CANON LAW is internal ecclesiastical law governing the Roman Church, the Eastern Orthodox churches, and the

Anglican Communion of churches.

The way that such church law is legislated, interpreted and at times adjudicated varies widely among these three bodies of churches. In all three
traditions, a canon was initially a rule adopted by a council(From Greek kanon, Hebrew kaneh , for rule, standard, or measure); these canons formed
the foundation of canon law.

CANONS OF THE APOSTLES

The Apostolic Canons or Ecclesiastical Canons of the Same Holy Apostles is a collection of ancient ecclesiastical decrees (eighty-five in the Eastern
Orthodox Church, fifty in the Western Church) concerning the government and discipline of the Early Christian Church, incorporated with the Apostolic
Constitutions which are part of the Ante-Nicene Fathers collection.

The Roman Catholic Church has the oldest continuously functioning legal system in the Western world, predating the common and European civil law
traditions. What began with rules ("canons") adopted by the Apostles at the Council of Jerusalem in the 1st century has blossomed into a highly
complex and original legal system encapsulating not just norms of the New Testament, but some elements of the Hebrew Old Testament, Roman,
Visigothic, Saxon, and Celtic legal traditions spanning thousands of years of human experience.

In the Catholic Church, positive ecclesiastical laws, based upon either immutable divine and natural law, or changeable circumstantial and merely
positive law, derive formal authority and promulgation from the pope, who as Supreme Pontiff possesses the totality of legislative, executive, and
judicial power in his person. The actual subject material of the canons is not just doctrinal or moral in nature, but indeed all-encompassing of the human
condition.

In the early Church, the first canons were decreed by bishops united in Ecumenical councils (the Emperor summoning all of the known world's bishops
to attend with at least the acknowledgement of the Bishop of Rome or "local" councils (bishops of a region or territory). Over time, these canons were
supplemented with decretals of the Bishops of Rome, which were responses to doubts or problems according to the maxim, "Roma locuta est, causa
finita est " ("Rome has spoken, case is closed").

Later, they were gathered together into collections, both unofficial and official. The first truly systematic collection was assembled by the Camaldolese
monk Gratian in the 11th century, commonly known as the Decretum Gratiani("Gratian's Decree"). Pope Gregory IX is credited with promulgating the
first official collection of canons called the Decretalia Gregorii Noni or Liber Extra (1234). This was followed by the Liber Sextus (1298) of Boniface
VIII, the Clementines (1317) of Clement V, the Extravagantes Joannis XXII and the Extravagantes Communes, all of which followed the same
structure as the Liber Extra. All these collections, with the Decretum Gratiani, are together referred to as the Corpus Juris Canonici.

After the completion of the Corpus Juris Canonici, subsequent legislation was published in periodic volumes called Bullaria.

By the 19th Century, this body of legislation included some 10,000 norms. Many these were difficult to reconcile with one another due to changes in
circumstances and practice. This situation impelled Pope St. Pius X to order the creation of the first Code of Canon Law, a single volume of clearly
stated laws. Under the aegis of the Cardinal Pietro Gasparri, the Commission for the Codification of Canon Law was completed under Benedict XV,
who promulgated the Code, effective in 1918. The work having been begun by Pius X, it was sometimes called the "Pio-Benedictine Code" but more
often the 1917 Code. In its preparation, centuries of material was examined, scrutinized for authenticity by leading experts, and harmonized as much as
possible with opposing canons and even other Codes, from the Codex of Justinian to the Napoleonic Code.

Pope John XXIII initially called for a Synod of the Diocese of Rome, an Ecumenical Council, and an updating to the 1917 Code. After the Second
Ecumenical Council of the Vatican (Vatican II) closed in 1965, it became apparent that the Code would need to be revised in light of the documents and
theology of Vatican II. After multiple drafts and many years of discussion, Pope John Paul II promulgated the revised Code of Canon Law (CIC) in
1983. Containing 1572 canons, it is the law currently binding on the Latin (western) Catholic Church.

The canon law of the Eastern Catholic Churches, which had developed some different disciplines and practices, underwent its own process of
codification, resulting in the Code of Canons of the Eastern Churches promulgated in 1990 by Pope John Paul II.

The institutions and practices of canon law paralleled the legal development of much of Europe, and consequently both modern Civil law and Common
law bear the influences of canon law.

ORTHODOX CHURCHES

The Greek-speaking Orthodox have collected canons and commentaries upon them in a work known as the Pedalion. The Orthodox Christian tradition
in general treats its canons more as guidelines than as laws, the bishops adjusting them to cultural and other local circumstances. Some Orthodox canon
scholars point out that, had the Ecumenical Councils meant for the canons to be used as laws, they would have called them nomoi (laws) rather than
kanones (standards), but almost all Orthodox conform to them. The dogmatic decisions of the Councils, though, are to be obeyed rather than to be
treated as guidelines, since they are essential for the Church's unity.

ANGLICAN CHURCH

In the Church of England ecclesiastical courts that formerly decided many matters such as disputes relating to marriage, divorce, wills, and defamation,
still have jurisdiction of certain church-related matters (e.g., discipline of clergy, alteration of church property, and issues related to churchyards). Their
separate status dates back to the 12th century when the Normans split them off from the mixed secular/religious county and local courts used by the
Saxons. In contrast to the other courts of England the law used in ecclesiastical matters is at least partially a civil law system, not common law, although
heavily governed by parliamentary statutes. Since the Reformation, ecclesiastical courts in England have been royal courts. The teaching of canon law
at the Universities of Oxford and Cambridge was abrogated by Henry VIII; thereafter practitioners in the eclesiastical courts were trained in civil law,
receiving a Doctor of Civil Law (D.C.L.) degree from Oxford, or an LL.D. from Cambridge. Such lawyers (called "doctors" and "civilians") were
centred at Doctors Commons, a few streets south of St Paul's Cathedral in London, where they monopolized probate, matrimonial, and admiralty cases
until their jurisdiction was removed to the courts in the mid-19th century. (Admiralty law was also based on civil law instead of common law, thus was
handled by the civilians too.) Charles I repealed Canon Law in 1638 after uprisings of Covenanters confronting the Bishops of Aberdeen following the
convention at Muchalls Castle and other revolts across Scotland earlier that year.

Other churches in the Anglican Communion around the world (e.g., the Episcopal Church in the United States, and the Anglican Church of Canada still
function under their own private systems of canon law.

In Presbyterian and Reformed Churches, canon law is known as "practice and procedure" or "church order," and includes the church's laws respecting
its government, discipline, legal practice and worship.The United Methodist Church Book of Discipline contains the laws, rules, policies and guidelines
for The United Methodist Church. Its last edition was published in 2008.

BOOK II

THE PEOPLE OF GOD

PART I.

THE CHRIST’S FAITHFUL (Cann. 204 - 207)

Can. 204 §1. Christ’s faithful are those who, since they are incorporated into Christ through baptism, are constituted the people of God. For this reason,
they participate in their own way in the Divine Office of Christ, they are called,each according to his or her particular condition, to exercise the mission
which God entrusted to the Church to fulfill in the world.

