What is ordination?
I suppose I owe it to you all to answer my own question. “What is ordination?” This is especially poignant in light of recent events by which I will be ordained on May 31. For those of you who follow the church-year, that is a significant date. It is the Feast of the Visitation. It is on that day that the church celebrates Mary’s visit to her cousin Elizabeth. Elizabeth sees the importance of Mary’s report. At the sound of Mary’s voice, Elizabeth felt a fetal John, who would baptize with water in preparation for the coming of the Lord yet was still himself immersed in the waters of the womb, leap for joy! She proclaimed to Mary, “Blessed are you among women, and blessed is the fruit of your womb…blessed [are you] who believed that there would be a fulfillment of what was spoken [to you] by the Lord.” Mary and Elizabeth both stand as supreme examples of faith, and what the Lord can do in and through those who believe God’s Word. But I digress.
I asked a couple of weeks ago what you all thought ordination was, so I would like to respond to my own inquiry. It is a long and somewhat murky answer, so I will try to be as brief and transparent as possible. It must begin with a note about sacraments. It is often said that a sacrament is “an outward sign of an inward grace.” That is true, and the one who proposed this definition concluded it with, “and a means by which we receive the same.” Therefore, a sacrament is a sign of the work God has done in us, but it is also the vehicle by which God does said work in us.
There are other qualifications as well. For one (and all are in agreement here), it must be a physical or material sign. That is, it must be tangible. One cannot claim to partake of Holy Communion without bread and wine. One cannot claim to have been baptized without water. So now we have an outward (and physically tangible) sign of an inward grace and a means by which we receive the same.
It is at this last point that we begin to be bogged down. A sacrament must be instituted. It must be commanded. For most of history, there have been seven sacraments, but since the Reformation, there have been only two (in the Reformation churches). This issue of institution is where the conflict arises. The Protestant churches say a sacrament must have dominical institution, or must be instituted (commanded) by Christ explicitly in the Gospels. That leaves two: Baptism and Eucharist. The Catholic/Orthodox churches say Christ can institute the sacraments through His church. They include seven.
Ordination is one of those five that are counted as a sacrament by the historic churches, but not by the Reformation churches. Also included in that five are marriage, anointing, reconciliation (accountability) and confirmation. All of these are usually still highly respected in most churches, regardless of heritage, if not as sacraments, then at least as sacramental (like a sacrament, or having the essential character as a sacrament).
In order to understand ordination, we must understand its sacramental character. This is not just an administrative task – it is not just graduating from trade school – it is an outward sign of an inward grace and a means by which (those who receive it) receive the same.
To understand that grace we must look at those outward and physically tangible signs that accompany it. Many churches have three orders of ordination: the deacon, the elder (or presbyter, or priest – all the same basic New Testament concept) and the bishop. The sign for the deacon is a dalmatic and a Bible. The dalmatic is a garment worn with very wide sleeves symbolizing the towel Christ used to wash his disciples’ feet.
The sign for an elder is a stole, and a chalice and paten. The stole is a long strip of cloth worn around the neck and hanging down in front. It symbolizes the yoke of Christ and being yoked to Christ and to His church. The chalice and paten are the service wear for the Eucharist – a plate for bread and a cup for wine.
The sign for the Bishop is a ring and a crozier (staff). The ring symbolizes the marriage between Christ and the church, His bride (whom the bishop represents). The staff is that of a shepherd. As such, he is one responsible for shepherding the flock.
That summarized, we have only two orders: the deacon and the elder. The deacon symbolism remains the same as the deacon listed above: one who is a servant in the church, following faithfully the witness of Christ in the Gospels. The deacon is not a pastor and does not preach or officiate the sacraments. Understanding the deacon is thus fairly straightforward.
The elder is a little tougher. One cannot be an elder without being a deacon. Though we do not practice it as such, the theology remains the same. Thus, when we ordain an elder, that person is also ordained (at least sacramentally) as a deacon. And since we do not have bishops (we do have District Superintendents, but that is an office within the order of elders), the elder also assumes the duties and symbols of the bishop’s ministry as well. Thus to be ordained an elder is to be a servant, a faithful witness to the Gospel of Christ, forever yoked to Christ and His church, to be a faithful administrator of the sacraments, to stand as the church maintaining the church’s faithfulness to her groom, and to be a shepherd, tenderly loving and caring for the flock.
Perhaps I will reflect more in the days to come about the orders I am to receive, but for now I hope that this has been helpful in understanding the sacramental act of ordination.
