is the organization of the church biblical?

[mulls]

do you see a one-pastor system (and by pastor here i mean both a priest in catholocism and pastor in protestantism) as a primary mark of the new testament church?

should there be a distinct separation between "clergy" and "laity"?

does everybody have the opportunity to use their spiritual gifts within the church, as it stands now?

just some questions for discussion

[Brother Adam]

Great Question. Deserves a good answer. This is what I wrote on the topic:



Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. ~John 20:23

The Church is the Pillar and Foundation of Truth. That comes straight from scripture. So the question must be asked- what is the church? Is it a building? Like the Vatican? No. Is it an individual body of believers? No. Is it all believers united invisibly everywhere? That isn't totally off base, but it isn't complete.

The head of the Church is, of course, Jesus Christ. Beyond that, Jesus gave the keys to the kingdom to Kepha (Peter, rock) and said "Upon this Kepha I will build my Church". The Pope, like Peter is a visible head. The Church is comprised of Apostles, and Pastors, and Deacons and laymen. Not to mention teachers, scholars, and workers and so many others. Those who are orphans and widows are part of the church, and all those who have been baptized and are a part of the covenant are part of the Church.

Christ is the head of the Church
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Psalm 118:22-23 (KJV)
The stone which the builders refused is become the head stone of the corner. [23] This is the Lord's doing; it is marvellous in our eyes.

Isaiah 33:22 (KJV)
For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us.

Matthew 12:6 (KJV)
But I say unto you, That in this place is one greater than the temple.

Matthew 12:8 (KJV)
For the Son of man is Lord even of the sabbath day.

Matthew 21:42-43 (KJV)
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? [43] Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

Matthew 23:8 (KJV)
But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. .

Mark 12:10 (KJV)
And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:

Luke 20:17-18 (KJV)
And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? [18] Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.

John 13:13 (KJV)
Ye call me Master and Lord: and ye say well; for so I am.

John 15:1-8 (KJV)
I am the true vine, and my Father is the husbandman. [2] Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. [3] Now ye are clean through the word which I have spoken unto you. [4] Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. [5] I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. [6] If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. [7] If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. [8] Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

Romans 8:29 (KJV)
For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

1 Cor. 3:11 (KJV)
For other foundation can no man lay than that is laid, which is Jesus Christ.

1 Cor. 11:3 (KJV)
But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

Ephes. 1:10 (KJV)
That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:

Ephes. 1:22-23 (KJV)
And hath put all things under his feet, and gave him to be the head over all things to the church, [23] Which is his body, the fulness of him that filleth all in all.

Ephes. 2:20-22 (KJV)
And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; [21] In whom all the building fitly framed together groweth unto an holy temple in the Lord: [22] In whom ye also are builded together for an habitation of God through the Spirit.

Ephes. 4:15 (KJV)
But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

Ephes. 5:23-32 (KJV)
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. [24] Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. [25] Husbands, love your wives, even as Christ also loved the church, and gave himself for it; [26] That he might sanctify and cleanse it with the washing of water by the word, [27] That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. [28] So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. [29] For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: [30] For we are members of his body, of his flesh, and of his bones. [31] For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. [32] This is a great mystery: but I speak concerning Christ and the church.

Col. 1:18 (KJV)
And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

Col. 2:10 (KJV)
And ye are complete in him, which is the head of all principality and power:

Hebrews 3:6 (KJV)
But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

Rev. 22:16 (KJV)
I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.

1 Tim. 3:15 (KJV)
But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.


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The Pope is the visible head:

Matthew 18:18 (ESV)
Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.

Matthew 16:18 (ESV)
And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.

Matthew 16:19 (ESV)
I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."

John 21:15-19
So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. [16] He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. [17] He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. [18] Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. [19] This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.


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The office of the Apostle in the Bible has gradually formed into the office of the Bishop in the Church. The Apostles went about to many different churches in biblical times and taught and had teaching authority over these churches.

Galatians 1:8-9 (ESV)
But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. [9] As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.

Romans 11:13 (ESV)
Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry .

1 Cor. 15:9 (ESV)
For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God.

2 Cor. 12:12 (ESV)
The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works.

1 Tim. 2:7 (ESV)
For this I was appointed a preacher and an apostle ( I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.

