This is Vocaris Media, and you are listening to Thinking with the Church. In this edition: the second part of a conversation with a man who has dedicated his life to studying, praying, and working to achieve Christian unity.
Andrew J. Boyd – “A.J.” to his friends – is Adjunct Professor of Theology in the Rome program of the Catholic University of America, as well as in the Rome programs of Providence College and Assumption College.
In the first part of our conversation, we talked about the evolution – so to speak – of the modern ecumenical movement: the prayerful, patient, painstaking search for full, visible unity in doctrine, life, and worship, of all Christ’s faithful.
This search for unity arises out of Christ’s own high priestly prayer at the Last Supper, when Jesus prayed:
Father, the hour is come, glorify thy Son, that thy Son may glorify thee. As thou hast given him power over all flesh, that he may give eternal life to all whom thou hast given him. Now this is eternal life: That they may know thee, the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth; I have finished the work which thou gavest me to do. And now glorify thou me, O Father, with thyself, with the glory which I had, before the world was, with thee.
I have manifested thy name to the men whom thou hast given me out of the world. Thine they were, and to me thou gavest them; and they have kept thy word. Now they have known, that all things which thou hast given me, are from thee: Because the words which thou gavest me, I have given to them; and they have received them, and have known in very deed that I came out from thee, and they have believed that thou didst send me. I pray for them: I pray not for the world, but for them whom thou hast given me: because they are thine: And all my things are thine, and thine are mine; and I am glorified in them.
And now I am not in the world, and these are in the world, and I come to thee. Holy Father, keep them in thy name whom thou has given me; that they may be one, as we also are. While I was with them, I kept them in thy name. Those whom thou gavest me have I kept; and none of them is lost, but the son of perdition, that the scripture may be fulfilled. And now I come to thee; and these things I speak in the world, that they may have my joy filled in themselves. I have given them thy word, and the world hath hated them, because they are not of the world; as I also am not of the world. I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from evil.
They are not of the world, as I also am not of the world. Sanctify them in truth. Thy word is truth. As thou hast sent me into the world, I also have sent them into the world. And for them do I sanctify myself, that they also may be sanctified in truth. And not for them only do I pray, but for them also who through their word shall believe in me;
That they all may be one, as thou, Father, in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou hast given me, I have given to them; that they may be one, as we also are one: I in them, and thou in me; that they may be made perfect in one: and the world may know that thou hast sent me, and hast loved them, as thou hast also loved me. Father, I will that where I am, they also whom thou hast given me may be with me; that they may see my glory which thou hast given me, because thou hast loved me before the creation of the world. Just Father, the world hath not known thee; but I have known thee: and these have known that thou hast sent me.
And I have made known thy name to them, and will make it known; that the love wherewith thou hast loved me, may be in them, and I in them. – Holy Gospel according to St. John, Ch 17
That desire, which comes from Christ Our Lord in the climactic moment of His earthly ministry – at the institution of the Eucharist – is not therefore an adjunct, nor is it an ancillary element of the Faith: it is of the essence.
Toward the end of Part 1, I said something about the surprise I experienced when I first began to encounter Christians of different confessions and discovered how fervently they believe in the so-called “four marks” of the Church: Oneness, Holiness, Catholicity, and Apostolicity.
This week, in the second part of our conversation, A.J. and I explore some of the concrete possibilities for achieving a further and substantial measure of unity, especially as regards the Lutheran community.
We also address what Pope Francis has called, “the ecumenism of blood”: the unity of Christians in suffering and dying for faith in Jesus Christ – and our duty to make the most of the opportunities they have won for us by their heroic witness.
It happens that the second anniversary of one of the most starkly brutal episodes of Christian martyrdom in the early years of the 21st century fell just a few days ago – right in the middle of the week between the two editions presenting our conversation with Prof. Boyd.
I refer to the murder of 21 Coptic Orthodox Christians in Libya (I say 22 in the recording), a video recording of which traveled around the world.
Pope Francis condemned the act as soon as he heard of it.
On February 16th – the day after the video emerged – in remarks during a scheduled meeting with an ecumenical delegation from the Church of Scotland, the Holy Father departed from his prepared text to say, in his native Spanish:
I read about the execution of those twenty-one or twenty-two Coptic Christians. Their only words were: “Jesus, help me!”. They were killed simply for the fact that they were Christians. You, my brother, in your words referred to what is happening in the land of Jesus. The blood of our Christian brothers and sisters is a testimony which cries out to be heard. It makes no difference whether they be Catholics, Orthodox, Copts or Protestants. They are Christians! Their blood is one and the same. Their blood confesses Christ. As we recall these brothers who died only because they confessed Christ, I ask that we encourage each another to go forward with this ecumenism which is giving us strength, the ecumenism of blood. The martyrs belong to all Christians.
The spokesman for the Coptic Catholic Church, Fr. Rafic Greiche, gave an interview to Vatican Radio in which Fr. Greiche spoke of the early reception of the martyrdom of these men, whom he described as, “very poor people, but very near to God,” men who, “were not theologians, they were not people who even read the Bible or can read…but [had] the faith, and were brave.”
One of the martyred men was a convert – a man who received a baptism of blood – who came from Chad, and, seeing the faithful courage of his fellows, desired to be counted among their number on earth and in heaven. “He found his faith when he saw the [faith] of the other Egyptian Christians, he didn’t want to leave,” Fr. Greiche told Vatican Radio. “He wanted to be a martyr like them.”
