A. Bishops, Presbyters and Deacons

M19. The New Testament does not describe a single pattern of ministry which might serve as a blueprint or continuing norm for all future ministry in the Church. In the New Testament there appears rather a variety of forms which existed at different places and times. As the Holy Spirit continued to lead the Church in life, worship and mission, certain elements from this early variety were further developed and became settled into a more universal pattern of ministry. During the second and third centuries, a threefold pattern of bishop, presbyter and deacon became established as the pattern of ordained ministry throughout the Church. In succeeding centuries, the ministry by bishop, presbyter and deacon underwent considerable changes in its practical exercise. At some points of crisis in the history of the Church, the continuing functions of ministry were in some places and communities distributed according to structures other than the predominant threefold pattern. Sometimes appeal was made to the New Testament in Justification of these other patterns. In other cases, the restructuring of ministry was held to lie within the competence of the Church as it adapted to changed circumstances.

M20. It is important to be aware of the changes the threefold ministry has undergone in the history of the Church. In the earliest instances, where threefold ministry is mentioned, the reference is to the local eucharistic community. The bishop was the leader of the community. He was ordained and installed to proclaim the Word and preside over the celebration of the eucharist. He was surrounded by a college of presbyters and by deacons who assisted in his tasks. In this context the bishop's ministry was a focus of unity within the whole community.

M21. Soon, however, the functions were modified. Bishops began increasingly to exercise episkopé over several local communities at the same time. In the first generation, apostles had exercised episkopé in the 'der Church. Later Timothy and Titus are recorded to have fulfilled a function of episkopé in a given area. Later again this apostolic task is carried out in a new way by the bishops. They provide a focus for unity in life and witness within areas comprising several eucharistic communities. As a consequence, presbyters and deacons are assigned new roles. The presbyters become the leaders of the local eucharistic community, and as assistants of the bishops, deacons receive responsibilities in the larger area.

M22. Although there is no single New Testament pattern, although the Spirit has many times led the Church to adapt its ministries to contextual needs, and although other forms of the ordained ministry have been blessed with the gifts of the Holy Spirit, nevertheless the threefold ministry of bishop, presbyter and deacon may serve today as an expression of the unity we seek and also as a means for achieving it. Historically, it is true to say, the threefold ministry became the generally accepted pattern in the Church of the early centuries and is still retained today by many churches. In the fulfilment of their mission and service the churches need people who in different ways express and perform the tasks of the ordained ministry in its diaconal, presbyteral and episcopal aspects and functions.

M23. The Church as the body of Christ and the eschatological people of God is constituted by the Holy Spirit through a diversity of gifts or ministries. Among these gifts a ministry of episkopé is necessary to express and safeguard the unity of the body. Every church needs this ministry of unity in some form in order to be the Church of God, the one body of Christ, a sign of the unity of all in the Kingdom.

M24. The threefold pattern stands evidently in need of reform. In some churches the collegial dimension of leadership in the eucharistic community has suffered diminution. In others, the function of deacons has been reduced to an assistant role in the celebration of the liturgy: they have ceased to fulfill any function with regard to the diaconal witness of the Church. In general, the relation of the presbyterate to the episcopal ministry has been discussed throughout the centuries, and the degree of the presbyter's participation in the episcopal ministry is still for many an unresolved question of far-reaching ecumenical importance. In some cases, churches which have not formally kept the threefold form have, in fact, maintained certain of its original patterns.

M25. The traditional threefold pattern thus raises questions for all the churches. Churches maintaining the threefold pattern will need to ask how its potential can be fully developed for the most effective witness of the Church in this world. In this task churches not having the threefold pattern should also participate. They will further need to ask themselves whether the threefold pattern as developed does not have , a powerful claim to be accepted by them.

