonstrates his love for his sheep. In Peter’s response, Peter demonstrates that ministry is an act of love towards God as well as towards the people. Chrysostom calls for a priesthood characterized by patience and compassion. Rather than an exercise of power, discipline and teaching should take place by persuasion since no one, not even a priest, can truly judge the heart of another. Punishment for sin should not be characterized by the sin but instead by the character of the sinner. What will persuade the sinner to repent and change their ways? The priest, while almost situated in the heavenly realm is to be approachable to the people.
The priest’s main responsibility was care of souls through teaching, preaching, and administration of the sacraments. Teaching was particularly important in a time of great theological debate. The priests were called to preserve the orthodox faith and pass it on to their people. There is much we can learn from Chrysostom’s work, however his work also illustrates the great chasm that developed between the priests and the laity. Ministry and orthodox were placed in the hands of a few set apart by ordination to the priesthood. Lost was the priesthood of all believers.