A Kingdom of Priests

Since the time of the Protestant Reformation, there has been debate and confusion on the meaning and role of the priesthood. While some denominations altogether reject a ministerial priesthood in favor of a general, or universal priesthood that belongs to all persons, the Catholic Church recognizes both a ministerial and a common priesthood. The former belongs only to those who have been called and ordained while the latter belongs to all the baptized. Both the ministerial priesthood of the ordained and the common priesthood of the baptized participate in the one priesthood of Jesus Christ.

Confusion about the difference between the priesthood that all believers share in by virtue of faith and the priesthood that only a few have by virtue of being set apart by consecration can be traced all the way back to the Old Testament.

Israel: A Kingdom of Priests

The nation of Israel, whom God delivered from Egypt, was called to be a kingdom of priests (Ex 19:6). All of Israel was set apart from among the nations to be consecrated to the Lord in a special way. The worshipping of the golden calf at Mount Sinai became a turning point for this ordinary priesthood which was the call of all Israel.

From Mount Sinai through the desert wanderings, it is clear that what once was a universal call to a common priesthood became a unique institution of a ministerial priesthood. The general call to holiness remained, but the priesthood becomes reserved to the tribe of Levi (Ex 32:29). What was – moments before the golden calf incident – a kingdom of priests and a holy nation, became a sinful nation with a specific tribe designated as priests.

The nation of Israel forfeited its universal call as a kingdom of priests at the apostasy of Mount Sinai. The unique call and ministry of the Aaronic priesthood is later confirmed in the revolt of Korah in the book of Numbers.

The Priesthood in Genesis

From the beginning of Genesis, it is clear that God’s people are called in a certain way to be priests. Adam, the first man, is placed in the Garden of Eden by God to till it and keep it – priestly language used later to describe the work of the Levitical priests (Gn 2:15; Nm 3:7-8). Similarly, Adam’s descendent, Noah, acts in a priestly manner when he builds an altar and offers sacrifices after the waters of the great flood receded.

Several other key figures in Genesis are seen and even commanded to offer sacrifice – an act that is commonly understood to be a priestly act. Cain and Abel both offer sacrifices to God, the mysterious figure of Melchizedek offers bread and wine and is described as a priest, Abraham is commanded by God to offer his son, Isaac, as a sacrifice – and when the angel stays the hand of Abraham, he instead offers a ram up as a burnt offering.

These multiple accounts of priestly figures and priestly acts – before God explicitly institutes the priesthood in the book of Exodus – show that the office of priest, the act of sacrifice, and the call to holiness was universal, was intended for all of God’s people – specifically his chosen people, the Israelites.

The Sin at Sinai

To the foot of Mount Sinai, God drew his people out of Egypt, across the floor of the Red Sea and through the wilderness. At Sinai, Moses was given his mission by God to set the Israelites free, and again at Sinai, the Israelites are given their mission. The God of Abraham, Isaac, and Jacob tells his people that all the world is his and because of this fact – not in spite of it – God calls the Israelites to be a holy nation and a kingdom of priests (Ex 19:5-6). They are called to be holy priests for the nations, as instruments of God’s blessing for the earth. However, this call seems to be withdrawn, at least partially, after the incident of the golden calf.

When Moses returns from God’s presence at the summit of the mountain, he finds at the foot of Sinai the recently freed Israelites worshipping the golden calf, an idol created against the commands of the Lord.

In response to this grave sin, Moses calls out to the people to see who is on the Lord’s side. Only the sons of Levi respond and join Moses in killing those who would make themselves gods. Moses then explains that these sons of Levi have ordained themselves for their loyalty to the Lord and here they are marked as separated from the other tribes as specially consecrated to the Lord (Ex 32:29).

Most importantly, the Levites, specifically Aaron and his sons, are called to be mediators between the Lord and his people. What once was a kingdom of priests of equal stature, is now a nation in need of priestly mediators to make atonement for their sins.

The Revolt of Korah

The distinction between the body of Israel and the priests at its head is even more clearly shown in the revolt of Korah, as recounted in the book of Numbers. The tribe of Levi was set aside among the other tribes as the priestly ministers, however, only Aaron and his sons were actually ordained priests. The Levites ministered at the tabernacle, but only Aaron and his sons acted in unique priestly roles such as burning incense and offering sacrifices for sin.

During the unnecessarily long journey from Sinai to the Promised Land there is an act of rebellion by many Israelites led by Korah – a son of Levi. Korah and his companions argued that all the people of Israel are holy and that none should be exalted above others. Korah is not content with being a part of the distinguished tribe of Levi, but he desires priesthood (a universal priesthood) as well (Nm 16:9-10).

In order to prove that Israel is no longer a kingdom of priests (as they once were) and that not all are equal in their service before the Lord, Moses commands Korah and his company to act in a priestly manner – to burn incense – and see if God is pleased by this priestly act.

The answer is clear when the earth swallows up Korah and his household and the fire of the Lord consumes his companions. The Lord demonstrates that not everyone is a priest and only those ordained may act in the priestly manner such as offering incense (Nm 16:40). Korah and his company were made to be reminders that the universal priesthood had been forfeited – God had instituted a new and ministerial priesthood.

God created his people to be holy, to dwell in a holy land, to love and to serve him. This holy and priestly role is seen in many early people of the Old Testament such as Adam and Noah. As God’s family grew into an entire nation, the nation of Israel, they were to become a kingdom of priests.

This call, this mission, was forfeited by the apostasy at Mount Sinai when the Israelites turned away from God to idolatry. The Lord then instituted the only faithful tribe, the tribe of Levi, as priests over his people, specifically Aaron and his sons. Despite a universal call to holiness and desire to draw near to God, the Lord made it abundantly clear that the priesthood is reserved to Aaron and his sons, that they would mediate prayer and sacrifice and that only they would draw near to God. The ability to draw near, to once again be a holy nation and kingdom of priests, would need to wait for the New Covenant in Jesus Christ (Rv 1:6).

The New Covenant

In the New Covenant, just as in the old, the people of God are called to be a kingdom of priests. Through the common, or universal, priesthood all the baptized participate in the priesthood of Christ. As the Catechism explains, “the common priesthood of the faithful is exercised by the unfolding of baptismal grace – a life of faith, hope, and charity, a life according to the Spirit” (CCC 1547).

Additionally, just as there were some priests in the Old Covenant set apart for ordination and consecration to perform liturgical acts of sacrifice on behalf of all the people, so too in the New Covenant we have the ministerial, or hierarchical, priesthood. This priesthood aids all Christians in that “unfolding of baptismal grace” through administering the Sacraments of the Lord.

The lesson of Korah’s rebellion rings true today in making clear that there is a real and true distinction between the ministerial priesthood and the common priesthood. The role of our priests is strictly reserved for them and not to be usurped or desired by the common faithful. Those who have been consecrated to the Lord do indeed have functions and roles that the ordinary faithful cannot share in. This real hierarchy is rooted in the Old Covenant – the people of God have been set apart from the nations, and there are additionally those set apart for a liturgical priesthood.

The Church, the new Israel, has been made a kingdom of priests. We are all called to live out the virtues of faith, hope, and charity. The fact that there are some who are ordained does not take away from those who are not, the ministerial priesthood acts on behalf of the common priesthood and ultimately, we all share in the one priesthood of Christ.