20th Sunday in Ordinary Time

 The episode we hear today is found only in the Gospels of Mark and Matthew. Furthermore, it is only in Matthew that the Lord says: "I was sent only to the lost sheep of the house of Israel." (Mt 15: 24) I think that the Matthean community needed to hear this message. As a mixed community of Gentiles and Jews, which is apparent from elsewhere in the Gospel, the revolutionary idea that both Jews and Gentiles could be united as Christians in the new Law, based not on Moses but on the Sermon on the Mount, was a challenge. As we heard last week St Paul was mindful of the priority of the Jews in the history of salvation: "They are the Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises, to them belong the patriarchs, and from them, according to the flesh, comes the Messiah..." (Rm 9: 4-5) It remains that the offer of Christ is available to them, as we hear in the Solemn Intercessions on Good Friday: "let us pray also for the Jewish people, to whom the Lord our God spoke first... graciously hear the prayers of your Church, the people you first made your own may attain the fulness of redemption." The woman begs: "Have mercy on me, Lord, Son of David; my daughter tis tormented by a demon... Lord, help me." (Mt 15: 22 and 25) To the Jews, Jesus acknowledges their ancient Covenant: "It is not fair to take the children's food and throw it to the dogs" (Mt 15:26) while to the Gentiles the Lord responds to their faith: "Woman, great is your faith! Let it be done for you as you wish." (Mt 15: 28)

Instructions for Laity Attending Mass

 

A Priestly People – Participation in the Mass 

In Preface I of the Eucharist for Sundays in Ordinary Time we hear:

For through the paschal Mystery, he (Jesus) accomplished the marvelous deed, by which he freed us from the yoke of sin and death, summoning us to the glory of being now called a chosen race, a royal priesthood, a holy nation, a people for your own possession, to proclaim everywhere your mighty works, for you have called us out of darkness into your own wonderful light.

Recently Fr Paul Turner, an expert in the liturgy, came to speak to the clergy of the Palmerston North Diocese about how best to preside at Mass. His clarification of the liturgy has implications for everyone as they participate in the holy sacrifice, which is the Mass. To this end I provide an instruction to assist Mass attendees in their understanding and participation in the Mass. The laity are truly a priestly people and need to fully participate in the Mass according to their priestly dignity, founded in baptism and confirmation.

1.  Baptismal Dignity

Our participation at Mass is an obligation and privilege given through baptism and confirmation. It strengthens our communion as Catholics gathered in “one Lord, one faith, one baptism.” Those who are baptized cannot participate in ministries. They should not do readings, prayers of the faithful, take up gifts at the offertory, act as altar servers or, in fact, pray the prayers of the Mass. It is only through baptism that we can cry out “Our Father.”

Those who are baptized but are not in full communion with the Catholic Church can perform some roles related to the ministry of the Word since we share it with them. They are not permitted, as a rule, to participate in those actions and roles associated with the Holy Eucharist since the unity asked of us by the Lord (see Jn 17: 21) is yet to be perfected. Bishops, priests, deacons, minsters and congregation members all have their own function and way of participating which has its own standing which should be respected.

This aspect of the liturgy needs some nuance when schools and colleges are involved. Nevertheless, baptism is a crucial aspect of our Catholic life which his implications in how we participate in the worship of the Church.

2.   Unity of Posture

Unity of posture speaks of the unity of the People of God. It is obvious that all cannot stand or kneel the same due to their health or stage of life. Nevertheless, as a rule, everyone should strive for unity, according to the instructions given in the liturgy and the laws of the Church. This does not mean our participation is to be mechanical as we realize our need to embody the truths we speak and hear.

3.   Preparation before Mass

As a priestly people, the baptized are required to be present for the whole of the celebration. Parishioners are urged to strive to be on time for Mass so that they can prayerfully prepare themselves for the liturgy. This is best done in a prayerful silence in the main body of the church. Those wishing to converse with others are best to do this outside or in the gathering area which is designed for this purpose. All Mass attendees, even if they arrive late, should be in the main body of the church to be united in the one Body of Christ. Fasting at least one hour before Mass can prepare us for the sacrament and make us mindful of the holiness of the gathering.

