The Catholic Church is very often conceived by many like a multi-national company with its head office in Rome and its branch offices, the local churches, in the different parts of the world. The duties of the officers of the branches are just to execute faithfully the orders from the head office. No change in the rules and procedures of functioning has to be made by the local branches without the permission and approval of the Head office. However, the ecclesiology of the New Testament and that of the early church is entirely different. The church has to be born in each place in the culture of the people with its own individuality and the uniqueness. Therefore, the Church which is the assembly and the gathering of the community of the believers must engage themselves in the proclamation of Lord Jesus by their way of life and witnesses.
By the sacrament of Baptism, a Christian is entitled to carry out the mission of Jesus. It is by the reception of baptism every Christian participates in the mission and ministry of Jesus in the Church. Indeed, Leadership in Christianity is not something restricted to certain individuals or groups. Every disciple of Jesus and the whole community is called to exercise leadership which has to be today necessarily a liberating leadership in the spirit of the Gospel and the praxis of Jesus. The leadership within the Christian community should be subservient to the goals of the kingdom. In this regard, through the pious associations in the Catholic Church the faithful tries to proclaim the kingdom of God by their servcies. There are so many pious associations in the Catholic Church which are authorized and accepted as an organization to work for the welfare of the different catholic communities and for the glory of God. Different societies having the religious and spiritual benefits should execute its deliberations in accordance with the teachings of the Church. Let us try to study, in this article, the importance and the purpose of the pious associations.
Meaning
When we begin to analyze the meaning of the term Pious; it comes from the Latin word pietas, which means devout; religious; spiritual; God-fearing and exhibiting religious reverence. It can refer to a way to win the favor or forgiveness of one's God[1]. It is also used by others to refer only to external signs that result from the spiritual aspect of piety. That is, if one is "truly" pious in the spiritual sense, the natural and inevitable result of it will be religious piety. And associations means a society; or a group of people organized for a joint purpose. Therefore, Pious Association would mean a group of God-fearing people having the various works of piety, devotion and charity in their action. In addition, other terms used with the same meaning are pious union, pious work, league, society, organization, secular institutes etc. Catholic pious associations are very numerous throughout the world. Some are international in scope; some are national, some diocesan and others parochial. The right of association is one of the natural rights of man. By the very fact of the presence of believers in the church is the right of association which becomes some thing to be protected, to be claimed, and also to be promoted. The faithful thus find formally proclaimed the right to associate in the church, a right which the church has already recognized for the members of civil society.
It is not surprising therefore, that from earliest antiquity societies of the most diverse kinds have been formed. By a society we understand the voluntary and durable association of a number of persons who pledge themselves to work together to obtain some special end. Under this term, pious association, all those organizations approved by church authority must work for the advancement of various works of piety and charity[2]. Pious associations are distinguished from ordinary societies composed of Catholics by having explicitly religious purpose by enjoying other spiritual benefits. Lay ecclesial movements also called associations of the faithful, are groups of baptized Catholics organized for the purposes of catechesis, cultural work, mutual support and or missionary apostolate[3]. Their members are not all exclusively lay, as some groups include priests as members also. Secular institutes, groups of lay people who follow the evangelical counsels are also classed with lay ecclesial movements.
In the Early Church
The Church by its very nature is missionary and is the channel of charity. Following the praxis of Jesus, the Church tires to fulfill the command from the beginning which could be seen evidently clear. During the first three centuries, there were two methods in the Church by which alms were collected for the use of the poor. One of these was an imitation of the monthly collection allowed by law to the recognized in the Roman Empire. A chest was kept in the church and into this every member was expected to put a contribution at least monthly; the amount was left to the conscience of the giver. These offerings were expended on the relief of the poor, provision of funeral expenses, education of boys and girls and the care of shipwrecked mariners, and of the prisoners for the cause of Christ. Besides this, there was also the collection at the Eucharist, which was called oblations. At first composed of all kinds of natural products, they were later confined to bread and wine. When enough had been taken to supply the sacred elements needed for the celebration, the rest was distributed among the poor. It is probable that money was also offered at the same service. The distribution of these oblations and alms was entrusted to deacons. It was their duty to make diligent search for those who were in affliction or need, and report their names to the Bishop. The Church was the only channel of charity. The secular government did not undertake to supply the needy or to the distressed, but left the task to ecclesiastical organizations. The ecclesiastical bodies and monastic orders received and gave help without any regard to the possibility that others might be doing the same work among the same people.
