Last week’s post examined the role of extraordinary ministers of Holy Communion, who facilitate the reception of communion. Today’s post explores the spirituality of canon law and the Church’s precepts.
Although some of our local languages use the same word for ‘law’ and ‘precept’, the two concepts differ in the context of the Church. The Catechism defines law as a “rule of conduct enacted by the competent authority for the sake of the common good” (CCC, 1950). Law is universal, binding every person, and remains in force until it is legitimately changed or revoked. Here, the competent authority is God for divine natural and divine positive laws, as well as the supreme authority of the Church and diocesan bishops for all other matters.
On the other hand, the precepts of the Church are “positive laws decreed by the pastoral authorities…to guarantee to the faithful the very necessary minimum in the spirit of prayer and moral effort, in the growth in love of God and neighbour” (CCC, 2041). Hence, there are general Church precepts, such as the five precepts, to be discussed in this post. Another category is singular precepts which enjoin “a specific person or persons to do or omit something, especially in order to urge the observance of law” (Can. 49). Since, a precept is an administrative act carried out by one with executive authority, the competent authority here includes the supreme authority of the Church, the diocesan bishops, and Vicar Generals. The subject and the content of the precept must be within the authority of the author of the precept.
In summary, law is the universal, enduring rule that orders the moral order, while a precept is a specific, positive command derived from that law, directed to the faithful (or to particular persons) to guarantee the minimum Christian practice and moral life.
Hence, precepts fit into the spirituality of canon law because they are commands from the competent authority imposed on the faithful to help promote Christian life and deepen the faithful’s relationship with God, so that they may attain heaven in the end..
There are five general precepts of the Church.
First precept
“You shall attend Mass on Sundays and on holy days of obligation and rest from servile labour” (CCC, 2042). This precept is derived from the third commandment of keeping the Sabbath day holy, as well as canons 1246-1248, which focus on holy days of obligation. Since it is a precept, Episcopal Conferences can suppress or alter some holy days to accommodate the needs of their respective countries. For instance, while some countries celebrate the Ascension on Thursday, others observe it on the seventh Sunday after Easter, allowing for greater participation by the people. The holy days of obligation in Nigeria are Christmas, Ascension, Assumption and All Saints. The spirituality of canon law is applicable because the purpose of this precept is to encourage the faithful to sanctify Sundays and other holy days of obligation, thereby deepening their relationship with God.
Second Precept
“You shall confess your sins at least once a year” (CCC, 2042). This is derived from canon 989, which requires all the faithful to confess at least once a year. Confession ensures preparation for the Eucharist. The spirituality of canon law is evident here, as confessions are indispensable to the spiritual growth of the faithful, as they help us to know ourselves better, overcome sin, bring us peace, make us stronger, and ultimately, work towards living a more holy life.
Third Precept
“You shall receive the sacrament of the Eucharist” (CCC, 2042). This is derived from canon 920, which provides that the faithful who have received their first communion are obliged to receive holy communion at least once a year. This is to be done during the Easter season, unless it is fulfilled for a just cause at another time of the year. The spirituality of canon law is that this precept guarantees the faithful receive the fruits of holy communion at least once a year, thereby augmenting their union with Christ, helping to avoid temptation and control concupiscence, preserving them from future mortal sins, and becoming for them the pledge of eternal glory.
Fourth Precept
“You shall observe the days of fasting and abstinence established by the Church” (CCC, 2043). This is derived from canons 1249 to 1251 that require all the faithful to do penance each in his or her own way, and to fast and abstain from meat or some other food as determined by the Episcopal Conference. The Catholic Bishops Conference of Nigeria provides that abstinence from meat or a favourite dish, drink, or smoking is to be observed on all Fridays, except when a solemnity should fall on a Friday. Abstinence and fasting are observed on Ash Wednesday and Good Friday.
The spirituality of canon law is also evident, as regulating fasting and abstinence helps discipline the body to gain mastery over one’s instincts, which ultimately reduces the frequency of sin and improves one’s relationship with God.
Fifth Precept
“You shall help to provide the needs of the Church” (CCC, 2043). This is derived from canon 222, which obliges all the faithful to assist the Church so that the Church has what it needs for divine worship, works of apostolate and charity, and the worthy remuneration of ministers. These three things are necessary in the spiritual journey of the faithful because the sacraments celebrated in divine worship are indispensable to spiritual growth. Helping those in need is also an essential criterion for judgment on the last day (Matt 25: 31-46).
This precept binds all the faithful, without excluding clerics and religious. While clerics always administer the Church’s goods and are remunerated from income coming from this precept, they are also bound to contribute because of the spiritual benefit of donating to the Church. The argument that priests have donated themselves to God is not always sufficient because priests did not choose themselves. Jesus said to his disciples: “You did not choose me, but I chose you, and appointed you to go and bear fruit (John 15:16). Since God chose priests, one may not rightly argue before God that it is one’s own making because many wanted to be chosen but were not. Moreover, some of those ordained priests are not better behaved than ex-seminarians. The same goes for the religious.
Finally, it is essential to clarify that while the precepts of the Church have existed prior to the canons of the 1983 Code cited here, the laws themselves, codified in the 1983 Code, date back even further to the inception of the Church.
May God continue to help us.🙏🏾
K’ọdị🙋🏾♂️
