Thoughts
on the Decree on Lay Ministers
Ten days before his retirement, the 75-year-old Innsbruck,
Austria, Bishop Reinhold Stecher issued a response to the Vatican's
recent Decree on Lay ministers. During his seventeen-year episcopate,
Stecher became renowned among Austria's bishops for exceptional
pastoral leadership and courage. One example was his prohibition of
age-old popular veneration in his diocese for the relics of a
purported child victim of Jewish ritual murder in the Middle Ages. The
following translation of Stecher's statement omits a few local
references.
Since I have resolved to criticize the church, where criticism is
needed, in office and not as a "courageous retiree," I feel
compelled to express my thoughts about the recent Roman Decree on Lay
Ministers before I hand on the pastoral staff to my successor. I am
not much concerned about the details. Many are reminders of things
that are necessary and important. Authorization to celebrate the
Eucharist belongs to priests alone; no lay minister can assume or
confirm this authority. And admittedly there have been abuses in this
regard.
In speaking about the difference between priests and laity, however,
we should not throw everything into the same basket. Defending the
priestly power to celebrate the Eucharist need not mean that only
priests may preach. When no circuit-riding priest can be found to
celebrate the Eucharist, so that a Communion service must be held --
as happens today in many places -- it is difficult to see why a
theologically educated and dedicated lay minister should not preach at
such a celebration. Certainly anyone who preaches at the liturgy must
be authorized by the church to do so. This need not mean, however,
that there can be no homily if a non-ordained person leads a
eucharistic celebration in the absence of a priest. No one in our
parishes can understand such a prohibition when it means that the word
of God is not preached at all at a Communion service.
This brings me to my real difficulty with this restrictive decree,
which treats extraordinary ministers of communion, and lay ministers
generally, as at best reluctantly permitted helpers in a few
exceptional situations for which, unfortunately, no other solution can
be found. My real concern is the refusal to recognize the actual
pastoral situation in so many countries the world over and the refusal
to recognize the theological importance of the Eucharist for the
Christian community and for the church.
A recent crisis in health care here in Tyrol may illuminate the
dilemma for this decree. There are no longer enough fully trained
hospital nurses to give insulin injections to diabetics at home or in
nursing homes. Understandably the nurses' professional organization
defended the sole right of their members to give these injections.
Confronted, however, with a genuine crisis in public health, the
nurses agreed that nurses' aides could also give injections. The
children of this world are indeed wiser than the children of light.
The church too is concerned with health -- not just for this life
but the eternity. Our fully qualified ministers of health (priests)
are getting fewer -- and older. Moreover, it is clear that as long as
we continue to insist on willingness to live a life of consecrated
celibacy the number of priests will continue to decline. Priestly
celibacy requires that those who undertake it do so in a positive and
healthy manner, not merely repressing the desire for sexual and human
intimacy but dedicating all their powers -- spiritual, pastoral,
social, intellectual -- to creative ministry. This remains the
responsibility of "those who can accept it." And there is
not the slightest suggestion in the words of Jesus himself that the
number of those so gifted will be sufficient for the pastoral and
theological needs of a vital church.
Problems inevitably arise when we ignore God's desire for
universal salvation, and the most profound theological and sacramental
reality, in order to absolutize human regulations.
The Decree on Lay Ministers is concerned entirely with defending the
rights of the ordained. It shows no concern for the health of the
community. For some time now we have been offering people, tacitly but
in reality, a non-sacramental way of salvation. Those familiar with
scholastic theology can only shake their heads in disbelief. For that
theology strongly emphasizes the necessity for salvation of the
Eucharist, penance, and anointing of the sick.
The difficulty arises because instead of making provision for the
Eucharist based on the spiritual health of the Christian community, we
concentrate on purely human laws about who is authorized to do what --
laws that ignore God's will that all should be saved as well as the
essentially eucharistic structure of the community. Everything is
sacrificed to a definition of church office for which there is no
basis in revelation.
Not long ago a bishop renowned for his conservatism said to me with
a smile: "In our diocese every priest has three parishes -- and
things run splendidly." That most revered gentleman has never had
responsibility for even one parish, let alone for three. If he had, he
could hardly have made such a light-hearted remark. In France I have
met worn-out, exhausted priests who have to ride circuit to seven or
even ten parishes. Even if such priests have the best theological
qualifications, their voices will never be heard in the church's
higher councils. Such priests are not made bishops. Few bishops know
what these priests face, with the result that their experiences and
frustrations are never represented at the church's highest level. The
best we bishops can do is to sigh sympathetically about the
difficulties our priests face and utter moving complaints about the
lack of Christian families capable of producing enough celibate
vocations. At a higher level still all energies are devoted to
defending the existing rules Ñ as in this latest decree. The
church's real needs are never considered.
