The Corruption of the Priest

By Sadhika on

Author’s Note: I endeavour to bring together several ideas that lie formless and fragmented in my mind, that I suspect are more intertwined than it seems at first glance. Many of the ideas explored in this piece are being articulated for the first time, so bear with me if the text lacks coherence in certain places. Without further ado, I begin.

The corruption of religious figures has been a recurrent theme in various religious traditions, including Christianity and Hinduism. This corruption has had significant historical implications, leading to movements and reforms that aimed to address the perceived moral decay within religious institutions. 


The Priest and the Prophet


There are two kinds of religious figures between which a distinction must first be made: prophets and priests. A prophet is a figure who first receives the word of God, through divine revelation, and reveals His will to people. The prophet acts as the conduit connecting God and mortals, chosen by God and capable of enduring the intensity of religious experiences. Notable examples include Moses, who received the Ten Commandments on Mount Sinai, and Muhammad in Islam, who is considered the final prophet. 


Priests, on the other hand, play a more intermediary role, acting as mediators between the worshipers and the divine. They are responsible for performing rituals, administering sacraments, and maintaining the religious traditions of a community. In short, they are tasked with the proper execution of God’s will. Examples include Moses’ brother Aaron (although some sources have established him as a prophet too). 


Another way to look at the distinction between the two is that prophets are the subjective element, concerned with expression (of God’s will) and priests are the objective element, concerned with the method of its execution. Not to mention, prophets are chosen by God himself, while priesthood can be hereditary. 


The Exclusivity of Divine Wisdom


In Christianity, there appears to be a hierarchical structure where the prophet is positioned at the pinnacle, receiving the word of God, and beneath him are the priest(s) responsible for conveying it to the general populace. This arrangement holds certain advantages within the religious framework. Firstly, it establishes a clear channel of communication from the divine to the human realm, ensuring that God's word is transmitted through a designated and spiritually attuned prophet. This exclusivity serves to elevate the significance of the divine message, emphasising its sanctity and importance. Furthermore, the intermediary role of priests serves to bridge the gap between the ethereal and the earthly, making the divine teachings accessible and comprehensible to the general populace.


In Hinduism, as typical of polytheistic faiths, there isn't a strict hierarchical distinction between those who perform rituals and those who convey divine messages (although there are different categories performing different duties). The same individual, often a guru, can fulfil both functions, blurring the lines between the roles of priests and prophets found in other faiths. Examples of such figures include Vishwamitra, Vasishtha and other rishis (sages) of the Saptarshi (Seven Sages) in Hinduism. 


Even so, there are elements that reflect a certain degree of exclusivity in the transmission of spiritual knowledge. One key aspect is the role of the Brahman varna, traditionally considered the priestly and intellectual class. Within the Hindu Trinity of Brahma (the Creator), Vishnu (the Preserver), and Shiva (the Destroyer), Brahmans were believed to have originated from the head of Brahma (the Creator). Throughout history, they held the crucial responsibility of safeguarding and transmitting sacred knowledge, conducting rituals, and offering guidance to the community regarding dharma (righteous living). This hereditary eligibility for accessing the word of God within the Brahman class could be seen as a form of exclusivity. 


The idea that God's word is received exclusively and obfuscated has a theological underpinning that suggests divine wisdom is sacred and not to be taken lightly. By restricting access to this wisdom, the hierarchy reinforces the notion that only those deemed worthy, such as the prophet and the ordained priests, are capable of properly understanding and conveying the divine message. This exclusivity fosters a sense of reverence and awe, encouraging a deeper spiritual connection with the divine.


The Priest’s Temptation


With this, I come to another important concept that cannot be missed in a discussion on this topic - the priest’s temptation. This involves a struggle between spiritual duty and personal desires, leading to moral compromise and, at times, a fall from grace. It makes sense that the priest, who is respected by the people for his ability to communicate with the divine, should feel tempted to warp the divine word for furthering his own interests. This is the test he must pass in order to remain worthy of the position he holds.


In Christianity, this theme extends to various biblical figures, including priests and leaders, who, when succumbing to personal temptations, stray from their divine duties. An example is the biblical account of Eli's sons, Phinehas and Hophni, who were priests but succumbed to greed and immorality, leading to their downfall (1 Samuel 2:12-17). Another example would be when Aaron, yielding to the demands of the Israelites, compromises his sacred duties by fashioning a golden calf as a substitute for God (Exodus 32:1-6).


In Hinduism, the temptation of the priest can be seen in stories and myths where revered figures face moral dilemmas. The epic Ramayana, for instance, narrates the story of Ravana, a powerful and learned Brahman who succumbs to the temptation of desire, leading to his eventual downfall. Similarly, in the Mahabharata, the character of Dronacharya, a respected teacher and priest, faces moral challenges that contribute to the tragic events of the epic.


The underlying idea is that the temptation represents a test of one's commitment to spiritual principles and divine duties. It underscores the vulnerability of religious leaders to human weaknesses and desires, emphasising the perpetual struggle between the sacred and the profane. These narratives aim to remind believers of the fickleness of human nature and the continuous need for spiritual vigilance in the face of temptation.


The Consequences of Corruption


The temptation of the priest and his consequent corruption is not just an idea embedded in the scriptural narrative. Even historically, this human failing has had profound implications on the evolution of these religions. 


In Christianity, the corruption of priests and the Catholic Church during the mediaeval period played a role in the emergence of Protestantism during the 16th century. Practices such as the sale of indulgences, simony, and a perceived moral laxity among clergy led to discontent among believers. Reformers like Martin Luther, John Calvin, and others sought to address these issues by advocating for a return to what they saw as the original teachings of Christianity. The Protestant Reformation emphasised the authority of the Bible, salvation through faith, and a direct relationship with God, bypassing the hierarchical and corrupt structures of the Catholic Church. The consequences included a significant schism within Christianity, with enduring impacts on religious practices, doctrines, and the cultural landscape of Europe.


In Hinduism, the corruption or perceived decline of the Brahman class, traditionally considered the priestly and intellectual elite, led to a rejection of the Brahmanical ideal. The Brahmans, responsible for rituals, sacred knowledge, and guiding the community, faced criticism for deviating from their spiritual and moral duties. This contributed to the emergence of reform movements such as the Bhakti movement, which emphasised devotion to a personal god over rigid caste distinctions and rituals. The rejection aimed at democratising spirituality and reducing the influence of the priestly class.


Conclusion


Ultimately, the exploration of these themes provokes thought on the universal nature of the struggle for moral integrity within religious institutions. However, amidst these accounts of moral failings, it is important to remember that the ultimate responsibility lies with the believers themselves. The process of purifying corrupt priests or religious institutions is not only an external endeavour but an internal one as well. Believers are tasked not only with holding religious leaders accountable but also with maintaining the sanctity of their own faith. And even when the priest takes a tumble from the pedestal, the principles must not join the free fall - not on the believer’s watch.

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