EDITORIAL Lay alternative to closing parishes
American Catholics in many parishes
face the future with increasing uncertainty, wondering just how their
communities will continue and how much lay involvement the local church will
tolerate.
This year a growing number of otherwise viable parishes are
threatened with closings or consolidations because of the priest shortage.
While the U.S. bishops have become adept at consolidating and
closing parishes, they have been largely inarticulate when it comes to laying
out a vision of where the church in the United States is headed and how it is
going to get there. Will we retain our distinctive identity as a eucharistic
community? Will we remain a community?
Particularly troubling is the suspicion that the shepherds are
silent in the face of the crisis not because they lack the imagination or
insight to articulate a vision but because they fear the consequences of giving
voice to their ideas. They fear the consequences of tapping the imagination and
expertise of well-trained priests and laity in their midst.
The fear is understandable. Under the current administration in
Rome, such discussions are forbidden. Our current bishops know what has
happened to the careers of those who have gone before them and who have dared
to dream new dreams.
The tragedy, of course, is that the church could be so much
further along the way toward guaranteeing healthy eucharistic communities with
solid leadership. The groundwork for such a model of church was laid by the
Second Vatican Council (1962-65) and an earlier generation of bishops who were
invited to lay aside their fears and to think boldly about the church of the
future. In the end, those bishops, gathered from around the world, urged the
laity to take hold of their church.
The model is formed, waiting beneath the surface to burst into
full flower. The numbers tell part of the story. A May 2000 survey (NCR,
May 19, 2000) found that the average parish had grown 23 percent in the
preceding 15 years, while the number of priests serving those parishes had
declined 28 percent. During the same period, the number of deacons and
religious were both down 33 percent, while the number of parishes with at least
one lay minister had climbed from 30 to 68 percent. Currently some 30,000
Catholics are employed at least 20 hours a week in ministries associated
largely with parishes. Another 35,500 are enrolled in 314 training programs
ranging from diocesan certification classes to graduate programs in seminaries
and universities.
Vatican II provided the infrastructure and a daring vision, but
implementation has been terribly delayed by design, by obfuscation and by
obstruction.
The revolution of an awakening among the laity has been
temporarily thwarted by the Vaticans barricades. The barricades cannot
hold forever.
This still leaves that majority of Catholics who do not follow the
ebb and flow of internal church politics wondering: Where is the vision? Where
is the continuity? Where is the hope?
There is hope, once leaders are willing to concede that U.S.
Catholicism is not going to generate the vocations to meet the needs of the
current model of church and parish. The hierarchy is not yet accepting the
obvious -- that the priests are not going to be there. (Without making a
blanket indictment, one cannot ignore the deep concerns expressed by credible
observers about the quality of new priests coming on stream. Too many have been
characterized privately and in print as posturing, pompous and pretentious
priests who excel at alienating parishioners. Will they really serve the future
of the church?)
Despite the failure of leadership, there are some good signs.
In some dioceses, pastoral administrators have taken over parishes
that now run smoothly. This is not congregationalism. These Catholics are able
to maintain their place in the universal church precisely because they have
ownership of their community. These lay-ministered parishes have a model --
those other not-so-numerous U.S. parishes where the pastor himself is able to
inculcate his flock with the same feeling of ownership and responsibility,
where he joyfully presides over a Catholic community that is clearly
flourishing.
Some bishops are taking the clergy shortfall in stride by looking
to and providing new models. Lay administrators, lay presiders, lay preachers
are not stopgaps. They are the future.
The bishops credibility in the year and decade ahead rests
on this: Can they joyfully endorse and undertake the negotiated transfer of
responsibility for the parish to the laity to ensure continuity where it
matters most, in the existing parish communities?
Where the new models are established and the people see them
working -- allowing for all the things that go wrong anyway in everyday human
existence -- all will be well. People will acknowledge a caring and clever
bishop who takes seriously his responsibility to see that the people are served
and fed and led.
These measures will succeed only if they are seen as permanent,
not an interim fix awaiting the nonexistent day of some massive
upsurge in male, celibate vocations.
The lay model will gain strength when the bishops accept and
realize that this is what Vatican II had in mind. It is no longer just a crisis
of ecclesiastical politics. It is fast becoming a crisis of conscience.
National Catholic Reporter, January 11,
2002
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