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Theology of Ordered Ministry Theology of Ordered Ministry

Theology of Ordered Ministry - PowerPoint Presentation

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Theology of Ordered Ministry - PPT Presentation

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

understanding ministry god church ministry understanding church god spirit community christ minister priest laity theology relationship priesthood relational ordered trinitarian holy vatican

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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