Recovering an intimate relationship of priesthood and fatherhood
The old aged Catholic custom of calling their priests “Fathers” has for some time been a subject of polemics. For some Christian fundamentalists, mostly Evangelicals, the Catholic custom of calling their priests “fathers” is tantamount to a dangerous doctrinal error. They often attack Catholics, condemning them for calling their priests “Fathers “. The only biblical basis for this condemnation is Matthew 23:9. The text has Jesus saying “call no one on earth your father for we have only one Father who is in heaven “. The pericope contains some sayings of Jesus which begins from v8, where Jesus says ” But you are not to be called teacher or rabbi for you have one teacher who is the Christ. In v10, Jesus says “Neither be called masters for you have only one Master who is the Christ” And so a critical reading of the text reveals that Jesus did not only say people are not to be called fathers but teachers and masters as well.
However, we apply the titles such as teachers and masters to deserved people every day without falling into a moral or doctrinal error. These critics also have people who un-der -study them and by so doing, they see themselves as teachers, and they are duly acknowledged as such. If so then why should Catholics fall into a biblical trap for calling their priests fathers. I think only ignorance of Scripture can justify such claims. What then did Jesus intend to teach in this text? From the preceding verses in chapter 23 we realize that Jesus was warning against hypocrisy and arrogance. For Jesus, God’s call should not be taken as the privilege of a few. Jesus wanted his disciples to be humble. And that is how he ends the discourse in question. “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (Matt 23:12).
I think what Jesus intended to teach in this discourse (Matt 23:8-10), especially in v9 where he says “Neither should you be called father” is well explained by St. Paul in his letter to the Ephesians. He says “For this reason, I bow my knees before the Father, from whom every family in heaven and on earth is named (Eph 3:14-15). St. Paul explains that God is the ultimate source of fatherhood. For Jesus, the disciples share in the mission of the Father and the Son through the preaching of the Gospel (Matt 28:19-20). So their fatherhood is a kind of derivative participation. They share in the fatherhood of God. God is the absolute Father. The Son is the absolute Teacher and master since he is the only one who knows the Father (Matt 11:27, Lk10:22). Fatherhood could be natural (biological), spiritual and metaphysical. In all, God is the ultimate reference point of fatherhood. This is why St. Thomas Aquinas said “Christ is the priest and we are his ministers”.
Intriguingly, one would ask the question, is there anything like spiritual fatherhood? Yes indeed, Scripture testifies to that. Severally, St. Paul refers to himself as a father to Timothy, Titus and some of the communities he founded (1Cor 4:15, 1Tim 1:2, 18, Titus 1:4). His spiritual fatherhood is intimately linked with his mission as an apostle (1Cor 4:15, Rom 15; 16 , 2Cor 12:14). It follows that the task of preaching the Gospel is inherent with “parental responsibilities”. And so priests are not only called “fathers”but they are also tasked with “sacred responsibilities”. In both Old and NewTestaments, the term “father” was applied to all those who gave spiritual formation through their teachings. For example, Elijah becomes a Father to Elisha (2Kgs 2:12), with Paul also becoming a father to the Corinthians through the Gospel (1Cor 4:5). In view of this biblical evidence, Catholics cannot commit a sacrilege by calling their priests “Fathers”.
PRIESTHOOD AND FATHERHOODÂ
Priesthood and fatherhood are intimately related from the time immemorial. It is evident in the Hebrew Scriptures that fatherhood was essentially priestly. It is explicitly evident in the Old Testament that even before the formal institution of the Levitical Priesthood, priestly functions were carried out by the fathers of the family (Gen 15:9, 31:54). Job performed the roles of the father and the priest. He offered burnt offerings for the sin of his children (Job 1:5). Let us remember that the main function of priests is to offer gifts and sacrifices. Roland de Vaux testifies to this in his monumental work, ANCIENT ISRAEL, where he writes “there was no official priesthood in the time of the Patriarchs, acts of public worship ( sacrifice, the central act) were performed by the head of the family” (Gen 22;31:54, 46:1).
Again, there was an incident in the Old Testament where a Levite was welcomed into the house of one Micah. The host (Micah) then said to the Levite (guest) “Stay with me and be to me a father and a priest” (Jug 17:10). And so it is clear that fatherhood was also inherent in the Levitical priesthood. De Vaux, makes a significant point as he writes ” the priest had inherited those religious prerogatives which in the patriarchal period, had belonged to the family”. In light of this, Taylor Marshal noted “the Catholic custom of calling priests ‘father’ then derives from the ancient and natural association between priestly mediation and natural fatherhood “.