424 This is the first of four introductory canons which are doctrinal in nature,reflecting the Church’s theological vision of the kind of Church which
Christ intended to establish.(Cf.LG 10:F1 I 359-361)Here the Church is spoken of as the "People of God". Two important points are
made.Firstly,within the People of God there is a fundamental equality among all the members;this arises from their incorporation into Christ and the
Church through baptism.(Cf.LG 11:F1 I 361.Cf.also cann.225,759.)All of Christ’s faithful, therefore,participate in the priestly,prophetic and kingly
mission of Christ.Secondly,however,alongside this basic equality there is a certain functional inequality within the Church.All participate "in their own
way",each "according to his or her particular condition". Clerics and laity(see Can.207)have different functions to fullfil;within each category,functions
also differ: e.g. that of the priest is different from that of the Bishop,that of a married person different from that of the religious sister,and so on.But
they each and all have an essential part in the overall mission of the Church to the world: a point always to be emphasised,not least to the laity.
425 The term "Christ’s faithful" was a matter of some debate in course of the revision of the Code: did it refer to all baptised persons or only to
catholics?(Cf.Comm 12(1980)60-61.)Eventually it was decided that while theologically the term includes all the baptised,even those not in full
communion with the catholic Church,in this canon and in the Code it refers only to those in full communion.(Cf.Comm 14(1982)157 at Can.201.)The
expression "Christ’s faithful" applies to each and every one of these,without distinction of age,office,office status or sex.
426 By speaking of the threefold office of Christ in relation to the mission of the Church,the canon sketches,as it were,a plan for the Code:
(a) the mission of sanctifying(i.e. the priestly office)is the topic of Book IV;
(b) the mission of teaching the Word(i.e. the prophetic office)is covered in Book III;
(c)the mission of serving and governing(i.e. the kingly office)is treated in Book II,V,VI and VII.

§2. This Church, established and ordered in this world as a society, subsists in the Catholic Church governed by the successor of Peter and the bishops 
in communion with him.

427 This paragraph,taken directly from Vat.II,(Cf.LG 8:F1 I 357.)is not found in any of the drafts prepared by the Revision Commission but was added
at the very last stage.
428 While §1. of this canon deals with some of the spiritual and theological elements of the Church,this §2. treats of the visible,human and social 
elements.The Church is not to be understood solely as an invisible,spiritual reality but also as an organised human society.This society is said to
"subsist" in the catholic Church.Vat.II deliberately chose to use this term,not wihing to identify the Church of Christ with the Catholic Church in a way
which excluded other churches and christian communities.It recognised that some ecclesial elements of sanctification are found outside the catholic
Church.The use of the word "subsists" is thus a positive statement of identity without being exclusive.(The Mystery of the Church; Vorgrimler I 149-
151)

Can. 205 Those baptized are in full communion with the Catholic Church on this earth who are joined with Christ in his visible body, through the bonds
of the profession of faith, the sacraments, and ecclesiastical governance.

429 In an effort to distinguish clearly between catholic and non-catholic Christianity.St Robert Bellarmine defined the Church as "the community of
men who are united by the bond of profession of faith and participation of the same sacraments,under the authority of the legitimate pastors and in
particular of the one vicar of Christ on earth,the Roman Pontiff".(Bellarmine De Concilliis III cap II: Fevre II(1870)316-318-cited by Grillmeier The
People of God Vorgrimler I 172) He was clearly concerned with visible membership of the Church,i.e. the signs by which a catholic can be
identified.This canon mentions the same three external bonds.However,no reference is made to membership of the Church.Instead,the central point of
the canon is "full communion with the catholic Church".The concept of communion is deeper and richer than that of membership;it includes and
transcends the purely legal and external.
430 The source of the canon lies in Vat.II,(Cf.LG 14-15 : F1 I 365-367.)where the whole concept of degrees or levels of communion is
expounded.Originally,this canon was meant to be part of the Ecclesiae Fundamentalis,but subsequently the Commission decided to incorporate it into
the Code.(Cf.Comm 12(1980)33-34.Parallel to the work of the revision of the Code of Canon Law was the work of an independent commission charged
 with the task of producing a Lex Ecclesiae fundamentalis or fundamental law of the Church.This was intended to be a statement of what could be
regarded as the constitutional law of the Church,containing the basic principles and rules governing all its law.The numerous drafts produced reflected
the varied reactions and debate raised in the process.There was a fear that such a fundamental statement might impede the legitimate evolution of
thought in the area of ecclesiology. Difficulties were also seen in the relationship between the law of the Code,particular local legislation and this
constitutional law.(Cf.Gauthier The progress of the "Lex Ecclesiae Fundamentalis Stud Can 12(1978)377-388.)The work did however proceed,and in
1981 a final draft was submitted to the Pope for approval.This approval was not granted.Instead,approximately half of the canons of the projected text
were incorporated into the Code,particularly,though not exclusively,in Book II Title 1 which deals with the obligations and rights of Christ’s faithful.)
The notion of real but imperfect union with the catholic Church is given practical expression in Cann.844,915 and 916(admission to holy
communion),Cann.1124-1129(mixed marriages)and Can.1183(church funerals).

Can. 206 §1. Catechumens are linked with the Church in a special way since, moved by the Holy Spirit,they are expressing a explicit desire to be 
incorporated into the Church.By this very desire, as well by the life of faith, hope, and charity which they lead, they are joined to the Church which
already cherishes them as its own.

431 The text of this canon was inspired by two documents of Vat.II(Cf.LG 14,AG 14:F1 I 366,828-829)Catechumens are those persons who have
expressed a desire to be incorporated in the Church through baptism.As such they are distinguished from baptised non-catholics who express the desire
to belong to the catholic Church.The canon points out two features by which catechumens are linked with the Church,though not yet joined to it by
baptism:
(a)their expressed desire to become Christian;
(b)their life of faith,hope and charity.

§2. The Church has a special care for catechumens; while it invites them to lead an evangelical life and introduces them to the celebration of the sacred 
rites, it already accords them various prerogatives which are proper to Christians.

432 Catechumens are distinguished from other non-baptised persons by their desire to belong to the Church and are the object of "special
care".Already before baptism,the Church invites them to live according to the Gospel.This is done formally by their admission to the catechumenate in
the appropriate liturgical rite (see Can.788 §1.).One of the consequences of this special relationship to the Church is that they may enjoy certain 
prerogatives which are proper to christians,e.g.they may recieve blesssings(see Can.1170)and are to be given christian burial(see Can.1183 §1.) Due to 
differences in culture and in religious influence on society,it has been left to Bishops Conferences to make further specifications concerning the activity
and prerogatives of catechumens(see Can.788 §3.) 

Can. 207 §1. By divine institution, among Christ’s faithful there are in the Church sacred ministers who in law are also called clerics; the others are
called lay people.