4.   Processions

The procession at the start of Mass is representative of the congregation as a pilgrim people. Processing with dignity, ministers, servers and clergy arrive at the sanctuary. They perform a profound bow together with the priest. Those holding candles and processional crosses do not need to bow at this point or genuflect if there is a tabernacle in the sanctuary. Throughout the Mass anyone coming forward to perform a ministry bows to the altar or, in the case of the servers, when they interact with the priest. The tabernacle is not acknowledged again until the conclusion of Mass.

5.  Posture throughout Mass

Throughout the celebration posture is governed, as a rule, by a Deacon although in his absence the priest will act. In general, Mass attendees should be aware of the required posture and act accordingly. When the presider stands, including when incense is used, all should stand and not wait until the deacon is in front of them. The invocation, “Let us pray” is not an instruction to stand. Rather, it invites us to pray as the words indicate. The posture for the Eucharistic Prayer, in the Diocese of Palmerston North, will be finalized by Bishop John Adams at the conclusion of the consultative process.

6.  Liturgy of the Word

The First and Second Readings, along with the Psalm, belong to the laity. The Gospel is proper to the clergy, especially deacons, as well as the homily. Readers bow to the altar as they come forward to proclaim the Word. All actions take place with suitable dignity and pace so that everyone understands what is proclaimed. Readers, along with Extraordinary Ministers of Holy Communion, need to be mindful that their attire is suitable to their role even when deputed at late notice. The Alleluia or Gospel Acclamation is always sung otherwise it is omitted,

7.  Mass Parts

The parts of the Mass require the congregation to manifest their priestly dignity, in their baptism, and participation in the Eucharistic sacrifice. They need to be ready to speak from the start of prayers after the introduction given by the priest, “I confess…”, “I believe” and “Our Father” although it is traditional for the presider to initiate the Gloria. The “Holy, holy,” “Acclamation of Faith,” “Great Amen,” “Embolism” after the Our Father, and “Lamb of God” belong to the people and should not be led or spoken by the presider. If required, however, he may prompt the Acclamation of Faith to identify the option all can use.

8.  Silence

Silences are important throughout the Mass. They can take place after the readings, Gospel and homily, and after Holy Communion. The are times for prayer and reflection on what has just been received or done. Ministers or musicians should not pre-empt or prompt the presider but wait until he stands or indicates by other means that the next element of the liturgy can proceed.

9.  Holy Communion

Extraordinary Ministers of Holy Communion should not approach the altar as if they were concelebrants. To this end, they need to stand on the side or the foot of the sanctuary, rather than directly behind the altar alongside the deacon or concelebrants. It is appropriate for everyone to receive the Holy Eucharist under both species to reflect the banquet nature of the Mass and the fulness of the symbol. Holy Communion should be received from the altar by those who are present to that sacrifice. It should not be received, as a rule, from the tabernacle. 

1  Reception of Holy Communion

Priests take Holy Communion while others receive it. Only the ordained can communicate by intinction, when they dip the Host in the Precious Blood. Dipping the Host is not permitted by laity. They consume the Host as soon as it is handed to them. Extraordinary Ministers cannot depute one another with chalices or bowls. The posture and mode of reception of Holy Communion is up to the communicant. The standard means is standing and on the hand. This applies also to whether the communicant receives under or both kinds. Extraordinary Ministers say to those who come forward, who are not receiving Holy Communion, the invocation “Peace be with you.”

11 Conclusion of Mass

The people stand when the priest stands. They should not need to use “Let us pray” as a prompt. Notices should be kept short as the people remain standing. Sometimes, there may be longer speeches or presentations which will require for everyone to resume their seats. The presider venerates the altar and the other ministers process out with him after bowing to the altar. Once the recessional hymn is concluded it is helpful for people to depart without too much conversation so that those who are praying in thanksgiving can do so.