Holy Week Blessings,
Eric
Home Office
Maundy Thursday, 2007
I asked a couple of weeks ago what you all thought ordination was, so I would like to respond to my own inquiry. It is a long and somewhat murky answer, so I will try to be as brief and transparent as possible. It must begin with a note about sacraments. It is often said that a sacrament is “an outward sign of an inward grace.” That is true, and the one who proposed this definition concluded it with, “and a means by which we receive the same.” Therefore, a sacrament is a sign of the work God has done in us, but it is also the vehicle by which God does said work in us.
There are other qualifications as well. For one (and all are in agreement here), it must be a physical or material sign. That is, it must be tangible. One cannot claim to partake of Holy Communion without bread and wine. One cannot claim to have been baptized without water. So now we have an outward (and physically tangible) sign of an inward grace and a means by which we receive the same.
It is at this last point that we begin to be bogged down. A sacrament must be instituted. It must be commanded. For most of history, there have been seven sacraments, but since the Reformation, there have been only two (in the Reformation churches). This issue of institution is where the conflict arises. The Protestant churches say a sacrament must have dominical institution, or must be instituted (commanded) by Christ explicitly in the Gospels. That leaves two: Baptism and Eucharist. The Catholic/Orthodox churches say Christ can institute the sacraments through His church. They include seven.
Ordination is one of those five that are counted as a sacrament by the historic churches, but not by the Reformation churches. Also included in that five are marriage, anointing, reconciliation (accountability) and confirmation. All of these are usually still highly respected in most churches, regardless of heritage, if not as sacraments, then at least as sacramental (like a sacrament, or having the essential character as a sacrament).
In order to understand ordination, we must understand its sacramental character. This is not just an administrative task – it is not just graduating from trade school – it is an outward sign of an inward grace and a means by which (those who receive it) receive the same.
To understand that grace we must look at those outward and physically tangible signs that accompany it. Many churches have three orders of ordination: the deacon, the elder (or presbyter, or priest – all the same basic New Testament concept) and the bishop. The sign for the deacon is a dalmatic and a Bible. The dalmatic is a garment worn with very wide sleeves symbolizing the towel Christ used to wash his disciples’ feet. 
The sign for an elder is a stole, and a chalice and paten. The stole is a long strip of cloth worn around the neck and hanging down in front. It symbolizes the yoke of Christ and being yoked to Christ and to His church. The chalice and paten are the service wear for the Eucharist – a plate for bread and a cup for wine.
The sign for the Bishop is a ring and a crozier (staff). The ring symbolizes the marriage between Christ and the church, His bride (whom the bishop represents). The staff is that of a shepherd. As such, he is one responsible for shepherding the flock.
That summarized, we have only two orders: the deacon and the elder. The deacon symbolism remains the same as the deacon listed above: one who is a servant in the church, following faithfully the witness of Christ in the Gospels. The deacon is not a pastor and does not preach or officiate the sacraments. Understanding the deacon is thus fairly straightforward.
The elder is a little tougher. One cannot be an elder without being a deacon. Though we do not practice it as such, the theology remains the same. Thus, when we ordain an elder, that person is also ordained (at least sacramentally) as a deacon. And since we do not have bishops (we do have District Superintendents, but that is an office within the order of elders), the elder also assumes the duties and symbols of the bishop’s ministry as well. Thus to be ordained an elder is to be a servant, a faithful witness to the Gospel of Christ, forever yoked to Christ and His church, to be a faithful administrator of the sacraments, to stand as the church maintaining the church’s faithfulness to her groom, and to be a shepherd, tenderly loving and caring for the flock.
Perhaps I will reflect more in the days to come about the orders I am to receive, but for now I hope that this has been helpful in understanding the sacramental act of ordination.
Holy Week Blessings,
Eric
Home Office
Maundy Thursday, 2007
posted by EF + at 7:19 AM
6 Comments:
Where will you be ordained at?
kp
Well, I guess I was off on my explanation. Guess I should keep my mouth shut over things I really don't know yet. But thanks for explaining it.
Oh, how about thos Gators. New rival, I presume?
I shouldn't make jokes, you guys make it to the NC twice in the same year, while MU has never even made it there once!
I was watching some channel on tv, and it was bringing to action the last days of Christ. I watched the triumphant entry and things of that sort, then when Peter denied Jesus three times. But then it showed when Jesus helped them fish around the time of the ascension, after He had died, and rose again. Jesus asked if Peter lved Him three times.
I know this can't be a coincidence that Jesus asked Peter if He loved Him 3 times and Peter denied Him three times. Could you possibly clue me in? Was it that He wanted to give Peter a chance to redeem Himselve or what? Also, and maybe this is a coincidence, but remember us talking at the Catholic Church, and about the symbolism of three? Father, Son, and Holy Spirit.