21 Martys of Libya – icon by Tony Rezk
The reason I bring all this up – aside from the obvious and already mentioned 2ndanniversary of their martyrdom this past week – is to emphasize the urgency of the ecumenical project: an urgency palpable in A.J.’s remarks as he begins this segment, discussing a different specific area of ecumenical effort, namely, the work that Catholics and Lutherans have been doing together – work that has some surprising elements of “out-of-the-box” thinking.
That was A.J. Boyd, Adjunct Professor of Theology in the Rome Program of the Catholic University of America.
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What is missing in the 2017 National Diocesan Survey on Salaries and Benefits for Priests and Lay Personnel? (Commissioned by the National Association for Church Personnel Administrators [NACPA] and the National Federation of Priests’ Councils [NFPC], it was carried out by the Center for Applied Research in the Apostolate [CARA]). The overview seems both modest and comparable to the typical lay ecclesial minister’s income:
If I were a priest, I could probably afford the $795 that NACPA is charging to download a copy of their full study, and find out in closer detail. But as a lifetime lay employee of the Church, I have to take it as a given that the good people at NACPA (mostly lay pastoral administrators) have crunched their numbers accurately and the $45,593 is in fact the median taxable income of U.S. priests. A table of contents is publicly available which indicates what they did (and did not) consider.
What about the untaxable income? What about the things that are hard to quantify but observably make a difference? Or easy to quantify but simply taken for granted? What about the expenses that the lay counterpart has that the priest does not? A penny saved is a penny earned, after all.
A pastor I know complained – often and loudly – that he was paying the lay pastoral staff at his new assignment far too much (A little less than $50,000 per year, less than the state’s average income). To his credit, the pastoral council president, who had been involved in the hiring process with the previous pastor, usually replied that the staff were paid about 1/3 of what they were worth in the private sector, and the young priest should be a little more appreciative.
Fr. Scrooge’s attitude got me thinking about the apparent disparity between compensation for equally qualified people with a vocation to ecclesial ministry.
Look at two people of reasonably comparable demographic – single, no children, with undergraduate and graduate degrees in theology/divinity, committed to a life of ministry in the Church – and consider them in a similar parish, similar ministry, with similar qualifications, experience, and responsibility. One is a priest, the other a lay ecclesial minister.
There is no question the priest in such a scenario is “wealthier” – enjoying a higher standard of living, a nicer house, with greater stability, and less stress about making ends meet. So how does this observable reality reconcile with the apparently low income that priests have, according to the NACPA study? Something is missing.
Considering a few major areas of disparity, we can easily track how those pennies add up, taxable or otherwise.
In the U.S., the standard education and formation program for a priest is to have a four-year Bachelor’s degree (in anything, really, but with a year’s worth of philosophy and theology at the undergrad level before graduate seminary), and a three-year Master of Divinity or equivalent, plus a pastoral internship year. Most lay ecclesial ministers have something similar, if, of necessity, in a greater variety of configurations.
In one diocese I am familiar with, the entire cost of seminary is covered, at least from pre-theology onward, plus a variable stipend for travel and spending. For college seminarians, the students are accountable for half their cost (which could be covered by scholarships they earned from the university, for example).
The average cost of tuition and fees at Catholic colleges and universities in the U.S. in 2016-2017 was about $31,500, with the highest ones being around $52,000 (Source: ACCU). So let us say the diocese i mentioned is typical, and pays for two years of the undergraduate and all three years of the graduate costs for formation: middle-of the road estimate of $157,500 per seminarian.
An additional spending stipend can range from $2000-$6500 per year depending on where they are in studies. Let us say $4000 a year for ease of calculation. An additional $20,000 brings the educational investment up to $177,500. It would be interesting to see what the actual numbers on this spending are.
The candidate for lay ministry, on the other hand, has to work or take out loans, though in some places some assistance is available. Forty years ago, one could work full time at a minimum wage job in the summer to pay for a year of tuition at a respectable state school, but that has not been true since the 1980s. Despite savings, work-study, scholarships and grants, and, if fortunate, parent contributions, the average graduate leaves with $38,000 in student loan debt after a Bachelors, and about $58,000 all told if they have also a Masters from a private institution, which has to be the case if you have a degree in theology. (Source: Newamerica.org study, Ticas.org). The interest on that, at the standard federal rate of 6% over the life of the loan (twenty years) will add another $19,000 to the total.
So far, in terms of pennies saved and earned, the priest is $196,500 ahead, and ministry has not even begun.
But we are not done: the best and brightest are often called to graduate studies, say, a license in canon law or a doctorate in theology.
Another three years of graduate school for a JCL (or five, at minimum, for a doctorate). In Rome, where tuition is cheap but living is costly and jobs are hard to find, it is easy to contrast the stability and support given to clergy with the complete chaos experienced by most laity – who, nevertheless, sacrifice more and more in answer to a vocation to serve the Church.
About $25,000 a year, (choosing the cheaper options of a canon law degree in Rome), and there’s another $75,000 where our priest has uncounted ‘income’.
He is now $271,500 better-off than the lay counterpart …and we are not even counting the little extras Knights of Columbus ‘pennies for heaven’ drives or Serra club gifts.
Note, too, that the priest-grad student continues to draw a salary/stipend, plus other benefits like housing and food stipends, while in studies; the lay minister has to give all this up to pursue studies. According to the study, that means adding another $45,000 per year to the priest’s advantage.
