Priesthood Of All Believers Theology Religion Essay Example

ministry and their own priestly role, as instructed in Matthew 5:13. It emphasizes the eschatological implications of this understanding, particularly in relation to Christ uniting with his bride, the Church. The paper aims to examine the origins and purpose of the "priesthood of all believers" concept in the Bible, as well as Luther's introduction of this idea. It also explores how Luther's concept aligns with the biblical notion of priesthood for all believers and its significance for today's Indian church. A priest is defined as someone who performs sacrifices, conducts rituals, and serves as a mediator between God and humanity. Their responsibilities include offering divinely appointed sacrifices to God and conducting worship-related ceremonies.

In another sense, he acts as the intermediary between adult men and God. Scripture states, "For every high priest, chosen from among men, is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins." The priestly role originated when our first ancestors sinned and fell from the exalted position in which they were created. God Himself took on the priestly role when He sacrificed animals and provided clothing for Adam and Eve. In the Old Testament era, there were three distinct groups of men: the royal, the prophetic, and the priestly orders.

They were separated by the anointing with holy oil to fulfill a unique purpose. In the Old Testament, a male ruler represented God's authority over men. A prophet served as God's messenger to men. And a priest acted as an intermediary between men and God. Throughout history, believers have carried out priestly duties within these three roles. During a specific timeframe, the head of

the household performed the duties of a priest.

He intended to construct a communion table and offer a sacrifice in order to seek God's assistance, as stated in Scripture. The initial period of the Bible is commonly known as the Patriarchal Age. The term "patriarch" comes from two root words that mean "father ruler." It encompasses the time from the creation events until Israel was designated as a distinct nation at Sinai, in anticipation of the coming of the Messiah.

In Genesis 4:3-5, both Cain and Abel acted as priests by individually offering sacrifices to God. This priestly role continued throughout history, such as when Noah offered sacrifices for his household after leaving the Ark. Upon Abram's arrival in Canaan after a long journey from Ur, he constructed an altar in Shechem. Therefore, Abraham and his descendants also presented sacrifices to God. Consequently, in early relationships with God, everyone served as their own priest without a designated worship location or intermediary between them and God. However, when God delivered the Law at Mount Sinai, it opened up the opportunity for the entire nation of Israel to become a community of priests.

The passage states that if you completely obey and respect the covenant I have established with you, you will become my unique possession among all nations. Despite owning the entire Earth, Israel will be distinguished as priests and a holy nation. This is the pact God makes with the whole nation of Israel, designating them as His chosen people and allowing them the honor of serving Him.

God established the priesthood of Israel as a unified group to serve the universe. This is the vocation of the people

of God, in which each member answers God's call and is responsible for their response. However, Israel disobeyed and lost the opportunity to become a nation of priests. When Moses went up the mountain to receive laws and regulations for the newly liberated nation, God also instructed him to establish a professional priesthood. As a result, each individual was no longer their own priest and could no longer bring their sacrifices directly to God.

God chose Aaron, his household, and the tribe of Levi as priests. Unlike the other tribes, they did not receive land when the Hebrews entered the Promised Land. Instead, they were dedicated to God's service and supported by tithes and offerings from the people. The sons of Aaron and the Levites had various roles as priests.

• They had direct access to God by entering the Holy Place, including the Holy of Holies, at specific times for communication with Him.
• The priests acted as representatives of God to the Israelite people because they were considered holy. They served as intermediaries through whom God's Word was conveyed.
• Additionally, the priests represented the people before God since their sin prevented them from directly approaching a holy God. As intermediaries, they presented sacrifices on behalf of the people.

The high priest would annually enter the Holy of Holies on the Day of Atonement to offer a sacrificial bull or lamb. An essential aspect ofthe priestly system was emphasizing
the divine holinessof Almighty God,
which is repeatedly highlighted in
the Scriptures.

This is the current situation following Jesus Christ's crucifixion. When

Jesus was killed, the head covering of the Temple was torn from top to bottom, indicating that a specific group of priests became unnecessary. As a result, believers have now become priests themselves as part of God's royal or kingly priesthood. The removal of exclusivity in the priestly role is due to Jesus' physical sacrifice and his position as the ultimate High Priest through his sacrificial death.

