294 Thomas] Gren For Further Reading, Primary Sours inde of Canon Lt Lain Engi ton, Washington, DiC: Canon Law Society of Ameria, 198. Code of Canons of he Easter Charches ai English Eton. Washington, DC: ‘Canon Law Society of America, 150 Commer and ter Sear Sours ‘Alesano, Join A “The Revision ofthe Code of Canon Law: A Background ‘Shady Stal Conon 24 (1980) 91-1 Bo Joh Petal, es: New Commentary othe Cole f Caan Law New York/ ‘Maha NJ: Polis Pres 2000 Corin, James A, tal, eds The Ce of Canon Law: A Tet and Commentary. ‘New Yor Mawa NJ: Pais Pres, 1985. A ntauctiont Canon Laas New York Maha NJ: Pauli Pres, st ‘Gren, Thoma. “The Canon Law Sekty of America and the Revision ofthe ‘Code Historia Rebactns and Continsing Cancers” The ers 53 (0955) 121 the Reve Code of Canon Lave Some Teaogcal ses.” Thal ‘Suis 47 (0986 61732. “The Revision of Canon Law: Some Theologia Implications” Theo Teo Suds 40 0909) 595-478. Malet, James ed. The Ministry of Gerace Washington, D.C: Canon Law Sout of Ameri, 1986. (sy, Lainas.Thesogy and Canon Law: New Horas for Liston and Inter ration College The tag Pres, 17 ‘hoc, Gera ae The Canon Law Late Sprit Collegeville: The Lit ‘pares, 1958. 20 The Laity Jon Nilson Introduction’ ‘Some years ago, a friend of mine a moral theologian with a reputa tion as a super lecturer, was invited to give some workshops in (Canada. One of hs hosts was a bishop whose diocese was spread over ‘thousands of square miles neat Hudson Bay. This bishop di not have nearly enough priests, so he had appointed a married couple in each town and village who would gather all the area Catholics together each ‘week and lead them in Scripture reading, reflection, and prayer Then {he couple would distribute the Eucharist, which had been consecrate ring the last visit of a priest Once a year these leader-couples would ‘meet fortwo weeks of planning and continuing formation with their bishops and the priests. Moral theology workshops were part of the two-teek process. ‘Saying good-bye at the end of his stint, my friend asked him, “bishop, don’t you sometimes wish that you had a priest for every community in your diocese and you didn't have to rely on these lay leaders?” ‘Sometimes Ido," the bishop admitted. "But then Think, if did have enough priests, the people might forget that it’ their Church.” "A Church without enough priests to preside atthe Sunday Eucha- ist must become the laiy’s Church in onder to survive. Yet the Eucha- ris is central to the Church's life, as Vatican 1's Constitution on the Sscred Liturgy armed, A comminit that lives without the eucharis- tic celebration may be Christian, but in what sense i it Roman Catho 1? On the other hand, could the ministry provided by lity ke these am hank this portunity and means of expressing my gate Pack anf. His hol and teaching have enced Cato thecogy ‘rekindled my’ oe Be a ark 86. JowNiton Canadians be one place among many where new vision ofthe Church isting born? i perrth of priests s one ofthe indicators thatthe cen parugm hat ha eign for hundreds of years is dying, Is death Pe se heard inthe contention thatthe very terminology ob- tattle ca al enhung of Vatican Il and impedes the healthy changes aa ee Church nce the coun? While the ground and cass as may be leas practical and theslgial implication are eit cine Sculptor seems #0 be fashioning a new form of the Aa ror the new mullennium, but that frm s stil hidden nthe rock [A Historical Sketch? ‘While the earliest Christian communities were counterculturaly altri (al 3:28 of course the asic text) an all ts members Seared to elp bald wp the Church by meas of tei own gis wee opel 1 Covinthans 12), they were never without author oe cdrehi. While the terminology used forthe ofies inthe {au chach mighthave been fd, used n diferent waysby difercy aa ca the bishop presbyter-dencon structure i evident inthe ‘ena hrches by de ma socond century. Nonetheless, the people HaiBa'a major len choosing these servant leaders of theirs Yee however asortof as sracture emerged inthe Chur Wt ink died, communities were sometimes eager t0 cesta eho einen bishop, whether or not he was a seasoned Freee othe wisdom of probationary periods soon became dear A Carty ahould serve as. lector, acolyte, deacon, and presbyter to cs commitment fo Christ and the Church before he wat oF Prove chor, Punishment for clerical malfeasance was offen re dain 2 eee ata ofthe ordinary Christan, marking it 9 2 lee acti Chetan contion. Thus, he notions of ranking among the tea anda scent tough them developed in the Church, sor example “Lam convinced that the tom ly 6 now eciogal ses Thar nny ec en an en eveyay mening and use and 0 seems to cone win aa ects” Liar Dokan, Th yen Char: Thy a ety anespotc Wnson Pes, 98023 ty ian esi am Anan Five, The gee of i Ly ne ee ene, Dad Seth New York: Past Pres, 3), My Ly My Roma at Circ Hi ten They Now Yk Past Pre, 195) 1602 Treaty 7 Asthe eommunities gre in nubs and stand bishops esi the cit smite of her rexurcy he ofc bere more Metal Once Christa cee the stashed eon of he pir buoys, pis and deacons often acquired vl stats and Inportant shove taf the ordinary Chan: When dacs be- cane aliged with the Raman Ep’ rato boundaries Bishops became ore fgurs who governed crock