So, make that $406,500 ahead of the lay minister with the same education.
Housing was calculated in the NACPA study, either (or both?) in terms of taxable cash allowances and housing provided, but it is hard to reconcile the low-ball numbers given with the observable reality: Priests living alone in houses that are considerably larger and/or nicer than what their lay counterpart could ever afford to live in. How is this possible?
Simply ask the question: What is the value of the house (rectory) and what would it take to live there?
You can either look at the value of the rectory and estimate the salary required to afford such a place; or you can look at the salary earned and look at how much house someone with that income can afford, and how it compares.
Based on the 2012 CARA survey (being unable to see the 2017 median salary as it is behind a paywall), the median annual salary in 2010 was $34,200. That’s about $38,351 in 2017, factoring for inflation. Assuming no other debts (ha!), that means one could afford a house valued at about $185,000, considerably less than the median price.
The median house value is about $300,000 in the U.S., based on sales prices over the last year (Source: National Association of Realtors). To afford this, one would have to be making about $65,000 a year, at least, and paying $1800 a month mortgage or rent.
But is the typical rectory more or less expensive?
As a point of reference from which to extrapolate, I checked on the value of the rectories in the five parishes where I have lived and worked in the last twenty years. (Source: Zillow). I then compared their value to the median house value in the same cities or regions.
- Everett, WA Rectory Value: $550,000. (Median House: $330,000)
Estimated monthly payment: $3560. Recommended income: $120,000 per year.
- Woodinville, WA Rectory Value: $641,000. (Median House $755,000)
Estimated monthly payment: $4366. Recommended income: $146,000 per year.
- Bellingham, WA Rectory Value: $700,000. (me Median House: $415,000)
Estimated monthly payment: $4480. Recommended income: $150,000 per year.
- Bothell, WA Rectory Value: $951,000. (Median House: $529,000)
Estimated monthly payment: $6051. Recommended income: $202,000 per year.
- Edmonds, WA Rectory Value: $1,600,000. (Median House: $541,000)
Estimated monthly payment: $10,281. Recommended income: $343,000 per year.
The average rectory value was $888,400 in a region where the average house is valued at $514,000 (or, 172% the price of a ‘median’ house). Only in one case was the rectory valued lower than the typical house, and in most cases they were considerably higher. One would have to be earning an annual salary at least $192,200 in an area where the median household income is $58,000, in order to live in these rectories – and most Church employees are not even making the state median income.
Extrapolating this trend to the national median house price, we could estimate that the national typical rectory is valued at about half a million dollars, meaning a mortgage or rent of $3000 a month for the lay employee wanting to buy or rent the same place. An additional $36,000 a year is well beyond the taxable extras indicated by the NACPA survey. The main reason for this is probably that many of the properties are already owned in full by parish or diocese, so the cash flow is calculated differently, but to my question: what would it take for the lay employee to live there, this is the more accurate measure of wealth differential.
Our priest is now not only $406,500 better off to begin with, but at an advantage of $36,000 per annum. On average. In a place like western Washington State (where my rectory examples are from), the annual disparity is nearly double.
These days, it is not unusual to be without work for some period of time, no matter how educated, skilled, or driven one is. Though Baby Boomers tend to think of these as irregular, it is an expected part of professional life for GenX and Millennials. About 1 in 5 workers are laid off every five years, in the twenty-first century, and 40% of workers under 40 have been unemployed for some significant amount of time in their short careers. I can only imagine this statistic is higher for those who have worked (or tried to work) for the Church.
When a priest is incompetent, or just not a good fit for a particular job or office, it is almost impossible to have him moved or fired. Even when he does, his livelihood is never in question.
Even when a lay minister is at the top of his or her game, an economic downturn will affect them far before the priest. Our exemplar lay minister not only has to worry that he could lose his job just because the new pastor does not like lay people or feels threatened by anyone with a theology degree besides himself, s/he has to worry about more than just a loss of respect or office, but something as simple as whether or not he can afford a place to live, health care, or the cost of moving to a new job. Lay ministers are not even entitled to state unemployment benefits, being employees of a religious institution. If he or she is out of work for a month or two, that means a significant loss of income and increase in stress, not vacation time.
How do we quantify this? Certainly, the psychological advantage of knowing you have virtually untouchable job security is priceless. Based on some (admittedly unscientific) survey of other lay ecclesial ministers, an average seems to be about one month of (unpaid, involuntary) unemployment for every three years of working for the Church. Based on the median annual pay and benefits of such ministers, that’s a little more than $4300 in lost income and benefits every three years, or about $1450 a year we can add to the priest’s income advantage, which now stands at $406,500 out of the blocks and $37,450 annually.
Blurred boundaries and clerical culture
Some years ago, I was at a conference once with several priests, and we decided to go out for a steak dinner at a nice downtown establishment. One of the priests (soon after, a bishop) reached for the bill, pulled out a credit card, and said, “Dinner’s on the parishioners of St. X’s tonight!”
Whether he meant the he was paying out of his own pocket for our dinner but realized his salary came from parish giving, or that he was using the parish credit card (and budget) was a little unclear, but it seemed like the latter.
Even the most well-intentioned priest is hard-pressed to clarify where his personal finances begin and the parish’s ends in every case, especially as he has essentially full control over the latter, what with most parish finance councils being merely ‘consultative’. For those who feel they are entitled to the benefices of their little fiefdom, it is only too easy to meet basic needs without even touching one’s official salary or stipend.
