INVOLVEMENT OF LAITY IN THE

TEACHING OFFICE OF THE CHURCH

In the words of Pope John Paul II, the Code of Canon
Law could be understood as a great effort to translate the
conciliar ecclesiology into canonical language. It is the ecclesiology
of communion that is central and fundamental to the doctrine of
Vatican II. The Church is the people of God and a communion
that is nourished by the Word of God and sacraments. No part
of the structure of a living body is merely passive but has a share
in the functions as well as the life of the body (Eph. 4:16). The
Holy Spirit endows the Christ’s faithful with diverse charisms and
the pastors of the Church have to recognize them and channelize
them for the building up of the community. Particularly since
Vatican II, the Church has called for a renewal in the life and role
of the laity. Yet often there remains a fundamental lack of
understanding of the lay vocation and its role in the Church’s
mission. Many think that only the priests and religious are called
to serve and that the role of the laity is to help out around the
parish and that they are not called to play an integral part in the
mission of the Church. But in fact, the actual teaching of the
Church is that laypeople have a distinct and very real role in the
spreading of the Gospel. The Church desperately needs them to
carry out with authority, creativity, and power what the Holy Spirit
has given them in Baptism. The millennium of the laity has already
dawned and their participation in the life and mission of the
Church is not the result of volunteerism on their part or concession
from the hierarchy but a right and responsibility arising from their
baptismal consecration. When we examine the recently promulgated
Statutes of the Dicastery for Laity Family and Life1, we can
understand the emphasis placed on the laity in the Church.
1
This Statute is approved ad experimentum. It was promulgated through its
publication in L’Osservatore Romano and then published also in Acta
Apostolicae Sedis, entering into force on 13 May 2018. Articles 5-8 describe
elaborately the role of the Dicastery towards the laity.

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Who is the laity?
The Latin Code gives only a negative definition of the laity
as non-clerics. Canon 207 says, “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”.
Though during the early stages of the process of the revision of
the Code, there was an attempt to formulate juridically all the
aspects of the identity of the laity,2 the plan was given up towards
the end. However, we cannot ignore Lumen Gentium, the dogmatic
Constitution of Vatican II on the Church, when it states that the
laity are “all the faithful except those in Holy Orders and those
who belong to a religious state approved by the Church. They are
the faithful who by Baptism are incorporated into Christ, are
placed in the people of God, and in their own way share the
priestly, prophetic and kingly office of Christ, and to the best of
their ability carry on the mission of the whole Christian people, in
the Church and in the world”. The same Constitution further
underlines the secular character of the laity which is proper and
peculiar to them. The Post-synodal Apostolic Exhortation
Christifideles Laici, Codex Canonum Ecclesiarum Orientalium3
and the Catechism of the Catholic Church follow Lumen Gentium
very closely in their description of laity.
2
“In canonibus huius Codicis, nomine laicorum intelleguntur omnes christifideles,
iis exceptis qui, ordine sacro recepto, ad ministerium divinum sunt deputati aut
qui in Instituto ab Ecclesia sancito statum religiosum assumpserunt; christifideles
scilicet, sive viri sive mulieres, qui in saeculo viventes et vitae saecularis consortes
missionem Ecclesiae salvificam pro parte sua, etiam canonibus determinanda,
exercent, videlicet vitam divinam Ecclesiae participantes, atque fidem quam a Deo
per Ecclesiam receperunt verbo et opere confitentes ac propagantes, specialiter
in rebus temporalibus gerendis et in muneribus saecularibus exercendis Christi
testimonium reddentes”:Communicationes, 18 (1986) 351
3
The Code of Canon law for the Eastern Churches defines the laity more
positively. Canon 399 says, “In this Code, the name of lay persons is applied
to the christian faithful whose proper and special state is secuular and who, living
in the world, participate in the mission of the Church, and are not in holy orders
nor enrolled in the religious state”.

