LAITY AND THE PROMISES OF VATICAN II
←
→
Page content transcription
If your browser does not render page correctly, please read the page content below
COMPASS
LAITY AND THE PROMISES
OF VATICAN II
GIDEON GOOSEN
J
UDGING BY Vatican II and subsequent other issues since Vatican II.
post-Conciliar documents, the laity in the In this article my objectives are to identify
Roman Catholic Church has been prom- the promises regarding the laity in the docu-
ised much by way of a new, updated vision of ments; to ask whether these promises have
the Church and in particular, what the new, en- been fulfilled; and to suggest a way forward
hanced role of the laity might be. We are now with a new language, a new spirituality and
approaching fifty years since Vatican II, so the reformed structures. I do not intend develop-
question might be reasonably asked: have these ing a theology of the laity from Vatican II docu-
promises regarding the laity been fulfilled? ments as this has been adequately done already
The curia of the Roman Church and its by a number of theologians.3 I will simply re-
bishops have, in general, been noticeably si- fer to the core statements of this theology.
lent about the realization of the promises of Before doing that, let me mention in pass-
Vatican II regarding the laity. True, we did have ing, the main church issues which have occu-
the synod on the laity (1987) attended by bish- pied the Pope and the Curia since Vatican II. I
ops and some lay observers, but this was not a see the main issues as communism, liberation
review of how Vatican II documents on the theology, feminism and inter-faith dialogue.
laity were being implemented. It was a re- More recently the sexual abuse cases by clergy
newed statement on the laity. This synod re- has become all-absorbing. Without detailing
sulted in the pope producing a document all these issues I think they have absorbed
Christifideles Laici (CL)1 to which I will re- much time and energy on the part of the Pope,
fer below. Other than this publication which Curia, hierarchy in general and theologians.
added to the store of documents, there has not This energy might have gone into other issues
been much action.2 Indeed the curial document like those concerning the laity, the application
of 1997, Instruction on Certain Questions of the principle of subsidiarity and co-respon-
Regarding the Collaboration of the non-or- sibility in the church. How the Catholic Church
dained Faithful in the Sacred Ministry of responded to these challenges is the topic of a
Priests, seems to be heading in the pre-Vati- separate study.
can II direction with fear that the roles of the Against this backdrop, the role of the laity
laity and the ordained priest would become in the post-Vatican II Church and the theol-
confused. ogy of the laity did not get much attention. A
Sermons preached on Vocation Sunday still secretariat for the laity was indeed established,
give the impression that ‘vocation’ means the but this has concerned itself with associations
priesthood and religious life (but mainly about and groups, many European, in the Church.
priesthood). There are many courses offered The Pontifical Council for the Laity was es-
in Australia at diocesan level on a variety of tablished soon after the Council, in 1967. Paul
topics but not many on the promised role of VI instructed them thus: ‘Your Council’, he
the laity and how it could be implemented lo- said, ‘must remain in an attitude of listening
cally or internationally. One could argue that, and dialogue, attentively discerning in the en-
at least on the international level, the Roman vironments in which they (the laity) are living
Catholic Church has been distracted by many the needs and possibilities of salvation’. The
38LAITY AND THE PROMISES OF VATICAN II
website gives 119 International Organizations Gideon Goosen is a
of the Faithful and information on such events Sydney based
as the World Youth Day. theologian. His latest
What has occupied the local Church in book is, Hyphenated
Australia? Other than the above issues which Christians: Towards a
tend to engage the whole Church, there has Better Understanding
been some movement by the laity towards re- of Dual Religious
form. A number of lay groups have been Belonging, Peter
formed around the theme of reform. Catho- Lang, 2011
lics for Renewal, Australian Reforming Catho-
lics (ARC), Catholica, and Catalysts for
Change which might all parallel, on a smaller The Promises Regarding the Laity
scale, groups like the American Voice of the in the Documents
Faithful and Call to Action or the Austrian Wir
Sind Kircke and the Pfarrer Initiative, ‘Call If we now turn to the actual documents of Vati-
to Disobedience’. The impact of these groups can II and post-conciliar documents we can
is difficult to judge but there does seem to be identify the promises. My objective here is to
some momentum building up. consider the current practices in the Church,
In 1998 the Vatican issued the Statement and in Australia in particular, and to see
of Conclusions which described the strengths whether the promises of Vatican II regarding
and weaknesses of the Catholic Church in the laity have been fulfilled. The promises
Australia. This caused heated debate in Aus- derive from four main points. These are the
tralia as some of the statements were chal- pillars on which the role of the laity depends.