Sometimes it is a result simply of not knowing any other way. When I was a grad student, the then-chair of theology was a Benedictine monk. At the end of my first year, he called me in to inquire why I, as a scholarship student, was not getting straight A’s. When I mentioned the 25-30 hours I put in at work each week, he was perplexed: why was I working while in studies? I pointed out that my scholarship covered only tuition, and not university fees, housing, food, insurance, travel and transportation, books, computer, etc., he sat back and with a rather distracted look on his face said, “Oh… I forgot about all that.” Such is the advantage of the ‘wealthy’ – even in vows of poverty!
I cannot calculate the untaxed income of intentional or innocent blurring of boundaries between budgets, but we would be naïve if we did not realize that our current quasi-monastic compensation structure lends itself to confusion at best, and abuse at worst. Certainly, most priests are among the well-intentioned and conscientious in this regard. That does not mean we cannot improve.
Conclusions and Solutions
Fifteen years after ordination or the beginning of a career in ministry, our two Church ministers are sitting quite differently. Nearly $970,000 differently, in fact. Our priest started with $406,500 in education advantages, and enjoyed housing and security advantages at a rate of $37,450 per year.
In other words, in order for our lay ecclesial ministers to be living on par with our priest – their average salary should be about $96,000 per year (plus benefits) – nearly triple the current reality. (Calculated by dividing the education advantage over twenty years, and adding the annual advantage to the average annual pay).
Remember, this is not all cash in hand, or the kind of wealth you can take with you (I know most priests do not own the rectories in which they get to live, but then, most lay ministers are renting too.). Nor is this all of the same quality information – some is based on extensive national study, but where data is lacking, we have had to estimate a median goal by extrapolating from known reference points. Obviously, that means i will continue to update the figures up or down as more or better information presents itself.
But in terms of, “what would the lay minister’s salary have to be to enjoy the same ‘wealth’ as a priest” there is your answer. These are expenses the priest never personally had, that the lay minister did or would have to have had to live in the same houses, have the same education, etc.
So how can we make our compensation structure more just, more transparent, and more equitable?
The detailed information in the NACPA study helps, but it only address some of the problems. Accounted taxable income is only a portion of the income disparity, as we have seen. So what could we do differently?
Perhaps when a bishop or pastor hires a lay ecclesial minister, he should compensate them for the education they paid for that he now gets to take advantage of, to the same degree as what he would have paid for a priest in their situation? How does a $406,500 signing bonus sound? At the very least, compensate the individual as you would a fellow bishop when a priest from his diocese is excardinated from there to join yours.
On that note, all ministers should be incardinated, or registered, or something. It really makes no sense, ecclesiologically, to have any kind of ‘free-agent’ ministers in the Church, which is how our lay ministers are treated. All ministry is moderated by the bishop, and all ministers are, first of all, diocesan personnel, ‘extending the ministry of the bishop’. They should be organized, supported, and paid as such. (At the bare minimum, they should show up in every dioceses’ statistics on pastoral personnel!)
I am a big supporter of the idea that all of our ministry personnel – presbyters, deacons, and lay ecclesial ministers – should all follow the same compensation system and structure. Preferably, a straight salary. This clarifies the boundaries, makes real tracking of compensation easier, and clarifies comparable competencies.
Wherever the Church wants to remain in the real estate and housing business – though i am unsure if it should – these should be administered at the deanery level and set up as intentional Christian communities for ministers. Will have to write something else about this.
The same should be said for support and funding for formation and education. When the majority of parish ministers are lay ecclesial ministers (which has been the case for over a decade in the States), the majority of funding should be going to support their formation.
The same is true for advanced studies. Too often bishops seem to forget that their pool of human resources is wider than just the presbyterate. Raise up talent wherever it is found, and you will find dedicated ministers and coworkers for the Lord’s vineyard.
Years ago, I met a young woman who wanted to spend her life in service of the Church, and so was pursuing a degree in canon law. She had written dozens of bishops asking for some kind of support or sponsorship in exchange for a post-graduation commitment to work, and received only negative responses. Her classmates were all priests ten to twenty years her senior, most of whom had not chosen to study canon law, and all receiving salaries in addition to a full ride scholarship from the diocese.
When she and I caught up ten years later, half her class was no longer even in priestly ministry, and she was still plugging along, serving as best she could. Talk about potential return-on-investment! Hundreds of thousands wasted on priests who did not want to study canon law in the first place, a fraction of which would have yielded far better results with this one young lay woman. Imagine how many more are out there denied the opportunity to serve simply because not enough support is offered.
You never know what it is that will catch people’s attention. I hoped this post would provoke some thought, at least among friends and colleagues who read my now very occasional postings, but never thought this would be one to run viral. Read 4000 times here, shared 900 times on Facebook (!), quoted in America and prompting at least one blog in response, i have read and engaged many comments and am adding a follow up to those – many insightful – in a new post.
 Household median income is the standard measure of “average salary” in the U.S. census and demographic studies; it includes single-earner households such as our examples of a priest or a single lay ecclesial minister. The average per capita income for the same state was $30,000. (For the county in question, median household income is $68,000 and average per capita is $38,000.)
 This is the only one I had to make an estimate. Neighboring houses ranged from $800K to $1.5m, all of which were substantially smaller, on less property, and none of which featured an outdoor swimming pool… So I am, if anything, probably a bit conservative on the estimate.
