Now, we establish the authority and antiquity in similar
ways, since the authority depends partly on the antiquity. For Ambrose says
that our sacrifice is clearly more ancient than the sacrifices of the Old
Covenant, since Melchizedek, who was before the law, who was the priest of God
Most High, offered bread and wine, signifying our sacrifice, before any one of
the sacrifices of the law was instituted, and since our sacrifices are more
ancient, they should receive greater reverence, especially since these were
offered in the same species which we now have in use.
Now, its authority is mentioned in Psalm 110.4, where it
speaks of the Lord of lords over every priest, saying, “The Lord has sworn, and
he will not repent; you are a priest forever according to the order of
Melchizedek.” And the Lord said this after the Levitical order had already been
instituted, and nothing is found earlier in the law about this order remaining
forever. Therefore, it is clear that this sacrifice is worthier than all other
sacrifices and sacraments by its authority and antiquity and its confirmation
by oath and its remaining forever, and so it is this alone that has been
perfected and fulfilled. So [Heb 7.11–12], “If, then, perfection was through
the Levitical priesthood (for under it the people received the law), what
further need was there that another priest should arise according to the order
of Melchizedek, and not be called according to the order of Aaron? For the
priesthood being changed, it is necessary that a change also be made of the
law.” It is shown from this that it is more ancient and has fuller authority
and is more perfect in holiness than every [other] sacrament and sacrifice. So
it is said a little later in the same [place] [18–19], “There is indeed a
setting aside of the former commandment, because of its weakness and uselessness
(for the law brought nothing to perfection), but there is the introduction of a
better hope, by which we draw near to God.”
From these things that have been said, it is understood
that this sacrifice has in itself four things that are found together in no
other sacrifice. For it is venerable in antiquity, ordained by divine
authority, confirmed by oath, and everlasting in its perfection. [It is
venerable] in antiquity, since it was prefigured before the institution of any
other sacrifice by him who truly was [Heb 7.1–3] “a priest of the God Most High
. . . without father, without mother, without genealogy . . . likened to the Son
of God,” as is said. [It is] ordained by divine authority, since the priesthood
of this way of sacrifice was assigned by God the Father himself, as is said
[Heb 5.5–6], “Christ did not glorify himself, that he might be made a high
priest, but he that said to him . . . ‘You are a priest forever, according to
the order of Melchizedek.’” Now it is confirmed by oath, as is said in Psalm
110.4: “The Lord has sworn, and he will not repent; you are a priest forever
according to the order of Melchizedek.” It is everlasting in its perfection,
since, because of the perfection of this sacrifice, all [sacrifices] of the old
law with its law and priesthood were abolished, so that it would be established
to be observed forever. So [Heb 7.24–25], “Since he continues forever, he has
an everlasting priesthood, by which he is able also to save forever those who
come to God through him, always living to make intercession for us.” (Albert
the Great, On the Body of the Lord Distinction 5, Chapter 1 [trans.
Albert Marie Surmanski; The Fathers of the Church Medieval Continuation 17;
Washington, D.C.: The Catholic University of America Press, 2017], 278-79)
To Support this Blog:
Email for Amazon Gift
card: ScripturalMormonism@gmail.com
Email for Logos.com Gift
Card: IrishLDS87@gmail.com
