Sacrifice requires a priest. Since the Eucharist is a sacrifice, as we observed in the previous chapter, we would rightly expect the New Covenant to have priests as well. The Hebrew word for “priest” is kohen, meaning one who offers sacrifice. If you have ever had a Jewish friend with the last name of Kohen, Kohan, Cohn, Kahn, Kohn, Coen, or Cahn, it is likely that your Jewish friend possesses a priestly ancestry. Kohenim (plural of kohen) were the priests of the Old Covenant. These priests exercised their sacred ministry through a divinely established hierarchy. In our democratic and egalitarian society, we often resist notions of hierarchy. However, hierarchy is built into the very nature of creation: The hierarchy of creatures is expressed by the order of the “six days” from the less perfect to the more perfect (Catechism of the Catholic Church no. 342).

The natural order of creation is hierarchical because nature is oriented toward efficiency, and efficiency is accomplished through a chain of command. This is why mankind possesses a natural tendency toward hierarchical structures. Whenever victory, survival, or success becomes necessary, mankind invariably conforms to a hierarchical structure. Football teams, the military, and the Catholic Church organize themselves into clear hierarchies, not because hierarchy is contrary to nature, but because hierarchy appropriately conforms to nature. Any military unit would undoubtedly be defeated in war if it were to function under democratic principles. If a football team were to vote as to which play to run, there would be chaos leading to defeat. For this reason, hierarchy also proves to be efficient in the most important of human tasks: the salvation of souls.

Christians may wish to ignore the natural principle of hierarchy, but both the nation of Israel and the Church of Jesus Christ are monarchical and hierarchical. Neither Israel nor the Church existed as democratic republics. Christ was not elected—the Father enthroned Him as King of Kings. Beginning with creation, we see that Adam was placed as both lord and priest over creation. By virtue of the incarnation, Christ was made “a little lower than the angels” (Ps 8:5) to become the perfect mediator between God and creation. Although Christ is a Divine Person, He nevertheless assumed a human nature and united this human nature to his divinity (without blending or confusing the two). The divine hierarchy of redemption flows from the incarnation of Christ since all of creation is submitted to Him. To be continued.