Every time the media, some blogger, or a friend on facebook lament the “confusing” effect of Pope Francis, Amoris Laetitia, or the gospel, they pull out the infamous dubia of Cardinals Brandmüller, Burke, Caffarra, and Meisner or the letter of 45 “theologians” sent to the cardinals critiquing or dissenting from the apostolic exhortation. (Really, only about 15 of the signatories are theologians, some of note, the rest being lawyers, philosophers, grad students and simple clerics).
The latest example, from Religion News Service, covering last weekend colloquium in Paris on the history of deposing popes for heresy:
After Pope Francis did not respond to the call to explain his views, the four cardinals — including an American based in Rome, Cardinal Raymond Burke — released the text of their appeal. Burke also gave an interview saying the pope would automatically lose his office if he professed a heresy.
In December, another group of 23 Catholic scholars and cleric issued a letter saying the church was now “drifting perilously like a ship without a rudder, and indeed, shows symptoms of incipient disintegration.” They urged the four cardinals to issue a so-called fraternal correction.
Whether their complaints and cautions have any merit or not, and whether these are academic heavyweights or not is not my immediate concern. But consider this:
There are 223 cardinals, only four (three retired) signed the dubia.
It is a little hard to find statistics on just how many theologians there are, surprisingly, but a quick estimate* suggests something like 23,000 Catholic theologians (with a doctorate), worldwide. Only 15 singed this dissent letter.
So, <2% of cardinals, and 0.06% of theologians have formally expressed criticism or dissent from Amoris Laetitia.
Granted, it is always fair to assume that there are some whose sentiments are in accord with those expressed by did not or could not sign the letters, so there are larger numbers with similar ideas. But still. These numbers are tiny. Minuscule, even. No way do they deserve the level of attention they have been given.
Though, the fact that they can do so is nothing short of amazing. Barely a decade ago, only tenured professors dared even utter words like “clericalism” or “reform”, much less things like “married priests” or “formal correction of a pope”. For an entire generation previously, criticism of, and even voicing differing opinions than, the pope was a good way to loose your job, damage your career, and guarantee persona non grata status on commissions or as curial consultors. Now, at least ,there is freedom to express yourself on such things without petty reprisals.
The simple reality is the vast majority of people who know what they are talking about back the pope and the bishops. The vast majority of people who mostly know what they are talking about back the pope and the bishops. This should not surprise anyone. But it seems to, almost constantly. Perhaps because too large a voice is given to this cantankerous minority, and it has far too much influence here in Rome. Another three decades of Francis or another in his mold might just shift the paradigm, otherwise, more direct action needs to be taken to balance the perspective to match reality.
Perhaps the press could help, by, instead of highlighting these fringe voices of dissent or doubt, focusing on the 219 cardinals and 22,985* theologians going along with the thought of the Church, hm?
*There are 1358 Catholic higher education institutes worldwide, about 215 in the U.S. alone. Those 215 produce about 90 research doctorates in theology (PhD, ThD, STD) every year. That info I could find easily. So lets extrapolate and guess 570 PhD’s in theology worldwide, per annum (that’s possibly generous). But again, estimate 40 years of being in the workforce before emeritus status, and there are potentially 23,000 Catholic theologians out there. Not even counting those of us with DMin, STL, MDiv, MTS, MA, etc. And certainly not counting philosophers and
sophists lawyers who think they are theologians!
PS: I would love someone with accurate statistics on theologians and theology PhDs to come along and correct me, please.
Today I fulfilled a childhood dream, and explored Narnia. Really.
There is something appropriate in the fact that i entered through a train platform, no less.
For years, taking the train up to Assisi or Florence, one of the stations you pass is Narni-Amelia, and inevitably one thinks of Narnia. But it looks like a small town with little to recommend it, so i have blithely passed on by, spending my rare travel days in more exotic locations. I have always chalked up the similarity to coincidence. Silly me.
Narni is the Italianized name, of course, for a mid-sized town perched on a hill 800′ above sea level, and rising over the Nera river from which it probably got its original name. Settled by the Umbri – neighbors of the Etruscans – sometime before 600 B.C., the village was called Nequinum. As they were wont to do, the Romans showed up a few centuries later, and in about 300 B.C., it became a proper Roman municipality, and, as the original name sounded something like “unable/worthless” in Latin, the name was changed to, you guessed it, Narnia.
As you enter town, remains of an Augustan bridge still straddle some of the valley, built in 27 B.C.. Around the time that Jesus of Nazareth began his itinerant ministry in the Galilee, the future emperor Marcus Cocceius Nerva (96-98) was born here. Pliny the Younger (whose description of Vesuvius gave his name, ‘Plinian’, to that manner of volcanic eruption) recommends the baths here. Near the Ponte Cardona is a marker and a sign in several languages indicating that you are now at the geographic center of Italy.*
According to a 2002 biography of C.S. Lewis, by Lancelyn Green,
When Walter Hooper asked [C. S. Lewis] where he found the word ‘Narnia’, Lewis showed him Murray’s Small Classical Atlas, ed. G.B. Grundy (1904), which he acquired when he was reading the classics with Mr Kirkpatrick at Great Bookham [1914–1917]. On plate 8 of the Atlas is a map of ancient Italy. Lewis had underscored the name of a little town called Narnia, simply because he liked the sound of it.
There is no record of Lewis actually visiting Narni, but the name is not the only connection. There is also a Blessed Lucy of Narnia, a 16th century mystic, whose remains were restored to Narni at about the time that Lewis began to think up his Chronicles.I cannot help but think that the fact that a mystical creature is the city’s symbol and coat of arms couldn’t hurt, either.
