Right. Let’s get this over with. You want to know about the people who aren’t wearing the fancy robes, the ones who aren’t running the show from behind the pulpit. The ones who, in the grand scheme of things, are just… there.
Members of a Religious Organization Who Are Not Part of the Clergy
You might know them as the laity. Singular: layperson, layman, laywoman. Rolls off the tongue, doesn't it? It’s essentially everyone in a religious organization who isn't part of the clergy. Think of it as the general populace of the faith, as opposed to the ruling class. This typically includes anyone who hasn't been ordained, even if they’re in a religious order – like a nun or a lay brother. They’re still part of the system, just not the ones making the pronouncements.
It’s not just religious jargon, either. In the more mundane, secular world, a "layperson" is anyone who isn't an expert or qualified in a particular field. You know, like asking someone who fixes cars to explain quantum physics. They might have a general idea, but don't expect them to be fluent. This is where the charming phrase "layman's terms" comes from – speaking in plain language, understandable to the average Joe, not just the jargon-spewing professionals.
Interestingly, some Buddhist traditions, particularly in Japan, used terms like "lay priest" or "lay nun." This referred to ordained individuals who, for whatever reason, chose to remain in the wider community rather than retreat to a monastery. And in some Christian churches, you’ll find lay preachers who can deliver a sermon but aren't technically clergy. The Church of Jesus Christ of Latter-day Saints, for instance, uses "lay priesthood" to highlight that their local leaders are volunteers, not paid professionals. It’s a subtle distinction, but it matters to some.
Etymology
The word "laity" itself is pretty straightforward. It means "common people." It comes from the Greek word laikos, meaning "of the people," which itself stems from laos, meaning "people at large." The word "lay" – as in layperson – follows the same path, originating from the Greek, through Anglo-French lai, and finally landing in Late Latin as laicus. So, at its core, it’s about the masses.
Christian Laity
In most Christian denominations, from the Catholic to the Anglican churches, the laity are simply those who haven't been ordained as deacons, priests (elders), or bishops. The person up there, in the pulpit, draped in vestments? That's clergy. The rest of you, sitting below? Laity. Simple division.
Catholic Church
The Catholic Church has a rather detailed view on this. The Second Vatican Council (1962–1965) dedicated a whole decree, Apostolicam actuositatem, and a chapter of Lumen gentium to the laity. Now, the normal definition, as laid out in the Code of Canon Law, is quite broad:
By divine institution, there are among the Christian faithful in the Church sacred ministers who in law are also called clerics; the other members of the Christian faithful are called lay persons.
There are members of the Christian faithful from both these groups who, through the profession of the evangelical counsels by means of vows or other sacred bonds recognized and sanctioned by the Church, are consecrated to God in their own special way and contribute to the salvific mission of the Church; although their state does not belong to the hierarchical structure of the Church, it nevertheless belongs to its life and holiness.
But the Council narrowed it down for its own pronouncements, defining the laity as "all the faithful except those in holy orders and those in the state of religious life specially approved by the Church." These are the folks who, through baptism, are united with Christ and become part of the People of God. They share in Christ’s priestly, prophetic, and kingly functions, carrying out the mission of the entire Christian people, both within the Church and out in the world.
The Council emphasized a specific character for the laity: their "secularity." They are the ones who live the life of Christ in the world. Their job is to infuse the created world with Christian values, shaping its structures and systems. As the Council put it, "the laity, by their very vocation, seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God." They aren't just passive recipients; they are active participants, exercising freedom and personal responsibility. They aren't mere agents of the hierarchy; they are members of God's family, growing in union with God precisely through their engagement with the material world, sanctified by the Incarnation. Doctors, mothers, farmers, tellers, drivers – all of them, by doing their jobs with a Christian spirit, are extending the Kingdom of God. Popes and lay leaders alike have stated that the laity should feel empowered to say "we are the Church," much like saints proclaimed "Christ lives in me."
Even the Council’s first official document, Sacrosanctum Concilium, mentioned the role of "qualified lay persons" (laicis congruis qualitatibus).
The involvement of the laity manifests in various forms: parish life, confraternities, lay apostolates, secular institutes, and lay ecclesial movements. And with the ongoing priest shortage in some areas, lay people are stepping into roles previously held by ordained ministers.