433 Fundamentally,there are two categories of person in the Church: clerics and lay people.Clerics are those who have been ordained as
deacon,priest,or Bishop.All the others are lay people. This distinction,which is "by institution"is an essential element in the hierarchical structure of the
Church.It emerges clearly in several areas of the Code,e.g.lay people admitted to the ministries of acolyte or lector,are not thereby entitled to
remuneration(Can.230 §1.),whereas clerics,since they give themselves wholly to the ministry of the Church, are so entitled (see Can.281 §1.) in the 
exercise of authority,clerics are "capable of the power of governance"(Can.129 §1.),whereas the laity can merely "cooperate in the execise of this 
same power"(Can.129 §2.);the obligations and rights of lay members of Christ’s faithful(see Cann.224-231)are manifestly distinct from those of clerics
(see Cann.273-289).

§2. Drawn from both these groups are those of Christ’s faithful who, professing the evangelical counsels through vows or other sacred bonds recognized
and approved by the Church, are consecrated to God in their own special way and promote the salvific mission of the Church.Their state, although it
does not belong to the hierarchical structure of the Church, does pertain to its life and holiness.

434 Another category of persons within the Church is mentioned here.The 1917 Code would simply have referred to those as "religious".The current
Code gives no label;It simply provides a description of these persons. The canon therefore refers to members of religious institutes,secular
institutes,and societies of apostolic life,as well as to men and women who live a consecrated life in the Church in some other approved form. The text of
the canon,inspired by Vat.II,(Cf.LG 43-44:F1 I 403-405)makes it clear that this category of persons is not to be added to the basic cleric-lay distinction.
Though not of divine institution,it does however belong to the life and holiness of the Church,and as such it has a juridical status (see Cann.662-672).As
a category of persons,it is made up of both clerics and lay;thus "in itself,the state of consecrated life is neither clerical nor lay"(Can.588 §1.) 

TITLE I.

THE OBLIGATIONS AND RIGHTS OF ALL CHRIST’S FAITHFUL (Cann. 208 - 223)

435 This Title (Cann.208-223)and the next (Cann.224-231)introduce a major innovation into the Church’s law and constitute a particular significant part
of the Code.Here,for the first time in legislative form, is spelled out what might be called a Charter of the obligations and of the rights which obtain
throughout the Church.The present Title provides such a charter in respect of all Christ’s faithful,both clerics and lay (see Can.207),while the following
Title gives an additional charter in respect of lay members.In Cann.273-289 and Cann.662-672,equivalent,additional charters in respect of clerics and
 religious are set out.
436 Note that,whereas in civil society the tendency is to refer to a "Charter" or a "Bill" as one of rights only,the Code explicitly that rights and
obligations are of their nature correlative.This is of particular significance in the understanding and in the application of this Code: even a stsed right
may not lawfully be pursued unless the corresponding obligation is acknowledged,nor may a particular obligation be imposed without due recognition of
the correlative right.

Can. 208 Flowing from their rebirth in Christ, there is a genuine equality of dignity and action among all of Christ’s faithful.Because of this equality they
all contribute,each according to his or her own condition and office,to the building up of the Body of Christ.

437 This canon contains an explicit statement of the radical equality of all the faithful,rooted as it is in their common baptism.This is the basis for the
sharing by all the faithful in the mission of the Church. The canon is based on the view of the Church as the communion of all the baptised and the text
puts into canonical language the teaching of Vat.II: "Although by Christ’s will some are established teachers,dispensers of the mysteries and pastors
for the others,there remains,nevertheless,a true equality between all with regard to the dignity and to the activity which is common to all the faithful in
the building up of the Body of Christ".(LG 32:F1 I 389) All forms of discrimination in the basic rights of the person are thus to be rejected.(Cf.GS 29:F1
I 929)

Can. 209 §1. The Christ’s faithful, are bound to preserve their communion with the Church at all times, even in their external actions.

438 The theme of ecclesial communion is one which runs through the whole Code.It is found at various levels and in various guises,e.g.hierarchical
communion,the communion of Churches,the communion of saints,full communion.According to this canon, a prime obligation of Christ’s faithful is to
preserve this ecclesial communion at all times.In practice,this will mean making sure that the three bonds of communion mentioned in Can.205-
profession of faith,the sacraments, and ecclesial governance-remain unbroken.The effort to maintain this communion is not to be restricted to any
particular activity,e.g. purely religious activity,but is to be an integral part of the Christian’s whole pattern of behaviour.

§2. They are to carry out with great diligence their responsibilities towards both the universal Church and the particular church to which they belong.

439 Communion with and within the particular Church is the basis for communion with and within the universal Church.(Cf.Can.368;LG 23:F1 I 376.)It is
within the particular Church that the individual members of Christ’s faithful are to live the Christian life and carry out their duties.According to
Can.368,"particular Churches...are principally dioceses..."or some equivalent entity.(This distinction of "particular Church" concerns only the latin
Church.The expression has a different significance within the eastern Churches.)Since each particular Church is for the most part divided into parishes
or quasi-parishes(see Can.515-518),it is clearly at parochial level and within the context of the parish that the majority of the faithful will find the
appropriate outlet for the fulfilment of this obligation.
440 No list is given of the responsibilities which the faithful must carry out "with great diligence".Clearly they must include the basic duties laid down
by the lord,i.e.,love of God and love of neighbour.In addition,each will have the obligations specific to his or her particular way of life.Others will
suggest themselves from among the needs of particular circumstances,especially within the individual’s parish.However the fulfilment of these duties
must always be kept in harmony with the communion which all the faithful are to have with the universal Church.

Can. 210 All Christ’s faithful, each according to his or her condition must a make a wholehearted effort to lead a holy life, and to promote the growth of
the Church and its continual sanctification.

441 This canon is the crystallisation of the teaching of Vat.II on the "call to holiness",(Cf.LG 39-42:F1 I 396-402)a call to Christ’s faithful,irrespective
of their juridical status in the Church .Examples of this call,which is another theme running through the Whole Code, may be found:for all the faithful in
Can.217;for clerics in Can.277;for the Bishop in Can.387;for religious in Can.673;for children in Can.795;for parents in Can.835 §4. 

Can. 211 All Christ’s faithful have the obligation and right to strive so that the divine message of salvation may more and more reach all people of all
times and all places.

442 This short canon has its source in two texts of Vat.II which concern the apostolic activity of the laity within the Church.(Cf.LG 33,AA 25:F1 I
391,790.)The canon has expanded their scope to apply to all members of Christ’s faithful.In essence,it states that the task of evangelisation belongs to
all the faithful and is not restricted to any one section,such e.g. as the hierarchy.It echoes and summarises the renewed theology of mission and
evangelisation which emerged from Vat.II,(Cf.AG 2:F1 I 814)and which was developed furter by Pope Paul VI after the 1974 Synod of Bishops.(Cf.EN
15-24;F1 II 716-722.)The faithful not only have the right to spread "the divine message of salvation",they have the right to do so.The exercise of this
right,however is always subject to the supervision of the competent ecclesiastical authority (see Cann.754,756)

Can. 212 §1. Christ’s faithful Conscious of their own responsibility, are bound to show christian obedience to what the sacred Pastors, who represent
Christ, declare as teachers of the faith and prescribe as rulers of the Church.

