Promises of Priesthood

Somewhat like weddings and funerals, ordinations have been taken over by the contemporary culture of the autonomous self and turned into “celebrations” of the persons who are entering a holy estate, rather than of the holy estate to which they are being admitted. This Thursday it will be entirely for us to offer most hearty and affectionate congratulations to the newly-ordained priest, but our chief business is to support him with our prayers, that he may have grace to serve faithfully in the office of priesthood, on the terms set forth in the questions put to him by the bishop (Prayer Book pp 539-543), in an act of covenant-making.

These questions follow an order whose logic is worthy of reflection. They begin as they must, with the declaration, that the candidates think themselves “truly called” to the priesthood in accord with “the will of our Lord Jesus Christ”. This sense of calling is the irreducible basis of ministry in Christ’s name. For those called to be priests are not primarily representatives of the institutional church, or its governing structures and officers, or of the worshipping community, but of Christ. “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God”; moreover, “it is required of stewards, that a man be found faithful” – and “he that judgeth me is the Lord” (1 Cor. 4:1-4). If they are not called in accord “with the will of our Lord Jesus Christ”, then we and they have no business foisting them on his priesthood.

This inward and spiritual call by Christ, tested and confirmed outward by the church, entails specific commitments spelled out in the questions that follow. Overall, these are commitments first to the authority of Scripture, and second to the authority of the Church; first to truth, and then to charity. Both are necessary, but in their own order: the root before the fruit.

“Are you persuaded that the Holy Scriptures contain all Doctrine required as necessary for eternal salvation through faith in Jesus Christ?”, and “are you determined out of the said Scriptures to instruct the people committed to your charge; and to teach nothing, as necessary to eternal salvation, but that which you shall be persuaded may be concluded and proved by the Scripture?”. Commitment to the truth set forth in Scripture, comes first, and only then to the truth of Scripture as received by the Church (above all in the Prayer Book and Articles): “will you give your faithful diligence always so to minister the Doctrine and Sacraments, and the Discipline of Christ, as the Lord hath commanded, and as this Church hath received the same, according to the Commandments of God… ?”. In line with these commitments, to teach the truth of Scripture as received by the Church, is the promise “to banish and drive away from the Church all erroneous and strange doctrines contrary to God’s Word”. In accord with these commitments, they promise to be “diligent in Prayers, and in reading the Holy Scriptures, and in such studies as help to the knowledge of the same”; and also “to frame and fashion your own selves, and your families, according to the Doctrine of Christ; and to make both yourselves and them, as much as in you lieth, wholesome examples and patterns to the flock of Christ”.

It is a comprehensive commitment to be the teacher, student, and example of Scriptural truth as received by the Church. Because truth without charity is a recipe for division and conflict, then follows a commitment to “maintain and set forwards … quietness, peace, and love, among all Christian people, and especially among them that are or shall be committed to your charge”; and also to “reverently obey your Bishop…; following with a glad mind and will their godly admonitions, and submitting yourselves to their godly judgments”. It is notable that these commitments to institutional peace and order come last on the list, and in subordination to those that come before it. This does not mean that they are optional! But it does mean that the “godly admonitions” to which we owe reverent obedience cannot entail teaching or action contrary to the plain teaching of Scripture. The priest is not primarily a representative of the institutional Church (a company man), or its officers; but of Christ to his Church, and it is in faithfulness to Christ that he serves the Church in all charity and humility.

There are indeed many other aspects to a priest’s work, which these questions only hint at – liturgical and pastoral leadership, chairing meetings, organizing events, oversight of staff, finances, buildings, and so on. In order to accomplish all these tasks, a priest needs to cultivate relationships of trust and respect with parishioners. It is often a job that pulls a priest in many directions, and the commitments made in ordination may seem remote. But however important these other tasks may be, they are in vain, if they do not proceed from a mind filled with the truth of God’s word, and a life framed in accord with its teaching.  — GGD