In my doctoral thesis I investigate Bishop BoGiertz’ theology of the ministry, i.e. the pastoral office. First I analyseGiertz’ anthropology, his view on the Bible and his ecclesiology. In the firstthree chapters, two main aspects are the development, and the genetic issues inGiertz’ thinking. In addition to the development and the genetic issues inGiertz’ interpretation of the pastoral office, I contrast it with Lutheran andEcumenical thinking about the pastoraloffice.
The pastoral office asChrist’s commission is the primary thought in Giertz’ theology on the pastoraloffice. Thus, the pastor is Christ’s mandated ambassador. The pastoral officeis instituted by Christ and is essential for the church because it is a part ofsalvation history and through it Christ continues his work to spread thegospel. Regarding the originof the ministry Giertz interpretation follow a line in Lutheran theology of theministry called evangelic-catholic understanding, i.e., the entirety of theministry is instituted by Christ, not merely some functions. Furthermore,Giertz’ books starting with Kristi kyrkaand also his later literal production are mostly in line with a consensus inthe ecumenical work about the ministry. Lausanne 1927 and Edinburgh 1937 statedthat Christ instituted the ministry, and that the ministry’s authority isChrist’s authority. Even the discussion in Faith and Order – from Amsterdam1948 via Montreal 1963 and Louvain 1971 to Lima 1982 - have points in commonwith Giertz. Giertz and the ecumenical meetings in Montreal 1963, Louvain 1971and Lima 1982, i.e. the document Baptism,Eucharist and Ministry have this in common: on one hand they emphasize thecontinuity from the apostles to their followers, and on the other hand theyrelate the ministry to Christ’s calling and sending the apostles.
|Tila||Julkaistu - 2017|
|OKM-julkaisutyyppi||G4 Tohtorinväitöskirja (monografia)|