Heb 5, 1-3 Every high priest is taken from among men

Hebrews 5

(Heb 5, 1-3) Every high priest is taken from among men

[1] Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins. [2] He is able to deal patiently with the ignorant and erring, for he himself is beset by weakness [3] and so, for this reason, must make sin offerings for himself as well as for the people.

(CCC 1585) The grace of the Holy Spirit proper to this sacrament is configuration to Christ as Priest, Teacher, and Pastor, of whom the ordained is made a minister. (CCC 1581) This sacrament configures the recipient to Christ by a special grace of the Holy Spirit, so that he may serve as Christ's instrument for his Church. By ordination one is enabled to act as a representative of Christ, Head of the Church, in his triple office of priest, prophet, and king. (CCC 1582) As in the case of Baptism and Confirmation this share in Christ's office is granted once for all. The sacrament of Holy Orders, like the other two, confers an indelible spiritual character and cannot be repeated or conferred temporarily (Cf. Council of Trent: 1 DS 1767; LG 21; 28; 29; PO 2). (CCC 1583) It is true that someone validly ordained can, for a just reason, be discharged from the obligations and functions linked to ordination, or can be forbidden to exercise them; but he cannot become a layman again in the strict sense (Cf. CIC, cann. 290-293; 1336 § 1 3°, 5°, 1338 § 2; Council of Trent: DS 1774), because the character imprinted by ordination is for ever. The vocation and mission received on the day of his ordination mark him permanently.

Heb 4, 16 To receive mercy and to find grace

(Heb 4, 16) To receive mercy and to find grace
[16] So let us confidently approach the throne of grace to receive mercy and to find grace for timely help.

(CCC 1572) Given the importance that the ordination of a bishop, a priest, or a deacon has for the life of the particular Church, its celebration calls for as many of the faithful as possible to take part. It should take place preferably on Sunday, in the cathedral, with solemnity appropriate to the occasion. All three ordinations, of the bishop, of the priest, and of the deacon, follow the same movement. Their proper place is within the Eucharistic liturgy. (CCC 1563) "Because it is joined with the episcopal order the office of priests shares in the authority by which Christ himself builds up and sanctifies and rules his Body. Hence the priesthood of priests, while presupposing the sacraments of initiation, is nevertheless conferred by its own particular sacrament. Through that sacrament priests by the anointing of the Holy Spirit are signed with a special character and so are configured to Christ the priest in such a way that they are able to act in the person of Christ the head" (PO 2). (CCC 1566) "It is in the Eucharistic cult or in the Eucharistic assembly of the faithful (synaxis) that they exercise in a supreme degree their sacred office; there, acting in the person of Christ and proclaiming his mystery, they unite the votive offerings of the faithful to the sacrifice of Christ their head, and in the sacrifice of the Mass they make present again and apply, until the coming of the Lord, the unique sacrifice of the New Testament, that namely of Christ offering himself once for all a spotless victim to the Father" (LG 28; cf. 1 Cor 11:26). From this unique sacrifice their whole priestly ministry draws its strength (Cf. PO 2). (CCC 1568) "All priests, who are constituted in the order of priesthood by the sacrament of Order, are bound together by an intimate sacramental brotherhood, but in a special way they form one priestly body in the diocese to which they are attached under their own bishop… (PO 8). The unity of the presbyterium finds liturgical expression in the custom of the presbyters' imposing hands, after the bishop, during the rite of ordination.

Heb 4, 15 Who has similarly been tested in every way

(Heb 4, 15) Who has similarly been tested in every way

[15] For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has similarly been tested in every way, yet without sin.

(CCC 540) Jesus' temptation reveals the way in which the Son of God is Messiah, contrary to the way Satan proposes to him and the way men wish to attribute to him (Cf. Mt 16:21-23). This is why Christ vanquished the Tempter for us: "For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tested as we are, yet without sinning" (Heb 4:15). By the solemn forty days of Lent the Church unites herself each year to the mystery of Jesus in the desert. (CCC 612) The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father's hands in his agony in the garden at Gethsemani (Cf. Mt 26:42; Lk 22:20), making himself "obedient unto death". Jesus prays: "My Father, if it be possible, let this cup pass from me…" (Phil 2:8; Mt 26:39; cf. Heb 5:7-8). Thus he expresses the horror that death represented for his human nature. Like ours, his human nature is destined for eternal life; but unlike ours, it is perfectly exempt from sin, the cause of death (Cf. Rom 5:12; Heb 4:15). Above all, his human nature has been assumed by the divine person of the "Author of life", the "Living One" (Cf. Acts 3:15; Rev 1:17; Jn 1:4; 5:26). By accepting in his human will that the Father's will be done, he accepts his death as redemptive, for "he himself bore our sins in his body on the tree" (1 Pt 2:24; cf. Mt 26:42). (CCC 1549) Through the ordained ministry, especially that of bishops and priests, the presence of Christ as head of the Church is made visible in the midst of the community of believers (Cf. LG 21). In the beautiful expression of St. Ignatius of Antioch, the bishop is typos tou Patros: he is like the living image of God the Father (St. Ignatius of Antioch, Ad Trall. 3, 1: SCh 10, 96; cf. Ad Magn. 6, 1: SCh 10, 82-84).

