Canon 1408. Anyone can be brought to trial before the tribunal of domicile or quasi-domicile.

Quilibet conveniri potest coram tribunali domicilii vel quasi-domicilii.

Canon 1407. §1 No one can be brought to trial in first instance except before a judge who is competent on the basis of one of the titles determined in can. 1408--1414.

§2 The non-competence of a judge who has none of these titles is described as relative.

§3 The plaintiff follows the forum of the respondent. If the respondent has more than one forum, the plaintiff may opt for any one of them.

§1. Nemo in prima instantia conveniri potest, nisi coram iudice ecclesiastico qui competens sit ob unum ex titulis qui in can. 1408-1414 determinantur.

§2. Incompetentia iudicis, cui nullus ex his titulis suffragatur, dicitur relativa.

§3. Actor sequitur forum partis conventae; quod si pars conventa multiplex forum habet, optio fori actori conceditur.

Canon 1406. §1 If the provision of can. 1404 is violated, the acts and decisions are invalid.

§2 In the cases mentioned in can. 1405, the non-competence of other judges is absolute.

§1. Violato praescripto can. 1404, acta et decisiones pro infectis habentur.

§2. In causis, de quibus in can. 1405, aliorum iudicum incompetentia est absoluta.

Canon 1405. §1 In the cases mentioned in can. 1401, the Roman Pontiff alone has the right to judge:

1° Heads of State;

2° Cardinals;

3° Legates of the Apostolic See and, in penal cases, Bishops

4° other cases which he has reserved to himself.

§2 A judge cannot review an act or instrument which the RomanPontiff has specifically confirmed, except by his prior mandate.

§3 It is reserved to the Roman Rota to judge:

1° Bishops in contentious cases, without prejudice to can. 1419 §2;

2° the Abbot primate or the Abbot superior of a monastic congregation, and the supreme Moderator of a religious institute of pontifical right;

3° dioceses and other ecclesiastical persons, physical or juridical, which have no
Superior other than the Roman Pontiff.

§1. Ipsius Romani Pontificis dumtaxat ius est iudicandi in causis de quibus in can. 1401:

1° eos qui supremum tenent civitatis magistratum;

2° Patres Cardinales;

3° Legatos Sedis Apostolicae, et in causis poenalibus Episcopos;

4° alias causas quas ipse ad suum advocaverit iudicium.

§2. Iudex de actu vel instrumento a Romano Pontifice in forma specifica confirmato videre non potest, nisi ipsius praecesserit mandatum.

§3. Rotae Romanae reservatur iudicare:

1° Episcopos in contentiosis, firmo praescripto can. 1419, §2;

2° Abbatem primatem, vel Abbatem superiorem congregationis monasticae, et supremum Moderatorem institutorum religiosorum iuris pontificii;

3° dioeceses aliasve personas ecclesiasticas, sive physicas sive iuridicas, quae Superiorem infra Romanum Pontificem non habent.

Canon 1404. The First See is judged by no one.

Prima Sedes a nemine iudicatur.

Canon 1403. §1 Cases for the canonisation of the Servants of God are governed by special pontifical law.

§2 The provisions of this Code are also applied to these cases whenever the special pontifical law remits an issue to the universal law, or whenever norms are involved which of their very nature apply also to these cases.

§1. Causae canonizationis Servorum Dei reguntur peculiari lege pontificia.

§2. Iisdem causis applicantur praeterea praescripta huius Codicis, quoties in eadem lege ad ius universale remissio fit vel de normis agitur quae, ex ipsa rei natura, easdem quoque causas afficiunt.

Canon 1402. All tribunals of the Church are governed by the canons which follow, without prejudice to the norms of the tribunals of the Apostolic See.

Omnia Ecclesiae tribunalia reguntur canonibus qui sequuntur, salvis normis tribunalium Apostolicae Sedis.

Canon 1401. The Church has its own and exclusive right to judge:

1° cases which refer to matters which are spiritual or linked with the spiritual;

2° the violation of ecclesiastical laws and whatever contains an element of sin, to determine guilt and impose ecclesiastical penalties.

Ecclesia iure proprio et exclusivo cognoscit:

1° de causis quae respiciunt res spirituales et spiritualibus adnexas;

2° de violatione legum ecclesiasticarum deque omnibus in quibus inest ratio peccati, quod attinet ad culpae definitionem et poenarum ecclesiasticarum irrogationem.

Canon 1400. §1 The objects of a trial are:

1° to pursue or vindicate the rights of physical or juridical persons, or to declare juridical facts;

2° to impose or to declare penalties in regard to offences.

§2 Disputes arising from an act of administrative power, however, can be referred only to the Superior or to an administrative tribunal.

§1. Obiectum iudicii sunt:

1° personarum physicarum vel iuridicarum iura persequenda aut vindicanda, vel facta iuridica declaranda;

2° delicta, quod spectat ad poenam irrogandam vel declarandam.

§2. Attamen controversiae ortae ex actu potestatis administrativae deferri possunt solummodo ad Superiorem vel ad tribunal administrativum.

Canon 1399. Besides the cases prescribed in this or in other laws, the external violation of divine or canon law can be punished, and with a just penalty, only when the special gravity of the violation requires it and necessity demands that scandals be prevented or repaired.

Praeter casus hac vel aliis legibus statutos, divinae vel canonicae legis externa violatio tunc tantum potest iusta quidem poena puniri, cum specialis violationis gravitas punitionem postulat, et necessitas urget scandala praeveniendi vel reparandi.

Canon 1398. §1 A cleric is to be punished with deprivation of office and with other just penalties, not excluding, where the case calls for it, dismissal from the clerical state, if he:

1° commits an offence against the sixth commandment of the Decalogue with a minor or with a person who habitually has an imperfect use of reason or with one to whom the law recognises equal protection;

2° grooms or induces a minor or a person who habitually has an imperfect use of reason or one to whom the law recognises equal protection to expose himself or herself pornographically or to take part in pornographic exhibitions, whether real or simulated;

3° immorally acquires, retains, exhibits or distributes, in whatever manner and by whatever technology, pornographic images of minors or of persons who habitually have an imperfect use of reason.

§2 A member of an institute of consecrated life or of a society of apostolic life, or any one of the faithful who enjoys a dignity or performs an office or function in the Church, who commits an offence mentioned in §1 or in can. 1395 §3 is to be punished according to the provision of can. 1336 §§2-4, with the addition of other penalties according to the gravity of the offence.

