(*points to the left* This is Archbishop Fulton Sheen, who is one of my favorite 'modern' Catholic thinkers - an excellent example of the priestly 'Father' - his cause for canonization is currently ongoing)Matthew 23:9 - And call no man your father upon the earth: for one is your Father, which is in heaven.
So...it's a common objection, that Jesus instructed us to not call people 'father', and therefore Catholics (and I believe that's the title for priests in Orthodoxy as well, but it's early, so I won't swear to it) are being bad, yet again. :)
Right, well, while making no claim to being an authority, scholar, or anything other than a magpie minded laywoman, here's what I've learned as to why it's okay to call a priest (or your dad for that matter), father:
Do you call the man who raised you 'father', or some cultural and linguistic variation thereof? 'Dad', 'Pop', 'Papa', etc. They all mean the same thing, 'father'. And seeing as how Jesus wasn't specific, as in, "Look, don't call any religious authority figure 'father'. You can call your male parent 'father', but nobody else." He just said, "call no man your father upon the earth." So, children, stop calling your dad 'Dad' and start calling him by his first name. See how that goes... 'Morning Bob!' *dead silence* 'What'd you just say? Since when do you call me 'Bob'?' Dad's want to be called Dad! The ones who are 'good' at it, who take their job seriously, as far as I've found, don't want to be called by name, like some acquaintance.
To forbid the use of the word 'father' would rob the address "Father" of its meaning when applied to God. There would no longer be any earthly counterpart for the analogy of divine Fatherhood. The concept of God’s role as Father would be meaningless if we obliterated the concept of earthly fatherhood.
But in the Bible the concept of fatherhood is not restricted to just our earthly fathers and God. It is used to refer to people other than biological or legal fathers, and is used as a sign of respect to those with whom we have a special relationship. For example, Joseph tells his brothers of a special fatherly relationship God had given him with the king of Egypt: "So it was not you who sent me here, but God; and he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt" (Gen. 45:8).
Job indicates he played a fatherly role with the less fortunate: "I was a father to the poor, and I searched out the cause of him whom I did not know" (Job 29:16).
And God himself declares that he will give a fatherly role to Eliakim, the steward of the house of David: "In that day I will call my servant Eliakim, the son of Hilkiah . . . and I will clothe him with [a] robe, and will bind [a] girdle on him, and will commit . . . authority to his hand; and he shall be a father to the inhabitants of Jerusalem and to the house of Judah" (Is. 22:20–21).
This type of fatherhood not only applies to those who are wise counselors (like Joseph) or benefactors (like Job) or both (like Eliakim), it also applies to those who have a fatherly spiritual relationship with one. For example, Elisha cries, "My father, my father!" to Elijah as the latter is carried up to heaven in a whirlwind (2 Kgs. 2:12). Later, Elisha himself is called a father by the king of Israel (2 Kgs. 6:21).
Some people argue that this usage of the word 'father' changed with the New Testament—that while it may have been permissible to call certain men 'father' in the Old Testament, since the time of Christ, it’s no longer allowed. This argument fails for several reasons. First, as I’ve said, and I believe demonstrated the silliness of the idea, the imperative "call no man father" does not apply to one’s biological father (or, to the step/adoptive father, the man who raised you). It also doesn’t exclude calling one’s ancestors "father," as is shown in Acts 7:2, where Stephen refers to "our father Abraham," or in Romans 9:10, where Paul speaks of "our father Isaac." Second, there are numerous examples in the New Testament of the term "father" being used as a form of address and reference, even for men who are not biologically related to the speaker. There are, in fact, so many uses of "father" in the New Testament, that the interpretation of Matthew 23 (and the objection to Catholics calling priests "father") must be wrong. Third, a careful examination of the context of Matthew 23 shows that Jesus didn’t intend for his words here to be understood literally. The whole passage reads, "But you are not to be called ‘rabbi,’ for you have one teacher, and you are all brethren. And call no man your father on earth, for you have one Father, who is in heaven. Neither be called ‘masters,’ for you have one master, the Christ" (Matt. 23:8–10).
The first problem is that although Jesus seems to prohibit the use of the term "teacher," in Matthew 28:19–20, Christ himself appointed certain men to be teachers in his Church: "Go therefore and make disciples of all nations . . . teaching them to observe all that I have commanded you." Paul speaks of his commission as a teacher: "For this I was appointed a preacher and apostle . . . a teacher of the Gentiles in faith and truth" (1 Tim. 2:7); "For this gospel I was appointed a preacher and apostle and teacher" (2 Tim. 1:11). He also reminds us that the Church has an office of teacher: "God has appointed in the church first apostles, second prophets, third teachers" (1 Cor. 12:28); and "his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers" (Eph. 4:11).
There is no doubt that Paul was not violating Christ’s teaching in Matthew 23 by referring so often to others as "teachers." Protestants slip up on this point by calling all sorts of people "doctor," for example, medical doctors, as well as professors and scientists who have Ph.D. degrees (doctorates). They fail to realize, or recognize, that "doctor" is the Latin word for "teacher." Even "Mister" and "Mistress" ("Mrs.") are forms of the word "master," also mentioned by Jesus. So if his words in Matthew 23 were meant to be taken literally, they're would be just as guilty for using the word "teacher" and "doctor" and "mister" as Catholics for saying "father." But clearly, that would be a misunderstanding of Christ’s words.
Jesus criticized Jewish leaders who love "the place of honor at feasts and the best seats in the synagogues, and salutations in the market places, and being called ‘rabbi’ by men" (Matt. 23:6–7). His admonition here is a response to the Pharisees’ proud hearts and their grasping after marks of status and prestige. He was exaggerating to show the scribes and Pharisees how sinful and proud they were for not looking humbly to God as the source of all authority and fatherhood and teaching, and instead setting themselves up as the ultimate authorities, father figures, and teachers.
