"One thing is clear: if the Action [Catholic Action] were truly to become something that engaged the specifically lay forces of the Church, then a purely external 'delegation' by the hierarchy could not ensure it any sufficient foundation. This is why there was further reflection and then the discovery of the inner foundations — rooted first of all in baptism and confirmation, but also in the entire reality of the Mystical Body of Christ — for the laity's primary share in responsibility within the Church.
The idea of a 'participation in the hierarchical priesthood' was sometimes almost wholly overshadowed by the idea of the 'universal priesthood' of all the believers. Only thus did it seem possible to cut off at the roots the danger of clericalism, which Catholic Action was designed to abolish but which had not been genuinely overcome by the mere delegation to the laity.
The one who went farthest in this direction was no doubt Ernst Michel, the spokesperson for an ecclesiastical mission of the laity totally independent of the hierarchy. In his provocative book Von der Kirchlichen Sendund der Laien (On the ecclesial mission of the laity), he ironically describes the lay groups of the 'Catholic Action' created by the clergy as a hybrid structure of modern clericalism, which sought in this way to break out of its ghetto but instead basically succeeded in drawing the laity into the ghetto as well. As an alternative, he sketches out the sphere of the layman, cleanly separated from the sphere where clergy work but equally essential: the autonomous and mature layman carries out the 'secular office of the Church.' The Church in her 'pure form' (represented by the clergy), with no point of contact with the world, and the world in its pure form, with no point of contact with the Church, intersect in the layman, whose own responsibility it is, through moment-by moment decisions, to create the synthesis. This means that he in fact stands at the most vibrant point of the Church, at the place wherein the lost world is transformed into the kingdom of God.
The advantage of Michel's one-sided program is that it exposes very clearly the inherent dialectic of 'Catholic Action,' which aims at the same time to overcome and to strengthen the clerical position in the Church and in the world: to overcome, by announcing the 'maturity of the layman' and entrusting him with matters that apparently hitherto reserved to the hierarchical ministry; and to strengthen, in that this maturity remains subordinate to the authority of the office both directly and indirectly, to such an extent that the laity are only 'the executive organ' of the clerical program of pope, bishop, and parish priest." (Balthasar, The Laity and the Life of the Counsels: 50-52. Line breaks inserted for readability).
One thing that is clear in the above passage is that Michel's position is an intensification of Catholic Action which does not transcend the foundational limitations of Catholic Action: the dualism between clergy and laity, between Church and world. Indeed most of what is written today (conservative, traditional, progressive, liberal, etc.) about the mission of the laity still relies heavily on these categories.
What's missing from this approach? To begin with, the division into priest and lay does not reflect the diversity of Christian life: it treats members of religious orders, whether ordained or not, as clergy: a popular conception in the Catholic Church is that brothers, sisters, monks & nuns are all a kind of clergy (in fact, ordination is not an essential part of male religious life but something that became widespread in the men's orders for historical reasons). Secondly, it reduces the lay life to one of action, activism, activity: instead, all Christian action must be deeply rooted in contemplation. In addition, these categories fall apart when the whole history of the Church is explored. Reading the above, it also strikes me as painfully individualistic. The synthesis is a personal one, an individual accomplishment. Belonging to Christian community (beyond the formal and hierarchical structures of parish or diocese) - is perceived to have a clerical taint: a retreat into the ecclesiastical ghetto.
10 comments:
if I don't see some comments here I'm going to start naming names!
I am thinking, Fred. Thanks for the invitation. I will respond tomorrow, God willing. Ciao!
Sharon's newest grandbaby was born this evening!
Christ is in our midst!
I had to read this a couple times to ensure I understood what was being said. I agree with your judgment Fred to be sure. I wonder how this effects though the autonomy of the temporal order though? The Church is an expert in humanity. She is an expert in faith and morals but doesn't claim expertise in specific vocations, i.e. being a soldier, doctor, businessman, etc. But we are all called to be a saint regardless of our vocation. Most days I'm a complete mess which forces me to be a beggar, a beggar for mercy, a beggar to see Christ in my midst. As a husband, father, and soldier I must ask Our Lady for assistance to love Christ as she did, to follow Him as she did.
This mercy though comes through a human face, that of a priest at baptism, at confession, at the Eucharist. To is where we are most profoundly showered with graces to then go out into the world. But God doesn't abandon us once we leave the Church. He accompanies us in the faces of our spouses, children and co-workers. We begin to see His face more clearly when we spend time with Him in contemplation. This contemplation can be done more formally in the liturgy, in front of the Blessed Sacrament at Adoration, in praying the Rosary and in work... Changing a diaper, shoveling snow, etc.
All of life should be one of prayer, not just when we are at Mass. St. Paul, the Easter Fathers, the Little Flower have all made this clear. This is the way, this is the road we must travel.
Good morning everybody! I'm glad you posted this, Fred. John Waters' coverage of the Irish scandal has me thinking a lot about clericalism ... and the dualism starts right there.
A priest is not his office, and hasn't that been a terrible burden. He is a man, dependent on Christ, dependent on friends. He has a certain authority as well as a need. The isolation and mystique is something wrong.
We all escape into roles and hide there ... priest, religious, lay. Think of how much so-called Catholic blogging is like this, e.g. when disdain is expressed because a news anchor doesn't understand a smudge on the forehead is ashes, because they're not part of the club. Why isn't this an opportunity instead to say something about how life tends to death and that there must be an answer to the most important question? We take a defensive stance, defending our role, our "identity", instead of showing, proclaiming something new through a life with all its particularities.
For many people it has happened that church activities have been a way of avoiding family or professional life, for example. And such activities can also keep priests and religious from facing their human need. Action for its own sake can be sterile.
Maybe I'm redefining clericalism in my own way, but I don't think it's just an attitude of priests. Formalism is a constant risk for everybody as the Gospel warns us over and over.
Once the dualism is overcome, the creativity can flourish. Priests shouldn't run for public office. Lay scientists and doctors should assist theologians in making statements on delicate bioethical issues. But I don't think the dualism starts with the diversity in roles...
Sharon - there are several overlapping issues here: a dualism between 'pure nature' & grace, a clericalism which makes priests the experts in the realm of grace (and leads to the cult of experts in the world), formalism in prayer, and activism in work.
The root problem is the dualism between nature and grace, which inadequately formulates the 'autonomy of the temporal order.' The temporal order is relatively (and not absolutely) autonomous. Thus, if I get a flat tire, I realize that I should have checked my tires before leaving for work; but at the same time, it's an event within the sphere of my relationship with Christ.
The path out of dualism is within the history and tradition of Christianity, an experience which has been overlooked by focusing exclusively on priests and lay people: the experience of the Evangalicla counsels (poverty, chastity virginity), which have been lived most clearly by the faithful in the orders.
er, that should be: Evangelical counsels
Well, priests really should be experts of humanity. Cf. Challenge of Fatherhood by Camisasca
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