lenged. Sections of this report referred directly They are the foundation stones of church mem-
to the laity. The document referred to the ‘cri- bership and can be given briefly as follows.
sis of faith’ among Catholics in Australia, but
one criticism suggested that the crisis was 1. Indwelling of the Holy Spirit
rather inside the Vatican. Was the fact that Regarding the Spirit, Christifedelis Laici,
people were leaving the Church due to a crisis teaches that the living presence of the Spirit
of faith or due to a crisis within the Church, reaches the depth of every individual’s heart.
for example, the sexual abuse by the clergy, It is thus that lay people are formed in the
or the poor communication between hierarchy church ‘in mutual communion and collabora-
and laity? Another point of criticism of the tion of all her members: clergy, religious and
Australian Church was that the role of the lay faithful’ (#61). All members of the church
priest and lay person was becoming blurred in receive the Holy Spirit and have gifts of vari-
some cases. In passing one can note that this ous kinds. This belief is central to understand-
was also a point made in the more general ing church and therefore to understanding the
Vatican document on the Ministries (1997) role of the laity.
referred to above. There is a perception in the
Vatican that lay people are confused by the
2. Collaboration of all members
rise of lay ministries to the extent that the lines
between priest and layperson are being This springs from the above paragraph. In
blurred. The points of difference between the exercising their gifts, there is a two-way rela-
laity and the hierarchy continue to ferment in tionship: the laity are encouraged to work in
the background and came to a head with The close union with bishops and priests in their
Open Letter to the Pope and Australian Bish- mission (Gaudium et Spes, #10), while the
ops (2011). clergy and religious should co-operate with
39COMPASS
laity (GS #26). The role of the clergy with re- When speaking about the participation of the
spect to the laity is to: ‘… recognize their serv- faithful in these councils (Pastoral Councils
ices and charismatic gifts that all according to and broad consultation) the principle of col-
their proper roles may cooperate in this com- laboration can be applied. The participation
mon undertaking with one heart.’ (LG, #30). of the laity can go beyond consultation and
If the services and gifts of the laity are not collaboration can also apply ‘in certain in-
recognized they cannot play their rightful role. stances’ to ‘decision-making’ (CL, #25).
This co-operation is also stressed in the From this it is plain to see what promises
missionary document, Ad Gentes: ‘The Church regarding the laity emerge. The laity (as well
has not yet been truly established, and is not as the hierarchy) will be seen as experiencing
yet fully alive, nor is it a perfect sign of Christ the indwelling of the Holy Spirit; their serv-
among men, unless there exists a laity worthy ices and charismatic gifts will be recognized
of the name working along with the hierar- by the hierarchy; they will be seen as collabo-
chy.’(#21) The urge to collaborate derives rators of the hierarchy, as co-responsible in the
from the very nature of the church which is mission of the Church; and in some cases, they
missionary: ‘The pilgrim church is essentially will share decision-making with the hierarchy.
missionary by her very nature. For it is from These are the promises that emerge from the
the mission of the Son and the mission of the Vatican II documents and the post-conciliar
Holy Spirit that she takes her origin, in accord- times. Now we must ask: have these promises
ance with the decree of God the Father’ (Ad been fulfilled?
Gentes, #2)
Have These Promises been Fulfilled?
