COLLABORATIVE MINISTRY IN THE ROMAN CATHOLIC CIIURCH:

REFLECTING ON ITS ELTTURE

FROM CONTEMPORARY THEORY AND PRACTICE

IN NORTH AMERKA AND NIGERIA,

A THESIS SUBMITED TO THE TORONTO SCHOOL OF THEOLOGY AT THE UNIVERSITY OF TORONTO IN PARTIAL FULFlLMENT OF THE REQUIREMENTS FOR THE MASTER OF THEOLOGY DEGREE AND TO REGIS COrlrlEGE FOR THE LICENTIATE IN SACRED THEOLOGY

by Elemeiye Emmanuel Okhakhu

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TABLE OF CONTENTS PAGES

Table of Contents Dedication Acknowledgement' 1. Introduction 1.1 Aim and Purpose of this Thesis 1.2 Methodology 1-3 Structure and Content

Cwu'TER ONE BIBLICAL AND THEOLOGICAL FOUNDATIONS FOR

COLLABORATIVE MINISTRY 1. Biblicd Foundations 1 .1 Christ's Ministry 1.2 Specific Ministries With the Pauline Comrnunities 1.3 Paul on the Collaborative Nature of these Charisms 1.4 Some Pastoral Reflections 2. Theolo@cal Foundations for Collaborative Ministry

in Vatican Council Ii 2.1 The Church as Communion 2.2 The Church as the People of God and as Christifidelis 2.3 The Priestbood of Al1 Believers

C W T E R TWO WHAT NORTH AMERICAN THEOLOGIANS ARE SAYING

ABOUT COLLABORATTE MWISTRY 1. The Situation in Context 2. Some Channeis for Collaborative Minisûy 2.1 The Rite of Christian Initiation of Adults (RCIA) 2.2 The Ordination of Permanent Deacons 2.3 Miscellaneous Ministries 3. Evaluating the Content of Collaboration 4. A New Understanding of Leadership

CHAPTER THREE THE NIGERIAN CHüRCH EXPERIENCE OF

COLLABORATIVE r n S T R Y 1. The Nigerian Application of the Theology of Lay Ministry 5 1 - 54

The Order of Deacons Presence of the Laity Within the Celebration Assembly Specific Ministries in the Euchanstic Celebration Defining Our Concept of Basic Christian Community (B.C.C) Life Withul the B.C.C and in the Central Parish Specific Roles of the Catechist Within the B.C.C An integrated Approach to the Bible Withui the B.C.C Evaluating the B.C.C

CHAPTER FOUR BEYOND THE YEAR 2000 1. The Need for New Structures 2. Seeking New Models in Harrnony with Power Eqÿity

Conciusions

(ii)

This thesis is heartily dedicated to the many holy men and women who work hard

to implant the kingdom of God on earth by making themselves willing

collaborators in the spread of the Gospel. It is also dedicated to the mernories of

rny beloved Grandfathers and my very dear mother: Pa. Victor Okhakhu, Pa.

Philip lkhianosime and Theresa Okhakhu who were itinerant Christian

Missionaries and believers in ecclesial collaborative ministries.

ACKNOWLEDGEMENT

First, 1 thank God for the gifi of my life. Many thanks go to my farnily for their

undying love, encouragement and financial support. My honest appreciation also go to

Frank and Awa Odidi, John and Tina Emale of Arlington, Texas for their strong moral

and financial support.

In a warm way, my specid thanks are extended to my moderator, Prof M.E

Sheehan and my two cdrectors: Profs. Car1 Starkloff of Regis College and David Reed

of Wycliffe College. 1 am indebted for their patient reading, supe~s ion and correction

of this thesis.

1 would like to express my unreserved thaaks to the Rector, Staff and the entire

community of St. A u m e ' s Seminary, Scarborough, Ont. My thanks also go to my

many good finends with whom 1 shared a common life in the serninary and to library

staff. PParticularly, I hereby acknowledge the great editorial work done on this thesis by

Seminariam Paul Morris, Shawn Hughes and Fr. James Mallon of the Halifax

Archdiocese. 1 also acknowledge herein the great friendship and support of Cynthia

Roberts, Elizabeth C m and my very dear 'Celia Ohiowele; constant fiends 1 can always

count on.

Findly, my appreciation is well deserved by Rev. Fathers Donatus Ugema, Peter

Adoboh, Emeka David Okenyi, Jude Ogbeme, Tony Ewhendo, Isaac Prest Ebeigbe and

Paschal Odemokpa here in Toronto and in the United States who have been finn pillars

of support and good fnends to me. 1 ask God to bless you dl abundantly, and remember

always that "chance makes brothen and sisters but heart make fnends."

1. Introduction

Today, more than ever, Chrisfians are besieged by some crises of

faith, not knowing what to believe or king confused in their primary faith.

There is also, in the Roman Catholic Church, a "crisis" in rninistry, a crisis

which Ivan Illich cdls the "vanishing clergyman". He recounts that over fiity

thousand priests have left the rninistry since the Second Vatican Council and

that the number entering the seminaries has gone dom. ' Also a Fraction of

the acnial priests in our parishes, as we sometimes see, face identity crisis

and bum out.

Simultaneously, there has been an explosion in the development,

consciousness, theology and the place of the laity siuce Vatican II, so much

so that there is a strong clarnor for some partnership or collaboration in the

church that is both for the clergy and the laity. The Afncan experience,

especially tbat of the Nigerian church, of collaborative minishy has proven a

great success in reanimating parish and diocesan life, making the church

more a home in which the individual parishioners are each penons, building

up the house of Goci.

Collaborative ministry per se is built on the understanding of the

church as communion, understood in its wide sense, in which the people of

God are called to a life of holiness, and to participate in the tria munera

rninistry of Christ through our common baptism. "Collaborative ministry

' AS quoted in Paul Bernier, Ministry in the Church (Mystic, Ct. : 23" Publication, 19921, p.7

can ernpower the church to be more effective in its rnissi~n,"~ if its theology

and its interpersonal dimensions are well integrated Such an integration d l

sensitize the laity to their ecclesid responsibilities and help them have a

hedthier, more mature approach to the vocations of the clergy and religious.

It will also help hem appreciate their own cailing.

1.1 Aim and Purpose of this Thesis

The goal of this thesis therefore is to explore collaborative

muiistry and its theological underpinnings as rooted in understanding of the

church as communto. ïhis thesis will make inquiry into the practice and

problems of collaborative ministry, and also relate some ideas as to its

further possibilities for the blossorning of the church. It will evaluate the

equal importance of the lay and clerical m e s for a healthy, united,

Christocentric and spiritually nourishing Church. As a bedrock to this new

vision of the church, the church must invite and involve the talents, ideas,

wills and collaboration of those whom it serves Iest the church will lose its

effectiveness as the "sacrament of salvation" to God's people.

1.2 Methodology

To study these problems and possibilities, the methodology for

this thesis will be theologico-pastoral, analytical and comparative. It is

necessary that we understand Christ's ministry and the early Christian

ministries as rel ated to collaboration, and that we investigate the Pauline

contribution to interpreting the church as cornmunio. This approach will lay

' Norman Cooper, Collaborative Minishy (New York: Paulist Press, 1993), p. 1.

strong theologico-pastoral foundations for our subsequent reasonuig,

enhancing our ability to properly appreciate the Vatican II teaching on

collaboration.

This thesis is to be analytical in so far as we shall reflect on

certain terms, concepts and categories that help to express collaborative

ministry. For instance, it will be necessary to analyze and explain concepts

like communion, people of Goci, Christifdeelis, and the priesthood of al1

believers. Occasionally, it will also be helpful to explain for juridical

reasons, some relevant canons from the 1983 New Code of Canon Lmv.

It is comparative in so far as this thesis intends to do a brief

comparative study of the realities of collaborative ministry in the North

American and the African (Mgenan) Catholic churches. This cornparison

will enable us find out the particular strengths and experiences of these

respective churches, finding out what is practical, imitable and sharable, if

need be with some adaptation.

1.3 Structure and Content

Consequently, this thesis will make inquiries into four closely

connected areas of collaborative ministry. Chapter One will study the

Biblical and Theological bases for collaborative minisûy. It will first

examine Christ's rninistry and the specialized ministries within the early

Christian community. It will study in some depth "the Church as

communion," stressing its pastoral implications. It will analyze key terrns in

the theology of communion and examine the Pauline theology on the same

subject. Chaptcr Two will attempt to localize the theory of Chapter One in

the contextual situation of the No& Amencan church by a s h g the

question: What are North American theologians saying about collaborative

ministry? This will give us some inçights as to where their church is on the

matter of collaborative ministry.

Our findings will rnake it kperative to delve into the content

meaning of collaboration in ministry, and as well proffer new leadership

models for the North Amencan church Through these studies, this chapter

will pave the way for Chapter Three: the Nigerian chiirch experience, a

leaming parad~gm for the North American church.

Chapter Three will present the concrete vision and practice of

collaborative minisîry in parts of the Church of M c a , using Nigeria as the

case study. This chapter will draw its special insights from the organization

of the Basic Christian CommUNties (B.C.C). Finally, we will attempt to

compare the experiences of these two churches with the view of them

drawing strength and example fiom one another.

Chapter Four will make a prognosis for the Catholic church

beyond the year 2000. It will first identify the signs of the times within the

confines of the issues studied in this thesis. It will do a critical examination

of the corporate, family, and collaborative models of ministry, and then

proffer the collaboraiive mode1 as an avenue for the birth of an authentic

"community of disciples" bctioning within the phiiosophical framework of

power equity. This chapter also concludes the entire thesis by svggesting

certain theological and pastoral perspectives for minisûy for the year 2000

and beyond

BIBLICAL AND TEEOLOGICAL FOUNIBATIONS FOR

COLLABORATIVE MKNISTRY

ui this two part chapter, we will fint establish the primacy of

seMce and collaborative ministry as the core essential of Christ's minisûy

and the ministries and charisms that characterized the Pauline churches. In

this first point, we will argue, through strong biblical evidence, that the

custodians of the charismatic gifts envisioned themselves as serves building

up the body of Christ, rather than lords and Office holders. Their

responsibilities did not precede but anteceded the gifts, and as such they

were only collaborators with Christ and the Spirit.

This knowledge is important to the understanding of the

theological foundations for collaborative ministry which we will explore in

the second point of this chapter. We will study the Church as Communion

and several other key concepts that have emerged in recent Roman Catholic

ecclesiology in order to lay the fomdations for a clear understanding of

collaborative ministry.

BIBLICAL FOUNDATIONS

1.1 Christ's Ministry

Catholics tend to see Christ's last supper and final death as the

key events defhing his priesthood If these indeed are culminating moments,

his public ministry must be seen as a "Preparatio" for these events. Jesus'

preaching and ministry of compassion were al1 geared to making Gods

kingdom present in some fashion here on earth. Furthemore, there is no

doubt that the early Christians saw themselves as "entnisted with this God-

given role of contlliuing Christ's public ministry, not just the last supper. "

Christs ministry then is best described as service; Jesus was

identified as the Servant by early Christian writers in relatiowhip to the

Wfihent of the Old Testament expectation of the SuiTering Servant. The

New Testament, especially Mark's gospel, indicates that Christian senrice

was part of the primitive baptismal catechesis? A Christian was cailed to

serve even as Christ had served us. This notion is close to the term diakon~a

often used for the ministries of the early Church The dzakonra of Jesus and

of his disciples is best descnbed in terms of Isaiah's fourth servant hymn (cf

Matthew 20:26-28). It is in this context that Christians see and cal1

themselves slaves of Christ (Roman 1 : 1 ).

This notion of service challenges our association of Christ's

ministry with only the Calvary event. Attempts to understand Christ simply

within the context of the Calvary event is an influence of the early Christian

cultic character. Although cultic functions were central to early Christian

ministry, sexvice was yet of paramount importance.

In fact, the synoptic gospels do not refer to Jesus as przest nor

does it appear he perfomed any cultic action in the temple. However, the

letter to the Hebrews calls Jesus a prie* and does so to a point that his

"priesthood" is so unique as to force a redefinition of the concept itself.

Paul Bernier, Ministry in the Church, p. 12.

' Pau1 Bernier, Mini* in the Chrch. p. 12

Paul saw his own role as CO-worker with and ambassacior for

Christ (1 Cor. 4: 1; 2 Cor. 5:20), htroducing othen to the life of Christ (1 Cor.

4: 16), and exercising the authority of Chna himself (1 Thess. 4:2). Paul

was not a priest; nor did he claim to be a priest, yet his ministry was of

service and Christian.

The Johanuine gospel is unintelligible apart fiom the living Lord

who imparts eternal life to those who accept him in faith (John 6), and who

invites his disciples to abide in him as he abides in them (John 15). This cal1

to abide in Chnst has its vertical dimension, the unification of humarikuid to

Christ to be reunited with God, and has its horizontal dimension,

reconciliation among ourselves, breaking down the walls of division that

separate people from one another (Gd. 3:26-29; Eph. 2: 1 1-16). Christ's

public ministry then is to be seen as both announcing and inaugurating the

new covenant community that took shape in the resurrection era In this new

covenant, seMce of one another and in Christ was normative. Christ hùnself

is the SufTering Servant, one who came not to be served but to serve.

At first sight, it seems that the ministry of the early comrnunity

was simply ad infra, building up the church itself There was also some

movement ad extra, though there was no defined understanding of the

church's role in relation to the world. At least we h o w of Paul taking up

collections for the poor in Jenisalem, a fiinction in which the liturgical term

r q C A e ~ ~ o o p y i a ~ rausqC (administration of this public service) is used in

2 Cor.9: 12.

1.2 Specifie Ministries Within the Pauline Communities

Three Pauline writings provide us lists of rninisaies: Roman

12:4-8; 1 Cor. l Z : 4 12; Eph. 4: 1 1- 14. These lists are illustrative rather than

exhaustive and dwell more on the theology than the structure of rninistry.

Apostles, prophets and teachers seem to have been most prominent in the

Pauline lists. The ida ache' shows that the importance of these ministries

Ied to the apostles and prophets king leaders who presided over the

Eucharist, and preached based on Christ.

There was also the emergence of eiders (presbyteroi) who had

with some power of guidance over local communities. These "eldea" came

nom natural leadership, along with some special designation by the

~0mrnUnity.~

Paul, for instance, lefl elders in charge of the churches he

founded. AIthough he did not use the specific term presbyteroi, the concrete

needs of the cornmunities dictated this exigency.' The roles of these elders

were fluid, imprecise, or sometimes overlapping with those of disdascah,

or prophetes, or eprskopos. This makes it difficult to refer to the functions

of these elders as depicting an office.

' Citd in William Rademacher, Luy Minrsrry: A Kheologicai, Spirirual & Pmtoral H d o o k (New York: Crossroad, 1991) p.53.

