From Scholarly Insights to Lived Experience: The Inseparable Dance of Ministry and Theology

The original title went like this:

Doing Teología and Pastoral en and de Conjunto: A Latin@ Theological and Pastoral Approach.

From Scholarly Insights to Lived Experience: The Inseparable Dance of Ministry and Theology, and What is up with William’s Overuse of Spanish Prepositions and Ingle?ol?

As you might have already inferred, I believe in titles that summarize the main point. It is the native Spanish speaker in me writing for bicultural, bilingual, and anglophone-only audiences in the United States. Let me explain the main premise of my argument. Basically, it is the Latino scholar practitioner's conviction that "one does not do ministry without doing theology, and one doesn’t do theology without doing ministry." It is the U.S Latino understanding of teología y pastoral en/de conjunto. It transcends mere proximity, emphasizing an inseparable relationship, a vibrant dance between reflection and deeds, theory and practice, faith and action. While the use of seemingly redundant Spanish prepositions in this phrase might raise eyebrows at first glance, it holds profound meaning within the context of U.S. Latino theological discourse and pastoral practice.

Let's explore this concept further.

The Historical Roots: A.K.A: La Memoria Histórica

Teología and pastoral en/de conjunto have been used by Latino lay ministers in the U.S. and by Latin@ theologians since the 1970s, motivated by the first three national Encuentros of Hispanic ministry (1972, 1977, 1985). The concept of doing pastoral de conjunto gained is rooted in part in the Latin-American Catholic church, and their interpretation of the Second Vatican Council, which accentuated the idea of the church as a communion in which the laity have more significant spaces of participation to contribute to the evangelizing action (See Lumen Gentium 31; Apostolicam Actuositatem 2; Evangelii Nunitandi 71).

This commitment to a model of church that embraces collaboration and participation at all levels was articulated as pastoral de conjunto in the documents of the Latin American Conference of Bishops (CELAM) in Medellin, Colombia (1968) and Puebla, Mexico (1979).

The U.S. bishops engaged—at least in principle—in this vision of a communitarian, highly participative church at all levels learned throughout the national grassroots consultation processes of the I, II, and III national Encuentros. The U.S. bishops conference followed the rationale presented by Latin@ leaders to promote a ministry style where participation at all levels is necessary and presented an explanation of what the U.S. hierarchy understood by pastoral de conjunto. In what is perceived by many U.S Latin@ ministers as one of the most important documents from the institutional church about Latin@ Catholics in the U.S.: the National Pastoral Plan for Hispanic Ministry, the bishops explained pastoral de conjunto as:

“The harmonious coordination of all the elements of the pastoral ministry with the actions of the pastoral ministers and structures in view of a common goal: the Kingdom of God. It is not only a methodology, but the expression of the essence and mission of the church, which is to be and to make communion.”

CF, Secretariat of Hispanic Affairs and NCCB, eds., “National Pastoral Plan for Hispanic Ministry” in Hispanic Ministry: Three Major Documents (Washington, DC: USCC, 1995), 97. ?

Beyond Translation: Unveiling the Deeper Ecclesiology of Teología and Pastoral en and de Conjunto

As explained by Professor Orlando Espin, theology and ministry done collaboratively and accountable to all parties involved reflect and embody Latin@ theologies’ intentional commitment to foster collaboration in the doing of ministry and theology. The expression teología and pastoral en/de conjunto also underscores the relationship between ministry and theology as mutually accountable and inseparable. The processes of doing ministry and theology are conducted in collaborative ways (en conjunto), within communities, and the “product” ultimately belongs to and is the result of the communal effort (de conjunto).

See more: Orlando Espín and Miguel H. Diaz, eds., From the Heart of Our People: Latino/a Explorations in Catholic Systematic Theology (Maryknoll: Orbis, 1999), 262. ?

How does the U.S. Church embrace a Teología and Pastoral en and de Conjunto model?

The U.S. Church documents have sparely quoted this explanation since the publication of the Pastoral Plan in 1986. But it found in Latin@ lay ministers popularity, becoming the underlying and specific framework of pastoral work in dioceses and parishes with Latin@ communities, even if literature about it is not abundant in pastoral or theological publications. The recent national V Encuentro quoted—with a slight syntactical adaptation—the definition used in 1986. The institutional recognition and the ever-since widespread use of these Latin@ methodological pastoral and theological approaches—though the bishops clarified that it is not only a method—expresses what Latin@ communities are and how they operate, what they seek and work to build: community.