The role of the priest is to have access to God and lead others towards Him. In the past, only professional priests, especially the High Priest who could enter the Holy of Holies, had this privilege. However, now all Christians have the opportunity to connect with God through Jesus Christ. The term "priest" is derived from both the Latin word presbyter and the Greek word presbyteros, which both refer to an elder. The modern usage of the term "priest" appears to stem from the Greek word hiereus, meaning a priest.

In the New Testament, the term "priest" includes all believers and does not refer to a distinct group of people. It symbolizes that God's chosen people serve as a royal priesthood, continuing the tradition from ancient Israel. Through Christ, New Testament believers have direct access to God. The church ministry has also assumed the responsibilities of the old priesthood. Consequently, in the New Testament, all followers of Christ are regarded as priests.

In historical terms, the priesthood can be understood in this way: in the first several thousand years of recorded history according to the Bible, every man had the responsibility of serving as a priest before God. Then, for about 1500 years, from Moses to the appearance of Christ on

Earth, there existed a priesthood of professionals. Since Christ's death until His return, we have returned to the days before Sinai where every believer is seen as a priest. The belief in the priesthood of all believers can be found throughout the Scriptures and was followed in the early church.

According to Dr. R. Laird Harris, there were no priests in first century Christianity as the New Testament does not mention any leaders in Christian service using that term.

From the 3rd century onwards, the glorious philosophy began to be replaced by "sacerdotalism," primarily due to Cyprian (c. 258), who served as the Bishop of Carthage. Cyprian's interpretation of Old Testament passages that mentioned the privileges, approvals, responsibilities, and duties of the Aaronic Priesthood led him to apply them to officials of the Christian Church. Unfortunately, he failed to grasp the main theme of the Epistle to the Hebrews - that our Lord Himself is recognized as the only High Priest according to apostolic Scriptures under Gospel teachings, rather than a single Catholic Pope, bishop, or priest. Consequently, theological thought from this point onwards failed to acknowledge the visibility of priesthood among all believers.

The Roman Catholic theologists defended 'sacerdotalism' by asserting that Jesus granted Peter the keys of the land, designating him as the foundation on which his church would be built. They further claim that Peter became the first Pope of Rome within the Catholic Church, hence granting subsequent Popes the authority to bind and loose, as well as to redeem. The Roman priesthood holds the means of salvation, which is dispensed through the sacraments. The sacraments are efficacious ex opere operato, meaning that the personal

disposition of either the priest or recipient is irrelevant.

The Roman Catholic Church believes strongly that salvation can only be obtained with the guidance of the priesthood. They argue that relying solely on an individual's faith in Jesus Christ is not sufficient to confidently approach God. Over time, there has been a growing separation between the secular and clerical aspects of the church within the Roman Catholic hierarchy and other religious groups. This distinction did not exist in the early church, where authority in ministry was traced back to Jesus' resurrection. Accompanying this hierarchical structure is the sacrament of ordination, which is enforced by the church in Rome and creates a clear division between clergy and laity.

Christianity has had a long history of grappling with the idea of hierarchy. Over time, the church moved away from the New Testament notion that all individuals are priests and instead embraced the traditional Levitical order. As a result, ministers came to be called priests and the congregation was referred to as the temporalty. Moreover, the Communion table transformed into an altar, with its elements seen as a form of sacrifice. By the beginning of the Reformation Era, believers were divided by the established church into two distinct categories: clergy and temporalty.

Both in rule and in practice, the position of ballad people not only submitted to the priests, but also widened the gap between clergy and the population. This divide became associated with the holy and the unholy. However, religious figures like Peter Waldo, John Wyclif, and John Hus recognized the distinct difference and separation between the clergy and the population, and they disapproved of it as it went

against the teachings of the New Testament.

The Protestant Reformation had little lasting impact until the dramatic event occurred. The concept of the priesthood of all believers became highly controversial within the Institutional church during this time. The Reformation era serves as a model for understanding this concept. In the following pages, we will explore Martin Luther's formulation of this philosophy. Luther believed that all who have faith in Christ are priests, based on his conviction that the Bible is the only authority for Christians.

