Laurence PRIOR - Academia.edu (original) (raw)
Papers by Laurence PRIOR
EQUIPPING THE PEOPLE OF GOD FOR CHRISTIAN WITNESS -A ROMAN CATHOLIC ACCOUNT
In their Message to Humanity, the participants of the Second Vatican Council gave the reason for ... more In their Message to Humanity, the participants of the Second Vatican Council gave the reason for their gathering: "We wish to inquire how we ought to renew ourselves, so that we may be found increasingly faithful to the Gospel of Christ" (Abbot 1966:3-4). Pope John XXIII, in his speeches preceding the council, spoke of letting fresh air into the church. He prayed for the Holy Spirit to cleanse the church of antiquated and un-gospel-like practices. He agonized lest the church remain irrelevant to the world and the problems of daily life. This issue of relevance has remained with the Roman Catholic Church (and what other church can excuse itself from the question?) ever since the Second Vatican Council (1962-1965). Roman Catholics have to ask themselves continually whether the sixteen documents produced by the council have remained on a bookshelf or whether they have been translated into a different kind of church. To put it more concretely, if church life for the average parishioner has not changed, has not become more gospel-like and more related to humanity, then the council has not achieved its purpose.
International Review of Mission, 1994
In their Message to Humanity, the participants of the Second Vatican Council gave the reason for ... more In their Message to Humanity, the participants of the Second Vatican Council gave the reason for their gathering: "We wish to inquire how we ought to renew ourselves, so that we may be found increasingly faithful to the Gospel of Christ" (Abbot 1966:3-4). Pope John XXIII, in his speeches preceding the council, spoke of letting fresh air into the church. He prayed for the Holy Spirit to cleanse the church of antiquated and un-gospel-like practices. He agonized lest the church remain irrelevant to the world and the problems of daily life. This issue of relevance has remained with the Roman Catholic Church (and what other church can excuse itself from the question?) ever since the Second Vatican Council (1962-1965). Roman Catholics have to ask themselves continually whether the sixteen documents produced by the council have remained on a bookshelf or whether they have been translated into a different kind of church. To put it more concretely, if church life for the average parishioner has not changed, has not become more gospel-like and more related to humanity, then the council has not achieved its purpose. True personal renewal is inspired and brought about by God's Word. If a church is to be renewed, this conversion experience needs to be reflected in changed structures at parochial level. Vatican II produced a renewed ecclesiology that is missiological in perspective. This gave rise to an enthusiastic acceptance by most Roman Catholics. The church's liturgies were rewritten, partnership with other churches became a regular occurrence and commitment to serving the needs of humanity became commonplace. This "phase of exuberance" (Kasper 1989:166f) has been followed by a time of disappointment when it seems to many that ecclesiastical authorities are talking of "business as usual" rather than engaging in the task of moving beyond the council. Indeed, many feel that the Vatican authorities are engaged in a deliberate move backwards to a monopolistic style of church leadership, thus negating the reforms of the council. In this article I shall reflect on one of the major changes in the Roman Catholic ecclesiology of the council, recall the implications of this for a renewed church and then describe a Southern African(1) effort at incarnating that vision in local church structures. The people of God Hans Kung (1967:107-260) has described how the council's ecclesiology is based on the three scriptural images: the people of God, the body of Christ and the temple of the Holy Spirit. This trinitarian foundation gives rise to a church of equals who are collectively responsible to Christ for the living out of their faith. The term laos was used in the Septuagint to refer to the whole people of Israel, who recognized that their existence was due to their election by God. In the New Testament laos is used for the church as well, insofar as it is seen as the new Israel. A problem enters when the word is translated as laity, who are then seen in contradistinction to the clergy. While there are different gifts and roles within the people of God, the use of the word laos in both Old and New Testaments "indicates rather the fellowship of all in a single community" (Kung 1967:116). In devoting an entire chapter in its document on the church to this image, the bishops of Vatican II were ushering in a new era for the Roman Catholic Church. Instead of beginning with a hierarchical description of the church, all the baptized are invited to see themselves first as one and equal. The body of Christ Those who believe and have been baptized are all "one in Christ" (Gal. 3:28) and are made by Christ "into his own body" (Flannery 1988:355). They are invited to partake of the Lord's supper, through which they enter into an intimate relationship with Christ and one another: "The church must be a meal-fellowship, a koinonia or communio; [it] must be a fellowship with Christ and with Christians, or it is not the Church of Christ" (Kung 1967:223). …
According to Professor Hans Küng, there will be no peace among nations until there is peace among... more According to Professor Hans Küng, there will be no peace among nations until there is peace among the religions. People of religious belief constitute the majority of humankind who share the same basic values, such as peace, harmony, justice and neighbourliness. Historically, there has been and there still is apathy, if not antagonism, between people of different religious beliefs. At the Second Vatican Council (1962-1965) the Catholic Church turned over a new page with an outreach towards the religions of the world. In this article we will firstly look at the development of two original documents which spell out this new attitude towards others. We will then reflect on the present Catholic-Jewish relationship which has been marred for centuries by indifferentism and even hatred. We then take a look at theological developments over the past 50 years concerning the church's relationship with other world religions, before looking to the way forward into the future.