If you want to go both higher up and further in, two of the features of the town are the Rocca Albornoziana at the highest point, and the relatively recently rediscovered rooms of the Narni Sotterranea, excavated underneath the deconsecrated Church of San Domenico.
As one walks up through the city toward the 13th century castle – built to defend against Saracen invaders – one can imagine inspiration for Cair Paravel. In good shape, with a lot of modern construction to support a small museum, this is the site of some serious summer medieval fair experiences, it seems. Named for Cardinal Egidio Albornoz, apostolic vicar responsible for restoring the military influence of the Avignon popes in the Italian peninsula in the 1350’s and ’60’s.
On the other hand, the history of the underground reads more like Grossman’s The Magicians than Lewis’ Chronicles of Narnia. In the late seventies (more than a decade after Lewis’ death) a small band of young people from Narni had formed a kind of spelunking club, and discovered a small crack that lead into an underground chamber, which turned out to be the Church of Saint Michael the Archangel, a twelfth century chapel. Along with the chapel are a series of rooms that turn out to be cells and a torture chamber, used by the Inquisition for a period of about three centuries. Extensive graffiti in one of the cells left by prisoners from about 1745 to 1854. archives related to the activity of the tribunal based in Narni were part of the collection stolen by Napoleon Bonaparte from the Vatican and related to Paris; when the collection was possible to be returned, Vatican authorities at the time sought to preserve only a handful of the Inquisitions records (such as the trial of the Templars) and let the rest to be recycled. One box found its way to Trinity College, Dublin, including some from the Narni tribunal.
Certainly, worth the day trip from Rome!
*Apparently at least a couple other places also claim to be at the geographic center of Italy. The Italian Military Geographic Institute does not endorse any of them, as “”the (Italian) boot is not a geometric design and therefore it is impossible to determine the exact position of the centre of Italy”
If you mean non-Christians, the answer is clearly “no”.
But, assuming you mean other Christians, the short answer is “yes”. The slightly longer, but more accurate answer, is “yes, IF…”
It seems pretty basic, but you might be surprised how often this question still comes up, and worse, how often the people offering answers get it wrong, at least in part.
The question asks, “is it possible”, not “is it normally the case”. The answer to the former is “yes”, and to the latter “no, but there are exceptions”.
One thing that is absolutely clear: To say “non-Catholics cannot receive sacraments in the Catholic Church” is plainly wrong according to the law, and potentially sinful.
First let us remember the ideal: That all Christians should be part of one and the same communion, that One Church willed by Christ in a real, visible, tangible way. In such a case, naturally all Christians could receive communion together.
However, because of our brokenness, because of our human failing and sin, because of fault that lay with Catholics, Orthodox, and Protestants alike, the Church is wounded. Its unity maybe substantially present, but it is defective, and needs repair. As long as this abnormal state of division persists, we cannot freely share Eucharistic communion, which is a sign of ecclesiastical communion.
Above all, this not-sharing is meant to provoke a painful longing that prompts action for unity.
In 1983, the revised Code of Canon Law for the Latin Church was published, nearly twenty years after the Council that mandated it. It outlined several conditions for the ministry of the sacraments in Canon 844. Allow me to summarize:
§844.1 You should normally receive sacraments only from ministers in the same communion. But there are exceptions built into this norm. (That is, as part of the law itself; not even considering exceptions of pastoral prudential judgement or oikonomia)
§844.2 Catholics can always receive some sacraments from some non-Catholic Churches.
§844.3 Some Non-Catholic Christians are always welcome to participate in some sacraments from the Catholic Church.
§844.4 Non-Catholic Christians who do not fall into the category of always being welcome to participate in these sacraments, can be allowed sometimes, in certain situations.
§844.5 Local or national norms must be made in consultation with ecumenical counterparts in any affected church or communion.
There are certain considerations that apply universally to this question, whether for Catholics or non-Catholics approaching the sacraments:
- Only baptized Christians can approach the sacraments
- Proper disposition is always expected
- It is a free and spontaneous act, motivated out of genuine need or desire for the sacrament (as opposed to an act of protest or a ‘shotgun’ sacrament, for example)
- “Indifferentism” and “Triumphalism” must both be avoided
- Indifferentism is the sin of accepting our divisions as normal, and that sacramental sharing between broken communions is normal or normative.
- Triumphalism is the sin of thinking that ‘we’ are better than the other because we ‘own’ the truth, or the Real Presence, or suchlike. Making mockery of other churches’ liturgies or sacraments is an example.
§844.3 and .4 are the most relevant to the original question:
Can non-Catholic Christians receive communion at a Catholic church?
Paragraph three tells us that, given the universal conditions above, the members of the following churches and communions are always welcome at Catholic sacraments: Eastern Orthodox, Oriental Orthodox, Assyrian Church of the East, Old Catholics; anyone else the pope determines to be “in a similar situation”.
Paragraph four tells us that anyone not in the “always welcome” category can receive Reconciliation, Eucharist, or Anointing under the following circumstances:
-They share the Catholic faith in these sacraments (e.g., believe in the Real Presence of Christ in the Eucharist), AND
-Their own minister or community is inaccessible, AND EITHER
-They are in danger of death, OR
-They have a grave or pressing need (What these are to be determined by the bishop or bishops’ conference. Those that have done so have named, e.g., weddings, funerals, a child’s first communion, mixed marriages, spiritual crises, et al.).
