The Kohen by having the first aliyah, also has another “plus”. Before reciting the berachah over the Torah, he (or the baal koreh) does not have to search in the middle of a “paragraph” for the place where his leining will begin. It will always be at the beginning of a new “paragraph” - either a parashah pesuchah or a parashah sesumah. (The only two exceptions are parashas Vayechi, and Vayechal on a Fast Day)

With all due respect, I feel you are picking and choosing your sources, cases and tone of voice in order to favor honoring kohanim apposed to citing an objective point of view. We poskin today that kohanim are only considered safek kohanim with regards to all monetary and life-saving situations (which you conviently did mention even though that is what touches on the most important issue regarding the subject of "Honoring Kohanim" and even though this goes coontrary to the mishna berura- we do not poskin by the Mishna Berura.

Sources:              www.kohen.co.uk

(“Rivosh” 94 and “Mahrashdam” E.H. 235) 11. 12. Commentary M. Isserles, glossary of Tosafot known on Baba as Ramah Bathra on 10b, J. Karo's s. v. Shulchan elyonim.

Aruch, Yoreh De'ah 243:2:2; 243:2 M. and L. Avraham, 243:7; A. Z. commentary Eisenstadt, Yad commentary Avraham, Pitchei ibid.; Mishnah Teshuvah, Berurah ibid.,

When the “Tiferet Yisroel” was a child he asked R’ Akiva Eiger, why don’t we have the laws of Nega’im.   R’ Akiva Eiger remarked that he was puzzled with this as well and did not answer. The answer given (by “Tiferet Yisreol - Yevukash Da’at” [preface to Mishan Nega’im] 39) is that the Chezkas Kehuna cannot override the Chezkas Mamon.

This is especially true when dealing with Dinei Nefashot (which is on the expense of others’ lives; not just Aliyos and honors).  We cannot be proactive and save the Kohen even if he came later or is less of an emergency, just because he is a Kohen.  His being a Kohen which can only be considered for this purpose as a Safek cannot override the Pikuach Nefesh at hand with a Yisroel – (see also: “Rivosh” 94 and “Mahrashdam” E.H. 235).

Moreover, see “Rambam’s Commentary to Mishna” Horiyos 3:8 – that the laws of the Mishna apply only to cases whereby they are known to be equal in all other aspects, Torah knowledge, observance, ethically, etc.  Thus, it is extremely difficult to even consider being a Kohen a criterion for preference. 

You are picking and choosing sources 

With all due respect, I feel you are picking and choosing your sources, cases and tone of voice in order to favor honoring kohanim apposed to citing an objective point of view. We poskin today that kohanim are only considered safek kohanim. You conviently did not mention anything about a kohen not taking precendence in a hospital where a doctor can only save one patient. Being that that is such a fundamental aspect of the issue regarding "Honoring Kohanim", why did you completely fail to mention this while you bothered to mentioned the issue of tzedaka? 

 A kohen does not take precendence in any of these cases where any significant loss to a yisroel would be involved, even though this goes contrary to the mishna berura- we do not poskin by the Mishna Berura for the hospital, for money (tzedaka) or any kavod habriot situation: such as when someone will be embarrased or disturbed in any significant way. 

 When the “Tiferet Yisroel” was a child he asked R’ Akiva Eiger, why don’t we have the laws of Nega’im.   R’ Akiva Eiger remarked that he was puzzled with this as well and did not answer. The answer given (by “Tiferet Yisreol - Yevukash Da’at” [preface to Mishan Nega’im] 39) is that the Chezkas Kehuna cannot override the Chezkas Mamon.

This is especially true when dealing with Dinei Nefashot (which is on the expense of others’ lives; not just Aliyos and honors).  We cannot be proactive and save the Kohen even if he came later or is less of an emergency, just because he is a Kohen.  His being a Kohen which can only be considered for this purpose as a Safek cannot override the Pikuach Nefesh at hand with a Yisroel – (see also: “Rivosh” 94 and “Mahrashdam” E.H. 235).

Moreover, see “Rambam’s Commentary to Mishna” Horiyos 3:8 – that the laws of the Mishna apply only to cases whereby they are known to be equal in all other aspects, Torah knowledge, observance, ethically, etc.  Thus, it is extremely difficult to even consider being a Kohen a criterion for preference. 

Sources: 

Magen Avraham 201:4. Y.D. 322 Taz 5 and Shach 9; Sh'elas Ya'avetz 155; Chazon Ish, Shvi'is 5:12. See also Rama O.C. 457:2  "Divrei Yatziv" by R' Y. Halberstam, E.H. 6; "Yechaveh Da'at" by R' O. Yosef, V 61

see also 

www.kohen.co.uk

I do not mean to h"v accuse or throw off the yoke of a mitzvah but kindly leave a reply if you can shed light on what is presented below. 

~Thank you