Thomas OMeara, 77reoiogy of Mini* (Mahwah, New Jersey: Paulisî Press, l983), p. 1 5 . Ws section is heaviiy indebted to O'Meam especially the beginning of his opening chapter, p.3+.

' William J.Rademacher. LqY mini- A TheoiogicctI, Spirïhrai & Pastoral H a n d h k . p.32.

The need for teachers was also brought about From the needs of

the community. Thzii activity was directed in unifjmg the people in their

faith8 The prophets had a charismatic role; they helped the community

discem what God's will was in contemporary events. Because of their

wisdom they became leaders of many of the early congregations (Romans

12:6; I Cor. 12:10,28+; Eph. 2:20). Significantly, the prophets included

both men and ~ o r n e n - ~

Often times , these "ministers" fiuictioned in the house churches

of Paul's time. It is because Paul viewed the church as the Body of Christ

that he made fervent appeals for unity and solidarity. Yet Paul's metaphor

also expresses the reality of Christ's presence in the world in which we are

al1 interrelated and bound together by the cornmitment of love and service.

To be hurnan is to be a relational being, and to be fully hurnan, as Chnst

was, is to be actively concerned about one's brothers and sisters.

This having being said, we cannot deny that within the Padine

community, with its multiplicity of gifts, there were some categories of

people that were essential to building it up. Paul himself, for example is an

apode, who is quick to vindicate his position (Gd., 2 Cor.). Further, Paul's

apostolic ministry is supported by a large number of associates and

coIlaborators whom he called workers, co-worken, apostles, prophets,

Gregory Baurn, Mini- in the Church: Wumen mtd Order. (MahwahJkw Jersey: Pauha Press. 1974) p.61

Gregory Baum, Minzsny in the Church, p.61.

teachers and brothers. 'O

Workers indicate those with a special responsibility for the

Christian mission They helped the deacons: a special class that include

teachen and preachers who were entitled to a pay and support fiom the

commrmity. l 1 There were also the Apodes who c h e d out a commission

from the nsen Lord in relative independence and developed their own

groups of CO-workers. Finally, the Brothers: a general terni for Christians,

but with a specific meaning for Paul: #'the limited group that has the

Christians as their prirnary occupation. Like the deacons, they could teach or

preach or sirnply act as rnessengers for Paul or another ap~stle."'~

There was yet a less distinct class cdled the co-worken or fellow

worken (Romans 16:3,9,2 1) made up of local converts who participated in

the Christian mission and furthered it after the apostles passed on. Close to

150 of these fellow workers of Paul are named. However, they cannot be

'O Scholars differ greatly on the subject of stability of these m e r s . While some üke William Rademacher (Lay Ministry, p.44) argue some stability to their b c t i o n to the point of caliing it an office, Edward Schillebeeckx in his book: ?%e Church With the Human Face (New York: Crossroad, 1985), p.56. comend that the Pauline terminology in this matter is imprecise. SchiUebeekx, at l e m points out that Paul used the term "Apostle" for Junia ,a woman, ("as outstanding among the apostles" Rom. 16:7). Paul's usage of this temi describes a fllnction rather than a formal office. Hans Kung has dehed 'apostles" as (a) those who are witnesses to the nsen Lord, to whom the cnicified Lord has revealed himself as living; (b) those who have been commissioned by the Lord for missionary preactiing (The ChUrch, New York: Shed & Ward, 1967). p.347.

" Paul Bernier, Mini- in the Church , P.25.

l2 Paul Bernier, Mini* in the Church, p.25.

fitted in a neat category of au ecclesiastical office. I3

Although minishy was still fluid at this stage, a cluster of insights

can be gained nom this foundational penod: (1) that Christian ministry was

not dways a sacrd office; (2) that Christian ministry is action and a semice

of the lcingdom of God; (3) that Christian rnlliistry is universal and diverse. '' Finaiiy, it is worth noting that Paul's enurneration of ministries is

not intended to present a closed list with a well worked out ecclesiological

justification. None of the Paufine lists made a specific mention of

presbyter. More strikingly, âhere is no mention of the title bishop. Raymond

Brown's book" clearly shows how the second and third generation

Christians came up with different ways to survive d e r the death of the

foundational apodes. Consequently, more ministries were solidified and

new offices created. Another lesson from the Pauline lists is that the "value

of these charisms is not in their possession, but in their exercise for the

benefit of the community. " l6 These gifb and ministries are al1 functions

meant for the s e ~ c e of others, rather than being States of Me.

l3 Paul Betnier, Minists, in the Chrch, p.25.

" Richard McBrien, Minimyr A Theologicuf, Pmtorul Handbook,(San Francisco: Harper and Row, 1987), p. 1 1.

l5 Raymond Brown. The Churches the Apanles Le# Behirtci; Mahwah, New Jersey: Pauiia Pr- 1984), pp. 4 1-43.

I6 Eljzabeth Tetlow, Women ami Mbtiimy in the New Testament (New York: Paulist Press, t98O), p.72.

1.3 Paal on the Coilaborative Nature of these Charisrns

Paul's tirst letter to the Corinthians (Chs. 12-14) acknowledged

the growth and need of collaborative partnership in regard to the use of the

charisms within the Church of Christ. By way of summaxy, Paul recognized

the common foudation of Christians: (1) baptism in the one Spirit enriches

the Christian with the spiritual and materid Chrismata, uitended for the

building of the Body of Chnst(2) He also recognized that these Charismata

Vary gready but are fundamentally equal and non-hierarchical;(3)

consequently, Paul challenged the ekkfesicl af Corinth to mutual respect for

one another's gifts, so they can be fieely and responsibly exercised.

Ln 1 Co~thians, Paul gave special attention and dignity to the

charism of prophecy. A prophet, in Paul's mind, is an inspired preacher

whose gift is to encourage and challenge the community to a spint of loving

service." '' Beyond this gift and its exercise, Paul emphasized love as the

greatest of the Charismata, without which al1 other gifts disintegrate and

become occasions for cornpetition and divisiveness.

Paul encapsulated the whole message of collaborative

partnership when he defhed the Church and its charisms as the Body of

Christ through the analogy of the biological body parts:

For just as the body is one and has many members, and al1 the members of the body, though many, are one body, so it is with Christ. For in the one spirit we were al1 baptized into one body Jews or Greeks, slaves or free, and we were

l7 Fran Ferder & John Heagie, Pmership: Wonen &Men in Ministry (Notre Dame, indiana: Ave Maria, 1989), p.98.

al1 made to drink of one spirit Indeed, the body does not coasist of one member but of many. if the foot would say, 'Because I am not a hand, 1 do not belong to the body," that would not make it less a part of the body. And if the ear would say, 'Because 1 am not an eye, 1 do not belong to the body," that would not make it any less part of the body. If the whole body were an eye, where would hearing be? If the whole body were hearing, where would the sense of miel1 be? But as it is, God arranged memben in the body, each one of them as he chose. If al1 were a single mernber, where would the body be? As it is, there are many members, yet one body. The eye cannot say to the han4 "1 have no need of you," nor again the hand to the feet, "1 have no need of you." On the contrary, the rnemben of the body that seem to be weaker are indispensable, and those members of the body that we think less honorable we clothe with greater honor, and our less respectable memben are treated with greater respect; whereas our more respectable members do not need this. But God has so arranged the body, giving the greater honor to the inferior member, that there may no dissension within the body, but that members may have the sarne care for one another. If one member suffers, al1 sufFer together with it; if one member is honored, ail rejoice together with it. ( 1 Cor. 12: 1 2-26)18

Paul's image is still fresh and insightful in our day, yet an expansion of

this analogy can help us discuss the variety of shared ministries in our present day.

It is a f a t that some of us are "feet" in the body of Christ; ask us to nin an enand

l t As quoted in The New Revised S w d Version, Catholic Edition (Toronto: Canadian Bible Society, 1989).

and we are on our way. Some of us are "hands"; we like the practicai jobs. There

are dso sorne of us who are "eyes" and "ean"; this set of people have a hack of

noticing what needs to be done or how the body might function better. This set of

people see and hear a great deal and share their insights with decision maken. They

may not be able to do the practical thmgs and make the practicai changes that they

have observed necessary. This is not their gift, nor does it need to be their fiinction

in the body of Christ that is the Church.

Greg Dues and Barbara WaIWey19 carry this Pauline analogy a little

M e r and iaclude other parts and iùnctions of the body. Some of us are thinken.

We relate &ter to the brain of the body than to other parts of it. We think well; we

like to discuss and interpret what the "eyes" see and "ears" hear; but do not ask us to

be responsible for a parish meal.

On the other hand, it would not be good for the local faith comrnunity if

d l its members had the same gifts and inclinations - where would be the body?

We need the "eyes" and "ears", those who keep us aware of where we need to go,

and the thinken or planners who show us the creative ways to get there. We need

l9 Greg Dues & Barbara Wallcley, Cailed to Parish Ministry. (Mystic C.T.: Twenty-Third Publications, 199S), p. 101.

the "hands" and the " f d ' of those who are identifieci by Paui as those who, at fust

giance, might seem to be Iess important parts: those who clean up d e r the thinken

and doers have finished.

Mutuai support is the heart of collaborative minisûy and could explain

why the Lord sent out his disciples in pairs. These disciples were headed for

difficulties and failures as well as success and joys. The sharing of their toils and

struggles for his sake, enabled them to engage in prayer, labor and celebration in a

way that no single disciple could have. Jesus definitely knew what he was doing.

The pulling together of human resources in pairs or of larger groups so that they

could pool the efforts of their mincis and hearts in the punuit of a deeper and more

comprehensive understanding of his mission and the will of the Father, was his

primary objective.

These different talents are needed to e ~ c h the vineyard. The mutual

sharing and exercise of the gospel enhances fellowship; and fellowship b d t in

collaboration itself indicates a strong church. 1 therefore believe that al1 of us

contemporary ekklesia ministers whether lay, religious or clergy, need to develop a

life long mutual disclosure of the "Spirit-ignited insights, vision, feelings and

strivings that propel us individually. "'O By pooling al1 these resources in our

ministry, we truly fiinction as a Body with one life and one mission, namely

Christ's.

1.4 Some Pastoral Reflections

What does the Pauline experience of ministry Say to the ministiy of our

tirne? Although out theology has grown and ministry has expanded, the New

Testament and especially the Pauline corpus still forms the primary locus for

reflection on the church and its rninistries.

Through the Pauline corpus, first we l e m that there can be no Christian

ministq that does not root itself in Chnst. Not even the agnostic humanists with

their benevolence should be classified Christian minisûy. Though their ministry

is of great s e ~ c e to humankind, I agree with Richard McBrien who holds that their

human ministry has nothing to do with the Christian religion.21 In the same token,

there is no Christian ministry apart ftom the Holy Spirit who dispenses the

chansms.

Loughan Sofield & Carrol Juliano, Coilaborative MiniSny-(Notre Dame: Ave Maria Press, 1 Wî), p.10.

21 Richard P. McBnen, Minists, (San Francisco: Harper & Row, 1986), p. 1 1.

Secondly. we leam that there is no Christian ministry apart from some

fonn of community, just as there is no charism apart fiorn the body of the fiiithful.

Paul's images of the Body of Christ and the building of the church show that

rninistry is for the upbüilding of the community.

Thirdly, we leam that there is no ministry apart from needs. Needs

antecede ministry, shape and define it. Since needs change constantly, the ministries

of the churches also change constantly. In other wvords, the ordering and mucnrring

of ministries is an der-effect of the work done by responsible muiisten themselves

or by whomever has the gifi of administration (1 Cor. 12:27).

Finally, ministry as Paul presents it is primarily functional; the gifts are

meant for the seMce of the body of Christ. The proper use of these gifls forms a

strong bais for collaborative ministry. The next section will study key concepts in

the teaching of the Second Vatican Council that help express the basis and need for

collaborative ministry in the Roman Catholic Church.

2. THEOLOGICAL FOUNDATIONS FOR COLMBRATIVE MllYISTRY

IN VATICAN COUNCIL II

Vatican II revisited the New Testament theme of communion

(fellowship) and also recovered the ancient idea of the church as the people of God.

In placing emphasis on the Christifidelis and the prkthood of al1 believee, the

Council awakened a new consciousness of what each term meant and how to

distinguish the functionality of one title fiom the other. The four terms:

communion, people of God, Christrfideis and the priesthood of all believen are

used descriptively in the post conciliar documents to explain the church and the

cornmon matrix of our gospel discipleship.

2.1 The Church as Communion

The ecclesiology of communion is a central and fiindamentai concept of

Vatican II. Cornm mion or koinonia connects the anthropologico-sociological

language to the theological notion of church as the cornrnunity of li fe involving

God, Jesus the Son, and the Spirit on the one hand, and one's fellows on the other.

Communion is not simply expressive of the human bonds of solidarity. Rather, it is

rooted in the biblical undentanding to express the mystery of Gods love made

visible in Christ Jesus, and our participation in that mystery.

More articulately, Robrecht Michels corroborated this understanding of

communion when he specifically pointed out that

according to the New Testament, Christian identity and unity does not consist, in the tùst place, in agreement (cornemus), unanimity (unanzmztar) or cornrnunity of life (cornmunitas), and certainly not in uniformity (mitas) or

organizational unity (sucretas), but in joint regard for God's graceful action (homologie), and in sharing the lot of Jesus (kouionia) out of which follows the collective path (hodos) of discipleship?

Ln a public address on the day foilowing the concIusion of Vatican II, Paul VI

stated that

Communia speaks of the Christians' incorporation into the life of Chrisi, and the communication of that life of charity to the entire body of the faithful - in mion with and in Christ, and union among Christians, in the ch~rch?

Our incorporation into Chna is not a social bond but that which t d y nourishes us,

breaks down our walls of division and brings us to bue fellowship with God and

with our neighbors. Therefore, it can be said that the Church by nature is a

communion in which al1 the baptized are called to participate and share

responsibilities. Vatican II urged a style of collaboration between the laity and the

clergy that produces a spirit of willingness and encourages lay pesons to put

-.

Robrecht Mchels, " Tho S e l f - U . r s t d n g of the Church," Louvain Studies l4( 1989): 99.

'3 Paul VI, Wednesday Generai Audience (June 8, 1966): In Segnamenti IV,794, quoted in Chnsnpdeiis Latci: Comments aradReflections (Vatican City: Bulletin of the Pontifical Councii for the Laity, 1989 - 199û), P. 48.

themsefves at the seNice of the Church? After ail, the basic sense of koinonicr is

expressed in the Engiish tenns "sharing" and "murual" participation.