While studying the Bible, specifically Paul's Epistle to the Romans, it was realized that believers can approach God through Jesus Christ and possess His righteousness. This eliminates the need for an arrogant priesthood, leading to the belief in the priesthood of all believers. This belief originates from the philosophy of being justified by grace through faith alone. Those clothed with God's perfect righteousness are welcomed in His presence, making a pope or any other intermediary unnecessary. Jesus Christ is the exclusive path to the Father. Despite previous attempts to reform and align the Catholic Church with Scripture, they ultimately fell short. It was only when these reformist ideas gained support within a favorable political climate that they could truly succeed.

On October 31, 1517, Martin Luther, a priest in Wittenberg, Germany, affixed his grievances to the church door, thereby initiating the Reformation. Central to this movement was Luther's belief that all believers possess the status of God's priests.

In 1517, an anonymous monk began a protest against the selling of indulgences. This protest eventually led to a division within the Western Church. The monk believed that all believers had the right and responsibility to

interpret the Bible, participate in ministry, confess to God individually, and even administer sacraments. Luther's three works titled "To the Christian Nobility of the German State," "The Babylonian Captivity of the Church," and "The Freedom of a Christian" encapsulate his protest against the church at that time. These works were written in August, October, and November respectively.

In a large part, Luther's piece of land is a catalog of the distressing province of Christendom. The Catholic Pope exalts himself over secular swayers every bit good as over the church, and lives in conscienceless luxury. Rome is a moral cesspit where licenses to populate in unfastened orgy can be bought and sold. The Church has become a machine for doing money, and the Catholic Pope's confederates, holding bled Italy dry, have now turned their attending to Germany.

Due to their inability to comply with the arbitrary regulation of celibacy, many devout priests maintain secret marriages with women, often plagued by guilty consciences. Universities focus on discussing and interpreting commentaries, rather than adhering to the teachings of the Bible. The general population remains largely ignorant about basic principles of Christianity. In such a situation, Luther wrote his treatises, particularly his first treatise "To the Christian Nobility of the German State," which extensively addresses the concept of a priesthood comprising all believers. To better understand Martin Luther's development of the priesthood of all believers, it is necessary to examine the background that led to this idea.

''In his first treatise titled 'To the Christian Nobility of the German Nation,' Martin Luther discusses the implications of the concept of the priesthood of all believers in society, the Church, and religion. During the

early stages of the Reformation, the established Church already consisted of two distinct entities within the community of believers: the clergy and the temporal rulers. Within the framework of Western Christianity, temporal rulers were considered part of the overall structure of Christendom. In terms of social order, these rulers were seen as ordained by God to punish sinners and protect those who acted righteously. When challenged by secular authorities, Romanists asserted that temporal power had no jurisdiction over them. On the contrary, they claimed that religious authority was superior to temporal power.''

Luther opposes the medieval division between the temporal and church governments and their separate legal powers in all matters. Firstly, he criticizes the societal differentiation emphasized by the Romanists, stating that it is fraudulent and insincere to classify Catholic Pope, bishops, priests, and monastics as the religious estate while princes, Godheads, craftsmen, and husbandmen are called the temporal estate. Luther asserts that all Christians are truly part of the religious estate, with no distinction among them except for their roles. He refers to 1 Corinthians 12:12-13, where the Church is described as the body of Christ and each member as a part of that body. Luther acknowledges differences among Christians, not as matters of status but as opportunities for serving others.

All individuals are not equal in their capabilities and talents as bestowed by God, but they are all equal in their purpose within the Church, which is to be His true people. Therefore, all Christians hold the same position. Luther references 1 Peter 2:9 and Revelation 5:9-10 to describe this position as "priest" and attributes it to every Christian. Insofar as this goes, we

are all consecrated as priests through baptism.

The differentiation among Christians lies solely in the tasks assigned to them by God. There are no fundamental distinctions between laypersons and priests, monetary values and bishops, or spiritual and secular individuals, except in terms of their roles and responsibilities, not for the sake of hierarchy. All members belong to the religious estate and are truly priests, bishops, and Catholic Popes. God has granted each Christian a unique calling in life through which they serve others. Every individual must benefit and serve one another through their own work or role, allowing for various types of work to be done for the physical and spiritual well-being of the community, just as all parts of a body function in relation to each other (1 Corinthians 12:14-26). Luther mentions cobblers, blacksmiths, farmers, temporal leaders, and clergy as examples of such roles within the body of Christ. However, what is notable about the clergy, who are responsible for administering the Word of God and Sacraments, is that they exercise authority that actually belongs to every Christian. Luther's concept of the priesthood of believers includes both one's standing before God and spiritual power within the church.[33]

Luther challenges the Church's exclusive authority to interpret the Bible. He criticizes the second barrier advocated by the Roman Catholic Church, which states that only the Pope can interpret Scripture, determine correct philosophy, forgive sins, and enforce discipline. Luther argues that there is no biblical basis for this claim. In this passage, Luther clarifies that some Romanists misleadingly assert a power granted to St. Peter.