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The magisterium of the Church on the role and mission of the laity
with reference to the hierarchy can be summarized thus:
1. Through baptism all Christ’s faithful are incorporated into
Christ and are constituted people of God. Each of the baptized
participates in his or her own way in the priestly, prophetic
and kingly office of Christ. Each is called to exercise the
mission entrusted to the Church according to his or her
particular condition in accordance with the law (c. 204 #1).
2. The bishops together with the presbyters and the deacons
received the ministry of the community in order to preside over
the flock of which they are pastors in the name of God, as
teachers of doctrine, priests of divine worship and ministers
endowed with authority.
3. The sacred pastors should know that they are not created to
assume solely for themselves the salvific mission of the Church,
but must, likewise, recognize the services and charisms of the
laity in such a manner that all should cooperate unanimously in
the common work of the Church.
4. There is a genuine equality of dignity and action among all
Christ’s faithful and all have the right and obligation to contribute
to the building up the Body of Christ (c. 208).
5. There are lay persons who either through personal initiative or
through hierarchical invitation, consecrate themselves temporarily
or perpetually to the apostolate of the hierarchy in accordance
with the law by engaging in the service of its various institutions
and work.4
Pope Francis in his letter of 19 March 2016 to Cardinal
Marc Quellet, President of Pontifical Commission for Latin America,
affirms the fundamental identity of each Christian when he says,
“Looking at the People of God is remembering that we all enter
4
Confer. J.M Tinoko, “The Ministry of the Laity”, Philippiniana Sacra 26,
No. 78 (1991) 435-450.

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the Church as lay people. The first sacrament, which seals our
identity forever, and of which we should always be proud, is
Baptism. Through Baptism and by the anointing of the Holy Spirit,
(the faithful) “are consecrated as a spiritual house and a holy
priesthood” (Lumen Gentium, n. 10). Our first and fundamental
consecration is rooted in our Baptism. No one has been baptized
a priest or a bishop. They baptized us as lay people and it is the
indelible sign that no one can ever erase. It does us good to
remember that the Church is not an elite of priests, of consecrated
men, of bishops, but that everyone forms the faithful Holy People
of God”.
Laity in the Parish
Inspired by Christus Dominus, Canon 515 of the 1983
Code5 gives a new definition of the parish which has a profound
pastoral and ecclesiological emphasis. “A parish is a certain
community of Christ’s faithful stably established within a particular
church, whose pastoral care, under the authority of the diocesan
Bishop, is entrusted to the parish priest as its proper pastor.” The
definition makes it clear that there are two essential elements to an
understanding of the parish: a personal element, which is a
community of faithful and an institutional element in the person
of the parish priest. Though territoriality is an important element,
it is not however an essential element since there can be personal
parishes on the basis of nationality, language, rite or some other
criterion.
The new understanding of the role of the parish priest too
is more theological and pastoral than merely juridical. Canon 519
says, “The parish priest is the proper pastor of the parish
entrusted to him. He exercises pastoral care of the community
entrusted to him under the authority of the diocesan Bishop,
whose ministry of Christ he is called to share, so that for this
5
CCEO c. 279

88
community he may carry out the offices of teaching, sanctifying
and ruling with the cooperation of other priests or deacons and
with the assistance of lay members of Christ’s faithful, in accordance
with the law”. The law of the Church thus highlights the
preeminent role of the parish priest who is the proper pastor of
the parish that is entrusted to him. At the same time, the canon
asserts that parochial ministry necessarily entails some form of
collaboration6. The parish priest cannot remain isolated in the
exercise of pastoral care. Vertically, he is the principal collaborator
of the diocesan Bishop and he functions under his authority,
keeping always intact the hierarchical communion. Horizontally, he
is to exercise his ministry in fraternal communion and collaboration
with other priests, deacons and the laity. The other priests may
be assistant parish priests (cc.545-552), rectors of churches
(cc.556-563), chaplains (cc.564-572) and even other priests who
have domicile or quasi domicile in the parish. The principle of
cooperation of all priests is rooted in the unity of their consecration
and mission with their bishop7.
Assistance of the laity
The canon recognizes the contribution of the laity to parish
life with the words with the assistance (operam conferentibus)
of the laity. While the sacrament of orders links the other priests
and deacons very closely with the parish priest and enables them
a higher level of participation, the unique value of the mission of
the laity cannot be undermined.
It was long thought that the activity of the parish priest
consists in giving the faithful the goods of salvation and that of the
faithful in receiving the same. Thus the parish priest proposes the
6
Confer. A.Borras, La Parrocchia, Diritto Canonico e prospettive pastorali,
Bologna, Edizione Dehoniane Bologna, 1997, pp.99-102.
7
The corresponding canon 281 of the CCEO does not mention the ‘tria munera’
explicitly and the collaboration with other priests, deacons and laity in the
definition of the parish priest.