I say all this not because I am opposed to celibacy or because I
imagine that all our difficulties would be solved if we were to obtain
mature married men as priests. That would inevitable bring fresh
difficulties. Nor do I question the value of celibacy for the sake of
the kingdom. That is beyond dispute. What distresses me most --
painful as this is to confess -- is the theological and pastoral
deficiencies of the church's present leadership. In the biblical
view church officeholders are not sacred functionaries existing for
themselves. They are ministers of salvation. They cannot be simply
indifferent when millions upon millions are unable to receive the
sacraments of salvation; and when the Eucharist, which in scripture
and dogma is at the center of life in the Christian community, can no
longer be experienced in a properly human manner. As we say in the
creed: "for us men and for our salvation he came down from
heaven." He did not come down from heaven "for our authority
and for the strict preservation of our ecclesiastical structures."
The tendency to place human laws and traditions above our divine
commission is the most shocking aspect of many church decisions at the
end of this millennium. It seems, for instance, to disturb no one at
the highest level of the church that literally hundreds of millions of
Catholics are unable to come to the sacraments of forgiveness, which
are morally necessary for salvation -- and because they now cannot
come, in a generation they will not want to come. In a day in which
health care is directing greater attention to the whole person there
is a wonderful opportunity for the anointing of the sick. Millions are
unable to encounter Christ the good physician in this sacrament,
however, because we insist that it can be administered only by a
celibate priest. The church's central authority remains fully
undisturbed when the widespread amalgamation of parishes makes
compassionate sacramental ministry to the sick impossible. And what is
at stake is not only people's physical health but their eternal
salvation.
The most disturbing example, for me, of neglecting divine commands
is our treatment of priests who have married. In my own experience
requests for laicisation forwarded with the bishop's urgent
endorsement, for pastoral and human reasons, lie unread for ten years
and even more. The most recent decree brings only marginal
improvement. Consider that what is being requested is simply
reconciliation with God and the church, the possibility of having a
Christian marriage and, in some case, being admitted to non-priestly
ministries. Here too all we hear is a merciless "No." What
did Jesus say? Did he not make the duty of forgiveness and
reconciliation the highest duty in all his words, parables, and deeds
right up to his final prayers on the cross? Didn't he impose the
strictest sanctions on this duty of forgiveness? Didn't he say, "Whoever
does not forgive will not be forgiven?" Didn't he tell Peter that
he must forgive not seven times a day but seventy times seven? This
text never appears in Roman decrees, however, only "Thou art
Peter" of Matthew 16:18.
How many Catholics today emphasize their love of the Pope and want
to be praised for their loyalty to him. Mustn't they tremble before
the judge of all the world when a Pope dies with thousands of
petitions and requests unanswered? What do we do when someone who is
dying refuses reconciliation? Don't we do everything in our power to
soften the person's attitude, since a soul's eternal salvation is at
stake? What would we say about a priest who told a penitent in the
confessional: "With a sin like yours, come back in ten years --
maybe then I'll feel inclined to grant you forgiveness?" Doesn't
our theology tell us clearly that the refusal of forgiveness and
reconciliation is a far worse sin than the violation of celibacy? The
latter violates a human law and is a sin of weakness; the former
violates God's law and is a sign of hard-heartedness. Or do we suppose
that the church's juridical decisions are exempt form Jesus' commands?
Do we suppose that on the day of judgement those with desk jobs will
get off more lightly that those who have sinned in detail?
Here too we see the oft-repeated tendency to subordinate Jesus'
teaching to administrative practices and the exercise of human
authority.
This is the real reason for the decline in papal authority. This
authority, which is vitally necessary for the church, derives its
force from agreement with Christ -- as we sin in the case of papal
infallibility. History shows, however, that in practice even the
church's highest officeholder can stray from Christ. The current
treatment of individual sinners contradicts the spirit of Jesus quite
as much as past interdicts and banns imposed on whole cities and
nations. And I know that many priests and lay people who take their
faith seriously suffer under these contradictions and long for a Pope
for our times who will embody kindness before all else. As things now
stand Rome has lost the image of mercy and assumed the image of harsh
authority. Such an image will win the church no tricks in the third
millennium's celebration. We need fundamental changes of emphasis in
crucial aspects of our pastoral practice, both with regard to Jesus'
command to bring the gospel to all, and our treatment of the
individual sinner.
We cannot have a church in which those in the highest positions
worry about every speck in the eyes of people at the grassroots but
not at all about the plank in their own.
I have spoken openly about the defects of those who lead the church
today, comparing them with the Pharisees whom Jesus condemned. I have
undiminished hope, however, in the Spirit's power and the future of
Jesus' gospel. We must become more sensitive, however, to the gospel's
real demands. Their neglect has brought grave consequences in the
past. The millennium summons us to ponder these things and achieve
fresh insight.
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