Acta Theologica, 2014
While many berate the poor level of leadership in the church, it is noticeable that the same comp... more While many berate the poor level of leadership in the church, it is noticeable that the same complaint is made about leadership in the corporate world. it is the authors' con tention that the new ecclesiology that has been spoken and written about during the past decades cannot be implemented until there is a change in the understanding and practice of church leadership. much could be learned from the changes taking place in corporate management. This paper considers a number of leadership models de veloped over recent years and shows how these could bring renewal to the christian church if applied in ecclesial circles.
Religion and Theology, 2011
In 1219 Francis of Assisi made an unprecedented and dramatic entry into an enemy city during host... more In 1219 Francis of Assisi made an unprecedented and dramatic entry into an enemy city during hostilities between the Christian and Muslim forces. While Francis does not record his intention for this action, many authors have speculated that he either intended to convert the Sultan, or was hoping to be martyred. In this essay I shall look at accounts of this historic meeting and then describe how Francis himself had journeyed from a life of violence to one of peace. I shall then reflect on how, in the light of both these experiences, Francis had developed a spirituality of peace-making which was based on his unitive view of God and creation. The encounter between Francis and the Sultan, the Christians' number one enemy at the time, is an example of the lengths to which the saint would go to live out his cosmic spirituality. Much can be learned from this for efforts at peace-making in the contemporary world.
This study is concerned with the style of leadership needed to enable the church to fully express... more This study is concerned with the style of leadership needed to enable the church to fully express itself in mission. The renewed ecclesiology of the Second Vatican council, in which the church is said to be missionary by nature, is reviewed. The fundamental structure of the church is described theologically under the themes of the people of God, creation of the Holy Spirit and the body of Christ. A study of the Council's teaching on a pyramidal style ofleadership leads to the conclusion that it is inadequate for implementing the teaching on the missionary nature of the church. A review of post-Vatican II ecclesial movements worldwide points to a strong desire among many for a church of greater participation with a more personal leadership style. A study of leadership in the corporate world shows how a servant-style is replacing the traditional pyramidal structure. It is shown how this servant-leadership style could also be used in the church. The results of a qualitative research study of St. Joseph's Parish in Metro Manila, Philippines, are presented. This shows how the pastor gathered around him a group of lay leaders who share and express his style of servant-leadership. This part of the study begins by setting the historical context within which this parish exists by giving an overview of the history of the church in the Philippines and then shows how the leaders of St. Joseph's Parish motivated a passive congregation to become a church-in-mission. This occurred over a number of years through the parishioners being invited to full participation in parish life and becoming involved in service of those in need. An intense formation programme by parish leaders, who used a servant-leadership style, helped lead this parish from its former passivity to a manifestation of the missionary nature of the church. The study concludes by identifying some themes for further research. I would like to express my gratitude to my promoter JN J Kritzinger for his longsuffering patience and guidance throughout this project: also to Muriel Reynolds for that persistent smile and support even when snowed under by work; and also to Marietjie Willemse. A special word of thanks goes to Natalie Thirion, subject librarian, for her efficiency in researching and tracking down so much bibliographical material. Thank you, Jo-Ann, librarian at St. John Vianney Seminary. You always had time to find the information I needed. I would like to express my appreciation to the staff at Lumko Institute, 1987-1999, for their fellowship and support. Those were great years of learning. In particular I thank Prisca Hadebe, Xolisile and Nkosingiphile for your friendship and inspiration over many years. Benikhona, beningivuselela njalo. Ngiyanibonga! And thank you, Myra, for having patiently listened to the contents of this thesis at its various stages! Thanks to you. Marc Lesage, Stela Padilla and Aleli Gutierrez and all my dear friends at St. Joseph's for your friendship, and particularly for all you have taught me over the years. Apologies for any misrepresentations in this thesis-I know you'll put me right! And to dear Mel-I continue to hold you and your family in fond remembrance. l am grateful to the Franciscan friars at Santa Sophia for their brotherhood and their support. May the Lord bless Fr. Fergus Barrett, OFM, (RIP) for his encouragement and financial support. Blessings, too, on the present staff at the Institute of Catholic Education for their help.