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truth when he teaches; administers the sacraments and other acts
of worship in his sanctifying mission; directs the parochial life with
various acts of charity and offers the faithful spiritual and material
helps. On the other hand the faithful receive from the parish priest
the above mentioned goods: the truth, worship, directives and the
spiritual and material helps. However, the faithful are active not
only in receiving but also in giving (CIC c. 204; CCEO c. 7).
They participate in their own way in the priestly, prophetic and
kingly 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. The activity of the parish
priest consists not only in giving the faithful the goods of salvation
but also in enabling them to give the same to others. The parish
priest is not to take upon himself all that the laity can do for the
building up of the community. The whole community is to be
involved in those pastoral activities that do not require the sacrament
of order. The parish priest is to help the laity to discover their
charisms and vocations. He is to coordinate the resources
available and stabilize them for the good of the parish.
F. Coccopalmerio raises the question whether the operam
conferentibus of the laity is for an activity proper to the parish
priest or to the laity themselves8. It appears that the laity support
or help the activity which is proper to the parish priest. Canon
528 #1 says: “With the collaboration of Christ’s faithful, he is to
make every effort to bring the gospel message to those also who
have given up religious practice or who do not profess the true
faith”. This recalls Canon 225 #1 which underlines the obligation
and right of the lay people to strive so that the divine message of
salvation may more and more reach all the people at all times and
all places9. This obligation is all the more insistent in circumstances
8
F.Coccopalmerio, De Paroecia, Roma, Editrice Pontificia Universitas Urbaniana,
1991, p.28.
9
CCEO 289 #1, 401, 406.

90
in which only through them people are able to hear the Gospel
and to know Christ. However, we cannot limit the activity of the
laity to those who have given up religious practice or those who
do not profess the true faith. The parish priest is to recognize and
promote the specific role which the lay members of the Christ’s
faithful have in the mission of the Church, fostering their associations
which have religious purposes (c.529 #2).
Though the active role of the laity in the parish is not
denied, it does not appear to be sufficiently emphasized. It is
unfortunate that there is not a single Canon in the section on
parish that is wholly dedicated to describe the role of the laity.
Regarding catechism too, the Code does not explicitly affirm that
the laity are the subjects of the activity. Though their role is
pointed out in cc.774 and 776 it would have been fitting to affirm
the same in the section on parish. It is also strange that nothing
is said of their role in works of charity. With the exception of
Canon 517 #2, the Code is almost silent in this section with
regard to the governing function of the laity. Even in the case of
the parish pastoral council, it is described in very general terms,
and in fact the universal law does not make it obligatory. Yet we
can reconstruct the role of the laity in the teaching office of the
laity with the ample material available in the other parts of the
Code and the magisterium of the Church.
Laity in the teaching office
The lay faithful, precisely because they are members of the
Church, have the vocation and mission of proclaiming the Gospel:
they are prepared for this work by the sacraments of Christian
initiation and by the gifts of the Holy Spirit. It is their obligation
and right to ensure that the divine message of salvation reaches
more and more all people of all times and all places (CIC c. 211;
CCEO c. 14). They have the right to promote and support
apostolic action (CIC c. 216; CCEO c.19).This obligation and
right are reiterated in Canon 225 with reference to the lay
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members of Christ’s faithful whether they act individually or in
associations. 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. The special obligation to permeate and
perfect the temporal order of things with the spirit of the Gospel
is also very important. The laity are called upon to witness to
Christ in conducting secular business and exercising secular functions.
Undoubtedly, they have the necessary freedom in secular affairs
with due regard for magisterium of the Church (CIC c. 227;
CCEO c.402). Under the chapter “The teaching function of the
Church in general”, CCEO speaks of the relevance of other
sciences (c.602), literature and arts to the proclamation of the
Gospel(c. 603).Indeed in many cases the lay persons are well
versed in these disciplines. It also dwells elaborately on the
responsibility of theologians which surely includes the lay persons
(c.606).
The ministry of the divine Word
After highlighting the role of the Roman Pontiff and the
College of bishops, individual bishops, priests, deacons and members
of institutes of consecrated life, the legislator describes that of the
laity in Canon 759 of the CIC: 1.The foundation of their participation
is baptism and confirmation. 2. They witness to the good news by
their words and by the example of their Christian life. 3.They can
be called upon to cooperate in the exercise of the ministry of the
word.
The witness of life extends beyond their family, to the arena
of work, and to social and political involvements. They can be
empowered for such effective witness by their ongoing nourishment
at the tables of the Word and the Eucharist and by the enlivening
action of the Spirit.
Preaching the Word of God
Canon 1342 #2 of the 1917 Code forbade the laity including
the non clerical religious to preach. However according to Canon
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766 of the 1983 Code, “The laity may be allowed to preach in
a church or oratory if in certain circumstances it is necessary, or
in particular cases it would be advantageous, according to the
provisions of the Bishops’ Conference and without prejudice to
Canon 767 #1".
The laity is empowered to preach in a church or oratory
subject to two conditions. 1. It may be necessary in certain
circumstances (certain peculiar situations in mission lands or in the
case of persecution or due to clergy shortage). 2. In particular
cases it would be advantageous (perhaps the persons concerned
are specialists in doctrine or have the esteem and admiration of
the people, known for their impeccable character). Such preaching
may include instructions, exhortations, devotional or doctrinal
sermons, explanation of biblical texts, mission talks or sacramental
preparations.
It is also interesting to note that while the priests and
deacons can obtain the faculty to preach, the laity has only the
possibility of being admitted to preach. The use of the terminology
faculty is directly related to the exercise of some form of the
powers of orders and of ecclesiastical governance, which in this
instance is teaching.
The term laity here would include all those who are not
ordained whether they be men or women. There is a specific
mention of ‘can be permitted’ (admitti possunt) in the canon
which implies someone’s permission is required. This has to be
determined according to the provisions of the Bishop’s Conference.
One should not forget the need of a suitable age and appropriate
training. The particular norms of the CCBI are as follows:
“Competent lay people may be allowed to preach during
liturgical services if on special occasions it is necessary or in
particular cases it would be advantageous, keeping in mind the
following criteria:

93
1. Lay people who are invited to preach are to be persons who
are living exemplary Christian lives, known for their fidelity to
the Magisterium of the Church and prepared through a formation
in Christian doctrine or Scripture;
2. These lay people can be invited to preach on occasions such
as:
a) When the liturgy of the Word is celebrated without the presence
of the priest or deacon;
b) When there is no priest or deacon available who know the
language of the people, keeping in mind that the preaching is
to be done at the end of the Eucharistic celebration;
3) Lay people can also be invited to speak to the assembly in
certain special circumstances when it is deemed appropriate by
the parish Priest. However, this type of preaching is to be
done only at the end of the Eucharistic celebration and never
instead of the homily which is to be given by the priest or
deacon after the Gospel in conformity with Canon 767".
According to CIC 1983, the canonical mission or mandate
is not required for such preaching. A simple permission is sufficient
with due regard for the norms of the Conference of Bishops and
the Diocesan Bishop. However, CCEO considers lay preaching
only in extraordinary circumstances, especially to supply for scarcity
of clerics. It calls for a mandate from the eparchial bishop when
a lay person is to preach (c.610 #4).
Reservation of the homily to priest or deacon
Canon 767 #1 states that the most important form of
preaching is the homily, which is part of the liturgy itself, and is
reserved to a priest or deacon. The homily cannot be delivered by
a lay person in any manner even in the form of a shared homily.
Ecclesiae de mysterio, the interdicasterial instructionm is categorical
in rebutting all practices that permit a lay person to give a homily.
Homily is a special form of preaching which is part of the
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Eucharistic liturgy. While every homily is a form of preaching,
every preaching is not a homily. The diocesan bishop cannot
dispense from the requirement of Canon 767 #1 and permit a lay
person to preach the homily10. Redemtionis Sacramentum reaffirms
the above norms concerning the homily.
1. Within the celebration of the Sacred Liturgy, the reading of the
Gospel, which is “the high point of the Liturgy of the Word”, is
reserved by the Church’s tradition to an ordained minister. Thus
it is not permitted for a layperson, even a religious, to proclaim
the Gospel reading in the celebration of Holy Mass, nor in
other cases in which the norms do not explicitly permit it.
2. The homily, which is given in the course of the celebration of
Holy Mass and is a part of the Liturgy itself, ”should ordinarily
be given by the Priest celebrant himself. He may entrust it to
a concelebrating Priest or occasionally, according to
circumstances, to a Deacon, but never to a layperson. In
particular cases and for a just cause, the homily may even be
given by a Bishop or a Priest who is present at the celebration
but cannot concelebrate”.
3. It should be borne in mind that any previous norm that may
have admitted non-ordained faithful to give the homily during
the eucharistic celebration is to be considered abrogated by
the norm of canon 767 §1. This practice is reprobated, so that
it cannot be permitted to attain the force of custom.
4. The prohibition of the admission of laypersons to preach within
the Mass applies also to seminarians, students of theological
disciplines, and those who have assumed the function of those
known as “pastoral assistants”; nor is there to be any exception
for any other kind of layperson, or group, or community, or
association.
10
Confer. Pontifical Council for the authentic interpretation of legislative texts:
AAS 79 (1987)1249. CCEO c. 614 #4.

