Book Review: Graham Tomlin, The Widening Circle

Graham Tomlin, The Widening Circle: Priesthood as God’s Way of Blessing the World (London: SPCK, 2014)

I am grateful to SPCK for a review copy.

The central conviction of Graham Tomlin’s The Widening Circle is effectively expressed by its subtitle: ‘Priesthood [is] God’s way of blessing the world.’ In view of the various scandals and admissions of clergy abuse (sexual or otherwise) that have emerged over the years, one might question the appeal of placing ‘priesthood’ and ‘blessing’ in positive relation to each other within the same sentence. But while not denying or avoiding the fact that many priests have the capacity and even the opportunity and will to exploit their trusted position, Tomlin aims to persuade his readers that the concept of priesthood, when shaped and informed by an appreciation of the high priesthood of Jesus Christ, is one that maps meaning and significance onto human behaviour in general. Thus the implications of Tomlin’s thought are potent.

Tomlin opens his account by attending to the high priesthood of Christ as developed within the letter to the Hebrews. He notes that Christ’s priesthood is eternal and reasons that it is somehow ‘built into the very fabric of being’ (p. 15), conditioning the way God relates to the world. God’s action towards and in the world is mediated by the incarnate Jesus in whom divinity and humanity are united. Helpfully, Tomlin distinguishes between Christ as mediator and Christ as intermediator, that is, as a tertium quid that simply bridges the gap between God and the world: the incarnation makes it possible for a genuine union between God and humanity to exist, one that allows for creaturely participation in God through the atoning work of Christ on the cross. The atonement is, of course, but one aspect of Christ’s high priestly ministry; the remainder is discerned in his risen and exalted state at the right hand of God the Father, where Christ not only intercedes for humanity, but does so still as a human being (albeit a risen and exalted one!), disclosing the destiny that awaits all those who are in him. Those in Christ are lifted up to God, even as in him they are being made perfect—or mature—by the Holy Spirit. For Tomlin, incarnation, crucifixion, resurrection, and ascension are all vital aspects of Christ’s story through which his high priesthood is demonstrated, and which should inform and shape our notions of priesthood more generally.

Tomlin devotes a considerable amount of space to discussing the high priesthood of Christ because it forms the foundation of what he then goes on to argue, which is that ‘this notion of priesthood is a vital category for understanding God’s way in the world, that Christ’s priestly work is played out through other “priestly” activity.’ (p. 54). Thus Tomlin is not especially concerned to call Christian ministers ‘priests’ other than to note that it emphasises the ‘priestly character to this role of leadership in the Church’. (p. 169 n. 1). Rather, ‘priesthood’ is a pattern of relating that derives from and ultimately participates in Christ’s high priesthood, which itself testifies to God’s free election that Christ should be the one in and through whom God relates to the world. In the same way, this logic of election, whereby God chooses a part from the whole to bless the remainder, fundamentally shapes the character of priesthood:

[This is how] priesthood is played out within the world: first in humanity itself, called to play a priestly role between God and Creation; then in the Church, which also acts as a priestly mediator between God and the rest of humanity; and then finally in the person of the minister him- or herself, who also acts in a priestly manner towards the rest of the Church. In each case, the part is called to be the means by which the whole becomes all that it was intended to be, in an ever-widening circle of divine blessing. (pp. 11-12).

I find this a compelling argument, if not an entirely novel one, and it has some important ramifications. Tomlin is certain, for example, that humanity as a whole is responsible for handling ecological issues; this is part of humanity’s priestly role as mediator between God and the world. The Church need not lead the way on tackling these issues because its priestly role is to mediate God’s love ‘to the rest of the human race and [enable] it to play precisely the priestly role assigned to it.’ (p. 96). But the Church cannot avoid involvement in these issues because the Church remains part of humanity. What Tomlin draws attention to, therefore, is the specific priestly role allocated to each circle of blessing. This has an especially profound implication for the priesthood of ministers:

Priests in the Church are called to enable the Church to play its priestly role of declaring the praises of Jesus Christ, the true High Priest, so that in turn the rest of humanity might be restored to its proper priestly dignity, and the whole earth resound to the joy of God. (p. 114).

Essentially, ordained Christian ministers, however we label them, are called to serve the Church through word and sacrament: ‘the priest is the one through whom Christ’s oversight and care for the Church is expressed.’ (p. 118). This means that the priest is required to facilitate the growth of the congregation and each member within it so that it and they can mature in Christ and serve the community by calling it to own its priestly role of mediating between God and the world. The crucial point here is that clergy burnout can be avoided simply by the priest learning to delegate and the congregation being willing to accept its God-given responsibilities as the redeemed people of God. But perhaps Tomlin is too idealistic here, given the impractical expectations often placed on ministers—not least by themselves.

Tomlin’s argument is, as already noted, persuasive, and there is much to reflect on and appreciate. His prose is clear and points towards many other avenues for thought. But there are areas where I should like to have seen further elaboration. For example, Tomlin explains that ordained ministry is a vital role because the priest is responsible for ensuring that the Word of God is preached and the sacraments are celebrated. However, while lay preaching is part of the Church of England’s organisation (Tomlin is currently Bishop of Kensington and so presumably writes from a Church of England perspective), taken at face value, his argument here appears to open a space for the possibility of lay presidency at the Eucharist. Coupled with Tomlin’s belief that priests are ‘a distinct kind of lay person’ (p. 115), this could obviate the need for ordination unless by this we mean little more than a sort of consecration to ministry within a local church context. So, for me at least, there is scope in Tomlin’s overall position for amplification.

Despite the fact that The Widening Circle is more about priestly patterns of relating than ordination as such, I suspect that most of its readers will be the ordained or those attracted to ordained ministry. But as Tomlin demonstrates clearly why priesthood as a concept still has much to offer, even when applied broadly to God’s relationship with the world, it would be a pity for his thoughts here to be confined to one relatively small and particular circle when everything ultimately is affected by the all-encompassing circle that is the high priesthood of Christ.