2 Tim. 1:1 (ESV)
Paul, an apostle of Christ Jesus by the will of God according to the promise of the life that is in Christ Jesus,

2 Tim. 1:11 (ESV)
for which I was appointed a preacher and apostle and teacher,

2 Peter 1:1 (ESV)
Simeon Peter, a servant and apostle of Jesus Christ,
To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ:

They were given many powers:

Mark 6:7 (KJV)
And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;

Mark 16:17 (KJV)
And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;

Luke 9:1-2 (KJV)
Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. [2] And he sent them to preach the kingdom of God, and to heal the sick. .

Acts 2:4 (KJV)
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

Acts 2:43 (KJV)
And fear came upon every soul: and many wonders and signs were done by the apostles.

Acts 5:12-16 (KJV)
And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. [13] And of the rest durst no man join himself to them: but the people magnified them. [14] And believers were the more added to the Lord, multitudes both of men and women.) [15] Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. [16] There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.


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Overseers and Deacons

1 Tim. 3:1-2 (KJV)
This is a true saying, If a man desire the office of a bishop, he desireth a good work. [2] A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

Titus 1:7 (KJV)
For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

1 Tim. 3:8-13 (KJV)
Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; [9] Holding the mystery of the faith in a pure conscience. [10] And let these also first be proved; then let them use the office of a deacon, being found blameless. [11] Even so must their wives be grave, not slanderers, sober, faithful in all things. [12] Let the deacons be the husbands of one wife, ruling their children and their own houses well. [13] For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.


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[mulls]

tell me about the laity. what distinguishes clergy and laity?

or better put, how do they become distinguished from each other?

[Brother Adam]

Ask yourself this: Do you ask because you don't think there is an answer, or because you hope there is an answer?

Similiarities:

1 Peter 2:9 (ESV)
But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.

Unique differences:

Laity
(Gr. laos, "the people"; whence laikos, "one of the people").

Laity means the body of the faithful, outside of the ranks of the clergy. This article treats the subject under three heads: (1) General Idea; (2) Duties and Rights of the Laity; (3) Privileges and Restrictions of the Laity.

GENERAL IDEA

Whereas the word faithful is opposed to infidel, unbaptized, one outside the pale of Christian society, the word laity is opposed to clergy. The laity and clergy, or clerics, belong to the same society, but do not occupy the same rank. The laity are the members of this society who remain where they were placed by baptism, while the clergy, even if only tonsured, have been raised by ordination to a higher class, and placed in the sacred hierarchy. The Church is a perfect society, though all therein are not equal; it is composed of two kinds of members (see can. "Duo sunt", vii, Caus. 12, Q. i, of uncertain origin): in the first place, those who are the depositaries of sacred or spiritual authority under its triple aspect, government, teaching, and worship, i.e. the clergy, the sacred hierarchy established by Divine law (Conc. Trid., Sess. XXIII, can. vi); in the second place, those over whom this power is exercised, who are governed, taught, and sanctified, the Christian people, the laity; though for that matter clerics also, considered as individuals, are governed, taught, and sanctified. But the laity are not the depositaries of spiritual power; they are the flock confided to the care of the shepherds, the disciples who are instructed in the Word of God, the subjects who are guided by the successors of the Apostles towards the last end, which is eternal life. Such is the constitution which Our Saviour has given to His Church.

This is not the place for a detailed demonstration of this assertion, the proof of which may be reduced to the following points more fully developed under CHURCH: on the one hand, a distinction between the governed and those governing is necessary in every organized society; now Jesus Christ established His Church as a real society, endowed with all the authority requisite for the attaining of its object. On the other hand, in the Church, government has always been in the hands of those who were entrusted exclusively with the teaching of doctrine and the care of Divine worship. If one studies without prejudice the New Testament and the beginnings of Christianity, some doubt may arise on certain matters of detail; but the conclusion will certainly be that every Christian community had its superiors, these superiors had a stable spiritual authority, and this authority had as its end the exclusive care of religious functions (including teaching) as well as the government of the community. There have been differences of opinion concerning the origin of the monarchial episcopacy, which soon became the sole form of ecclesiastical organization; but no one holds that the monarchial episcopacy succeeded a period of anarchy or of government by a community where all had equal authority. The organization of all Christian Churches under the authority of the bishops and clergy, as early as the third century, is so evident as to place beyond all doubt the existence at that time of two distinct classes, the clergy and the laity. Moreover, in all societies among which Christianity had spread, religious service had already its special ministers, and the Christian organization would have retrograded if its worship and its sacrifice had not been entrusted exclusively to a special class.