95
 Without prejudice to the above restrictions concerning the
homily, pastors will do well to remember that without the
collaboration of the laity, the word of God cannot reach those
faithful who cannot avail themselves of the ordinary pastoral care
or even totally deprived of it or non believers.
Teaching role of the laity during the liturgical celebrations
Following the liturgical renewal promoted by the second
Vatican council, the lay faithful themselves have acquired a more
lively awareness of the texts that they fulfill in the liturgical
assembly and its preparation, and have become more widely
disposed to fulfill them. Liturgical celebration is in fact a sacred
action not simply of the clergy, but of the entire assembly. It is
therefore natural that the tasks not proper to the ordained ministers
be fulfilled by the lay faithful. In spite of the riches of the
ministries and the diverse tasks of the ministers, the whole assembly
of the faithful remains the celebrating subject.
The Church therefore earnestly desires that Christ’s faithful
when present at this mystery of faith, should not be there as
strangers or silent spectators. On the contrary through a good
understanding of the rites and prayers they should take part in the
sacred action, conscious of what they are doing, with devotion
and full collaboration. The commentators at the liturgical celebration
fulfill a praiseworthy function in facilitating the community to
participate more meaningfully and actively.
Every ministry instituted must be appreciated for its intrinsic
value and not simply because it fills the vacuum caused by the
scarcity of clerical vocations. The lay ministers are not called to
simple substitutions, delegation or execution of that which is
proper to the pastors but to an exercise of an ecclesiastical office
which is proper to them and thus respond to their fundamental
Christian vocation.

96
 The lectors are for instance called upon to proclaim the
word of God in the liturgical assembly. They are to educate the
children and the adults and guide them to receive the sacraments
worthily. They have to prepare the faithful who are temporarily
appointed to read the scriptures. The parish priest is to ensure
that all the ministers (the cantors, acolytes, lectors, collectors of
offerings, and communion – distributors) play their role with due
diligence and preparation.
The ministries of lector and acolyte can be conferred on lay
men with requisite qualities in a stable manner by means of a
liturgical rite11. The temporary function for the fulfillment of certain
proper acts of these two mentioned ministries can be granted to
lay persons as well as the functions of commentator cantor and
similar actions (c. 230 #2). When the need of the Church so
demands and when there is a lack of ministers, lay persons even
without the institution through a liturgical rite can also be called
upon to exercise the ministry of the word, leadership in liturgical
prayers, the administration of baptism, and the distribution of
Eucharist with a less stable character (c. 230 #3).
Laity as Catechists
The care for catechesis extends to all the members of the
Church and especially to the parents with regard to their children.
As stated by Cathechesi Tradendae, ”Education in the faith by
parents, which should begin from the children’s tenderest age, is
already being given when the members of a family help each other
to grow in faith through the witness of their Christian lives, a
witness that is often without words but which perseveres throughout
a day-to-day life lived in accordance with the Gospel. This
11
The exclusion of women from permanent liturgical installation in the ministries
of acolyte and lector has been questioned throughout the process of revising
the Code. However the limitation has been retained in the canon taking into
account perhaps their close link with the ordained ministries. Confer.
Communicationes, 13 (1981) 321.