Additionally, it is important to note that priesthood exercised by the family heads (fathers) in the patriarchal times was passed on from father to the first born son. The father often conferred this priestly authority by blessing the son (Gen 27). And so it is very important to note that the first born son to whom the priestly authority was conferred, also acted as a father and brother to the siblings in the family. This is the priesthood of the first born son. The priesthood of the first born son was highly recognized and given much space in the writings of the patristic theologians like Sts. Augustine, Jerome and Thomas Aquinas.
Moreover, let me digress a bit and return to the argument of the Evangelical fundamentalists who say that priests cannot be called fathers since our Lord explicitly stated that the disciples have one teacher, the Christ “and you are all brethren” (Matt 23:8c). On the basis of this biblical text, they argue that all Christians are equal. They point to equality and common brotherhood that exists among all believers in Christ. The Catholic Church also believes in that fraternal and universal brotherhood that exists among all believers in Christ. However, we should bear in mind that fatherhood and brotherhood are intrinsically linked in the ministry of the priest. Just as the first born son exercised the pre-Levitical priesthood as a Father and a brother. It is probably for this reason that the Apostle Paul who calls Timothy as “his son” (1Tim 1:2), also refers to Timothy in some passages in his letters as his brother (Col 1:1, 2Cor 1:1). And so it stands to reason to conclude that spiritual fatherhood does not obstruct or destroy Christian brotherhood. Catholics therefore, believe in both fatherhood and brotherhood.
Additionally, I think it is also better to allocate a space for a brief but succinct explanations of these two Christian concepts. These two Christian concepts, namely, fatherhood and brotherhood suggest the church as a family. What underlines family ties such as brotherhood and sisterhood is birth. In other words when people say they are brothers and sisters they naturally trace their common ties to birth. In much the same way Christians also trace their common root to Christ through baptism. Therefore, we are all ONE in Christ. Fellowship ( KOINONIA) is inherent in the concept of brotherhood (Acts 4:32). The philosophy of this family is common good as it was exhibited in the early Church. In light of this concept, some fundamentalists think fatherhood seems to mar the equality that exists among all Christians. Therefore, for the fundamentalists, fatherhood suggests a hierarchy which seems to create a class of some sort. This seems to go contrary to the concept of family where all are believed to be equal. I think the notion of these fundamentalists is that no one is uniquely “special” in the family of God and so why one should be exempted uniquely as special by being called a “father”.
However, there is no family on this earth without hierarchy, be it natural, metaphysical, spiritual or religious. Taylor Marshall highlights this in one of his theological discourses. He writes “The natural order of creation is hierarchical because nature is oriented towards efficiency, and efficiency is accomplished through a chain of command. This is why mankind possesses a natural tendency towards hierarchical structures. Wherever victory, survival or success becomes necessary, mankind invariably conforms to a hierarchical structure”. There is no organized family or institution in this world without hierarchy. There is no church denomination or sect without hierarchy. For the very fact there are teachers and learners in these Churches or sects, hierarchy is implied.
Again, the idea of some people being special in the family of God is in itself biblical. Salvation history is full of divine elections. God endowed some people with some special blessings so that they will share with the family of God. For example, God chose the family of Levi to exercise the ministry of the priesthood. God imparted his blessings through them to his people (Num 6:23-27). The first born sons were entrusted with fatherly and priestly blessings to share with their families. The Apostles were chosen and entrusted with a special ministry to bless the people of God (Matt 28: 19-20). In much the same way priests are ordained to sanctify the people of God through the preaching of the word and the celebration of the sacraments. And so people are “special” in the sense of being entrusted with some unique services to perform in the family of God. This does not destroy Christian brotherhood.
Again, I think the Christian fundamentalists think of the term “father” as just a title. However, it is more than a title. It is an office. Naturally, fathers give life, nurture life, see to the moral upbringing of their children, give them education, prepare them for a better future, provide their psychological needs and in the end they give them inheritance upon their death. These are natural, social and sacred responsibilities of biological (natural) fathers.In analogous way Scott Hahn argues “Priests give life through baptism, they nourish their spiritual offspring through the Eucharist; they discipline through penance; they instruct through their preaching; they raise their congregations to full Christian maturity as contributing members of God’s family”. This is how priests exercise their fatherly ministry in the family of God.
In conclusion, Catholic priests are called fathers because they share in the priestly mission of Christ entrusted to the apostles. Their mission is essentially priestly and fatherly.
By Rev. Fr. Isaac Enyan, Catholic Diocese of Sekondi Takoradi