§1. Privatione officii et aliis iustis poenis, non exclusa dimissione e statu clericali, si casus id secumferat, puniatur clericus:

1° qui delictum committit contra sextum Decalogi praeceptum cum minore vel cum persona quae habitualiter usum imperfectum rationis habet vel cui ius parem tutelam agnoscit;

2° qui sibi devincit aut inducit minorem aut personam quae habitualiter usum imperfectum rationis habet aut eam cui ius parem tutelam agnoscit, ut pornographice sese ostendat vel exhibitiones pornographicas, sive veras sive simulatas, participet;

3° qui contra bonos mores sibi comparat, detinet, exhibet vel divulgat, quovis modo et quolibet instrumento, imagines pornographicas minorum vel personarum quae habitualiter usum imperfectum rationis habent.

§2. Sodalis instituti vitae consecratae vel societatis vitae apostolicae, et fidelis quilibet aliqua dignitate gaudens aut officio vel functione in Ecclesia fungens, si delictum committat de quo in§1 vel in can. 1395,§3, puniatur ad normam can. 1336, §§2-4, adiunctis quoque aliis poenis pro delicti gravitate.

Canon 1397. §1 One who commits homicide, or who by force or by fraud abducts, imprisons, mutilates or gravely wounds a person, is to be punished, according to the gravity of the offence, with the penalties mentioned in can. 1336. In the case of the homicide of one of those persons mentioned in can. 1370, the offender is punished with the penalties prescribed there and also in §3 of this canon.

§2 A person who actually procures an abortion incurs a latae sententiae excommunication.
[NB see Authentic Interpretation of former canon 1398, 23.V.1988]

§3 If offences dealt with in this canon are involved, in more serious cases the guilty cleric is to be dismissed from the clerical state.

§1. Qui homicidium patrat, vel hominem vi aut fraude rapit vel detinet vel mutilat vel graviter vulnerat, poenis, de quibus in can. 1336, §§2-4, pro delicti gravitate puniatur; homicidium autem in personas de quibus in can. 1370, poenis ibi et etiam in§3 huius canonis statutis punitur.

§2. Qui abortum procurat, effectu secuto, in excommunicationem latae sententiae incurrit.

§3. Si de delictis agatur de quibus in hoc canone, in casibus gravioribus clericus reus dimittatur e statu clericali.

Canon 1396. A person who gravely violates the obligation of residence to which he is bound by reason of an ecclesiastical office is to be punished with a just penalty, not excluding, after a warning, deprivation of the office.

Qui graviter violat residentiae obligationem cui ratione ecclesiastici officii tenetur, iusta poena puniatur, non exclusa, post monitionem, officii privatione.

Canon 1395. §1 A cleric living in concubinage, other than in the case mentioned in can.
1394, and a cleric who continues in some other external sin against the sixth commandment of the Decalogue which causes scandal, is to be punished with suspension.
To this, other penalties can progressively be added if after a warning he persists in the offence, until eventually he can be dismissed from the clerical state.

§2 A cleric who has offended in other ways against the sixth commandment of the
Decalogue, if the offence was committed in public, is to be punished with just penalties, not excluding dismissal from the clerical state if the case so warrants.

§3 A cleric who by force, threats or abuse of his authority commits an offence against the sixth commandment of the Decalogue or forces someone to perform or submit to sexual acts is to be punished with the same penalty as in §2.

§1. Clericus concubinarius, praeter casum de quo in can. 1394, et clericus in alio peccato externo contra sextum Decalogi praeceptum cum scandalo permanens, suspensione puniantur, cui, persistente post monitionem delicto, aliae poenae gradatim addi possunt usque ad dimissionem e statu clericali.

§2. Clericus qui aliter contra sextum Decalogi praeceptum deliquerit, si quidem delictum publice patratum sit, iustis poenis puniatur, non exclusa, si casus ferat, dimissione e statu clericali.

§3. Eadem poena de qua in§2 puniatur clericus qui vi, minis vel abusu suae auctoritatis delictum committit contra sextum Decalogi praeceptum aut aliquem cogit ad actus sexuales exsequendos vel subeundos.

Canon 1394. §1 A cleric who attempts marriage, even if only civilly, incurs a latae sententiae suspension, without prejudice to the provisions of can. 194 §1 n. 3, and 694 §1 n. 2. If, after warning, he has not reformed or continues to give scandal, he must be progressively punished by deprivations, or even by dismissal from the clerical state.

§2 Without prejudice to the provisions of can. 694 §1 n. 2, a religious in perpetual vows who is not a cleric but who attempts marriage, even if only civilly, incurs a latae sententiae interdict.

§1. Clericus matrimonium, etiam civiliter tantum, attentans, in suspensionem latae sententiae incurrit, firmis praescriptis can. 194,§1, n. 3, et 694,§1, n. 2; quod si monitus non resipuerit vel scandalum dare perrexerit, gradatim privationibus vel etiam dimissione e statu clericali puniri debet.

§2. Religiosus a votis perpetuis, qui non sit clericus, matrimonium etiam civiliter tantum attentans, in interdictum latae sententiae incurrit, firmo praescripto can. 694,§1, n. 2.

Canon 1393. §1 A cleric or religious who engages in trading or business contrary to the provisions of the canons is to be punished with the penalties mentioned in can. 1336 §§2-
4, according to the gravity of the offence.

§2 A cleric or religious who, apart from the cases already foreseen by the law, commits an offence in a financial matter, or gravely violates the stipulations contained in can. 285 §4, is to be punished with the penalties mentioned in can. 1336 §§2-4, without prejudice to the obligation of repairing the harm.

§1. Clericus vel religiosus mercaturam vel negotiationem contra canonum praescripta exercens pro delicti gravitate puniatur poenis de quibus in can. 1336, §§2-4.

§2. Clericus vel religiosus qui, praeter casus iure iam praevisos, in re oeconomica delictum committit, vel graviter violat praescriptiones, quae in can. 285,§4, recensentur, poenis de quibus in can. 1336, §§2-4, puniatur, firma damnum reparandi obligatione.

Canon 1392. A cleric who voluntarily and unlawfully abandons the sacred ministry, for six months continuously, with the intention of withdrawing himself from the competent
Church authority, is to be punished, according to the gravity of the offence, with suspension or additionally with the penalties established in can. 1336 §§2-4, and in the more serious cases may be dismissed from the clerical state.

Clericus qui sacrum ministerium voluntarie et illegitime relinquit, per sex menses continuos, cum animo sese subducendi a competenti Ecclesiae auctoritate, pro delicti gravitate, suspensione vel etiam poenis in can. 1336, §§2-4, statutis puniatur, et in casibus gravioribus dimitti potest e statu clericali.

