Source: http://www.dharmaramjournals.in/ArticleDetails.aspx?AID=10
Timestamp: 2019-04-22 14:55:32+00:00

Document:
As the Vatican Council II has given prominence to the laity, which has been subsequently integreated into the Codes of Canon Law, Cherian Thunduparampil, in this article, “Rights and Obligations of the Laity in the Mission of the Church,” presents the important rights and their corresponding obligations.
In the post-Vatican period theology and ecclesiology give much importance to people of God understanding and as a result of this renewed understanding, the lay Christian Faithful have been assigned a considerable role in the mission of the Church. As far as the Syro Malabar Church is concerned the laity commission has been establishing Laity Centres and units everywhere in order to strengthen their role and cooperation in the mission and ministry of the Church. In this context, I make an attempt, in this paper, to highlight some of the important rights and corresponding obligations of the lay Christian faithful in the code(s).
Basically every activity in the Church is known by the name apostolate. As the Vatican Council II and the Codes of Canon Law reaffirm, in the fulfilment of the mission Jesus entrusted to the Church, all share, each according to his or her own status and condition in life (cf. LG 9-17; AA 2; CCEO c. 7 & CIC c. 204). By virtue of Baptism, all, irrespective of being cleric, religious or laity, share in the priestly, kingly and prophetic mission of the Church.
As the last canon, that is, c. 1752 of the CIC states, “Salvation of the souls is the supreme law in the Church.” Jesus Christ’s incarnation, life and mission was to accomplish this ultimate aim. The apostolate of the church is to continue the same mission today here and now. However, the mission of Jesus was not confined to the spiritual realm alone. “I came so that they may have life and life in abundance” [Jn. 10.10]. Jesus, therefore, cared for both these aspects during his earthly ministry. Hence, though salvation of men is the main concern of the Church’s mission and apostolate, it takes in also the renewal of the whole temporal order. Therefore, the objective is not only to give men the message and grace of Christ but also to improve and permeate the whole range of temporal order with the spirit of the gospel based on charity (See, AA.5).
The distinction between laikos and clerikos results from this exclusive sense. From the very beginning there were leaders or elders in the Christian community who somehow guided it. ‘This distinction is primitive according to Semantics and not a late emergence.’ Even Clement of Rome (ca. 95 A.D) used it in this sense in his letter to the Church in Corinth. ‘The symbolism of the shepherd and the flock preserves the distinction between the governed and those having the office to govern. The former are the laikoi , or the laici or the laity.’ Nedungatt says that ‘particular nuance of ‘subordination’ present in the Greek laikos is, however, lost in the translation into other languages like Latin (“ laicus ”) and Syriac ( almaya , “ secular, ” “of the world”).
1. The clergy exercises some offices on account of the sacrament of Order.
2. There are other functions which are more closely related to the clerics but do not necessarily require the sacrament of Order.
3. The lay people participate and collaborate with the missionary activities of the Church by exercising certain functions based on their baptismal priesthood.
4. Besides the above, sometimes the clergy supply official deputation to the laity to exercise certain services.
With regard to some functions assigned to lay people, the instruction says: “The non-ordained faithful may be generically designated “extraordinary ministers” when deputed by competent authority to discharge, solely by way of supply, those offices mentioned in CIC c. 230 § 3 (CCEO c. 403§2: ‘... certain cases functions of the sacred minister may be committed to lay persons, in accord with the norm of law,’ cf. also CCEO c. 614 §4) and in canons CIC cc, 943 (CCEO c. 709) and 1112. Naturally, the concrete term may be applied to those to whom functions are canonically entrusted, eg., catechesis, acolytes, lectors, etc.” The instruction also warns that “temporary deputation of liturgical purposes – mentioned in canon 230 §2- does not confer any special or permanent title on the non-ordained faithful.