 

Feast of the Transfiguration

 It piques my interest that it is only in the Gospel of Matthew that we hear: "... and his face shone like the sun, and his clothes became dazzling white." (Mt 17: 2) In Mark we read: "... his clothes became dazzling white" (Mk 9: 3) and in Luke: "... the appearance of his face changed, and his clothes became dazzling white." (Lk 9: 28) The reference in Matthew, I propose, is connected to a theme of the Gospel with Jesus as the new Moses. Organized into five "books" Matthew's gospel has Jesus handing down the new law from the Mount of Beatitudes. This is the new Law for a new people established by his sacrifice on the cross where his divine Sonship is revealed: "Now when the centurion and those with him, who were keeping watch over Jesus, saw the earthquake and what took place, they were terrified and said, 'Truly this man was God's Son'. " (Mt 27: 54) 

Paul makes the comparison also between Moses and Jesus: "Now if the ministry of death, chiseled in letters on stone tablets, came in glory so that the people of Israel could not gaze at Moses' face, a glory now set aside, how much more will the ministry of the Spirit come in glory?" (2 Cor 3: 7-8) For Paul the veil over Moses face is that of the Law and it is this veil that remains to blind the Jews to the divinity of Jesus, revealed in the resurrection: "But their minds were hardened. Indeed, so to this very day, when they hear the reading of the old covenant, the same veil is still there, since only in Christ is it set aside. Indeed, to this very day whenever Moses is read, a veil lies over their minds, but when one turns to the Lord; the veil is removed." (2 Cor 3: 14-16) For Matthew, the Law is fulfilled in Jesus: "Do not think I have come to abolish the law or the prophets; I have come not to abolish but to fulfil." (Mt 5: 17)

The Transfiguration of Jesus, therefore, not only reveals the glory of the Son of Man, but he also fulfils the law and the prophets in his person. Peter, James and John are privileged to see this and Jesus, with his face unveiled, shines upon them such that they will also be ultimately transformed by God's glory: "And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit." (2 Cor 3: 18) The consequence of this is that the apostles experience true freedom: "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom." (2 Cor 3: 17) and, as he preaches to the Galatians: "For freedom Christ has set us free." (Gal 5: 1) The new Moses, Jesus Christ, leads his new people: "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male or female; for all of you are one in Christ Jesus." (Gal 3: 28) in a new exodus: Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure (Gk. exodus) which he was about to accomplish in Jerusalem (Lk 9: 30-31). Through his Passion death and resurrection, they will be governed by a new Law, which is founded in himself, and they receive an anticipation of their own risen state: "So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. it is sown in dishonor; it is raised in glory. It is sown in weakness, it is raised in power. It is sown a physical body, it is raised in a spiritual body. If there is a physical body, there is also a spiritual body. Thus, it is written, 'The first Adam, became a living being'; the last Adam became a living spirit." (1 Cor 15: 42-25) We can see how the transfiguration leads to the resurrection: "Tell no one about the vision until the Son of Man has been raised from the dead." (Mt 17: 9) The revelation of Christ's glorified body speaks of our own future: "As was the man of dust, so are those who are of the dust; and as is the man of heaven. so are those who are of heaven. Just as we have become the image of the man of dust, we will also bear the image of the man of heaven." (1 Cor 15: 47-49)

19th Sunday in Ordinary Time

 Have you noticed that this episode of Peter, where he asks of the Lord: "Lord, if it is you, command me to come to you on the water," (Mt 14: 28) and the declaration of faith: "You are the Messiah, the Son of the living God," (Mt 16: 16) only occur in the Gospel of Matthew? On both occasions Peter's faith, despite his protestations falls short. In the first case: "... he became frightened and beginning to sink, he cried out, 'Lord save me!'" (Mt 14: 30) and in the second, shortly after: "And I tell you, you are Peter, and on this rock I will build my church..." (Mt 16: 18), he fails when he: "... began to rebuke him (Jesus) saying, "God forbid it, Lord! This must never happen to you," only to get the response: "Get behind me, Satan!" (Mt 16: 23) Thus, Peter goes from "hero to zero." How can we make sense of this dynamic in the life of the Church and our own faith journey? I propose we can understand this in terms of the Marian and Petrine aspects of the Church: "'[The Church's] structure is totally ordered to the holiness of Christ's members. And holiness is measured according to the 'great mystery' in which the Bride responds with the gift of love to the gift of the Bridegroom.' Mary goes before us all in holiness that is the Church's mystery as the 'bride without spot or wrinkle.' This is why the 'Marian' dimension of the Church precedes the 'Petrine'." (CCC 773) Our participation at Mass is a social and juridical reality but its orientation and fulfilment lie in the great mystery of God's love and the holiness of the members of the Church, as they imitate Our Lady as the perfect disciple.

