The Priest and Symbolic Signification

I thought another posting of a commonly raised objection to traditionalist would create more understanding into the theological arguments for a male only priesthood. I recall moments in my life and theological reflection where I perhaps wondered if I may have been wrong and there was nothing really theologically problematic with women priests. For numerous reasons there were times I thought how easier life might be if I could be convinced of this change in our communion. I really never wanted to be a priest in any form of an impaired communion with a diocesan bishop as that would really call into question my ecclesiology. But, in my efforts to really look at and understand the arguments in favour and by experience in this move by Anglicans, I have actually become more convinced of the theological error for going forward and canonically allowing this change.

There are some who are against WO basically as an issue of authority only and if the RCC were to allow it then they would go along with it. They really see no theological rationale for not having WO other than the entire Church didn't do it together. I think this position lacks the most theological integrity of all and misses the theological framework in which the early Church and the present Catholic bodies of East and West have not allowed for this position to go forward. Some would call me an impossibilist but whatever term I am labelled with I am reminded that Jesus said, 'I called you, you didn't call me.' So, here is another objection from Hauke with a reply. Feel free to discuss.

Objection: A priest represents not only Christ but also the Church. If men can thus fulfill the role of bride within the community, one must ask why women cannot, supposedly, fulfill the role of bridegroom. So far, no one has taken the conception of representation (men as typal of Christ, women as typal of the Church) as a basis for concluding that the community should consist solely of women.

Reply: Representation of Christ and representation of the Church cannot be played off against each other in regard to a priest. He represents the Church insofar as he first represents Christ as the head of the Church. A priest participates in this way in the dual representation of Christ: the self-surrender of Christ, as the head of mankind (or of the Church), in the sacrifice of the Cross is made present in the sacrifice of the Mass, which comes into being only through the actions of a consecrated priest. Through instruction and leadership, too, a priest, as representative of Christ the head, guides man toward God.

In effectively representing God vis-a-vis man, a priest also participates in Christ's headship. It is his task to mediate further God's sovereign claim by preaching revealed truth and leading the Church. That authority, or power, and service cannot in this context be played off against one another is shown particularly by the administration of the sacraments: the transubstantiation of the eucharistic offerings, the absolution after expiation of sins and the anointing of the sick can be performed only by a priest, but, precisely through a priest's authority, he contributes to strengthening the divine life in man and imparting more intensive form to man's relation with Christ.

This nourishing function, to Christ as head of the body, is described in the New Testament especially in the letter to the Ephesians, where the symbols head and bridegroom are virtually merged into one another. Mediation of grace forms the common material content of both these symbols. The head symbol signifies, at the same time, the Christian's orientation toward God (Father), which is tied to mediation, while the symbol of the bridegroom refers primarily to Christ's love for the Church.

Every Christian, of course, stands as a receiver before God and thus fulfills the bridal role. Whenever he passes divine grace on to another, he represents Christ, the bridegroom, as well. However, this representation of Christ attains a special intensity in the service of a priest. Since the representation of Christ ranks higher than the representation of the Church, which is subordinate to it, there is good sense in not distributing priestly office to all the members of God's people but only to a relatively small part. If this selection remains limited to male candidates, then an added symbolic approximation to Christ takes place.