3. Laity Co-responsibility
We can begin by referring back to the four
The responsibility of the mission is such
propositional points, or pillars, on which the
that ‘the whole church ought to feel more
role of the laity stands. Regarding the indwell-
strongly the Church’s responsibility to obey
ing of the Holy Spirit, it could be said, gener-
the command of Christ ‘Go into the
ally speaking, that although it is perhaps agreed
world…(Mk 16:15)’, (CL, #64). This goes
to by many in the church, the practical behav-
back to baptism where the individual is com-
iours of the hierarchy contradict this belief in
mitted to proclaiming the gospel and living out
practice. Many actions of the hierarchy, as we
his/her Christian witness. Bearing witness is
shall see below, reflect, either intentionally or
all about lay people giving an account of the
unintentionally, an unspoken belief that the
hope that is within them: ‘Everywhere on earth
Holy Spirit speaks only through the hierarchy.
they must bear witness to Christ and give an-
As regards the need for collaboration among
swer to those who seek an account of that hope
all members of the Church, the hierarchy of-
of eternal life which is in them’ (Lumen Gen-
ten fail to collaborate with the laity and their
tium, #10). This commitment springs from the
behaviours imply that the laity are not co-re-
love of God: ‘The members of the Church are
sponsible for the mission of the Church. They
impelled to carry out such missionary activity
do not involve the laity in real decision-mak-
by reason of the love with which they love God
ing. Where there is an attempt at consultation
and by which they desire to share with all men
the structures used are often dysfunctional.
in the spiritual goods of both this life and the
It must be added that the laity often acqui-
life to come’ (Ad Gentes, #7).
esce in these behaviours, that is, they allow
4. Laity Involvement in Decision-making these understandings to prevail. I agree with
The responsibility goes even beyond con- Daniel Ang that the hierarchy must not be seen
sultation to decision-making in some cases. as the sole cause of the present situation but
40LAITY AND THE PROMISES OF VATICAN II
they do play a vital role.4 Undoubtedly the of observations can be made. The promises
laity have been slow to take up opportunities listed above have not been fulfilled. This can
since Vatican II but the years of subservience be seen through actions or lack of actions.
and the culture of ‘pray, obey and pay’ are dif- Synods are the first obvious potential vehicle
ficult to overcome. Inherent negative cultural for consultation mentioned in many roman
elements in any institution, are extremely dif- documents and part of an ancient tradition.
ficult to change. Today few dioceses actually have regular syn-
If we look at different levels in Church ods or assemblies. In Australia the history of
organization we can be more specific. First of synods is disappointing as elsewhere. At their
all at the level of the Roman Curia. The com- November meeting in 2007 (42 years after
position of the curial dicasteries (departments) Vatican II) the Australian Catholic Bishops
are still mainly clerical and male. The Pontifi- Conference committed itself to holding syn-
cal Council for the laity is one exception but ods and consulting the members of the Church.
