Diocesan Church and Parish R210C Mike Pascual, MA Goal of this section To articulate how the diocese and parish achieve the three major responsibilities of teaching, governing, and sanctifying To explain the parish as a subculture of the diocese To see the parish within the larger structure of the Church universal Basic vocab Bishop Diocese Parish Laity Gameplan A history overview of the early development of Church structure! Diocese, bishop et al. The Churchs Context for the need of structure Churchs context The first believers were a tight knit community that was conscious of being members of a unique communion. Still connected to Israel but with a distinct identity with the risen Jesus. Names for themselves The Saints The Elect The Church of God The true remnant of Israel The new Israel Source of their Church Not by human hands, but the resurrection of Jesus who provides the gift of His Spirit. A supernatural origin See Acts, Paul Their Early Practice of Worship Baptism Conversion and union into Christ and its Community Breaking of the Bread (Eucharist) Simple ritual: Breaking of Bread and Christs Words from the Last Supper Sign of renewal of the covenant into the community of the Risen Jesus Other meanings were attached And their Church Organization The believers had a sense for their supernatural oneness in Christ But little idea of organization Many historians prefer the theory that the primitive Church only slowly organized itself and shaped its system of authority in response to a variety of situations that existed in different localities. (Bokkenkotter, 48) Those who favor the developmental approach interpret Paul in this sense. Gradual Development Paul does not present a hierarchical order but rather lists various ministries in a loosely connected set that complement each other. (50, See 1 Cor). Hence, in the early going, especially from Pauls account, we can say the early Church follows a more charismatic leadership system that resembles a Mystical Communion model. Mystical Communion model A concept of Church that did not depend on structure (think free flowing teenagers) Worked well as long as the Church expected the immediate end of the world (and the second coming of Jesus) And as long as the original apostles were still alive to guarantee the truth of the oral tradition about Jesus. Didnt happen. ISSUES: Conflicting interpretations of Jesus GNOSTICS = Jesus was not a true man but a particle of divinity who assumed a human costume MARCION (Gnostic leader) = The Old Testament was the work of an evil, inferior demigod and we should only believe in Pauls writings. This is just to name a few Church responds and organizes Structure of leadership (our focus today) Canon of Scripture Creed (rule of faith) Special Commissioned Ministry This was based on a system of governance by elders and deacons Office was conferred by formal appointment (Not by the Spirit (like Pauls)) Appointment based on reliable men to succeed them, and these in turn choose others. 1 Peter The Letter of Saint Clement (AD 96) symbolizes the transition of systems Didache (similar time) shows the system was not universal Special Commissioned Ministry Ministers and leaders are identified in terms of the roles they play: teaching, presiding, overseeing, shepherding The word priest was not used in the New Testament Early use of the word shepherd (Latin: Pastor) to describe the church teachers and manager (and other roles) The practice of ordination (established order) Laying of hands Bishop Emerged as the working model (as opposed to council of elders) A secular Greek expression, episkopos Means supervisor or overseer Letters of Ignatius of Antioch show the system was emerging by the end of the first century. Bishop as guarantor of Oral Tradition Based on the claim he stood in legitimate succession in a line reaching back to the apostles themselves: APOSTOLIC SUCCESSION Irenaeus (185 AD) refers to Rome as a pre-eminent example A recorded lineage going back directly to Peter AND Paul The Presbyter The word priest is derived from this word Means Elder borrowed from Jewish Synagogue Became assistant to the bishop as the church communities became bigger More than one church in a city Deacons Literally, servant Assisted the priest as the Church got too big Originally direct assistant to bishop Expansion of Christianity But how did the different churches relate to each other? They were in frequent contact, usually by visits and letters Mainly through the missionaries. As the Church grows, it utilizes the Roman organization of territories: DIOCESES The head of each Diocese: the Bishop (overseer) Successor to Apostles The Church begins to Institutionalize: The Patriarchates The bishop of a metropolitan city eventually became known as the Patriarch (Papa ) Became known as Pope Must have successive link to Peter in some way There were five major popes, but in the WEST, there emerged the most important bishop of Rome Theologically, because of the link to Peter and Paul Historically, it was the central city of the Western Empire Church of Rome was wealthy, so frequently provided resources. Changing emphasis of Church Models Certain shift: Originally emphasis on Mystical Communion Moved to Institution model by necessity. As believers, they saw the move sacramentally. Evidenced in