The "priesthood of
all believers" may not be a preferred state or status for
contemporary Christians, who see "priesthood" as a lowered,
ineffectual role in today's culture. Perhaps "vocation"
carries more meaning and power.
The Old Testament
is written and read in a context of simmering disagreement and
tension regarding the spiritual authority of kings, priests
and prophets in the lives of ordinary Jews, and in the destiny
and place of Israel in God's world.
In deriving
current authority for clergy, we rely heavily on Pauline
theology and less on the example of Jesus' (lay?) ministry.
Jesus' ministry was centered on the sustainable practice of
discipling; Paul's work was aimed at a world in need of
conversion.
Jesus' emphasis on
eschatology is minimal, hence his devotion to the godly life
now; Paul's mindfulness of the end of all time is greater.
Jesus' teachings on church-as-institution are minimal; Paul's
are necessarily greater.
In Jesus'
ministry, daily life settings — not the Temple — are
overwhelmingly evident as locus for ministry.
Luther's view of
"two kingdoms" is instructive in destroying the (false)
dichotomy of "sacred and secular."
"Evangelism" and
"stewardship" are subsets of ministry in daily life theology.
Incarnational
theology — God was in Christ — does not stop with Jesus
Christ. God's nature and purpose invade the whole of theology,
the whole of churchly existence, the whole of human existence.
In a post
Christian world — or in post-modern culture — the church needs
new images and language by which to vision and articulate its
self-understanding for the good of the world.
A theology of
ministry in daily life cannot romanticize the laity,
especially in the matter of abdicating to "professionally
religious people" their responsibilities and privileges under
the Gospel.
The wisdom of God
available in the church can come from the wisdom of God
available in the world. For example, the wisdom of science and
art, the wisdom/knowledge of philosophers and blue-collar
workers.
Ministry in daily
life honors God's people in the world. Hence it can serve as a
(new) way by which the church can find institutional health
and purpose.
The distinction
between "loyalists" and "inactives" belies the spirituality of
both groups, and limits the church's effectiveness to the
minority who populate church programs and structures.
The church can be
a place where laity and clergy learn from each other, because
both are uniquely gifted.
The role and
function of "pastor" and other professional church workers
must change in order to restore health and manageability to
these offices.
The congregation
can best be understood as "an equipping place," where value is
added to the capabilities of individual Christians to minister
in their worlds of work, family, and leisure.
Without a
substantive infusion of ministry in daily life practices, the
institutional church as it is presently framed may not be
sustainable.
