Laity and participation: a theology of being the church

Höbel, Thomas
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Höbel, Thomas (2002) Laity and participation: a theology of being the church, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/3975/
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Doctor of Philosophy
2002
ABSTRACT
The basic assumption of this thesis is that there should be a theology of the laity that is truly positive, ecumenical and cathoHc. The prime concern, therefore, is less wi th specific contents and more an exploration of the dimensions such a new theology should incorporate and how it could be achieved. A t the beginning we observe that, regarding contents as well as "hermeneutics", currently most lay theologies are dominated by negatives. Therefore, I suggest we explore participation in the sense of "being the Chiurch" rather than "doing something within the church". Opening sections look at appropriate coordinates for a biblical foundation for lay theology, while a brief overview o f church history explores how and why the current status quo of the laity came about. I n view of this, the main parts then focus on how a more positive presentation o f lay participation can be achieved. Part two explores Roman Catholic lay theology, discussing relevant official documents f rom Vatican I I up to the present and also "unofficial" positions presented by Hans Kiing, Karl Rahner, Leo Karrer, and Medard Kehl. To get at least some ecumenical perspective, this is complemented in Part three by an exploration of lay issues in AngHcanism, including ARCIC I and I I . Part four explores the laity in liberative theologies, particularly their approaches to being the Church in the world, orthopraxis, authenticity as well as base communities as new forms o f being church. I n Part V , building on my earUer discussion and criticisms, I offer an alternative model for developing a positive definition of the laity including the image of the Church as a spoked wheel. My central claim is the inadequacy of present discussions and the need to develop a theology that starts f rom the vocation of the Church as a whole and stresses the interdependence of clergy and laity with neither subordinate to the other.
Laity and Participation: a Theology of Being the Church
Thomas Hobel
The copyright of this thesis rests with the author. No quotation from it should be published in any form, including Electronic and the Internet, without the author's prior written consent All information derived from this thesis must be acknowledged appropriately.
Submitted for the degree of Doctor of Philosophy
University of Durham
Department of Theology
Preface 1
P a r t i Point of Departure, General Perspective and Framework 3
1.1 1.1.1 1.1.2
Theology of the Laity — a Theology of "Negatives"? Negative of Content Negative of Hermeneutics
3 3 6
1.2 From Being to Doing: Ecclesiology as Foundation for Lay Participation — an Attempt at a Positive Approach 8
1.3
1.3.1 1.3.2 1.3.3
A Theology of the Laity in the Light of Scripture - Some Key Aspects General Comment Old Testament New Testament
10
1.5 Questions and Perspectives - First Results 35
Part I I The Laity in Roman Catholic Theology 38
2. The Laity in the Documents of Vatican II 38
2.1 Introduction 38
2.2 2.2.1 2.2.2 2.2.3
A Few Remarks on Approaching the Documents of Vatican I I The Announcement o f the Council A "New" Type of Council The Relevant Documents
39 39 40 41
2.3 Sacrosanctum Concilium — The Constitution on the Sacred Liturgy 43
2.4 Lumen Gentium — Dogmatic Constitution on the Church 44
2.5 Apostolicam Actuositatem — Decree on Apostolate of the Laity 49
2.6 Gaudium et Spes — Pastoral Constitution on the Church in the Modem World 54
2.7 Vatican I I — Foundation for a Global, catholic, and Ecumenical Theology of the Laity? 59
3. Paul VI 65
4.1 Christifideles Laici 73 4.1.1 Introduction 73 4.1.2 Summary 74
4.2 Instruction on Certain Questions Regarding the Collaboration of the Non-Ordained Faithful in the Sacred Ministry o f Priests 83
4.2.1 Introduction 83 4.2.2 Summary 83
4.3 CIC - Codex luris Canonici 89 4.3.1 Introduction 89 4.3.2 Summary 90
4.4 Lay Catholics in Schools: Witnesses to Faith 93
4.5 Comment 96
5.0 Introduction 100
Part I I I The Laity in Anglican Theology 130
6. An Anglican Perspective on the Laity 130
6.1 Introductory Remarks 130
6.2 An Anglican Definition of the Laity 131
6.3 Aspects of Lay Participation in the Anghcan Communion 134 6.3.1 AngUcan Laity and Liturgy 135 6.3.2 Anglican Laity within the Institutional Church 138 6.3.3 AngHcan Laity as the Church in the World 143