members are appointed rather than elected by What has happened since then? Not much if
their dioceses. To the best of my knowledge, one consults the websites of dioceses. Only
there are no lay people is positions of deci- 10% of Australian dioceses have held assem-
sion-making in the dicasteries. There is no blies or synods. The history of synods in Aus-
consultation regarding the election of bishops tralia is short but not without some points of
or other weighty matters such as the pool of encouragement in only three out of thirty-three
candidates from which candidates for the dioceses. The first synod in Australia was in
priesthood could be drawn. Letters and peti- Canberra-Goulburn diocese in 1989 called by
tions sent to Rome are often unanswered and Archbishop Frank Carroll. There was a sec-
disappear in what Lakeland refers to as the ‘in- ond in 2004. The diocese of Maitland-New-
efficient bureaucratic mechanism of the Ro- castle held a diocesan Synod in 1992, followed
man Curia’5. The centralization tendencies of by diocesan assemblies in 1995, 1997 and
Rome continue and the principle of 2000. There were regional assemblies in 2003
subsidiarity is largely ignored.6 This tendency and 2004 followed by diocesan assemblies in
has increased noticeably during the last two 2004 and 2005. The bishop concerned with
papacies. The Curia is dominated by a few these consultations, except the first (1992), was
cardinals. The centralist tendencies of Rome Michael Malone. Brisbane has a good track
have deprived local bishops’ conferences of record for collaboration. Archbishop Rush
decisions-making ability and denied the prin- held an Assembly in Brisbane in 1989. In 2003
ciple of subsidiarity.7 Archbishop John Bathersby continued Rush’s
Without doubt clericalism is a blight on collaborative style with a synod. To sum up:
church life. Many clergy and many lay people nationwide, over forty-seven years, only three
suffer from this attitude. It is the feeling that dioceses in Australia have expressed an ea-
the clergy are superior (elitism) and should gerness for consultation or collaboration
enjoy a position of privilege in the church.8 It through a synod or assembly. Let me add that
is the ‘Father-knows-best’ attitude in spite of priests themselves are not being consulted
the belief in the indwelling of the Spirit in all adequately in spite of councils of priests.11
members. Both clergy and the laity can hold Let us turn to another topic: national con-
this attitude.9 In fact while the laity go along sultation regarding international synods. As an
with it, it makes it easier for (some) clergy to example of this process let us mention the
continue with it. Co-responsibility and collabo- forthcoming Roman synod. The Bishops
ration in mission is always going to be diffi- through the National Office for Evangeliza-
cult if clericalism prevails.10 tion (an ACBC agency), requested feedback
At the national and diocesan level a number from the Australian dioceses on a discussion
41COMPASS
paper preparatory to the Synod on the New at the parish, diocesan and national levels. The
Evangelization in Rome, October 2012. Sub- bishops also noted that more women were now
missions were due in by the beginning of Oc- visible on councils at all levels of church life.
tober 2011. Many people had not heard of this This is a good move forward but unless women
consultation by September 2011. Where was and men can share in the decision-making at
the problem? Obviously the bishops collec- these levels, the promises regarding the laity
tively thought it important enough to set up an remains unfulfilled and the gestures tokenism.
agency and a bishop to oversee the feedback What about diocesan Pastoral Councils?
and provide some stimulus material but the Certainly there are many. But here the ques-
process has not got through to the parishes. It tion must be asked as to who elects the coun-
would appear that at the diocesan and parish cil members and who makes the decisions. To
level there is no strong conviction that the la- the extent that councilors are expected to fol-
ity should be consulted. If consultation is to low the thinking coming from Rome and not
be taken seriously, the local bishop with the to question anything, the presence of laity will
local clergy and laity must find new ways of mean nothing. Instead they should be encour-
making it happen. aged to think creatively, to discern carefully
It must be acknowledged that the Austral- and allow the Spirit to speak through them.
ian Catholic Bishops Conference (ACBC) has Lay people who are not councilors, have done
taken some decisive steps regarding the role precisely that, but have not been given a hear-
of women in the Church in Australia (and ing. These are good people who refuse to be
women are part of the laity!). In 1989 they silenced because they honestly think differ-
launched a project on the Participation of ently. Examples of this could be the decision
Women in the Catholic Church in Australia. to import priests from other countries. Whose
Setting aside the peculiar tone of this title decision is it and what consultation took place
which seems to imply that women are outside and with whom? The importing of foreign
the Catholic Church but might be able to par- priests is a matter of grave concern among la-
ticipate in it under certain guidelines, the ity and priests.12 In the election of a bishop:
project came up with a worthwhile report ten who among the laity is consulted?13 In these
years later (1999), Woman and Man – One in matters and others there can be no feeling of
Jesus Christ. The report admits that tensions co-responsibility among the laity.