Christ used hyperbole often, for example when he declared, "If your right eye causes you to sin, pluck it out and throw it away; it is better that you lose one of your members than that your whole body be thrown into hell" (Matt. 5:29, cf. 18:9; Mark 9:47). Christ certainly did not intend this to be applied literally, for otherwise all Christians would be blind amputees! (cf. 1 John 1:8; 1 Tim. 1:15).
We are all subject to "the lust of the flesh and the lust of the eyes and the pride of life" (1 John 2:16). Since Jesus is demonstrably using hyperbole when he says not to call anyone our father—else we would not be able to refer to our earthly fathers as such—we must read his words carefully and with sensitivity to the presence of hyperbole if we wish to understand what he is saying. Jesus is not forbidding us to call men "fathers" who actually are such—either literally or spiritually. To refer to such people as fathers is only to acknowledge the truth, and Jesus is not against that. He is warning people against inaccurately attributing fatherhood—or a particular kind or degree of fatherhood—to those who do not have it.
As the apostolic example shows, some individuals genuinely do have a spiritual fatherhood, meaning that they can be referred to as spiritual fathers. What must not be done is to confuse their form of spiritual paternity with that of God. Ultimately, God is our supreme protector, provider, and instructor. Correspondingly, it is wrong to view any individual other than God as having these roles. Throughout the world, some people have been tempted to look upon religious leaders who are mere mortals as if they were an individual’s supreme source of spiritual instruction, nourishment, and protection. The tendency to turn mere men into "gurus" is worldwide. This was also a temptation in the Jewish world of Jesus’ day, when famous rabbinical leaders, especially those who founded important schools, such as Hillel and Shammai, were highly exalted by their disciples. It is this elevation of an individual man—the formation of a "cult of personality" around him—of which Jesus is speaking when he warns against attributing to someone an undue role as master, father, or teacher. He is not forbidding the perfunctory use of honorifics nor forbidding us to recognize that the person does have a role as a spiritual father and teacher. The example of his own apostles shows us that.
The New Testament is filled with examples of and references to spiritual father-son and father-child relationships. Many people are not aware just how common these are, so it is worth quoting some of them here. Paul regularly referred to Timothy as his child: "Therefore I sent to you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ" (1 Cor. 4:17); "To Timothy, my true child in the faith: grace, mercy, and peace from God the Father and Christ Jesus our Lord" (1 Tim. 1:2); "To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord" (2 Tim. 1:2). He also referred to Timothy as his son: "This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare" (1 Tim 1:18); "You then, my son, be strong in the grace that is in Christ Jesus" (2 Tim. 2:1); "But Timothy’s worth you know, how as a son with a father he has served with me in the gospel" (Phil. 2:22). Paul also referred to other of his converts in this way: "To Titus, my true child in a common faith: grace and peace from God the Father and Christ Jesus our Savior" (Titus 1:4); "I appeal to you for my child, Onesimus, whose father I have become in my imprisonment" (Philem. 10). None of these men were Paul’s literal, biological sons. Rather, Paul is emphasizing his spiritual fatherhood with them.
Perhaps the most pointed New Testament reference to the theology of the spiritual fatherhood of priests is Paul’s statement, "I do not write this to make you ashamed, but to admonish you as my beloved children. For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel" (1 Cor. 4:14–15). Peter followed the same custom, referring to Mark as his son: "She who is at Babylon, who is likewise chosen, sends you greetings; and so does my son Mark" (1 Pet. 5:13). The apostles sometimes referred to entire churches under their care as their children. Paul writes, "Here for the third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but you; for children ought not to lay up for their parents, but parents for their children" (2 Cor. 12:14); and, "My little children, with whom I am again in travail until Christ be formed in you!" (Gal. 4:19). John said, "My little children, I am writing this to you so that you may not sin; but if any one does sin, we have an advocate with the Father, Jesus Christ the righteous" (1 John 2:1); "No greater joy can I have than this, to hear that my children follow the truth" (3 John 4). In fact, John also addresses men in his congregations as "fathers" (1 John 2:13–14). By referring to these people as their spiritual sons and spiritual children, Peter, Paul, and John imply their own roles as spiritual fathers. Since the Bible frequently speaks of this spiritual fatherhood, we Catholics acknowledge it and follow the custom of the apostles by calling priests "father."
Failure to acknowledge this is a failure to recognize and honor a great gift God has bestowed on the Church: the spiritual fatherhood of the priesthood. Catholics know that as members of a parish, they have been committed to a priest’s spiritual care, thus they have great filial affection for priests and call them "father." Priests, in turn, follow the apostles’ biblical example by referring to members of their flock as "my son" or "my child" (Gal. 4:19; 1 Tim. 1:18; 2 Tim. 2:1; Philem. 10; 1 Pet. 5:13; 1 John 2:1; 3 John 4). All of these passages were written under the inspiration of the Holy Spirit, and they express the infallibly recorded truth that Christ’s ministers do have a role as spiritual fathers. Jesus is not against acknowledging that. It is he who gave these men their role as spiritual fathers, and it is his Holy Spirit who recorded this role for us in the pages of Scripture. To acknowledge spiritual fatherhood is to acknowledge the truth, and no amount of anti-Catholic grumbling will change that fact.
Okay, much (most) of this is notes from my RCIA class, which is why I had all the references, etc. Just in case any of you think I'm some sort of researching genius. I cheated. I had this stuff already. :)