The church is therefore an organic communion, characterized by the joint

presence of a diversity and a complementarity of vocations, States of life, ministries,

charism and responsibilities. Thus:

It is not ody through the sacraments and the ministrations of the church that the holy spirit makes holy the people, leads them and enriches them with his virtues ... He also distributes special graces arnong the faithful of every rank By these various tasks and offices for the renewal and building up of the church ... whether these charisms be very remarkable or more simple and widely diffuse& they are to be received with thanksgiving and consolation since they are fimng and usefid for the need of the church?

The members of the church are differentiated by the variety of charism, although

this does not affect their fundamental equality in the dignity of the children of God

and in acting for the building up of the body Christ26

Flannery, Austin (Ed.), Documeatts of Vatican II ( india: Bombay. 1975) Lumen Genrhm # 1 2b. AU fùher citations of Vatican II documents are tiom this edition.

" CE The C d of Canon Luw, Canon 208.

Such an ecclesiology provides a basis for expancikg the laity's cousciousness

of ministry. It focuses attention on the essentials of the minister-pned role, thus

availing to the laity those areas of ministry which are not necessarily fiuictions of

the priest

This focal communio ecclesiology will increase the recognition of the

primacy of local church life which will in tum translate the life of the universal

church into a church understood as a "communion of communions", a kind of

glo balked, koinonza ~etworking~

Response to this new perspective has occasioned debates about what is the

appropriate distinction between lay and ordained ministry. Whatever the theological

and institutional outcornes of these debates will be, it is clear that highlighting

communion as the mode1 of church requires local churches to develop and

experiment with muhially shared and CO-responsible forms of life and ministry. It is

a serious mistake if such developments are regarded simply as expedient ways of

coping with the declining number of ordained ministers, rather than as a theological

imperative for any church which images itself as a communion of life in Christ.

It is within this understanding of the church as communion that Vatican II

bas, among several other terrns, descnbed the church as the people of God, Christ's

faithful who al1 share in the common priesthood of Christ as king, prophet and

priest As our study of these themes will show below, certain biases and feus

coupled with an apologetic theology has not yet allowed the church to realize its

commmio capability.

2.2 The Church as the People of God and as C h ~ w e i k

The Greek word Aaoç refen not to the masses as opposed to the hierarchical

and derical leadership but the entire people of God, everyone in the Church without

their stratification into such terms as clerics and non-clerics. As Kenan B. Osborne,

a systematic theologian, points out, the Bishops of Vatican II in this understanding

of Aaodpeople were focusing on the common matrix, the fundamental equality and

dignity of each and every follower of Christ, not on a sector of such followen who

were the "people" as distinct from a different sector of followers who were

leaders."

Yet in most p s t coaciliar documents, this tenn "people of God" is o h not

used for the common matrix, but rather it is used in the way it had been so often

employed pnor to Vatican II: namely, to refer to the non-ordained in the framework

of the distinction between the ordained and the non-ordained In a preparatory

Kenan B. Osborne, Ministry: Lay Ministry in the Roman Carholic Church (New York: Paulin Press), 1993, p.53 1.

docüîîent for the 1989 Roman sy-nod on the priesthood, one reads:

The ministry of the priest makes hirn the "witness to the Gospel of God's grace," and the "dispenser of the mysteries." This element of mystery in no way diminishes the humanity of the priest, who close to dl and in solidarity with his people, must be capable of bearing his responsibility as pastor?

In this quote we hear about a "priest" and "his people." His people are one group;

the priest is their minister with many related responsibilities. This is a clear usage of

"people" as the counterweight of the hierarchy. This usage negates the theme of our

cornmon gospel discipleship and does not speak too positively of collaborative

ministry; it does not help us in understanding koinonia.

The conclusion that can be drawn fiom the foregoing is that there is a

common matnx for d l the followers of Jesus, for which the Vatican II document

Lumen Gentium used the term "people of God". However, it cannot be sustained

that after Vatican II, the distinct term, "people of God," has been used exclusively

for the comrnon matrix of al1 disciples.

The term Christifideh (Christ's Faithful) also designates the cornmon

matrix of dl Christian discipleship. It is used in the 1983 Code of Canon L m to

" Linearnenîa: The Formution of Ries6 in Circuntstlmtfs of ~ h e Presenr Day, Eng-trans. (Wasbgon D.C.: USCC, 1989), p.36.

express the common discipleship which our baptism calls us dl, ordained and

unordained Such a people are "called to exercise the mission which God has

entnisted to the Church to fulfil in the world? However, it has been more than

cornmonplace to hear such phrases as: the pope, the bishop or the pnests "have

addressed the faithful," "have cdled on the faithfùl to lead better lives," "have

prayed for the faithflll."Y> In ail these cases, "faithful"(Christrfidelis) does not rnean

al1 the baptized, but rather, those who are not the pope, not the bishops and not the

priests.

2.3 THE PRIESTHOOD OF ALL BELIEVERS

This title refers to al1 the baptized called to share in the common gospel and

priesthood of Christ. This is about the most controversial of the above terms, for if

ail Christians are priests and a holy people, what is the meaning of the ordained or

ministerid priesthood? However, the Roman Catholic Church insists on a

difference between the priesthood of al1 believers and the sacerdotd office.

Osbome points out that the bishops of the Second Vatican Council were presented

with the following distinctions between the priesthood of al1 believen and the

n e Code ofCanon Law. (London: Collins Liturgical Publications, 1983). Cm. 204.

Kenan B. Osborne, Ministry : Lay Minisiry in t k Roman Cazholic Church, p. 534.

priesthood of the ordained ministry:

PRIESTHOOD OF ALL BELIEVERS

1 .A figurative priesthood 2 .A spiritual priesthood 3 . h interior pnesthood 4.A non-sacramental priesthood 5.A lay pnesthood 6.A private priesthood 7.A.n incomplete pnesthood 8.A royal priesthood 9 .A ferninine priesthood

A real priesthood A r d priesthood An extenor priesthood A Sacramental pnesthood A hierarchical priesthood A public priesthood A Ml pnesthood A service pnesthood A masculine priesthood3'

Aithough the Fathers of the council did not endone the underpinnings of the above

tabulation, the term 'pnesthood of al1 believers' has continued concretely to denote

just the non-ordained sector of the Church. What we cm Say then of the above

three terms ( people of God, Christifidelis and the priesthood of al1 believers) is that

they refer to the lay person, who is not ordained but shares in common with the

ordained the gospel di~cipleship.~~ Clearly therefore, one finds that the focus of

Lumen Gentzum is not on the common matrix of al1 believers but on the specific

"lay" within the Church who are non-ordained-

' Kenan Osborne. Ministty: L q Ministry in the Roman Catholic Chrch, p.536.

" Lumen Gentium, #3 1

The reality is that the tenn "priesthood of al1 believers" is purely titular. Yet

our theology admits that baptism is an initiation into Christ and the church. This

grafting of the initiate into the Corprrs Christi, and the Church invites the initiate

into full participation in the exercise of the triple mmera of Jesus primarily within

the Church, and if need be, within the secular context. The baptized then, are made

priests (sanctificandi), prophets (docendi), and kings (regendi).

Al1 Christians are equal at this rudimentary and most sacred level of

discipleship, and there is no male or female distinction in this role. However, the

Code ofCunon Lau distinguishes " Viri Loici" who cm be installed for the

ministries of Lector and ~colyte," while women can only be deputed temporarily as

lecton. No mention is made in this canon that women can be installed as Acolytes.

The question then is: are al1 baptized and Eucharistîc Christians equal, men and

women?

The discriminatory distinction in the above case reveals an ecclesiastical

uneasiness that lies undemeath this issue. This leads to the heart of the problem of

our appropriation of the 'prophet - priest - king ' functions of Jesus Christ in my

opinion, rather than dwell on a few arnbiguous and rnisleading canons, 1 believe we

need to accent the clarified church teaching on the status of the laity which the

33 The Cude ofCanon Law. Cm. 230.

document on the church, L m e n Gentium, offers to us.

Lumen Gentim state that al1 baptized and Euchanstic Christians "share a

true equality with regard to the dignity and to the activity common to al1 the faithfiil

for the building up of the Body of They are dl commissioned to the

apostolate by the Lord himself and made sharers in the priestly, prophetic and

kingly functions of L m e n Gentzum also speaks of the vocation of ail

Chnstians given to dl without exception; it is given with one's incorporation in the

"people of God", in the one Body of Christ, under one head,

Lumen Geniium specifies the source of this vocation: our incorporation

through Baptism, Eucharist and Confurnation. It is therefore Christ in these

sacnunents, not the hierarchy, who calls and commissions us with the tria rnunera.

In a complete sense then, our common ministry is given us vi sacramenfi, not vi

delegationis. The ordained on the other han& have a precise "Character" (to use a

canonical term) by virtue of their ordination and through their entrusted faculty of

sanctifying, governing and teaching.

Lumen Genrium , # 32.

35 Lumen Gentiurn,#.33,3 1 ; ApostoIicam Acîtiositatem # 2.

" Lumen Gentium, # 33.

These two views are not theologically opposed but cal1 the church to some

truce on the essence and place of the laity and the clergy in the Church. In fact, the

lay and clerical States are eqd ly important for a united, healthy, christocentric and

spirihially nourishing church. It becornes pertinent then that we restudy the core

ecciesiology of collaboration within a proper understanding of communia: lest we

lose the concrete vision of the Church and risk irnpoverishing the church more by

the exclusion of the collaborative wills, ideas, talents and the richness of the faith of

the laity in our effort to build a collaborative and integrative Church.

In Vatican II, the vision of the "church" is dominated by considerations of

the interaction b e ~ e e n the universal and the ministerial priesthood. Ministry flows

fiom baptism and calis for CO-responsibility. Such an ecclesiology provides a basis

for expanding the laity's consciousness of rninistry and involve the laity more

actively, especially in those area of ministry that are not specific to the sacerdotal

ofice.

What is at stake, therefore, is the institutional Church's response to its own

vision. How are we read the Vatican II documents? Was Vatican II intended to be a

beacon or boundary? Is it a starting point for renewal or a still-bom vision bat can

be reduced to the safe parameters of canonical legislation? Biblical and theological

evidence challenges ths hierarchicd conservatism to move to mutuality, beyond

division to wty, beyond bittemess to reconciliation, beyond cornpetition to

collaboration. We are called, in bnef, to jomey towards parnienhip.

Chapter Two will attempt to localize these biblical and theological

understandings to thr: experience of the North Arnerican Church. It will examine

the views of the hienirchy and some theologians of the North Amencan church on

collaborative ministries, in the hope of drawing together the elements for a better

use of the divene charisms of the ChrzstijdeIis for collaboraiive ministry.

CHAPTER TWO

WEMT NORTH AMERICAN mOLOGLANS AlRE SAYING

ABOUT COLLABORATIVE MINISTRY

The focus of this chapter is to examine the level of acceptance and

understanding, in the North Amencan church of the biblical and theological basis

for collaborative minisûy as presented in Chapter One. Studying the arguments and

points of view of some North Amencan theologians will give us some insights as to

where their church is on the matter of collaborative ministry.

This four part chapter will first study the church situation in context and

then examine some of the current visible charnels for collaborative ministry,

particularly, the Rite of Christian Initiation of Adult and the Permanent Diaconate

program. Our findings will make it imperative to delve into the content meaning of

collaboration in ministry, and as well proffer a new leadership mode1 for the North

Amencan church.

1. The Situation in Context

There is a nveting scene in Jesur Christ Superstar when needy women and

men crowd in on Jesus in waves, pleading over and over: "Touch me, Touch me,

Jesus, Heal my child, Heal me, Heal me Jesus!" Finally, Jesus screams in

fhstration, "Heal yourselves!" Today, ordained priests frequently find out that there

is more to be done than time and energy permit. They get involved in the lives of al1

those entnisted to them and genuinely want to help. This experience can lead the

ordained to want to "fix" everythmg in people's iives by becoming little gods to

them.

Such appropriation of and bouadless ministry c m be dyshctional by not

recognizing the presence of "professionals" for specifically needy persons and

indeed cm diminish the efficiency level o f the ordained. In fact, the Canadian

Conference of Catholic Bishops has specifically asked that pastors

acknowledge the lirnits of our qualifications, abili ties and availability, and recommend that, where appropnate, people consult other professionals, particularly with respect to rnarriage and other counselling, and medical matten."

To prevent inefficiency and bum-out, limits must be set and adhered to; the

diverse talents, training and professions of other lay persons must be

empowered, and there must the willingness of the ordained to work with the

laity .

The North Amencan church is growing in its awareness that the basis for d l

ministry is gifiedness, which is rooted in our baptism. A penon's cal1 to ministry is

37 Canadian Conference of Catholic Bishops, Repnsibility in Minishy: A Siarement of Cornmitment (Ottawa: h i b lication Senrice, I996), p. 1 3.

a direct response tu the gifts God has bestowed on that person, and ministry should

flow fiom these gifk Consequently, the North American church does understand

that the c ru . of collaborative ministry is to discover ways to identifi, release, utilize

and uni@ the giRs of dl baptized so that the Church can begin to heal and rninister

to itself.

David N- Power, professor of Systematic Theology and Liturgy at the

Catholic University of Amenca, argues that the question of lay ministry &ses fiom

the implication of our cornmon priesthood, rather than £kom a concem merely to

increase the nurnber of those willing to help presbyters and bishops in their tasks. 38

While this assertion is tme, it should not discount the fact that did the North

Amencan church have enough pnests to man its parishes and minister effectively to

its people, understanding lay ministries would be distant reaiity.

The question, however, that has been raised for the North Arnencan church

by the provisions of Miniîleria quaedam concem more formal ways of recognition

of these lay ministries. A number of services actually exercised by lay persons bnng

up the matter of the discipline of ordination. This is particularly mie of the

leadership roles, involving both comrnunity and liturgical presidency, now filled by

David N. Power, Gifrs That Dzrer: L q Minimes Ertablished and Unesrablished..(New York: heblo Pubiishing Company, 1980), p. 133.

lay persons in other parts of the world and especially in the North Amencan

Church.

What the North American Church has to ask itself regarding the service of

-ihe Iaity is, whether some form of canonical a d o r liturgical blessing is appropriate

to some of the offices or charges assumed by lay persons.

Ministerza quaedam and Immemae ca~itatz?~ allow for two degrees or

recognition and blessing, one for the office of the acolyte and reader, the other for

special ministers of communion. The first possibility here is the exercise in which

carefully chosen candidates are blessed through a formal liturgy. A second

possibility is that of commissioning and bIessing without the concept of canonical

office, as is the case for special mullsters of the Eucharïst.