though dle fos hats pesyers an dncane The aling of Nisa in 525 hat eke ret sen ‘then imporan dacs need leaden that old ma found among local candidates. He eal ‘Moratcngralyfsteed the ee of as srr inthe ‘Chun Monks wee manda spr Christan” whl devoted 0 {Gust bythe poverty ncn Oe Css rained or at Sree ie wee ccapied with th ost sr tary ates ii ane ons Tee ee finest sport the whos contenpaon sn payer enklte mete nd sr nhs pel ove ota. “The cet tion with ts connotations of sper wot tie pie atl cae ey ten the Westen Chr topions ot te bier Bropean tribes in the ninth and tenth centuries. rey Defic, the chen norte rope a tobe constituted fr the top down. Bishop had the primary responsibly for uring Youns, ‘pnt concen and puting thee erdsined churchmen 10 sae an he ped ne wh me en ‘ranglzed oeatechze. De facto the Reopgie ss topdown {ang abut he wooing ofthe ay Sp ugh he scant ‘nn a te odin atched medial wes el ep “This distinction is exprested in Gratian’stelfth-century codification ofl tha regulated Church ife un he frst Code of Canon Law ap [peated in 1917: "Duo st genera Christignrim,” thats, there are to Kinds of Christians! “The continental Reformation was in part in pact a protest against the ler calizaion of the Church andthe relegation of the lit to passive ob jects ofthe clergy’ ministations and governance, Instead, Luther and ‘others maintained the "priesthood of all believers,” the fundamental 2 aay Cling “Lino Lay Cl and Set pape peal pnt or esata pair be nares ay 89 Cops Coon ne Tg ne 7 Pg, pa 17884298 Joe iion equality of every member and condition inthe Church, For mos ofthe Reformers, Church olfice was a temporary function, not a distinct con- tition or higher status, discharged by certain Christians. Ministers rere choven and given by God to the Church, but the structure of bishop:prest-deacon was a human construction, nota reflection of the ‘Sivine will Therefore It could be changed. The Council of Trent re- ‘Ttedby teaching thatthe sacrament of orders was instituted by Christ Jndby fe certain permanent “character” was impressed mpriitu” ‘Valthe lait’ oe in the post Tridentne Church was not simply we duced tothe (infamous trad, “pray, pay and obey.” Spistuaiis, Shas that of St.Francis de Sales urged and helped them to find sanc tty amid thet worldly duties. nfiuenal laypersons, male and female, rng in every county to enrich the Iifeand thought ofthe Church etthese factors dd not dethrone the established sense of a dual status Inthe Church, Canon 107 of the 1917 code hold that "by divine insti: ton clergy ae distinc frm lity in the Church, though not all rics bre of evine institution; however, both can be religious"; also cited anon 4 of Tents decree on holy orders om the “character” imprinted by ordination Thus, St. Pius X was simply expressing the dominant mentality 1906 by declaring the Church s by sence an ues sce hati a society compris toro petro persis sts nt ck ome who ‘Shy an inte Sierent dpe ofthe lta and th male SF ital. The one day ofthe mete tallow ther i ote ad te de Bos ow the psi” “hs ladeship and goverance belonged tthe ordained alone Lay native, neti andengntatons were tobe supervise by POSTE tac ese were ndesood s forms of ealboration in Epperson ofthe rsh AMovernens hat were or dom IEE any mae te bishop nero 50, for tance, the else 2 he Ameria hierar ames Gon, worked behind he ‘SSS serine they Cth congese the ate 18005 64 1707, 78 ‘Jon Gest, "Te Roan Cathe Church The Layman x Cri Hoy, cl daphur Charis Nel tnd Hane Rood Weber (London: SCM Pres, 1959) Soe ono, Minty 41-2 Qn Aura A Hagstrom, “The Vict nd Mision ofthe Lal: Hi tere and Conc Pespetves paper patel printed forthe Slt and Light {orth Weld Cone Mundin (ay 78,198) ames Honesey, ren Cat A History 6 te Raman Cate Comma nth Le Sa Be ore Ono Urs Pres, 19681) 19° PreLaty 99 About a century ago, however he Church's tectonic plates gan Loa ey tao iti ereaonnesenlogy wr te sary or bette rinse oft Exopent ns tome ‘nove eels he Gated Safer and Fane opel the Shure inens on he ate deere del Stary ame tre “compartment wi he ef icon, Church Iter: mont denominations gan eee he ny ere lapel the Church was ocean sian on “tne wor Later te tama of Word Wai ould show tem at “There world of nn fc ws mich more res an frig he faith than we fad hough fer so many sachin Te caches Choice becte starter oad an aed ay canes the Chui ion nthe wold or he Chant denon iis Th aly wore therfore onthe ager of the Fit Assy of the ort Counc of Gree st Asta 198 He Scr Ase ‘iy avanton infoSt cen epatment onthe longs ts foundational nis shah sn order In 96 the department Putouta niogphy cotling over uric hundied pubes {hac had appeted snc 148 in Protestant and Orthodox cle Aexdat ered, sch atthe Emil nate Boy Sita, prove lay wath the our for harmon nthe won Strides ha become cena totheCathtic understanding of cvanglanon long btoreVtcan tad sed "the apostate of te tomar ie Th parca demands of Christin axteach oar {ce workers nda, and tent cold be understood td cared tony by Cheeta labore oe workers nut its and siden Etre contol was, however sl eng em plied in Catol Acton Although SPs X 150-10) the Eis pope owe em, Ns surest Pas X90) aso most ‘goo papal promater For both popes however meant he sac ‘ed open cy ay people nde te snot te cy "Yes Me. Conga. “My Pth-Findings a the Theology of Lay and Mins "The it 22 Spin 1972) 172 vane Weber, “The Rdicovery of the Lat inthe Eouenial Move men Te Laan Chitin Pie Nel and Wiebe 38 i em Vatican I Decree on he Laity (Apa taste), 1 nls otherwise od, quotation frm Vatican Hare hen fom The Docume of aie ‘Wer M Abbot an Joep Gailpher (Ne York: Arsen Pres, 196). Hingston, “The cto ard Mision of he Laity B10.