And that remains the law in force. However, just a dozen years after the promulgation of this code, the same pope who authorized it, St. John Paul II, modified these requirements – and this is frequently overlooked.
In his 1995 encyclical Ut Unum Sint, the Polish pontiff said,
…it is a source of joy to note that Catholic ministers are able, in certain particular cases, to administer the Sacraments of the Eucharist, Penance and Anointing of the Sick to Christians who are not in full communion with the Catholic Church but who
1) greatly desire to receive these sacraments,
2) freely request them, and
3) manifest the faith which the Catholic Church professes with regard to these sacraments. (UUS, §46)
First, it is a “source of joy”. Not grudging admission or acceptance. Not mere tolerance nor haughty triumphalism. It is a a joy that we can share the sacraments, some of the time, despite our divisions.
It is just a pity he did not actually modify the Code to match his encyclical, which would have removed all doubt – but that was a common problem of his pontificate.
Not only is saying “Non-Catholics cannot receive sacraments in the Catholic Church” plainly wrong according to the law, it is morally wrong to take any joy in denying fellow Christians this opportunity or from the state of brokenness in which we find ourselves.
Other developments between 1983 and 1995:
- “danger of death or grave and pressing need” is simplified to “great desire”
- “spontaneously request” is clarified as “freely” requesting, so no one is tempted to hinder someone who has been thinking about this for a while
- the accessibility of their own minister is irrelevant
That was twenty years ago. It is only to be expected that the fruits of ecumenical dialogue have resulted in even further development. Pope Francis, in his visits to the Lutheran and Anglican congregations in Rome, and in his Jubilee recognition of Lefebvrite confessors, has indicated as much.
Perhaps it is time for the apostolic see to recognize “in a similar situation” to the Eastern churches, some of the churches and ecclesial communities of the West, particularly the Anglicans, some Lutherans, and the SSPX. At least, we can acknowledge the growth in agreement about sacraments, especially Orders and Eucharist, to be sufficient to allow more common sharing along the lines of John Paul II’s vision of twenty years ago, or more.
So, can non-Catholics receive communion at a Catholic Eucharist? Yes, they can – if they are baptized, properly disposed, recognize that this division of Christians is not normal, greatly desire them, freely request them, and share a “catholic” belief about them.
Which, if you think about it, would likely be the case if someone is intentionally approaching the sacrament in a Catholic Church anyway, no?
Yesterday, Crux and others shared news that Pope Francis, in an interview with the German newspaper Die Zeit, had indicated openness to ordaining married men in the Latin Church. It is not the first time. Twenty, thirty years ago, one could safely bet that the world’s bishops supported the idea, but it was the pope who was opposed; now it seems to be the other way around.
However, as you read the comments available from today’s article (so far, only portions of the interview are available) it does not sound all that “open” after all. There are some serious red flags already flying. At first glance, fully anticipating more clarity from the full interview, I have three questions:
- Who are these “viri probati”?
- What would be the effect on the diaconate?
- Why would “isolated communities” be better for married priests, or, why would it be difficult to “find what to do with them”?
Who are these “viri probati”?
Viri probati is a red herring. Not that I have anything against the ordination of “proven men”, of course. However, all the ordained, not just the married ordained, should be “proven” or “tested” before ordination. To raise this ambiguous phrase exclusively in the discussion of ordaining married men, either to the diaconate or the presbyterate in the Latin Church, is potentially distracting from more serious issues.
The standard should be the same for married and celibate men, in terms of formation and education, character and ability. It is unethical and unnecessary to set a higher bar for married clergy than for celibate clergy – or for that matter, to set a higher age limit.
Who is “proven”? This phrase floats around with virtually no formal definition or context. If the practice of the diaconate is any indication, many bishops seem to think that it means retired volunteers without formal ministry formation or experience. That the “proof” is in a life of being a happily married faithful Catholic in a secular vocation. This is good, but it is insufficient, and better “proof” of being an active lay person in the Church than an ordained minister.
If we are to turn to “proven men” we must think of the same people that the Council Fathers thought of as “already exercising diaconal ministry” (AG 16) as the first candidates for ordination to the diaconate. We ought to consider those men “already exercising presbyteral ministry” as candidates for the presbyterate.
Look first to the lay ecclesial ministers, catechists, chaplains, pastoral workers, lay theologians who have committed their lives in service to the Church, whose vocation is already clearly ecclesial, rather than secular. They have already given years to the education, formation, and experience we want in our priests and deacons. Most often, they have done so at considerable expense and sacrifice to themselves and their families – usually, tens or hundreds of thousands of dollars’ worth, compared to “traditional” seminarians, who have been sponsored by the diocese throughout formation. These are your “proven men”.
What of the effect on the diaconate?
Because of the accidents of history and the slow, and often piecemeal, approach to reform and development in the Church, there can be no doubt that several men called to be presbyters have been ordained deacons because, and often for no other reason than, they are married. Similarly, there are men in the presbyterate who really ought to be deacons, but as celibates, were pressured into the presbyterate.
I have long been convinced that we need more married presbyters and more celibate deacons. It is an error to believe that celibacy defines the presbyterate or marriage the diaconate. In their ancient roots, if anything, the reverse was more likely to be true. One’s vocation to ministry, and one’s vocation to relationship, are two distinct questions.