While these two modes of commissioning obtain in the U.S. church

especially in the Rochester diocese, acolytes and lectors are nominally selected in

the Canadian church, though the Halifax and the Toronto archdioceses utilize the

39 Quoteci in David N. Power, GI* 7kzt Dtfler, p. 135. These two papal documents ded with ministries that hitherto were regarded as "orders", and new ways of recognizing and c o n f i g them on the laity. Paul VI in Ministeria puedam decreed that the minor orders of exorcist and porter be suppressed, whiie those of lector and acolyte be retained. Ln keeping these two minimies he did not wish them to be in any reserved to clerics or connected to the clerid state. in January 1973, the Congregation for the Discipline of Sacraments issued an *uistruction Immemue Cmitatrs on ihditating the distribution and reception of the sacrament of the Eucharkt (Austin Rannery, n e Conciliar and Post-Conciiim Documncs , NY .: Costello Pubiishhg Co., 1977) 225-232.

second possibility for its specid ministen of the EucharistM

However, what the concept of collaborative ministry calls for is not the

hand picking of a few choice penons for specific ministries, but that in which the

uidividual charisms of Christians are recognized, encouraged and invited for the

well being of the church What collaborative rninistry envisions is a church where

al1 the baptized are 100 percent engaged, a leap over the rigid hierarchical model to

a partnership model. This takes a lot work since up tu now ministry in the North

American church has almost solely been viewed as the responsibility of professed

men and women in religious vows, the ordaineci, and some laity.

Towards this realization, some North American theologians have suggested

several approaches to the proper activation of collaborative rninistries. Loughlan

Sofield and Cm01 Juliano suggest a certain corporateness in language, a collective

language especially in decision making. Beyond the individual's call is the cal1 of

the entire people to ministry. This corporate call impiies the necessity for the

individual to fïnd ways to join their charism with those of othen in building of the

kingdom." In this light, Francis Momsey suggests that the primary role of the

" George Newman, Orol Interview,( Toronto, June 10. 1996). Newman is the head of the Toronto Archdiocese Permanent Diaconate Program.

*' Loughlan Sofieid & Carrol Juiiano, Coifuborative Ministry, p.21.

pastor is to animate the entire Christian community to assume its role for carrying

out the pastoral responsïbilities of the church?

This means that the pastor and the community should find tirne to evaluate

the obstacles in structures and behaviors and seek to overcome them in

collaboration for the growth of their parish. What they would be saying in e k t is

that they "can" and are willing to adapt, to re-educate and re-access their vision, and

launch themselves to success. As Conden puts it:

Every time a pastor decides alone to build a church or to change the times of Sunday Masses he acts inesponsibly .... Every tune a bishop, by hirnself or with a few hand-picked advisors, spends large sums of diocesan money, closes a school, starts a new parish, or embanks on a low income housing program, he does violence to his pastoral office and fails the people he is commissioned to lead-"

Although the church as it still operates is not a pure democracy, Chnstians

nonetheless have the nght to decide in matters that affect them.

Norman P. Cooper, discovered that in an urban parish in Houston, Texas, a

42 Francis Momsey, "Pano~ and Panshes According to the N w Commentaty C d of Canon Law," Pastoral Life 32 (1984): 2-1 1.

James Coriden, " S h e d Authonty: Rationale d Legal Founrtation," Chicago Studiq 9(Summer 1970): t 72.

parish statement developed seven ago was no longer in public display but had k e n

çtored away in a cupboard What replaced this bronze plaque was the photographs

of the present and past pastors. " This speaks volumes of the pastor's vision of who

is important and how leadership is exercised within the local parish community.

Parish mission statements ought to be a local expression of the universai

vision and mission of the church. They should address three key questions: (1)

What are we called to be and do as a parish? (2) What steps can we take to become

that kind of parish? (3) 1s this vision of the parish an authentic expression of the

universal church~* Even in cases when some parishes have worked out mission

statements, there is linle or no consultative process involved. Consequently, there is

no proper exploring of the pastoral needs of the parishionen, the role of special

ministries or even an adequate parish profile. These lacks do not stimulate any

meaningfùi implementation or excitement from the parishioners.

Cooper argues nom a pastoral point of view that the birth of a well thought

out mission statement through a firm consultative process can be the begiming of

collaborative ministry in parishes that really want to empower its Christians. Such a

Norman P. Cooper, Coldaborarive Minisby (New Jersey: Paulist Press, 1993), P. 69.

4s Norman P. Cooper, Collaborative Ministry, P. 72.

statement shodd be celebrated, a way of marking its acceptance by the

parishio~ers.~ The Canadian bishops have advised that pastors should welcome

regular evduation of our ministry by colleagues and the people they serve and they

should seive to develop the communication and management skills that are needed

in a pdcular milieu. As well, they should invite groups and participants of

different ministries to reflect on their cornmitment in their chosen rnini~tries.~'

The foregoing makes clear that there are many in the North Amencan

church who understand the place of collaborative ministries in the Roman Catholic

church and who encourage both pastors and laity to be mutually responsible to each

other and to God. What remains now is for us examine and evaluate some channels

that have been used by the North American church to foster this understanding of

col laborative mini-.

2. Some Channels for Coliaborative Mhistry

Two main channels will be studied here, but a thrd will be classed

rnisceilaneous since it covers a variety of other lay ministries, not properly defined.

- -

Norman P. Cooper, Collaborative Ministry, P.76-77.

'' Canadian Coderence of Catholic Bishopq Reqwnsibility in Mini*, pgs. 13 & 3 1.

2.1 The Rite of Christian Initiation of Adults (RCIA)

The R C L A program has proved to be the most common and most effective

way in which the laity have become active in the church lately. This is a creative

mùiistry in which the Christian brings himmerself to be transfomed and

consequently offer ways for the parish to be transformed. The initiation into the

Christian faith and life makes the catechumen receive the gift of God in Baptism,

Confirmation and Eucharist This initiation and regeneration into the church is done

in stages typifjmg the joumey of the individual into Christ. This is why the New

Cutechism cails the program "a formation in the whole Christian Iife ... during which

the disciples will be joined to Christ their teacher.""

Another dimension is that the R.C.1.A program is mostly taught by the laity.

By seeking ways to brkg the gospel to others, those who instruct in the program

themselves become better Christians. For the first time, the R.C.1.A has becorne a

official avenue for North Amencan Catholics to exercise their pnestly and

prophetic fiuictions.

Yet the essential question that must be asked is: does the paish RCLA

have a future? Ofien times, we hear pastors comment "that they have no

Canadian Conférence of Cathotic Bishops. Catechism of the Catholic Church (0ttawa:Publication S e ~ c e , 1 992),#. 1248.

catechumens or candidates this year". 1s it possible for us to say that we do not have

RC.LA sessions in our parishes because we lack new members?

These questions invite the North American church to re-evaiuate and widen

its concept of the RC-LA to include even children and become a fonim for re-

animating the entire Chrisrian life of the parish It might be more beneficial to

present the R.C.1.A as an on going process of conversation than a program. A

process Mew of the RC.1.A would make it possible to comect adult catechesis to

parish liturgies as a medium of re-evangelizing old church mernbership. Giving

more autonomy to the teachers of RC.1.A can lead to some innovations and renewal

of parish life. They can engage in a variety of spiritual events (days of recollection,

retreats and bible discussion group throughout the liturgical year). Creative ideas

are crucial parts of collaborative ministry.

2.2 The Ordination of Permanent Deacons

It is true that when it is a question of giving a spiritual foundation to

ecclesial activities, God can graat his grace independently of the sacraments.

"Therefore one who is engaged in any kind of s e ~ c e for the building up of the

church is never absolutely dependent on the sacrament of Orders in so far as the

grace necessary for the task is con~emed."~~

49 Paul Josef Cordes, " NonUrdained Mini~lrres" in Chrimideles Laici: Comtnents und Reflectiom, 32- 33, (Vatican City: Pontifical Council for the Laity, 1989-90),75.

However, Haus Kung urges that "wherever a rninisüy c m be conferred with

a sacrament, ensuring in this way the divine grace for the exercise of the function, it

is good that this shodd be Ad Gentes corroborate this belief when it

stresses that while certain diaconal functions are entrusted to lay people. especiaily

in mission temtories,

it would help those men who carry out the ministry of a deacon ... if they were to be strengthened by the imposition of han& which has corne down from the apostles. They would be more closely bound to the altar and their ministry would be made more f i t f . u l through the sacramental grace of the d i aco~ te .~ '

This is the vaiid North American argument for the ordination of some lay men to

the office of permanent deacons.

It is a welcome development that some among the laity, officially by the act

of the bishop (Manu), are commissioned for their seMce to Chnst's body, the

SO Hans Kung, cited in Paul Iosep Cordes' article "Non -or&ned Ministries" in Chnstfzdeies Laici: Cumrnenfs and Reflectiom, 32-33, p. 75.

Ad Gentes # 16

These mens2 help to mùuster to the people entnisted to the care of their pastors.

They visit the hospitals, jails and embark on ministries which time, resources,

disposition and personnel do not d o w the ordained paston.

This is an official step towards collaboration in ministry in the North

Amencan church. This reality does not deny the theological and pastoral problems

that arise out of the re-institution of the permanent diaconate: the seeming hand-

picking of the cream of Catholic laymen for the office of deacon and the limitation

of this ministry to men. The impossibility of confemng the same office on women

have been interpreted, in some parts of the North Amencan church, as

discriminatory against women.

2.3 Miscellaneous Ministries

Responding to a petition fiom the 'yenmes et ministeres ", a group of

Catholic women based in Montreai, regarding the ordination of women, the

president of the Canadian Conference of Catholic Bishops, Jean-Guy Hamelin said:

" This is a big step toward coilaborative ministry. However, the sexist reality of ody men being called to the office of deacon makes ciear the level of uneasines and inequality that attend our understanding of mlliistry. Where does this men- leave women? Are women positively recognized as authentic members of Christifidefis? 1s it redy tme that aii Baptized and Eucharistie Christians have a common vocation to the tna munera fiinctions of Christ? Yet the churchs' sexist selection of who becornes a priest or a permanent deacon contradicts tfiis theological vision. Nonetheless, the job profle of these deacons (to embark on ministries which the, resource, disposition and personnel do not allow the ordained) raises the theologicd question of whether the re-institution of the office of Permanent Deacon is as a resuit of the shortage of pnest or an authentic recognition of their muiistry.

We want a climate of dialogue to pervade our muhial relations on the question of ordination, as well as on other questions concerning the integration of women in the structures and the very life of the church."

The Archbishop said that the Pope's declaration on ordination was in no way an

obstacle to the Bishops' Conference attempt to provide for equitable representation

of women and men in the church's orgmization, discourse and pastoral life, on the

national sale as well as withui the regions of the country. Finally, Archbishop

Hamelin adrnonished these women: "Together, we are the church. Women are

engaged as much as we are, they love the church as much as we love it. 1 sincerely

hope we will walk together in this difficult situation.""

Previously, the Bishops Conference had issued a statement in which it stated

that "al1 liturgical ministries which do not involve ordination are open to al1 people,

both male and fernales. This would include altar se r~ers . "~~ It is the Bishops'

Conference understanding that this policy would be optional for each diocese,

' Jean - Guy Hamelin, "Ihjonnationn : Canadiun Catholic Bishops ' News Bulletin (Otlawa: CCCB, h g . 25, 1994).

" Jean - Guy H a m a "Information " (Aug. 25, 1994). I reaily 6nd the Archbishops' assesment and admonition Unplausible. He is either placaMg the inherent issues involveci here or simply pushing this sector of Chnst$&Iis into a fase hope. indeed, Catholic women are still on the excursion to finding out how "îwe ail make the chwch" and whether they can be engaged as men are.

'' Canadian Conference of Catholic Bishops, Responsibility in Minisfry, p.34.

according to local pastoral and cultural ne&, and that it would promote the

exercise of d l non-ordained ministries by both men and women.

The ministry of altar servers is indeed a vital rninistry, one in which sex

shodd not be a factor. Chapter Three will show how the Nigerian c hurch values this

ministry and properly encourages if especially with regard to the participation of

fernale altar serven. This is a depth that is lacking in the North Amencan church in

which it is one thuig for the bishops to articulate a pastoral objective, and yet the

actual practice show almost the contrary.

Lack of depth is a crippling factor in the many faceless and quasi ministries

that exist in our North American Catholic parishes: fiom ministries to the divorce&

bereaved, and teminally il1 to the linle organized youth ministries. Yet these are

great avenues for church growth through proper teaching and the collaborative

involvement of the pastors and parishionen.

3. Evaluating the Content of Collaboration

Collaboration is based on the ability to relate to others, and al1 relationships

presuppose the capacity to trust. Trust is a disposition that your partner is "for" you

and does not intend to ham. A trusting person possesses the ability to enter

relationship, anticipating acceptance and tnistworthiness rather than rejection. Ody

such persons can function properly in collaborative rninisw.

At times, collaboration demands taking risks and attempting new things, in

spite of possible failure. MUiisters who have developed initiatives are able to

rninister creatively and willing to try new modeis of ministry. Oniy these kind of

coIlaborators can

- accept life's setbacks without failure-producing paraiysis;

- are able to begin and maintain projects;

- make innovative decisions about life and ministry;

- identify personal goals and live by them;

- take the initiative in changing difficult, painful situations;

- do not allow fear of criticism or condemnation (from themselves or fiom

othea) to prevent them from taking action.

Such rninisters consequently should have the capacity to work co-operatively with

others, becoming less self-centred, learning to "take" and "give", fiee fiom over -

competitiveness and oriented to the success of the group.

Field experience however clearly shows that some priests and those

entrusted wiîh the care of people are far fiom the above ideal. Some of our curent

rninisters lack generative personalities, are unwilling to deal with conflicts and

utilize them to positive results. Some others are bum outs, dragging around their

hostility and bittemess, mistnist and lack of genuine enthusiasm. There are of

course, a few others who reafly talk about collaborative ministries and how it can

richly improve the Church, they attend serninars and workshops and even deliver

intelligent papers at these occasions. Yet often their home parishes are dead, dried

and stawed of life. Theu enthusiasm is purely theoretical.

There are also some, although an insignificant minority, who indeed are

willing to integrate the collaborative efforts, talents, wills and ideas of their

parishioners. They in fact, create more ministries to cater for the multiple ne& of

their parish. Little success is achieved by this group of ministers/priests since they

are bewitched by the unencouraging criticisms of their CO-paston, and are

sometimes clamped d o m on by their local ordinaries. ft is disheartening that some

conservative Catholics wonen the situation by being unwilling to walk on these

progressive paths with their prieWministers.

These factors have militated against effective collaborative rninistry in the

North Amencan Catholic Church. Little wonder then that Leonard Doohan, a lay

theologian, recently declared that so far, our experience in ecclesial laityklergy

collaboration has being one of permission rather the giving of mission. 57 That the

Leonard Doohan, The Lay Centered Church: Theology and Spi&tdiry (Minneapolis: Winston Press, 1986), P.98.

laity has to be given permission to do things denotes that they have no natural

priestly and kùigly rights to be involved in the Church. On the other han& the

clergy operate with a mission, a God given mandate intrinsically and exclusively

found in the sacerdotal office.

