Whether the Priesthood of Christ Was According to the Order of
Melchisedech?
Objection 1: It would seem that Christ's priesthood was not according
to the order of Melchisedech. For Christ is the fountain-head of the
entire priesthood, as being the principal priest. Now that which is
principal is not secondary in regard to others, but others are
secondary in its regard. Therefore Christ should not be called a
priest according to the order of Melchisedech.
Obj. 2: Further, the priesthood of the Old Law was more akin to
Christ's priesthood than was the priesthood that existed before the
Law. But the nearer the sacraments were to Christ, the more clearly
they signified Him; as is clear from what we have said in the Second
Part (II-II, Q. 2, A. 7). Therefore the priesthood of Christ should
be denominated after the priesthood of the Law, rather than after the
order of Melchisedech, which was before the Law.
Obj. 3: Further, it is written (Heb. 7:2, 3): "That is 'king of
peace,' without father, without mother, without genealogy; having
neither beginning of days nor ending of life": which can be referred
only to the Son of God. Therefore Christ should not be called a
priest according to the order of Melchisedech, as of some one else,
but according to His own order.
_On the contrary,_ It is written (Ps. 109:4): "Thou art a priest for
ever according to the order of Melchisedech."
_I answer that,_ As stated above (A. 4, ad 3) the priesthood of the
Law was a figure of the priesthood of Christ, not as adequately
representing the reality, but as falling far short thereof: both
because the priesthood of the Law did not wash away sins, and because
it was not eternal, as the priesthood of Christ. Now the excellence
of Christ's over the Levitical priesthood was foreshadowed in the
priesthood of Melchisedech, who received tithes from Abraham, in
whose loins the priesthood of the Law was tithed. Consequently the
priesthood of Christ is said to be "according to the order of
Melchisedech," on account of the excellence of the true priesthood
over the figural priesthood of the Law.
Reply Obj. 1: Christ is said to be according to the order of
Melchisedech not as though the latter were a more excellent priest,
but because he foreshadowed the excellence of Christ's over the
Levitical priesthood.
Reply Obj. 2: Two things may be considered in Christ's priesthood:
namely, the offering made by Christ, and (our) partaking thereof. As
to the actual offering, the priesthood of Christ was more distinctly
foreshadowed by the priesthood of the Law, by reason of the shedding
of blood, than by the priesthood of Melchisedech in which there was
no blood-shedding. But if we consider the participation of this
sacrifice and the effect thereof, wherein the excellence of Christ's
priesthood over the priesthood of the Law principally consists, then
the former was more distinctly foreshadowed by the priesthood of
Melchisedech, who offered bread and wine, signifying, as Augustine
says (Tract. xxvi in Joan.) ecclesiastical unity, which is
established by our taking part in the sacrifice of Christ [*Cf. Q.
79, A. 1]. Wherefore also in the New Law the true sacrifice of Christ
is presented to the faithful under the form of bread and wine.
Reply Obj. 3: Melchisedech is described as "without father, without
mother, without genealogy," and as "having neither beginning of days
nor ending of life," not as though he had not these things, but
because these details in his regard are not supplied by Holy
Scripture. And this it is that, as the Apostle says in the same
passage, he is "likened unto the Son of God," Who had no earthly
father, no heavenly mother, and no genealogy, according to Isa. 53:8:
"Who shall declare His generation?" and Who in His Godhead has
neither beginning nor end of days.
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