Canon 1391. The following are to be punished with the penalties mentioned in can. 1336
§§2-4, according to the gravity of the offence:

1° a person who composes a false public ecclesiastical document, or who changes, destroys, or conceals a genuine one, or who uses a false or altered one;

2° a person who in an ecclesiastical matter uses some other false or altered document;

3° a person who, in a public ecclesiastical document, asserts something false.

Poenis de quibus in can. 1336, §§2-4, pro delicti gravitate puniatur:

1° qui ecclesiasticum documentum publicum falsum conficit, vel verum mutat, destruit, occultat, vel falso vel mutato utitur;

2° qui alio falso vel mutato documento utitur in re ecclesiastica;

3° qui in publico ecclesiastico documento falsum asserit.

Canon 1390. §1 A person who falsely denounces a confessor of the offence mentioned in can. 1385 to an ecclesiastical Superior incurs a latae sententiae interdict and, if a cleric, he incurs also a suspension.

§2 A person who calumniously denounces some other offence to an ecclesiastical
Superior, or otherwise unlawfully injures the good name of another, is to be punished according to the provision of can. 1336 §§2-4, to which moreover a censure may be added.

§3 The calumniator must also be compelled to make appropriate amends.

§1. Qui confessarium de delicto, de quo in can. 1385, apud ecclesiasticum Superiorem falso denuntiat, in interdictum latae sententiae incurrit et, si clericus sit, etiam in suspensionem.

§2. Qui aliam ecclesiastico Superiori calumniosam praebet delicti denuntiationem, vel aliter alterius bonam famam illegitime laedit, iusta poena puniatur ad normam can. 1336, §§2-4, cui praeterea censura addi potest.

§3. Calumniator cogi debet etiam ad congruam satisfactionem praestandam.

Canon 1389. A person who, apart from the cases mentioned in can. 1379-1388, unlawfully exercises the office of a priest or another sacred ministry, is to be punished with a just penalty, not excluding a censure.


Qui, praeter casus, de quibus in can. 1379‑1388, sacerdotale munus vel aliud sacrum ministerium illegitime exsequitur, iusta poena puniatur, non exclusa censura.

Canon 1388. §1 A Bishop who, contrary to the provision of can. 1015, ordained someone else’s subject without the lawful dimissorial letters, is prohibited from conferring orders for one year. The person who received the order is ipso facto suspended from the order received.

§2. A person who comes forward for sacred orders bound by some censure or irregularity which he voluntarily conceals is ipso facto suspended from the order received, apart from what is established in canon 1044, §2, n. 1.

§1. Episcopus qui, contra praescriptum can. 1015, alienum subditum sine legitimis litteris dimissoriis ordinavit, prohibetur per annum ordinem conferre. Qui vero ordinationem recepit, est ipso facto a recepto ordine suspensus.

§2. Qui ad sacros ordines accedit innodatus quadam censura vel irregularitate, voluntarie reticita, praeter id quod statuitur in can. 1044,§2, n. 1, est ipso facto a recepto ordine suspensus.

Canon 1387. Both the Bishop who, without a pontifical mandate, consecrates a person a
Bishop, and the one who receives the consecration from him, incur a latae sententiae excommunication reserved to the Apostolic See.

Episcopus qui sine pontificio mandato aliquem consecrat in Episcopum, itemque qui ab eo consecrationem recipit, in excommunicationem latae sententiae Sedi Apostolicae reservatam incurrunt.

Canon 1386. §1 A confessor who directly violates the sacramental seal incurs a latae sententiae excommunication reserved to the Apostolic See; he who does so only indirectly is to be punished according to the gravity of the offence.

§2 Interpreters, and the others mentioned in can. 983 §2, who violate the secret are to be punished with a just penalty, not excluding excommunication.

§3 Without prejudice to the provisions of §§1 and 2, any person who by means of any technical device makes a recording of what is said by the priest or by the penitent in a sacramental confession, either real or simulated, or who divulges it through the means of social communication, is to be punished according to the gravity of the offence, not excluding, in the case of a cleric, by dismissal from the clerical state.

§1. Confessarius, qui sacramentale sigillum directe violat, in excommunicationem latae sententiae Sedi Apostolicae reservatam incurrit; qui vero indirecte tantum, pro delicti gravitate puniatur.

§2. Interpres aliique, de quibus in can. 983,§2, qui secretum violant, iusta poena puniantur, non exclusa excommunicatione.

§3. Firmis praescriptis §§1 et 2, quicumque quovis technico instrumento captat aut in communicationis socialis mediis malitiose evulgat quae in sacramentali confessione, vera vel ficta, a confessario vel a paenitente dicuntur, pro gravitate delicti puniatur, non exclusa, si de clerico agatur, dimissione e statu clericali.

Canon 1385. A priest who in confession, or on the occasion or under the pretext of confession, solicits a penitent to commit a sin against the sixth commandment of the
Decalogue, is to be punished, according to the gravity of the offence, with suspension, prohibitions and deprivations; in the more serious cases he is to be dismissed from the clerical state.

Sacerdos, qui in actu vel occasione vel praetextu confessionis paenitentem ad peccatum contra sextum Decalogi praeceptum sollicitat, pro delicti gravitate, suspensione, prohibitionibus, privationibus puniatur, et in casibus gravioribus dimittatur e statu clericali.

Canon 1384. A priest who acts against the prescription of can. 977 incurs a latae sententiae excommunication reserved to the Apostolic See.

Sacerdos qui contra praescriptum can. 977 agit, in excommunicationem latae sententiae Sedi Apostolicae reservatam incurrit.

Canon 1383. A person who unlawfully traffics in Mass offerings is to be punished with a censure or with the penalties mentioned in can. 1336 §§2-4.

Qui quaestum illegitime facit ex Missae stipe, censura vel poenis de quibus in can. 1336, §§2-4, puniatur.

Canon 1382. — §1 One who throws away the consecrated species or, for a sacrilegious purpose, takes them away or keeps them, incurs a latae sententiae excommunication reserved to the Apostolic See; a cleric, moreover, may be punished with some other penalty, not excluding dismissal from the clerical state.
[NB see Authentic Interpretation of former canon 1367, 3.VII.1999]

§2 A person guilty of consecrating for a sacrilegious purpose one element only or both elements within the Eucharistic celebration or outside it is to be punished according to the gravity of the offence, not excluding by dismissal from the clerical state.

§1. Qui species consecratas abicit aut in sacrilegum finem abducit vel retinet, in excommunicationem latae sententiae Sedi Apostolicae reservatam incurrit; clericus praeterea alia poena, non exclusa dimissione e statu clericali, puniri potest.