In Rome, the Church was able to carry on its work and elude the persecuting laws only under the guise of a private corporation or society When it became free it encouraged the association of its children in various guilds and fraternities, that they might more easily obtain some special good for their souls or bodies or both simultaneously[4]. Indeed, it is very clear that from the first centuries of the church, especially the faithful have organized in order to care for the needs of the sick and other necessities of the poor. During the middle ages, spiritual fraternities appeared, then groupings which formed around convents to participate in their spiritual merits. Other associations for prayer multiplied, composed only of lay persons. From the era of the Middle Ages very many of these pious associations placed themselves under the special protection of the Blessed Virgin and chose her for patron under the title of some sacred mystery with which she was associated. The main object and duty of these societies were above all the practice of piety and works of charity. The decline of ecclesiastical life at the close of middle ages was naturally accompanied by a decline of religious associational life. During the past few years there has been a significant increase in the church, the association of the Christian faithful, particularly lay associations.
Objectives of Pious Associations
Any association or a society will be known and seen only by looking into its aim and goal. By describing the purposes of associations of the faithful in the Catholic Church, their diverse categories and organization, it is possible to develop a precise idea of their nature. But all these are only common denominators. Each association adopts its own configuration, which establishes its specificity. Some well known pious associations are: Society of St. Vincent de Paul; Society of Propagation of faith; Apostleship of Prayer; Holy Childhood league; Priests’ Eucharistic League, Legion of Mary, etc.
Indeed, the precise objectives of all these types of pious associations of the faithful in the Catholic Church can be as numerous and varied as there are facets to Christian life. The Christian faithful are free to form and direct associations for purposes of charity or piety or for the promotion of the Christian vocation in the world and to hold meetings for the common pursuit of the following purposes[5].
a) fostering a more Christian life;
b) promoting public worship;
c) promoting Christian doctrine;
d) exercising other works of the apostolate such as evangelization; works of piety and works of charity
The church’s mission is to lead all human persons to unity, to build up the body of Christ. While awaiting the definitive attainment of this end, the church is the sacrament of that unity to which humanity is called. Church leaders are particularly sensitive to anything that expresses the communion of the faithful. They are therefore directly concerned with associations, as they are whenever public order is affected. The most important factor in the work of evangelization is the personality of the missionary so far the image of a true missionary was often presented as that of an obedient minister of the church. In the sacred liturgy his actions, prayers and gestures were determined to the minutest details. Even our system of education and of formation in general tended to produce uncreative functionaries. The ideal was that the minister should not project himself, but rather by remaining in the background should project the organism of the church. But today the pendulum is swinging in the opposite direction with a new understanding of the phenomenological category of “religious” or “cult” the age- old concept of the Hindu Guru is often mentioned in this context. The theological content of the Gospel assumes that God’s relationship to the world is defined in Jesus Christ by self- emptying Love and not by coercive power. So also the relationship with God is the model for the relationships within the Christian community and also of the Church’s relation to the world in following up the Church’s mission in and for the world.
Pope John Paul II in his apostolic exhortation ‘Novo Millennio Inuente’ gives us important guidelines for the reorientation of Christian life. He constructs the edifice of Christian life on three pillars: 1) Contemplation of the face of Christ, 2) Word of God and Sacraments, 3) Spirituality of communion[6]. Contemplation leads to communion and mission. Communion with Jesus gives rise to the communion of Christians among themselves and the indispensable condition for bearing fruit and communion with others. In this sense, any follower of Christ, however, is a Christian anointed by the Holy Spirit. The Christian norm of the love for the neighbor is the love of Christ himself for his disciples. Anointing by the Spirit means outpouring of his gifts of which the pre-eminent is the charism of charity[7]. Charity in the full sense of the word, stemming from God’s love for man and extending up to the love man gives even to his enemies. Christ did not exclude even his enemies from the ambit of his all embracing love. The brotherly love which is required of the Christian of today is the practical expression of the discipleship of Christ. Works of Charity which means a kindly and lenient attitude towards people. This is also called as brotherly love, benevolence or generosity toward humanity[8]. Spiritual virtue or theological virtue which defined as love directed first toward God but also toward oneself and one’s neighbors as objects of God’s love.