18th Sunday in Ordinary Time

 Jesus response to the disciples who perceive a lack of food for the people is to say: "They need not go away; you give them something to eat." (Mtt 14: 16) This seeming refusal reminds me of the Lord's response to his Blessed Mother at the Wedding Feast of Cana. The answer, however, is not a definitive one as it invites a deepening of faith and trust. In both cases, it results in Jesus performing a miracle which far surpasses the expectations of those who made the original request. When we consider our life of faith and prayer, we need to avoid two extremes. On one end, there is the tendency to pietism which results in presumption while on the other, there is activism which results in despair. True trust in God and cooperation with grace results in hope. At Mass Jesus invites us to participate in his offering on the Cross. The bread and wine we bring as gifts looks feeble yet that is what we have been asked to provide. Jesus, as he did on that day, uses our efforts and offering, both temporal and spiritual, to work a miracle. With the multiplication of food the people were fed, with the Mass our sins are forgiven, and we are transformed by the Body and Blood of the Saviour, who multiplies graces and charisms for the benefit of our families and community.

Why hell?

 In my previous post I addressed Jesus' preaching on hell. It is non-negotiable that hell exists. After all, we say in the Apostles Creed: "... (Jesus) was crucified, died and was buried; he descended into hell; on the third day he rose again from the dead....". This also refers to the mystery of hell as pre-existing the Resurrection and is sometimes referred to as the "harrowing of Hell" when Jesus descends to the Underworld to free the souls who had died. St Paul writes: "When it says, 'He ascended' what does it mean but that he had also descended into the lower parts of earth?" (Eph 4: 9) In the Office of Readings for Holy Saturday an ancient homily says: 

"Truly he goes to seek out our first parents like lost sheep; he wishes to visit those who sit in darkness and in the shadow of death. he goes to free the prisoner Adam and his fellow prisoner Eve from their pains, he who is God, and Adam's son.

The Lord goes in to them holding his victorious weapon, his cross. When Adam, the first created man, sees him, he strikes his breast in terror and calls out to all: 'My Lord be with you all.' And Christ in reply says to Adam: 'And with your spirit.' And grasping his hand he raises him up, saying: 'Awake, O sleeper, arise from the dead, and Christ will give you light.' "

So, our first idea of hell is that state which held souls prior to the Resurrection of our Lord Jesus Christ. By rising he created heaven, which enabled souls to experience the divine life. This is the basis of the Universal Church which encompasses the whole of humanity in the fulfillment of the plan of the Holy Trinity for the human race from the beginning: "At this moment, as the Fathers put it, all the just from the time of Adam, 'from Abel, the just one, to the last of the elect' will be gathered together with the Father in the universal Church." (Lumen Gentium, 2)

However, when we hear Jesus speak of hell or Gehenna, he is referring to a state or place of never ending punishment which is different in character from the concept of Sheol, which is the state of the dead prior to the Resurrection. In the Bood of Revelation, it says: "Whoever conquers will not be harmed by the second death." (Rev 2: 11) This state is the enduring deprivation of the vision of God which has no remedy. Jesus warns of a peril greater than physical death when he teaches: "Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell." (Mtt 10: 28)

It is interesting that our Lord makes the distinction between physical death and hell. It is also a place where body and soul experience suffering. This points not only to the reality of the bodily resurrection but also to a hell which is also experienced bodily. When we die, we do not become angels, who are pure spirit. The human condition presumes bodily existence which in turn presumes existence in space. Hell is therefore not just an idea or a state of existence but also a "place." Thus, by teasing out the implications of biblical data and Jesus' teaching we can arrive at various conclusions that point to the nature of hell.

The first idea I come to is that God is the Creator." He (Jesus) is the image of the unseen God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers - all things have been created through him and for him." (Col 1: 15-16) The whole of Creation is destined to participate in the divine life of the Holy Trinity with human beings, who are made in the image and likeness of God (Gen 1: 26) receiving the invitation to experience divinization by being joined to the god who created them. 