6.4 AngHcan Laity: Ciorrent Issues 145 6.4.1 Liturgy and Current Issues 146 6.4.2 AngHcan Laity within the Church - Current Issues 148 6.4.3 AngHcan Laity as the Church in the World - Current Issues 150
I I
7.1 Anglican Canon Law 155
7.2 Working as One Body 158
7.3 Gillian Evans: Authority in the Church 164
7.4 Robin Greenwood: Practising Community 167
7.5 Bruce ICaye: A Church without Walls 170
7.6 Ruth EtcheUs: Set my People Free 175
7.7 Comment 179
8.1 Introduction 181
8.2 A R C I C I 181 8.2.1 The Final Report 181 8.2.2 Responses to the Final Report 185
8.3 A R C I C I I 189 8.3.1 Church as Communion 189 8.3.2 Life in Christ. Morals, Communion and the Church 191 8.3.3 The Gi f t of Authority 192 8.3.4 Comment 194
Part I V Laity in the Context of Liberative Theologies 196
9.1 Introduction: a Different Perspective 196
9.2 Liberation Theology and Liberative Theologies 197 9.2.1 Terminology 197
9.2.2 Liberation in the Context of Theology 199
9.3 A Shifted Perspective and the Definit ion of the Laity 200
9.4 Liberation Theology and the Universal Church 202
9.5 Asia and the Question of Authenticity 204 9.5.1 External Issues 205 9.5.1.1 ColoniaHsm 205 9.5.1.2 Language 206 9.5.1.3 Uturgy and Worship 207 9.5.1.4 Philosophy 208 9.5.2 Internal Issues 209 9.5.2.1 Social Context 209 9.5.2.2 Religious Context 211 9.5.3 Relevance 214 9.6 Orthopraxis versus Orthodoxy 214
9.7 Ecclesiological Aspects 216 9.7.1 Need for Change 216
I I I
9.7.2 BECs 217 9.7.2.1 A New Way of Being Church 218 9.7.2.2 Laity and Leadership 220 9.7.2.3 Liturgy and Worship 221
9.8 Women's Perspective 224
9.9 Liberative Theologies - A n Alternative for the Laity? 229
Part V Towards a Theology of Being the Church - Possible
Perspectives 233
10. The People of God: Towards a Positive Definition of the
Uity 233
10.2 What is Participation? 234
10.3 Towards a Prehminary Definition of the Laity 237
11. Some Suggestions for a Different Theology of the Laity 240
11.1 A Dynamic Model of the Church 240
11.2 Some ImpHcations for the Relation of Clergy and Laity 245
12. Consequences: Some Perspectives 248
12.1 For Roman Ecclesiology 248
12.2 For Ecumenical Dialogue 254
Epilogue: A Biblical Vision on Being the Church 257
Bibliography 259
A) Church Documents 259 Roman CathoHc Documents 259 AngHcan & Ecumenical Documents 262
B) Secondary Sources 264
IV
Declaration
I confirm that no part of this thesis has been submitted for a degree in this or any other university. I also confirm that the thesis confirms to the word limit set out in the Degree Regulations.
Statement of Copyright
The Copyright of this thesis rests with the author. No quotation f rom it should be pubUshed without prior written consent and information derived firom it should be acknowledged.
Acknowledgments
ACTOR: Nothing . . . just notliing. Meaningless. It's empty. WRITER: The ending? ACTOR: O f course. What are we discussing? We're discussing the ending. WRITER: I admit it's unsatisfying. ACTOR: Unsatisfying? It's not even believable. The trick is to start at the ending when you
write a play. Get a good strong ending and then write backwards. WRITER: I've tried that. I got a play with no beginning. ACTOR: That's absurd. WRITER: Absurd? What's absurd? ACTOR: Every play must have a beginning, middle, and end. WRITER: Why?
[Woody Allen: God (a P/qyJ]
That this thesis finally does have a beginning, a middle and an end and that its contents hopefully will not be classified as absurd, is due to my indebtedness to many people without whose support, inspiration and critical encouragement the writing of this thesis would have been impossible. Many thanks to all.
I could not have wished for a better supervisor than Professor David Brown. His constructive criticism, his attention to detail as well as to overall coherence and his encouragement and support have helped me to clarify my ideas and develop my thoughts in the best possible way. I am also grateful for all the financial, academic and personal support I received f rom the Department of Theology in Durham. I owe par­ ticular thanks to my internal examiner Prof Ann Loades as well as Prof. Andrew Louth, Prof. Douglas Davies, Dr. John Arnold, Dr. Peter Phihps, Dr. Loren Stuckenbruck, and Dr. Alan Suggate; many thanks also to my external examiner, Dr. Geoffrey Rowell. Special thanks also to Margaret Parkinson who in her friendly, patient and competent way ensured that I found my way through the maze of university bureaucracy.