Gospels Matthew, Luke-Acts, and certain epistles. FAST FORWARD TO TODAY A Council about the Church In the 1960s, the Catholic Church sought to reform itself, emerging from a medieval isolationist mentality to being a modern institution. Pope John XXIII called this aggiornmento. This is the first ecumenical council that was not in response to a dogmatic controversy. Instead of being (typically) reactionary, you can say this council was pro-active. The Council sought to explore what it means to be Church It followed the outline: Ad Intra, Ad Extra Ad Intra The Church trying to understand itself in light of its 2000 year history. It explored the nature of the Church. Ad Extra The Church trying to understand its relationship to the rest of the world. It explored its role in modern issues. Lumen Gentium The Dogmatic Constitution on the Church Literally The Light of People This is the Ad Intra Document Identified the Church as a sign and instrument of Gods communion with the whole human race (LG 1). Specifically, used the SACRAMENT MODEL of Church. The people in relationship to this? They have an equal sharing in the Churchs nature and mission because of Baptism (LG 32) Gaudium Et Spes The Pastoral Constitution of the church in the Modern World Literally The Joys and Hopes Identified the Church as a modern institution in the world, but not of the world. Pre-Vatican understanding is a Church as perfect society separated/isolated from the world. Strict Institution Model. Post-Vatican understanding is a Church as sacrament that has a voice in modern issues. Sacrament Model. Says the Church is to Read the Signs of the Times and Inculturate the Gospel (GS 4, 31) Conclusion A closer investigation of the Vatican II documents suggest a change of the Catholic Churchs understanding of itself: The Church is not a perfect institution separated from the world. Rather, it is a Sacrament in this world, but NOT of it. Implications? An individual explicitly (or implicitly) baptized into this Church (or community) is called to be a Sacrament in the world as well. As model of Church, the Catholic church takes the SACRAMENT model as priority, even interpreting the other models through it. See LG 1 Question for reflection How might the history of the development of the institutional church be helpful for us ministers today? Goal for this section To investigate the role of bishop, pastor, priest, lay ecclesial minister, and be able to articulate their respective roles Well use Vatican IIs Lumen Gentium as our guide Aka Dogmatic Constitution on the Church Images of the Church Teaching on the episcopate Theology of the laity* Relation to other Christian Churches* And view of non-Christians* *denotes Ill go into further detail in the future Some of the themes will be re-visited in other documents For those other documents themes, LG acts as the background Lumen Gentium (LG) represents an official articulation of the Roman Catholic Churchs self-understanding at the end of the second millennium. In fancy words, it is the Churchs official ecclesiology. One of two dogmatic constitutions, it is official teaching. 16 documents Four Constitutions 1. The Nature of the Church Militant 2. The Members of the Church Militant and its Necessity for Salvation 3. The Episcopate as the Highest Level of the Sacrament of Orders; The Priesthood 4. Residential Bishops 5. The States of Evangelical Perfection 6. The Laity 7. The Magisterium of the Church 8. Authority and Obedience in the Church 9. The Relationship between Church and State 10. The Necessity of Proclaiming the Gospel to the Nations of the World 11. Ecumenism 1. The Mystery of the Church 2. The Hierarchal Constitution of the Church and the Episcopate in Particular 3. The People of God and the Laity in Particular 4. The Call to Holiness in the Church 1. The Mystery of the Church 2. The People of God 3. The Church is Hierarchical 4. The Laity 5. The Universal Call to Holiness 6. Religious 7. The Pilgrim Church 8. Our Lady 2 ND DRAFT (1963) 1. The Mystery of the Church 2. The Hierarchal Constitution of the Church and the Episcopate in Particular 3. The People of God and the Laity in Particular 4. The Call to Holiness in the Church FINAL DRAFT (1964) 1. The Mystery of the Church 2. The People of God 3. The Church is Hierarchical 4. The Laity 5. The Universal Call to Holiness 6. Religious 7. The Pilgrim Church 8. Our Lady As the introductory chapter Church Militant was Chapter 1 of the First Draft Church Mystery is Chapter 1 of the Final Text To speak of the Church as mystery places more emphasis on it inner life of grace than on its external structure. Rausch, Thomas. Towards A Truly Catholic Church: An Ecclesiology for the Third Millennium (Collegeville: Liturgical Press, 2006), p 24. It can be argued that Vatican IIs ruling image of Church is that of the People of God. Rausch, 24. 