Christ selected the Apostles from among His disciples, and among the Apostles He selected Peter to be their head. He entrusted them with the furtherance of His work; to them he confided the power of the keys, i.e. spiritual authority, for they are the keys of the Kingdom of Heaven (Matt., xvi, 19); He gave them the mission to teach and baptize all nations (Matt., xxviii, 18); to them also He addressed those words at the Last Supper: Do this in commemoration of me" (Luke, xxii, 19). As soon as the Church begins to live, the Apostles appear as its leaders; they are distinct from the "multitude of believers"; it is into their ranks that they bring Matthias (Acts, I, 15), and later, by the command of the Holy Ghost, Saul and Barnabas, whom they receive with the imposition of hands (Acts, xiii, 2). Wherever St. Paul founds Churches he gives them leaders "placed by the Holy Spirit to govern the Church of God" (Acts, xx, 28); the Pastoral Epistles reveal to us a directing body composed of the bishops, or priests, and deacons (I Clement., xliii, 4); and they it is, especially the bishops, who perform exclusively the liturgical services (Ep. Ignat., "ad. Smyrn.", 8). If at times the Christian people participate in the Divine service or the government, they never appear acting independently nor even on an equal footing with the heads of the community (cf. Batiffol, "L'Eglise naissante et le catholicisme", Paris, 1909). This distinction between the two classes in the Christian society refers to social rank, not to individual moral perfection. It is true that the clergy, being dedicated to the service of the altar, are thereby bound to strive after perfection; yet neither their virtues not their failing influence in any way their powers. On the other hand, the laity, besides their right to aspire freely to admission into the ranks of the clergy, on complying with the requisite conditions, are exhorted to practise every virtue, even in the highest degree. They can also bind themselves to observe the evangelical counsels, under the guidance of the Church, either in the world, as did the ancient ascetics, or by withdrawing from the world into one of the many religious houses. But ascetics, nuns, and unordained members of religious associations of men were not originally in the ranks of the clergy, and, strictly speaking, are not so even to-day, though, on account of their closer and more special dependence on ecclesiastical authority, they have long been included under the title clergy in its wider sense (see RELIGIOUS). The juridical condition of the laity in the Christian society is therefore determined by two considerations: their separation from the clergy, which excludes them from the performance of acts reserved to the latter; and second, their subjection to the spiritual authority of the clergy, which imposes certain obligations on them, while at the same time it confers on them certain rights.

DUTIES AND RIGHTS OF THE LAITY

Having come through Baptism to the supernatural life, being members of the Christian society and adopted children of God, the laity belong to the "chosen race", the "royal priesthood" (I Peter, ii, 9) formed of all those who are born again in Christ. They have therefore a right to share in the common spiritual goods of the Christian society, which implies a corresponding obligation on the part of the clergy to bestow on them these goods, in as far as this bestowal requires the intervention of the ministers of religion and of the spiritual authority. But if the laity are to share in these common goods they must employ more or less frequently the means of sanctification instituted by Jesus Christ in His Church, and of which the clergy have been put in charge. Further, the laity, being subject to ecclesiastical authority, must obey and respect it; but in return they have the right to obtain from it direction, protection, and service. Thus, for the laity rights and duties are, as always, correlative. The first duty of a Christian is to believe; the first obligation imparted to the laity is, therefore, to learn the truths of faith and of religion, at first by means of the catechism and religious instruction, and later by being present at sermons, missions, or retreats. If they are thus obliged to learn, they have the right to be instructed and consequently to require their priests to give them and their children Christian teaching in the ordinary way. Second, a Christian's moral conduct should be in keeping with his faith; he must, therefore, preserve his spiritual life by the means which Jesus has established in His Church; The Divine service, especially the Mass, the Sacraments, and other sacred rites.

