(quoted by John Fuller and Patrick Vaughan in Working for the Kingdom: The Story of Ministers in Secular Employment 1986)
most of them ['God's priests'] as they are able work with their hands at whatever sort of work is befitting their worth, and they find consistent with the mind of the church, so that their understanding of the word and the gospel may grow and bear fruit through the work of their hands.
The day of my spiritual awakening was when I saw -
his then is salvation: when we marvel at the beauty of created things and praise their beautiful Creator.
(Preparatory Paper by W A Visser T'Hooft (later, General Secretary of the World Council of Churches) and J H Oldham)
the obligation resting on us is to refuse to be content with the present ministries of the Church … Instead of pressing people to avail themselves of these ministries, the Church must have at least some adventurers who by a bold leap will take their stand on the other side of the gulf and find a starting point for their ministry in the needs and activities of the common life.
Our faith imposes upon us a right and a duty to throw ourselves into the things of the earth.
Pastor in the German Confessing Church, (in his book 'The Christian Witness in an Industrial Society' 1966) Symanowski himself, as a pastor, worked in a cement factory and in construction for four years.
There should.... be an increasing number of theologians whose vocational position should be in the midst of contemporary society as workers or salaried employees, parliamentarians or journalists, etc, so that they will experience in concrete [sic] form what it means to bear responsibility for secular life ... They should uncover the theological relevance of the most concrete social facts and processes of the sort that can be grasped only by having lived through them with others, deliberated together about them and come to common decisions. ... They would discover for the churches what things in the secular world are 'true, honourable, just, pure, lovely, gracious, excellent, praiseworthy' and help them to 'think about these things'. (Phil 4:8ff). They would help us 'prove what is the will of God, what is good, acceptable and perfect' ". (Rom 12:2).
(in the first edition of 'The Christian Priest Today', 1972)
I regard the contemporary development of a priesthood which combines a ministry of word and sacrament with employment in a secular profession not as a modem fad but as a recovery of something indubitably apostolic and primitive ...What we call our 'auxiliaries' today belong most truly to the apostolic foundation, and we may learn from them of that inner meaning of priesthood which we share with them.
(in a paper on 'Ministry Today' 1983)
Special Categories of Ministers: It needs to be remembered, also, that this new category of [non-
First, they follow a high and honourable tradition, of which St Paul himself is perhaps the most notable example, of ministering while supporting themselves in the ordinary fashion of human life. They have to wrestle with such things as mortgages, the demands of firms for total commitment to them, and the threat and actuality of redundancy. What does it mean to be a priest under these conditions? It can mean a truly priestly, sacrificial identification with one's people beyond anything open to the ordinary bishop, vicar or curate. Are these ministers pioneering a way of life which will before long be the norm rather than the exception? And, if so, shall we not be deeply grateful for their insights?
Secondly, though usually contributing in some way to the parochial ministry, they also carry the flag of the Gospel in areas of life where it is rarely seen. The lay Christian can choose whether to have a high or low profile at work. The man or woman who is ordained has no choice. They are in the front line on a sector where the Church always professes to want to be, but rarely is. There they both minister to their fellow Christians, and share with them under identical conditions in ministering to the world.
Thirdly, because of this experience they can bring back into the parochial congregations to which they belong a realism about the Gospel and work which can transform prayer, worship and study, and immeasurably increase the value and scope of pastoral counselling.
The Church at large is certainly grateful for the service of such people, but it may be wondered whether it is grateful for the right reasons. Do we realise the urgently needed enrichment and enlargement of our total ministry which they bring? Is it what they are doing when they are not 'helping on Sundays' that we most need?
Chair of the Ecumenical Commission on the People of God in the World (reporting to The Methodist Conference 1990)
We discovered, as we interviewed and reflected together, that theology is spoken in various languages and styles. As the New Testament has a variety of styles and theologies, and as indeed has the whole Christian tradition, so we found that no one group has a complete understanding. We affirm the validity of peoples' witness, and their attempts to hammer out a theology to enable them to discover the holy in their daily lives, to be true to Christ wherever they are, and to experience the presence of Christ in all the confusion of the world as it is …. Our attempt to find a spirituality that is worldly and rooted where people are, revealed to us that to be in the messiness of the world is to be where Christ is. Wherever we go, wherever we are, we are the Church. We need a theology of compromise and failure, as well as a theology of success and joy.
(at the Conference on Ministry in Secular Employment 1988)