$0 Joe ibon and understood as aulary to the proper mision ofthe bishops is XI (1939-58), chose initiatives showed his desire to enhance the Church's influence on the modeen world, promoted further reflection on the laity with his eneyclicals on the Church as the Mystical Body of Chit (1543) and on the Liturgy (1947), During the preconcilir period, lay ‘movements suchas the Young Chistian Workers and the Young Chi tian Students flourished. Major conferences on te laity were held in Rome in 195 and 1957. 'No wonder then, that a Roman Catholic ibliogrphy onthe lity published in 1957 contained more than 2200 entries” the most influen- til of which was Yves Congar’s ons pour une tli da aa. * Dut ing this period emerged others ike Rahner, Lonerge, Schillebeeckx, Musray and King, who helped to dismantle the neoscholasic pars. dligm in theology. So Vatican Il was able to draw upon a wealth Of re ection and research wher the bishops there turned heir attention to the laity. As John Paul I observed, “The Council in particular, with ts rich doctrinal spiritual and pastoral patrimony, has written as never before on the nature dignity spirituality mission and responsiblity of ‘the lay faith” Vatican 1 ‘Vatican I became the “Council ofthe Laity” virtue of three major Aecisions. Fist, the bishops rejected the Preparatory Commission's daft schema on the Chuteh since twas largely a summary of the juridical and hierarchical approach which characterized preeoncilia eclesil- ‘gy. The bishops wanted, instead, a text that would presenta eneved vision of the Church, informed by contemporary biblical studies, his+ torial esearch, and ecumenical openness ‘Second, the bishops placed the chapter on “the hierarchical const tution of the Church ater the chapters on "The Mystery of the Chueh and "The People of Godin the Dogmatic Constitution onthe Church Lumen gentim. Since the fundamental realty ofthe Church fs primar er “Te Recovery he Lay 91m 2. "Yes Conga ios pour we hcl du a (ace Eton Ce 95, EE Lay hope he Cah, rans, Don Atwater Westie Md: Newman Pree 1957) “jn Pl The Vato anh Mision f hey uf i tC a i the Wr Css a (isting, DC: United Sate Cathe Cree, 1985) 0.2 ‘Treaty 401 ity communion with God and with one another, every member ofthe ‘Church shares a basic equality, dignity and cll eich ae grounded in baptisn, confirmation, and Evcharst Thus, chapter four onthe lity begins, “Everything which has been said so far conceening the People ‘of God apples equally tothe nity, eigows, and clergy" “Ther thind decision was to devote a separate document to the lity ‘inorder to afirm and enhance the lie ofthe “ordinary Cathoi.” Yet implementing this decison tured out tobe dificult Their new appre- ation forthe lay role had already permested the bishops thinking 0 uch thatthe lity had already been treated extensively in previous Adacuments. The council fathers had realized that they ould not ise ‘uss Church without ps facto discussing the ait. The mission an na- ture ofthe Church were the mission and nature ofthe laity, too. Note 3 ofthe Decree on the Apostolate ofthe Laity therefore, indicates the places in other council documents where the laity are ako the focus of Sitenton. ‘Who then ae the laity according othe council? “The em ty sete understood to mean al he afl excep hose nly aera thos na mgs sate sanctioned by the Church “These itl ane by baptm ade one body with Chest and are esa [tha ang the Tope of Cad They arin iow way made shat rin the pat, pop and King fonctions of Chis They catty ‘util ewnpatin the misono he whole Cistan peopl wth Spect tothe Church andthe world (LG 3, ‘This isnot a minimal or negative description fhe ity were sinply he nononained and tenonvowed nthe Chrchysiceor sh abe ne nang he Pi Gt opis iy othe ay rigs ae rg (enphasie npc he peony ease pave dann be ‘wen egy and ay, Vata It ecoes thei eomplementani Ih the Church there deri of mins but unity of mison” (AA 2: {Tnstin amended), Whi the ordained andthe ity ifr cah eesery to the mission ofthe Church aed 0 they mat cooperate “ine anothr idee serve one another forthe good ofthe Church Tete work (6 se as AA) The mia the Church doe Toston the shoulder ofthe onained sine (LG, Dogma Cnsitaton om he Church Lamon nt 3. Un oars tote he uation om Vn ate ren fom The cme ef ata ‘eM. Atot and Joep Caller (Nev Yr: Americ Pres 1968) nthe fob Taming the nuda wile ed in patents nthe ent she ab Trovaton cod t he begning of isook2 Jon Nikon While both clergy and ity participate in Christ's roles of prophet, priest and king, they do so differently (AA2, 10; LG 31). Christ con. ferred the duty of teaching, sanctfying, and ruling in his name and power on the apostles and their suecestors alone. The common priest hood! of the faithful andthe "ministerial or hierarchical priesthood” ifr "in essence and not only