Peter. The claim is made that this power was given exclusively to St. Peter

when the keys were given to him. However, it is abundantly clear that the keys were not given solely to Peter, but to the entire community. Furthermore, the keys were not intended for matters of philosophy or governance, but solely for the purpose of binding or loosening sin. The Romanists' claim to have exclusive control over scripture is rendered absurd by their evident incompetence as interpreters of scripture.

According to the Romanists, it is necessary to recognize that there are good Christians among us who possess the authentic religion, spirit, perception, message, and authority of Christ. Luther's primary argument is that the Pope is not the only person capable of interpreting the Scriptures. Luther questions, "Hasn't the Pope made mistakes before?" By implying that the Pope is fallible, Luther suggests that the Pope can misunderstand the teachings of the Bible.

Luther argues that the Pope is not exceptional and that others can interpret the Bible correctly. He uses the Bible to prove the second wall wrong, citing Christ's words: "And they shall be all taught of God" (St. John six. 45).

The author states that it is important for everyone to have the ability to interpret the Bibles and learn from God without relying on the Pope. In addition, Luther criticizes the Romanists for their refusal to call a council, arguing that both the nature of a Christian society and Scripture do not support this decision. Luther also mentions St.

Peter was not the only one to call a council. In Acts 15, it is stated that the council of the Apostles was not called by Peter alone, but by all the Apostles and elders. The Bible also does

not mention that the Pope has the authority to call a council on his own. Therefore, the threats from others can be disregarded, and a council should be called without delay to address the numerous abuses in the Church. It is not only the duty of ordinary people and secular governments to do so based on their roles as kings and priests before God, but also because the Church is in a crisis.

Would it not be unnatural if a fire broke out in a city and everyone just stood by and let it burn and destroy everything simply because the city manager didn't authorize stopping it, or possibly because it started in the city manager's house? How much more should this be done in the religious community of Christ if a fire of disrespect breaks out, whether in the apostolic authorities or anywhere else? Luther concludes that it is the responsibility of every Christian in the Church, as they all have the duty of priesthood, to embrace the cause of religion, understand and support it, and denounce any mistakes. Luther states that since we all share one baptism, one Gospel, and one religion, we are all equally Christians; baptism, Gospel, and faith make us religious people. He quotes 1 Peter 2:9, "But you are a chosen people, a royal priesthood, a holy nation, God's special possession, that you may declare the praises of him who called you out of darkness into his wonderful light." Yet we are all dedicated priests who must serve and benefit each other through our own work or office so that different kinds of tasks can be done for the well-being

of both the physical and spiritual aspects of the community, just as all the members of a body serve one another.The main focus should be on the three priestly roles, which are supplication (interceding with God for others), announcement (sharing the Gospel with others), and sacrifice (living a life centered on the cross and serving others).

Given the crisis in the Church and the need for individuals to relocate, both temporal governments and ordinary people should be able to do so. This is because there are no inherently unspiritual careers, as all Christians in all careers are considered monarchs and priests. Furthermore, the troubling state of the Church should be a concern for every Christian.

In Luther's second treatise, "The Babylonian Captivity of the Church," he also promotes the idea of priesthood for all believers. Within this treatise, Luther critically examines and challenges the medieval sacramental system. Using God's Word as his basis, Luther thoroughly evaluates each of the seven medieval sacraments, including baptism, Eucharist, repentance, confirmation, marriage, ordination, and extreme unction. Consequently, he concludes that "strictly speaking, there are only two sacraments in the church of God - baptism and the staff of life (Eucharist)."

The text highlights the significance of two elements - the divinely instituted mark and the promise of forgiveness of wickednesss. Luther's evangelical position is evident in his treatment of these rites, including ordination. Luther asserts that the sacrament of ordination is unfamiliar to the church of Christ and is instead an innovation of the Catholic Pope. However, it is crucial to note that Luther's argument ultimately rejects any form of ordination as a sacrament, which denotes an outward sign with a

divine promise of forgiveness.