remain in the areas regarding ordained minis- Some of this honest thinking has come to
try, leadership, and decision-making. However the fore recently. Catholics for Renewal, based
the bishops stressed this was a starting point in Melbourne, have expressed the lack of lis-
and statement of intentions. They set up a com- tening and consultation in an open letter to the
mission for Australian Catholic Women which Pope and the Australian Bishops (July,2011),
later became the National Office for the Par- in the following words: ‘As an institution it
ticipation of Women in the Catholic Church. does not yet embody the vision of Vatican II
A very practical and tangible outcome that for a truly collegial Church in which decisions
emerged from all this was the Young Wom- respect local cultures, communities and cir-
en’s Interfaith Fellowship which is a pro- cumstances. Rather, it appears as an institu-
gramme of study and living together which tion focussed on centralism, legalism and con-
resulted in a Graduate Certificate in Interfaith trol, with few effective structures for listening
Dialogue for some of these young women who and dialogue, and often more concerned with
will be the leaders of the future. The year 2006 its institutional image and interests than the
marked the inaugural programme. The success spirit of Christ.’
of the programme will be measured by the At the parish level the picture is no rosier.
extent to which they are allowed to contribute It is my experience and that of others I have
42LAITY AND THE PROMISES OF VATICAN II
spoken to, that Parish Councils are often sue. The language of church documents is
largely constituted by people who are keen to important to the success of communication.
do ‘what Father wants’. The infantilization of The language we find in the church documents
the laity continues, in Lakeland’s words.14 has its problems. Roman documents have a
There are few good formation programmes for peculiar way of stating things which is heav-
the laity that encourage people to think out- ily determined by the culture and theology of
side the square. There are plenty that empha- the centuries both within and without the
size the virtue of obedience and compliance. church. It is formal, hierarchical, absolutist,
In terms of recognizing the services and char- stilted and often superior in tone. It tries to
ismatic gifts of the laity, there is some progress. speak to many peoples of different cultures,
There has been an extension of ministries such with different educational backgrounds and at
as married deacons, eucharistic ministers, sen- different stages of faith development, all at the
ior servers, funeral ministers, RCIA leaders, same time—an impossible task. The hierarchy
but this is little in terms of what could be. needs to address this problem. Current church
Preaching talents are overlooked. Adult edu- language is a language which does not invite
cation programmes are underdeveloped with dialogue or co-responsibility.
the result that many of the laity still fit into the I believe that we need to speak more of
‘pray, pay and obey’ category of Catholics. ‘community’ and less of ‘priests’ or the ‘laity’
There is curiously little delegation in spite of in the sense that we form community and
parish priests being overwhelmed with duties. priesthood and all ministries flow from com-
Yet there are also some good examples of col- munity. Community is the basis out of which
laborative ministry where parishes operate ministry emerges. Various ministries serve the
with pastoral teams which relieve some of the community. Lakeland emphasizes that the fo-
workload of the parish priest. cus should be on the ‘quality of our own par-
Finally there is the ultimate and convinc- ticular faith communities’.15 Presiding over the
ing piece of evidence: the fact that many Eucharist and being the leader of the commu-
Catholics do not get involved in their church nity is one such ministry and an important one
activities is a sign that they do not feel the at that, but there are many others, like visiting
parish is theirs, they do not feel co-responsi- the sick, burying the dead, looking after the
ble for anything; they do not feel they have poor. Lifestyle (single, married, widowed) and
gifts that can be used. The fact that some priests gender should be irrelevant.16
use the language of ‘My parish’ does not help Other than a renewed language, a renewed
the feeling of co-responsibility. Unfortunately spirituality is needed. A common understand-
Canon Law re-enforces this language by speak- ing of the importance of spirituality is a nec-
ing of priests ‘taking possession of their par- essary basis for collaboration between all
ishes’. church members. The whole talk about spir-
ituality does best when we use the inclusive
A Way Forward: Renewed Language, ‘we’. There is so much of New Testament spir-
Spirituality and Structures ituality that applies to all Christians that we
should start with those aspects and relegate
One cannot leave the discussion at the point other matters to minor comment17 . All are
of saying the promises of Vatican II have not called to holiness and everyone lives in the
been fulfilled without suggesting a way for- world. The WCC document (BEM) on Minis-
ward. One of the first things to attend to is try emphasizes this: it starts with the universal
that of language which deserves more atten- call to holiness. The Vatican II documents and
tion than I can give it here. A few brief com- CL call all church members to holiness and
ments will indicate the complexity of the is- what it says on spirituality usually applies to
43COMPASS
all members of the church. must be considered and the idea of part-tim-
There are many ways to respond to the call ers must be entertained.