This brings us to the second point which is the revelation of God's nature. We are told: "... God is light and in him there is no darkness at all" (1 Jn 1: 5) and that God is love: "Whoever does not love, does not know God, for God is love." (1 Jn 4: 8) God, as Creator, does not participate or admit of darkness or of hatred and those who wish to participate in his life are therefore instructed by Lord to imitate God. He tells us that God is "perfect" (Mtt 5: 48) and "merciful." (Lk 6: 36) As the best of fathers, God knows what we need (Lk 11: 13).

Third, evil and sin are not created. These are parasitic upon created things and exists in the same way that a lie does, that is, it only has a reality as long as it is believed. Once the truth is revealed the lie has no purchase on reality.  Satan, as a spirit was created by God, but his kingdom is a lie. Jesus indicates this when he says: "He (the devil) was murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies." (Jn 8: 44) The cause of the rebellion of Satan and other evil spirits against the loving rule of God is envy: "... for through the devil's envy death entered the world, and those who belong to his company experience it." (Wis 2: 24)

Fourth, God tolerates evil in this age, but it has no part in eternal life: St Paul tells us: "For he (Jesus) must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death." (1Cor 15: 25-26) We also have the parable of the weeds and the wheat where the Master of the harvest instructs his servants to wait until harvest concludes before the weeds will be destroyed and the righteous gathered in eternal life: "The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and evildoers, and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth." (Mtt 13: 41-42)

This brings us to the fifth point - why allow for those who are evil to remain in existence at all? Jesus tells us that: "He is God not of the dead but of the living." (Mk 12: 27) God is a Creator not a destroyer. Those who do evil do not pass out of existence. Jesus says of Judas Iscariot: "The Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would be better for that one not to have been born." (Mtt 26: 24) Those whose being is darkness experience the light of God's love not as infinite beatitude but as infinite destruction. Both good and evil encounter God but their experience is diametrically opposed. God does not will this: "This is right and acceptable in the sight of our savior, who desires everyone to be saved and to come to the knowledge of the truth." (1 Tim 2: 3)

The sixth point builds directly on the fifth. What determines whether I go to hell or not? In the final analysis, it is me. I do so through exercising my freedom just as Satan exercised his. He, as pure spirit, made his definitive choice in an instant. I make my choice throughout the whole of my life. I do not live my life aimlessly or to no effect. I am accountable to the one who loves me and summoned me into existence with the intention that I respond with love for love. What I do in this life matters. In Revelation Jesus tells us: "See I am coming soon my reward is with me, to repay according to everyone's work." (Rev 22: 12) St Paul put it this way: "For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil." (2 Cor 5: 10) If I, through my choices, become darkness in this life and estranged from God, I will experience the consequences of my actions in eternity, with the chief suffering caused by my separation from God: "These will suffer the punishment of eternal destruction, separated from the presence of the Lord and from the glory of his might..." (2 Thess 1: 9)

The seventh thought is that we cannot end without having mention of God's mercy. Even if I am darkness even the smallest scintilla of light will open the door to the merciful love of God. This mercy is given us through the sacrifice of the Cross. We hear every time we attend Mass: "For this is the chalice of my blood, the blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins." The example of the Good Thief, dying in agony alongside the crucified Christ suffices to illustrate the prerogative of mercy which is extended to all those who trust in Jesus and call upon his name even as they are dying: 

"One of the criminals who were hanged there kept deriding him and saying, 'Are you not the Messiah? Save yourself and us! But the other rebuked him, saying, 'Do you not fear God, since you are under the same sentence of condemnation? And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.' Then he said, 'Jesus remember me when you come into your kingdom.' He replied, 'Truly I tell you, today you will be with me in Paradise'." (Lk 23: 39-43)

Canonical Opinion on SSPX Appeal

 Recently I posted my take on the SSPX appeal to the Holy See against the declaration of their excommunication for schismatic ordinations of bishops. I shared this with a canonist friend of mine, Mr Paul Shogren, who is an independent canonist, for his comment. Among his response was this take on a couple of my ideas. His reply is in red:

