In our global and interconnected society, it is quite common to encounter Roman Catholic Priests. There are thousands of them throughout the world, and they often are known for their distinctive and extravagant attire that are perceived as symbols of holiness and spiritual authority.

However, is the Roman Catholic priesthood biblically supported? Unfortunately, no. Consequently, the Roman Church must look beyond Scripture to its traditions to justify the Roman Priesthood’s role.

As part of our study, we will examine the historical perspective and doctrines of the Roman Church in order to determine the extent of the priesthood and how it fares against the evidence of scripture.

The rights and power of the Catholic Priests

We would expect Catholic priests to have a pastoral role that comforts, cares, and compassionately helps. Instead, the Catholic dogma expresses their functions as legislative, judicial, and disciplinary.

Catholic priests are entrusted with the authority to formulate and enforce ecclesiastical laws, holding the faithful accountable to the tenets of the Church. This legislative power is complemented by a judicial role, where priests arbitrate and impose sanctions on those who transgress these laws. Historically, the range of penalties has been broad, extending from excommunication—a separation from the Church—to, in certain periods, execution for heresy or apostasy.

Priests also claim to possess ‘sacerdotal power’, which simply refers to the ability to impart grace to others through sacraments. The following quote is from the Fundamentals of Catholic Dogma;

“By the sacrament of order, the priest receives a new and special grace and a particular help by means of which he can cope in a worthy fashion and with unfailing courage with the high obligations of the office he has assumed and fulfill the duties.”
(The Fundamentals of Catholic Dogma by Ludwig Ott, Page 456)

We are all priests

The Reformers rejected the Roman Catholic idea of a ‘special’ category of priests in favor of a ‘general’ priesthood of all believers.

Nevertheless, the Roman Catholic Church strongly opposed this view and declares that anyone who opposes the ‘special priesthood’ as damned and accursed.

Charles Spurgeon, the great reformed preacher, said this;

“When a fellow comes forward in all sorts of curious garments and says he’s a priest, the poorest child of God may say, ‘Stand away and don’t interfere with my office; I am a priest…..The priesthood belongs to all the saints.…“You are God’s klēros – you are God’s clergy.”

Spurgeon further stated;

I wonder men are not ashamed to take the title. When I collect what priests have done in all ages, what priests connected with the Church of Rome have done, I repeat what I have often said. I would sooner a man pointed at me in the street and called me a devil than call me a priest, for bad as the Devil has been, he has hardly been able to match the crimes and cruelties and villainies that have been transacted under the cover of a special priesthood; from that may we be delivered.

“But the priesthood of God’s saints, the priesthood of holiness which offers prayer and praise to God, this we have because thou hast made us priests.”

The Reformed view, as echoed by Spurgeon, recognizes the priesthood of all believers, a priesthood of holiness characterized by prayer and praise. It is a priesthood not delineated by distinctive garments or titles, but by the shared calling and sanctification of every believer in Christ.

Scripture does not advocate for priestly distinctions among believers. Instead, it asserts a collective and universal priesthood, where every child of God, irrespective of their status or position, embodies the role of a priest in the spiritual sense. This universal priesthood is rooted in the work of Christ, who, by His sacrifice, has rendered every believer capable of approaching God with confidence, offering their prayers and praises as a holy and living sacrifice.

What does it mean when the Bible calls us priests?

1 Peter 2:9 (NKJV)
But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;

As described in this scripture, all believers in Christ are called to fulfill priestly duties. But what does this entail?

In contrast to the Old Testament, where a priestly class interceded between God and people, the New Testament introduces a transformative concept: the priesthood of all believers. Now, through Christ’s victory on the cross, every Christian has direct access to God, a privilege once limited to Levitical priests.

Being a priest in the Christian sense isn’t about conducting religious rituals. Instead, it involves living a life of service and worship and representing God to the world. As priests, believers are called to bring others to God, sharing the Gospel and demonstrating God’s love and grace.

Hebrews 4:16 emphasizes the access we have under the new covenant: “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.” This boldness in approaching God is a radical shift from the Old Testament practice and signifies our intimate relationship with God through Christ.

2 Corinthians 5:18-21 NKJV)
Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.

Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God. For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.

The above scripture outlines our role in the ministry of reconciliation, indicating that Christians are ambassadors for Christ, tasked with reconciling the world to God. This ministry is at the heart of our priestly role – it’s not about religious ceremonies but about sharing the transformative power of the Gospel.

As part of our priestly duties, we have the responsibility and privilege to share the good news of Jesus Christ with others. This sharing is an extension of God’s grace and mercy and a vital aspect of our calling as a royal priesthood.

In summary, being called priests in the New Testament context means embracing a life of service, worship, and Gospel proclamation. It’s about being a bridge between God and the world, fulfilling our role in the great commission of reconciliation through Jesus Christ.