to holiness. One of the more inspiring ap- Another example is collaboration: there
proaches to spirituality is ‘creation spiritual- need to be forums where the future of the
ity’ with its joy and delight and awe, its si- church can be discussed, the hierarchy can lis-
lence and letting go, its creativity and empha- ten to the laity and all can listen to each other.
sis on justice-making and celebration. This is In this way new ideas will emerge and can be
a suggestion that I believe many people in the considered. Currently the existing forums are
church could follow as a way to holiness be- either not working or are not being used, or
cause it is positive, inclusive, cosmic in scope both. I am referring to meeting places, ven-
and appealing to the contemporary person. ues, opportunities such as synods or assem-
There are other approaches to spirituality such blies, or even deanery discussions, involving
as those advocated by religious orders and lay all members of the church. These could serve
groups. In general though there should be room as structures for the hierarchy to listen to the
for diverse spiritualities which will need to be laity or, if they are dysfunctional, they could
both mystical and contemporary.18 be replaced by new structures. The gift of lis-
A way forward must also include renewed tening is not strong in the Church. For exam-
structures. Not only must spirituality be ex- ple, the current practice of inviting responses
amined but the crucial aspect of structures to lineamenta for synods is dysfunctional, past
must be courageously confronted. There has its use-by date. To some extent electronic fo-
been, and still is, a systematic or structural rums such as Catholica have been set up, but
oppression of the laity.19 The principle of the not by the hierarchy. We need forums where
church always reforming itself needs to be all members are going to be ‘present’ and lis-
applied to structures as well. It is a red herring ten to each other. Electronic forms should be
to maintain that reform must apply to spiritu- included.
ality only. The pursuit of a renewed spiritual-
ity can run concurrently with the pursuit of Conclusion
renewed structures.
In terms of ministry structures, Bevans The objective of this article was to identify
confronts the structures in a creative way.20 the promises of Vatican II regarding the laity
Bold structural steps need to be taken if the and then test to see if these promises have been
ideals of Vatican II are to be implemented. One fulfilled.
cannot state the ideals and then use (old) struc- Different levels were considered, interna-
tures that cannot deliver the vision. E.g., if the tional, national and local. It was concluded
laity are to be co-responsible they must be that the promises of Vatican II have not been
given the opportunity to show responsibility, fulfilled; that there is no significant consul-
that means some of the traditional ways priests tation with the laity; that the laity is not be-
operated must change. The old mould of the ing invited to accept responsibility which
priesthood must give way to a new one that is would help it to be co-responsible for the
more flexible.21 Creative thinking is required. mission of the church. It is concluded that
One example is ordination. There is a short- the way forward is to change the way all
age of priests but what action is called for? church members speak about church, com-
The old solution of praying for vocations to a munity and mission and for all members to
celibate priesthood is advocated. This is call- pursue a renewed spirituality as well as striv-
ing on an old solution for a new problem. New ing to renew structures which either do not
structures that would accommodate married bring about greater lay participation or have
men, priests who have resigned and married, become dysfunctional.