1. The Mystery of the Church 2. The People of God 3. The Church is Hierarchal 4. Chapter 1 introduces the Church as a mysterious share in the divine life Chapter 2 treats the Church as the People of God before it talks about Chapter 3s hierarchal structure. The Document is moving away from the institutional image of the Church as a pyramid of pope, bishops, priests and people. The Church is the whole people of God Cannot be reduced to the visible structure of the clergy/hierarchy. See LG 9-10 PopeClergyLaity The People of God The Clergy Pope This appeared in the first draft of the Constitution on the Church for Vatican I!!! To speak of the Church as a perfect society is to affirm its difference from and superiority to other societies and institutions, with the implication that it has nothing to learn from them, particularly in terms of the representative structures and constitutional checks and balances which moderate the exercise of authority.Rausch 25 Lumen Gentium has declared itself a Church in humble dialogue with world Yet still, a prophetic voice! This is expanded upon in the Decree on the Pastoral Office of the Bishops in the Church (Christus Dominus) Collegiality (LG 18-29) Episcopal consecration confers the fullness of the Sacrament of Orders (LG 25) The understanding of the LOCAL (or particular) Church (LG 23) Infallibility (LG 25) The documents themes here is a retrieval of how the Church understood itself in the first millennium (Rausch 27) BACKGROUND Vatican I, Pastor Aeternus Losing the papal states, and the spiritual authority of the Pope A document left incomplete because of the Franco-Prussian War A truncated image of the church The bishops without a description Left to assumption CD 10 offers a description of the ministry of the bishop in his local diocese that comes from the patristic image of the local church See chapter 8 of Sancrosanctum Concilium See sections of Lumen Gentium The high priest The fullness of the sacrament of orders (LG 21) Bishops and priests share in the same priesthood, though in differing degrees (LG 28) Assisted by the presbyters (priests) and deacons as collaborators in the service of the people of God Each time the people of God gathers together at the table of the Word and the Eucharist, the Sacrament of Communion. (p 114) One of the principal tasks of the bishop, symbolized through his presiding over the life and prayer of the eucharistic assembly, is to form it into one community (CD 11) The ministry of unity that belongs to every bishop entails a concern for the internal unity and cohesion of the local diocese, but also the unity of this local church with all of the other local churches. The communion of the local church is symbolized sacramentally during the rite of ordination of the bishop when the bishops of the neighboring local churches lay hands on the ordained. While the Bishop of Rome has a particular care for the bonds of communion among all the local churches in the universal church, all the bishops are bound to be solicitous for the entire church (LG 23). (p 115) As a sign of communion, the bishops makes ad limina visits once every five years. A medieval term applied exclusively to popes LG recovers the ancient use of the term Bishops are vicars and legates of Christ, true leaders of the local church NOT to be regarded as vicars of the Roman Pontiff (LG 27) In other words, the bishops authority does not come from the pope, but in Christ. the apostles were endowed by Christ with a special outpouring of the holy Spirit coming upon them in order to pastor the churches entrusted to them. The fullness of Orders implying they receive everything needed to carry out their ministry through their consecration to the order of the episcopate. By virtue of his ordination, the bishop is authorized to ordain others to serve the local church in the orders of the presbyterate and diaconate. The council uses these technical terms to describe the authority of each bishop in his diocese (see CD 11, LG 27): Proper, ordinary, and immediate Proper = implies that it belongs to him personally, he is not acting on behalf of anyone else. Ordinary = the notion that the authority needed to carry out this ministry belongs to the bishop by virtue of his office. Immediate = used to express the idea that the bishop has direct authority. Teaching the principle stewards of the mysteries of God (CD 15) Sanctifying - oversight for the proper conferral of the sacraments (p118) Governing a legislative role in matters of church discipline and the administration of the churchs resources within his diocese. Proposes episcopal conferences as a promising way for collaboration A retrieval of the early Church practice of synods Episcopal Conference Today: USCCB Pope Paul VI established the World Synod of Bishops aka ordinary synods because they meet regularly Pope Francis recently called an extraordinary synod because it was made outside the normal rhythm of its meetings A diocese is a [portion] of Gods people entrusted to a bishop to be guided by him with the [cooperation of his priests] so that, loyal to its pastor and formed by him into one community in the holy Spirit through the Gospel and the Eucharist, it constitutes on particular church in which the one, holy, catholic and apostolic church of Christ is truly present and active. Individual bishops to whose charge particular dioceses are committed, under the authority of the supreme pontiff, care for their flocks in the name of God, as their proper, ordinary, and immediate pastors, teaching, sanctifying and governing them. The bishops as the pastors or heads of local churches (not vicars of the Pope) is evidence that the Church is not a single, monolithic institution, but a communion of churches. Vatican II has effected