er, the one
Christian priesthood which is analogous to the Levitical priesthood, as
a sacrificial and mediatorial function on behalf of the Church, is the
High Priesthood of the Son of God? The Christian Ministry indeed hardly,
if at all, comes into view throughout the argument. We find it at length
in this chapter, the chapter which tells the readers that they "have an
altar." Twice over the pastors of the Church are mentioned here (verses
7, 17); but how? As "leaders," "guides," [Greek: hegoumenoi]: as those
who "speak the word of God," as those whose vigilance over the souls of
the flock claims a loving and grateful loyalty. That is to say, the
Christian Ministry is above all things a pastorate. To a sacerdotal
aspect of its special functions no reference appears. And that is
noteworthy just because of the profound sacerdotalism of the whole
context of the Epistle.

[T] Lightfoot (on Ign. _ad Eph. v., et alibi_) has clearly shewn that
Ignatius' use of [Greek: thysiasterion] is altogether mystical. He means
not the Holy Table but (among other references) the Church of Christ as
the sphere or place of spiritual sacrifice.

On a careful review of the words before us (verses 10-16), we are
justified in the conclusion that the reference is, not to a Christian
institution at all but precisely to the Hebrew ritual, in which Writer
and readers still had part as members of _the nation_. The thing in view
is an altar whose law was such that the sacerdotal "ministers ([Greek:
hoi latreuontes]) of the Tabernacle" might not use its sacrifices for
food. But why? Not of course because they were not Christians, but
because the sacrifices in question presented there were to be wholly
"burned," "burned without the camp." The entire thought moves within the
limits of the typical ceremonial. It deals with the holocaust which even
the sacrificer might handle only to commit it to the fire; the victim
whose destiny was to be--not eaten by the priestly family but carried
outside the camp as wholly devoted for the people's sins.

It is possible, within the lines of the Levitical ritual, to interpret
in more ways than one the "altar" in question. It may be the great
altar, regarded in its special use on the Atonement Day (Lev. xvi); not
another structure than that used for other sacrifices, but that same
altar regarded, for the moment, as if separated and alone, because of
the awful speciality of the stern while merciful ritual of that grea