In persona christi — is used only in reference to the ordained priesthood—they thru the sacrament of Holy Orders -authentically become persona christi.
I understand the reference to in persona christi currently applies specifically to the priest…that it is Christ who officiates at the mass and forgives sin.
However, there has never been a fully realized theology of the laity within the Church; that is something that is currently developing (especially in the works of Congar and the 2nd Vatican Council.
There is a developing theology regarding the Lay Office within the Church that is consonant with the Tradition.
I withdraw my use of that term in relation to the laity’s standing in the place of Christ for the sake of the other. However, I do not deny that reality. If Christ uses a layperson to heal the illness of someone, that layperson is, indeed, standing in Christ’s place for another. It is Christ who heals–otherwise being the Body of Christ is reduced to a nice metaphor.
The difference between the ordained and us is not only in degree–but in essense. That is why we the laity cannot bless in the same essence as a priest.
vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_30121988_christifideles-laici_en.html
I don’t disagree with your first sentence, but again, the Church’s teaching does not agree with your second. The Catechism states:
Certain blessings have a lasting importance because they consecrate persons to God, or reserve objects and places for liturgical use. Among those blessings which are intended for persons - not to be confused with sacramental ordination - are the blessing of the abbot or abbess of a monastery, the consecration of virgins, the rite of religious profession and the blessing of certain ministries of the Church (readers, acolytes, catechists, etc.).
So, an abbot (or abbess) of the monastery can offer a lasting blessing by virtue of their office. Likewise, the Catechism also states that: *172 Hence lay people may preside at certain blessings. *By virtue of their participation in the lay office, which has as its foundation their baptismal participation in the priesthood of Christ, laypeople can indeed bless. It would seem that these blessings have actual efficacy, or else the Church wouldn’t see the need to regulate them when these blessings concerns ecclesial or sacramental life.
I am not suggesting that a layperson can take on the role of the ministerial priesthood because of their baptism. I am not suggesting that participation in the ordained role (like EMHCs) makes a layperson a priest.
I am not suggesting that there is no difference between a layperson and an ordained deacon, priest, or bishop.
I am suggesting that the lay office and the ordained office are complementary, with their own particular jurisdiction, power, and authority, and that one does not supercede the other. The ordained office exists for the sake of the lay office–to teach, sanctify, and govern the community.
I am suggesting that lay men and women authentically stand in the place of Christ when they use their charisms and orient their life toward the service of the world and take on their task of consecrating the world to God.
The sacrament of Holy Orders gives a man a particular participation in the ordained office–just as baptism gives a person a particular participation in the lay office.
The distinction between lay and ordained applies only
within the community.
I’m not a radical, AmChurch, Call To Action groupie…and I don’t mean to give off that vibe at all.
Keith
