Theology of the laity. Reflections and considerations in the light of the post-synodal apostolic exhortation Christifideles Laici on the Vocation and Mission of the Laity in the Church and in the World (original) (raw)
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Annales Theologici, 2017
1. Introduction We often speak of a mutual illumination between history and theology. By that we mean that if historical reality usually precedes theology, theology in turn enriches succeeding historical reality. Indeed, the history of theology and the theology of history are interwoven and mutually reinforce each other. This interesting connection is particularly highlighted in the topic we are reflecting on today. On the one hand, we can say that the life and ecclesial role of the laity preceded theology, and that the theology of the Council encouraged and developed these later on. On the other hand, however, we see that this connection is neither linear nor absolute. Concretely, the doctrine of the Council has introduced several new features in the life of the laity hardly hinted at in their experience previous to the Council; and the history of the reception of these innovations in the post-conciliar period shows how some elements penetrated deep into the fabric of the Church, yet others remained inoperative or even forgotten. I was given the task of shedding light on the " novelty " of Vatican II's teaching on the laity, articulated in the Decree Apostolicam actuositatem, whose 50th anniversary of publication we are celebrating. I shall do that by looking back to the situation of the laity in the Church prior to the Council, which is the best context in which we can better appreciate these innovative elements. The vicissitudes undergone by the doctrine taught in the Decree in the period after the Council will be dealt with by the succeeding speakers. The following is the outline of this speech. First, and very briefly, I shall run through the history of the term " lay ". Then, I shall present the situation of the laity in the period prior to Vatican II (starting from the beginning of the last century) from a threefold perspective: the pastoral realities, pronouncements of Magisterium and theological positions current at the time. As regards the analysis of the text, I will not dwell on its genesis and development during the Council, especially because that aspect has already been thoroughly studied. Rather, I will focus my analysis on the final text, highlighting its salient, and in a sense innovative, features. By way of ending, I will then make a few concluding remarks.
E-Journal of Humanities, Arts and Social Sciences, 2020
The nature and the missionary role of the laity in the church is one of the issues currently vital to the church and theologians. From the Second Vatican Council (1962-1965) perspective, the word laity is technically understood to mean all the faithful except those in holy orders and those in the state of religious life specially approved by the Catholic Church (LG31). These faithful are by baptism made one with Christ and constitute the People of God; they are sharers in the priestly, prophetic and kingly functions of Christ; and they carry out for their own part the mission of the whole Christian people in the church and in the world. However, the distinction between the ordained and the lay is a real one. A great deal of attention has been paid to the ordained ministry of the Church, its nature, its authority and its functions. The laity tends, by way of contrast, to be taken very much for granted, as though in their case no special problems arise. This study discusses the nature...
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contemplation or the works of the apostolate, for Societies of Apostolic Life, for Secular Institutes and for other groups of consecrated persons as well as for all those individuals who, in their inmost hearts, dedicate themselves to God by a special consecration. The Synod was a tangible sign of the universal extension of the consecrated life present in the local Churches throughout the world. The consecrated life inspires and accompanies the spread of evangelization in the different parts of the world, where Institutes from abroad are gratefully welcomed and new ones are being founded in a great variety of forms and expressions. Consequently, although in some parts of the world Institutes of Consecrated Life seem to be experiencing a period of difficulty, in other places they are prospering with remarkable vitality. This shows that the choice of total self-giving to God in Christ is in no way incompatible with any human culture or historical situation. Nor is the consecrated life flourishing within the Catholic Church alone. In fact it is particularly vibrant in the monasticism of the Orthodox Churches, where it is an essential feature of their life. It is also taking root or reemerging in the Churches and Ecclesial Communities which originated in the Reformation and is the sign of a grace shared by all of Christ's disciples. This fact is an incentive to ecumenism, which fosters the desire for an ever fuller communion between Christians "that the world may believe" (Jn. 17:21). The consecrated life: a gift to the Church 3. Its universal presence and the evangelical nature of its witness are clear evidence-if any were needed-that the consecrated life , but a reality which affects the whole Church. The Bishops at the Synod frequently reaffirmed this: "" ("this is something which concerns us all").[1] In effect, as a decisive element for her mission, since it "manifests the inner nature of the Christian calling"[2] and the striving of the whole Church as Bride toward union with her one Spouse.[3] At the Synod it Digital Printed in Our Lady of the Holy Rosary Province, OP VITA CONSECRATA 4 was stated on several occasions that the consecrated life has not only proved a help and support for the Church in the past, but is also a precious and necessary gift for the present and future of the People of God, since it is an intimate part of her life, her holiness and her mission.