Mike Pascual R220 IPM Liturgy and Sacraments Session 7 Objective Understanding the Ordained Priesthood under a coherent theology of ministry In other words how do we make sense of the priesthood ID: 343341
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Slide1
Theology of Ordered Ministry
Mike
Pascual
R220 IPM – Liturgy and Sacraments
Session 7Slide2
Objective
Understanding the Ordained Priesthood under a coherent theology of ministry
In other words, how do we make sense of the priesthood?
Answer is to make sense of how we understand ministry.Slide3
Gameplan
Defining our terms…
Vatican II
Identify some general obstacles in our experience (theology has a sociology)
Systematic Theology…
Or analogy of faithSlide4
Ministry
Literally means “service”
In our use, any service rendered in the Church to assist in the fulfillment of its mission
Our understanding of Church can affect how we look at the role of service…Slide5
Vatican II
Prior to Vatican II, the Church was seen as an
Institution
The Documents of Vatican II shifted the stress of understanding the Church away from
institutionSlide6
The People of God
While there was no
specific model that replaced
Institution
,
the documents
of Vatican II specifically
highlighted the
concept of the Church as the People of God.Slide7
The One Priesthood
This highlight acknowledged the
baptized
participating in some way in the one priesthood of Christ and in
mission of the Church itself (
Dogmatic Constitution on the Church
11, 30, 31)
Source of Common Priesthood is Baptism…Slide8
Leading us to the question…
How do we understand the relationship of the laity and the ordained priesthood?
Why an issue?
What we pray is what we believe…
And therefore how we live.Slide9
Obstacles to our theology (understanding)?
Caste system?
THE PRIEST
THE LAITYSlide10
Dividing Line Model…
What does this say?
THE PRIEST
Institution
ORDINATION
THE LAITY
Communion
BAPTISMSlide11
Limits?
The laity are described as “not the priesthood.”
“second-class” citizens?
Encourages “clericalism”
How is ministry seen in this model?Slide12
Understanding of Ministry?
How does the understanding of ministry (the Church at service) operate?
All ministry is of the priest? And the laity?Slide13
Understanding of God?
Priest =
persona Christi
capitis
The Lay leaders empowered by the Holy Spirit.
THE PRIEST
JESUS CHRIST
THE LAITY
THE HOLY SPIRITSlide14
Corrective…the Trinity
“The
basic understanding that the Trinitarian God is not an abstract reality of three persons, but rather a God of love and
relationship.” (
Hahnenberg
84)
Edward
Hahnenberg
,
Ministries: A Relational Approach
(New York, NY: Crossword Publishing Company, 2003), Slide15
The Trinity as 3 Persons
Greek: Hypostasis (
relation…)
Latin: Persona
English: Person
In essence, the three persons are three relationships…Slide16
3 Persons (relationships)
God the Father as the Divine Source…
God the Son is distinguished as God the Son because of His relationship(hypostasis)… Jesus as the begotten Son of the Father
God the Spirit is distinguished as God the Spirit because of His relationship (hypostasis) … The Holy Spirit who proceeds
from the Father and the Son.Slide17
Trinitarian worldview
The belief of this theology of the Trinity necessarily implies a relational understanding of all reality…
All of reality is relational…
You can apply to ministry…Slide18
Trinitarian Ministry
This theology of relation can be applied to ministry by recognizing that an “individualistic conception of the minister is impossible to maintain.”
(
Hahnenberg
,
95
.)
From this account, the minister is not “the person apart.”Slide19
Trinitarian Ministry (cont
)
The Minister serves as a member of the Church, in relation to God, both “local and universal; these horizontal relationships with other human beings flow from the relationship to God through Christ in the Spirit.”Slide20
Trinitarian is Relational
The leader needs the people in order to be the leader.
Similarly…the priest needs the laity to be the priest…
Therefore
, it is from this relationship with the community that their ministry is a reality.Slide21
Instead of a dividing live…
Concentric Circle Model…
Community
MINISTRIESSlide22
Advantage
Helps us see the integrative work between Christ and the Spirit in the life of the Church
Dividing line model suggests contrast (if not conflict) of Christ and the SpiritSlide23
The Minister…
Hence, a particular ministry does not exhaust the Church’s reality, but participates in it.
The
charism
of community leadership within an individual supports a community head who
recapitulates
the community.Slide24
Minister of the community
The Minister stands
in place of the community on behalf of the community.
Example Priest is Person of Christ , Head of the Church (Body of Christ)Slide25
The
Ministerial
Priest as ministry of synthesis
The priest is
a minister of unity,
calls attention to the other members of the body, to the variety of gifts
and services raised up by the Holy Spirit.Slide26
Ministry catalyst
This suggests that the head
minister (the priest)
ought to be a ministry of synthesis, not a synthesis of ministry
.
He should not take in the ministries as his own to do,
BUT BE THE CATALYST
Dynamic Christ and Spirit movement…
Person of Christ and
Charism
of
the Spirit…
Pentecost parallels?Slide27
Ordered Ministry
In the world of Roman civic institutions, the word
ordo
suggested a well-defined social group or class, usually distinct from the general populace, such as the
ordo
of senators or the
ordo
of knights. Slide28
Thomas O’Meara imagines different degrees of ministry to articulate our experience of the diversity of ministries within the people of God. (
Hahnenberg
126)Slide29
Theological Ideal
GENERAL CHRISTIAN MINISTRY
OCCASSIONAL PUBLIC MINISTRY
LEADERSHIP OF AREAS OF MINISTRY
LEADERSHIP OF COMMUNITIESSlide30
Ecclesial positioning
One’s “Church position” is determined by
1. the minister’s commitment to ministry
2. the significance and public nature of the ministry itself
3. the recognition accorded by the community of its leaders
(page 131)Slide31
Ecclesial Position Requirements
MINISTRY
RECOGNITION
COMMITMENTSlide32
A more detailed process…
a personal call,
ecclesial discernment and recognition of a genuine
charism
formation appropriate to the demands of ministry,
some authorization by community leadership, and
some ritualization as a prayer for the assistance of the Holy Spirit and a sending forth on behalf of the community.”
Richard
Gaillardetz
, “The Ecclesiological Foundations of Ministry within an Ordered Communion” 36
.Slide33
Ontological Change?
Ontology means “nature of being”
Is the minister who is “ordered” (ordained in the loosest understanding of the word) changed ontologically?
Based off of this understanding of Ordered Ministry, there is a change in their relational ontology.Slide34
Relational Change
The change of being is their relational being within the church.
This is the change in ecclesial positioning…Slide35
To summarize
Theology of Ministry stems from an understanding of:
The Trinity (
Relationality
)
The Church (Ordered Communion)
Slide36
In other words
This understanding of Ministry is based off a Trinitarian world-view of relationship and an understanding of Church as ordered communion.Slide37
Implications?
This situates the Sacrament of Orders within a wider understanding of Orders and Ministry
Similar to what we did with the word Sacraments
We can now appreciate the role and understanding of the Sacrament of Orders and Matrimony as Sacraments of Ministry