The modern situation
In recent years, in Christianity especially, notwithstanding the doctrinal divergencies and modes of expression in the nature and function of the priesthood, new approaches have been made by both Catholic and Protestant theologians, liturgical scholars, and laypersons. This is particularly apparent in the ecumenical and liturgical movements in Western Christendom, in the administration of the sacraments, and in the participation of the laity in the liturgy and in the other offices. In Roman Catholicism, especially under the influence of the second Vatican Council (1962–65), and in the Anglican Convocations, the “priesthood of the laity” has been more widely recognized and practiced, though this has been a cardinal doctrine of Protestantism since the Reformation. Laypersons trained in liturgical functions have assumed functions, such as reading of the Scriptures and administering the eucharistic elements of bread and wine, in various Protestant churches and, in some instances, in Roman Catholic celebrations that in the past have been the prerogatives of priests. In the Eastern Orthodox churches, such movements and influences have been less effective and operative, largely because of the heavy pressure they endured from governments that were hostile in the formerly communist countries where Orthodox membership is concentrated. They have always, however, preserved a living unity of faith, worship, and organization. Priesthood is inherent in these institutions; it has proved to be the unifying, stabilizing force in Eastern Orthodoxy, the second largest Christian body (after Roman Catholicism), beset as it has been by so many hazards and hostilities in its long and checkered history.