Heb 4, 14 We have a great high priest

(Heb 4, 14) We have a great high priest
[14] Therefore, since we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession.

(CCC 1544) Everything that the priesthood of the Old Covenant prefigured finds its fulfillment in Christ Jesus, the "one mediator between God and men" (2 Tim 2:5). The Christian tradition considers Melchizedek, "priest of God Most High," as a prefiguration of the priesthood of Christ, the unique "high priest after the order of Melchizedek" (Heb 5:10; cf. 6:20; Gen 14:18); "holy, blameless, unstained" (Heb 7:26), "by a single offering he has perfected for all time those who are sanctified" (Heb 10:14), that is, by the unique sacrifice of the cross. (CCC 1545) The redemptive sacrifice of Christ is unique, accomplished once for all; yet it is made present in the Eucharistic sacrifice of the Church. The same is true of the one priesthood of Christ; it is made present through the ministerial priesthood without diminishing the uniqueness of Christ's priesthood: "Only Christ is the true priest, the others being only his ministers" (St. Thomas Aquinas, Hebr 8, 4). (CCC 1546) Christ, high priest and unique mediator, has made of the Church "a kingdom, priests for his God and Father" (Rev 1:6; cf. Rev 5:9-10; 1 Pet 2:5, 9). The whole community of believers is, as such, priestly. The faithful exercise their baptismal priesthood through their participation, each according to his own vocation, in Christ's mission as priest, prophet, and king. Through the sacraments of Baptism and Confirmation the faithful are "consecrated to be… a holy priesthood" (LG 10 § 1).

Heb 4, 13 To him we must render an account

(Heb 4, 13) To him we must render an account
[13] No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account.

(CCC 679) Christ is Lord of eternal life. Full right to pass definitive judgment on the works and hearts of men belongs to him as redeemer of the world. He "acquired" this right by his cross. The Father has given "all judgement to the Son" (Jn 5:22; cf. 5:27; Mt 25:31; Acts 10:42; 17:31; 2 Tim 4:1). Yet the Son did not come to judge, but to save and to give the life he has in himself (Cf. Jn 3:17; 5:26). By rejecting grace in this life, one already judges oneself, receives according to one's works, and can even condemn oneself for all eternity by rejecting the Spirit of love (Cf. Jn 3:18; 12:48; Mt 12:32; 1 Cor 3:12-15; Heb 6:4-6; 10:26-31). (CCC 680) Christ the Lord already reigns through the Church, but all the things of this world are not yet subjected to him. The triumph of Christ's kingdom will not come about without one last assault by the powers of evil. (CCC 681) On Judgment Day at the end of the world, Christ will come in glory to achieve the definitive triumph of good over evil which, like the wheat and the tares, have grown up together in the course of history. (CCC 682) When he comes at the end of time to judge the living and the dead, the glorious Christ will reveal the secret disposition of hearts and will render to each man according to his works, and according to his acceptance or refusal of grace.

Heb 4, 12 The word of God is living and effective

(Heb 4, 12) The word of God is living and effective

[12] Indeed, the word of God is living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart.

(CCC 1190) The Liturgy of the Word is an integral part of the celebration. The meaning of the celebration is expressed by the Word of God which is proclaimed and by the response of faith to it. (CCC 1184) The chair of the bishop (cathedra) or that of the the priest "should express his office of presiding over the assembly and of directing prayer" (GIRM 271). The lectern (ambo): "The dignity of the Word of God requires the church to have a suitable place for announcing his message so that the attention of the people may be easily directed to that place during the liturgy of the Word" (GIRM 272).

Heb 4, 10-11 Let us strive to enter into that rest

(Heb 4, 10-11) Let us strive to enter into that rest

[10] And whoever enters into God's rest, rests from his own works as God did from his. [11] Therefore, let us strive to enter into that rest, so that no one may fall after the same example of disobedience.

(CCC 2183) "If because of lack of a sacred minister or for other grave cause participation in the celebration of the Eucharist is impossible, it is specially recommended that the faithful take part in the Liturgy of the Word if it is celebrated in the parish church or in another sacred place according to the prescriptions of the diocesan bishop, or engage in prayer for an appropriate amount of time personally or in a family or, as occasion offers, in groups of families" (CIC, can. 1248 § 2). (CCC 2187) Sanctifying Sundays and holy days requires a common effort. Every Christian should avoid making unnecessary demands on others that would hinder them from observing the Lord's Day. Traditional activities (sport, restaurants, etc.), and social necessities (public services, etc.), require some people to work on Sundays, but everyone should still take care to set aside sufficient time for leisure. With temperance and charity the faithful will see to it that they avoid the excesses and violence sometimes associated with popular leisure activities. In spite of economic constraints, public authorities should ensure citizens a time intended for rest and divine worship. Employers have a similar obligation toward their employees. (CCC 2188) In respecting religious liberty and the common good of all, Christians should seek recognition of Sundays and the Church's holy days as legal holidays. They have to give everyone a public example of prayer, respect, and joy and defend their traditions as a precious contribution to the spiritual life of society. If a country's legislation or other reasons require work on Sunday, the day should nevertheless be lived as the day of our deliverance which lets us share in this "festal gathering," this "assembly of the firstborn who are enrolled in heaven" (Heb 12:22-23).