To St. John's College Durham I owe thanks for the award o f the NoweU Rostron Scholarship as well as for all the benefits I got as a resident tutor. I am very grateful for all the inspiration, encouragement and above all the friendship I received f r o m all members of staff as well as from my fellow smdents. I thank in particular Prof. Stephen Sykes, Dr. Chloe Starr, Dr. Gillian Boughton, Robert Scott-Biggs, Dr. Scott Masson, Nicola Morley, Rachel Jepson, Matthew Eddy and all my friends f rom the Postgradcentre.
I am also indebted to the CathoUc Academy of Bavaria, especially its director Dr. Florian Schuller. Without their generosity I could not have attended three extremely interesting and stimulating conferences.
I also want to thank my friends back home for staying in touch wi th me over the last three years, for listening patientiy and with interest to my ideas, and for encotoraging me not to give up.
Finally, my thanks go to my parents, my brother, my sister and to Sophie. They have supported me in every possible way without questioning my unusual decision to do a PhD in England. With great gratitude for their encouragement, patience, endurance and inspiration, I dedicate this thesis to them.
V I
A) Roman Catholic Church Documents
A A = Apostolicam actuositatem - Decree on the Apostolate of the iMtty CD — ChristusDominus —Decree on the Pastoral Office of Bishops CIC = Codex Juris Canonici, The Code of Canon Law, promulgated January 25,
1983. CL = John Paul I I : Christifideles Laid. Post-Sjnodal Apostolic Exhortation on the
Vocation and the Mission of the Lay Faithful in the Church and in the World, December 30, 1988.
E N — Paul V I : Evangelii Nuntiandi. Apostolic Exhortation on Evangelisation in the Modem World, December 08,1975
GS - Gaudium et Spes — Pastoral Constitution on the Church in the Modem World IQC = John Paul I I : Instruction on Certain Questions Regarding the Collaboration of
the Non-Ordained Faithful in the Sacred Ministry of Priest, August 15, 1997. LCS = Sacred Congregation for Catholic Education: Lay Catholics in Schools:
Witnesses to Faith, October 15,1982. L G Lumen Gentium — Dogmatic Constitution on the Church N A = Nostra Aetate - Declaration on the Relation of the Church to Non-Christian
Religions. PO = Presbyterorum Ordinis — Decree on the Ministry of Priests POP = Paul V I : Populorum Progressio. Encyclical on the Development of the Peoples,
March 26, 1967 SC - Sacrosanctum Concilium - The Constitution On The Sacred Liturgy
B) AngUcan and Ecumenical Church Documents
AAC = General Synod, Board of Education: All Are Called. Towards a Theology of the Laity. London: CIO Publishing, 1985.
CaC = ARCIC I I : Church as Communion. London: Church House Publishing, 1991.
CCE = T;6e G/«o«J-^/'/6^ O^n-A o/ 'E«§/<?«i5^. London Chiarch House Publishing, 2000 (6'' ed.).
EP = House o f Bishops o f the General Synod: Eucharistic Presidency. London: Church House Publishmg, 1997.
FR = ARCIC I , The Final Report (1982), (aU quotations taken from: Hil l , Christopher, & Yamold, Edward (eds.): Anglicans and Roman Catholics. London: SPCK, 1994)
GA = ARCIC I I : The Gift of Authority (1998), (all quotations taken from: http://www.ewtn.com/library/Theology/Arcicgf3.html
LiC = ARCIC I I : Life in Christ. Morals, Communion and the Church. London: Church House Publishing, 1994.
PCS = Together in Mission and Ministry. The Porvoo Common Statement (Conversations between the British and Irish Anglican Churches and the Nordic and Baltic Lutheran Churches), October 1992.
WOB = Working as One Body. The Report of the Archbishops'Commission on the Organisation of the Church of England. London: Church House Publishing, 1995.
V I I
C) Other Abbreviations
AngCom = Wingate, Andrew, & Ward, Kevin, & Pernberton, Carrie, & Sitshebo, Wilson (eds.): Anglicanism. A Global Communion. London: Mowbray, 1998.
BEC = Basic Ecclesial Community (some quotations also use CEB) CDF = Congregation for the Doctrine of Faith EAC — Evans, GiUian R.: Authority in the Church: a Challenge for Anglicans.
Norwich: The Canterbury Press, 1990. ESPF = Etchells, Ruth: Set My People Free. A Lay Challenge to the Church. London:
Fount, 1995. GPC = Greenwood, Robin: Practising Community. The Task of the Local Church.
London: SPCK, 1996. K K K = Rahner, Karl, & Vorgiimler, Herbert: Kleines Koni^lskompendium.