From the earliest days of the Church, it has been recognized that each member of the Church is bound to love of one’s neighbor. Charity within the community is also a collective responsibility of the entire church. The present Pope Benedict XVI says that there is no compromise in the image of the church as a community of love. Love thus needs to be organized if it is to be an ordered service to the community[9]. Though charitable works remain an integral component of the Church’s mission, Church’s charitable activity is distinctive. In fulfillment of the works of mercy outlined by Christ himself, the church feeds the hungry, clothes the naked, cares for the sick, visits the imprisoned, etc. It is essential for the charitable offices of the church, like pious associations on different levels to provide resources and trained personnel to address these needs. Since the nineteenth century, an objection has been raised to the Church’s charitable activity, subsequently developed with particular insistence it is claimed that the poor do not need charity but justice[10]. The principle of charity urges charitable interpretation that maximizes the truth or rationality of what others think and say.
Importance of Pious Associations
There are several other good works done to the poor and to their family both financially and materially so that they also will realize the power of god in their lives. Each good action of the just man possesses a double value: that of merit and that of satisfaction. Merit in general is understood to be that property of a good work which entitles the doer to receive a reward from him in whose service the work is done. In Catholic theology, a supernatural merit can be a salutary act to which God in consequence of his infallible promise may give a reward. Merit is personal and therefore it cannot be transferred but satisfaction can be applied to others as St. Paul writes to the Colossians (1.24) of his own works who now rejoice in my sufferings for you and fill up those things that are wanting of the sufferings of Christ in my flesh for his body which is the church.
In addition, merit exists only in works that are positively good. The relation between merit and reward furnishes the intrinsic reason why in the matter of service and its remuneration, the guiding norm can be only the virtue of justice, and not disinterested kindness or pure mercy. However, salutary acts can in virtue of the Divine justice give the right to an eternal reward, this is possible only because they themselves have their root in gratuitous grace, and consequently are of their very nature dependent ultimately on grace. Ethics and theology clearly distinguish two kinds of merit: They are; (i) Condign merit and (ii) Congruous or quasi-merit[11]. Condign merit supposes an equality between service and return; it is measured by commutative justice and thus gives a real claim to a reward. Congruous merit, owing to its inadequacy and the lack of intrinsic proportion between the service and the recompense, claims a reward only on the ground of equity.
However, in Catholic teaching there are seven conditions for all true merit, of which four regard the meritorious work, two the agent who merits, and one God who rewards. In order to be meritorious a work must be morally good, morally free, done with the assistance of actual grace, and inspired by a supernatural motive[12]. As to the second requisite, i. e., moral liberty, it is clear from ethics that actions, due to external force or internal compulsion, can deserve neither reward nor punishment. The necessity of the third condition, is the influence of actual grace, is clear from the fact that every act meriting heaven must evidently be supernatural and that consequently it cannot be performed without the help of prevenient and assisting grace. Finally, a supernatural motive is required because good works must be supernatural, not only as regards their object and circumstances, but also as regards the end for which they are performed. But, in assigning the necessary qualities of this motive, some require the motive of faith in order to have merit, others demand in addition the motive of charity, and thus, considerably restrict the extent of meritorious works. Others again set down as the only condition of merit that the good work of the just man, who already has habitual faith and charity and require no other special motive.
Groups of Pious Associations
All pious associations or sodalities may be divided into three classes, although those classes are not absolutely distinct from one another. The first class seeks mainly to attain piety, devotion and the increase of love of god by special veneration of Blessed Virgin Mary, the Angels and the saints. The second class chiefly founded to promote the spiritual and corporal works of mercy. The third class is the well being and improvement of a definite class of persons.