in degree,” although the councl self did not specify what this diffrence was. Ye it resonates in the ade: tive “sacred” that often modifies the noun “pastors” inthe conciiar texts; for example, in LG 3, Furthermore, the counalafrms that the mission of the Church “is done mainly through the ministry of Word and of the sacraments, which are entrusted in a special way tothe clergy” (AA 6). The bishops and their assistants, the priests are £2 ‘order and coordinate the vatious ministries ad apestolates of the laity (AA 23-4 1G 32) To them belong the tasks of discerning, judging and ordering the carisms given by the Spit (LG 12, 23-4; AA), ‘Accordingly, the lity have no offical role in the governance of the Church. Without the sacrament of orders they are unable to exercise jurstition, as the 198 Code of Canon Law maintains (123,02) 1n Councils and synods their participation and vote consultative, not legislative (c. 443, nos. 5). The bishop isthe only legislator ina doce san synod (456. In this respect the Roman Catholic Church differs from other churches where the lity do exercise constitutionally esta lished power Sill the laity can exercise power inthe Church in other ways. For instance they can make their opinions about the good ofthe Church ‘known to ther pastors by reason oftheir competence, as the council ‘urges and even obliges them to do (LG 37) they can tie the Spirit's silts forthe unity of the Church and the vitality of ts mission (AA 3); theie study contemplation, and experience contribute to the develop: ‘ment of tradition in the Church (DV 8); they are united with Chest in Is perfect offering to the Father (SC7) and thei “ul, conscious, and active participation in liturgical celebrations” (SC 14 See also LG. 34) enhances the effectiveness ofthe Church's worship, ‘The lity exercise their power mostcharactersticalyin thei mis sion tothe world, for only through them can the Church tuly be the “sal ofthe earth” (LG 38) As the classi conciiartext tates, “The ity by their very vocation seek the Kingdom of God by engaging in ten- poral afar and ordering dhem according to the plan of God (LG 31; See also AA 2,7; 843). Vocation, ofcourse, designates a summons From God ta distinctive way of life tht fosters the good ofthe ind forms Osborne, Minty 57-55, 5801 Vidal and of the community at the same time. This summons comes 0 4 layperson in baptism, s strengthened by confirmation, and i su tained by the Eucharist (LG 33, 11/AA 3). Thus, "The lity derive the right and duty with respect tothe apostolate from their union with (Christ their Head. . They are assigned to the apostolate by the Lord Iimsel” (AA 3) and not bythe hierarchy, as the teaching of Ps XLand Plus XI had it.The nity’ apostolate is 8 "participation in dhe saving, mission ofthe Church itsel? (LG 33) ‘While the council desribed the laity in tems oftheir vocation in and forthe worl, it dia not mark out the world a the reali ofthe laity andthe Church asthe realm of the ordained in any hard and fast ‘way, as for example, LG 1, AA, and GS 48 make clear. This isa de ‘Scripton, nota definition ofthe laity. Even those who are not ordained, for the service ofthe Church can ail have important functions within it such a catches, iturgy, pastoral care (AA 28), and even Church ‘administration (AA, 1); they can fulfil other Church functions “ora Spiritual purpose” as well (LG 33) But the council’ emphasis on the word as the laity's proper sphere isclear. “Temporal ffir” are the realm of thee vocation (LG 31, NA 2, 5, 7) and theit role is to onder them according to the plan of God, This demands collaborative efforts within the varios sectors of culture to fester the increase of justice, charity, and peace. Here the laity are the experts and they ought not to expect that the clngy have the answer fo every question which their mission tothe woeld might raise (LG 43), ‘The lay vocation constitutes a whole way of le, Lay spirituality should therefore be shaped by the distinctive circumstances of that ‘way of life (AA 4, 16,29). Charity remains the heat ofthis apostolate (AA 16) as it emains the hear of every tly Christian endeavor, and ‘tisnourished by the same means as thot utilized by clergy and re lous: the tur, prayer and meditation. ‘Since “in the Church there is diversity of minsry but uty of mis sion” (AA 2: se also LG 13,2) and the lity are assigned tothe pos tolate by Chast himself (A 3), the ordained have abligations tothe laity, The later have the right “to receive in abundance from the sacred pastors the spiritual goods ofthe Church, especialy the Won of (God and the sacraments” (UG 37). Since the laity have the right and dluty #0 express their views on matters relating #9 the good of the (Church, te clergy must establish the means fr them todo this (LG 37, see G5 62). Bishops and priests must be aware of lay rights and respon Sibiities and strive to support and encourage them inthe apostolic "the argument at many of heat arbi dpe oh ighton acon ofthe iment of clay fr peste well kaw04 Jo No ndeavors (AA 25) Priests ar to ofe light and support, but natn an- wert every problem that aries i the apostolate for that snot their uty and mission (CS 4; se als0 3). ‘inc the Church consers the “conjugal