This necessity of having recourse to the pastoral ministry gives rise to a right in the laity as regards the clergy, the right of obtaining from them the administration of the sacraments, especially Penance and the Holy Eucharist, and others according to circumstances; also all the other acts of Christian worship, especially the Mass, the sacramentals and other rites, and lastly Christian burial. These are the spiritual goods destined for the sanctification of souls; if the clergy are appointed to administer them, they are not free dispensers, and they are bound to give their services to the faithful, as long, at least, as the latter have not by their own fault placed themselves in a condition that deprives them of the right to demand these services. Considered from the standpoint of the laity, this recourse to the ministry of the clergy is sometimes obligatory and sometimes optional, according to circumstances. It may be an obligation imposed by a command of the Church, or necessitated by personal reasons; in other cases, it may be a matter of counsel and left to the devotion of each one. This is a subject which exhibits most clearly the difference between a precept and a counsel with regard to our outward Christian life. Assistance at Mass on Sundays and holy days of obligation, annual confession, Easter communion, the reception of the viaticum (q.v.) and the last services of religion, the celebration of marriage in the prescribed form, the baptism and religious instruction of children, and, finally, the rites of Christian burial---all these suppose a recourse to the ministry of the clergy which is of obligation for the laity, abstracting from individual cases when there may be a legitimate excuse. On the other hand, more or less frequent confessions and communions, hearing of daily Mass, frequenting the Divine Office, asking for special ceremonies (for instance, churching) celebration of Masses, obtaining services and prayers for the dead or for other intentions, are things that are perfectly legitimate and are counselled, but are optional. We may also mention the obligatory or free acts intended for the personal sanctification of the laity, but which do not require the help of the clergy: private prayer, fasting and abstinence, avoidance of servile work on Sundays and holy days of obligation, and, lastly, in general all that relates to the moral life and the observance of the commandments of God.

From these obligatory and optional relations existing between the laity and the clergy there arise certain duties of the former towards the latter. In the first place, respect and deference should be shown to the clergy, especially in the exercise of their function, on account of their sacred character and the Divine authority with which they are invested (Conc. Trid., Sess. XXV, c. xx). This respect should be shown in daily intercourse, and laymen inspired with a truly Christian spirit do homage to God in the person of His ministers, even when the conduct of the latter is not in keeping with the sanctity of their state. In the second place the laity are obliged, in proportion to their means and circumstances of the case, to contribute towards the expenses of Divine service and the fitting support of the clergy; this is an obligation incumbent on them in return for the right which they have to the services of their priests with regard to the Mass and other spiritual exercises. These contributions fall under two distinct classes: certain gifts and offerings of the faithful are intended in general for the Divine services and the support of the clergy; others, on the contrary, are connected with various acts of the sacred ministry which are freely asked for, such as the stipends for Masses, the dues for funeral services, marriages, etc. There is no fixed sum for the former class, the matter being left to the generosity of the faithful; in many countries they have taken the place of the fixed incomes that the various churches and the clergy were possessed of, arising especially from landed property; they have likewise replaced the tithes, no longer recognized by the secular governments. The latter class, however, are fixed by ecclesiastical authority or custom and may be demanded in justice; not that this is paying for sacred things, which would be simony, but they are offerings for the Divine service and the clergy on the occasion of certain definite acts (see OFFERINGS; TITHES).

There remains to speak of the duties and rights of the laity towards the ecclesiastical authority as such, in matters foreign to the sacred ministry. The duties, which affect both laity and clergy, consist in submission and obedience to legitimate hierarchical authority: the pope, the bishops, and, in a proportionate degree, the parish priests and other acting ecclesiastics. The decisions, judgments, orders, and directions of our lawful pastors, in matters of doctrine, morals, discipline, and even administration, must be accepted and obeyed by all members of the Christian society, at least in as far as they are subject to that authority. That is a condition requisite to the well-being of any society whatsoever. However, in the case of the Christian society, authoritative decisions and directions, in as far as they are concerned with faith and morals, bind not merely to exterior acts and formal obedience; they are, moreover, a matter of conscience and demand loyal interior acceptance. On the other hand, seeing that in the Church the superiors have been established for the welfare of the subjects, so that the pope himself glories in the title "servant of the servants of God", the faithful have the right to expect the care, vigilance, and protection of their pastors; in particular they have the right to refer their disputes to the ecclesiastical authorities for decision, to consult them in case of doubt or difficulty, and to ask for suitable guidance for their religious or moral conduct.

PRIVILEGES AND RESTRICTIONS OF THE LAITY

Since the laity is distinct from the clergy, and since Divine worship, doctrinal teaching, and ecclesiastical government are reserved, at least in essentials, to the latter, it follows that the former may not interfere in purely clerical offices; they can participate only in a secondary and accessory manner, and that in virtue of a more or less explicit authorization. Any other interference would be an unlawful and guilty usurpation, punishable at times with censures and penalties. We will apply this principle now to matters of worship, teaching, and government or administration.