44LAITY AND THE PROMISES OF VATICAN II
NOTES
1. Cf. Peter Coughlan, (1989 ) , The hour of the 5. Paul Lakeland, (2002), The Liberation of the
laity, their expanding role: exploring Christifideles Laity: In Search of an Accountable Church, (New
laici, the Pope’s key document on the laity. Syd- York: Continuum),266.
ney: E J Dwyer. 6. Chris McGillion& John Carroll, (2011), Our
2. In the USA there was the very positive docu- Fathers: What Australian Catholic Priests really
ment of the American bishops, The American think about their lives and their Church, (
Catholic Laity,(1980), which saw the laity as gifted Mulgrave: John Garrett Publishing), 140.
and called to (1) adulthood, (2) holiness, (3) min- 7. Lakeland, The Liberation…273.
istry, and (4) community. 8. George Wilson, (2008), Clericalism: The Death
3. Cf. E. Hahnenberg, (2007), A concise guide to of Priesthood, (Collegeville: The Liturgical Press).
the documents of Vatican II, (Cincinnati: St Chris McGillion, Our Fathers…85-100.
Anthony Messenger Press); (2010), Awakening 9. ‘The Catholic laity for the most part, do not know
Vocation: a theology of Christian Call, their oppressed condition and would deny it if it
(Collegeville: Liturgical Press);Thomas O’Meara, were argued in their presence.’, Lakeland, The Lib-
(1999), Theology of Ministry, (New York: Paulist eration… 187.
Press), 210-224; Paul Lakeland, (2007), Catholi- 10. McGillion, Our Fathers … 79.
cism at the Crossroads: how the laity can save 11. McGillion, … 101-117.
the church,( New York: Continuum); John Vin- 12. McGillion, Our Fathers…69.
cent Broadbent, (2003), Restoring the laity’s bal- 13. Canon Law (Can.377, #3) makes provision for
ance to an unsteady church: balancing tradition the papal Legate to consult with a number of peo-
with traditions, (Bloomington: 1st Books); Peter ple. This consultation may include a lay person ‘if
Coughlan, (1989), The hour of the laity, their ex- he judges it expedient’ provided the lay person is
panding role: exploring Christifideles laici, the of ‘outstanding wisdom’. No such qualification is
Pope’s key document on the laity,( Sydney: expected of the others who may be consulted.
E.J.Dwyer); Brian Lucas (1991), The Laity To- 14. Lakeland, The Liberation…271.
day, (Homebush: St Paul Publications), 21-36; 15. Lakeland, The Liberation…267.
Basil Hume, (1994), ‘Christ’s missionaries, the 16. Cf. John Linnan, (1990), ‘Ministry Since Vati-
laity’, in Remaking Europe: The Gospel in a Di- can II: A Time of Change and Growth’, New The-
vided Continent,( London: SPCK), 88-98; Rich- ology Review, 3, 33-45; L. Doohan, (1980), ‘Con-
ard Gaillardetz and Catherine E. Clifford, (2012), temporary theologies of the laity,’ Communio, 7,
‘The Role of the Laity in the World’ in Keys to 225-242.
the Council: Unlocking the teachings of Vatican 17. Cf. Allison A. Trites, (1977), The New Testa-
II,(Collegeville: Liturgical Press), 95-101; Yves ment Concept of Witness, (Cambridge: CUP).
Congar, (1960), Laity, Church and World, (Lon- 18. O’Meara, Theology… 233-258.
don: Geoffrey Chapman,) 60-87; and the classi- 19. Lakeland, The Liberation … 187.
cal and detailed work of Yves Congar (1985), Lay 20. Stephen Bevans, (2009). ‘The Mission has a
People in the Church, (London: Geoffrey Church. The Mission has ministries’, Compass,
Chapman). 43,3 Spring 2009, 3-14; Doohan, B. (1980), ‘Con-
4. Daniel Ang, Can’t scapegoat the hierarchy. temporary theologies of the laity’, Communio, 7,
Internet, CathBlog, 18.10.2011.accessed on 225-242.
19.10.2011; David, Orr. (2009). ‘Educating for 21. McGillion… 63. . Gideon Goosen, (1997), ‘A
the Priesthood of the Faithful’, Worship, 83, 5, New Relationship Between the Ministerial and
431-457. Baptismal Priesthoods’, Compass, 32, 2, 17-24.
45You can also read