Later Developments
By 1977, the "A Chicago Declaration of Christian Concern" emerged, appreciating the Second Vatican Council's vision of lay Christians as the "leaven" for the world's sanctification through their "secular professions and occupations." However, it lamented that this vision had "all but vanished." This declaration became the charter for the National Center for the Laity (NCL), which aims to help lay Catholics embrace their call to transform the world through their daily activities. Their newsletter, Initiatives: In Support of Christians in the World, continues this mission, noting the "fresh vitality" brought by increased lay ministry in parishes but also lamenting the "neglect of formation for the lay apostolate in the world."
Pope Francis, it seems, shares this sentiment. He’s been quoted as saying priests tend to "clericalize the laity," confining their ministry to the church's interior and overlooking their crucial "workaday" ministry. Francis has called for structural changes to foster greater lay responsibility, moving them from the "edge of decisions" where "excessive clericalism" has placed them, and to create more significant opportunities for women in the Church. Some view this push for a "missionary transformation of the Church" as a core objective of his papacy, where all the baptized become "missionary disciples."
Orthodox
In the Orthodox Church in America, the concept of "lay ministries" encompasses all the "people of God" (laos tou Theou), including the ordained. This implies that every Christian has a vocation to ministry, though only a select few are called to ecclesiastical ministries. The majority are called to serve God and humanity in the "everyday secular world." This belief stems from Scripture (1 Peter 2:9) and the teachings of the Church Fathers. The ministry of the laity is seen as complementary to that of the priest, enacted daily in families, communities, and workplaces. These ministries can be as simple as being a good listener or as involved as landscaping, carpentry, writing, counseling, or childcare.
The relationship between ordained and non-ordained within the laity is one of cooperation in Liturgy, Church administration, and service to others. However, despite the theological emphasis on ministry in the world, the church often gives more recognition to roles within its institutional structures, leaving the laity's "daily ministry" largely unseen. Priests may intend to support this, but their focus often shifts to recruiting volunteers for church programs.
Protestantism
Anglicanism
In the Anglican tradition, all baptized individuals are expected to minister in Christ's name. The orders of ministry are structured as laypersons, licensed lay ministers (or readers), deacons, priests, and bishops. The laity's ministry is defined as: "to represent Christ and his Church; to bear witness to him wherever they may be; and, according to the gifts given them, to carry on Christ's work of reconciliation in the world; and to take their place in the life, worship, and governance of the Church." Much of this work happens outside formal church settings, in homes, workplaces, and schools, where the laity "powerfully influence the character of these institutions" through their "continuous participation in political, economic, educational, and kinship institutions."
Laymen also hold significant positions within church governance. Elected lay representatives sit on various governing bodies across the Anglican Communion. In the Church of England, these range from local parochial church councils to Deanery Synods and Diocesan Synods. The General Synod even includes a House of Laity. Similarly, in the Episcopal Church in the USA, the General Convention has lay representatives, and diocesan conventions include lay delegates. At the parish level, lay persons manage finances and elect the rector through a body known as a vestry.
Roles like parish musicians, bookkeepers, administrative assistants, sextons, and sacristans are typically filled by lay persons. At higher levels, diocesan and national offices rely heavily on lay expertise. Specialized ministries, such as campus ministers, youth ministers, or hospital chaplains, are often undertaken by lay individuals.
During worship services, lay persons serve as vergers, acolytes, lectors, intercessors, and ushers. Acolytes might carry torches, crucifers, thurifers, or boat bearers. Lectors read Scripture lessons (excluding the Gospel, typically read by a Deacon) and may lead the Prayers of the People.
Certain specialized lay ministries require a bishop's license, the specifics varying by province. In the Episcopal Church, these include Pastoral Leader, Worship Leader, Preacher, Eucharistic Minister, Eucharistic Visitor, and Catechist.
Methodism
In Methodist churches, a historical tradition of lay preaching was central. Lay preachers would lead services in a circuit of churches, traveling on horseback or by foot. Even after the appointment of ordained ministers, this tradition continued with local preachers appointed by individual churches and approved by neighboring ones, serving alongside or in the absence of the minister.
The United Methodist Church recognizes two main types of lay ministries: "lay servant ministry," which involves assisting or leading local church meetings and worship, or serving as lay missioners to initiate new work within the church, often requiring special training; and the broader "ministry of the laity" in their daily lives. Lay speakers, after training, can become leaders within the church, and some preachers begin their journey as lay speakers.