Sdmtliche Texte des Zweiten Vatikanums. Freiburg: Herder, ^1991. K W W = Kaye, Bruce: A Church without Walls. 'Reing Anglican in Australia. Victoria:
Dove, 1995. LibTheol = Hennelly, Alfired T. (ed.): Liberation Theology: A Documentary History.
MaryknoU, NY: Orbis Books, 1995. T h I = Rahner, Karl: Theological Investigations. (23 vol.) London: Darton,
Longman & Todd Ltd., 1961-1992.
V I I I
Preface
Hector: Cassandre! Cassandre! Cassandre: Qu'y a-t-il? Hector: Tu me fais tire. Ce sont toujours les devineresses qui questionnent.
0ean Giraudoux: lui Guerre de Trvie n'aurapas lieu, 1/9)
" I t is always the prophets who ask the questions." Hector's scorn and sarcasm is
directed at Cassandra's failure to produce an oracle without being asked to do so. For
Hector, her question is an indication that she is not a real prophet. Hector's suspicion
towards soothsayers who constantiy fail to make (correct) predictions seems only natu­
ral and perfectly justified. But, asking questions does not inevitably discredit a prophet.
On the contrary, there are times when it indeed requires prophetic vision to see which
questions are necessary and need to be asked. To get new insights and to develop theo­
logical thinking further it is therefore sometimes necessary to re-think the questions.
It is precisely such a re-consideration of lay theology and the type of questions
we raise that this thesis intends to do. Hence, I do not attempt to present any kind of
Hst o f what the laity should or should not do, what they ought to be allowed to do and
what not. There is akeady a huge amount of Hterature dealing with these issues. How­
ever, not much is written about how lay theology is or should be done; the hermeneutics
of lay theology is, so to speak, a largely unexplored territory. In view o f this, I will try to
address three basic questions (to what extent they prove to be prophetic remains to be
seen):
What is the current content o f lay theology?
How and in what framework is this content discussed?
To what extent do present proposals lead to a positive, ecumenical and in this
sense cathoHc theology of the laity?
Obviously, it is far beyond the scope of a single thesis even to outline aU ques­
tions and issues involved here. Hence I shaU Hmit myself to contemporary lay theology,
covering roughly the period from Vatican I I up to the present. For the same reason, I
shaU focus mainly on my own denomination, that is Roman CathoHcism, yet not with­
out utiHsing a large amount of comparative material f rom the AngHcan Communion and
from Hberative theologies. O f course, i t would be interesting and desirable to discuss
more than two denominations. However, within the given boundaries of a thesis this is
impossible without mnning the risk o f becoming superficial.
The first part explores basic questions of the status quo of contemporary lay
theology. I t also looks at appropriate coordinates for a biblical foundation for such a
theology as well as treatment of the issue in the Church's past. In the second part I dis­
cuss current Roman CathoUc concepts of lay participation, such that are presented in
official church documents and such as are put forward by academic theologians. These
ideas are challenged and contrasted with Anglican views in Part three and with more
practical aspects suggested by liberative theologies in Part four. In the light o f these re­
sults, I wiU propose a model of thinking about the Church that could lead to a more
positive theology of the laity, one that discusses lay participation as a theology of being
the Church.
Framework
1.1 Theology of the Laity - a Theology of "Negatives"?
I f someone were to produce a hit-list o f the currendy most often discussed top­
ics in theology, particularly in Roman CathoUc theology, it is very likely that issues con­
cerning the laity and lay participation would have a good chance of being near the top.
However, though with different focus, in other denominations the role and position of
the laity are also extensively debated'.
Yet, since I have started working on this thesis, one aspect has become increas­
ingly apparent to me. A lot of material that is produced under the label o f "lay theol­
ogy"^ is in fact largely a theology of negatives. As far as I can see, there are two basic
negatives to be found in many lay theologies. First, a number of such theologies express
and highlight many negatives of the current state and position of the laity in the differ­
ent churches. This could be called a "negative o f content". Second, there is also a nega­
tive dimension in how theologies of the laity are actually produced. This could be sum­
marised, in the broadest sense, under the label o f "negative of hermeneutics". Although
it is not always possible to separate both types o f negatives - they are closely linked with
each other - for the sake of clarification and illustration, I shall discuss them individu­
ally.
1.1.1 Negative of Content
Only few people would seriously consider denying that during the last decades
there have been a number of positive developments regarding the laity. However, there
is still a remarkable absence of a positive definition o f the laity as such. Frequendy they
are still simply defined as the non-ordained. Thus, the numerical majority o f all the
churches is defined by what these people are not. Admittedly, many books emphasise…