§2. Reus consecrationis in sacrilegum finem unius materiae vel utriusque in eucharistica celebratione aut extra eam pro gravitate delicti puniatur non exclusa dimissione e statu clericali.

Canon 1381. One who is guilty of prohibited participation in religious rites is to be punished with a just penalty.

Reus vetitae communicationis in sacris iusta poena puniatur.

Canon 1380. A person who through simony celebrates or receives a sacrament is to be punished with an interdict or suspension or the penalties mentioned in can. 1336 §§2-4.

Qui per simoniam sacramentum celebrat vel recipit, interdicto vel suspensione vel poenis de quibus in can. 1336, §§2-4, puniatur.

Canon 1379. §1 The following incur a latae sententiae interdict or, if a cleric, also a latae sententiae suspension:

1° a person who, not being an ordained priest, attempts the liturgical celebration of the
Eucharistic Sacrifice;

2° a person who, apart from the case mentioned in can. 1384, though unable to give valid sacramental absolution, attempts to do so, or hears a sacramental confession.

§2 In the cases mentioned in §1, other penalties, not excluding excommunication, can be added, according to the gravity of the offence.

§3 Both a person who attempts to confer a sacred order on a woman, and the woman who attempts to receive the sacred order, incur a latae sententiae excommunication reserved to the Apostolic See; a cleric, moreover, may be punished by dismissal from the clerical state.

§4 A person who deliberately administers a sacrament to those who are prohibited from receiving it is to be punished with suspension, to which other penalties mentioned in can.
1336 §§2-4 may be added.

§5 A person who, apart from the cases mentioned in §§1-4 and in can. 1384, pretends to administer a sacrament is to be punished with a just penalty.

§1. In poenam latae sententiae interdicti vel, si clericus sit, etiam suspensionis incurrit:

1° qui ad ordinem sacerdotalem non promotus liturgicam eucharistici Sacrificii actionem attentat;

2° qui, praeter casum de quo in can. 1384, cum sacramentalem absolutionem dare valide nequeat, eam impertire attentat, vel sacramentalem confessionem audit.

§2. In casibus de quibus in§1, pro delicti gravitate, aliae poenae, non exclusa excommunicatione, addi possunt.

§3. Tum qui sacrum ordinem mulieri conferre attentaverit, tum mulier quae sacrum ordinem recipere attentaverit, in excommunicationem latae sententiae Sedi Apostolicae reservatam incurrit; clericus praeterea dimissione e statu clericali puniri potest.

§4. Qui deliberate sacramentum administrat illis qui recipere prohibentur, puniatur suspensione, cui aliae poenae ex can. 1336, §§2-4, addi possunt.

§5. Qui, praeter casus de quibus in §§1-4 et in can. 1384, sacramentum se administrare simulat, iusta poena puniatur.

Canon 1378. §1 A person who, apart from the cases already foreseen by the law, abuses ecclesiastical power, office, or function, is to be punished according to the gravity of the
act or the omission, not excluding by deprivation of the power or office, without prejudice to the obligation of repairing the harm.

§2 A person who, through culpable negligence, unlawfully and with harm to another or scandal, performs or omits an act of ecclesiastical power or office or function, is to be punished according to the provision of can. 1336 §§2-4, without prejudice to the obligation of repairing the harm.

§1. Qui, praeter casus iure iam praevisos, ecclesiastica potestate, officio vel munere abutitur, pro actus vel omissionis gravitate puniatur, non exclusa eorundem privatione, firma damnum reparandi obligatione.

§2. Qui vero, ex culpabili neglegentia, ecclesiasticae potestatis vel officii vel muneris actum illegitime cum damno alieno vel scandalo ponit vel omittit, iusta poena puniatur ad normam can. 1336, §§2-4, firma damnum reparandi obligatione.

Canon 1377. §1 A person who gives or promises something so that someone who exercises an office or function in the Church would unlawfully act or fail to act is to be punished according to the provision of can. 1336 §§2-4; likewise, the person who accepts such gifts or promises is to be punished according to the gravity of the offence, not excluding by deprivation of office, without prejudice to the obligation of repairing the harm.

§2 A person who in the exercise of an office or function requests an offering beyond that which has been established, or additional sums, or something for his or her own benefit, is to be punished with an appropriate monetary fine or with other penalties, not excluding deprivation of office, without prejudice to the obligation of repairing the harm.

§1. Qui quidvis donat vel pollicetur ut aliquis officium vel munus in Ecclesia exercens, illegitime quid agat vel omittat, iusta poena puniatur ad normam can. 1336, §§2-4; item qui ea dona vel pollicitationes acceptat pro delicti gravitate puniatur, non exclusa officii privatione, firma damnum reparandi obligatione.

§2. Qui in officio vel munere exercendo stipem ultra definitam aut summas adiunctivas aut aliquid in sui utilitatem requirit, congruenti mulcta pecuniaria vel aliis poenis, non exclusa officii privatione, puniatur, firma damnum reparandi obligatione.

Canon 1376. §1. The following are to be punished with the penalties mentioned in can. 1336
§§2-4, without prejudice to the obligation of repairing the harm:

1° a person who steals ecclesiastical goods or prevents their proceeds from being received;

2° a person who without the prescribed consultation, consent, or permission, or without another requirement imposed by law for validity or for lawfulness, alienates ecclesiastical goods or carries out an act of administration over them.

§2 The following are to be punished, not excluding by deprivation of office, without prejudice to the obligation of repairing the harm:

1° a person who through grave personal culpability commits the offence mentioned in §1, n. 2;

2° a person who is found to have been otherwise gravely negligent in administering ecclesiastical goods.

§1. Poenis de quibus in can. 1336, §§2-4, puniatur, firma damnum reparandi obligatione:

1° qui bona ecclesiastica subtrahit vel impedit ne eorundem fructus percipiantur;

2° qui sine praescripta consultatione, consensu vel licentia aut sine alio requisito iure ad validitatem vel ad liceitatem imposito bona ecclesiastica alienat vel in ea actus administrationis exsequitur.

§2. Iusta poena puniatur, non exclusa officii privatione, firma damnum reparandi obligatione:

1° qui delictum de quo in§1, n. 2, ex sua gravi culpa committit;

2° qui aliter graviter neglegens in bonis ecclesiasticis administrandis repertus fuerit.

Canon 1375. §1 Anyone who usurps an ecclesiastical office is to be punished with a just penalty.

§2 The unlawful retention of an office after being deprived of it, or ceasing from it, is equivalent to usurpation.

§1. Quicumque officium ecclesiasticum usurpat, iusta poena puniatur.