Here I am trying to highlight some of the important rights and obligations of the lay Christian faithful in relation to the mission of the Church. Before we see the rights and obligations in detail it is better to understand who the lay people are in legal terms. The Oriental Code, in its opening canon dealing with persons, offers, for the first time, a positive definition of the laity. Highlighting the special characteristic feature of the laity, CCEO c. 399 says, “the designation of ‘lay persons’ is applied in this Code to the Christian faithful whose proper and specific quality is secularity and who, living in the world, participate in the mission of the Church.” The canon also contains a description of them which is, apparently, negative: the lay persons “are not in sacred orders nor ascribed in the religious state.” Thus, the Eastern code, taking into consideration secularity as the special feature, rightly and positively distinguishes the lay faithful from the clerics and religious, not merely groups them into those who do not belong to clerics and religious. In the Vatican documents as well as CIC there were only two categories, clerics and Laity.
Every Christian Faithful nourishes himself from the spiritual wealth of the Church, that is, from the Word of God and the Sacraments (CCEO c. 16; CIC c. 213). From this right of the faithful springs, therefore, the obligation of the pastors to feed or nurture them through the preaching of the Word of God, catechetical instruction, and other manifold ways. The homilies during the liturgical celebration, is an occasion to enlighten the faithful on “the mysteries of faith and the norms of Christian living ... from Sacred Scripture” (CCEO c. 614). Homily during liturgies even on weekdays is highly recommended (Cf. CIC c. 767 §3). It is the grave duty of the proper pastor and, therefore, he cannot entrust some others to preach the homily habitually (CCEO c. 614 §3).
The faithful are sanctified by the sacramental grace as well. “Through the sacraments, which the Church is bound to dispense in order to communicate the mysteries of Christ under visible signs, our Lord Jesus Christ sanctifies people by the power of the Holy Spirit, so that they may become in a unique way true worshipers of God, the Father and be inserted into Christian faithful, by especially the sacred ministers...” (CCEO c. 667). Since it is their right and the means for their sanctification, pastors cannot deny it to those who ask for it at the proper time, are disposed for it and have no impediment . The CCEO even allows for the general absolution, in case of necessity and real spiritual need, so that the faithful are not devoid of sacramental grace for no fault of theirs (CCEO c. 720§2,2; CIC c. 961).
“By reason of their special vocation it belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God’s will. They live in the world, that is, they are engaged in each and every work and business of the earth and in the ordinary circumstances of social and family life which, as it were, constitute their very existence. There they are called by God that, being led by the spirit of the Gospel, they may contribute to the sanctification of the world, as from within like leaven, by fulfilling their own particular duties. Thus, especially by the witness of their life, resplendent in faith, hope and charity they must manifest Christ to others. It pertains to them in a special way so to illuminate and order all temporal things with which they are so closely associated that these may be effected and grow according to Christ and may be to the glory of the Creator and Redeemer” (LG 31).
In short, the lay faithful have the “obligation to permeate and perfect the temporal order of things with the spirit of the gospel” (CIC c. 225 §2).
In line with the Vatican Council’s new vision of theology, ecclesiology and respect for the rich traditions and patrimony of each Church s ui iuris , CCEO c. 17 (cf. CIC c. 214) stipulates that “the Christian faithful have the right to worship God according to the prescriptions of their own Church sui iuris and to follow their own form of spiritual life in accord with the teaching of the Church.” This is one of the fundamental things that the Vatican II wanted to reinstate and promote. The Vatican documents repeatedly confirm that every faithful should have the opportunity to grow in his or her own tradition. Therefore, one belonging to a particular church sui iuris should be familiar with and grow in the rich patrimony, that is, the spiritual, theological, liturgical and disciplinary heritage (CCEO c. 28) of his own Church sui iuris . It is the canonical right that every individual faithful has. CCEO c. 403 § 1 states that although the faithful are obliged to observe everywhere their own rite, “lay persons have the right to participate actively in the liturgical celebrations of any church sui iuris whatsoever, according to the prescripts of the liturgical books” (see CCEO c. 670).