97
catechesis is more incisive when, in the course of family events
(such as the reception of the sacraments, the celebration of great
liturgical feasts, the birth of a child, a bereavement) care is taken
to explain in the home the Christian or religious content of these
events”. In the words of Pope Francis, “The faith we have
received was a gift that came to us in many cases from the hands
of our mothers, from our grandmothers. They were the living
memory of Jesus Christ within our homes. It was in the silence of
family life that most of us learned to pray, to love, to live the
faith”
The second Vatican Council recognized the important role of
lay persons who serve as catechists calling them co-workers of
the priestly order12. Pope John Paul II paid them rich tributes to
them:
“I am anxious to give thanks in the Church’s name to all of you
lay teachers of catechisis in the parishes, the men and the still
more numerous women throughout the world, who are devoting
yourselves to the religious education of many generation. Your
work is often lowly and hidden but it is carried out with ardent and
generous zeal and it is an eminent form of lay apostolate, a form
that is particularly important where for various reasons children
and young people not receive suitable religious training at home”13.

It is true that catechesis can be given anywhere, but Pope

stresses in accordance with the desire of very many bishops, that
the parish community must continue to be the prime mover and
pre-eminent place for catechesis. The new Code has canonized
the ministerial figure of the catechist in mission territories attributing
to them liturgical and teaching functions especially that of proclaiming
12
“In our days when there are so few clerics to evangelize such great multitudes
and to carry out the pastoral ministry, the role of the catechists is of the
greatest importance. Therefore, their training must be in keeping with cultural
progress and such that, as true co-workers of the priestly order, they will be
able to perform their tasks as well as possible, a task which involves new
and greater burdens”. Ad Gentes, no. 17.
13
Catechesi Tradendae, no. 66.

98
the evangelical doctrine, of organizing liturgical acts and initiating
works of charity (c.785 #1). In the fulfillment of his catechetical
responsibility, the parish priest is to enlist the support of different
groups of persons: 1. Clerics attached to the parish that is, priests
and deacons each according to his possibilities; 2. Both male and
female religious and members of the societies of apostolic life.
3. Lay persons especially catechists and parents. The Code calls
for collaboration of all of these persons with the parish priest in
catechetical tasks (CIC c. 776; CCEO c.624). It is not a simple
possibility or a pious exhortation to the parish priest to enlist the
cooperation. The parish priest has a serious obligation to ensure
the catechetical formation of all who are entrusted to him and to
this end he has to involve the lay persons who have sufficient
skills and qualities14.
Due attention needs to be given to the proper training of
catechists, their permanent formation. They must have sufficient
knowledge of the teachings of the Church and the principles of
pedagogy in order to communicate effectively (Canons 779-780).
Laity as missionaries
The Holy Father Francis, in his Apostolic
Exhortation Evangelii Gaudium, recalls that: “If something should
rightly disturb us and trouble our consciences, it is the fact that so
many of our brothers and sisters are living without the strength,
light and consolation born of friendship with Jesus Christ, without
a community of faith to support them, without meaning and a goal
in life.”
Because the whole Church is of its nature missionary and
the work of evangelization is to be considered a fundamental duty
of the people of God, all Christ’s faithful must be conscious of the
14
For an elaborate study of the role of parents and catechists confer : Jaime
González Argente, “Algunos retos de la catequesis y de la educación católica
en el derecho eclesial” Anuario de Derecho Canonico 1 Supl. 1 [December
2012], 71-99.

99
responsibility to play their part in missionary activity. Lay people
should cooperate in the Church’s work of evangelization and share
in its saving mission both as witnesses and as living instruments. It
is pertinent that the description of missionaries in canon 784
includes lay members of Christ’s faithful. According to Canon 784,
“Missionaries, that is, those who have been sent by the
competent ecclesiastical authority to engage in missionary activity,
may be chosen from the indigenous population or from others, be
they secular clergy, or members of institutes of consecrated life or
of a society of apostolic life, or other lay members of Christ’s
faithful”
The role of the catechists in missionary works is emphasized
in Canon 785. They should be outstanding in living their Christian
life and should have been properly formed. They are to present
the Gospel teaching, engage in liturgical worship and in works of
charity (AG 17). The lay missionaries may in certain circumstances
be in a better position for establishing a sincere dialogue with
those who do not believe in Christ, taking into account their native
character and culture. The spiritual and financial contribution of the
laity to missionary endeavors can never be undermined (AG1, 41;
AA 27).
In the context of the abandonment of faith, a phenomenon
progressively more manifest in societies and cultures which for
centuries seemed to be permeated by the Gospel, the role of the
laity is pertinent for the New Evangelization. In fact the Apostolic
letter, Ubicumque et semper speaks of the responsibility of the
Pontifical Council for New Evangelization to animate not only the
members of Institutes of Consecrated Life and Societies of Apostolic
life but also the initiatives of the laity in this regard15.