More than describing an automated, rigid set of steps on pastoral planning or a theological method to follow, teología and pastoral en/de conjunto refer to a community orientation and motivation to foster collaboration and mutual accountability in the practice of ministry and the production of theological reflection. Both the Latin American and the U.S. bishops described de conjunto motivation as “ferment,” signifying the possibility of growth, expansion, and development. Nanko-Fernández, quoting Jean-Pierre Ruiz, emphasizes the process of mutual accountability fostered by teología and pastoral de conjunto:

“Theological analysis cannot be divorced either from the grassroots realities of religious experience or from conscientious involvement in pastoral practice. This necessary reciprocal connection keeps the U.S. Hispanic/Latino theology from becoming a self-enclosed, self-preoccupied endeavor by binding both its questions and its reflections to the lived reality and the living faith of the churches and communities within which and for the sake of which it takes place.”

See: Jean-Pierre Ruiz, “U.S. Hispanic/Latino Theology: The ‘Boom’ and Beyond,” n.d., Formerly available www.shc.edu/theology-library/theology.htm. Quoted in Nanko-Fernández, Theologizing En Espanglish, 22.

Beyond Translation: Capturing the Deeper Meaning, playfulness, rhythm and fluency of languages

The communitarian emphasis of the term is represented in its integrated use of the Spanish prepositions “en” and “de.”

Pastoral en conjunto [english equivalent ‘in’ ‘by’] denotes that pastoral efforts come from and are carried out by the community and emerge in the community’s daily lived experiences. Simultaneously,

Pastoral de conjunto [English equivalent ‘to,’ ‘of,’ and ‘about’] denotes that the outcomes of the communitarian efforts—simultaneously pastorally and theologically—belong to, are of the community, and are about the life of the community.

The term conjunto has been kept in its Spanish original by ministers, theologians, and the U.S. bishops since the common translations offered – “team ministry,” “organized pastoral effort,” “collaborative,” “jointly” or simply “together”—have not found endorsement among Latin@ ministers or Latin@ theologians. These translations emphasize the superficial practical aspects of the pastoral planning process but fail to describe the deeper ecclesiological essence of being a communitarian church where the community is not merely the recipient of the church’s action but its protagonist; as eloquently presented by Hna Dominga, Zapata.

CF: “The Being and Doing of the Church: Pastoral de Conjunto.” In Visión Profética / Prophetic Vision: Reflexiones Pastorales sobre el Plan Pastoral para el Ministerio Hispano / Pastoral Reflexions on the National Pastoral Plan for Hispanic Ministry, ed. Soledad Galerón, Rosa María Icaza, and Rosendo Urrabazo (Kansas City, MO: Sheed & Ward, 1992), 267-276.

"You don't do ministry without doing theology, and you don't do theology without doing ministry.” William Becerra, D.Min

To study Latin@s involved in ecclesial ministry as a signal example of the inextricable relationship between theology and ministry expressed and developed in Latin@ theologies as pastoral and teología en/de conjunto. This understanding of theology and ministry is intentionally collaborative, reciprocally accountable, and always accomplished within the context of a faith community.

Teología y pastoral en/de conjunto is not simply a theoretical construct; it is a powerful call to action. It invites us to co-create a tapestry of faith and action alongside our communities, fostering collaboration and mutual accountability. This approach challenges established norms by dismantling hierarchical structures and empowering communities to be active participants in shaping their faith journeys. It is this very dynamic and collaborative spirit that lies at the heart of U.S. Latino theology, a testament to the transformative power of walking together in faith and action.

In essence, as a scholar-practitioner in Hispanic ministry and theologies in the United States, this profound understanding of teología and pastoral en/de conjunto not only reflects the historical roots and essence of Latin@ theology and ministry but also serves as a guiding light for our ongoing scholarly and practical endeavors. It challenges us to continually integrate theory and practice, fostering collaboration and mutual accountability within our faith communities, ultimately enriching our understanding and practice of theology and ministry in the Latin@ context.