Here is another response to John O’Brien’s expression of the Catholic doctrine of the priesthood:
When the priest announces the tremendous words of consecration, he reaches up into the heavens, brings Christ down from His throne, and places Him upon our altar to be offered up again as the Victim for the sins of man. It is a power greater than that of saints and angels, greater than that of Seraphim and Cherubim.
Indeed it is greater even than the power of the Virgin Mary. While the Blessed Virgin was the human agency by which Christ became incarnate a single time, the priest brings Christ down from heaven, and renders Him present on our altar as the eternal Victim for the sins of man, not once but a thousand times! The priest speaks and lo! Christ, the eternal and omnipotent God, bows his head in humble obedience to the priest’s command.
Of what sublime dignity is the office of the Christian priest who is thus privileged to act as the ambassador and the vice-gerent of Christ on earth! He continues the essential ministry of Christ: he teaches the faithful with the authority of Christ, he pardons the penitent sinner with the power of Christ, he offers up again the same sacrifice of adoration and atonement which Christ offered on Calvary. No wonder that the name which spiritual writers are especially fond of applying to the priest is that of alter Christus. For the priest is and should be another Christ. (John O’Brien, The Faith of Millions, 255-256)
Today I would like to highlight the following phrase:
No wonder that the name which spiritual writers are especially fond of applying to the priest is that of alter Christus. For the priest is and should be another Christ.
“Another Christ.” Let there be no doubt about Catholic teaching on this point: the priest, by virtue of the fact that he “continues the essential ministry of Christ,” “pardons the penitent sinner with the power of Christ,” “offers up again the same sacrifice of adoration and atonement” as Christ, is to be regarded in his sacramental office as “another Christ.”
Don’t miss this. O’Brien is not just describing the office of priest; he is glorifying it. He starts the last paragraph gushing about the “sublime dignity” of the office; he marvels at the “power” of the priest, which he describes as greater than saints, angels, cherubim, seraphim, and even (from a Catholic, no less!!) the Virgin Mary; and he closes by calling the priest “another Christ.”
I’m not so dense as to conclude that Catholic theology is teaching that the priest’s office and work are the same as that of Jesus. But given O’Brien’s words above, it is impossible to deny that he is giving the priest “glory,” the very glory that Christ has earned for his work, and that the priest then deserves said glory because of his assistance and participation in the work of redemption and salvation.
The Bible, on the other hand, says:
For my own sake, for my own sake, I do it,
for how should my name be profaned?
My glory I will not give to another. (Isaiah 48:11)
In verse 9, just before, he explains that he is withholding judgment for the sake of his praise, so that his glory might not be diminished by his having to destroy his own people. Why is this important? God here declares that he is jealous of his own glory. He will not give it to another. He will not see it diminished or shared. It belongs to him alone, and his very administration of justice in the universe takes his glory as its reference point.
God’s glory is most precious to him, and it is his alone. This is why we worship only one God, not a pantheon, not other men, not nature – only God.
So it is amazing to see the New Testament describe Christ in this way:
Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-11)
Jesus receives the glory and adoration of all men, every knee in heaven, on earth, and under the earth – spiritual and physical, living and dead. They all acknowledge Him as Lord, and so they should. As the New Testament teaches, he is God incarnate. And it is because of that fact, and that fact alone, that God the Father can share glory with Christ. Since that glory for Christ is worthy because of Jesus’ divinity, that glory redounds to the Father as well, who is God.
Christians have always confessed that Jesus had to be God in order to complete the work of redemption. One of the reasons why, however, is because God will not share his glory with another. Salvation belongs to the Lord (Jonah 2:9), and to no one else. Again, on this point, as in other areas, Catholic theology diminishes the deity of Christ.
No mere man deserves the praise O’Brien gives. No human office can bear the weight of that glory, nor should it. O’Brien robs God of what is exclusively his, according to Scripture, and gives it to men. This is the very essence of unbelief and rebellion against God.