15
M. Pilar Rio, “Il dinamismo apostolico dei laici e l’originaria autoscienza
ecclesiale, elementi e prospettive per la nuova evangelizzazione” Il fedele
laico, Realta e Prospettive, Milano, Giufre Editore 2012.

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 In recent times there are a number of groups of laity
committing themselves to evangelization. While the members no
doubt are zealous and gifted, they would do well to work in due
collaboration with the hierarchy and in accordance with the norms
given for the purpose. The charismatic gifts need to be discerned
based on certain criteria. They need to keep in mind the
following principles a) The Primacy of the vocation of every
Christian to holiness. b) Commitment to spreading the Gospel.
c) Profession of the Catholic Faith. d) Witness to a real communion
with the whole Church. e) Recognition of and esteem for the
reciprocal complementarity of other charismatic elements in the
Church. f) Acceptance of moments of trial in the discernment of
charisms. g) Presence of spiritual fruits such as charity, joy, peace
and a certain human maturity h) The social dimension of
evangelization16.
Laity as teachers
Gravissum Educationis speaks at the very outset of the
right of all men of every race, condition and age, to have an
inalienable right to an education. It affirms subsequently the right to
Christian education when it states, “Since all Christians have
become by rebirth of water and the Holy Spirit a new creature so
that they should be called and should be children of God, they
have a right to a Christian education”. Christifedes Laici speaks
of the formation of the laity as one of top priority of diocese and
that all the efforts and gifts of the community must be coordinated
for this purpose. Canon 229 speaks of the right and duty of laity
to acquire the knowledge of the Christian teaching even by
attending lectures in ecclesiastical universities or faculties
(CCEO c.404).
Who then are those responsible for this formation? There is
no doubt that parents have a special role with regard to the
formation of the children. The dioceses, parishes and various
16
Cf. CDF Letter Iuvenesit Ecclesia, 15 May 2016.

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organizations must strive for the same under the direction of the
competent pastors of the church. The role of the laity in catholic
education cannot be undermined. They work in the schools as
teachers and can contribute to the holistic formation of children
with due collaboration with the parents (c. 796 #2). When it
comes to teachers of religion in schools, the local ordinary is to
appoint only those outstanding in true doctrine, in the witness of
their Christian life and in their teaching ability (CIC c. 804 #2;
CCEO c. 639). When they are duly qualified, the laity can receive
a mandate to teach theological subjects in catholic and even
ecclesiastical universities (cc. 229 #3; 812; 818).
The establishment of the Gravissimum Educationis
Foundation on 28 October 2015 manifests the concern of the
Holy Father for the apostolate of education. He asks all those
involved in the ministry to accompany those in the formation: “Do
not be discouraged by the difficulties that the educational
challenge presents! Educating is not a job, but an attitude, a
way of being; to educate, you have to get out of yourself and
stay among the youth, accompany them in the stages of their
growth, standing by their side”.
The laity has their own role in politics and movements
working for social justice. Always conscious of their duty to
permeate the temporal order with the values of the Gospel, they
should not compromise for the sake of false peace on questions
of faith and morals. As Congregation for the Doctrine of Faith has
stated, “When political activity comes up against moral principles
that do not admit of exception, compromise or derogation, the
Catholic commitment becomes more evident and laden with
responsibility. In the face of fundamental and inalienable ethical
demands, Christians must recognize that what is at stake is the
essence of the moral law, which concerns the integral good of the
human person17”.
17
CDF Doctrinal Note, “On some questions regarding the participation of
Catholics in political Life” 24 November 2002.