(1) As to the Liturgy

As to Divine service, the liturgy and especially the essential act of the Christian worship, the Holy Sacrifice, the active ministers are the clergy alone. But the laity really join in it. Not only do they assist at the Sacrifice and receive its spiritual effects, but they offer it through the ministry of the priest. Formerly they could, and even were obliged to, bring and offer at the altar the mater of the sacrifice, i.e. the bread and wine; that is what they really do to-day by their offerings and their stipends for Masses. At several parts of the Mass, the prayers mention them as offering the sacrifice together with the clergy, especially in the passage immediately after the consecration: "Unde et memores, nos servi tui (the clergy) sed et plebs tua sancta (the laity) . . . offerimus praeclare Majestati tuae, de tuis donis ac datis", etc. The laity reply to the salutations and invitations of the celebrant, thus joining in the solemn prayer; especially do they share in the Holy Victim by Holy Communion (confined for them in the Latin Liturgy to the species of bread), which they can receive also outside of the time of Mass and at home in case of illness. Such is the participation of the laity in the Liturgy, and strictly they are limited to that; all the active portion is performed by the clergy.

Regularly, no layman may sit within the presbyterium, or sanctuary, nor may he read any part of the Liturgy, much less pray publicly, or serve the priest at the altar, or, above all, offer the Sacrifice. However, owing to the almost complete disappearance of the inferior clergy, there has gradually arisen the custom of appointing lay persons to perform certain minor clerical duties. In most of our churches, the choirboys, schoolboys, sacristans, and chanters, serve low Masses and Missae cantatae, occupy places in the sanctuary, and act as acolytes, thurifers, masters of ceremonies, and even as lectors. On such occasions they are given, at least in solemn services, a clerical costume, the cassock and surplice, as if to admit them temporarily to the ranks of the clergy and thus recognize and safeguard the principle of excluding the laity. These remarks apply not only to the celebration of Mass, but to all liturgical services: the laity are separated from the clergy. In processions especially, confraternities and other bodies of the laity precede the clergy; the women being first, then the men, next regular clergy, and lastly the secular clergy.

In the administration of the sacraments, the sacramentals, and other like liturgical offices, the same principle applies, and ordinarily everything is reserved to the clergy. But it should be mentioned that the laity may administer baptism (q. v.) in cases of necessity, and though not of practical importance with regard to adults, this frequently occurs when children are in danger of death. In the early ages, the faithful carried away the Blessed Eucharist to their homes and gave themselves the Holy Communion (cf. Tertullian, "Ad uxorem", ii, 5). That was a purely material administration of the sacrament, and hardly differed from the communion ceremony in the church, where the consecrated host was placed in the hand of each communicant. We should mention also that the use of the blessed oil by those who were sick, if that be considered an administration of extreme unction (cf. the Decretal of Innocent I to Decentius of Eugubium, n. 8; serm. cclxv and cclxxix; append. of the works of St. Augustine, really the work of St. Caesarius of Aries). But those practices have long since disappeared. As to matrimony, if the sacrament itself, which is none other than the contract, has as its authors the lay persons contracting, the liturgical administration is reserved to-day, as formerly, to the clergy. With these exceptions, there is nothing to prevent the laity from using the liturgical prayers in their private devotions, from reciting the Divine Office, or the various Little Offices drawn up particularly for them, or from joining in associations or confraternities to practise together and according to rule certain pious exercises, the confraternities having been formed lawfully in virtue of episcopal approbation.

(2) As to Doctrine

The body of the faithful is strictly speaking the Ecclesia docta (the Church taught), in contrast with the Ecclesia docens (the teaching Church), which consists of the pope and the bishops. When there is question, therefore, of the official teaching of religious doctrine, the laity is neither competent nor authorized to speak in the name of God and the Church (cap. xii et sq., lib. V, tit. vii, "de haereticis"). Consequently they are not allowed to preach in church, or to undertake to defend the Catholic doctrine in public discussions with heretics. But in their private capacity, they may most lawfully defend and teach their religion by word and writing, while submitting themselves to the control and guidance of ecclesiastical authority. Moreover, they may be appointed to give doctrinal instruction more or less officially, or may even become the defenders of Catholic truth. Thus they give excellent help to the clergy in teaching catechism, the lay masters in our schools give religious instruction, and some laymen have received a missio canonica, or due ecclesiastical authorization, to teach the religious sciences in universities and seminaries; the important point in this, as in other matters, is for them to be submissive to the legitimate teaching authority.

