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Sacerdotalism is the belief that propitiatory sacrifices for sin require the intervention of a priest. This system of priesthood is exemplified by the Aaronic priests in the Old Testament.[1]

The Oxford English dictionary gives, quote: "sacerdotal |ˌsasəˈdəʊt(ə)l, ˌsakə-|


relating to priests or the priesthood; priestly.

• Theology relating to or denoting a doctrine which ascribes sacrificial functions and spiritual or supernatural powers to ordained priests." unquote.

The word Sacerdotalism therefore has a broader sense of "salvation by a process that include any of the sacraments", where it is perceived by the Roman Catholics and Eastern Orthodox that sacraments such as the eucharist, baptism, chrismation and confessional are means by which the saving grace of God comes through acts of priestcraft, by either sacrificial, or other supernatural or spiritual powers. This means that whether one sees the eucharist as a repeat sacrifice or not, if saving grace is supposedly received through it, it is still to be viewed as sacerdotalism, that is relating to the sacraments and the rites, rituals and priestcraft practices.

The term sacerdotalism comes from the Latin sacerdos, priest, literally one who presents sacred offerings (from sacer, "the sacred", and dare, "to give"); offerer of sacrifices.[2] The related Latin term sacerdotium refers to the earthly hierarchy (of priests, bishops, etc.) whose primary goal is the salvation of the soul.


Catholic beliefEdit

According to the Roman Catholic documents of the Second Vatican Council, sacerdotalism is the teaching that "through the ministry of priests, the spiritual sacrifice of the faithful is made perfect in union with the sacrifice of Christ, the sole Mediator. Through the hands of the priests and in the name of the whole Church, the Lord's sacrifice is offered in the Eucharist in an unbloody and sacramental manner until He Himself returns." Thus, priests "exercise within the Church a function of the apostles. They are empowered to perform the ministry of the Word, by which men are formed into the People of God. They catch up and draw into the Eucharistic Sacrifice the spiritual sacrifice of the common priesthood of the faithful".[3] As such, only validly ordained Catholic priests with an apostolic lineage are able to offer the sacrifice of the Mass.

St. Thomas Aquinas puts it this way: "Although Christ's passion and death are not to be repeated, yet the power of that Victim Jesus endures forever, is eternal, for, as it is written, (Hebrews 10:14), 'by one oblation He hath perfected for ever them that are sanctified.'" Then he notes that the priest participates in that one eternal "redemptive act" (ongoing offering) sacramentally. His thinking runs like this: Jesus is both human/temporal and God/eternal. His offering on the cross was both eternal and human. In virtue of Jesus and his actions being eternal, his act of giving/offering on the cross has no beginning and no end. (There is no beginning or end in the eternal.) It is an ongoing offering and advocacy in eternity or heaven. In virtue of being part of the body of Christ (through baptism) the people of God, through a designated minister (priest), participate in this ongoing offering, advocacy, or sacrifice of Jesus sacramentally.[4][5]

Protestant beliefEdit

"Scripture...sets before us Christ alone as mediator, atoning sacrifice, high priest, and intercessor."—Augsburg Confession Art. XXI.[6]

Protestant denominations reject sacerdotalism.[citation needed] They hold that the New Testament presents only one atoning sacrifice, the Body of Christ offered once for all on the cross by Christ himself, who is both the sinless offering and the sinless priest. The Eucharistic sacrifices of prayer, praise, and thanksgiving are offered by all believers as spiritual priests. The Body of Christ in the Holy Supper is not offered by the ministry to God as a means of sheltering the communicants from the divine wrath, but it is offered by God through the ministry as representatives of the congregation, to individuals, as an assurance of his gracious will to forgive them their sins.[1]