B. Guiding Principles for the Exercise of the Ordained Ministry in the Church

M26. Three considerations are important in this respect. The ordained ministry should be exercised in a personal, collegial and communal way. It should be personal because the presence of Christ among his people can most effectively be pointed to by the person ordained to proclaim the Gospel and to call the community to serve the Lord in unity of life and witness. It should also be collegial, for there is need for a college of ordained ministers sharing in the common task of representing the concerns of the community. Finally, the intimate relationship between the ordained ministry and the community should find expression in a communal dimension where the exercise of the ordained ministry is rooted in the life of the community and requires the community's effective participation in the discovery of God's will and the guidance of the Spirit.

M27. The ordained ministry needs to be constitutionally or canonically ordered and exercised in the Church in such a way that each of these three dimensions can find adequate expression. At the level of the local eucharistic community there is need for an ordained minister acting within a collegial body. Strong emphasis should be placed on the active participation of all members in the life and the decision-making of the community. At the regional level there is again need for an ordained minister exercising a service of unity. The collegial and communal dimensions will find expression in regular representative synodal gatherings.

C. Functions of Bishops, Presbyters and Deacons

M28. What can then be said about the functions and even the titles of bishops, presbyters and deacons? A uniform answer to this question is not required for the mutual recognition of the ordained ministry. The following considerations on functions are, however, offered in a tentative way.

M29. Bishops preach the Word, preside at the sacraments, and administer discipline in such a way as to be representative pastoral ministers of oversight, continuity and unity in the Church. They have pastoral oversight of the area to which they are called. They serve the apostolicity and unity of the Church's teaching, worship and sacramental life. They have responsibility for leadership in the Church's mission. They relate the Christian community in their area to the wider Church, and the universal Church to their community. They, in communion with the presbyters and deacons and the whole community, are responsible for the orderly transfer of ministerial authority in the Church.

M30. Presbyters serve as pastoral ministers of Word and sacraments in a local eucharistic community. They are preachers and teachers of the faith, exercise pastoral care, and bear responsibility for the discipline of the congregation to the end that the world may believe and that the entire membership of the Church may be renewed, strengthened and equipped in ministry. Presbyters have particular responsibility for the preparation of members for Christian life and ministry.

M31. Deacons represent to the Church its calling as servant in the world. By struggling in Christ's name with the myriad needs of societies and persons, deacons exemplify the interdependence of worship and service in the Church's life. They exercise responsibility in the worship of the congregation: for example by reading the scriptures, preaching and leading the people in prayer. They help in the teaching of the congregation. They exercise a ministry of love within the community. They fulfil certain administrative tasks and may be elected to responsibilities for governance.

Commentary (M31)
In many churches there is today considerable uncertainty about the need, the rationale, the status and the functions of deacons. In what sense can the diaconate be considered part of the ordained ministry? What is it that distinguishes it from other ministries in the Church (catechists, musicians, etc.)? Why should deacons be ordained while these other ministries do not receive ordination? If they are ordained, do they receive ordination in the full sense of the word or is their ordination only the first step towards ordination as presbyters? Today, there is a strong tendency in many churches to restore the diaconate as an ordained ministry with its own dignity and meant to be exercised for life. As the churches move closer together there may be united in this office ministries now existing in a variety of forms and under a variety of names. Differences in ordering the diaconal ministry should not be regarded as a hindrance for the mutual recognition of the ordained ministries.

D. Variety of Charisms

M32. The community which lives in the power of the Spirit will be characterized by a variety of charisms. The Spirit is the giver of diverse gifts which enrich the life of the community. In order to enhance their effectiveness, the community win recognize publicly certain of these charisms. While some serve permanent needs in, the life of the community, others will be temporary. Men and women in the communities of religious orders fulfil a service which is of particular importance for the life of the Church. The ordained ministry, which is itself a charism, must not become a hindrance for the variety of these charisms. On the contrary, it will help the community to discover the gifts bestowed on it by the Holy Spirit and will equip members of the body to serve in a variety of ways.

M33. In the history of the Church there have been times when the truth of the Gospel could only be preserved through prophetic and charismatic leaders. Often new impulses could find their way into the life of the Church only in unusual ways. At times reforms required a special ministry. The ordained ministers and the whole community will need to be attentive to the challenge of such special ministries.

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