3. Appeal Against Sentence I think it better to use 'Recourse' as this is not an appeal against a judicial sentence.

Since the Holy Father indicated, prior to the ordinations, that they would violate the law and trigger automatic excommunication I wonder if, in fact, an appeal is possible or at least advisable? This is not a standard appeal against a decision of an ecclesial authority. The declaration has been made by the Holy See itself. SSPX refer to canon 1353 regarding the suspensive effect that occurs when an appeal is made. However, canon 333 paragraph 3 states: "No appeal or recourse is permitted against a sentence or decree of the Roman Pontiff." The declaration of the penalty was issued by the Dicastery for the Doctrine of the Faith acting on behalf of the Supreme Pontiff and with his permission. This situation would be clearer if the pope had signed the document in forma specifica which would have eliminated any ambiguity. He could also have handed down the sentence in forma Motu Proprio (on his own initiative). In any event, I struggle to see what an appeal would achieve. It can hardly argue the facts of the case and the penalty is automatic. Any appeal is therefore looking to challenge the Law itself as well as the authority of the Legislator to interpret the law as to what constitutes the delict of schism.

For what it's worth, I think the individuals concerned (recalling that the SSPX lacks juridic status) have a reasonable ground for recourse in as much as the declaration of the excommunication seemingly took place without any form of administrative penal process. I note that the DDF, when it declared the excommunication of Archbishop Vigano for schism, undertook an administrative penal process. Of course, one could reply that the DDF would only have foregone the administrative penal process if it had a solid canonical reason e.g. when they consulted the pope about the matter he dispensed the relevant procedural law (being a 'grave and extraordinary matter' the Prefect was bound to do present it to him under art. 31§1 Praedicate evangelium).

Perhaps the DDF are playing strategically here and enticing the SSPX bishops to undertake recourse so there can be some very solid juridic examination, and the SSPX will be forced to explicitly show whether they submit to the jurisdiction of the Pope and the Roman authorities during this recourse and what emerges from it; they will get what they asked for, to have the Pope personally examine their claims, but not on the terms they wanted. Leo says, "Yes I will consider your case, but like everyone else, according to the law, not just because you want to see me." Quite a brilliant strategy if my conjecture is correct.

4. The Office of Pope

If the appeal is against the Code and therefore Vatican II it is not only tilting against the authority of the Successor of Peter but the College of Bishops as a whole. SSPX seem to think that the Pope can act as an autocrat. If they had read the law under which they are appealing they would see canon 330 "Just as by the Lord's decision Saint Peter and the other Apostles constitute one college, so in a like manner the Roman Pontiff, the Successor of Peter, and the other bishops, the successors of the Apostles, are united among themselves." SSPX would be mistaken to think that the Pope would act in an arbitrary or unilateral way to undermine the penal law of the Church and the integrity of not only the 1983 Code but the recent legislation of Pope Benedict XVI regarding graviora delicta (more serious crimes) In short, I fear that SSPX will simply be digging themselves deeper into the hole that they have created by continuing to appeal this excommunication.

Art. 9 of the SST norms state that the DDF is the Supreme Tribunal for all graviora delicta (this is an exception to it being the Rota for judicial penal trials and the Signatura in the case of an administrative penal process), so the SSPX bishops will have their recourse decided by the same dicastery that declared the excommunications. The only recourse after the DDF for these graviora delicta is the Pope. 

I publish this because it gives readers of this blog an idea of how nuanced and complex canonical matters, especially those related to penal law, can be. Even though I am qualified in Canon Law my primary role is to act as Vicar General and as a Parish Priest. I am not suitably up to date with pontifical legislation. The situation can be complex, for example, there are judicial trials and administrative trials which have a separate character. Furthermore, it is not only the Code of Canon Law to be considered but also particular law when it comes to the jurisdiction and obligations of various dicasteries. Lastly, any priest, religious or lay person looking to defend or assert their rights within the Church needs to obtain professional advice rather than interpret the law by themselves. This, of course, costs money but if the issue at stake is important, given that the civil law processes take place on paper, it is crucial that you get the right advice from the outset, so you are not embarrassed as the proceedings or case comes before the appropriate authority.