Luther argues that there is no mention of grace attached to the sacrament in the entire New Testament, therefore it is inappropriate to consider it a sacrament of God without proof of its divine institution. Luther further rejects the idea that the Church has the authority to create its own sacraments, as it is guided by the Holy Spirit. He dismisses this notion by asserting that the promises of grace come from God and not from the Church. The Word of God is far superior to the Church, and the Church's role is not to decree or enact, but simply to follow the decrees and ordinances set forth by God.

Luther believes that it is not possible to transform a rite of the Church like ordination into a means of obtaining divine grace. Instead, he acknowledges ordination as a ceremony through which the church selects its preachers, but not as a sacrament. Luther does not think that this long-established rite should be condemned; however, when it comes to matters of holiness, he opposes the introduction of human inventions. It is incorrect to present something as being mandated by God when it is not. In addition to rejecting the idea of ordination as more than an ecclesiastical ritual, Luther also discusses the nature of the ministry in this portion of the Babylonian Captivity.

The Roman church is accused by him of turning ordination into a sacrament, using it to elevate the clergy over the general population. They trust in the external anointing of their custodies' consecration, in the tonsure and investings. They not only elevate themselves above other Christians who are only anointed with the

Holy Spirit, but also view them as unworthy and insignificant in comparison. This mindset allows them to assert their authority, make demands, and exert control as they see fit. In summary, the sacrament of ordination has been and continues to be a clever tool for justifying the terrible actions that have occurred and will continue to occur within the church. The sense of Christian brotherhood has been destroyed here, where shepherds have transformed into wolves, servants into rulers, and clergymen into individuals worse than those who are consumed by earthly desires.

For Luther, a false position of ordination accompanies a false position of the ministry. Once again, Luther explains the true public ministry of the Church by referring to his philosophy of the priesthood of all believers. He believes that all Christians are priests according to 1 Peter 2:9. However, there are chosen individuals, called curates, who perform specific services in the church on behalf of the rest of us. The priesthood is simply a ministry and everything they do is done in our name.

''The contents of this ministry are to prophesy and learn the Word of God - nothing more and nothing less. Luther emphasizes that this ministry belongs to every believer. Luther's concern is to correct Rome's perception of a priesthood that stands above God's people to proclaim the Holy Eucharist and perform the mass. Those ordained only to read the canonical hours and offer masses are apostolic priests, but not Christian priests, as they neither prophesy nor possess the calling to do so. Luther distinguishes this type of priesthood from the office of prophesying, implying that reading hours and saying masses are like

idolatrous priests ordained by Jeroboam (referencing 1 Kings 12:31) and taken from the lowest ranks of society. Luther rejects the notion of an "unerasable character" because he sees it as a means for the pontificate to elevate itself above temporal authority and continue to enslave them. Remove such thoughts and sacramental ordination, Luther argues, and the papacy will have little endurance, for we will realize that we are all equal by every right. By freeing ourselves from dictatorship, we will understand that a Christian has Jesus, and having Christ means having all things that belong to Him, enabling us to accomplish all things.''

In both the first work, To the Christian Nobility, and the second work, the Babylonian Captivity, Luther's dispute with Rome led him to affirm religious equality while redirecting the public ministry of the Church towards proclaiming the Gospel. However, Luther's third treatise was also influenced by the idea of the priesthood of all believers. The Freedom of a Christian, which was published in November 1520, was an open letter written by Martin Luther to Pope Leo X in an attempt to reconcile with Rome. It is a small treatise that presents a clear and unequivocal expression of Luther's Evangelical theology as it relates to all aspects of Christian life.

Despite its late-medieval mystical tone, the treatise emphasizes that a Christian who believes in God is free from evil, but is also obligated to love and serve their neighbor. Even in the dedication section, Luther's words are filled with conflict and tension. He states, "It is true that Christ, being a stumbling block and a target of criticism, will be a cause for the fall

and rise of many." Luther's theology constantly presents contradictions and tension, highlighting change, growth, and development. The following two contradictory statements illustrate the tension between freedom and duty:

1. A Christian is completely free, subordinate to no one as they are connected to God.
2. A Christian is