§2. Usurpationi aequiparatur illegitima, post privationem vel cessationem a munere, eiusdem retentio.

Canon 1374. A person who joins an association which plots against the Church is to be punished with a just penalty; one who promotes or takes office in such an association is to be punished with an interdict.

Qui nomen dat consociationi, quae contra Ecclesiam machinatur, iusta poena puniatur; qui autem eiusmodi consociationem promovet vel moderatur, interdicto puniatur.

Canon 1373. A person who publicly incites hatred or animosity against the Apostolic See or the Ordinary because of some act of ecclesiastical office or duty, or who provokes disobedience against them, is to be punished by interdict or other just penalties.

Qui publice simultates vel odia adversus Sedem Apostolicam vel Ordinarium excitat propter aliquem officii vel muneris ecclesiastici actum, aut ad inoboedientiam in eos provocat, interdicto vel aliis iustis poenis puniatur.

Canon 1372. The following are to be punished according to the provision of can. 1336 §§2-
4:

1° those who hinder the freedom of the ministry or the exercise of ecclesiastical power, or the lawful use of sacred things or ecclesiastical goods, or who intimidate one who has exercised ecclesiastical power or ministry;

2° those who hinder the freedom of an election or intimidate an elector or one who is elected.

Puniantur ad normam can. 1336, §§2-4:
1° qui impediunt libertatem ministerii vel exercitium potestatis ecclesiasticae aut legitimum rerum sacrarum vel bonorum ecclesiasticorum usum, aut perterrent eum qui potestatem vel ministerium ecclesiasticum exercuit;2° qui impediunt libertatem electionis aut perterrent electorem vel electum.

Canon 1371. §1 A person who does not obey the lawful command or prohibition of the
Apostolic See or the Ordinary or Superior and, after being warned, persists in disobedience, is to be punished, according to the gravity of the case, with a censure or deprivation of office or with other penalties mentioned in can. 1336, §§2-4.

§2 A person who violates obligations imposed by a penalty is to be punished with the penalties mentioned in can. 1336 §§2-4.

§3 A person who, in asserting or promising something before an ecclesiastical authority, commits perjury, is to be punished with a just penalty.

§4 A person who violates the obligation of observing the pontifical secret is to be punished with the penalties mentioned in can. 1336 §§2-4.

§5 A person who fails to observe the duty to execute an executive sentence is to be punished with a just penalty, not excluding a censure.

§6 A person who neglects to report an offence, when required to do so by a canonical law, is to be punished according to the provision of can. 1336 §§2-4, with the addition of other penalties according to the gravity of the offence.

§1. Qui Sedi Apostolicae, Ordinario vel Superiori legitime praecipienti vel prohibenti non obtemperat, et post monitionem in inoboedientia persistit, pro casus gravitate puniatur censura vel privatione officii vel aliis poenis de quibus in can. 1336, §§2-4.

§2. Qui obligationes sibi ex poena impositas violat, poenis de quibus in can. 1336, §§2-4, puniatur.

§3. Si quis, asserens vel promittens aliquid coram ecclesiastica auctoritate, periurium committit, iusta poena puniatur.

§4. Qui obligationem secreti pontificii servandi violat poenis de quibus in can. 1336, §§2-4, puniatur.

§5. Qui non servaverit officium exsequendi sententiam exsecutivam vel decretum poenale exsecutivum iusta poena puniatur, non exclusa censura.

§6. Qui communicare neglegit notitiam de delicto, cum ad id exsequendum lege canonica teneatur, puniatur ad normam can. 1336, §§2-4, adiunctis quoque aliis poenis pro delicti gravitate.

Canon 1370. §1 A person who uses physical force against the Roman Pontiff incurs a latae sententiae excommunication reserved to the Apostolic See; if the offender is a cleric, another penalty, not excluding dismissal from the clerical state, may be added according to the gravity of the crime.

§2 One who does this against a Bishop incurs a latae sententiae interdict and, if a cleric, he incurs also a latae sententiae suspension.

§3 A person who uses physical force against a cleric or religious or another of Christ’s faithful out of contempt for the faith, or the Church, or ecclesiastical authority or the ministry, is to be punished with a just penalty.

§1. Qui vim physicam in Romanum Pontificem adhibet, in excommunicationem latae sententiae Sedi Apostolicae reservatam incurrit, cui, si clericus sit, alia poena, non exclusa dimissione e statu clericali, pro delicti gravitate addi potest.

§2. Qui id agit in eum qui episcopali charactere pollet, in interdictum latae sententiae et, si sit clericus, etiam in suspensionem latae sententiae incurrit.

§3. Qui vim physicam in clericum vel religiosum vel alium christifidelem adhibet in fidei vel Ecclesiae vel ecclesiasticae potestatis vel ministerii contemptum, iusta poena puniatur.

Canon 1369. A person who profanes a sacred object, moveable or immovable, is to be punished with a just penalty.

Qui rem sacram, mobilem vel immobilem, profanat iusta poena puniatur.

Canon 1368. A person is to be punished with a just penalty who, at a public event or assembly, or in a published writing, or by otherwise using the means of social communication, utters blasphemy, or gravely harms public morals, or rails at or excites hatred of or contempt for religion or the Church.

Qui in publico spectaculo vel concione, vel in scripto publice evulgato, vel aliter instrumentis communicationis socialis utens, blasphemiam profert, aut bonos mores graviter laedit, aut in religionem vel Ecclesiam iniurias exprimit vel odium contemptumve excitat, iusta poena puniatur.

Canon 1367. Parents and those taking the place of parents who hand over their children to be baptised or brought up in a non-Catholic religion are to be punished with a censure or other just penalty.

Parentes vel parentum locum tenentes, qui liberos in religione acatholica baptizandos vel educandos tradunt, censura aliave iusta poena puniantur.

Canon 1366. A person who appeals from an act of the Roman Pontiff to an Ecumenical
Council or to the College of Bishops is to be punished with a censure.

Qui contra Romani Pontificis actum ad Concilium Oecumenicum vel ad Episcoporum collegium recurrit censura puniatur.

Canon 1365. A person who, apart from the case mentioned in canon 1364 §1, teaches a doctrine condemned by the Roman Pontiff, or by an Ecumenical Council, or obstinately rejects the teaching mentioned in canon 750 §2 or canon 752 and, when warned by the
Apostolic See or the Ordinary, does not retract, is to be punished with a censure and deprivation of office; to these sanctions others mentioned in can. 1336 §§2-4 may be added.