Where in the Roman Catholic and Eastern Orthodox churches salvation is an ongoing process that includes the sacraments, also called a synergy between man and God, in the Evangelical and Protestant churches salvation is in Christ only, obtained by grace through faith alone. This means all Protestants other than obscure sects and very ecumenical churches, entirely reject the belief that saving grace is given through or received through the two sacraments of Protestantism, that is baptism or the eucharist, or by Catholic/Orthodox sacraments such as chrismation and the confessional. Sacerdotalism to Protestants therefore is seen as a heresy, where heresy is defined not by a supposed line of apostolic bishops, or the Pope, but by the authority of scripture and the contradiction of new covenant law. To the Protestants sacerdotalist salvation, wherein grace is received through priests, or in the presence of priests, in any of the sacraments, is the relegation of Christ from Saviour to a semi-Saviour or co-Saviour, where men are brought into salvation. To Protestants works performed by believers are the fruit of salvation, not the root of salvation, thus both obedience in baptism by the believer himself, or the work of the person performing the baptism itself, or the giving or receiving of the eucharist, are of no effect whatsoever in actual salvation, and saving grace is not received through them. To them if the born again experience, also called regeneration, was to come through acts of priestcraft (sacerdotalism) such as chrismation, infant sprinkling, or Orthodox triple baptism, as a person cannot see nor enter the kingdom of God without regeneration (see John 3:3,5), priests would claim the power over eternal life by giving or withholding baptism. For this reason and many others, Protestants believe only in the priesthood of all believers, not in a second priesthood represented by a clergy wielding spiritual power over "the laity".

According to Lutherans, the office of the ministry in Christianity is not part of the priestly system of the Old Testament, rather it is an institution found in the Gospels. For some Lutherans this ministry is not a self-perpetuating group that can be passed on to successors through ordination. Instead, those Lutherans hold that the divinely instituted ministry continues the work of Christ by exercising on behalf of the laity the means of grace, which Christ gave to all Christian believers.[7]. Other Lutherans emphasize the view that the office of the Ministry is a continuation of the priestly work of the Apostles handed down in a succession of ordinations, whether through bishops or presbyters.[8]

See alsoEdit


  1. ^ a b Henry Eyster Jacobs, Lutheran Cyclopedia p. 417, "Sarcodotalism"
  2. ^ Online Etymology Dictionary
  3. ^ Abbott, Walter M., ed. (1966). The Documents of Vatican II. New York: The America Press. p. 535. OCLC 620415.
  4. ^ Thomas Aquinas, Summa Theologica (New York: Benziger Brothers, 1947), 2143–2146, 2503–06, 2507–2525.
  5. ^ To embrace this reasoning, one has to accept Aquinas' understanding of the two natures of Jesus operating in the one person. He puts it this way: "The operation of Christ's human nature, as the instrument of the Godhead, is not distinct from the operation of the Godhead; for the salvation wherewith the manhood of Christ saves us and that wherewith His Godhead saves us are not distinct; nevertheless, the human nature in Christ, inasmuch as it is a certain nature, has a proper operation distinct from the Divine as stated earlier." Then he notes: "The proper work of the Divine operation [or action in Christ] is different from the proper work of the human operation. Thus to heal a leper is a proper work of the Divine Operation, but to touch him is the proper work of the human operation. Now both these operations concur in one work (or action), inasmuch as one nature acts in union with the other." Analogically put, to redeem humanity is a proper work of Divine action, but to hang on a Cross is a proper work of a human action. Now both of these actions in Scripture occur in the one endeavor of Jesus in as much as one nature acted in union with the other. However, only the redemptive action, which is Divine and eternal, continues in heaven, not the bloodletting of Calvary. Thus at Mass, Catholics are put in contact with the first, the eternal redemptive and intercessory action of Jesus, not with the second, bloodletting on the Cross. But in virtue of being in touch with the Divine action of the person of Jesus (sacramentally at Mass), they are likewise in touch with the same Jesus who underwent woundedness and redemption on the Cross. Thomas Aquinas, Summa Theologica (New York: Benziger Brothers, 1947), 2132–2133.
  6. ^ Augsburg Confession, Article 21, "Of the Worship of the Saints". trans. Kolb, R., Wengert, T., and Arand, C. Minneapolis: Augsburg Fortress, 2000.
  7. ^ Erwin L. Lueker, et al.,Christian Cyclopedia. Concordia Publishing House, 2000.
  8. ^ Bo Giertz, Christ's Church: her biblical roots, her dramatic history, her saving presence, her glorious future (2010 transl. of Kristi kyrka (1939) by Hans O. Andrae, 7th ed., Verbum, 1991), Chapter 11., ISBN 1608997030.