partnership" as the origin na basis of human society, and "the family has receive from God is nisafon tobe the frst and vital el of society” (AA 10), the council ighlights marsage and family fe. “The family is soto speak, the do- reste Church (LC 11 35) Thus, maerage ad family life constitute mr apestolate oftheir oven snd some families might wel consider thelr Te together tobe te chef focus oftheir missin. Yet a strong family an alo extend is postive fluence outside the home in many ways— NAIL e-and in so doing help to fulfil the coun- S's dream ofa vital lay John Paul I echoes and emphasizes this pint in Chrstifideles ait 40. Vatican's “lat word” on the lity, AA 6, underlines the necessity of ciscation and formation to prepare the laity fr the demands oftheir vocation It challenges the Church to provide the resources for the lay Cpostolate, Sunday as lone snot enough to equip the ity ofl their demanding oe The Council's Aftermath Vatican I id not initiate all the structural reforms necessary to im plement is vision ofa aity vigorously collaborating withthe clergy in the Church and carrying out ts mission in the world ts ims were to be furthered by « Councl of Laity established on an experimental bass 15 1967 by Paul Vi. In 1976be enhanced its status by making it the Pon {cal Counc on the Laity, Since the Pontifical Councils administered, Tangy by cere, however, many hold that it has not ben particularly ‘fective in advancing the foe ofthe sity in the Church. nits present form, dove not and cannot serve a a truly representative voice for the laity in the Church's administration.” “Ganon 24 ofthe 1983 Code of Canon Law sates: “The Chistian faithful ave hone who, inasmuch as they have een > Compost in Chr tough baptism, have been constituted a the ope of God forts reason, since they have Become shares in tals prety, prophetic and royal fc n their own manner, hey seGind to excrete mista which God has entrusted fo the athe Wali, “The Apostle of Lay Apso Actuate)” Mad “rsa Vt Ted asian Hasings (Now York: Oxon Unive ‘iy Pe, 19) 158 ‘Chur ofall inthe word in accord withthe condition proper to Church proper Whats proper tothe nt however exces them frm patton Inthe govemanc ofthe Church ner own gh ince he code inc governance tothe sacroment of oder, According to canon 129, the Srlind ee ble ut) to oxeie power wile the ait may nly coopertein the exer of peer in he Charch oper postu tse potest). James Coren ote this econ ‘ater of ivne aw bt mata, Numa a the Char "Wie he new co given listing rights (2208-2 onthe rights ofallthebapine: ce 22631 on te htc he ay 2889 51 Son the right form asocations many ho that he storey, polis Sn procedes needed to implement thes ight ave stil woefully tindedeveloped in the Church, Fostconlla aiational structures ave been encouraged and developed, sich dice synod and Pash pastors! coun ly people were ef fo sin cnet advance tee miso clara with the cry et ‘cceiasial aration has remained prerogative of the onan Sa the lay se remain pry advisory As dioenan synod the is the nly legato ss noted above. A parish pastoral cure ‘must be headed bythe onined pastor and can make no binding de ons of tl the inal decison rests with hm (es, 396) Conse Set ome ha that Theta absence of ay from leadership rls, even from those Church organization special for iat tan exteelyunealthy dine Slo ofthe Church Power in he Church s Unk of nt com Pence, ard even onsatanatlardicion granted only othe {lec The ny hen, priate sn theatre of fay ‘Church than they doin howe of ice Hopes and expectations were rised by the announcement of 2 Synod of Bishops to examine the condition ofthe lly sine the close of the council. Preparatory consultations were held allover the word. In ‘the United States, around 250,000 Catholics participated in such con sultations on various levels” The bishops’ Committe on the Laity ‘As que n Oxbore, Mini. 5 is Cre, “Gh Aura Anti Cal: Con te ‘ata prvtl plates paper pearl oe meng fe Comme nd Init a6 819) 10 Tee is "Dacha, he ay Cento Char 2 = Margins 0 Been Sines Tne Bas Rt Hand Woman An terviw! ‘Wi Dechy” Coma SAD ly 28 8406, jo Noe sponsored several meetings between lay leaders and the bishops who ‘Weve poing to the synod In these gatherings, adical and eels sues were faised and questions posed about various dimensions of lay Catholic ie "et the synod (held October 1-30, 1987) turned out to be a lost op portunity for deeper understanding and vigorous enhancement ofthe Thtysole Its working paper was Bland and the resus ofthe bishops" preparatory consultations that had been ten to Rome ahead of ime ‘Were kept secret. The Catholic world received only summaries ofthe “ebates ad discussions within the synod itself. Hs most notable result, John Paul It's apostolic exhortation Christies Iii, didnot grapple wth the radical questions raised in the consultations and scemed too Concerned about regulating and controling the level of lay activity ‘within the Church isl "The Holy Father reafiems that lity may be commissioned “to exer~ «se the ministry ofthe word, o preside over iturgcal prayers, to con- fer Beptom, and to distribute Holy Communion,” but only in cases of feces These ate activites conceded tothe laity in virtue of need, fot in vitue of the competence