[4] The present difficulties which a number of Institutes are encountering in some parts of the world must not lead to a questioning of the fact that the profession of the evangelical counsels is <an integral part of the Church's life> and a muchneeded incentive toward ever greater fidelity to the Gospel[5] The consecrated life may experience further changes in its historical forms, but there will be no change in the substance of a choice which finds expression in a radical gift of self for love of the Lord Jesus and, in him, of every member of the human family. , which has inspired countless individuals in the course of the centuries, , for they know that they can draw from the contribution of these generous souls powerful support on their journey toward the heavenly home. Gathering fruits of the Synod 4. In response to the desire expressed by the ordinary general assembly of the Synod of Bishops which met to discuss the theme "The Consecrated Life and Its Mission in the Church and in the World," I intend to set forth in this Apostolic Exhortation the results of the Synod process[6] and to point out to all the faithful-Bishops, priests, deacons, consecrated persons and laity, and to any others who might be interested-the wondrous things which today too the Lord wishes to accomplish through the consecrated life. This Synod, coming after the ones dedicated to the lay faithful and to priests, completes the treatment of the distinctive features of the states of life willed by the Lord Jesus for his Church. Whereas the Second Vatican Council emphasized the profound reality of ecclesial communion, in which all gifts converge for the building up of the Body of Christ and for the Church's mission in the world, in values of monastic life>,[10] which appeared at the dawn of Christianity and which still flourishes in their territories, especially in the Orthodox Churches. From the first centuries of the Church, men and women have felt called to imitate the Incarnate Word, who took on the condition of a servant. They have sought to follow him by living in a particularly radical way, through monastic profession, the demands flowing from baptismal participation in the Paschal Mystery of his Death and Resurrection. In this way, by becoming bearers of the Cross (), they have striven to become bearers of the Spirit (), authentically spiritual men and women capable of endowing history with hidden fruitfulness by unceasing praise and intercession, by spiritual counsels and works of charity. In its desire to transfigure the world and life itself in expectation of the definitive vision of God's countenance, Eastern monasticism gives pride of place to conversion, self-renunciation and compunction of heart, the quest for , or interior peace, ceaseless prayer, fasting and vigils, spiritual combat and silence, Paschal joy in the presence of the Lord and the expectation of his definitive coming, and the oblation of self and personal possessions, lived in the holy communion of the monastery or in the solitude of the hermitage.[11] The West too from the first centuries of the Church has practiced the monastic life and has experienced a great variety of expressions of it, both cenobitic and eremetical. In its present form, inspired above all by St. Benedict, Western monasticism is the heir of the great number of men and women who, leaving behind life in the world, sought God and dedicated themselves to him, "preferring nothing to the love of Christ."[12] The monks of today likewise strive to in the evangelical commitment to conversion of life, obedience and stability, and in persevering dedication to meditation on God's word (), the celebration of the Liturgy and prayer. In the heart of the Church and the world, monasteries have been and continue to be eloquent signs of communion, welcoming abodes for those seeking God and the things of the spirit, schools of Digital Printed in Our Lady of the Holy Rosary Province, OP VITA CONSECRATA 7 faith and true places of study, dialogue and culture for the building up of the life of the Church and of the earthly city itself in expectation of the heavenly city. The Order of Virgins; hermits and widows 7. It is a source of joy and hope to witness in our time a new flowering of , known in Christian communities ever since apostolic times.[13] Consecrated by the diocesan Bishop, these women acquire a particular link with the Church, which they are committed to serve while remaining in the world. Either alone or in association with others, they constitute when the Church will at last fully live her love for Christ the Bridegroom. , belonging to ancient orders or new Institutes or being directly dependent on the Bishop, bear witness to the passing nature of the present age by their inward and outward separation from the world. By fasting and penance, they show that man does not live by bread alone but by the word of G o d ( c f . M t . 4 : 4 ) . S u c h a l i f e " i n t h e d e s e r t " i s a n i n v i t a t i o n t o t h e i r contemporaries and to the ecclesial community itself , which is to be always with the Lord. Again being practiced today is the consecration of ,[14] known since apostolic times (cf. 1 Tm. 5:5, 9-10; 1 Cor. 7:8), as well as the consecration of widowers. These women and men, through a vow of perpetual chastity as a sign of the Kingdom of God, consecrate their state of life in order to devote themselves to prayer and the service of the Church. Institutes completely devoted to contemplation 8. Institutes completely devoted to contemplation, composed of either women or men, are for the Church a reason for pride and a source of heavenly graces. By their lives and mission, the members of these Institutes imitate Christ in his Digital Printed in Our Lady of the Holy Rosary Province, OP VITA CONSECRATA 8 prayer on the mountain, bear witness to God's lordship over history and anticipate the glory which is to come. In solitude and silence, by listening to the word of God, participating in divine worship, personal asceticism, prayer, mortification and the communion of fraternal love, they direct the whole of their lives and all their activities to the contemplation of God. In this way they offer the ecclesial community a singular testimony of the Church's love for her Lord, and they contribute, with hidden apostolic fruitfulness, to the growth of the People of God.[15] Thus there is good reason to hope that the different forms of contemplative life will experience as an evident sign that the Gospel has taken firm root, especially in those areas of the world where other religions predominate. This will make it possible to bear witness to the vitality of the traditions of Christian asceticism and mysticism, and will contribute to interreligious dialogue.[16] Apostolic Religious Life 9. The West has also known down the centuries a variety of other expressions of religious life in which countless persons, renouncing the world, have consecrated themselves to God through the public profession of the evangelical...