Celibacy of the Catholic Priests

Celibacy (abstaining from marriage and sexual relations) has become an obligatory law that the Roman Church imposes on all priests. In support of their view, they often quote Matthew 19:12, where Jesus mentions eunuchs who have chosen celibacy “for the kingdom of heaven’s sake.”

Matthew 19:12 (NKJV)
For there are eunuchs who were born thus from their mother’s womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake. He who is able to accept it, let him accept it.”

However, this verse cannot be used to mandate celibacy for all priests unless taken out of its proper context. Jesus speaks of three types of eunuchs: those born incapable of marriage, those made so by others, and those who voluntarily choose celibacy for spiritual reasons. His statement is an acknowledgment of different life circumstances and personal choices, not a commandment for all believers, let alone clergy, to remain celibate.

Furthermore, some Catholic interpretations attempt to portray Peter as an unmarried man by twisting the meaning of 1 Corinthians 9:5, which clearly states that the apostles, including Peter, had the right to bring a believing wife along with them: “Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas?” (NKJV)

In some Catholic translations, the word ‘wife’ is rendered as ‘sister,’ implying a spiritual companion rather than a marital spouse. However, this is misleading because the original Greek word used here is ‘gunē,’ which specifically means ‘wife’ in the context, not ‘adelphē,’ which means ‘sister.’ This translation choice seems to downplay the fact that Peter and other apostles were married, and that early Christian ministers were not required to remain celibate.

Making celibacy mandatory for priests is unbiblical and not something the scriptures prescribe.

In fact, Paul, in his letter to Timothy, warned against those who forbade marriage and called them hypocritical liars.

1 Timothy 4:1-3 (NKJV)
Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron,  forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.

Celibacy is a clear sign that satan has taken control of the catholic system, forbidding marriage, which God has ordained as a sacred act.

But why prevent Priests from marrying?

In the past, Priests became influential and powerful individuals as a result of their role and involvement with their followers. Consequently, they were often gifted things that made them very wealthy.

When the Priests had families of their own, their inheritance was passed from generation to generation, and they accumulated a lot of wealth. As a result of this cycle, many influential and wealthy families owned land and had an enormous amount of influence.

During the reign of Pope Gregory VII (1073-1085), he determined that priests controlled too much wealth and that the church should take it over. So he issued a decree preventing priests from having families and by doing so, they prevented wealth from being passed down to their families and instead given to the church.

The purpose of all this was that if the church wanted to take over the state and rule the world, it had to first take over the country. In order to do this, they had to first steal the wealth and property of the people in power.

It was around this time that priests became obligated to adhere to celibacy. (There were initial celibacy mandates as early as 300 A.D.; however, it was only enforced by churches in the western provinces. It took some time for the eastern region to fully implement it).

In his book (History of the Christian Church, Volume V), Philip Schaff, the historian, said “the motive for opposing the marriage of priests was to prevent the danger of a hereditary line that might appropriate ecclesiastical property to private use and impoverish the church.” 

The bizarre effects on priests who were married

Voluntary celibacy has its place; as Paul describes it in 1 Corinthians 7, it is a blessing and a gift to those who possess it.

However, denying someone a normal family life and denying them normal relationships is harsh and cruel. And for what purpose? Just to maintain power within the system?

In 1123 AD, the Council of Trent issued a mandate that classified all existing marriages (among the priesthood) as invalid. As a result, historical records note that wifes of the priests were cut off from any means support. Many of them even committed suicide, were homeless, or became prostitutes.

It is also important to note that the lives of priests living in celibacy shouldn’t be considered heavenly bliss. There is a constant struggle. They are stripped of their past and made to give up all their possessions and relationships.

Additionally, they are often quoted verses out of context, such as Luke 14:26, which states, “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.” When taken in context, this verse is not a command to reject or despise one’s family but rather a call to prioritize one’s commitment to Christ above all else, even above the most important earthly relationships. It speaks of a complete devotion to Christ, not a literal hatred of family or abandonment of one’s responsibilities.

So as we can see, the lives of the priests are neither appealing nor healthy for the human mind. They are made to cut themselves out of their past and hate everything concerning their families.

They are also removed from their present because they cannot share their life with anybody (by taking a spouse), and so neither do they have a future.

Their loss of their past, their abandonment of the present, and their forfeiture of the future is a tragic reality.

Pastor John MacArthur, in his sermon titled “The Scandal of the Catholic Priesthood”, said this about priests’ lives;

Priests are broken, shattered, tragic, sad, disconnected people. No past, no present, no future. They belittle the sanctity of the marriage relationship. They are denied normal relationships, the friendship of marriage. They are victims of a terrible system with no biblical basis whatsoever. It is a soul-destroying process that leaves them in a situation of rampant temptation, exposure to the worst, and the only way to fulfill these drives is sinfully. And they do not have the restraint of a transformed or sanctified life.

