THE NEW SCHAFF-HERZOG
1892; G. F. Moore, in Andover Review, Feb. 1892; W Muss-Arnolt, in Christian Intelligencer, March 2, 1892; further literature of this kind is indicated in Richardson, Encyclopaedia, p. 609.
LAINEZ, lai-neth' (LAYNEZ), IAGO (DIEGO):
Spanish Jesuit; b. at Almazan (95 m. n.e. of Madrid), Castile, 1512; d. at Rome Jan. 19, 1565. After graduating at the University of Alcala. he went to Paris in 1533, joined Ignatius Loyola there, and was one of the six young men who, with Ignatius, took the vows of the society in the church of Montmartre Aug. 15, 1534. For many years he preached in Italian cities in the interest of the new movement, was provincial for Italy 1552-54, and on the death of Ignatius, in 1556, he became the head of the society as vicar-general. In 1558 he was elected general. During the eight years of his shrewd leadership he greatly extended the work and influence of the society. As the most prominent papal theologian at the Council of Trent he exercised a direct influence on the history of the Roman Church by his defense of papal infallibility, and of papal views in general. So important a factor was he in the council that frequently, when he was prevented by illness from attending, the sitting was postponed till he could be present. In 1561 he took a leading part in the Conference of Poissy between the Roman Catholics and the Huguenots. He published no important work. H. Grisar has edited his Disputationes Tridentinm (2 vols., Innsbruck, 1886).
Bibliography: As sources the early lives by M. d'Esne, Douai, 1597, P. de Ribadeneira (in French), Douai, 1597 (and in Latin), Cologne, 1604, and by F. Dilarino (pseudonym), Rome, 1672, are to be consulted. Modern lives are by J. Boero, Paris, 1894; H. Miiller, Lea Origines de la compagnie de Jesus; Ignace et Lainez, ib. 1898; cf. KL, vii. 1555-57.
LAITY: The body of non-clerical members of the Christian community. The designation is foreign to the very early Church (cf. Gal. iii. 26- 28) [though the distinction between priests and people was clearly marked among the Hebrews]. The term arose when the officers of the congregation became prominent, and when that development began which culminated in the monarchical episcopacy. The expression first occurs, as applied to the congregation in the First Epistle of Clement (ANF, i. 16), denoting, as in the body politic, the subjects in contrast with the rulers, the clergy. At the head of the clergy stood the bishop, who appointed the rest of the clergy, and installed them in office by the act of ordination. All ceremonial functions were reserved for the clergy and forbidden to laymen. If these principles be viewed in the light of the Apostolic Age, they indicate an enormous innovation, a total revolution of conditions in the congregation. Indeed, for a good while longer expressions, views, and privileges still appear that had survived from the earlier age, and were gradually weeded out as being incompatible with the Church episcopal. For example, the designation of the congregation as brotherhood (Gk. adelphotes) , which reflects the view of the primitive Church, was long in use. The right of laymen to baptize was restricted, fiven from Tertullian's time, to baptism in case of necessity (see Baptism, III. 4); and sermons by laymen prac-
tically ceased in the third century, though it should be added that provision for lay preaching was made by the Apostolic Constitutions (viii. 32). For a layman to preach in the presence of a bishop was particularly objectionable (cf. Eusebius, Hist. eccl. vi. 19).* The laity's distinctive right continued to be the election of the bishop; though this, too, became gradually circumscribed through the cooperation of the other bishops of the province, and through the rights of the metropolitan. Similarly the congregation originally had the right to depose the bishop in case of grave shortcomings — a prerogative still exercised in Cyprian's time, though contested as early as by the Roman Bishop Calixtus I. (d. 222). The clergy's battle against ancient rights of laymen is shown in an interesting way by the Syriac Didascalia (cf. TU, new ser., x. 2, pp. 274 sqq.), the particular issue here being the right of absolution. The same Didascalia shows the laity grouped in classes, having their separate places in public worship — old men and young men, old women, young women and maidens (TU, x. 2, pp. 68-69). The Canones Hippolyti (TU, vi. 4, p. 110) give special directions to laymen with reference to their behavior at the agape. H. Achelis.
A word may be added regarding lay representation. Nearly all the Evangelical parties in Europe
* In answer to the complaint of Demetrius of Alexandria the bishops of Ccesarea and Jerusalem wrote that " whenever persons able to instruct the brethren are found, they are exhorted by the holy bishops to preach to the people. Thus in Laranda Luelpis was asked by Neon, at Iconium, Paulinus by Celsus, and at Smyrna Theodore by Atticus." Missionary work was frequently undertaken and churches established by laymen, as in Abyssinia (fourth century) by Frumentius and Aedesius, young Tyrian captives (Socrates, Hist, eccl., i. 19). An imperial law (394) prohibited laymen from discussing religious questions in public. Pope Leo I. sought to curb Nestorian and Eutychian error by urging the exclusion from the teaching and preaching office of monks and laymen (453). Frequent prohibitions of lay preaching in the subsequent time indicate imperfect observance of papal and imperial orders. Charlemagne forbade even the recitation of the lesson in church by a layman. It is probable that most of the prohibitions of lay activity were directed against heretical teaching and that any zealous layman in sympathy with the hierarchy could at any time have secured permission to exercise his gifts. The multiplication of grades of clergy (subdeacons, readers, exorcists, acolytes, sextons, etc.) resulted from the growth of the sacerdotal idea in accordance with which even the more external and mechanical duties in connection with church services must be performed by functionaries duly consecrated, and involved the exclusion of the laity from active participation in church work. With the growth of monasticism and the decline in the efficiency of the secular clergy, most of the preaching and missionary work of the medieval time was done by unordained monks.
Medieval Evangelical parties, like the Waldenses, insisted upon freedom of preaching and teaching. Peter Waldo was himself a layman. Men and women alike who were received into the inner circle of the society freely evangelized, 'iet when the party completed its organization there was a clear line of demarcation between the " Poor Men " or Perfect! who renounced property and family relations and devoted themselves exclusively to evangelism and the " Friend9 of the evangelists who lived in the world, and supported the latter in their religious work. All the Evangelical parties of the sixteenth century (Lutherans, Zwinglians, Calvinists, and Anabaptists) strongly reasserted the doctrine of the universal priesthood of believers, and restriction was put upon lay teaching and preaching only so far as seemed necessary in the interest of good order and sound teaching. At present the utmost freedom is given to lay effort byall Evangelical parties. — A. H. N.