Along with this right to have worship in one’s own right, there is also the obligation to “study zealously their liturgical, spiritual, theological and disciplinary patrimony, so that mutual goodwill, esteem and unity of action between the lay members of different Churches sui iuris is fostered, and so that the variety of rites does not harm the common good of the society in which they live, but rather may daily contribute to that same good” (CCEO c. 405). In addition to being able to worship God in a better way, it also helps to create better harmony among the various members of different churches and respect for and appreciation of one another could be enhanced. CCEO c. 409 also says that those who are appointed in some ecclesiastical offices should undergo proper training so that they can better fulfil their duties and thus can be of great help. It is relevant here also because if some lay faithful are to care for members of another Church sui iuris , proper knowledge will be of greater help. CCEO c. 40 §3 expresses in clear juridical words the duty to know and observe one’s own rite: “The other Christian faithful are to foster the knowledge and appreciation of their own rite and are bound to observe it everywhere unless an exception is provided by the law.” Similarly the last canon, treating the Churches sui iuris , binds the faithful of any Church sui iuris , including Latin, having constant dealing with the faithful of another Church sui iuris by virtue of some function, ministry or office, to have thorough formation in the knowledge and practice of that Church sui iuris .
The codes ensure the right of every baptized member of the Catholic Church to engage in and continue the evangelization mission of Jesus Christ. CCEO c. 14 and CIC c. 211 lay down that “all Christian faithful have the right to work so that the divine message of salvation may more and more reach all people of all times and of all the world.” Similarly CIC c. 225 spells out the right and obligation of the Christian faithful to undertake and discharge this mission: “since lay people, like all Christ’s faithful, are deputed to the apostolate by baptism and confirmation, they are bound by the general obligation and they have the right, whether as individuals or in association, to strive so that the divine message of salvation may be known and accepted by all people throughout the world. The obligation is all the more insistent in circumstances in which only through them are people able to hear the Gospel and to know Christ” (see CCEO c. 401, 406).
Although preaching the word of God, as per the general understanding, is the main function of the clerics, lay people do participate in this mission in various ways. Preaching the Word of God is only one way of fulfilling the evangelization mission. The lay people can and should by their very life testimony and exemplary life become witnesses of Jesus’ life and mission. It is more than the preached Word of God, the lived word of God that is effective. So the Council states that by helping on the cause of truth and by being witnesses they can be real evangelizers along with the preachers who through the ministry of the Word of God and Sacraments do this. “Your light must shine so brightly before men that they can see your good works and glorify your Father who is in heaven” (Mt. 5:6). “So we ought to support such men, that we may be fellow workers in the truth” (3 Jn. 8). So, true witness of Christian life and good works done with a supernatural spirit and motive are two ways of engaging in the evangelization and sanctification of the people.
Besides that, the Council exhorts the laity to read the signs of the times and when Church faces ideological or moral or any other challenges and problems to side with her and “to take a more active part, each according to his talents and knowledge and in fidelity to the mind of the Church, in the explanation and defence of Christian principles and in the correct application of them to the problems of our times” (AA. 6).
5.1. Obligation to sanctify Oneself and The World: Corresponding to the right of engaging in the mission of evangelization, each faithful has the obligation to grow in holiness and reach the perfection that is expected of a Christian. There is the Old Testament invitation to ‘be holy as I, Yahweh, am holy.’ In the New Testament Jesus demands all to strive after the perfection of the heavenly Father. The Code also, therefore, expresses it clearly: “All the Christian faithful must strive, each according to his or her own condition, to lead a holy life and to promote the growth of the Church and its continual sanctification” (CCEO c. 13; CIC 210). Church has provided us with sacraments in order to sanctify us (see CCEO c. 667). One of the precepts of the Church says that the faithful should receive the sacraments of confession and holy Eucharist at least once a year, at the paschal time. The Code says that if genuine spiritual advantage suggests it, Catholics can receive sacraments even from non-Catholics (CCEO c. 671§2).
CCEO c. 399 while defining and describing who the lay faithful are, expresses the salient feature of lay people as secularity. While speaking about the obligation of the faithful to seek, first of all, the Kingdom of God, CCEO c. 402 hints at their right to have the fundamental freedom to engage in temporal affairs as other citizens do. CIC c. 225 §2 states that the lay people engage in the mission of the Church by “conducting secular business and exercising secular functions...” The Vatican Document on Church in the modern world, GS 76 says, “there are close links between the things of earth and those things in man’s condition which transcend the world and the Church utilizes temporal realities as often as its mission requires it.” The faithful engaging in the temporal affairs of the world, seek the Kingdom of God by “dealing with and regulating temporal goods in conformity with God” (CCEO c. 401).