EQUIPPING THE PEOPLE OF GOD FOR CHRISTIAN WITNESS -A ROMAN CATHOLIC ACCOUNT
In their Message to Humanity, the participants of the Second Vatican Council gave the reason for ... more In their Message to Humanity, the participants of the Second Vatican Council gave the reason for their gathering: "We wish to inquire how we ought to renew ourselves, so that we may be found increasingly faithful to the Gospel of Christ" (Abbot 1966:3-4). Pope John XXIII, in his speeches preceding the council, spoke of letting fresh air into the church. He prayed for the Holy Spirit to cleanse the church of antiquated and un-gospel-like practices. He agonized lest the church remain irrelevant to the world and the problems of daily life. This issue of relevance has remained with the Roman Catholic Church (and what other church can excuse itself from the question?) ever since the Second Vatican Council (1962-1965). Roman Catholics have to ask themselves continually whether the sixteen documents produced by the council have remained on a bookshelf or whether they have been translated into a different kind of church. To put it more concretely, if church life for the average parishioner has not changed, has not become more gospel-like and more related to humanity, then the council has not achieved its purpose.
International Review of Mission, 1994
In their Message to Humanity, the participants of the Second Vatican Council gave the reason for ... more In their Message to Humanity, the participants of the Second Vatican Council gave the reason for their gathering: "We wish to inquire how we ought to renew ourselves, so that we may be found increasingly faithful to the Gospel of Christ" (Abbot 1966:3-4). Pope John XXIII, in his speeches preceding the council, spoke of letting fresh air into the church. He prayed for the Holy Spirit to cleanse the church of antiquated and un-gospel-like practices. He agonized lest the church remain irrelevant to the world and the problems of daily life. This issue of relevance has remained with the Roman Catholic Church (and what other church can excuse itself from the question?) ever since the Second Vatican Council (1962-1965). Roman Catholics have to ask themselves continually whether the sixteen documents produced by the council have remained on a bookshelf or whether they have been translated into a different kind of church. To put it more concretely, if church life for the average parishioner has not changed, has not become more gospel-like and more related to humanity, then the council has not achieved its purpose. True personal renewal is inspired and brought about by God's Word. If a church is to be renewed, this conversion experience needs to be reflected in changed structures at parochial level. Vatican II produced a renewed ecclesiology that is missiological in perspective. This gave rise to an enthusiastic acceptance by most Roman Catholics. The church's liturgies were rewritten, partnership with other churches became a regular occurrence and commitment to serving the needs of humanity became commonplace. This "phase of exuberance" (Kasper 1989:166f) has been followed by a time of disappointment when it seems to many that ecclesiastical authorities are talking of "business as usual" rather than engaging in the task of moving beyond the council. Indeed, many feel that the Vatican authorities are engaged in a deliberate move backwards to a monopolistic style of church leadership, thus negating the reforms of the council. In this article I shall reflect on one of the major changes in the Roman Catholic ecclesiology of the council, recall the implications of this for a renewed church and then describe a Southern African(1) effort at incarnating that vision in local church structures. The people of God Hans Kung (1967:107-260) has described how the council's ecclesiology is based on the three scriptural images: the people of God, the body of Christ and the temple of the Holy Spirit. This trinitarian foundation gives rise to a church of equals who are collectively responsible to Christ for the living out of their faith. The term laos was used in the Septuagint to refer to the whole people of Israel, who recognized that their existence was due to their election by God. In the New Testament laos is used for the church as well, insofar as it is seen as the new Israel. A problem enters when the word is translated as laity, who are then seen in contradistinction to the clergy. While there are different gifts and roles within the people of God, the use of the word laos in both Old and New Testaments "indicates rather the fellowship of all in a single community" (Kung 1967:116). In devoting an entire chapter in its document on the church to this image, the bishops of Vatican II were ushering in a new era for the Roman Catholic Church. Instead of beginning with a hierarchical description of the church, all the baptized are invited to see themselves first as one and equal. The body of Christ Those who believe and have been baptized are all "one in Christ" (Gal. 3:28) and are made by Christ "into his own body" (Flannery 1988:355). They are invited to partake of the Lord's supper, through which they enter into an intimate relationship with Christ and one another: "The church must be a meal-fellowship, a koinonia or communio; [it] must be a fellowship with Christ and with Christians, or it is not the Church of Christ" (Kung 1967:223). …
According to Professor Hans Küng, there will be no peace among nations until there is peace among... more According to Professor Hans Küng, there will be no peace among nations until there is peace among the religions. People of religious belief constitute the majority of humankind who share the same basic values, such as peace, harmony, justice and neighbourliness. Historically, there has been and there still is apathy, if not antagonism, between people of different religious beliefs. At the Second Vatican Council (1962-1965) the Catholic Church turned over a new page with an outreach towards the religions of the world. In this article we will firstly look at the development of two original documents which spell out this new attitude towards others. We will then reflect on the present Catholic-Jewish relationship which has been marred for centuries by indifferentism and even hatred. We then take a look at theological developments over the past 50 years concerning the church's relationship with other world religions, before looking to the way forward into the future.