443 Once more,the teaching of Vat.II on the laity(Cf.LG 37:F1 I 395.)is made to include all of Christ’s faithful without distinction.The whole canon
concerns the relationship between the faithful and their pastors.These latter are primarily the Bishops(Can.375 §1.)and parish priests under their 
authority(see Can.515 §1.)This paragraph focuses particularly on obedience to the pastors which is presented as an obligation binding on all the 
faithful.The obedience required is quite clearly defined:it must be christian,i.e.based on the example of Christ’s obedience;(Cf.LG 37:F1 I 395.)it must
be obedience to the pastors as representatives of Christ;it must be obedience to what they declare as teachers of the faith(see Can.752-754);It must be
obedience to what they determine as rulers of the Church.In giving this obedience,the faithful are to be conscious of their own responsibility,according
to their particular status or position within the Church.

§2. Christ’s faithful are at liberty to make known their needs, especially their spiritual needs, and their wishes to the Pastors of the Church.

444 The relationship between Christ’S faithful and the pastors is not simply one of obedience;it is also one of trust.The faithful,both lay and
clerical,have the right to make their needs and wishes known to their pastors.This is the first time that such a right has been explicitly recognised in
canonical legislation.Pastors have a corresponding grave responsibility to respect this right of the faithful:it may not be ignored or dismissed.If the
attitude of the faithful towards their pastors is one of trust,then the attitude of pastors towards the faithful ought to be one of discerning listening(Cf.PO
9:F1 I 880-881 which,on the relationships between priests and lay people,is very profitable reading)The text of the canon makes it clear that more than
spiritual needs may be known:others would include material,emotional and intellectual needs.

§3. They have the right, indeed at times the duty, in keeping with their knowledge, competence and position, to manifest to the sacred pastors their 
views on matters which concern the good of the Church.They have the right also to make their views known to the rest of the Christ’s faithful, but in
doing so they must always respect the integrity of faith and morals, show due reverence to the Pastors, and take into account both the common good
and the dignity of individuals.

445 The right to express personal opinions concerning the good of the Church involves something much wider than merely voicing complaint.Above
all,it includes true consultation and the proper relationship between the laity and their clergy.Vat.II provides an excellent commentary: "Priests are to
be sincere in their appreciation and promotion of lay people’s dignity and of the special role the laity have to play in the Church’s mission.They should
also have an unfailing respect for the just liberty which belongs to everybody in civil society.They should be willing to listen to lay people,give brotherly
consideration to their wishes,and recognise their experience and competence in different fields of human activity.(PO 9:F1 I 880.Cf.also Can.529 §2.) 
446 It is this same attitude which must lie behind the various stuctured forms of consultation set out in the Code,e.g.the Council of Priests(see
Cann.495-502);the diocesan Pastoral Council(see Cann.511-514);the diocesan Finance Council(see Cann.492-494);the Parish Council(see Can.536);the
Parish Finance Council(see Can.537). Moreover,it is the same attitude which ought to mark the relationship between a Bishop and his priests at all
times(see Can.384).
447 The canon speaks not just of the faithful’s right to manifest their views,but also of their duty to do so at times.However,such expression of opinions
is not to be random or capricious.Instead,it must be done in accordance with the knowledge,competence and position of the individual concerned. As
well as making their views directly to the pastors,the faithful have the right also to express their opinions to other members of the faithful.The canon
qualifies the exercise of this right: the faithful"must always respect the integrity of faith and morals,show due reverence to the pastors and take into
account both the common good and the dignity of the individuals".Indulging in carping criticism almost for its own sake,especially if (as so often
happens)it is ill-informed,is not an exercise of this right,but an abuse which violates the virture of charity and can seriously harm the Church to which
the critic professes allegiance.

Can. 213 Christ’s faithful have the right to be assisted by their Pastors from the spiritual riches of the Church, especially the word of God and the
sacraments.

448 This fundamental right of all the faithful brings with it a serious obligation on the part of the Pastors(see Cann.386-387).Specific examples of how
they can fulfil this obligation and so respond to this right are contained in the Code:e.g.by preaching and catechetical formation (Cann.756-780);by
ensuring that theology is taught in catholic universities (see Can.811);by ensuring proper preparation for the sacraments (see Can.843 §2.);by care of 
the sick(see Can.911 §1.);by providing for the hearing of confessions (see Can.986). 
449 A similar right was recognised in c.682 of the 1917 Code but the language used was quite different: no mention was made of "the word of God and
the sacraments";instead,the laity( not all the faithful)had the right to receive from the clergy( not their Pastors)"spiritual goods and especially the aids
necessary for salvation".The present canon,based on Vat.II,(Cf.LG 37:F1 I 394.) brings to the fore another of the major themes running through the
Code: word and sacrament.This flows from Vat.II’s teaching that Christ is present in the word of God as well as in the sacraments.(Cf.SC 7:F1 I 4-5.)At
the time of the Reformation, catholics began to insist less on the word( whidh was taken up by other Christians) and concentrated more on the
sacraments.The Council restored the balance by re-emphasising the significance of the word in the life of the Church.

Can. 214 Christ’s faithful have the right to worship God according to the provisions of their own rite approved by the lawful Pastors of the Church; they
also have the right to follow their own form of spiritual life, provided it is in accord with Church teaching.

450 This canon recognises two rights of the faithful: the right to worship God according to the provisions of their own rite,and the right to follow their
own form of spiritual life.This recognition is firmly rooted in Vat.II’s teaching on the respect due to the human person and on religious liberty.(Cf.GS 26,
DH 2:F1 I 927-928,800-801)
451 The word "rite" here may refer to a particular ritual Church,e.g. the Ukrainian Church, or to liturgical rite within the latin Church,e.g. the
Ambrosian rite.What is clear is that the faithful are entitled to worship God according to the approved prescriptions of their own Church.This right of
the faithful is closely related to the obligation of sacred ministers "to celebrate the sacraments according to their own rite"(Can.846 §2.). 
452 The Code recognises the individual’s right to live the spirituality of christian life in his own or her own way.The only constraint, but an important
one, is that the person’s behaviour must be consonant with the Church’s teaching.In consequence, no one may insist on unifomity for it’s own
sake.Thus,e.g. a parish or a local religious community cannot be forced to accept a particular spirituality,e.g. Charismatic,contemplative,etc. simply
because the parish priest or the Superior considers this to be the most appropriate form of spirituality.

Can. 215 Christ’s faithful may freely establish and direct associations which serve charitable or pious purposes or which foster the Christian vocation in
 the world, and they may hold meetings to pursue these purposes by common effort.

453 Vat.II acknowledged the right of the faithful,laity and clergy,to form associations; indeed it recommended that such associations be established.
(Cf.AA 19,PO 8:F1 I 786.879.)This canon gives juridical expression to that recognition.Three purposes for which the the faithful might establish groups
are listed: charitable purposes, pios i.e. religious purposes, and the purpose of fostering Christian vocation in the world.For details of such associations
and their purposes, see Cann.298-329.