Qui, praeter casum de quo in can. 1364,§1, doctrinam a Romano Pontifice vel a Concilio Oecumenico damnatam docet vel doctrinam, de qua in can. 750,§2, vel in can. 752, pertinaciter respuit, et ab Apostolica Sede vel ab Ordinario admonitus non retractat, censura puniatur et privatione officii; his sanctionibus aliae addi possunt de quibus in can. 1336, §§2-4.

Canon 1364. §1 An apostate from the faith, a heretic or a schismatic incurs a latae sententiae excommunication, without prejudice to the provision of can. 194 §1 n. 2; he or she may also be punished with the penalties mentioned in can. 1336 §§2-4.

§2 If a long-standing contempt or the gravity of scandal calls for it, other penalties may be added, not excluding dismissal from the clerical state.

§1. Apostata a fide, haereticus vel schismaticus in excommunicationem latae sententiae incurrit, firmo praescripto can. 194,§1, n. 2; praeterea poenis, de quibus in can. 1336, §§2-4, puniri potest.

§2. Si diuturna contumacia vel scandali gravitas id postulet, aliae poenae addi possunt, non excepta dimissione e statu clericali.

Canon 1363. §1 An action to execute a penalty is extinguished by prescription if the judge’s decree of execution mentioned in can. 1651 was not notified to the offender within the periods mentioned in can. 1362; these periods are to be reckoned from the day the condemnatory judgement became an adjudged matter.

§2 The same applies, with the necessary adjustments, if the penalty was imposed by an extra-judicial decree.

§1. Si intra terminos de quibus in can. 1362, ex die quo sententia condemnatoria in rem iudicatam transierit computandos, non sit reo notificatum exsecutorium iudicis decretum de quo in can. 1651, actio ad poenam exsequendam praescriptione extinguitur.

§2. Idem valet, servatis servandis, si poena per decretum extra iudicium irrogata sit.

Canon 1362. §1 A criminal action is extinguished by prescription after three years, except for:

1° offences reserved to the Congregation for the Doctrine of the Faith, which are subject to special norms;

2° without prejudice to n. 1, an action arising from any of the offences mentioned in cann.
1376, 1377, 1378, 1393 §1, 1394, 1395, 1397, or 1398 §2, which is extinguished after seven years, or one arising from the offences mentioned in can. 1398 §1, which is extinguished after twenty years;

3° offences not punished by the universal law, where a particular law has prescribed a different period of prescription.

§2 Prescription, unless provided otherwise in a law, runs from the day the offence was committed or, if the offence was enduring or habitual, from the day it ceased.

§3 When the offender has been summoned in accordance with can. 1723, or informed in the manner provided in can. 1507 §3 of the presentation of the petition of accusation according to can. 1721 §1, prescription of the criminal action is suspended for three years; once this period has expired or the suspension has been interrupted through the cessation
of the penal process, time runs once again and is added to the period of prescription which has already elapsed. The same suspension equally applies if, observing can. 1720 n. 1, the procedure is followed for imposing or declaring a penalty by way of an extra- judicial decree.

§1. Actio criminalis praescriptione extinguitur triennio, nisi agatur:

1° de delictis Congregationi pro Doctrina Fidei reservatis, quae normis specialibus subiciuntur;

2° firmo praescripto n. 1, de actione ob delicta de quibus in can. 1376, 1377, 1378, 1393,§1, 1394, 1395, 1397, 1398,§2, quae septennio praescribitur, vel de ea ob delicta de quibus in can. 1398,§1, quae viginti annorum spatio praescribitur;

3° de delictis quae non sunt iure communi punita, si lex particularis alium praescriptionis terminum statuerit.

§2. Praescriptio, nisi aliud in lege statuatur, decurrit ex die quo delictum patratum est, vel, si delictum sit permanens vel habituale, ex die quo cessavit.

§3. Reo ad normam can. 1723 citato vel modo praeviso in can. 1507,§3, certiore facto de exhibitione accusationis libelli iuxta can. 1721,§1, praescriptio actionis criminalis suspenditur per tres annos, quo termino elapso vel interrupta suspensione, cessationis processus poenalis causa, rursus currit tempus, quod adiungitur ad illud iam decursum pro praescriptione. Eadem suspensio pariter viget si, servato can. 1720, n. 1, ad poenam irrogandam vel declarandam per decretum extra iudicium procedatur.

Canon 1361. §1 A remission can be granted even to a person who is not present, or conditionally.

§2 A remission in the external forum is to be granted in writing, unless a grave reason suggests otherwise.

§3 The petition for remission or the remission itself is not to be made public, except in so far as this would either be useful for the protection of the good name of the offender, or be necessary to repair scandal.

§4 Remission must not be granted until, in the prudent judgement of the Ordinary, the offender has repaired any harm caused. The offender may be urged to make such reparation or restitution by one of the penalties mentioned in can. 1336 §§2-4; the same applies also when the offender is granted remission of a censure under can. 1358 §1.

§1. Remissio dari potest etiam absenti vel sub condicione.

§2. Remissio in foro externo detur scripto, nisi gravis causa aliud suadeat.

§3. Remissionis petitio vel ipsa remissio ne divulgetur, nisi quatenus id vel utile sit ad rei famam tuendam vel necessarium ad scandalum reparandum.

§4. Remissio dari non debet donec, prudenti arbitrio Ordinarii, damnum forte illatum reus reparaverit; qui ad hanc reparationem vel restitutionem urgeri potest per unam ex poenis de quibus in can. 1336, §§2-4, quod valet etiam cum illi censura remittitur ad normam can. 1358,§1.

Canon 1360. The remission of a penalty extorted by force or grave fear or deceit is invalid by virtue of the law itself.

Remissio poenae vi aut metu gravi aut dolo extorta ipso iure irrita est.

Canon 1359. If one is bound by a number of penalties, a remission is valid only for those penalties expressed in it. A general remission, however, removes all penalties, except those which in the petition the offender concealed in bad faith.

Si quis pluribus poenis detineatur, remissio valet tantummodo pro poenis in ipsa expressis; generalis autem remissio omnes aufert poenas, iis exceptis quas in petitione delinquens mala fide reticuerit.

Canon 1358. §1 The remission of a censure cannot be granted except to an offender whose contempt has been purged in accordance with can. 1347 §2. However, once the contempt
has been purged, the remission cannot be refused, without prejudice to the provision of can. 1361 §4.

§2 The one who remits a censure can make provision in accordance with can. 1348, and can also impose a penance.

§1. Remissio censurae dari non potest nisi delinquenti qui a contumacia, ad normam can. 1347,§2, recesserit; recedenti autem denegari nequit, salvo praescripto can. 1361,§4.

§2. Qui censuram remittit, potest ad normam can. 1348 providere vel etiam paenitentiam imponere.