This 'separatedness' in the understanding of ministry makes it difficult for

North American Catholics to envision and fully understand the indepth meaning of

the term "co-discipleship", a responsibility that divulges on al1 Christians by virtue

of their one and common baptism. It has not become apparent yet that "al1

Christians, ordained or no& are called to heal, to teach, to reconcile, to visit the sick,

to feed the hungry, to visit those in prison, to shelter the homeless and to make

pea~e."~' Al1 these functions are part of the baptismal vocation to discipleship.

If Rademacher is right in ths understanding of co-discipleship and the

resultant collaborative partnership, then we need to re-examine o u own

understanding of partneahip to see if it means equality. nie challenge that this

understanding of gospel discipleship opens the Church to is that it must re-evaluate

its concepts of leadership, widening its parameters to embrace group dynarnism and

a genuine sense of communion It must embark on a sanatzo in radice, a complete

healing of itself From the roots.

'' Wiarn Rademacher, Lqy Minisay, p. 1 73.

46

4. A New Understanding of Leadership

Conaary to a world that assumes politicai and religious power as the

capacity to coerce others to servility, Jesus rejects any form of authonty that

exploits or demeans women and men Mead he calls his followers to become

"servant-leaders" who reject the usual displays of position and privilege. This new

model stood in direct opposition to the expectations of the Messiah and his role in

the political restoration of Israel.

The çynoptic gospels record ( Mk. 10;42-45; Mt.20:25-28; Lk. 22:25-27) that

Jesus confronted the disciples' misunderstanding of what the Messiah would be

like, and shared his radical vision of leadership with them. In the synoptic gospels,

the disciples have been portrayed as arguing about positions of honor in the

eventual kingdom. The evangelists present ksus stressing that leadership is loving

service, and not the quest for dominating power.

True religious leaders recognize that God's power is not in short supply,

restricted to formal roles, or held captive in Church leaders. This realization

relieves the leader of the responsibility to provide an ever-scarce power. Instead,

their role is to remind groups of their own extra-ordinary resources, and to

orchestrate the use of these gifts.

Walter Brueggernan, an Old Testament scholar, sketches the shape of the

prophet's role: 'Rophets help the community see rhrough the preseut, to recognize

God's action breaking into ou. life."59 This is cdled prophetic leadership, a quality

that is desired in collaborative ministry. Such a leader has vision and acknowledges

the individual and collective needs of the collaborative community.

Paishionen who share in the leadership ministry should see themselves

personally committed to the parisk Work on shared goals produces a sense of

ownership. This in tum increases interest, pride, and participation in the parish

comrnmity. Cornmunity spirit, esprit de cor-, grows as individuals corne to know

and enjoy one another in parish leadership groups.

Parish leadership groups cm accomplish great success when members

motivated by the gospel spirit work together in a harrnonious and productive way,

through a variety of viewpoints, experiences and talents. Such co-ordination of the

parishioners' gifts and talents is the essential challenge of leadership today: the

ability to facilitate and to create a positive environment in which a11 members of the

parish function to the best of their ability.

In order to create this positive environment for collaborative ministry, parish

leadership mut leam the slulls necessary to cosrdinate individual and group

efforts effectively. These skills, especially open dialogue and group dynamics, have

V a f t e r Brueggeman, 2% Prophetic hagimtion (San Francisco: Harper and Row. l986), p.69.

not k e n very evident in Catholic parish leadership. They cm be learned, as any

ski11 is learned, through practice. These skills are necessary to interact with

difficult persons, situations and personai problems that arise within leadership

groups. The more we grow in this pdcular area of minisûy, the more effectively

we will carry out our ministry of leadership.

Finally, we can, state with relief that some pastoral progress is k ing made

in m y dioceses in Canada and in the United States. The Halifax Archdiocese, for

instance, has had some "breakthroughs" in the area of collaborative ministry. This

archdiocese recognize that the role of the priest as pastoral leader will continue to

be and is essential to the cornmunity. Yet the archdiocese has taken into account, in

its empowerment of lay f a i m , the changing requirements for pastoral leadership

as well as the increased demand for pastoral care. This archdiocese really believes

that "it is critical that wherever permissible the laity should be called fonh and

commissioned to respond to these needs" Although this Report does not

expressly address the 90% of lay persons who will not assume pastoral leadership,

it is agreed that a lot of changes have occurred in the North American context.

The "Report on the Future Pmoral Ledrship in rhe ArcMiarese of H a f i f a " ( Augun 6, 1992), p . 21. This partidar Report cited here declars that "the movement of tbis church of Haiifax is towards a model in which acceptame of the responsibility of the üfe of the commuaity is shared by al2 the baptized. ïhat model refiects our cornmitment to building a community that recognks and responds to the challenges we face, and to the cfianging needs of those whom we are called to serve" P. 21-22.

However, there is still much to be learned It is rny belief that the North Amencan

church wuld gain much kom the pastoral experience of the church in Nigeria. It is

to this topic that 1 now tum in Chapter Three.

CHAP'mRTltiREE

THE NIGERIAN CHURCH EXPERIENCE OF COLLABORATIVE

M][NISTRY

This chapter sets out to explain in detail the Nigerian church understanding

and application of the theology of lay ministry blended with its cultural values. It is

through such an incdtwated theology that the Nigerian Church particularly has

found its greatest sirergth in re-animating the life of its parishes and church.

While this chapter will not make statements of supenority or become

judgmentai, it will in its two parts present the Nigerian church's pastoral reality as a

paradigm from which the North American church can leam. Yet it is acknowledged

that there are also pastoral areas and issues in the North American church that can

benefit the Nigerian church.

1. The Nigerian Application of the Theology of Lay Ministry

It is worth noting that the Gospel accent of the Nigerian church differs from

that of the North American church. The Nigerian church is immersed in the issues

of Gospel inculturation, integrative ministries, empowerment of its lay faithful in

the seMce of the Body of Christ, within its cultural settings.

The words of the Book of Proverbs, "where there is no vision the people

perish," have been the guiding focus for the Nigerian church. Vision is the spirit

behind an organization; it is the energizing principle because it defines the desired

future state which motivates a group, calling them to action. A vision asks, where is

it that we want to go, what is it that we want to achieve? Vision is not to be

confwd with a group's mission which addresses why an organizatioii exists and

descnbes its function Rather, "vision is the goal towards which people are

rn~ving."~' Vision is listening to the wisdom of God's people.

The Nigenan ecclesial hierarchy has a special apostolate of converging, so

much so that an outsider will wonder what other t h e they have for their individual

domestic church needs. The African cornmunitarian "knittedness" and the strong

belief in dialogue as the most essential medium of resolving diocesan pastoral

idiosyncrasies, seeking counsel and having a sacred, clear, realistic and dynamic

vision for the church are reasons for their never ending consultations and meetings.

This is typically pattemed on the secular chiefs' resolution of conflicts.

This approach distils down to Semuiary formation and subsequently to

parochial administration. Parishes therefore see true pastors who are willing to

apply the administrative principle of subsidiarityg within the church corporate

6' Loughlan SofieId, n e Collaborative Leader (Notre Dame, Ind. : Ave Maria Press, 1995). p.3 5.

a This Phiiosophical principle advocates that greater fim should not take over those functions which the smaller t'irms can perform weU. Rather, let the bigger f h s concentrate in developing their greater talent. No usurping of power and positions. Ln tbis context, this principle relates between the dynarnism of fiuictions of the purely sacerdotal office and those of the laity.

involvement. The priest supports and guides the group as it defines its direction,

by listening to the needs, hungers, hopes and aspiration of the people. He

becomes the challenger and the change agent, heiping the group to access how it

is achieving its vision, and supporthg the group's efforts to keep the vision

current.

It is certainly not for any shortage in priestly vocations that the Nigenan

church is "divesting" itself and empowering lay ministers and ministries. Rather, it

is her courage to be radical, to share the gospel vision, to implement effective

changes and bring the gospel to a cultural gras-root understanding.

Apparently, the Nigerian Iaity is not interesteci in fancihl theological

hypotheses and definitions, but their interest is in the lived reality of what it means

to be Chnstians, in king able to serve in the church. They are content with the

church that they know, that cares for them and makes them collaborative active

members.

This means that parish and parish pastoral counciis transcend their canonicai

status, not king mere consultative bodies. The ~nights" are not just business men

%s k a rank / vocation in the Cathotic church to which notable Christian men may be elevated. They are supposeci to be examples to the rest of the faithfti, and as weli be defenders of the f5th. This honorary titie began in the utiddes ages. In modern times, Knights have beea known to engage in priest vocation drives, and raising fùn& for their parishes.

and bingo organizers. Together, these groups and the many others we shall be

studying in this chapter, with the pastor ceaselessly try to feed the spirituai hunger

of the people of God, recogninng, acknowledging and valuing the specific talents of

the laity. The Nigerian church supports the use of the laity's talents within and

outside the church so that they and others will feel cailed to contribute to the church

ta the Wlest extent.

The Nigerian Church, one wodd Say, lacks the "supply ministry" mentality

that attend ministries in some other c o d e s : supply Euchanstic ministers, supply

lectors, supply pastoral assistants. The implication of supply minisûy, to use a

canonical term, is that such ministries are not "native" to the supplier, that such

ministers act "in IOCL~S" of the priest instead of having "iocl~s standif themselves.

This means that pastors are willing to share roles, become less autocratie,

and turn their ministerial office to a genuine service-oriented office. This

facilitates the basic tasks of ministry: s e ~ c e and community building, breaking

down whatever alienates people from one another.'

1.2 TheorderofDeacons

As we saw in Chapter Two, Vatican II has called for the institution of the

Order of Deacons as a nomal and permanent ordained ministry in the church. This

pp --

aPaul Bernier, Minisiry in the ChUrch, P. 8

is a recommendation that the Nigerian church has resisted so far. The Nigeriau

church argues that if we begin to ordain the most promising laymen, we will once

again be clericalinng ministry. Secondly, they argue that this 'Wnistry of SeMce"

runs the risk of depreciating the ministry of the laity.

The Deacons, by reason of their orciinaiion, cease to be fully lay. They

become an amorphous 'cleric-lay' group (Rev. Mister). This is a theological

pacification of the lay f a i m that has not found a base yet in the Nigerian c hurch.

As O'Meara observed, "ordination does not create rninistry; rninistry is always

therei''' .

The ordination of permanent deacons then, creates another family of

difficulties. These deacons are neiîher Mly accepted by the existent clergy nor are

they Mly welcomed by the Iaity. For most of these deacons, their spirituality and

fiinction within the parochial setting needs more definition. In the raiionale of the

Nigerian church, the question nins as follows: what does a deacon do that a lay

person c m o t do? Lay Christians serve as Readers, Ministers of Communion,

Ministers for Housebound Persons, Prayer Leaders in isolated communities. Do we

need to clericalize a group of Iay Christians in order to have these ministries

performed efficiently? Besides, the administration of the sacraments, Le. baptism

and presiding at weddings in any Nigerian church, is not a problem for our rich

reserve of paston. Even if there were a shortage of pnests, the lay faithfùi would

frown at the idea of resorting to a married deacon for the administration of these

specific sacraments.

There is also linle clarity on the office and role of deacon in the early

Church. Acts 1:Kstates that they were chosen to perform admiaistrative chores in

order to fiee the apodes for prayers and preachg. They were apparentiy chosen

for a ministry of charitable service, although we heard of Stephen's charismatic

activities in Acts 6:87

In Justin's Apology, we know the deacons helped distribute the Eucharist,

and in Cyprian of Carthage's epistles they helped the presbyter administer the

church while he was in exile.66 In the Didàscalia of Syrïa, women as well as men

were deacons. Elsewhere deacons appeared as counsellors to the Bishops, preachers

and ministers of bapti~rn.~'

Non ordained lay Chnstians can and in fact are trained for these diaconal

66 Wrlliam R Burrows, New Mini~fnes: The Global Context (N.Y: Orbis Books, 1 !%O), P. 13 1.

William R Burrow, N m Reaiities, P- 13 1 .

f'unctions in the Nigerian church This provides room for l e s appropriation of the

cferical office and for the availability of genuine ministries for the 'unestablished'

people of Gd. The Nigerian church, it should be clear, redizes that the diaconate

is a part of the office of the Church not a catchaII ministry. Yet its present form and

structure do not make the office indispensably clerical; nor do they make it

expedient for the Nigerian church. Besides, every church has to find out what suits

it within the given guidelines. The "Nigeria does not need a European model of the

church; the United States does not a Nigerian model. And neither Nigeria nor the

United States need a Roman m~del.''~However, the fact that every church has its

unique model does not discount the fact that there are specific traits, experiences

and practices that are sharable; and can be adapted fiom one church to the other.

13 Presence of the Laity Within the Celebrating Assembly.

The tenn "Celebrating Assembly" embraces everybody in the church

cornrnunity, the priest and each individual parishioner. This "whole" has a central

role and ministry in the work of making worship corne alive. Eugene Walsh

encapsdated this muid set of the Nigerian church when he wrote that "no individual

ministry can substitute for the unique ministry of the celebrating assembly.""

a William l. Rademacher, Lqy Minism P. 43. 69 Eugene A Walsh, Celebration: Theology, Ministry and Practice,

(Portland: O.C.P. Publication, 1994), p.20

One seldom hears the use of the term Congregation' in the contemporary

Nigerian church since it conjures an image of "anonymity and passivity", a people

who watch, read dong, and respond "Amen" to said prayers that do not effect

changes in their Iives, a people coercively brought together rather by a sense of

obligation than by the lively faith in the person of Jesus Christ Collaboratively, the

woahipping assembly fin& out what is centrai to theu celebration and how best to

enhance it.

This implies the presence of "doent' and "receivers". On the part of the

pastor, it involves king available to oversee, and facilitate rather than dominate.

Henri J. Nouwen offered a clear insight into this view when he explained that

ministq does not mean "doing things for" people, but "being with them."" ln the

sacramental celebration, for instance, the ministq is tnily that of the people; they

make it happen by their presence and "active participationnn . In ths way, "al1

people become ministers to one m~ther.'"~

Wonhip tirnes are real moments of celebrating, praising the Lord with

7 1 Henri Nouweu, Creative Ministry ( N.Y. :Doubleday and Company, 197 1 ), P.46 " This is the main mess in Sancrosanctum Concilium (this is the official name for the Vatican II

document: The Constitution on the Sacred Lihrrgy) that the lay faithfùl take active participation at the liturgies.

n Henri Nouwen, Creuiive Mini-, P. 23.

dancing (Ps. 50). The Nigeria church knows that they cannot depend on words and

gestures atone to achieve a beautifid and meaningful celebration. Liturgical dances

are not alien to worship (2 Sam. 6 5 , Ps. 150:3-5). They are good ways of showing

in an extemal way that the people are really "celebrating" in accordance with the

Good News given to us in the church of Jesus Chnst This is only a cultural

application of the teaching of Vatican II in the Constitution on the Sacred Liturgy:

The Church, therefore, earnestly desires that Christ's faitMid, when present at this mystery of f a , should not be there as strangers or silent spectator~.'~

This new "creativity" implies that a ministry separate fiom the 'inside-Church' music

ministry is formed to care for these dan ce^.'^ This "creation" becomes a social,

religious and faith anchor for al1 involved in it, especially the young ones.