Can. 216 Since they share the Church’s mission, all Christ’s faithful have the right to promote or support apostolic action, by their own initiative,
undertaken according to their state and condition. No initiative, however, can lay claim to the title "catholic" without the consent of competent
ecclesiastical authority.

454 According to Can.211 all the faithful have the obligation and right to engage in evangelisation.This canon further specifies this right. It clearly
affirms the right of all to use their own initiative in the promotion of apostolic action.No distinction is made here between laity and clergy.This right has
it’s foundation in baptism and in the mission of the whole Church.(Cf. LG 33,AA 3,15-22,24,PO 9:F1 I 390-391,768-769,783-788,789-790,800-881;cf.also
Cann.756-759.)
455 The use of the name "catholic" is considered as indicating that the initiative is in some way representative of the catholic Church.Hence the
competent authority must examine the initiative concerned and, if appropriate give approval.This is a principle which runs through the Code,e.g.
Cann.216,300,803,806,808.

Can. 217 Since Christ’s faithful called by baptism to lead a life in harmony with the gospel teaching, they have the right to a christian education, which
genuinely teaches them to strive for the maturity of the human person and at the same time to know and live the mystery of salvation.

456 This canon refers to christian education in it’s widest sense.This is a much broader concept than the education of children or even than catholic
education as legislated for in Cann.793-821.The goal of this education is twofold: the maturity of the human person, and the knowledge and living of the
mystery of salvation.Neither can be seperated from the other. The precise nature and form of this education will vary according to the needs of each
individual and the level of growth which he or she has attained.The text is firmly rooted in conciliar teaching.(Cf.GE 1-2,AA 30:F1 I 726-728,794-796.)

Can. 218 Those who are engaged in fields of sacred study have a just freedom to research matters in which they are expert and to express themselves
prudently concerning them, with due submission to the magisterium of the Church.

457 In the matter of theological and allied studies Vat.II clearly established the principle of academic freedom of research and of expression; equally, it
pointed to the limitations on that freedom.(Cf.GS 62:F1 I 968.)In effect, the Council drew attention to the fact that the Church itself has,by the will of
Christ, a direct mandate to teach and to give mandatory expression to that teaching. This canon puts that conciliar doctrine into legal form: while
emphasising that the freedom is a positive one, it makes the point that an unfettered freedom inevitably becomes an abuse.
458 The freedom in question is for those, and those only- be they cleric or lay(see Can.229 §2.)-"who are engaged in fields of sacred study...in which
they are expert",i.e. academically qualified and experienced.It is a "just", or lawful, freedom in that it must avoid unfounded or excessive
pronouncements.It is a freedom which in it’s expression must be exercised "prudently", whether in writing (theological and allied journals, conferences
etc.should be the preferred vehicles), or in teaching, bearing particularly in mind the level of student understanding.Above all, it is a freedom which may
be exercised only "with due submission to the magisterium of the Church".(Cf.Cann.747-755;also SCDF instr Donum veritatis 24.V.1990: AAS 82
(1990) 1550-1570: Origins 20(1990) 118-126.)

Can. 219 All Christ’s faithful have the right to immunity from any kind of coercion in choosing a state of life.

459 While the right to immunity from this kind of coercion did figure in cc.214,971,1087,2352 of the 1917 Code in respect of specific situations, it is now,
thanks to VAT.II’s insistence on the essential dignity and freedom of the human person,(Cf. GS 26,29,52:F1 I 927-930,956.)the subject of a universal
principle for every member of the Church.
460 The principle is not to choose whatever state in life he or she might wish: thus e.g. a seminarian as such does not have the right to be ordained, nor
does a novice as such have the right to be admitted to religious profession; not every person has the right to marry, e.g. an impotent person or an
undispensed priest.The principle,rather, is that everyone of Christ’s faithful has the positive right not to be subjected to "any kind" of coercion or
pressure in making his or her choice of a state in life.This is so whether or not such coercion would result in the invalidity of choice.So e.g. Can.1103
prescribes very specific conditions for the kind of force or fear which would render a marriage null and void; while a lesser coercion might not result in
invalidity, it would nevertheless be a violation of the person’s right to a totally free choice, and could therefore become the subject of a judicial enquiry
in the Church, if only for some form of christian adjustment or compensation(see Can.221 §1.). 
461 It is a right to immunity from coercion, not in entering but rather in "choosing",a state of life.It would therefore equally be a violation of this right if
one were to be coerced into not choosing a preferred state,e.g. prevented from choosing a single life,rather than choosing a religious or priestly life.This
is clearly a matter of which parents and other advisors should prudently take notice.

Can. 220 No one may unlawfully harm the good reputation which a person enjoys, or violate the right of any person to protect his or her privacy.

462 Two rights are recognised and protected here: the right to one’s good name or reputation, and the right to one’s privacy-this latter having been
inserted only after the final draft was submitted to the Pope.(For the history of the drafting of this canon,cf.RCom SPD 30 at Cann.32,33;Sch 1982 36 at
Can.20.)No one may "unlawfully" infringe either right.The right to one’s good reputation is manifestly based on natural law, rooted in the dignity of the
human person and acknowledged as such by Vat.II(Cf.GS 26-27:F1 I 927-928.),but a person may by his or her conduct obviously forfeit this right.
463 The right to one’s privacy is equally given protection against unlawfull invasion.This right certainly includes, but extends beyond, the protection of
one’s personal correspondence. Just how far it extends will depend upon that delicate balance which must be maintained between the inherent rights of
the individual and the demands of the common good.This could become a critical issue in the matter of candidates for the priesthood or for the religious
life (see Can.241,642).The canon carries an implied warning to Superiors and others that,while observing the criteria laid down by the Church, they
must seriously take into account these basic rights of the individual(see Cann.483 §2.,1352 §2.,1361 §3.,1390 §2.,1455 §3.,1598 §1.). 

Can. 221 §1. Christ’s faithful may lawfully vindicate and defend the rights which they enjoy in the Church before the competent ecclesiastical forum in
accordance with the law.

464 Reference was made earlier to the major innovation introduced into the Church’s law by this particular series of canons concerning the obligations
and rights of Christ’s faithful(see the commentary at the start of this title).The effectiveness of this innovation will be measured in great part by the
extent to which the rights themselves are recognised in practice and are officially vindicated when threatened or abused.The application of this canon is
pivotal in this regard.It is a formal statement that all may vindicate and defend the rights they enjoy in the Church- and precisely "before the competent
ecclesiastical forum", i.e. the appropriate tribunal(see Cann.1404-1416, 1671-1673), or organ of administrative recourse(see Cann.1732-1739).True the
Code stresses that recourse to such a forum should never be the fist step (see Cann.1446, 1733 §1.); yet,it insists that everyone in the Church has the 
right to which this canon refers.Tribunals in the Church have hitherto for the most part been concerned with cases of alledged nullity of marriage.This
canon clearly signals the need for a wider judicial or quasi-judicial service to all the people of God.