Canon 1357. §1 Without prejudice to the provisions of cann. 508 and 976, a confessor can in the internal sacramental forum remit a latae sententiae censure of excommunication or interdict which has not been declared, if it is difficult for the penitent to remain in a state of grave sin for the time necessary for the competent Superior to provide.

§2 In granting the remission, the confessor is to impose upon the penitent, under pain of again incurring the censure, the obligation to have recourse within one month to the competent Superior or to a priest having the requisite faculty, and to abide by his instructions. In the meantime, the confessor is to impose an appropriate penance and, to the extent demanded, to require reparation of scandal and harm. The recourse, however, may be made even through the confessor, without mention of a name.

§3 The same duty of recourse, when the danger has ceased, binds those who in accordance with can. 976 have had remitted an imposed or declared censure or one reserved to the Holy See.

§1. Firmis praescriptis can. 508 et 976, censuram latae sententiae excommunicationis vel interdicti non declaratam confessarius remittere potest in foro interno sacramentali, si paenitenti durum sit in statu gravis peccati permanere per tempus necessarium ut Superior competens provideat.

§2. In remissione concedenda confessarius paenitenti onus iniungat recurrendi intra mensem sub poena reincidentiae ad Superiorem competentem vel ad sacerdotem facultate praeditum, et standi huius mandatis; interim imponat congruam paenitentiam et, quatenus urgeat, scandali et damni reparationem; recursus autem fieri potest etiam per confessarium, sine nominis mentione.

§3. Eodem onere recurrendi tenentur, cessante periculo, ii quibus ad normam can. 976 remissa est censura irrogata vel declarata vel Sedi Apostolicae reservata.

Canon 1356. — §1 A ferendae or a latae sententiae penalty established in a precept not issued by the Apostolic See, can be remitted by the following:

1° the author of the precept;

2° the Ordinary who initiated the judicial proceedings to impose or declare the penalty, or who by a decree, either personally or through another, imposed or declared it;

3° the Ordinary of the place where the offender actually is.

§2 Before the remission is granted, the author of the precept, or the one who imposed or declared the penalty, is to be consulted, unless because of extraordinary circumstances this is impossible.

§1. Poenam ferendae vel latae sententiae constitutam praecepto quod non sit ab Apostolica Sede latum, remittere possunt:

1° praecepti auctor;

2° Ordinarius qui iudicium ad poenam irrogandam vel declarandam promovit vel decreto eam per se vel per alium irrogavit vel declaravit;

3° Ordinarius loci, in quo delinquens versatur.

§2. Antequam remissio fiat, consulendus est, nisi propter extraordinarias circumstantias impossibile sit, praecepti auctor, vel qui poenam irrogavit vel declaravit.

Canon 1355. §1 Provided it is not reserved to the Apostolic See, a penalty established by law which is ferendae sententiae and has been imposed, or which is latae sententiae and has been declared, can be remitted by the following:

1° the Ordinary who initiated the judicial proceedings to impose or declare the penalty, or who by a decree, either personally or through another, imposed or declared it;

2° the Ordinary of the place where the offender actually is, after consulting the Ordinary mentioned in n. 1, unless because of extraordinary circumstances this is impossible.

§2 Provided it is not reserved to the Apostolic See, a penalty established by law which is latae sententiae and has not yet been declared can be remitted by the following:

1° the Ordinary in respect of his subjects;

2° the Ordinary of the place also in respect of those actually in his territory or of those who committed the offence in his territory;

3° any Bishop, but only in the course of sacramental confession.

§1. Poenam lege constitutam, quae sit ferendae sententiae irrogata vel latae sententiae declarata, dummodo non sit Apostolicae Sedi reservata, remittere possunt:

1° Ordinarius, qui iudicium ad poenam irrogandam vel declarandam promovit vel decreto eam per se vel per alium irrogavit vel declaravit;

2° Ordinarius loci in quo delinquens versatur, consulto tamen, nisi propter extraordinarias circumstantias impossibile sit, Ordinario, de quo sub n. 1.

§2. Poenam lege constitutam, quae sit latae sententiae nondum declarata et dummodo non sit Apostolicae Sedi reservata, remittere possunt:

1° Ordinarius suis subditis;

2° Ordinarius loci etiam iis qui in ipsius territorio versantur vel ibi deliquerint;

3° quilibet Episcopus in actu tamen sacramentalis confessionis.

Canon 1354. §1 Besides those who are enumerated in can. 1355-1356, all who can dispense from a law which is supported by a penalty, or excuse from a precept which threatens a penalty, can also remit the penalty itself.

§2 Moreover, a law or precept which establishes a penalty can also grant to others the power of remitting the penalty.

§3 If the Apostolic See has reserved the remission of a penalty to itself or to others, the reservation is to be strictly interpreted.

§1. Praeter eos, qui in can. 1355‑1356 recensentur, omnes, qui a lege, quae poena munita est, dispensare possunt vel a praecepto poenam comminanti eximere, possunt etiam eam poenam remittere.

§2. Potest praeterea lex vel praeceptum, poenam constituens, aliis quoque potestatem facere remittendi.

§3. Si Apostolica Sedes poenae remissionem sibi vel aliis reservaverit, reservatio stricte est interpretanda.

Canon 1353. An appeal or a recourse against judgements of a court or against decrees which impose or declare any penalty has a suspensive effect.

Appellatio vel recursus a sententiis iudicialibus vel a decretis, quae poenam quamlibet irrogent vel declarent, habent effectum suspensivum.

Canon 1352. §1 If a penalty prohibits the reception of the sacraments or sacramentals, the prohibition is suspended for as long as the offender is in danger of death.

§2 The obligation of observing a latae sententiae penalty which has not been declared, and is not notorious in the place where the offender actually is, is suspended either in whole or in part to the extent that the offender cannot observe it without the danger of grave scandal or loss of good name.

§1. Si poena prohibeat recipere sacramenta vel sacramentalia, prohibitio suspenditur, quamdiu reus in mortis periculo versatur.

§2. Obligatio servandi poenam latae sententiae, quae neque declarata sit neque sit notoria in loco ubi delinquens versatur, eatenus ex toto vel ex parte suspenditur, quatenus reus eam servare nequeat sine periculo gravis scandali vel infamiae.

Canon 1351. A penalty binds an offender everywhere, even when the right of the one who established, imposed or declared it has ceased, unless it is otherwise expressly provided.

Poena reum ubique tenet, etiam resoluto iure eius qui poenam constituit, irrogavit vel declaravit, nisi aliud expresse caveatur.

