The Origin and Evolution of the Priesthood by James A. Mohler, S. J. (review)

702 BOOK REVIEWS more points. :Moreover, his theological presuppositions frequently intrude in the explanation. For example, he writes: "Paul greets the Church ... in God the Father and the Lord Jesus Christ, that is, in the faith of the Trinity and of the divinity and humanity of Christ, because our beatitude will consist in knowing them. He mentions only the person of the Father and the incarnate Son, in which two is understood the Holy Spirit who is the bond between the Father and the Son." (p. 5) Again, in discussing 1 Th. 4:4 he distinguishes between venial sin, when concupiscence is present in relations with one's wife, and mortal sin, when adultery is committed. (pp. 30 f.) Modern scholars have not overcome this "hermeneutical circle," though they are more aware of its presence. Thirdly, we occasionally find a theological insight that is of major significance in the development of ontological theology. Perhaps the most important of these in this commentary is Thomas's recognition, in 1 Th. 4:14, of the role of the resurrection of Christ in man's redemption, a role that has only recently been re-discovered by modern theologians. During the last several hundred years theologians commonly had reduced the resurrection to little more than epilogue in the theology of redemption, to an apologetic for Christ's divinity. Redemption was almost exclusively attached to Christ's passion and death. It is embarrassingly clear now that the Scriptures, and especially St. Paul, had already proclaimed the active, if not dominant role of Christ's resurrection in our justification. 1 Th. 4:14 is only one of several Pauline statements on the subject, and not the most forceful at that. Nevertheless, St. Thomas comments unequivocally that " Christ's resurrection is the cause of our resurrection. . . . He is also the efficient cause of our resurrection, for the things done by Christ's humanity were done not only by the power of His human nature, but also by virtue of His divinty united in Him." (p. 35) This is not the place for a detailed discussion of the significance of this insight for a theology of redemption. We might say simply that it would almost justify by itself the publication of this translation of St. Thomas's commentary. Mt. St. Mary's of the West Norwood, Ohio EuGENE H. MALY The Origin and Evolution of the Priesthood. By JAMEs A. MoHLER, S. J. New York: Alba House, 1970. Pp. 15~. $3.95. This book presents an account of the origin and evolution of the Christian priesthood from its beginnings, when it bore the marks of contemporary Jewish governing bodies, to its attainment, during the fourth century, of a degree of perfection rivalling that of the Jewish priesthood of Aaron. At this peak of development, the Christian priesthood, reflecting BOOK REVIEWS 703 the struggles of the Church with secular ruling powers, had come to symbolize the triumph of the Church. The functions of the episcopate, representing the fullness of the priesthood, had become surrounded with something like imperial dignity and splendor. The divine power of bishops and priests was stressed; their human capacities and responsibilities were viewed in their relationship of instrumentality to what God would accomplish within the Church. The author sketches quite summarily the results of his scholarly research which could be expanded, as he must have pursued it, into a volume many times the size of this one. In the main part of the book the exposition is positive and factual, with little evidence of any kind of personal viewpoint. In the introduction, however, the author suggests his conviction that the Church may have reached today a turning point in history which will demand re-examination of the concept of the priesthood . The pastor of souls who, in the past, served as marriage counselor, psychologist, legal advisor, teacher and confessor, now finds many of these tasks taken over by professionally trained lay experts. Even the liturgical services, over which the priest continues to preside, have been opened up more and more to lay participation. Does this mean that the priesthood itself is no longer relevant to the needs of contemporary man? Should the Church now be...