Renewal of the temporal order is one of the areas towards which lay people can contribute. What is it that constitutes the temporal order? Personal and family values, culture, economic interests, national and international relations, trades and professions and so on constitute the temporal order. God has a perfect design and value for them and has created them for man’s use. “Far from depriving the temporal order of its autonomy, of its specific end, of its own laws and resources, or its importance for human well-being, this design, on the contrary, increases its energy and excellence, raising it at the same time to the level of man’s integral vocation here below.” Now, in the course of time, very often people are influenced by consumerist and selfish interests and as a consequence people fail to view and use these things with the proper values inherent in them or there is no proper hierarchy of values. In such circumstances the laity “in their private, family, and politico-social life it is for them to be witnesses to Christ and manifest him to others, to defend just legislation in society, and radiating faith, hope and charity, to act like leaven for the sanctification of the world.” (CCEO c. 401; cf. LG 31). While engaging in the affairs of the earth, the faithful are to take care of three things: First of all see to it that, “their actions are imbued with the spirit of the Gospel,” secondly, “to take into account the doctrine set forth by the magisterium of the Church,” and finally “to avoid proposing their own judgment as the doctrine of the Church in questions which are open to various opinions” (CCEO c. 402; see GS 76.).
The fallen man fails to grasp and accept realities as they are and become prey to various kinds of errors and pleasures that the world offers. The Cuncil says that there is even error regarding the true God and sometimes many ‘heroes,’ films, sports stars or even other things turn out to occupy the place of God. There are erroneous understandings about the human nature and many principles of morality, for example, lesbianism, homosexuality etc. Many nations and cultures legalize such concepts and practices. The culture of life at times seems to be substituted by culture of death. Similarly man becomes prey to science and technology. This, the Council qualifies as “a kind of idolatry of the temporal; they become the slaves of it rather than the masters” against the Creator’s wish for men to subdue the earth and have dominion over every living and non-living creatures in it (Gen.1: 28).
About the responsibility of the laity and the need to combine the secular and spiritual realms, the Document on Lay Apostolate says: “Laymen ought to take on themselves as their distinctive task this renewal of the temporal order. Guided by the light of the Gospel and the mind of the church , prompted by Christian love , they should act in this domain in a direct way and in their own specific manner. As citizens among citizens they must bring to their cooperation with others their own special competence, and act on their own responsibility; everywhere and always they have to seek the justice of the kingdom of God. The temporal order is to be renewed in such a way that, while its own principles are fully respected, it is harmonized with the principles of the Christian life and adapted to the various conditions of times, places and peoples. Among the tasks of this apostolate Christian social action is preeminent. The council desires to see it extended today to every sector of life, not forgetting the cultural sphere” (AA 7).
On those who are engaged in research and teaching ministry, CCEO c. 21 (CIC 218) says: “Those who are engaged in the sacred sciences have a just freedom of inquiry and of expressing their opinion prudently on matters in which they possess expertise, while observing the submission due to the magisterium of the Church.” CCEO c. 404 says that the lay people who have the natural capacity to do so, have the right to acquire a further understanding, in addition to the catechetical instruction, of theology and the doctrines taught by the magisterium. It might help them to live in accordance with the doctrine, to make it further known to others, and if need be to defend the Church in times of need. The Vatican Document Actuositatem apostolicam nr. 6 and Lumen Gentium 35,4 inspired this canon. Besides this, the laity have the right to have a fuller understanding of the sacred sciences taught in the ecclesiastical universities or faculties and acquire academic degrees (CCEO c. 404 §2). This might, in turn, enable him to receive a mandate from ecclesiastical authorities to teach sacred sciences in ecclesiastical universities and faculties, provided he is found suitable and worthy, according to the legal norms, to be entrusted with such task (CCEO c. 404 §3; 596; 606 §3).
