Two Signatures

Sharing power between the clergy and the laity

08/29/2018

2 Thessalonians 3:6-10, 16-18 We instruct you, brothers and sisters, in the name of our Lord Jesus Christ, to shun any brother who walks in a disorderly way and not according to the tradition they received from us. For you know how one must imitate us. For we did not act in a disorderly way among you, nor did we eat food received free from anyone. On the contrary, in toil and drudgery, night and day we worked, so as not to burden any of you. Not that we do not have the right. Rather, we wanted to present ourselves as a model for you, so that you might imitate us. In fact, when we were with you, we instructed you that if anyone was unwilling to work, neither should that one eat. May the Lord of peace himself give you peace at all times and in every way. The Lord be with all of you. This greeting is in my own hand, Paul's. This is the sign in every letter; this is how I write. The grace of our Lord Jesus Christ be with all of you.

At some point early in life – usually when we have to sign our driver’s license – we discover that our signature has some value. And that value is two-fold: a signature is personal and also powerful. A signature conveys something very personal because it is very unique like a fingerprint, but also something very powerful, like when we sign a contract or a check. Or, just think about how an NBA jersey grows in value if it is signed by LaBron James, or an MLB cap is signed by Aaron Judge, the fastest player to reach 60 homeruns, ever. Whenever President Donald Trump signs a bill into law, he holds up the document so everyone can see his signature. The signature seals the deal. Even though some people’s signatures are hardly legible, they never cease to be very personal and very powerful.

At the end of St. Paul’s second letter to the Thessalonians, he adds an odd remark, but an incredibly important one about his signature. He writes: “This greeting is in my own hand, Paul’s. This is the sign in every letter; this is how I write.” In other words, if there were any controversy over the authenticity of a letter from St. Paul – and in the early Church there was plenty – his signature would resolve the dispute. Again, Paul’s signature was both personal – easy to recognize but hard to repeat – and also powerful – it gave immense value to a piece of plain parchment. St. Paul’s signature on paper would be worth far more than the King’s or the Judge’s on a jersey.

In this context the value of signatures, I hope you will not mind if I mention again the clergy abuse scandal. I believe this crisis has the potential to create a new dynamic in the way Catholic priests and Catholic people will wield power. When I say power, though, I do not mean “sacra potestas” or sacred power. The Catechism of the Catholic Church teaches in no. 1538 that this sacra potestas is conferred by the Holy Spirit only in the sacrament of Holy Orders, which allows a man to celebrate the sacraments. Sacred power is for a spiritual purpose. Nevertheless, there is another power, a real power, called the “power of governance,” that lay people will begin to wield more and more. If you are curious, check out the Code of Canon Law, canons 129-144. Think of it like this: some checks written above a certain amount need two signatures. Here at Immaculate Conception that amount is $500 and both Cindy and I must sign them. In other words, a priest’s signature is not enough to authorize a check above $500, a lay person’s signature is required, too. Cindy has as much power as a priest in signing checks! In a sense, the clergy abuse crisis will reduce the authority of the clergy while simultaneously increase the authority of the laity. And that, I think, is a good thing, and for three good reasons.

First, when priests perceive they possess all power in the church, they can be tempted to abuse that power, or believe they are above the law, or permit themselves illicit privileges and prerogatives. As the clergy scandal has shown shamefully, the clergy need to pay close attention to Lord Acton’s admonition: “Power corrupts and absolute power corrupts absolutely.” When the clergy have to share the power with the laity, however, they will be better able to resist the temptation to abuse power. Why? There will simply be less power to abuse because we priests will need a co-signer – a lay person – on all major checks we write, by that I mean every time we exercise the power of governance.

The second reason is because lay persons will be given authority over the clergy when a credible accusation of abuse is reported. The president of the United States bishops’ conference, Cardinal Daniel DiNardo, recently stated: “On August 16th, I called for an Apostolic Visitation – that is a Vatican probe – working in concert with a national lay commission granted independent authority, to seek the truth.” That is, lay persons will have authority – the power of governance – over priests and bishops and hold them accountable. When it comes to the matter of clergy sexual abuse, the signature of a lay person will be more powerful than that of a priest or archbishop. That is real power.

And third, on Sunday I met with the catechists who will teach religious education classes this year to thank them and encourage them. I told them they can do something that I as a priest today can no longer do, namely, teach with credibility and conviction. Now some people look at priests with suspicion and mistrust. But if a lay Catholic stands up tall and proud and propounds his or her faith, that’s powerful. Why? Well because people will be perplexed why you do not abandon the apparently corrupt Catholic Church. The fact that you stay Catholic, and even more astonishing, that you love the church even more now than ever before leaves a loud and lingering message in people’s ears and hearts. That is a powerful way to evangelize. Lay Catholics can bear witness to their faith in a way that clergy are incapable of today. When it comes to evangelization, your signature matters more than mine. And that is real power.

I believe we stand at a crossroads in the long journey of the Catholic Church, and part of choosing the right road at this juncture requires understanding power and who will – and how to – wield it. But whichever way we turn and travel, I am not worried in the least, because the Holy Spirit is still driving the bus, especially the “church bus.” The Spirit is the source of all power, and the co-signer on every check.

Praised be Jesus Christ!