§2. If any members of Christ’s faithful are summoned to trial by the competent authority, they have the right to be judged according to the provisions of
law, to be applied with equity.

465 If summoned before an ecclesiastical tribunal,any member of the faithful has the right to the "due process of the law",i.e. no one can be judged in a
manner that is unjust or arbitrary.Every case must be judged "according to the provisions of the law", which are to be found in detail in Book VII.And
those provisions must be applied with canonical equity(see Can.19): true justice must always be tempered by compassion and administered in a humane
fashion in accordance with the spirit of the Gospel.

§3. Christ’s faithful have the right that no canonical penalties be inflicted upon them except in accordance with the law.

466 With this paragraph the protection of the rights of the faithful is extended into the domain of penal law.The 1917 Code, in it’s c.2222, gave to
ecclesiastical authorities quite extensive powers to impose penalties.The current Code is more restricted in this sphere; if no penalty is stated in the
law, then none can be imposed- except as permitted by the limited provisions of Can.1399.

Can. 222 §1. Christ’s faithful have the obligation to provide for the needs of the Church, so that the Church has available to it those things which are
necessary for divine worship, for works of the apostolate and of charity, and for the worthy support of it’s ministers.

467 This obligation corresponds to the right of the Church, "in pusuit of it’s proper objectives" (Can.1254).If the Curch has the right to "acquire, retain,
administer and alienate temporal goods", the members of the Church have the obligation of providing what is necessary.This obligation has a threefold
implication, namely the provision of time, of talent and of financial support.Even among those whose financial resources are restricted a generous
wealth of talent or of time is rarely absent.
468 The canon speaks of "Christ’s faithful",witout distinction: all are therefore obliged, be they lay, clerical or religious- each obviously in accordance
with his or her financial means.True the clergy are urged, not obliged, to give to the Church and to charity any surplus income from their respective
offices(see Can.282 §2.),but the obligation of this canon certainly applies to what might be other personal income.Professed religious do not enjoy the 
administration of personal property; however, the obligation of this canon is relevant to the disposition which they are obliged to make before first
profession(see Can.668§.§.1-5).

§2. They are also obliged to promote social justice and, mindful of the Lord’s precept, to help the poor from their own resources.

469 This is a brief statement of one of the major preoccupations of the Church today: social justice and helping the poor. There probably has been no
single topic so much explored in papal writings in the last 100 years, from Rerum Novarum of Pope Leo XIII in 1891(Cf.ASS 23(1891)641-670.)to
Centesimus Annus of Pope John Paul II in 1991.(Cf.AAS 83(1991)793-867:Origins 21(1991)1-24.)The question of social justice as a central feature of
Christianity emerged also at Vat.II,(Cf.GS 29,69:F1 I 929-930,975-976.) and later in the message from the Synod of Bishops Convenientes Ex Universo
of 30 November 1971.(Cf.F1 II 695-710.)The text of this paragraph was not contained in earlier drafts of the Code: it was added at the time of the
formal consultation with Pope John Paul II in 1982.

Can. 223 §1. In exercising their rights, Christ’s faithful, both individually and in associations, must take account of the common good of the Church, as
well as the rights of others, and their own duties to others.

470 "In availing of any freedom men must respect the moral principle of personal and social resposibility; in exercising their rights individual men and
 social groups are bound by the moral law to have regard for the rights of others, their own duties to others and the common good of all."(DH 7 F1 I
805.)This excerpt from Vat.II,the immediate source of this paragraph, makes it clear that there are limits to the exercise of rights of Christ’s faithful,
and it spells out what these limitations are: (a) the common good of the Church, not the broader "common good of all"; (b) the rights of others, thus
avoiding unnecessary conflicts; (c)the duties of Christ’s faithful towards others, a reminder of the responsibilities each person has towards others.

§2. Ecclesiastical authority is entitled to regulate, in view of the common good, the exercise of rights which are proper to Christ’s faithful.

471 This provision is not intended as a basis for the arbitrary use of authority and it should not be understood as such.It is, rather, a limitation upon the
exercise of the rights of the faithful intended as protection against possible abuses arising from the exercise of alledged rights by individuals or
groups.Like the previous paragraph, this one should be understood in the light of the Council’s teaching:"man’s freedom should be given the fullest
possible recognition and should not be curtailed except when and insofar as is necessary".(DH 7:F1 I 805.)

TITLE II.

THE OBLIGATIONS AND RIGHTS OF THE LAY MEMBERS OF CHRIST’S FAITHFUL (Cann. 224 - 231)

Can. 224 Lay members of Christ’s faithful have the obligations and rights enumerated in the canons of this title, in addition to those obligations and
rights which are common to all Christ’s faithful and those stated in other canons.

472 Having outlined the fundamental obligations and rights of all Christ’s faithful, the Code now focuses on those which belong specifically to lay people
(see Can.207 §1.).In addition to the rights and obligations contained in Cann.208-223, lay people have those mentioned in Cann.225-231 and elsewhere
in the Code,e.g.Can.759 dealing with the rights and obligations of lay people as witnesses to the good news of the Gospel,Cann.1282 and 1287 §1. 
dealing with there obligations as administrators of ecclesiastical goods.

Can. 225 §1. Since lay people, like all the Christ’s faithful, are deputed by God to the apostolate by baptism and confirmation, they are bound by the
general obligation and they have the right, whether as individuals or in associations, to strive so that the divine message of salvation may be known and
accepted by all people throughout the world. This obligation is all the more insistent in circumstances in which only through them are people able to hear
the gospel and to know Christ.

473 The canon deals with the obligation and the right of all the faithful, by reason of their baptism and confirmation, to engage in the apostolate.(Cf.LG
33,AG 21:F1 390-391,838-839;Cann.204,211,216.)They may do so individually or in groups.By referring specifically to the laity, this canon removes two
possible misunderstandings; (a) the error of thinking that spiritual tasks within the Church belong only to the clergy;and (b) that of thinking that
renewed role of the laity is simply to undertake tasks which hitherto were done by the clergy.Instead it states in a general way the form of apostolate
which is proper to the laity as such, wherever they may be throughout the world.Moreover, the canon concludes with the further illuminating
prescription that this obligation of the laity actively to engage in the Church’s apostolate "is all the more insistent in circumstances in which only
through them are people able to hear the Gospel and to know Christ".It is significant to note that it speaks of "circumstances", not countries or regions
(such as missionary territories, where the help of the lay people is so often widely recognised as indispensible).In fact,the canon highlights not only the
obligation but the prerogative of the laity to engage in their privileged position, arising from their baptism and confirmation, of promoting the Gospel
and the knowledge of Christ in their ordinary daily avocations - as parents,teachers,factory
workers,farmers,academics,doctors,lawyers,politicians,etc.etc.

Can. 225 §2. They have also, according to the condition of each,the exalted vocation to permeate and perfect the temporal order of things with The 
Divine Office of Christ.In this way,particularly in conducting secular business and exercising secular functions,they are to give witness to Christ.