7.1. Education and Obligations of the Laity.
8. The Right to Express Views and Opinions.
8.1. Obligation to be Submissive to the Magisterium.
CCEO c. 15§3: In the exercise of this right the lay person is bound to respect the pastors and to have consideration for the common benefit and the dignity of persons. Similarly he should uphold the faith and morals of the Church. “Deeply attached to the word of God and adhering to the living authentic magisterium of the Church, the Christian faithful are bound to maintain integrally the faith, ... and to profess it openly as well as to acquire a deeper practical understanding of it and to make it fruitful in works of charity” (CCEO c. 10). While granting to those who are well versed in sacred sciences just freedom of enquiry and of expressing their opinion, c. 21 of CCEO (CIC c. 218) cautions them that they have to observe “the submission due to the magisterium of the Church” (cf. also CCEO cc. 595-606). People with the qualities of knowledge, experience and integrity have the possibility of being requested to be consultors or experts in various areas and fields: “Lay persons who excel in the necessary knowledge, experience and integrity, are qualified to be heard as experts or consultors by ecclesiastical authorities, whether individually or as members of various councils and assemblies, whether parochial, eparchial or patriarchal” (CCEO c. 408 §1; cf. LG 37, 3, 7; CCEO, c. 10 also; c. CCEO c. 404 §3: eligibility to be appointed as teachers of sacred sciences). Except those functions which are prohibited by the particular law of each church sui iuris and those which do not require the sacrament of orders could be given to competent lay people. (CCEO c. 408 §2). The “lay persons are fully subject to ecclesiastical authority with respect to the exercise of ecclesiastical functions” (c.408 §3). Those who are given mandate to engage in teaching or such kind of missions or ministries are to avoid those things which are not in accord with the magisterium of the Church (CCEO c. 598, 599).
According to CCEO c. 22 and CIC c. 219 stipulate that all Christ’s faithful have the right to freely choose a state in life. The codes reaffirm that through marriage covenant, which is a divine institution, ‘a man and woman ... establish between themselves a partnership of the whole of life.’ Three canonical ends of marriage are: a) good of the spouses, b) procreation and c) education of children (CCEO, c. 776 §1; CIC c. 1055). The council affirms that “the mission of being the primary vital cell of society has been given to the family by God himself.” Thus, being “the beginning and the foundation of human society,” “vital cell,” and “the domestic sanctuary,” according to the council, “the apostolate of married persons and of families has a special importance for both Church and civil society” (AA. 11). As far as the spouses themselves, their children and their close relatives are concerned, the Christian couples are “co-operators of grace and witnesses of the faith.” Some of the rights of the married couples are dealt as part of their obligations below.
In the modern world where divorces or annulments of marriages and separations of married couples abound, to bear witness with their own lives to one of the properties of marriage, namely, ‘indissolubility and holiness of marriage bond’ is a significant apostolate of Christian families. In imparting faith to their children, in helping them to choose suitable vocation, encouraging them to persevere it and in defending the dignity and legitimate autonomy of the family, the basic unit of the Church, family has a major share. The Vatican Council II proposes or exposes the following as some of the chief family apostolates: welcome to strangers, helping with the running of schools, supporting adolescents with advice and help, assisting engaged couples to better prepare for marriage, catechism teaching and caring for the aged, especially there where ‘first seeds of Gospel are sown’.
The document continues to say that family is a school where practice and teaching of apostolate take place: “The state of life that is sanctified by a special sacrament, namely, married and family life, has a special importance in this prophetic office. Where the Christian religion pervades the whole structure of life with continuous and ever more profound transformation, there is both the practice and an outstanding school of the lay apostolate. In it the married partners have their own proper vocation: they must be witness of faith and love of Christ to one another and to their children. The Christian family proclaims aloud both the present power of the kingdom of God and the hope of the blessed life. Hence, by example and by their testimony, they convict the world of sin and give light to those who seek the truth” (LG 35).
While dealing with education, CCEO c. 627 emphasizes the Christian family atmosphere. It should be illumined by faith and animated by mutual love, especially piety toward God and love of neighbour. On the obligation of the parents in relation to children codes stipulate that, “Before all others, it is parents who have the obligation to form their children, by word and example, in faith and Christian living; those who take the place of parents and sponsors are bound by an equal obligation” (CCEO c. 618 (CIC 774 §2; CIC c. 793).
Regarding the importance of the apostolate of family, Doraisamy says, “The role of the family is as crucial in the formation of the laity as the role of the church. … The family, as a social unit, has its own role to play in the up building of the ‘body.’ As such the family and the church have a reciprocal role to play.
