sacerdotalism

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Sacerdotalism is the idea that a propitiatory sacrifice for sin must be offered by the intervention of an order of men separated to the priesthood. This system of the priesthood is taught in the Old Testament.^[1]

The term sacerdotalism comes from the Latin sacerdos, priest, literally one who presents sacred offerings, sacer, sacred, and dare, to give.

Roman Catholicism

According to Roman Catholics, sacerdotalism, in the documents of Vatican II, is the teaching that "through the ministry of priests, the spiritual sacrifice of the faithful is made perfect in union with the [eternal] sacrifice of Christ, the sole Mediator. Through the hands of the priests and in the name of the whole Church, the Lord's sacrifice is offered in the Eucharist in an unbloody and sacramental manner until He Himself returns." Thus priests "exercise within the Church a function of the apostles. They are empowered to perform the ministry of the Word, by which men are formed into the People of God. They catch up and draw into the Eucharistic Sacrifice the spiritual sacrifice of the common priesthood of the faithful."^[2] St. Thomas Aquinas puts it this way: "Although Christ's passion and death are not to be repeated, yet the power of that Victim Jesus endures forever, is eternal, for, as it is written, (Heb.X.14), 'by one oblation He hath perfected for ever them that are sanctified.'" Then he notes that the priest participates in that one eternal "redemptive act" (on-going offering) sacramentally. His thinking runs like this: Jesus is both human/temporal and God/eternal. His offering on the cross was both eternal and human. In virtue of Jesus and his actions being eternal, in the Godhead, his act of giving/offering on the cross has no beginning and no end. (There is no beginning or end in the eternal.) It is an on-going offering and advocacy in eternity or heaven. In virtue of being part of the body of Christ (through baptism) the people of God, through a designated minister (priest), participate in this ongoing offering, advocacy, or sacrifice of Jesus sacramentally.^[3][4]

Bibliography

• This article incorporates text from the Encyclopædia Britannica, Eleventh Edition, a publication now in the public domain.
• Augsburg Confession, Article XXIII: Of the Marriage of Priests.
• The Apology of the Augsburg Confession, Article XXIV Of the Mass.
• Sckmalkald Articles, Article II: Of the Mass.

Notes

1. ^ Henry Eyster Jacobs, Lutheran Cyclopedia p. 417, "Sarcodotalism"
2. ^ The Documents of Vatican II, edited by Walter M. Abbott, S.J. (New York: The America Press, 1966), 535.
3. ^ Thomas Aquinas, Summa Theologica (New York: Benziger Brothers, 1947), 2143-2146, 2503-06, 2507-2525.
4. ^ To embrace this reasoning, one has to accept Aquinas' understanding of the two natures of Jesus operating in the one person. He puts it this way: "The operation of Christ's human nature, as the instrument of the Godhead, is not distinct from the operation of the Godhead; for the salvation wherewith the manhood of Christ saves us and that wherewith His Godhead saves us are not distinct; nevertheless, the human nature in Christ, inasmuch as it is a certain nature, has a proper operation distinct from the Divine as stated earlier." Then he notes: "The proper work of the Divine operation [or action in Christ] is different from the proper work of the human operation. Thus to heal a leper is a proper work of the Divine Operation, but to touch him is the proper work of the human operation. Now both these operations concur in one work (or action), inasmuch as one nature acts in union with the other." Analogically put, to redeem humanity is a proper work of Divine action, but to hang on a Cross is a proper work of a human action. Now both of these actions in Scripture occur in the one endeavor of Jesus in as much as one nature acted in union with the other. However, only the redemptive action, which is Divine and eternal, continues in heaven, not the bloodletting of Calvary. Thus at Mass, Catholics are put in contact with the first, the eternal redemptive and intercessory action of Jesus, not with the second, bloodletting on the Cross. But in virtue of being in touch with the Divine action of the person of Jesus (sacramentally at Mass), they are likewise in touch with the same Jesus who underwent woundedness and redemption on the Cross. Ibid., 2132-2133.