474 A special domain of lay apostolic actvity is the order of temporal affairs.Their role in this domain,according to Vat.II,is to renew it increasingly
more perfect.The laity "ought to take on themselves as this 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...The temporal order
is to be renewed in such a way that,while its own principles are fully respected,it is harmonised with the principles of the Christian life and adapted to
the various conditions of times,places and peoples"(AA 7:F1 I 774.)The temporal order has not been left to the laity,as if it were in some way a second
best,as the Council makes abundantly clear:"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 Gods will"(LG 31:F1 I 389.)

Can. 226 §1. Those who are married are bound by the special obligation, in accordance with their own vocation, to strive for the building up of the 
people of God through their marriage and family.

475 Within the broader vocation of the laity lies the more specific vocation of marriage.This canon acknowledges the special duty of married people to
work for the building up of the People of God through their marriages and their families.They also have a vital role to play in the structure of civil
society in today’s world.(Cf.AA 11,GS 47;F1 I 778-780,949.)It is through their marriages that many lay people live out their apostolate in the
Church.Vat.II says that the fundamental duty of married people is "to give clear proof in their lives of the indissolubility and holiness of the marriage
bond, to assert with vigour the right and duty of parents and guardians to give their children a christian upbringing, to defend the dignity and legitmate
autonomy of the family: this has always been the duty of married persons; today, however, it has become the most important aspect of their apostolate.
 (AA 11;F1 I 778-779.)

§2. Because they gave life to their children, parents have the most serious obligation and the right to educate them. It is therefore primarily the 
resposibility of christian parents to ensure the christian education of their children in accordance with the teaching of the Church.

476 This paragraph speaks for itself.Further specific details of this right and obligation are foun elsewhere in the Code,e.g.,education of children by
good example (see Can.774 §2.),choice of the means to promote the catholic education of their children(see Can.793 §1.),sending children to catholic 
schools (see Can.798),the duties of parents with regard to baptism (see Cann.851 §2.,855,867,868),to confirmation (see Can.890),to the Eucharist (see 
Can.914).This canon is the foundation on which all the other specific rights and duties rest.The responsibility mentioned here is primarily that of the
parents.But is not exclusive to them.Where necessary,the Church also has the right and duty to provide for the christian education of children.(Cf.GE
3:F1 I 728-730.)The role of the Church in this regard is detailed in Book III.

Can. 227 To lay members of Christ’s faithful belongs the right to have acknowledged as theirs that freedom in secular affairs which common to all
citizens.In using this freedom,however, they are to ensure that their actions are permeated with the spirit of the gospel, and are to heed the teaching of
the Church proposed by the magisterium, but they must be on guard, in matters of opinion, against proposing their own view as the teaching of the
Church.

477 Lay members of the Church have the same civil rights and freedoms as all citizens.According to this canon, they have the right to have this fact
acknowledged by the competent civil authority.Parallel however is an obligation on the part of the laity to exercise their civil liberty in a manner which
is in keeping with the Gospel and the official teaching of the Church.

Can. 228 §1. Lay people who are found to be suitable are capable of being admitted by the sacred Pastors to those ecclesiastical offices and functions 
which, in accordance with the provisions of the law, they can discharge.

478 The question of lay persons exercising ecclesiastical offices is a complex one, which is considered more closely in the context of Cann.129 and
274§1..It is sufficient to note here that, so far as the law is concerned, lay persons may be given -or may "cooperate in" (Can.129 §2.)-certain
ecclesiastical offices-with the proviso of course that they "are found suitable",i.e. appropriately qualified for the office in question (see e.g.Cann.483
§2.,517 §2.,1421 §2.,1428 §2.1435). 

§2. Lay people who are outstanding in the requisite knowledge, prudence and integrity are capable of being experts or advisors, even in councils in 
accordance with the law, in order to provide assistence to the Pastors of the Church.

479 The Pastors of the Church have much need of the assistance of it’s lay members as experts or advisors, in a variety of spheres.To carry out this
role, the lay people must obviously be "outstanding in the requisite knowledge,prudence and integrity".The canon forsees the possibility of such lay
experts and advisors assisting the pastors not just as individuals but "even in councils".Since no further specification is made in the text, this may be
understood as referring to councils or synods at all levels, from the parish finance commitee (see Can.537)to an ecumenical council (see Can.339 §2.).
(Particularly as far as the so-called traditional councils are concerned(diocesan synods,provincial and plenary synods,ecumenical councils),this is a
significant change from the position which existed under the 1917 Code in cc.223,282,286,358, where participation in the work of these bodies was for
the most part seen as solely clerical concern.)
480 Both paragraphs of this canon use the technical term "capable of"(habiles sunt) to indicate that the reference is to the capacity, not the strict right,
of the laity to participate in the functions in question here.That capacity is activated when they are selected, in accordance with the requirements of the
canon: thereafter however they have the same right to be heard as any other lawful participant.

Can. 229 § 1. Lay Faithful have the freedom and the right to acquire the knowledge of Christian teaching which is appropriate to each one’s capacity, in
order that they can live according to this teaching, proclaim it and if necessary to defend it, and thereupon are perceived to be exercising their
individual apostolate. 481 If lay people are to exercise the role proper to them in the Church,they must be adequately prepared.The canon encapsulates
the teaching of Vat.II in this regard.[Particularly as far as the so-called traditional counncils are concerned(diocesan synods,provincial and plenary
synods ecumenical councils),this is a significant change from the position which existed under the 1917 Code in its cc.223,282,286,358,where
participation in the work of these bodies was for the most part seen as solely clerical concern.]The knowledge to be imparted must be adapted "to each
ones capacity and condition".It cannot be purely theoretical;it must also be of practical nature and rooted in experience,since the goals to which it is
directed are practical,i.e.living according to Christian teaching,proclaiming and defending it,and exercising the apostolate.
482 Not only have the laity a right to play this part in the exercise of the apostolate:they equally have the duty to do so.Clearly,the first imperative of
that obligation is to conduct their personal life,in all its aspects,in accordance with this Christian teaching;and they should not-whatever the claims for a
"pluralist" society-be afraid or ashamed "to proclaim it".Even more,it may at times be necessary that it be the laity who will positively"defend
it",whether in private or even in public.Current society has thrown up an urgent need for an educated and articulte laity who will play a full part in this
regard,particularly through the media of newspapers,magazines,radio and television(see also Can.747§1.) 

§2. They also have the right to acquire that fuller knowledge of the sacred sciences which is taught in ecclesiastical universities or faculties or in 
institutes of religious sciences, attending lectures there and acquiring academic degrees.

483 This paragraph takes the educational rights of the laity a step further:no longer are the sacred sciences to be the domain of the clerics
alone.Directly related to this right of lay people to study in this field is the responsibilty of ecclesiastical authorities to provide the opportunities for
 them to exercise that right(see Can.811 §1.) 

§3. Likewise, assuming that the provisions concerning the requisite suitability have been observed, they are capable of receiving from the lawfull 
ecclesiastical authority a mandate to teach the sacred sciences.

