Christ's Priestly Office in Westminster Theology
In Westminster theology, Christ's priestly office is understood as a central aspect of his mediatorial work, through which he reconciles humanity to God [1]. This office is not merely figurative but truly priestly, with Christ serving as the sole mediator between God and humanity [1].
The Westminster Confession of Faith, a foundational document for Reformed churches, emphasizes the authority of Scripture as the "only infallible rule of faith and practice" [5]. Within this framework, Christ's priestly role is derived from biblical teaching. Charles Hodge, a prominent Reformed theologian, defines Christ's priestly office as involving two primary functions: expiation and intercession [1].
First, Christ's expiatory work refers to his sacrifice on the cross, which atones for the sins of believers. This act satisfies divine justice, making it possible for God to declare believing sinners justified [3]. Hodge stresses that Christ is "our only Priest," meaning that no human intervention or ministration is necessary for salvation [1, 2]. The idea that human intermediaries are required "contradicts the plainest teachings of the Word of God" [2].
Second, Christ's intercessory work involves his ongoing advocacy for believers before God the Father [1]. This aspect of his priesthood ensures that those who have faith in him receive the benefits of his redemption [2]. Through his intercession, believers are brought near to God and are secure in their acceptance [2].
The Reformed understanding of Christ's priestly office stands in contrast to certain other theological perspectives. For instance, it differs from the Roman Catholic doctrine of the sacrifice of the Mass, which is seen as a re-presentation of Christ's sacrifice [4]. In Westminster theology, Christ's sacrifice was a singular, complete event, and his priestly work is unique and unrepeatable [1]. The efficacy of Christ's priesthood means that a "solitary believer in his own chamber is near to God, and secure of his acceptance, provided he calls on the name of the Lord" [2].
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 151: Heretical Doctrines on the Person of Christ. 6. Doctrine of the Reformed Churches. 7. Lutheran Doctrine. 8. Later Forms of the Doctrine. 9. Modern Forms of the Doctrine. Chapter IV. The Mediatorial Work Of Christ. 1. Christ the only Mediator. 2. Qualifications for the Work. 3. The Threefold Office of Christ. Chapter V. Prophetic Office. 1. Nature of the Prophetic Office. 2. How Christ executes the Office of a Prophet. Chapter VI. Priestly Office. 1. Christ is truly, not figuratively, a Priest. 2. Christ our only Priest. 3. Definition of ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 95: unto God; that faith in Him secures an interest in all the benefits of his redemption, and that, therefore, a thief on the cross, a prisoner in a dungeon, a solitary believer in his own chamber is near to God, and secure of his acceptance, provided he calls on the name of the Lord. To deny this, to teach the necessity of the intervention or ministration of men, to secure for us the salvation of our souls, is to contradict the plainest teachings of the Word of God. 6. This doctrine contradicts the intimate convictions of the people of God ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 30: § 1. Its Nature. Sanctification in the Westminster Catechism is said to be “the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin and live unto righteousness.” Agreeably to this definition, justification differs from sanctification, (1.) In that the former is a transient act, the latter a progressive work. (2.) Justification is a forensic act, God acting as judge, declaring justice satisfied so far as the believing sinner is concerned, whereas sanctifica”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 71: (1.) The papal doctrine of transubstantiation. (2.) The doctrine of the sacrifice of the Mass. (3.) The withholding the cup from the laity. (4.) The figurative interpretation of the words of institution. (5.) The doctrine that the body of Christ is not received by the mouth. (6.) That the bread and wine are only symbols or signs of a Christian profession. (7.) That the bread and wine are only symbols, signs, or types of the absent body of Christ. (8.) That they are merely signs and seals by which our faith is confirmed, by being directed ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 14: important. Among Protestants it is often regarded as a mere department of Philosophy. It has been assumed that Theology has to do with the facts or truths of the Bible; in other words, that the Scriptures of the Old and New Testaments are the only infallible rule of faith and practice. This, however, is not a conceded point. Same claim for Reason a paramount, or, at least a coordinate authority in matters of religion. Others assume an internal supernatural light to which they attribute paramount, or coordinate authority. Others rely on th”