First, he quotes Matt. 20:25-26 about the ambitious mother of the two sons, and how the gentiles lord it over the people, but it is not to be that way with you.
Coffey would be relieved to find out that the Church puts its “Marian dimension” over its “Petrine” dimension. In other words, the hierarchical structure of the Church is not there to “lord it over the Gentiles”, but to be in service of the sanctification of the sons and daughters of God that the Bride of Christ calls her own.
He says the RC church is the wrong model, b/c there is so much clergy/laity separation. The Bible speaks of male and female priests and no separation.
Based on how priests were conceived in the Old Testament and fulfilled in the New, we can expect to see a distinction between priests and lay people in the same way that we see a distinction between a father and his children. To be a priest was (Cf. Judges 17:10, 18:19), and is, to be a father. A father is not his children and vice versa. Thus, it’s not difficult to see why there would be a distinction between the two.
Lay people, both men and women, participate in Christ’s priesthood by “(consecrating) the world itself to God” (Cf. Lumen Gentium 34). Yet the ministerial priests who serve the lay priesthood are distinct from the latter in the sense that we’ve discussed earlier-- there is a difference between a father and his children.
Yet there is another reason: a priest stands in relation to the Church as a living icon of Christ the Bridegroom who gives of himself totally to his Bride the Church.
When we see Christ, the **Son **of God, we see the Father, and so by imaging his Father, Christ becomes a **father **to his children-- the sons and daughters of God that are born from above within the Bride to whom Christ relates as Spouse.
Thus, the fatherly role of the priesthood is tied up with its spousal dimension. And this spousal dimension is rooted in the sonship of Christ.
It shouldn’t be difficult to see now why only men can be ministerial priests.
Second, he talks about institutional, top-heavy religion in his discourse on Lk. 5:37-38 and says you can’t put new wine in the old wineskins.
As we’ve clarified earlier, since this institution of the hierarchy is an institution for service, the Catholic model is actually the reverse of the “institutional, top-heavy religion” that Coffey describes.