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Laity and the means of social communication
The Church recognizes that media, if properly utilized, can
be of great service to mankind, since they greatly contribute to
men’s entertainment and instruction as well as to the spread and
support of the Kingdom of God (IM2).While t is the duty of
Pastors to instruct and guide the faithful with regard to the use of
the media, the laity especially must strive to instill a human
And Christian spirit into these media and assist pastoral
action diligently, so that they may fully measure up to the great
expectations of mankind and to God’s design (IM 3; canon 822
#3). Canon 652 #1 of CCEO emphasizes appropriate formation
of the Christ’s faithful for using the media critically and
advantageously and on the training of experts. The focus on
appreciating the good books rather than on censure and
condemnation of evil is praiseworthy. While respecting the necessary
freedom of the laity in writing or in the use of the means of social
communication, pastors are to be vigilant to safeguard the integrity
of faith and morals. Writings concerning these are to be submitted
to their judgment (CIC c. 823 #1 CCEO c. 652 #2). It is
significant that unlike the 1917 code, the 1983 Code does not
require that a censor is to be a cleric. A lay person can also be
appointed to this office provide he or she can fulfill the tasks
described in canon 823.
Participation in the pastoral care
An important innovation in the new Code is the participation
of the lay persons in the exercise of pastoral care because of a
shortage of priests. In this case a priest is appointed with the
powers and faculties of the parish priest (c. 517 #2). Obviously
the lay person who shares in the pastoral care of the parish
cannot perform those functions which require the power of Order.
However, he or she participates in the exercise of pastoral care
in a special and significant way. He is to work in close
collaboration with the priest moderator who on his part encourages
the former’s initiatives for the building up of the community.
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 It is necessary that the person is sufficiently qualified to
undertake the pastoral care. We can expect from him, a great
concern for people; formal theological training combined with a
good sense of the Church; a great deal of stamina for pastoral
experience; a knowledge of counselling, leading prayer and planning;
a keen financial sense and a healthy Christian spirituality. This
provision shows the anxiety of the Church to provide for the
pastoral needs of the faithful. The lay persons, who share in the
pastoral care in accordance with the norms of Canon 517 #2, are
to fulfil all the functions concerning the teaching office mentioned in
Canon 528 #1 without prejudice to Canon 767 #1.
Associations of the laity
The Code exhorts the parish priest to foster the associations
which have religious purposes such as public worship, promotion
of Christian doctrine, evangelisation, works of piety and works of
charity (c. 529 #2). The multiple charisms given to the Church by
the Spirit are in operation through these associations. While the
Church benefits from steadfast and embracing territorial structures,
there may be simultaneously a certain lack of community feeling,
and especially a lack of active and committed community effort in
organising worship, reflecting on faith and dealing with problems of
mission, justice and peace.
There can be in the parish other groups that can leaven the
general practicing community. These groups can well be of three
broad kinds: (1). Neighborhood groups that meet for prayer, for
more intimate celebration of the Eucharist and for neighborly
support; (2) Development groups that are animated by a concern
for peace and justice; that are oriented towards works; and that
organise to serve the poor within and the poor without;
(3) Groups who are willing to explore the intellectual and spiritual
implications of the faith (charismatic, liturgical and study groups).
In the words of Pope John Paul II, the growth of small Christian
communities especially within the boundaries of the parishes is
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both a means of formation for lay people and an impetus for
mission in the world. In most cases, these communities serve to
enliven parish life by being active instruments for evangelization and
mission18.
Conclusion
The laity has within the Church and in the world their own
assignment in the mission of the whole people of God. Both the
laity and clerics share a common commitment to the welfare of the
Church and to its presence in the world. We can say that the
Church is not fully alive unless there is a genuine laity existing and
working alongside the hierarchy. It is for the pastors to recognize
and promote the mission of the laity in a spirit of co-responsibility.
As Pope Francis says, “It is the faithful Holy People of God, to
whom the pastors are continually called to look, protect, accompany,
support and serve. Many times they go ahead to lead the way, at
other times they retrace their steps lest anyone be left behind, and,
not infrequently, they stand in the middle to know the pulse of the
people”. All are partners in the global mission of salvation and the
pastors have to animate the community, permitting it to exist,
extending its possibilities, and representing the wonderful diversity
of its charisms. We have to acknowledge the fact that the new
code has greatly enhanced the role of the laity. Even if there
were thousands of priests and religious in all parts of the world,
the participation recognized and ordained as proper of the laity
through diverse services and ministries would always be necessary
for the realization of the mission of the Church. In the words of
Pope John Paul II, “There is so much need today for mature
Christian personalities, conscious of their baptismal identity, of their
vocation and mission in the Church and in the world!”19
Rev Dr Arulselvam Rayappan
18
Communicationes 25 (1993) 169.
19
Pope John Paul II, Message for the World Congress of Ecclesial Movements
and New Communities May 30, 1998.

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