1.4 Specific Ministries in the Eucharistie Celebration

The Ministry of the Sacristans and Artists has becorne obsolete in many

North American parishes. These are people who do the pre-liturgy work, working

" Liturgical dances, for instance, Offenory, Communion, Acclamation, the Sanctus or the doxology are triunphal and pivotal in the celebration of great feasts k e Easter, Christmas, Corpus Chrisi, and on occasions of Religious -Professions and Ordinations. They are prepared for and performed within the celebration. These act as magnets for the Iaity and causes to weil up in them a yeanring for the church.

behind the curtains, setting the 'stage', polishing and cleaning things up, fkom the

candlesticks to the vestments. The Artists design and decorate the Church on feasts

days and solernnities. Oftentimes, we take these separate ministries for granted,

thinking that some angels perform these roles on our behalf while we are asleep.

The Nigerian church has actively trained men and women for these

ministries of Sacristans and Artists. Like al1 other ministers in the parish life, they

are publicly installed and commissioned within a Eucharistie celebration. Their

roles are important since they relieve the presider and other ministers in the crucial

moments before and after the Iiturgy.

The Ministry of Hospitaiity (the Usher) is similar. The choice of the use of

the term "Hospitality" has its own advantage. Although most active parishioners

may not feel the need to be welcomed, it is almost compulsory that they let these

rninisters assist them to their seats, and make them cornfortable enough and senled

to actively participate and benefit fiom the liturgical celebration.

It is the Ushers' dut. in the Nigerian church to greet people warmly in the

narne of the assembly, to stand up before the church farnily and introduce visitors

and newcomers before the start of the Euchanstic celebration. They distribute

hymnals and bulletins, take care of emergencies during the liturgy, take up

collections, help with good order at Communion, and of course, position

themselves at the various exits extending good wishes and good bye to parishioners.

We are not here refening to cosmetic smiles and pleasantries, but people who are in

touch with their job. Trained for this job and with their personai interest in this

ministry, these ministers really say "Welcome, I am really @ad to see you are here".

This is the specific message that every other minister pass on to those for

whom they have been commissioned to serve. These ministers [Readen (L,ecton),

Acolytes, Euchanstic Ministers, Music Directon, the S e ~ e r s (not just children but

also adults)] dress in distinctive clothing and presidd assist at certain liturpical

functions. These ministers thernselves acknowledge that they belong to the general

assembly. Instead of taking the role of "bosses", they serve and give life to the

assembly. Ministry is always a matter of service, preparation, dialogue and team

work. It is never a matter of statu or power.

AlIowing each minister and the team, if any, to give Ml tirne and attention

to their chosen ministry only invites more memben to be engaged in different roles

involved in the celebration as well as in parish life. These ministries engender

active participation, facilitate family 1 ife among parishioners, bring the gospel home

and make the church a true home, a true place where God is found. Through these

activities, the seeds of faith are sown, especially as these ministries are performed

through well understood cultural values and expressions. "This aspect (of our

understanding of ministry and worship) cannot be negfected without denying

h c a n Christians their rights. "76

There is yet another level of collaboration by which the Nigerian laity have

become more uivolved in the life of the Church. It is the Iive network of Basic

Christian Communities, to which we now tuni our attention.

2. Definhg Our Concept of Basic Christian Community (B.C.C)

A basic Christian community cm be described as a cornmunity of about 12

families or about 100 people who are committed to living a Christian life, and who

try to create and maintain good persona1 relationships among themselves. This

leads to communication, which in tum brings about a real awareness of the church

as 'People of God'; and a sense of personal responsibility for the ministry of the

church in the parish or area.

These basic communities, henceforth referred to as B.C.C., relate the Gospel

to al1 issues of daily life. Group meetings are normally held in the different houes

of memben, and not usually in the church premises. These groups consist of

families: men, women, and youth of differing ages, walks of life, and educational

background. Social barrien are broken down in the Basic Christian Communities.

76 Aaron A Chisha, "Praise fie Lord wirh Dancing ", AFER. îS(l983):3 1

Parish B.C.C groups are formed for many reasom such as: to bring

Christians together for prayers, listening, bible study and reflections. These groups

also help to strengthen attitudes of self-reliance, make members aware of social

injustices in their neighborhood and help thern to leam how to tackle these as a

group. B C C groups help members change firom pass iv i~ towards active

rnembership of the pilgrïm church by encouraging them to share their joys and

grieves, and to bring peace and reconciliation between individuals and groups.

These groups care for the poor, the young, the aged, the sick and the handicapped;

in short, the B.C.C groups bring about a caring, Ioving, serving, forgiving and

celebrating Church, the Kingdom of God happening here and now.

B.C.Cs are usually formed after parish retreats, when the catechist and/or

priest or other designates Msit the homes of families to discuss the importance of

forming groups. Through this "conscientization" approach, families begin to realize

their common needs and similar life-situations, and in time appropriate leadership

emerges. The catechist or the priest act as facilitator for some tirne, while some

members of the community, selected because they have leadership potential, are

being trained for leadership roles. This process roots the leaders in the community

itself, consequently making them more accepted and more effective. This way the

trust level gmws fast; people respond most creatively and lovingly to the needs of

one another.

Most Nigerian dioceses have pastoral and catechumenate centres. These are

places for retreats aid D.C.C hdership training. No single facilitator is allowed to

train in more than one area. The principle is: one person, one job. A given parish

may have up to seven zoned B.C.Cs and each comrnunity may have up to 14

different ministries and people trained for each of them: Prayer Leader, Leader in

Charge of Scripture Reading, Leader of Sunday Services without a Priest, the Youth

Leader, the Choir Leader, the Leader of Preventive Health Care (a mother elected

by the community before training), the Leader in Charge of Farnily Life, Leader of

the Sick, Leader of the Women's Group, the Leader in Charge of the Finances, the

Leader for Pastoral Life within the B.C.C group (responsible for seeking out and

bringing back lapsed members and inviting lazy ones to join again), and finaily the

Leader of Social Justice. These different trained leaders with their differing

charisms, skills and training do in turn form sizable teams to seMce the needs of

their B.C.C.

The B.C.Cs in Nigeria are not parallel churches or lay churches in

opposition to the church of the hierarchy; and the Afncan accent on the theology of

inculturation is definitely different fiom other theological accents, Le. the BraSlian

accent on liberation. These theologies have a strong body of influence on the lives

of the local Churches. The Nigerian experience is one of c~peration, openness

and support fkom the hierarchy. This is unlike in the pst when our church hierarchy

tended to be dogmatic and cock-sure about practically everythmg; - the Bishops, priests and the religious now contribute and realize that they are not only source of light, nor are they the sole organizers of the whole enterprise of the B.C.C."

The Nigerian hierarchy assures and supports our people in their stmggles to defend

their individual rights and to find Christ in their lives. Through this level of CO-

operation, the B.C.Cs become "places of evangelization, for the benefit of the larger

church commtmity, the local churches, and a hope for the universal Chuch.""

These communities live the Christian life especially through catechesis, the

celebration of liturgy, and in becoming a society in which the poor have found a

home; where the church's preferential option for the poor has started k i n g

effectively realized. It is in the B.C.Cs that the local people have been given a

chance for the first time to act fiom their baptismal priesthood. The B C C s open

doon in the ministry of the church and work for the transformation of the world.

Pope Paul VI, Ewngeiii Nuntiandi, # 58, cited in Austin Fiannery , Vatican II, More Pari Concilim Documents, (Minnesota: The Litwgical Press, 1982), p.543.

Life within the B.CC and in the Central Parish

Tnuismitting Christ's teaching, is the central focus of the B.C.C. A strong

Christocentricity therefore characterizes the goal of the B.C.C (Luke 4: 18-20). We

can therefore Say that "in her catechesis it is Christ, the incarnate Word and Son of

God who teaches, is taught (and) everythmg else is taught with reference to him."79

The B.C.C within the cenaal parish meets twice a week for the purpose of

prayers, bible sharing and other work as needed. h "Out -Stations" where the pnest

may not occasionaily be available, Sunday services are conducted by the designated

seMce leader. In such cases, al1 other nearby village B.C.C groups joui the

"celebrating centre" with the understanding that this be rnutudly rotated These

leaders are called "Head Chnstians", literally vican of the parish pnest. They sing

joyfully together, share the word of God and encourage one another to continue

serving the Lord and one another. Occasions of joy such as weddings, graduations,

births, reception of the sacraments as well a s the not so happy occasions become no

longer issues of the affected household but of the whole community in the B.C.C. In

these situations, hope is bom.

Parish priests do not have to travel miles to anoint and pray for a dying

'9 John Paul II, Carechesi Traciéde (1 6 Oct. 1979, # 6) cited in Austin Flaonery, Vatican II, More p s t ConciIiur Dacuments, (Minnesota: 'Ilie Liturgical Press* l98Z), p. 543.

Christian; nor do mernbers of these comrnunities have to wait for a piest to

officiate at a Christian bera l , if it is practically impossible for him to be available

in the time b e . It is certain that the bereaved family will have dozens of

members from their B.C.C takllig turns in keeping Mgils of prayer. These rnernbers

help the bereaved household with finances and domestic upkeep for a period of at

least two calendar rnonths.

In the main panshes, the B.C.Csl trained leaders take tums in doing the

readings on aïtemate Sundays. Homilies are most times still reserved for the priests,

at least in public liturgies. Yet designated men and women leaders of B.C.C groups

cm read the Gospel and preach fiom the pulpit in him at the central parish. Of

course, were such leaders in remote village out-stations, they will not only read the

Gospel and give a reflection, but Iead the entire senrice.

Vatican II attests, to the truth that these are roles which till now had been

reserved to priests and which were in principle part of the clerical monopoly. These

roles can now be filled by men and women, as a diaconia, a senrice rendered to the

c o m m u n i ~ . The church ought to be a tme community where al1 the members,

irrespective of their sex, play an adult part. "The Holy Spirit speaks to al1 men and

Austin Flannery, More Post Conciliar Dommene "The Role of Women in Evangelization". p.325. Cf GauaYurn et Spes. #.29

to al1 women8'," Vatican II has declared.

Yet as usual, the Magisterium ever ad& on an inhibitkg canonical clause:

the requirement of juridic mandate. These kind of clauses make some of Vatican

II's teachings impracticable principles and theories. It is rny view that these

mandates be given more frequently with proper training to the "real lay people" with

whom we both participate in the priesthood of Christ as is the case in the Nigerian

church. On the other han& to make these mandates preserves of 'professed

religious' (those in some religious vows and consecration), is to hold the Church's

teaching on the role of laity in abeyance.

2 3 Specific Roles of the Catechist Within the B.C.C.

Catechesis cannot be dissociated From the church's pastoral and rnissionary

activity as a whole. It is a vocation to which the people of God are invited to

participate in zealously. Catechesis does not only concern itself with the nourïshing

and teaching of the faith; it also deals with arousing faith unceasingly, with the help

of grace, in the heart of Christians, for their total adherence to Jesus Christ.

With the pastor, the Catechist's function is "inrtaware omnia in Christo': to

restore al1 thùigs in Christ. The Catechist is a cwperator with God in the

formation of people. In relation to Christ, he or she is a witness who announces

God's good tidingsp The catechist's iife then ought to embody what he/she teaches

and be, so to speak, an illustration and living expression of the f~th."

In the B.C.C, the Catechist connects the community, the pastor and the

central pansh, bringing the concerns of the basic communities forward,, and

constantly seeking their spiritual well-being. As a visible teacher, the Catechist

supervises and co-ordinates the catechumenate programs in the B.C.Cs, scheduling

baptisms, wedding appointments and other celebrations. The Catechist holds

monthly recollection meetings with the heads of the B.C.Cs . They engage in a

four-fold presentation of faith: through bible, liturgy, systematic teaching and the

testimony of Christian living. in this way, the group leaders of the B.C.C are re-

charged and led to share their own faith with others in their respective communities.

These functions of the Catechist ensure that the multiple B.C.Cs within a given

pansh do not disintegrate or have the misfornine of irnpostors with a travesty of the

gospel entering their midst.

2.3 An Integrated Approach to the Bible Within the B.C.C

When people reach a cntical awareness of their life situation and are

motivated to do something about it, then a good method of linking this up with their

JO hn Balzer, " n e Catechist", AFER, 7( 1 990): 5 5.

John Balzer, " n e Catechisf', m, 7( 1 990): 50

faith is needed The Brazilian theologian, Carlos Mesters, upholds that "when the

Bible is read in relation to the vital concems of the community, in their cultural

channels, the application of the message becomes easier to contextualize, and thus

its impact cm then become more effective.""

Three elements then are vital in interpreting and adapting Scriptures: the

Bible itself, the Community, and the reality of the actual life situation of the people

and the surrounding world These three elements can be called: the text, the context

and the pretextg5 A correlation of these elements brings the Gospel message alive to

the people. They recognize that the Word of God is not only what is contained in

the Bible, but that it is dso reflected in the reality of their life situation, and that of

the wider situation of the world.

When one of these levels is left out, reading the Scriptures becomes

distorted and idedistic. Omission of any of these elements discounts progress in the

concrete life of the cornmunity; even worse, it Christian living goes into a cnsis,

and then Scriptwe Ioses its fiction. One can then understand why homilies in the

Nigerian church take up to an hour. They are carefblly prepared and Ioaded with

local sayings, proverbs, parables, and songs to help the Word of God take root. The

John Guiney, "Compon'ng B.C.Cs in South Arnerica anà Afictz ", AFER, 26( 1984): 178.

'' Avery Dulies, Models of Revelation W.Y .: Doubleday, l983), p.65.

B.C.C provides a more fertile forum for this, since its prionty is expouding,

applying and interiomg the Gospel.

2.4 Evalnriting the B.C.C

The B.C.Cs have proven to be very positive experiences of the Christian life

in the local church of Nigeria . Through the participation of each individual in the

Iife of the basic community, faces of members are known and there is recognizable

growth of muhial help and appreciation. Consequently, concerns and

responsibilities are shared in such a way that burdens becomes light; and members

discover and use their talents and grow up to be mature Christians who are effective

collaboraton, muiistering to themselves and to others. In these growth situations,

members learn to analyze unjust situations, however small these may appear, to

promote justice at the community level and in the wider society.