Your response is certianly more Historic than my answer was, but I do believe we were saying the same thing. The history is interesting, but I do not think in this day the "dress" is as important. Yes, it is an outward way to identify a person at different levels christian service, but it is certainly not well known.
Kind of like my nursing cap ...30+years ago it was a way of identifying a person as a nurse. I believe it would be very difficult to find a nurse in their work setting wearing a cap these days. That is not to say I do not cherish or respect what my cap stands for.
We are looking forward to your ordination... Rev. & Mrs. Hill are very pleased to hear about you being ordained. You will be ordained on his 80th Birthday!!
We Love You...
Dad and Mom
KP, I'll be ordained by Dr Cunningham at Canton First on the 31st. Do you know why we are "recommended to wear dark suits"?
Nick, I don't think you were off at all. I think you are a very good thinker. Keep thinking. And I think you are right on with the connection between the three denials and the three affirmations. There is redemption and endless love. Yes I am disappointed about our losses, but at least we are there. Things are great in Buckeyeland!
Mom, I agree that some traditions and expressions of culture have gone away from the importance of what one wears. You do not wear the white skirt, blouse, and hat of days gone by, but you do still wear scrubs. You are a medical professional. Doctors, I believe still wear long white coats (?) and inters still wear short white coats (?). Police still wear badges. Soldiers still wear camo. Judges still wear robes.
I was not trying to start an argument, but rather to use visible signs to help explain invisible truths. That is part of what sacraments do. Knowing that a bishop wears a wedding ring on his finger and carries a shepherds staff certainly says alot about what his role is to be. The fact that deacons receive the Scriptures is helpful, as is the communion-ware for the elder. The church has always used visual aides as "object lessons" to explain the difficult mysteries of the faith. Would a person have an easier time understanding what a sanctuary is if it were a gym complete with rims and lines on the floor, and a small music stand in the middle of the front or if the room had a large cross, a solid pulpit, a communion table, and various christian arts and symbols. We wonder why people have a hard time understanding "purpose" and yet we try to remove all the aides we have successfully used in the past to teach those things.
One last question for thought. Two pastors are flying across country. They have multiple stops. One wears a suit and tie. One wears a clerical colar. How do you think their experiences might be different?
Peace
Eric,
A couple of thoughts on why they recomend you wearing dark suits to be ordained in. First the obvious, so everybody looks the same and nobody sticks out. Second for the sake of your wives. A few years ago one of my friends got ordained and didn't wear a suit, but just a nice shirt pant combination with no tie. He told his wife that she didn't need to dress up that much either. She was fumed at him when she realized how everybody else was so much more dressed up then her. Third and lastly, so nobody tries to make a statement by wearing liturgical wear to their ordination.
Next subject: sanctuaries. I know we are on opposite sides on this but here goes. You know that I would just assume have services in our homes than in a "church" building and currently we rent an old run down school's gym for our services.
If we did have money to buy a building you better believe that I would make sure the building and sanctuary would be usable more than just on Sunday morning. The way the American church is building buildings has to be at least misguided if not sinful. Every church has to have their own, they all have to be super cool, and if then we added that one room could only be used for five hours a week I would puke. We are church building gluttens when the rest of the world has so little.
But, if you could come up with a new paradigm on how we do church I could agree on your sanctuary concept. A way in which we share sanctuaries, not make them a reflection of our materialistic selve, and open doors for life to flow out of them and not doors that suck all of our lives and resources into them. So I do have room for sanctuaries, but I have to see it differently than we have now.
Finally, put a pastor on the plane in jeans and a t-shirt(and the t-shirt can't be a "Christian" t-shirt).
I really hope I can make your ordination.
kp
I think the pastor would still have a dramastically different experience in clerical attire than in jeans & T-shirt. Why? When people see white collar, they know pastor, they talk to pastors, they open up to pastors, they share with pastors. Just that little symbol does several things: one it opens doors for the pastor to be a means of grace that would likely not be presented. Two, it strips away all the materialism and individualism that pervades typical dress. Anyway...thanks for the talk today. I do agree with your critique of most typical American churches. I do think there is room for gifts of extravagance for a God we love extravagantly...that communicate to the world the beauty, majesty, mystery, and eternity of God...that is theologically responsible as well as economically responsible. The difficult thing is bringing together all these seemingly competing values. I find that how one prioritizes those values and brings them all together is where most of the differences lie.
Thanks again for our talk today...
Resurrection Blessings,
ee
Post a Comment
<< Home