(3) As to Jurisdiction and Administration

The principle is that the laity as such have no share in the spiritual jurisdiction and government of the Church; but they may be commissioned or delegated by ecclesiastical authority to exercise certain rights, especially when there is no question of strictly spiritual jurisdiction, for instance, in the administration of property. The laity are incapable, if not by Divine law at least by canon law, of real jurisdiction in the Church, according to chap. x, "De constit." (lib. I. tit. ii): "Attendentes quod laicis etiam religiosis super ecclesiis et personis ecclesiasticis nulla sit atributa facultas, quos obsequendi manet necessitas non auctoritas imperandi", i.e., the laity have no authority over things or persons ecclesiastical; it is their duty to obey not to command. Therefore no official acts requiring real ecclesiastical jurisdiction can be properly performed by the laity; if performed by them, they are null and void. A layman therefore cannot be at the head of a Church or any Christian community, nor can he legislate in spiritual matters, no act as judge in essentially ecclesiastical cases. In particular, the laity (and by this word we here include the secular authority) cannot bestow ecclesiastical jurisdiction on clerics under the form of an election properly so called, conferring the right to an episcopal or other benefice. An election by the laity alone, or one in which the laity took part, would be absolutely null and void (c. lvi, "De elect.") (see ELECTION). But this refers to canonical election strictly so called, conferring jurisdiction on the right to receive it; if it is merely a question, on the other hand, of selecting an individual, either by way or presentation or a similar process, the laity are not excluded, for the canonical institution, the source of spiritual jurisdiction, is exclusively reserved to the ecclesiastical authority. That is why no objection can be raised against the principle we have laid down from the fact that the people took part in the episcopal elections in the first ages of the Church; to speak more accurately, the people manifested their wish rather than took part in the election; the real electors were the clerics; and lastly, the bishops who were present were the judges of the election, so that in reality the final decision rested in the hands of the ecclesiastical authority. It cannot be denied that in the course of time the secular power encroached on the ground of spiritual jurisdiction, especially in the case of episcopal elections; but the Church always asserted her claim to independence where spiritual jurisdiction was involved, as may be clearly seen in the history of the famous dispute about investitures (q.v.).

When jurisdiction properly so called is duly protected, and there is question of administering temporal goods, the laity may and do enjoy as a fact real rights recognized by the Church. The most important is that of presentation or election in the wide sense of the term, now known as nomination, by which certain laymen select for the ecclesiastical authorities the person whom they wish to see invested with certain benefices or offices. The best known example is that of nomination to sees and other benefices by temporal princes, who have obtained that privilege by concordats (q. v.). Another case recognized and carefully provided for in canon law is the right of patronage. This right is granted to those who from their own resources have established a benefice or who have at least amply endowed it (contributing more than one-third of the revenue). The patrons can, from the moment of foundation, reserve to themselves and their descendants, the right of active and passive patronage, not to mention other privileges rather honorary in their nature; in exchange for these rights, they undertake to protect and maintain their foundation. The right of active patronage consists principally in the presentation of the cleric to be invested with the benefice by the ecclesiastical authorities, provided he fulfils the requisite conditions. The right of passive patronage consists in the fact that the candidates for the benefice are to be selected from the descendants or the family of the founder. The patrons enjoy by right a certain precedence, among other things the right to a more prominent seat in the churches founded or supported by them; sometimes, also, they enjoy other honours; they can reserve to themselves a part in the administration of the property of the benefice; finally, if they fall upon evil days, the Church is obliged to help them from the property that was acquired through the generosity of their ancestors. All these rights, it is clear, and particularly that of presentation, are concessions made by the Church, and not privileges which the laity have of their own right.

It is but equitable that those who furnish the resources required by the Church should not be excluded from their administration. For that reason the participation of the laity in the administration of church property, especially parish property, is justified. Under the different names such as, "building councils", "parish councils", "trustees", etc., and with rules carefully drawn up or approved by the ecclesiastical authorities, and often even recognized by the civil law, there exist almost everywhere administrative organizations charged with the care of the temporal goods of churches and other ecclesiastical establishments; most of the members are laymen; they are selected in various ways, generally co-option, subject to the approval of the bishop. But this honourable office does not belong to the laity in their own right; it is a privilege granted to them by the Church, which alone has the right to administer her own property (Conc. Plen. Baltim. III, n. 284 sq.); they must conform to the regulations and act under the control of the ordinary, with whom ultimately the final decision rests; lastly and above all, they must confine their energies to temporal administration and never encroach on the reserved domain of spiritual things (Conc. Plen. Baltim. II, n. 201; see BUILDINGS, ECCLESIASTICAL). Lastly, there are many educational and charitable institutions, founded and directed by laymen, and which are not strictly church property, though they are regularly subject to the control of the ordinary (Conc. Trid., Seess. VII, c. xv; Sess. XXII, c. viii); the material side of these works is not the most important, and to attain their end, the laity who govern there will above all be guided and directed by the advice of their pastors, whose loyal and respectful auxiliaries they will prove themselves to be.