In the Methodist Church of Great Britain, local preachers lead the majority of services, similar to lay readers in Anglican and Episcopal churches. In the Uniting Church in Australia, which has Methodist roots, individuals can be appointed as lay preachers or by the presbytery to preside at Communion.
The Methodist Book of Discipline describes the "Ministry of the Laity" as being "Christ-like examples of everyday living" and "sharing their own faith experiences." Within the Methodist Church of Great Britain, a "worship leader" is a trained lay person appointed to a significant role in conducting worship services.
Presbyterianism
Presbyterians tend to eschew the term "lay." In the Church of Scotland, for example, "Readers" – men and women set apart by presbyteries – conduct public worship. This stems from the belief in the priesthood of all believers. Ministers are officially "teaching elders," on par with the "ruling elders" of the Kirk Session. All are considered humble servants. Ministers are simply those whose gifts lie in teaching and pastoral work, hence their selection for advanced theological education. All elders, teaching and ruling, are subject to the Moderator in meetings, who is always an elder, regardless of their other offices.
The Church of Jesus Christ of Latter-day Saints
In the Church of Jesus Christ of Latter-day Saints, most leaders are lay ministers. Virtually all male members over 12, deemed to be in good standing, are ordained to an office of the priesthood and hold various church positions. While most local positions are unpaid, the church does assist with living expenses for top leaders and some others, like mission presidents. Many top leaders transition into these roles after lengthy secular careers. With the exception of the highest leadership quorums and patriarchs, leadership positions are temporary.
Lay Buddhists
In Buddhism, a lay Buddhist is known as an upasakā (male) or upasikā (female). These individuals take refuge in the Triple Gem – the Buddha, Dhamma (His Teachings), and Sangha (His community of Noble Disciples) – and commit to the Five Precepts (or the Eight Precepts on Uposatha Days) for ethical conduct. Laymen and laywomen form two of the "Four-fold Assembly," a term the Buddha used for his disciples, which also includes monks (bhikkhū) and nuns (bhikkhunī). The Buddha famously stated he would not pass away until this assembly was well-established in the learning and practice of Dhamma and proficient in propagating his teachings.
Faith at Work
The movement to help laity apply their faith to daily life is often divided into eras. The Social Gospel Era (c. 1890s–1945) focused on reforming society through biblical principles, but it was largely driven by clergy like Washington Gladden, Charles Monroe Sheldon, and Walter Rauschenbusch. While adept at diagnosing societal ills, they were less effective at finding remedies. The Social Gospel was a "preacher's gospel," with little direct involvement from the laity, many of whom were unaware of their clergy's beliefs.
The Ministry of the Laity Era (c. 1946–1985) proposed that the laity exercise their calling through their daily work – whether as lawyers, doctors, laborers, housewives, or students. Howard Grimes, in The Rebirth of the Laity, articulated this: "Although it is not alone through our daily work that we exercise our call, there is a special sense in which we do so in that area, since so much of our lives are spent in our occupations..." However, research indicated that despite a strong interest among laity in linking faith and daily life, the institutional church often failed to provide the necessary support, literature, or programs, leading to the concept "fizzling out."
The Faith at Work Era (c. 1985–Present) is considered a more sustainable movement, initiated and supported by business people from various religious backgrounds. They actively seek to connect their work and faith. Management training often incorporates a faith dimension. Examples of initiatives include:
- The Theology of Work Project, an international organization providing resources for "workplace Christians."
- The National Center for the Laity (NCL), propagating the Second Vatican Council's teaching on the laity's vocation in daily work.
- The C12 Group, offering Christian-principled training for CEOs and owners through monthly meetings.
- The Denver Institute for Faith & Work, a regional organization focused on forming individuals to serve God through their daily work.
- The Princeton University Faith & Work Initiative, developing resources on ethics and vocation in the workplace.
- The Industrial Christian Fellowship, conducting research and publishing materials to help members live out their faith at work.
- The Christian Association of Business Executives (CABE), aiming to inform, inspire, and influence Christian businesspeople in their daily lives.
Some initiatives within the Faith at Work movement view the workplace as a "mission field," a concept known as "business as missions." This approach focuses on reaching people for Christ in the marketplace, individuals who might not be accessible to career missionaries. Programs like Member Mission teach baptized individuals to see themselves as missionaries in their daily work environments.