Through the B C C , deeper human needs of love, respect and growth are

responded to at grass root levels; leaders and memben begin to feel secure and

mature, and know that they are not just in the crowd of worshippen. SeMces and

helps are rendered in an organized atmosphere at the nght t h e for the nght

persons. This show of love and respect really make people feel at home in the

Church, which they t d y see as their own. This makes the Gospel become real in

the B.C.C.

B.C.Cs are expected to be effective means to bring people into

psychological, sociological and ecclesiological communion with one another and

with the larger Christian wmmunity. BCCs are rooted in the discipleship of

Christ, where members are notrished and enabled to participate in the building up

of the local Churches through their shared ministries. In these manageable

groupings, the force and challenge of the Gospel is encountered and lived in the

service of Christ and the church, and carries out its mission of salvation for dl.

However, the efforts to establish communities in which genuine interaction

might take place, and where the church could be really localized and incamated, has

been a slow and chdlenging process. The B.C.Cs are sornetimes either reduced to

prayer groups done or tumed into administrative tools under the control of some

authoritarian priests.

There is much evidence to show that the B.C.Cs in Nigeria have remained

very much centered in good preaching and teaching, but there is a real possibility of

them becoming fundamentalistic in their interpretation of Scriptures if they are not

properly guided "Our comrnunities need not only an adequate knowledge of the

Bible, but also a strong faith in the presence of Christ in the C~mmunity."~~

Another question is: Are the B.C.Cs are only for the poor? This is

L6 John Guiney, "Cornalparritg B. C. Cs in South Arne- anâ Afncd', AFER, 26( 1984): 169.

definitively a factor, because accornpanying the concem to evangelize is the

common awareness of the social ills that threaten society. These social ills and

threats bring out from a reflective people a readiness to face the struggle for

liberation of the oppressed poor. So "it is not surprishg that the B.C.Cs have

flourished more where people sufFer most "" ~overty has a way of drawing people

into a life of sharing, communion and ministry.

Although the B.C.Cs proclaim the Good News to the poor, the captives and

the oppressed (Luke 4: 18), the Nigerian expression of the B.C.C cannot be

understood to a have some political agenda. The church is at once for the rich and

the poor. Besides the CO-existence of the rich and the poor in the B.C.Cs is a basis

for solidarity, the strong strengihening the weak

However, we m u s admit that there does not yet exist in the Nigerian church

a means outside of the B C C s by which the laity can attain equality in ministry and

opportunities to participate democratically in the life of their church. So

occasionally one fin& a political nuance in the growth discussions of the B.C.C. It

is in the socio-political dimensions of our lives that "wounds are healed, tears are

dried, hearts are bound, spirits are lifted up, moumers are cornforteci, the Word is

~7 Frank Lobinger, "Christian Buse Communities in Afnca and in Brad", AFER, 29( 1987): 149- 1 50

7 3

preached, and the preaching is believed, and transformed into lived belief ""

Finally, the Nigenan B.C.Cs have as a clear focus that theu ultimate goal is

to participate in the common visiodmission of the church, that of serving. The

church, like its -stries, exists to serve Christ through the s e ~ c e of its people

and neighbours. The B.C.Cs should always remember thaf as O' Meara has said,

"ministry is grounded not so much in the imitation of the historical Jesus as in the

persona1 mponse to the charismatic cal1 of the

In spite of the slim dangers of Scripture mis-interpretation which the B.C.C

may face h Nigeria, and in Afnca generally for that matter, we are convinced that

the B.C.Cs are the providential organs which will build up the whole Body of Christ

in the future. It is through the B.C.Cs that the Nigerian church will exercise its

major activities and Nfil its mission, as it becomes more and more a ûuly Afncan

church, rooted in the African soi1 and culture. It is predictable that the B.C.Cs will

exercise a major and powerfùi influence in the church of the future, an influence

that will affect the whole church as deeply as did the growth of the monastic orders

suc h as the Benedictines and other apostolic orders.

Henri Nouwen et. ai, Growing Tog~ther: Confèrence on S h e d Minisiry, ( Washington D. C . : Boystown Center, Feb. 1-3, 1 %IO), p.46

Thomas O'Meara, Theology of Luy Minisûy, p.48.

We re-emphasize that collaborative minisûy as the Nigerian church

understands it, is not a byproduct of the shortage of priests. Rather, it is fiom a

genuine need to have an integrated church in which ail Chnstians have specific and

Mportant roles to play, and consequently are be able to live out their common

priesthood in its trio dimension. This is a fksh nuance to ou. ecclesiology, and as

Leonard Doohan radically declares:

Lay persons do not belong to the Church, nor do they have a role in the Churcb Rather, through baptism they are Church, and, in union with Christ, their mission is the mission of the Church itselt - being Church in its fdlness is the spirituality for the laity?

In implementing this new ecclesiology in the Nigerian church, vision and

s e ~ c e have k e n the two guiding forces: vision on the part of church hierarchy, and

vision at the level of the local pastors and the people of God The wiilingness of

Bishops and pnests to decentralize power must continue, if they are to be successful

in their mission in a culture that knows and respects real authority through

solidarity, dialogue and collaboration. This is vision, "the goal towards which

people are movingn9' , listening to the wisdom of God's people, properly

90 Leonard Doohan, The Lrry-Centered Church: Zheology and Spiriiuaiiiy, p.24.

9 1 Loughian Sofield, The Collaborative Leader, p.3 5

interpreting the signs of its tirnes, open minded to assist the laity in their proper

tssks, and to make the church their m e home. After d l , none of the many lay

ministries which this chapter has discussed tbreaten the clerical office. We will

always need priests and the hierarchy, just as much as the church will not do well in

ou . day if it adamantly refuses to invite and involve the talents, ideas, suggestions

and collaboration of those whom it serves. Lest this evaluation appears to be a

victory day parade for the Nigenan chwch, let be it said that the theology prevalent

in a culture often h e s reveais the vision and direction of the parûcular churcb

This is quite obvious in the Brazilian church whose emphasis is on liberation

theology. In Afnca, generally, there is the steady growth of inculturation theology,

a trend which some scholars cal1 the Africanisation of the Roman Catholic church.

But the tmth is that every church has to address its problems and expenence

through the lens of its understanding of the gospel message. In Nigeria particularly

where Catholicism has existed since 1804, the theologicd emphasis is the practical

application of the gospel to the enrichment of the faithful. Such a cultural theology

cannot implant itself without also recognizing the social and political context of the

people.

The African political scene is characterized by a stratified notion of Clan

Heads, Council of Elden, Village Heads, Community Leaders aiid Household

Chiefs, d l networking in hannony for the good of the community. Authority has

value and meaning only in the Mework of dialogue, collaboration, group

empowerment and dynamism. In this network, there is no rwm for the

misappropriation of author@ or the mer-burdening of it on others. Govemance,

tasks, and the individual's plight becomes the concern of the larger community

Heads and issues are addressed in a cornmunitarian spirit.

This socio-political setting is itself a seed bed for collaborative ministry and

explains why our practice of collaboration succeeds. In a society where bishops and

pnests understand their roles simply as non -authmitarian eiders, who mingle with

the people and are accessible, open and sincerely concemed about their flock, there

is bound to be growth, dialogue, empowerment of the faithful with different

ministries that are al1 equally vital to the life of the church. The church in Afi=ica

would have long been doomed if authority was a preserve of, and administered

arbiûarily by, bishops.

In this collaborative understanding, Nigerian Catholics are able to worship

as Afncans and not as pseudo-Europeans. Priests are greatly encomged and

empowered by their bishops. This, coupled with their own rich pastoral initiative,

makes it possible for them to carry evangelism and collaborative ministries to the

remotest hinterlands. Pope Paul VI surnmed up this creative collaborative

awareness of the Afncan church whea he said:

The Catholic Church has great respect for the mord and religious values of Afiican tradition Not only do they have deep significance in themselves, but also seem to provide a valuable foundation for the preaching of the gospel, and for the erection of a new society in

One of the inferences here is that the Nigenan church hienuchy is not

caught up in some of the bureaucratic bonle necks to which the North American

church leaders are susceptible. Yet, it is tme that the North Amencan church does

not have some of the Afncan cornmunitarian elements which has colored the

understanding of power in the Nigerian church. However, while it wodd be wrong

to suggest that the North American church ape the Afncan vision of collaborative

ministry, even so, there may be several pastoral practices of the Nigerian church

that wodd be helpful to it. Nonetheless, unlike in Nigeria and Brazil, it is difficult

to pin-point a prevalent theology or a particular theological trend in the North

American church. It appears that the North American church operates nom a more

eclectic theoiogy for issues of fieedom, self-autonomy, and feminism.

These different theologies in themselves do not seem to hannonize, and

their practice manifest a certain ecclesiastical uneasiness. It is not clear how these

92 In his address in Uganda on July 3 1,1969, Paul VI quoted fiom #14 o f his message to Afnca, Afncae terrarum, CE AAS 62 (1 969).

theologies will create fertile grounds for collaborative ministry. A certain mistrust

encucles feminist and fieedom theologies, thus hindering proper dialogue and

collaboration on the part of church hierarchy. In fact, often it generates a

destructive and un progressive apologetic.

On the flip side, the Afnca~ particularly the Nigenan church, can leam

nom the North American theological experience. Feminist theology and the whole

issue of self-autonomy are still abstract tems in the Nigerian church. Our

parishioners need more education and the ability to think in a more contemporas,

muid set The proper use of this new knowledge within its current inculturation

theology, toward promoting effective ecclesial collaboration, will be their tme test

of the future.

Finally, I can envision the North American critic putting forth reasons why

the B.C.C adventure will not be worthwhile in the Nortb American church. Such a

person could Say that we do not know community in the terms in which you have

described it. W e have a different kind of church where dancing is not a feasible

reality. Our people are *id to trust and reach out. We have been so badly hit by

scandais that we cannot open our doors to the parishioners in our neighborhood or

even our priests.

Yes, these are al1 me, but we can begin our healing with a hermeneutics

that will address ow history in the light of the Gospel message. When faith begins

to come from the Word of God that is preached, then chronic individualisrn and

isolationist philosophies will give way to trust again. Then we can begin to

cultivate bonds of niendship and families within the church, bonds that will lead us

to a willingness to share our faith joumey within the parish community.

These are primary seps to the formation of the Basic Christian

Communities. I believe that taking such steps will, with tirne, be as important for

the life of the North American church as the decision of the Council of Jerusalem

was for the early church (Acts. 15). It opened up new possibilities for a way of

being the Body of Christ in new cultures, different fiom the onginating Jewish

context.

With these very diverse and mutually imitable qualities of the Nigerian and

North Arnencan churches, it becomes pertinent that we M e r our evaluation of

these issues by probing futuristically into the fate of the North Arnencan church by

the year 2000 and beyond. It is important to have a sense of where this church will

be on the ministry growth margin in the years to come. It is such a study that we

now tum to in chapter four.

CHAPTER FOUR

Beyond the Year ZOO0

On the assumption that the churches of North America and Afnca will

e ~ c h themselves by l e h g Corn one another's experience, this chapter takes a

m e r look at the context of the North American church. It will fim study the

prevalent signs of the times, and the nitty-gritty of some particular issues that

currently do not permit effective collaborative ministry in the North Amencan

church. It will then review some new leadership models which are needed to

overcome some of these hurdles, especially in conjunction with the pnnciples of

power equity.

1. The Need for New Structures

In the new theological and practicai consciousness of Christians, the church

m u t plan itself and its future in a new, hitherto unrealizable way.

If it is tnie that the Spirit speaks through the signs of times, then the Church's

mlliisters have to read those signs, interpret thern, and then plan accordingly.

During a meeting in August 1989, the 1.3 million rnernbers of the Assembly of God

(AG) church announced that it was planning for twenty thousand more ministers

and five thousand more churches by the year 2000 .~~ Being guided by the Holy

93 Reporteci in William Rademacher, Lay Min i so p. 224.

Spirit does not excuse us fiom the responsibility of planning for the h e .

It is a fact that the Roman Catholic church is currently experiencing a

shortage of ordained priests in some parts of the world Dues and Walkley have

observed lately that 10 percent of the United States parishes are without resident

pnest paston. 94 Richard Schoenheris research reveal that there will be 50 percent

fewer pnests in the year 2000 than in the vocational hi&-tide year of 1967. The

departure rate for pnests in the twenty-six to forty-five age bracket, according to

Schoenherr, is holding steady at about 3.5 percent per year. He even argues an under

reporting of resignees to the Officia1 Catholic Directory, since some priests resign

in an unofficial way and other are granted leaves of absence by their bishops to

think over what they want to do.95 This situation has made lay ministry almost

mandatory and necessary. Yet sharing ministry with the laity stili has its own crisis.

Worse is the fact that this premise for shared ministry, the shortage of pnests,

misunderstands both the nature and basis of ministry in the church.

Nonetheless, the Roman Catholic church has not seized the opportunity to

expand genuine ministry to al1 baptized. Instead of an ecclesiastical perestroïka,

'4 Greg Dues & Barbara Walkley, Called to Parish Mhistry, p.42

95 Reported in Dean Hoge, Future of the Cathoic Leaàership ( ba ias City: Mo.: Shed and Ward, 1987), p. 10.

the shortage of priests has given birth only to the need for appointed Ml-tirne

liturgical and administrative heads for pishes. Some of these are women and men

in religious vows and other lay Chnstians. In this dispeasation, these pastoral

administrators are responsible for presiding at the administration and reception of

some sacraments; they are s u p e ~ s e d by an assigned priest.

These specid ministries flow nom the provisions of Canon 5 17.2 of the 1983 Code

of C m n Law:

If the diocesan bishop should decide that due to a dearth of priests aparticipation in the exercise of the pastoral care of a parish is to be entnisted to a deacon or to some other person who is not a pnest or to a community of penons, he is to appoint some pnest endowed with the powers and râculties of a pastor to s u p e ~ s e the pastoral care.

It is wished that the Code of Cmon Lmu had more of these empowering canons that

give lay penons some responsibility in the fiairs of their church. Yet in the above

quote, the key word is participation. This touches on the central theological

question of rights and degrees of participation in the priestly office of Chnst.

Let it be M e r observed that neither this canon nor any other canon give

such persons who are CO-workers, specific titles such as deacons, priests, paston.