Cleric
A person who has been legitimately received into the ranks of the clergy. By clergy in the strict sense is meant the entire ecclesiastical hierarchy. Consequently a cleric is one who belongs in some sense to the hierarchy. For this it is necessary that he have received at least the tonsure. The clergy by Divine right form an order or state which is essentially distinct from that of the laity. (Conc. Trid., Sess. XXIV, De sac. ord., can. i, 6.) Christ did not commit the preaching of the Gospel and the administration of the sacraments to the faithful in general, but to certain carefully defined persons, as the Apostles and seventy-two Disciples. They also received the power of governing the flocks; which power is represented by the Keys, a well-known Oriental symbol for authority. That the distinction between clergy and laity was recognized in New Testament times is plain from St. Paul's statement that the bishops have been placed by the Holy Ghost to rule the Church (Acts, xx, 28), for the right to rule implies a correlative obligation to obey. Presbyters are continually distinguished from the laity throughout the Pualine Epistles.

The word cleric (Lat., clericus from clerus) is derived from the Greek kleros, a "lot". In the Septuagint, this word is used in the literal sense quite frequently, though not in its later technical sense. In the First Epistle of St. Peter (v, 3) it is applied to entire body of the faithful. The use of the word in its present restricted meaning occurs, however, as early as the third century. It is found in Tertullian (De idol., c. viii), Origen (Hom. in Jer., xi, 3) and Clement of Alexandria (Quis dives salvetur, c. xlii) in this sense. It is not easy to determine exactly how the word came to have its present determinate meaning. The "Pontificale Romanum" refers to clerics as being those whose "lot" is the Lord Himself, and St. Jerome explicitly derives the name from that fact. These statements do not give us, however, the steps by which kleros, "lot" became "clergy" or "cleric". Probably the best suggested explanation is, that from lot or portion, it came to mean a particular lot or office assigned to some one, and finally the person himself possessing the lot or office.

EXTENSION OF MEANING

While cleric in its strict sense means one who has received the ecclesiastical tonsure, yet in general sense it is also employed in canon law for all to whom clerical privileges have been extended. Such are the members of religious orders: Monks and nuns, and even lay brothers and novices. It is also applied to tertiaries of the mendicant orders. If they be men, however, they must live in community, but if they be women they many enjoy the privilege even when living at home. Hermits and virgins, or celibates whose vows are approved by the bishop, have likewise clerical immunities. Members of the military religious orders, such as formerly the Knights Templars, and at present the Teutonic Knights and Knights of Malta, rank as clerics. The meaning of the word has been so extended as to include even laics, men or women, who render service to a regular community, such as by begging, provided they wear a clerical dress and reside near the monastery or convent. The privileges enjoyed by thus obtaining the benefit of clergy were once great (see IMMUNITY), and were formerly recognized by secular governments. In modern times, however, these privileges in as far as they were guaranteed by the civil power have been almost entirely swept away in every country of the world. It is only when there is question of favours, or as canonists say, in a favourable sense, that cleric has this wide signification. When there is question of penalties, on the contrary, it becomes so restricted as to mean only the lower orders of the secular clergy. In England in medieval times the term clerk acquired in common parlance the significance of an educated man.

CLERICAL RELIGIOUS ORDERS

Among the regular orders in the strict sense, namely those whose members have solemn vows, is a large class designated as clerks regular (clerici regulares) because living according to a rule (regula). In contradistinction to the monastic orders, these clerical orders were instituted for the purpose of exercising a ministry similar to that of the secular clerics, by promotion of the Divine worship and procuring the salvation of souls. Their main object is the spiritual and temporal service of their neighbour in educating youth, preaching, serving the sick, etc. Orders of clerks regular were first founded in the sixteenth century. To this class belong the Jesuits, Theatines, Barnabites, and others. Many religious congregations, which are not orders in the strict sense, such as the Passionists and Redemptorists follow a similar mode of life.