Emmett McLoughlin, an ex-priest, had this to say concerning the life of a priest.

“The life of a priest is an extremely lonely one. He lives in a large rectory. He is still lonely. Other priests are not interested in him or in his doubts and scruples. If he is in the only priest in a solitary parish or desert mission, he’s still more alone. As his years slip by and the memories of seminary and its rigidity fade away, the realization may dawn that his life is not supernatural, but a complete mental and spiritual and physical frustration.

He sees in his parish and his community that a normal life from which he has been cut off. He sees the spontaneous childhood which he was denied. He sees the innocent, normal companionship of adolescence which for him never existed. He performs the rites of matrimony as starry-eyed young men and women pledge to each other the most natural rites and pleasures. He stands alone and lonely at the altar as they turn from him and confidently, recklessly, happily step into their future home, family, work, and troubles, and the successes of a normal life.

“More than anything else, he seeks companionship; the companionship of normal people, not frustrated, disillusioned victims like himself. He wants the company of men and women young and old through whom he may at least vicariously take part in a relationship with others that he has been denied, and for which at least subconsciously the depth of his nature craves.

No priest who has heard priests’ confessions and has any respect for the truth will deny that sexual affairs are extremely common among the clergy. The principal concern of the hierarchy is that the priests keep such cases quiet.”

Sexual immorality among the Catholic priesthood

What happens when you restrict an individual who has a natural tendency to have sexual needs? It only increases the temptation for all kinds of immorality.

Imagine unsaved men with normal sexual passions being driven by lust with no divine power to restrain them because they hold to an abhorrent theology of God and sin.

Now you put those men in a confined space with other men who have similar pent-up sexual frustrations. The same men are then confined to confessional booths every day, listening to everyone’s deepest iniquities.

Is this a healthy environment for anyone? Is it possible for an unconverted man to think holy thoughts in this situation?

No, definitely not. It is no wonder that priests have committed the vilest sins throughout history.

On a more extensive level, even though the priests must take a vow of celibacy (forbidden to marry), there is no vow of chastity (restraining from sexual relations). And according to Roman church law, the vow of celibacy is broken if the priest marries, but it is not considered broken if they engage in sexual relations.

Additionally, if a priest commits a sexual sin, they only need to confess it to another priest for absolution. However, if they get married, only the Pope can pardon them and such an act is often followed by a severe penalty.

But think about it? Is there any reason to care more about the priest’s marriage that immorality? Yes because marriage threatens the church’s power and property.

Moreover, isn’t it strange that the Roman Catholic Church regards marriage as a sacrament, but denies this fundamental right to the most ‘holy’ people such as priests and nuns?

Do not call anyone on earth father?

In Roman Catholicism, priests are often addressed as “Father,” a title that carries significant respect and honor.

However, this practice seems contradictory to Jesus’ teachings, particularly in His rebuke to the Pharisees, where He instructs His followers not to call anyone on earth “father” in a spiritual sense. Jesus says;

Matthew 23:9 (NKJV)

Do not call anyone on earth your father; for One is your Father, He who is in heaven.

However, some might counter this by saying that the Apostle Paul openly called himself as father to the Corinthian church;

1 Corinthians 4:15 (NKJV)

For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel.

At first glance, these scriptures seem contradictory. Jesus commands us not to call anyone on earth “father,” while Paul refers to himself as a father to the Corinthian Church.

How do we reconcile these statements? Let’s look at the context of both verses.

In Matthew 23:9, Jesus was addressing the Pharisees’ misuse of spiritual authority. The Pharisees sought honor and recognition, positioning themselves as the source of spiritual life and wisdom for the people. They desired titles and reverence that belonged solely to God, thus misleading people to see them as the originators of their faith.

On the other hand, Paul’s statement in 1 Corinthians 4:15 reflects a different context and meaning. Paul did not claim to be the source of spiritual life. Instead, he acknowledged his role as an instrument used by God to lead the Corinthians to faith. He was not seeking honor or elevating himself but was emphasizing his part in God’s work.

The key difference lies in the intent and the understanding behind the title “father.” The Pharisees used it to elevate themselves and claim undue spiritual authority. Paul used it to describe his role in God’s plan without claiming any inherent spiritual power.

The distinction is crucial: it is wrong to call someone “father” if it elevates them to a position that only God should hold, but it is acceptable to recognize the role someone has played under God’s guidance in bringing us to faith.

For the most part, Roman Catholics elevate priests to a position higher than necessary, often viewing them as the essential intermediaries through which they receive the blessings or good graces of the church. This perspective can lead to an over-reliance on human figures rather than on God, who is the true source of all spiritual life and blessings.

This elevation can obscure the biblical teaching that Christ alone is our mediator and high priest, and that all believers have direct access to God through Him. It is crucial to recognize that while spiritual leaders can guide and nurture faith, they should not be seen as the ultimate source of spiritual authority or blessing.