Whenever discussion turns to the topic of restoring the discipline of a married clergy in the Latin Church, I envision disaster for the diaconate, if it is handled badly. We are only part-way through the process of restoring the diaconate as a proper order of ministry, full and equal to the presbyterate, of a lower “rank” than the bishop.
As long as we still have transitional deacons, and the question of women in the diaconate is unsettled, we have not yet completed this process. As long as people still define the diaconate more sociologically – as a band-aid solution for a lack of priests, as a retiree’s volunteer ministry, as the holding place for married clergy – rather than a vocation and ecclesiologically essential order in and of itself, we are still a work in progress on the diaconate. Simply waking up tomorrow to a a married presbyterate would lead to an exodus from one order to the other without the balance going the other way.
Though, perhaps this should be encouraged – a discernment of orders without the distraction of the celibacy/marriage dichotomy. Say, a ten year open period where anyone previously ordained to one order could ‘relocate’ to the other, if it fit more their calling.
This would necessitate making clear what belongs to the deacon as the first assistants to the bishop: the diocesan curia, the deaneries, the diplomatic and ecumenical work, responsibility for personnel and finance, assisting in the governance of the church. The presbyterate is primarily an advisory group to the bishop, the local church’s ‘council of elders’. In short, deacons extend the bishop’s ministry (diakonia), as the presbyter extends the bishop’s priesthood, as cultic leader and presider at Eucharist.
Related to this is the age of ordination. Canon law currently suggests that celibate candidates can be ordained at 25 while married candidates at 35 (CIC §1031). Recent discussion on raising the minimum age of presbyteral ordination to 27 have been entirely too modest. This double standard should end – a single, common minimum age for both orders and both states of life. All candidates, whether married or celibate, for deacon or priest, should be at least 35 years of age.
As a seminary professor in Rome for the last few years, and from several years of working on lay ecclesial and diaconal formation, I have come to know a variety of candidates for ministry. In my experience, there is really no such thing as a “late” vocation, but I have witnessed many premature ordinations.
Many of these prematurely ordained presbyters end up leaving, and/or doing great damage to the local church, not having been “proven” in any real way. This older minimum age would allow a testing period as lay ecclesial ministers, and/or in a secular vocation. I do not think anyone should be ordained who has not put in at least five years of pastoral ministry in some context. It would also allow for discernment between vocation to each order in its own right and on its own merit, questions of marriage/celibacy aside.
Isolated communities? Really?
It is not clear if this is a response to a question, or part of a larger comment. But it raises the spectre of a kind of ‘clericalism within clericalism’. What possible reason is there for restricting the ministry of married clergy other than an elitism of the celibates?
I can think of two good ones:
1) that more stable positions (such as parish pastor) would be a better fit to married clergy than more itinerant positions (such as missionary or diplomat) which might better suit a celibate. Many of the former are more presbyteral, as well, while the later tend to be diaconal, which is worth considering.
2) In those areas where persecution is a real threat – and here I think danger of a martyr’s death – there is perhaps more freedom in a celibate clergy. But this is not the case in many parts of the world.
Perhaps in some communities or cultures a transition period will be necessary. I remember meeting a Filipino priest here in Rome who had never heard of the Eastern Catholic Churches, and had no idea there were married Catholic priests anywhere in the communion. He assumed all such were Anglican or Protestant. Or an American who was shocked at seeing her parish deacon, still vested, give his wife a chaste kiss after mass. These things have to be normalized, with charity and intentionality. That can take a little time, but not really that much.
There is no reason to suggest that married clergy would only be useful in “isolated communities” but it is not clear yet if that is entirely what the Holy Father said or meant. He could have meant that this is one obvious example of need – in many parts of the world the Eucharist is not a daily or weekly liturgy, but monthly or quarterly, for no other reason than a shortage of presbyters. In such ‘isolated communities’ more priests, married or celibate, would be a great service to the local church.
In most cases, there is no compelling reason to make such a distinction, between how and where a celibate or married priest might serve, and no burden or barrier should be placed without grave reason (cf. Acts 15:28).
Finally, two other possible considerations, as long as we are rethinking the discipline of our ordained ministers.
First, the Latin Church does not share the Eastern tradition of restricting the episcopate to the monastic (and therefore celibate) clergy. While there is wisdom in this discipline, there is also wisdom in the Western tradition of married bishops, who are called from, and in service to, the diocesan churches. Perhaps that is for later consideration, but we must face these questions with a full awareness of our own tradition.
Second, since Nicaea, the Catholic/Orthodox Church has allowed ordination of married men but not marriage of ordained men. Yet there are apostolic churches that allowed marriage after ordination (e.g., The Assyrian Church of the East). This is also the almost universal practice of the other churches and ecclesial communities of the Western tradition.
At the time this disciplinary compromise was reached, the normal age for marriage was as early as 12-14. Ordination might come a decade later, and life expectancy for those who had lived long enough to get married was about 45. It was obvious that questions of marriage would be settled before questions of ministry.
Today, the reverse is true. In many contemporary cultures, one is expected to have completed education and established a career before entering into marriage. Following the logic that gave us the ancient discipline, it would almost make more sense today to forbid marriage before ordination! At least, we should reconsider this ancient discipline in light of the same sociological factors that inspired it.
All of these questions need to be considered for their ecumenical impact, too, and the wisdom of experience from both East and West should be part of our discernment in revisiting these ancient disciplinary questions.
If nothing else, we can be grateful for a bishop of Rome willing to entertain the question, no matter the result.