which they might have fom their Incorporation into Christ and thle particular gits. Moreover, their ‘work must always be exercised under the contol ofthe ordained. Since Chvisifdels i! realtime the exclusion of women fom the priesthood (Gee CL 49) based on their complementarity, and maintains thatthe pope and the Curla have the primary roe in the formation ofthe laity Gee CL 61, 0, its formal address, "To Bishops, To Priests and Deacons ‘To Women and Men Religious, and to All the Lay Faithful” seemed 19 ‘replicate the official Church's prioitiesneaey perfectly Since the council, the traditional distinction between clergy and laity has ben reaserted, even as that distinction has become more and ‘mote problematic both theologically and practically. Though the word itself not used, lay submission to the ordained isthe ideal and norm. Inthese documents the authority ofthe ordained i always framed as ervice” in accordance with Vatican I's text, but how authentic can this service be when those who are served haveno say in deciding who {sto serve them or how they are tobe served” Inthe process of ap pointing bishop toa diocese ora pastor to a parish, there may be ome consultation The fact remain that the laity haven oficial say in these important matters, as they doin other churches, such as he Epis- {opal Church in the United Sates, which havea constitutionally etab- lished role forthe sity inthe governance of the church. Declarations of tsualty and communion among al the members of the Church sin, C12, ctingcanen 20 Tetaity 407 halle when one class has so litle voice and role in the ecclesia dec ‘ons that profoundly affect them, 'Meanvvhile, the lack of press indlrectly highlights the gifts ofthe ronorddined inthe Church Vatican If didnot forece al he lay roles land ministries that would emerge sine the council indeed, "ay minis ‘ty’ fs largely aposteoncllar term and phenomenon. Lay chaplains, [parish administrators, DREs (whose acronym relly means not "Dire {or of Religious Education,” but "Does Really Everything according, toe DRE friend of mine), and campus ministers manifest thei talents and charisms in preaching, administration, spiritual direction, and ‘itechess” The vocation ae evident not ony in thei inner exper fence ofa call but also i the testimonies of their communities. Wh their chasms, developed through education and formation, ae exer ‘deed more consistently and effectively in their communities than the ‘ministry ofthe ordained, people begin to question the nature of odin tion and the notion of sacred powers. They lose a sense ofthat “lifer tence in esence, not only in degree” (LG 10) between the ordained Iministry and the ministry exercised by lay people and experienced as grace” by thelr communis, ‘When ay person conducts 2 Communion seve, sometins ou ‘pevpl saying Ike Sister's Mase" at» crc ial It the [by minister convokes the people to worship leads the prayers does ‘everything else and then jst tps of the stage whl the Priest per fore the conection, people can end up asking, "What do wees the pric | ts thus ionic that efforts to maintain the distinctiveness ofthe or dined ministry vin a sharpened diferntation between aclrial mis ‘sin to the Chutch anda lay mission to the world, the retention ofthe ‘libacy requirement for priests, and the tess upon the theology of an ‘ontological dllerence conferred by ordination should foster a function alist view of orders "The Vatican has viewed developments lke thse with concern and fesued an Instruction i response." The document was prompted by the conviction that “trae communion” in he Church is being damaged Ae write this one of my ay pada stadt a anno ind gn ime tomer onacoant er engagement ve vo gh) mera “Jaa Alene "ay Ministry Emerges ar New Vcaton,” National Cath ater i ana 819887. igh Vtcan Otis, "Some Questions Regarding Claboration of Non dane Fit in rst’ Sure Minit” Origins 2728 (November 2,197)408 ou Nie today by a blurring of the lines between the ordained and the non bdained. It presents the current situation not only asa threat to com tmumnion but as masking ofthe hierarchical constitution ofthe Church imprinted ont by Chest.” ‘Spit streses the diference between the “common priesthood ofall the faithful” and the ministerial priesthood whichis “rooted in the ‘pestolicsuccession and vested with puesta sca. Theater's essence ie nusthe "exercise ofthe mus doco, snctfcand, et rgendi™ The tonained are “ontologicaly conigured to Chris.” but modernity ob- ures his ruth of faith We are caling ere with a mystery that es ‘apes our reductionist ategores. "The speci ciference ofthe laity lies in thelr secular vocation and in thee own mode of participating inthe priesthood of Christ.” The ‘ounci’s description of the lnty’s secular character seems hardened {nto normative definition here, whereby the Church becomes the tealm of the ordained and the "world" the realm of the laity, even though as we have seen, Vatican I makes no such hand and fast dis- tinction.» The diasteris charge the bishops #o enforce thirten speciic norma (ey lay people may distribute the Eucharist only in cases of jenuine need, parish councils ae tobe advisory only) and disavow iy intention of simply veaforcing clerical privileges