The Sacraments in Religious Education and Liturgy: An Ecumenical Model [Paperback]

Robert L. Browing (Author), Roy A. Reed (Author)

Product Details

• Paperback: 313 pages
• Publisher: Religious Education Pr (May 1985)
• Language: English
• ISBN-10: 0891350446
• ISBN-13: 978-0891350446
• Product Dimensions: 9 x 6.1 x 1 inches
• Shipping Weight: 1.2 pounds (View shipping rates and policies)
• Average Customer Review: 5.0 out of 5 stars  See all reviews (1 customer review)
• Amazon Best Sellers Rank: #797,397 in Books (See Top 100 in Books)

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5.0 out of 5 stars Forging connections between theory and practice, July 12, 2003

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FrKurt Messick "FrKurt Messick" (Bloomington, IN USA) - See all my reviews
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This review is from: The Sacraments in Religious Education and Liturgy: An Ecumenical Model (Paperback)

'The Sacraments in Religious Education and Liturgy: An Ecumenical Model' by Robert L. Browning and Roy A. Reed is a book we have used at my seminary for liturgy and Christian education classes. It is well-written and thorough in its approach to giving basic history of practice, current theory, and possible future approaches to sacramental practice in churches, with a particular emphasis on how the congregations can be educated about what they are doing, and why they are doing it.

Perhaps given my vocation, it would come as no surprise that my favourite chapter deals with the sacrament of ordination.

`Priests are ordained precisely in order to reveal to each vocation its priestly essence.' (p. 224)

In reading Browning and Reed, with particular emphasis on the chapter concerning ordination, I was impressed by arguments that more clearly stated that which I had been striving to articulate for some time. I emphasised on my application to seminary that I saw the role of the ordained ministry as that which empowers all the people of the church, to be a teacher and servant as much as anything else, to bring out the gifts of ministry of the rest of the church.

I particularly appreciated the emphasis on the mutuality of the ordained office, and the inclusivity of the vision of ministry. `Ordained, full-time clergy need clearer self-understandings and a stronger sense of identity mutually agreed upon in the faith community.' (p. 225) While I resist Browning and Reed's use of the term `consecration' for the recognising and charging of lay ministers within and beyond the church (for that term has other connotations for my tradition), I agree with their view that the ministries of the laity are of equal importance with that of the ordained, differing more in terms of function than in merit.

In the course of their discussion of ordination, they discuss Max Thurian's idea of repeatable sacraments like confirmation. Thus, as the nature of vocation changes or strengthens for an individual, a new commitment to the church and the ministry to which all are called through baptism can be celebrated. This could underscore the importance of the ministry of all, if all are invited to recognise and celebrate their own ministry being reflected in the ordination, consecration, or reaffirmation.

One problem that can arise (indeed, did arise in my case) is also discussed, and that is the all-too-human tendency toward selfishness and mistrust. `Clergy are sometimes threatened by active, knowledgable, questioning laity. Often laity like to think they are paying the clergy to perform the ministry and mission of the church.' (p. 228) When the clergy are insecure in their own knowledge or position, a strengthening of the laity becomes a threat. Likewise, where the laity have not been educated about the importance of their own ministry, a mistrust can arise, whereby they might think the clergy are being lazy or shirking of their responsibilities by encouraging the laity.

Perhaps more than any other sacrament, the recognition of vocation to ministry provides opportunities for education in the congregation, both for the particular individuals being trained and for the wider congregation who should be helpful in discernment, support, and co-workers with those being recognised for special ministry, because of the specific courses of study and times of reflection and evaluation that should be part of any such process.

Browing and Reed are clear that they do not see ordination as an ontological shift in character or nature for the ordained. When first seeking seminaries, I visited General Theological Seminary in New York; part of a student discussion taking place at the dinner table was talk of a pregnant classmate of theirs who would likely be ordained before giving birth - did the `ontological shift' carry forward to the unborn child? No one seemed to have a problem with the idea of the ontological change in itself. Perhaps that was the moment I decided that I should look elsewhere for seminary training.

Browning and Reed's views on ordination reflect their views of sacraments expressed in the first chapter, getting away from narrow and confining definitions toward broader, more inclusive, and more empowering ways of looking at sacraments and their impact on our lives.

Other sacraments they explore include the standard sacraments like baptism, communion, marriage, etc., but they also explore different avenues of expression of sacramental times and ideas for the sake of the church and congregation. Regardless of denomination, there are insights to be gained from the treatment of regular and not-so-regular church practices by Browning and Reed.

This book will be useful for ministers, Christian educators, and indeed anyone who wants to learn more about her or his own practice in church and ministry settings.