what has been called a Copernican revolution in ecclesiology. Pope Diocese of Orange Archdiocese of Los Angeles Archdiocese of Baltimore Roman Curia Local Church of Rome Local Church Diocese of Rome (Holy See) Archdiocese of Los Angeles Diocese of Orange Archdiocese of New York Archdiocese of Baltimore Structural Breakdown The Holy See (the Diocese of Rome) that heads all dioceses The Diocese, a geographical area governed by a bishop. It is also called the local church. The Parish, a distinct community within a diocese. The bishop appoints a priest to be pastor of this parish, who is assisted by other priests and deacons. The Family, the most basic social unit of people. It is where faith is first taught. Vatican II and John Paul II call this the domestic Church. What role does the non-ordained (aka the laity) have in the Church? PERFECT TIME FOR A MINI-BREAK! Conceives the ministerial priesthood as a service to the priesthood of the baptized. Priests ministry of the Word (PO 4) His sacramental ministry within and not above the community (PO 5) The Eucharist as a twofold transformation: Of the Eucharistic elements (bread and wine) Of the gathered community The Community participates in the banquet of the Paschal Mystery and sent in mission into the world. The Priests role is realized in the Eucharist as he presides over the Eucharist and offers the Eucharistic sacrifice on behalf of the church. Through leadership, through empowerment of the people of God, and through the ordering of the many gifts of the baptized to build up the church in service of its mission in the world. Through leadership, through empowerment of the people of God, and through the ordering of the many gifts of the baptized to build up the church in service of its mission in the world. What does this say? THE PRIEST Institution ORDINATION THE LAITY Communion BAPTISM The laity are described as not the priesthood. second-class citizens? Encourages clericalism How is ministry seen in this model? How does the understanding of ministry (the Church at service) operate? All ministry is of the priest? And the laity? Priest = persona Christi capitis The Lay leaders empowered by the Holy Spirit. THE PRIEST JESUS CHRIST THE LAITY THE HOLY SPIRIT Community MINISTRIES The leader needs the people in order to be the leader. Similarlythe priest needs the laity to be the priest Therefore, it is from this relationship with the community that their ministry is a reality. This is consistent with a Trinitarian Theology of relationality 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 Spirit Hence, a particular ministry does not exhaust the Churchs reality, but participates in it. The charism of community leadership within an individual supports a community head who recapitulates 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) 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. 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? GENERAL CHRISTIAN MINISTRY OCCASSIONAL PUBLIC MINISTRY LEADERSHIP OF AREAS OF MINISTRY LEADERSHIP OF COMMUNITIES As Vatican II teaches, this image/model demonstrates an understanding of Ministerial Priesthood WITHIN Baptismal priesthood. In the Church not everyone marches along the same path, yet all are called to sanctity and have obtained an equal privilege of faith through the justice of God. (LG, 32) All are equally spiritual, holy Equal in human and spiritual dignity Clerics (priests, bishops, the pope) ARE NOT HOLIER THAN THE LAITY The Laity ARE NOT HOLIER than the clerics Why??? Were all baptized!!! (See Rom 6) Everyone is of the same spiritual dignity We all have the one same Baptism But we are called to different roles and ministries VOCAB WORD: VOCATION The specific and individual response that we all have to our universal call to holiness. In other words, we are all called to be holy, but how we live that out depends on us 3 FunctionsSpecifics ProphetProclaim Gospel through word and deed PriestBring holiness to the world, prayer/sacrifice KingBring about the Kingdom The duties of the laity primarily reside in work, family, and political/social involvement (John Paul II) Not enough priests to go around Laity are involved in places priests arent normally located Media, social media, schools, politics, movie, work, family Youth ministry Music Ministry Homebound Ministry Ministry to the Sick Hospitality Readers Extraordinary Ministers Altar Servers Adult Faith Formation Catechists And more! Vatican II Documents GAUDIEM ET SPES : Pastoral Constitution on the Church in the Modern World APOSTOLICAM ACTUOSITATEM: Apostolate Decree on the Laity John Paul II Encyclical: Redemptoris Missio Incorporated into Christs Mystical Body through baptism and strengthened by the power of the Holy Spirit through confirmation, they are assigned to the apostolate by the Lord himself. (no. 3) This apostolate (mission) is located principally, but not exclusively, in the temporal order: the world of family, culture, economic affairs, the arts and professions, political institutions, and so forth. (cf. 6). (Basically, the Church happens where the people happen: the laity.) What are some positive experiences you got from the presentations thus far? (HIGH) What are some negative experiences you got? (LOW) What aspects are unclear and need further clarification? (MUDDY)