inthis instruc: ton. Tnstead of recognizing that theology and church life today are sr facing questions that strain the traditional categories, the document Seeks 1 reassert the increasingly problematic understandings and practice Trevis the reduction of aedained ministry toa function, but Frdoes not offer afresh and credible reading ofthe “ontological difer cnc” that it efems so strongly. “Three Priorities Given the councils teaching and developments inthe nearly four ecades sinc tend, certain priors fr action suggest themselves. Fist enhance consullation of the lait. The issue o the lgitimation ‘of Church power is rea, complex, and demanding today, 2» Patrick 1th tse; An Explanatory Note,” Origin 2724 (November 27,1987) "See iso Osborne, Mins, S613, on uid ministers! boundaries, CGranfield himself has noted* Bare assertions and problematic exer: ‘ists of clerical power can foster a dangerous alienation between the ‘Ordained and the nonordained. Yet the consultative and collaborative possibilities are many and would require no change in oficial Church {eaching: Many have long been calling fr wider and more public con “ullaton inthe proces of choosing bishops for dioceses and priests for parishes Likewise lay people could have a al voice in selecting cand {ites for ordination, not simply the echo of power in the ordination ite then the bishop asks if there are any objections to ordaining a cand ‘date. Parish councils nd diocesan synods could be enhanced by dele {gating real jurisdiction to them, although this would require changes in ‘ann law: Greater consultation and collaboration may make admin: “ration more cumbersome for an impatient bishop or pres, but how ‘else wll ther governing ole be experienced as tue service to the lay? ‘Tikewise, there isa role forthe ait in the development of tradition and the formulation of Church teaching, as DV 8 makes cles, Unfortu ‘ately the consultative processes that ll fo the US. bishops’ pastoral Teter on peace an on the economy remain the exception, not the rule ‘There is resistance to the notion that bishops should be listeners in ‘order tobe more effective teachers, but if they are to speak inthe name tthe Church and expres its faith, consultation must be the rule, not the exception. ‘Sccond, develop new methods and models for lay education and formation. Reteats, spiritual direction, and continuing education {Courses co not fit well no the lives of most ty. The average Catholic ‘ust ely on the resources ofthe parish for missional inspiration and empowerment. Is the Sunday liturgy enough? Not according to Vatican Wand John Paul Il, How can the lay be stimulated and strengthened tounderstind and to live out their baptismal calling? ‘Despite the repeated emphasis on the nee for ly formation, edu ‘ation, and spiritual direction there are sil elatively few resources ‘Cominited tothe development of lay spirituality and education for lay ‘mision, Critic have contrasted this situation withthe money spent 10 fucaejustone man for priestly ordination, Since a budget reveals the Teal values ofa group, many have questioned the seriousness ofthe CChuth’s emphasis on the lay roe in the Church and world, One se Soned observer, Gregory Perce, sums it up inthis way: “The insti tonal church doesnot know how to support the ly role in the work "Paik Gran, “Lepitimation and Bureacratition of Ela Power Powe te Chand (Conan 19), James Provet and Kut Wal Elinburgh TAT Chr, 1985) 86-95 “See foresampe, CLS$10 Joe bow ‘doesn't prepare people for that role and doesn’t demand thatthe laity ‘ccept their oe Ifthe parish is and will remain the center of Catholic lif for the foreseeable future, perhaps we ought to begin witha new image forthe parish, Imagine, suggests Pierce, thatthe parish isnot so much a family bra community but a campaign headquarters, which exists primatily tocencourage, direct, support and strengthen the lay mission in the world" Such » parish Would constantly plan and evaluate with a Single priority in mind: How do our parish activites and projects and ‘organizations advance the kingdom of God in this place? Then the de- ‘elopment urged by AAS, that lay speituaity gov out ofthe cicum= tances of lay fe, would accelerate and nourish the parish’ liturgy. ‘The result would be stual language and action thet expresses the heart ‘of what it means to be a disciple such thatthe people would recognize ‘ts rly turgy that, Ue people's work. “Tied, continue reflection on women’s issues, as John Paul I has lrged Again nd again, the essentialist anthropology of complemen tanty that characteries theofficial Church's teachings about women tnd ther roles has been questioned and eritiqued, but it remains cen- ital to those teachings. Each time its reafiemed, more women who are ‘ruc to the effectiveness fits mission are alienated rom the Church Itis not an overstatement to say dha concern for the Church’ future must incide concer for women’s issues, ‘Toward a New Paradigm “The lack of priests and the record of lay people committed to and living out ministry in the Church and inthe worl has transformed “ay ministry.” No longer the oxymoron i was prior to Vatican I itis Aefining characteristic ofthe contemporary Church. A laity too teach, Sancti, and