In its practical application, charity denotes the distribution of goods to the poor and the establishment and endowment of such social welfare. Indeed, charity in Christianity is synonymous with agape or love. Charity has meant both possessive and selfless love as well as favor, grace, mercy, kindness and righteousness. It was a new commandment as Christ had taught is certain that Christianity proved more ecumenical and proclaimed that there is neither slave nor free, there is neither male nor female but all are one in Christ Jesus. In the practical application of charity it stressed that love of god and he who loves is born of God and knows God. He who does not love does not know God; for God is love. God’s love requires that men love one another. Works of mercy is defined as the love of God expressed through the God-made-man event in Christ and as man’s love of neighbor.
Charity is love of men for the sake of God and is stimulated by the love of Christ for man. This implies that love to God comes first in our estimation and that in this love the other has its origin and its significance: brotherly affection is founded on piety[13]. The freedom of the kingdom leads to a fellowship of mutual concern. Born of an experience of mutual unconditional love one surrenders one’s freedom in love. The freedom of the kingdom thus finds its fulfillment in commitment. It is a freedom that grows from love to love. To love god with all one’s heart means to love one’s neighbor as oneself. One loves God by loving one’s neighbor. The love commandment of Jesus is then that we love god by loving our neighbor. The radical concern for the neighbor thus becomes the great value of the kingdom. Charity attracts to itself. It communicates itself it exercises mighty persuasion, because it awakens echoes in the depths of even the most depraved souls. It wins the human heart by its beauty. We easily obtain the help and collaboration of others in our works of charity. Since charity is so excellent, so fruitful, so necessary for the spiritual life, so sanctifying and since it should occupy such an important place in our piety, it must be practiced with the utmost possible perfection. We should therefore fully aware of the means to be adopted of the conditions which favor its practice and also of the obstacles and dangers which beset it.
Conclusion
We need to work towards nurturing the pious associations as the places where families meet to extend their help and support to one another and being inspired by the Word of god, by which one takes part in the different aspects of the mission of the Church. For the fruitful accomplishment of the mission, the church must be aware of the present day threats to the humanity to which she ministers. The church cannot remain insensible to whatever serves man’s true welfare, any more that she can remain indifferent to what threatens it. Attentive to the assaults on human dignity, the Church must constantly reaffirm that dignity. Thus she is interested in social, economical, and political affairs because of the gospel which concern for ethical, spiritual and religious values. Pious associations, however, should have the basic qualities of piety and charity. Always they should work in real love for God and for one another as Christ has loved each one of us. All the charitable actions must empower the poor and to keep up the human dignity in the society; the equality and dignity.
[1] Simpson.D.P., Cassell’s New Latin-English English- Latin Dictionary, Cassell & Complany Ltd, London 1966, p.449.
[2] Mathew Paikada, “ The Church on the Path of ‘Caritas”, In Jeevadhara, November 2007, p .571.
[3] Thomas D’Sa (Ed.,) The Church in India in the Emerging Third Millennium, N.B.C.L.C., Bangalore
2005, Pp. 49-50.
[4] Thomas D’Sa (Ed.,) The Church in India in the Emerging Third Millennium, P.6.
[5] John P.Beal (Ed.,) New Commentary on the Code of Canon Law, Theological Publications in India,
Bangalore 2003, p. 402.
[6] Pope John Paul II, Novo Millenio Inuente, Nos. 29-45.
[7] Singh. N.K., Spiritual Value of Social Charity, Global Vision Publishing House, Delhi 2001, Pp. 8-9.
[8] A. Thannikkott, “Fraternal Love: The Sign of a Christian”, in The Living Word, Jan- Feb 1975, Pp9-10.
[9] Pope Benedict XVI, Deus Caritas Est, No. 20.
[10] Shaji Mundaplackal, “Deus Caritas Est: An Overview”, in Jeevadhara, November 2007, p.542-543.
[11] Singh. N.K., The Spiritual Value of Social Charity, p.26.