Even for these co-worken, otherwise called parish administraton, there is a lack of

structure and procedure concerning job security, defined responsibilities, and

Citing older sources% , Pope John Paul on May 30, 1994 re-emphasized the

Church's ban on women priests. This definitive which statement stmck out this

topic as debatable, has not helped the situation. This position of the Roman

Catholic church has been a source of constant tension, a reality that has made many

women, who hitherto, served as parish and diocesan volunteers relinquish their

service posts to ask for firmer, more stmctured and recognized responsibilities as

their male counterparts have in the rninistry and administration of the church.

It is predictable that the aging clerical population will have to be replaced

with new structure beyond the year 2000. ui fact, there will have to be a proper

ecclesiastical perestroïka, a radical change instead of mere cosmetic restructeng.

The sociologist, Peter Drucker notes that effective change only corne "from

below",fiom the little people, and not "from above" since it rarely succeed~.~~This

chapter also argues fiom the vantage point of holistic change, from "below" and

"above".

This proposedperestroiko will address issues such as the ordination of

women, racial and sexual discrimination. It will also provide and dari@ rneaningful

96 John Pa* Inier Insigniores, "DecIàration on the Question of the Arihrision of Women to the Minisenal P r ï e s t h d (May, 1977) AAS 69:98- 1 1 6.

9" Peter Drucker, The New Realities, (New York: Harper and Row Publishers, 1989), p.30. Waam Radmacher, Loy Mini*, p. 230.

liturgical rites for Blacks, Hispaaics and other people of color who by reason of

emigration have lost their nch c~~ Catholicism and are uncared for in their new

cornmunities. In fact, the tme test of this change will depend on how much it

empowea the laity to be actively in the minisuies of their church. Rademacher,

particularly argues that, "neither the Papal Nuncio nor the National Conference of

Catholic bishops can continue to address these problems apart fiom the great

number of ministen laboring in the field"98 Decisions conceming the church and its

lait/ cannot be made fiom a pyramidal stance without a full consultation and

involvement of the sense of faith which characterize the people of God as a whole."

One futurist, Samuel Dunn, foresees a continuing growth in nationalism in

the fuhve with the result that there will be an "increasing desire of people al1 over

the world to be in-charge of their own social organi~ations."'~ This prediction is for

anti-centralized chilrch government, and it suggest thaî c hurc h authority

discentralize and empower its members with non-titular but real rninistries. These

99 We are not advocating what Schiiiebeeckx describes as the "teuching uuthoriry of air', as distinct fiom the "teaching oflce" of oniy a few (Edward Schillebeeckx, " ne Teaching Authority of All - A Reflection About the Shucture of the Nar, Teslament, " Condium, .

4 ( 1985) 12. Rather, what is asked for here is the expansion of semsfiidi or sells~lsfidelilium (individual or coiiective sense offaith or consciousness of M) to include coltsensusfidelium (consensus of faith), the attentive listening to the many questions and impulses which cornes fiom the wider community.

'Oo Samuel Dunn, " ChnMmity's F.mren. The Futuriq, 23(1989):34 -35. Especially in the thu-d world countries, there is a cal1 to retm to one's culture, one' own Ianguage, one's own history with a somewhat exaggerated but understandable emphasis on national identity. It is oniy on these terms that the gospel message h d s an active meaning.

ministries wiil enable the people of God first, rninister to themselves before the

larger church community. If this yearning is continuously ignored especially in this

hernisphere, the growth that collaborative ministry in the church bnngs may never

be never be experienced

Collective involvement and deliberations on ministry and on the growth

issues of the church is key to its sumival in the 2 1 * century. Indeed as St Benedict

advised long ago, "even the youngest members of the monastery (in this case the

church) could help discover God's holy ~ i l l . " ' ~ '

In the light of what has k e n said above, it is important to develop a model

of the church in which al1 Catholics, in spite of their apparent differences and

supposed degrees in vocation to ministry, c m still join han& in the building of the

body of Christ.

2. Seeking New Models in Earmony with Power Equity

The writers Fran Ferder and John Heagle proposed some interesting models

for coIlaborative ministries. This section will examine a few of these rnodels in

conjunction with Carol Pierce's presentation of the pnnciples of Power Equity as a

model which transcends bureaucratie bottle necks and tnily empowers the people.

'O' Henry Bettenson (Ed.), " n e M e of Szinr Benedict" in Documents of the Emly Christian ChUrch, (New York: Mord University Press, 1967), P. 1 16.

The task, therefore, will be to find and hannonize one of Ferder and Heagle's model

to Pierce's Power Equity model and propose empowering vision for the North

AmeRcan church.

On the one han& the corporate model can be correlated with the bible.

"Corponite" cornes from the Latin "corpus", meaning body. This term is used by

Paul Le., body of Chnst to emphasize the dynamic interrelationship of the various

parts of the body and their need to cooperate for the sake of the whole living

organism. On the other hand, "corporate" is also used as descriptive of the

management style of large business organizations.

Some of its advantages are: the fact that it is designed for efficiency and

productivity; it has clear, hierarchical lines of authority. It is a system of

communication and subordination that leaves little room for am biguity or

misunderstanding. It is the business method of getting jobs done. 'O2

The -es extolled in the corporate model are obedience and orthodoxy.

But to transftr this business corporate mode1 to church organization directly, is to

re-live the classic image of the church in the '40s' and '50s' of this century.

'Of F m Ferder & John Heagie, Partnership, p. 123.

87

In this model, vision and the direction cornes from the top management.

The rest of the workers do not feel or have any persona1 ownership in the mission of

the organization. They simply carry out the policies and mandates of the leaders. 'O3

Consequently, the corporate model does not foster a sirong emphasis on creativity,

collaborative or personal initiative in my opinion, it is definitively not the kind of

model the church need in our day.

e Farnilv M d

Reactions against the corporate rnodel lead to experimenting with the farnily

style of leadership and ministry. Some local parishes have tried to establish the

open, warm setting of the family as a way of reiating to one another. The positive

side of the farnily model is rather obvious. It breaks d o m previous barrien of status

and privilege and it is more cornpassionate and persona1 than the corporate model.

It also invites people into the warmth of the comrnunity. It changes both style and

language of interrelating. Parish family meals, coffee and activities characterize

this new family.

This model however is not without its potential difficulties. How is pastoral

leadership n ~ e d and used in this model? 1s not the pastor still on the high

vertical plane dishing out ordea, ensuring that the people work? In family model,

'O3 F m Ferder & John Heagie, Pmership, p. 123

painful situations of confiict and misunderstanding cm arise because of the absence

of job descriptions, clear lines of accountability and effective methods of

evaluation.

Consequently, a parish leadership functioning as a family can be counter

productive of genuine koinonza and diakonia. Ministers can easily project their

earlier roles and behavior patterns into the contea of pastoral leadership.

Also, adults from aico holic families or other dy s functional bac kgrounds will

tend to function in similar patterns on the parish staff. The emotionally needy will

expect to be taken care of The "rebel will ignite the bush fires" 'O5 and the passive

will withdraw. This kuid of tramference cannot be eliminated in the family model

since there is no formal way to help individual farnilies who minister to deal first

with their own issues, before becoming effective minisiers for a wider contes. This

model does not numire the mature, adult relationship in which mutuality and shared

responsibility become the basis for generative ministry .

e Col laborative Mode1

Effective ministry in today's church needs to go beyond the corporate and

family models of leadership to authentic collaboration. Both the corporate and the

Fran Ferder & John Heagle, Partnership, p. 127

'O5 Fran Ferder & John Heagle, Partnership P. 128

family models presuppose a hierarchicai structure which do not make possible an

authentic "comrnimity of disciples".

Whereas the family mode1 presupposes dependence of children on the

parents, parishionen on their pastor, the collaborative model demands a greater

depth of self-awareness. It calls us to a level of intimacy that is less dependent and

more self-disclosive. It requires a cornmitment to emotiooal honesty and the

willingness to deal with conflict maturely.

The collaborative model also seeks to recover the tnie meaning of authority,

healthy authority. "This model views authority from its Latin roots auctoritm,

which c m best be translated as enabling growth or expanding li fe" 'O6 . Authonty

then is the creative capacity to cal1 forth the vision and gifts of the people. It is

inviting rather than controlling, nurturing rather than constrictive. Great results can

be achieved when this understanding of author@ is used consistently with the

principles of power equity.

Power equity itself is the emerging value system of appreciation and

expectation for colleagueship in group. It assumes mutual empowerment with

everyone fblly presenc responsible and valued for their diversity and resources.

Power equity principles then can only corne to play in non-hierarchical, flat-

'O6 Fran Ferder & John Heagle, Purtnership, p. 134

structured groups. This is dennitely different from the Roman Catholic church's set

up, but some of power equity principles are transferably applicable.

We will always be unequal in rank and education and even in cultures, but

we can be willing to trammnd this inequdity and be able to listen and dialogue. We

can make sure that everyone's opinion is h e a d Effective ministry is premised on

the individual's "gif'tedness". The recognition and elevation of these talents and gifts

as avenues of collaboration c m open the church to a wondemil growth experience.

Oftentimes, heads of committees and parish teams forget to ask women and men

their views on issues and unknowingly impose their own. The fidelity that power

equity demands in collaborative ministry is the ability of staying and living in

relationships in spite of dl odds. This gives ministry members a chance to share

themselves and their resources.Io7 Power equity debunks the h e a r thinking

and elicits the contextual model. Although this process is time consuming,

it seriously engages every member of the group and bnngs about collective

decisions and a strong sense of purpose and achievement. These results sum up the

goal of collaborative ministry.

107 Carol Pierce, Power E q u i ~ and Croups: A MmaI for UdersMdtng Equity md Acknowfedgrng Diverity. (Lacona. New Hampshire: Equity Associates, 199i), p. 1 1 1

108 A iinear thought pattern is that in which the leader thinks for the group, and possesses the "God or Total Perspectiven in al1 issues. This attitude does not create integrity in retigious talks aiid group dynamisrn since such an attitude cannot sustain a conversation.

Finally, collaboration as a model of ministry is more "centrifugal" than the

family model. Its dtimate aim is mobilization and the release of the human energy

that will enable the wider community to claim their role as a life-giving presence in

the world

It is admitted that the reality of collaborative ministry especiaily in harmony

with the principle of power equity can raise fears for the individual priest and c m

trigger feelings of ambivalence. The transition of rotes fiom that of a "doer" to an

"enabler" can create resistance and stress for the priest. Unless the priest mily

believes that everyone is called and gified and recognizes the g i h of others,

challenging them to join in some form of mu-1 ministry, he cannot be a

collaborative leader. Indeed, the ultimate criterion for evaluating successful

collaborative ministry is what continues after the priest leaves.

In summary, although the models examined here al1 have their ments, the

collaborative model is my preference. This model when harmonized w*th the

principles of Power Equity can give birth to an authentic community of disciples

who function in mutual interdependence, and can e ~ c h the church toward the next

cenhiry.

Conclusions

One of the goals of this thesis was to critique the assumed institutional

notion of ministry in the Roman Catholic church This thesis has stressed that

Christ's rninisûy was never seen in the synoptic gospels as cultic; nor did Christ cal1

hirnself priest. Rather this thesis in its b t chapter summed up briefly Christ's

mission to serve and not to be served Through biblical and theological data, the

çtudy of the church as Communio stressed the nurtwing, s e ~ n g and mutual

reciprocity character that is required in collaborative rninistry. One pastoral

implication of this cornmunio study is the indispensability of each person's talent,

vision and contribution in the church.

A portrait of collaborative ministiy was painted using biblical and

ecclesiological sources to expound ternis such as People of God, Christ'fideIis and

the Priesthood of al1 Believers. This chapter also chatlenged the church to transcend

the safe parameters of canonical legislation, and go beyond conse~vatism to

collaboration by actively recogninng and encouraging the laity's share in the triple

rnunera functions of Christ.

Chapter Two examined to some extent the level of acceptance and

for collaborative minisûy. Reviewing theargmnents and points of view of some

North Amencan theologians gave us some insights into where they see their church

is on the matter of collaborative ministry.

To answer the question posed for this chapter, namely, what are some North

American theologians saying about collaborative rninistry, a study of the church

situation in context became important. It also became important to examine some of

the current visible channels for collaborative ministry, piirticuiarly, the Rite of

Christian Initiation of Adult and the Permanent Diaconate program. This chapter

also delved into the content meaning of collaboration in ministry, and as well

proffered a new leadership mode1 for the North Amencan church.

Chapter Three examineci the Nigerian church experience with collaborative

ministries. It studied the Basic Christian Communities rooted in the African

theology of inculturation as the main and visible avenue for collaborative ministry.

Although this medium is not without its problems the experience and the

collaborative growth nom the B.CC generate a prediction that it is through the

B.C.C that the church in Anica will exercise its major activities and Nfil its

mission. It is also my claim thaî this development in Afnca will affect the future of

the whole church. Finally, in a networking cornparison, this chapter contrasted the

North Arnerican and Nigerian church collaborative efforts so far, looking for

imitable pastoral possibilities to e ~ c h each church mutually.

This seems a naturd point to terminate this thesis. Yet, 1 saw the need to do

more reflection on current problems with structures in the Roman Catholic church.

The situations studied in Chapter Four cal1 for new church structures that will serve

better the iieeds of the church in a new era; needs and issues that mut be addressed

by the year 2000 and beyond if the church is to maintain its effectiveness as the

sacrament of salvation and hope for its people.

It is my conviction that the fim and the most important condition for growth

in Christian ministries is the education and the ernpowerment of the laity to

contribute collaboratively to the life of their church. It is ais0 my conviction that

ths leap is necessary to understanding of CO-discipleship, or the "community of

disciples" who are to be pillars for the church in the next millennium.

1 conclude now with a story told by Abbot Peter Novecosky of Muenster at

the 1994 National Convention of the Catholic Women's League, held in Colorado.

He told the story of a mal1 group of prairie chickens who were out one day and

came across an abandoned egg. The hens took the egg and hatched it and out came

a manger and who grew up with them. One &y when that were out on the prairie

the little bird saw an eagle. She looked up and her heart filled with hope. Could 1

do it? Could 1 soar and touch the clouds? But the other birds told her not to be silly.

Of course she couldn? do that. M e r all, she was a prairie chicken and she must stop

thinlring about eagles. She listened, accepted what they said, and never did discover

she was an eagle. The saddest pari of dl is that not only did she never feel the t h d l

of soaring through the air, she never fûlfilled the real purpose for which God had

created her. 'Og

Similarly, the church must serve as a beacon and not a barrîer, an

empowering agent for al1 the baptized, leading them into the full exercise of the

"sonctzjkandi, decendz and the regendi" ministries of Christ. OtheCWise, the people

of God will be unjustly denied the potential of being "fuily dive" and may never

reach or fulfil the divine potential which their baptism confers on them.

'O9 ~ e f e r Novecosky, " Women in Evmgeiim ", (Colorado: National Convention of Catholic Women 's League, August, 1994), Conference lecture notes.

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