God wished that man eat out of the sweat of his forehead. The worker is worthy of reward for the work he does. The Codes assure those who are somehow employed in some special service of the Church the right to have a just remuneration. It should be at least sufficient enough for him to lead a decent life and cater to the needs of him as well as his dependents. Similarly he or she should be able to provide for the required insurance, social security and health care for him as well as his family members (CCEO c. 409 §2, cf. CCEO c. 1021§3; CIC c. 231).
10.1. Duty to Undergo Training and to Contribute towards the Needs of the Church.
The same canon also obliges the faithful thus employed to undergo proper training for the service and discharge the duties attached to the offices “consciously and diligently with dedication” (CIC c. 409 §1). Similarly they also have the grave obligation to “assist with the needs of the Church.” From their earnings they are obliged to contribute, according to their ability, for the divine worship of the Church, for the apostolate, for charitable deeds of the church and for the support of the ministers of the Church (see CCEO c. 25 §1; CIC c. 222). Paragraph two of the canon obliges the faithful “to help the poor from their own resources. Thus, we see that the right remuneration has its corresponding obligation to be of assistance to the Church in its various missions.
One of the functions of law in any society is “to protect personal rights, provide avenue of recourse, and redress of grievances, and means for the resolution of conflicts. What the Church has in common with all other visible, human societies is relationships involving rights and obligations, that is, a juridic order. Its juridic life must be conducted with justice and fairness for all its members. This is another task of its canons of discipline: to articulate the rights and duties of the faithful, and to provide means for their protection.” Law sees to it that justice is meted out to all persons according to norms and regulations. CCEO c. 24§1 and CIC c. 221 provide the faithful the right to vindicate and defend their rights in the competent forum of the Church. CCEO 24 §§2, 3 say that once a faithful has to undergo trial, then it should be according to the prescripts of law considering also the principle of equity and that canonical punishments may be imposed only following the norms of law. In accordance with one of the principles or guidelines given to the committee members of the codification process, the Eastern code has not included any automatic punishments ( latae sententiae ) in the code, but only ferendae sententiae ).
11.1. The Obligation to Respect the Rights of Others.
When the code provides for the right to defence and vindication, it implies automatically that one should not harm others or deny the rights of others. Therefore, on the ground of the same rights to defend and vindicate we can hold that everyone is obliged to respect the rights of the others. A society or community can be said to have a a jural or juridical life only if there exist respect for and recognition of mutual rights and obligations.
CCEO c. 18 provides that every Christian has the canonical right to found associations for charitable purpose and other pious activities. The rights to direct associations and to hold meetings for the planning and execution of things etc. form part of the right to found an association. CCEO sets apart one Title itself to deal with Association. These associations may engage in the apostolate of i) teaching the Christian Doctrine, ii) promoting public worship and iii) may serve other noble ends. (CCEO c. 573-583).
12.1. Obligation to Uphold the Discipline, Faith and Morals of the Church.
Although the lay faithful have the right to found associations, this right is not absolute as the associations have to be recognized or approved by the competent superiors. Therefore, any association is subject to the vigilance of the ecclesiastical authority (CCEO c. 577; CIC 305). When the canon stipulates that the competent authorities have to see to it that “the integrity of faith and morals is maintained” in the associations, it implies that the associations have the obligation not to deviate, in their apostolate, from the positions that the Church holds. Similarly they are obliged to maintain Church’s discipline and not to allow any abuses to happen.
We realize that the position of the laity in the church is not simply to sit under the pulpit, to kneel before the altar and put his hands into his pocket. But as a commissioned or deputed faithful through the sacrament of baptism, he is to engage actively in the mission of the Church and to be a missionary in spreading the kingdom of God. He has manifold areas of cooperation with the hierarchs and pastors in spreading the message. In a special way there are areas which cannot be penetrated and evangelized without the active participation of the laity. The clergy also have to be willing to make them real co-operators and co-builders of the church as the Vatican documents and the codes reaffirm. The expertise, experience and varied talents of the lay Christian faithful should be considered as a treasure for the missionary apostolate of the church in modern times. The clergy have to avoid, if at all there is, a kind of apartheid attitude towards the presence and service of the laity in the mission of the Church.

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