484 The logical conclusion of the admission of lay people to the study of the sacred sciences is that they may also teach them in theological schools and
faculties. Two conditions are prescribed: (a) those concerned must have the "requisite suitability",i.e.,they must have obtained the required academic
qualifications etc., (b) they must be given a "mandate to teach" by the lawful ecclesiastical authority. The significance of this mandate is in Book III
(see Can.812).It is clear that a lay person with the appropriate academic degrees does not thereby have the right to teach the ascred sciences: just as
for clerics, they may do so only if they are duly authorised by the ecclesiastical authority concerned.

Can. 230 §1. Lay men whose age and talents meet the requirements prescribed by decree of the Bishops Conference, can be given the stable ministry 
of lector or acolyte, through the prescribed liturgical rite.This conferral of ministry does not, however, give them the right to sustenance or
remuneration from the Church.

§2. Lay people can receive a temporary assignment to the role of lector in liturgical actions.Likewise, all lay people can exercise the roles of 
commentator, or cantor, or other such, in accordance with the law.

§3. Where the needs of the Church require and ministers are not available, lay people, even though they are not lectors or acolytes, can supply certain 
of their functions, that is, exercise the ministry of the word, preside over liturgical prayers, confer baptism, and distribute holy communion, in
accordance with the provisions of the law.

485 Three different types of lay ministry are dealt with in this canon:
(a) ministries conferred on a stable basis (§1.);

(b) ministries where the assignment is temporary (§2.);

(c) ministries exercised om a supply basis where ministers are not available (§3.)

486 The stable ministries of lector and acolyte are reserved to men, "in keeping with the venerable tradition of the Church".(MQ n.7:F1 I 431.)This is
one of the few canons that makes a distinction between men and women,and it is the only one in this title of the Code.These two stable ministries are
not confined solely to liturgical celebrations.It is part of the ministry of the lector to proclaim the word of God, to provide catechetical instruction and to
prepare the faithful for the reception of the sacraments.(Cf.MQ n.5:F1 I 430.)As an extraordinary minister of the Eucharist, the acolyte can be called
on to distribute holy communion or to expose the Blessed Sacrament (see Can.910 §2., 943).He is also instructed to have a special care for the sick.
(Cf.MQ n.6:F1 I 430-431.)These ministries are conferred by the Ordinary,i.e.,the Bishop and, in clerical religious institutes and clerical societies of
apostolic life, of pontifical right, the competent major Superior.(Cf.MQ n.9:F1 I 431.)Moreover,Bishops Conferences may request the Holy See to
establish other stable ministries for their territories, if they judge these to be necssary or helpful.(Cf.MQ:F1 I 428-429.Cf.also AG 15,17:F1 I 831,833-
834.)On 27 October 1977, the Holy See gave permission to Bishops Conferences to establish such new ministries in their own regions.(Cf.SCSDW
letter Novit Profecto 27.X.1977:DOL n.2966.Cf.LCE Tavola per Paesi e Canoni at Can.230.)The present canon makes it clear that,while lector and
acolyte are stable ministries, they are exercised on a voluntary basis and do not involve any right to financial support.
487 The stable ministry of lector is conferred in a liturgical rite; the temporary assignment of some person to exercise the role of lector is much less
formal.Both men and women may be so assigned.The person concerned may be asked to carry out specific functions on specific occasions,e.g.,he or she
will be asked to read at Masses on a particular Sunday. The other roles mentioned in this paragraph -"commentator,cantor or other such"- are also
conferred and exercised in this informal manner.(For a number of years after the promulgation of this Code in 1983 there was a divergence both of
canonical opinion and of pastoral practice concerning the admissibilty or otherwise of female "altar servers" at Mass.In the context of this Can.230 §2., 
the matter was resolved by the reply of PCI 30.VI.1992(AAS 86(1994)541),a reply which was followed, at the Pope&rwsquo;s request, by a circular
letter from SCWD 15.III.1994(AAS loc.cit.542):Origins 23(1993-1994)777-779.In effect, a general permission for the use of female altar servers is
granted, subject only to the judgement of an individual Bishop in view of the special circumstances of his diocese.)However, if the Bishops Conference
considers it useful or necessary, these could be established as stable ministries.
488 This canon’s §3. speaks of extraordinary ministries which can be exercised by lay people, either men or women.Two prerequisites are 
mentioned:The needs of the Church, and the non-availability of ministers.In such circumstances, lay people can be authorised to supply some of the
functions of the absent or impeded ministers.The canon does not allow lay people in question to act solely on their initiative:since the responsibility for
the pastoral welfare of his people falls on the Bishop, it is he who must decide whether the circumstances warrant such extraordinary ministries.The list
of functions mentioned here are not exhaustive; the Code foresees other cases where lay people may act as extraordinary ministers (see Cann.517
§2.,1112). 

Can. 231 §1. Lay people who are pledged to the special service of the Church, whether permanently or for a time, have the duty to acquire the 
appropriate formation which their role demands, so that they may conscientiously,eagerly, and diligently fulfil this role.

489 The duty mentioned in this paragraph-"to acquire the appropriate formation which their role demands"-echoes the rights and duties concerning
Christian education and theological formation found in Cann.217 and 229 §1..This underlines the need for those lay people who are engaged in the 
service of the Church to acquire the necessary knowledge and training so that they may carry out their services in a fitting manner.

§2. Without prejudice to the provisions of can. 230, §1., they have the right to worthy remuneration befitting their condition, whereby with due regard 
also to the provisions of civil law, they can becomingly provide for their own needs and the needs of their families.Likewise they have the right to have
their insurance, social security, and medical benefits to be duly safeguarded
490 Since all Christ’s faithful are "obliged to promote social justice" (Can.222 §2.),it is only right that this concern should be reflected in the Church’s
legislation.The focus of concern in this paragraph is those lay people who work,full-time or part-time,for the Church. Their right to appropriate
remuneration and welfare benefits is fundamental.It is a clear echo of recent papal teaching.(Cf.Pope John Paul II encl Laborem exercens 19:AAS 73
(1981)625-629.) Can.281 provides a similar norm for clerics, and Can.1274 §3. states that a special fund may be set up in each diocese to provide for 
such needs.

The translation into english of the text of the Code of Canon Law in this document has received the approval of the Bishops Conferences of Australia,
Canada, England and Wales, India, Ireland, New Zealand, Scotland and South Africa.
Nihil obstat: Jerome Curtain JCD Censor deputatus
Imprimatur: Desmond Connell Archbishop of Dublin; Dublin, 4 November 1995
Prepared by The Canon Law Society of Great Britain and Ireland
in association with The Canadian Canon Law Society
Editorial Board: Rt Rev. Mgr Gerard Sheehy, JCD (Dublin),Chairman
Rt Rev. Mgr Ralph Brown, JCD (Westminster)
Rev. Donal Kelly, JCL (Ossory)
Rev. Aidan McGrath OFM, JCD
Consultant Editor: Rev. Francis G.Morrisey OMI, JCD (Ottawa)

Copyright © The Canon Law Society Trust 1995

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