REGIONARY CLERICS

Regionary clerics, who are also called clerici vagantes and acephali, were those who were ordained without title to a special church. They were received into the sacred ministry by the bishops for the purpose of supplying the dearth of the clergy in the outlying districts of the dioceses where no benefices existed. Here they were to act as missionaries and in course of time, if possible, to gather together congregations who would build and endow a church. Many of these clerics became mere wanderers without settled occupation or abode, sometimes supporting themselves by filling temporary chaplaincies in the castles of noblemen. In course of time, numbers of these untitled clerics returned to the settled portions of their dioceses and acted as assistants to such beneficed clergymen as chose to accept their help. Owing to the abuses arising from the unsettled state of these vagrant clerics, the Council of Trent (Sess, XXIII, c. xvi, De ref.) forbade the ordaining in future of any candidate who was not attached to a definite church or pious institute.

OBLIGATIONS OF CLERICS

(1) They must wear a costume suited to their state. While the common canon law does not determine in every detail what the dress of clerics should be, yet many and various prescriptions on the subject are found in the canons, the pontifical constitutions, and the decrees of councils. These ordain that the clerics are not to wear the dress of laymen. They must abstain from gaudy colours, unbecoming their state. The wearing of the soutane or cassock on all occasions, even in public, is prescribed for clerics living in Rome, and bishops may command the same in their dioceses. In non-Catholic countries, synods generally prescribe that for public use the dress of clerics should be such as to distinguish them from laymen; that is of black or of a sober colour, and that the so-called Roman collar be worn. In private, clergymen are commonly required to wear the soutane.

(2) Clerics are forbidden to engage in trade and secular business. In the early ages of the Church, it was allowable to seek necessary sustenance by labour, and that is not forbidden now if the cleric does not receive proper support from ecclesiastical sources. What is specially prohibited is to engage in trade for the sake of gain. The buying and selling, however, which is necessary in the administration of the lands or the goods of a benefice do not fall under the prohibition. Neither is it forbidden to clerics nowadays to place their money out at interest and receive the increment; for this is equivalent, allowing for modern circumstances, to the economic management of the lands of ecclesiastical benefices. Gambling in stocks, however, remains an illicit form of trade for clergymen (Lehmkuhl, Theol. Mor., II, n. 612).

(3) There are stringent laws concerning the relations of clerics with persons of the other sex. They must conform to the canons in all that regards allowing females to dwell in their houses. Above all must they avoid associating with those whose moral character causes the least suspicion.

(4) Unbecoming amusements are also forbidden to them, such as the frequenting of improper plays and spectacles, the visiting of taverns, indulgence in games of chance, carrying of arms, following the chase, etc. When in the above amusements, however, there is no necessary impropriety, lawful custom and synodal prescriptions may make a participation in them allowable.

(5) Clerics are bound to obey their diocesan bishops in all matters determined by the canon law. Various Roman decisions have declared that by his ordinary authority, the bishop cannot oblige clerics to render to him any service not expressed in the canons. While the obligation of obedience is binding on all clerics, it is strengthened for priests by the solemn promise made at ordination, and for all holders of benefices by the canonical oath. The obligation to be subject to the bishop in lawful matters is not, however, a vow.

LOSS OF CLERICAL PRIVILEGES

Although the sacramental character received in Sacred orders may not be obliterated, yet even the higher orders of clergy may be degraded from their dignity and reduced to what is technically called lay communion. The same holds, of course, likewise for the lower clergy. When, however, a cleric who has received only minor orders or even tonsure, after losing his privileges, has been restored to the clerical state, this restitution, even when solemn, is merely ceremonious and is not considered as a new conferring of tonsure or minor orders. Even minor clerics are therefore considered to have a stable connection with the hierarchical order. See MINOR ORDERS; DEACON; SUBDEACON; PRIEST; HIERARCHY; LAITY.

[jasJis]

[quote name='mulls' date='Nov 14 2004, 01:25 AM'] tell me about the laity. what distinguishes clergy and laity?

or better put, how do they become distinguished from each other? [/quote]
mulls,
The difference between Clergy and Laity is the different Grace that God has granted and our response to His Grace. Not all of us are granted all the same Grace. Our roles in life are our respond to His "Calling". Being a good Catholic husband and father is just as much a response to Grace as being a Priest or Nun. In both instances we respond to Grace in a Sacramental Fashion (Matrimony or Ordination) in order to serve others in Jesus' name with God's help.