It is often heard that Anglicans, who use both terms "priest" and "minister" (presbyter) are confused about how to use them, and indeed they are. One finds in the 1662 Book of Common Prayer that both terms are used with no immediately or apparent distinction. Partly because of this lack of clarity, two factions grew up along side each other, one "high church" and one "low church", and for hundreds of years they have not been reconciled. This essay is a personal view of the problem, and how a right thinking Anglican should resolve it in his mind.
As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in Scripture:
"Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame."
So the honor is for you whobelieve, but for those who do not believe,
"The stone that the builders rejected has become the cornerstone,"and "A stone of stumbling, and a rock of offense."
They stumble because they disobey the word, as they were destined to do. But you are a chosen race,a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.
Verses 5 and 9 each contain the word "priesthood", which is the 'sacerdotium' in Latin or 'hieros' in Greek. The Roman church took this to refer to the order of sacrificing Christian priests. The Protestant Reformation sprang up in large measure to refute the notion, to proclaim the priesthood of every Christian. In so doing, a confusion arose among some English speakers as to the meaning of the above text, that perhaps the meaning was "minister" or "presbyter" rather than "priest", a reference to the Old Testament temple worship.
I have reviewed both Calvin's and Matthew Henry's commentaries on this passage, both having some authority among Protestants. Calvin of course wrote in French, so he would have no cause to make a mistake pertaining to English (the French word is 'sacerdoce'). However, both commentaries understand that 'priest' in this context refers to the temple priesthood, then relates it to the new Covenant wherein all Christians are set aside for holy service and worship, to offer spiritual sacrifices first of ourselves and then of prayers, thanksgiving, alms, deeds, and all the duties of religion. These Protestants emphasize that we are in fact associates in one royal priesthood, consecrated by Christ himself, far excelling the former priesthood because the partition has been pulled down by Christ; we are gathered from every nation and bestowed, everyone so consecrated, with the title 'priest'. The honor of our priesthood is even higher because we by our nature were formerly "vassals of sin and death", suited to no such purpose. Therefore, the most spiritual sacrifices of the best men are not acceptable to God, but rather only through Him, the great high priest, and we are commended to bring our oblations, to present them to God.
In my view, the Anglican tradition is no different from the above. It wants us to understand that in the whole of our Christian lives, and especially our coming to the Lord's Supper (administered by presbyters), is modeled by the routine of priests in the Temple, where all must be washed through repentance and absolution. Christians are not just partakers in the life of the Church. We are also its priesthood by association with Christ, each of us members of one mystical body, each of us comprehending the whole Gospel and the elements thereof, each of us breaking one bread, each of us forgiving sins, each of us as celebrants, each of us looking up with faith upon the holy body and blood, and not just once per week but unceasingly.
Neither Protestant commentary reads the word 'presbyteros' (presbyter) into the passage. To the extent that Anglicans are confused, it came from using the English word 'priest' in other parts of Scripture, where it refers to presbyters. Because the Roman church had tried to assert a separate class of 'priests', "low church" Anglican reformers of the 16th century attacked the word 'priest' in Holy Communion rubrics. "High church" Laudians and Anglo-Catholics fought back, rightly, but for the wrong reason (that they wanted to reassert Roman dogma).
English politics and imprecise language is the source of an Anglican confusion and a sad history of conflict that Homilies and diplomacy failed to ever resolve. The 1662 Book of Common Prayer uses both "priest" and "minister" as referring to ordained presbyters; neither referring to the people. By contrast, the Articles of Religion and the Homilies are clear, reflecting Protestant doctrine; the order of "priest" belongs to every elect Christian and the office of "minister" belongs to those consecrated to the task of shepherding the Church.
They convey the sense of 1 Peter 2, that we are all not mere partakers of his body and blood, but also associates in his royal priesthood, following the homily that commends a Christian to assume the role of priest (sacerdote):
IX. Of Common Prayer and Sacraments.
"For wee are not strangers one to another, but wee are the citizens of the Saints, and of the houshold of GOD (Ephesians 2.19), yea, and members of one body (1 Corinthians 10.17, 12.12). And therefore whiles our minister is in rehearsing the prayer that is made in the name of vs all, wee must giue diligent eares to the words spoken by him, and in heart begge at GODS hand those things that hee beggeth in wordes. And to signifie that wee doe so, wee say Amen, at the end of the prayer that hee maketh in the name of vs all...
"Iustinus Martyr, who liued about 160 yeeres after Christ, sayth thus of the administration of the Lords Supper in his time (Justinus, `Apol.,' 2): Upon the Sunday assemblies are made both of them that dwell in Cities, and of them that dwell in the Countrey also. Amongst whom, as much as may bee, the writings of the Apostles & Prophets are read. Afterwards when the Reader doth cease, the chiefe Minister maketh an exhortation, exhorting them to follow honest things. After this, wee rise altogether and offer prayers, which being ended (as wee haue sayd) bread and wine and water are brought foorth: Then the head Minister offereth prayers and thankesgiuing with all his power, and the people answer, Amen."