even gover in a fashion, roles that were formerly the taclusive preserve o the ordained, a criss has emerged in the Church that goes to the heart ofits sel-understanding. For centuries the ‘Church has viewed itself a a hierarchical instittion, established in that particular way by the will of Chusthimsel. Office in the Church bert McCoy, “Lay Seok Vocation Amid Noe, Crowd” Nt Cate Rooter eter 6,186 "Sted in Juan Hino, “The Mision of he Lay: Some Curent es,” paper pray ped the Sllond Light the Wael Conence, nds py 78198) 7 5 Sea. hus ot been understood and lived particlar and pragmatic needs, but rather, End the continuation of hi ‘evif Vatican I feches hall he members ofthe Church are su smoned and empovered to mitor ad connie the minty of Jess 8 prophet, pst and king in what ways the ministry ofthe ordained Traterialy distinct from that ofthe nonordaned? There eax yet no theological consensis about specific meson of oss minty tht requires ordination and exprestion in the language of ontologies dit ference configuration. “The Church is a community bul up by fest number of modes of service Its no longer he layman se] who ands in need of definition but the priest. Priests have bee ase ing not only what thei precise place is bu even who exactly they ‘Ofcourse, servant leadership as always existed among Christ's follower The Church has always chosen peopl rom among its mem bers to serve the commanty in spel ways and gard choles a8 ‘manietations of God's to. What questioned tay fot the nes Siy of servant leadership but is articulation inthe conceptality of “ontological dference” conferred in th sacrament of orders which in tum becomes the ground for the exercise of jeical power in the Church the ordained lone indeed, its not thet tthe ordained who are problematic hee ‘as thelaty resume their ght lean place a the Chucho ply in the Church The fundamental eat is dacpleship Then the theological question cance the ordained snc they are the speci, nique ese 2 mievor of Jesus il _Asone enters it the Jnus community through the sacrament fn {ation buptam-contcnaticn-Eucherit] a preon tnt thereby 8 ay Person aptem-euharet ent the sacramento ny a fosin the Church Rater seme new name eed o be developed ne ‘which doss not have any ofthe implications of kero ato, but ‘thera mame trough which he fundamental ell of Chest dis ‘Spehip can be expressed © Lay ministers are so necessary to the life ofthe contemporary Church that some have suggested that they be recognized by confering upon them something like the preconciiar “minor orders” or by commis ‘soning ceremonies to give them an official status. Then they seould be clearly authorized and therefore more eedible than they are now. ang als our eee i ent, 12. SObome, Min 53-812 fon Nilson Catholics and non-Catholies alike would take them more serious. While this might solve a practical problem, i# would surely intensify he theological issue ofthe nature of orders. Lay ministry would con- inue fo pose questions tothe traditional theology sinee lay people vould cantinue todo nesey everything thatthe ordained with thei sacred power” do. Thele vocation and activities would keep pointing othe nee fora new paradigm" ‘What is now needed is nothing ess than a new theology and. guage for thove who are stil alled “Laity” and a new praxis in the Church that reflects tis renewed theology. Let the final word, then, ‘ome from Cominonzea, the most prominent lay Catholi journal of pinion inthe United States, a reflection that was prompted by the ents surrounding the Syd onthe Laity in 1957 When Cangar wrote Lay Pepe nthe Charl in he ies the gurton ‘the ity seme almost a exo interest, ever fo muy ay people “hit years ner, with the sues barely advanced beyond Congar's treatm the ly, though ceil othe fate fhe hur, remain peripheral tot theological sel-understanding and ols decison- Faking Eastin the est century thechach wl Doar cr wither de ‘ending nt only on hove vigoroualy nity have come to understand nd take up thei export se Crean, but an how prety ‘tin ofnls understand and eer thes I eae now WoPINg, Inthe dark fs beaute someone heaps dung he highs” “Dav Cote expan the nh in UG 10 hat he dined poestood ei fe rm he common preston in envence casei chars given bythe lly Spite cre an fal wis 9 Chit. Te nono st wns 0 Chrbt but natin anata manne The inamatirl/preuntlagic ding crcl oh poponl Ser sla a note koa een of he sacrament cracker” contre nonder"TheCamiman and he Oraied Priester Th gi Sti 82 Jane 1997) acting gh Ye Lay” Comme! 165 Mach 10,1991. For Further Reading, Conga, Yes Me Ly Pp the Charch Trans. Donal Atwater, Westin ‘er Ml: Newnan Pres, 957. Dalles Avery. “Can the Word Laity” Be Define Origins 1829 December 2, 1985) 40"5. Metaity 413 Jot Pal The Vain ad he Mion of the Ly afl in he Chr din ‘the Worl (Chests a Washington DC: United States Cathie Conference, 1988 ‘Klosterman Ferdinand, “Decree onthe Apotalatof the aly” Commentary ‘ene Dacron Vato I vo. a, Herbert Vogler 27540 [New York: Herder and Herder 1598 (Osborne, Kenan B. Mir Lay Ministry th Ramin Calc Charch ts Hi ‘ory andThealogy New Yor: Plt Pres 199, ‘This, Gustav. Let idee no Ce ro cia a Ie Cn ds "ars. Cabsers del ewe Thclogige de Lown, 10. Loavai- eave Libra Peters, 18S,