Acta Theologica, 2014
While many berate the poor level of leadership in the church, it is noticeable that the same comp... more While many berate the poor level of leadership in the church, it is noticeable that the same complaint is made about leadership in the corporate world. it is the authors' con tention that the new ecclesiology that has been spoken and written about during the past decades cannot be implemented until there is a change in the understanding and practice of church leadership. much could be learned from the changes taking place in corporate management. This paper considers a number of leadership models de veloped over recent years and shows how these could bring renewal to the christian church if applied in ecclesial circles.
Religion and Theology, 2011
In 1219 Francis of Assisi made an unprecedented and dramatic entry into an enemy city during host... more In 1219 Francis of Assisi made an unprecedented and dramatic entry into an enemy city during hostilities between the Christian and Muslim forces. While Francis does not record his intention for this action, many authors have speculated that he either intended to convert the Sultan, or was hoping to be martyred. In this essay I shall look at accounts of this historic meeting and then describe how Francis himself had journeyed from a life of violence to one of peace. I shall then reflect on how, in the light of both these experiences, Francis had developed a spirituality of peace-making which was based on his unitive view of God and creation. The encounter between Francis and the Sultan, the Christians' number one enemy at the time, is an example of the lengths to which the saint would go to live out his cosmic spirituality. Much can be learned from this for efforts at peace-making in the contemporary world.
This study is concerned with the style of leadership needed to enable the church to fully express... more This study is concerned with the style of leadership needed to enable the church to fully express itself in mission. The renewed ecclesiology of the Second Vatican council, in which the church is said to be missionary by nature, is reviewed. The fundamental structure of the church is described theologically under the themes of the people of God, creation of the Holy Spirit and the body of Christ. A study of the Council's teaching on a pyramidal style ofleadership leads to the conclusion that it is inadequate for implementing the teaching on the missionary nature of the church. A review of post-Vatican II ecclesial movements worldwide points to a strong desire among many for a church of greater participation with a more personal leadership style. A study of leadership in the corporate world shows how a servant-style is replacing the traditional pyramidal structure. It is shown how this servant-leadership style could also be used in the church. The results of a qualitative research study of St. Joseph's Parish in Metro Manila, Philippines, are presented. This shows how the pastor gathered around him a group of lay leaders who share and express his style of servant-leadership. This part of the study begins by setting the historical context within which this parish exists by giving an overview of the history of the church in the Philippines and then shows how the leaders of St. Joseph's Parish motivated a passive congregation to become a church-in-mission. This occurred over a number of years through the parishioners being invited to full participation in parish life and becoming involved in service of those in need. An intense formation programme by parish leaders, who used a servant-leadership style, helped lead this parish from its former passivity to a manifestation of the missionary nature of the church. The study concludes by identifying some themes for further research. I would like to express my gratitude to my promoter JN J Kritzinger for his longsuffering patience and guidance throughout this project: also to Muriel Reynolds for that persistent smile and support even when snowed under by work; and also to Marietjie Willemse. A special word of thanks goes to Natalie Thirion, subject librarian, for her efficiency in researching and tracking down so much bibliographical material. Thank you, Jo-Ann, librarian at St. John Vianney Seminary. You always had time to find the information I needed. I would like to express my appreciation to the staff at Lumko Institute, 1987-1999, for their fellowship and support. Those were great years of learning. In particular I thank Prisca Hadebe, Xolisile and Nkosingiphile for your friendship and inspiration over many years. Benikhona, beningivuselela njalo. Ngiyanibonga! And thank you, Myra, for having patiently listened to the contents of this thesis at its various stages! Thanks to you. Marc Lesage, Stela Padilla and Aleli Gutierrez and all my dear friends at St. Joseph's for your friendship, and particularly for all you have taught me over the years. Apologies for any misrepresentations in this thesis-I know you'll put me right! And to dear Mel-I continue to hold you and your family in fond remembrance. l am grateful to the Franciscan friars at Santa Sophia for their brotherhood and their support. May the Lord bless Fr. Fergus Barrett, OFM, (RIP) for his encouragement and financial support. Blessings, too, on the present staff at the Institute of Catholic Education for their help.