Canon 1350. §1 In imposing penalties on a cleric, except in the case of dismissal from the clerical state, care must always be taken that he does not lack what is necessary for his worthy support.

§2 If a person is truly in need because he has been dismissed from the clerical state, the
Ordinary is to provide in the best way possible, but not by the conferral of an office, ministry or function.

§1. In poenis clerico irrogandis semper cavendum est, ne iis quae ad honestam sustentationem sunt necessaria ipse careat, nisi agatur de dimissione e statu clericali.

§2. Dimisso autem e statu clericali, qui propter poenam vere indigeat, Ordinarius meliore quo fieri potest modo providere curet, exclusa vero collatione officii, ministerii vel muneris.

Canon 1349. If a penalty is indeterminate, and if the law does not provide otherwise, the judge in determining the penalties is to choose those which are proportionate to the scandal caused and the gravity of the harm; he is not however to impose graver penalties, unless the seriousness of the case really demands it. He may not impose penalties which are perpetual.

Si poena sit indeterminata neque aliud lex caveat, iudex in poenis determinandis eas eligat quae inducto scandalo et damni gravitati proportionatae sint; poenas tamen graviores ne irroget, nisi casus gravitas id omnino postulet; perpetuas autem poenas irrogare non potest.

Canon 1348. When the person has been found not guilty of an accusation, or where no penalty has been imposed, the Ordinary may provide for the person’s welfare and for the
common good by opportune warnings or other solicitous means, and even, if the case calls for it, by the use of penal remedies.

Cum reus ab accusatione absolvitur vel nulla poena ei irrogatur, Ordinarius potest opportunis monitis aliisque pastoralis sollicitudinis viis, vel etiam, si res ferat, poenalibus remediis eius utilitati et publico bono consulere.

Canon 1347. §1 A censure cannot validly be imposed unless the offender has beforehand received at least one warning to purge the contempt, and has been allowed suitable time to do so.

§2 The offender is said to have purged the contempt if he or she has truly repented of the offence and has made suitable reparation for the scandal and harm, or at least seriously promised to make it.

§1. Censura irrogari valide nequit, nisi antea reus semel saltem monitus sit ut a contumacia recedat, dato congruo ad resipiscentiam tempore.

§2. A contumacia recessisse dicendus est reus, quem delicti vere paenituerit, quique praeterea congruam scandali et damni reparationem dederit vel saltem id praestare serio promiserit.

Canon 1346. §1 Ordinarily there are as many penalties as there are offences.

§2 Nevertheless, whenever the offender has committed a number of offences and the sum of penalties which should be imposed seems excessive, it is left to the prudent decision of the judge to moderate the penalties in an equitable fashion, and to place the offender under vigilance.

§1. Ordinarie tot poenae quot delicta.

§2. Quoties vero reus plura delicta patraverit, si nimius videatur poenarum ferendae sententiae cumulus, prudenti iudicis arbitrio relinquitur poenas intra aequos terminos moderari, et eum vigilantiae subicere.

Canon 1345. Whenever the offender had only an imperfect use of reason, or committed the offence out of necessity or grave fear or in the heat of passion or, without prejudice to the provision of can. 1326 §1 n. 4, with a mind disturbed by drunkenness or a similar cause, the judge can refrain from inflicting any punishment if he considers that the person’s reform may be better accomplished in some other way; the offender, however, must be punished if there is no other way to provide for the restoration of justice and the repair of any scandal that may have been caused.

Quoties delinquens vel usum rationis imperfectum tantum habuerit, vel delictum ex necessitate vel gravi metu aut passionis aestu vel, salvo praescripto can. 1326,§1, n. 4, in ebrietate aliave simili mentis perturbatione patraverit, iudex potest etiam a qualibet punitione irroganda abstinere, si censeat aliter posse melius consuli eius emendationi; reus tamen puniri debet si aliter ad iustitiam restituendam, et scandalum forte illatum reparandum provideri non possit.

Canon 1344. Even though the law may use obligatory words, the judge may, according to his own conscience and prudence:

1° defer the imposition of the penalty to a more opportune time, if it is foreseen that greater evils may arise from a too hasty punishment of the offender, unless there is an urgent need to repair scandal;

2° abstain from imposing the penalty or substitute a milder penalty or a penance, if the offender has repented, as well as having repaired any scandal and harm caused, or if the offender has been or foreseeably will be sufficiently punished by the civil authority;

3° may suspend the obligation of observing an expiatory penalty, if the person is a first- offender after a hitherto blameless life, and there is no urgent need to repair scandal; this is, however, to be done in such a way that if the person again commits an offence within a time laid down by the judge, then that person must pay the penalty for both offences, unless in the meanwhile the time for prescription of a penal action in respect of the former offence has expired.

Etiamsi lex utatur verbis praeceptivis, iudex pro sua conscientia et prudentia potest:

1° poenae irrogationem in tempus magis opportunum differre, si ex praepropera rei punitione maiora mala eventura praevideantur, nisi necessitas urgeat scandalum reparandi;

2° a poena irroganda abstinere vel poenam mitiorem irrogare aut paenitentiam adhibere, si reus emendatus sit, necnon scandalum et damnum forte illatum reparaverit, aut si ipse satis a civili auctoritate punitus sit vel punitum iri praevideatur;

3° obligationem servandi poenam expiatoriam suspendere, si reus primum post vitam laudabiliter peractam deliquerit neque necessitas urgeat reparandi scandalum, ita tamen ut, si reus intra tempus ab ipso iudice determinatum rursus deliquerit, poenam utrique delicto debitam luat, nisi interim tempus decurrerit ad actionis poenalis pro priore delicto praescriptionem.

Canon 1343. If a law or precept grants the judge the faculty to apply or not to apply a penalty, he is, without prejudice to the provision of can. 1326 §3, to determine the matter
according to his own conscience and prudence, and in accordance with what the restoration of justice, the reform of the offender and the repair of scandal require; in such cases the judge may also, if appropriate, modify the penalty or in its place impose a penance.

Si lex aut praeceptum iudici facultatem concedat applicandi vel non applicandi poenam, iste, salvo praescripto can. 1326,§3, rem definiat, pro sua conscientia et prudentia, iuxta id quod expostulant iustitiae restitutio, rei emendatio et scandali reparatio; iudex autem his in casibus potest etiam, si res ferat, poenam temperare vel in eius locum paenitentiam imponere.

Canon 1342. §1 Whenever there are just reasons against the use of a judicial procedure, a penalty can be imposed or declared by means of an extra-judicial decree, observing canon
1720, especially in what concerns the right of defence and the moral certainty in the mind of the one issuing the decree, in accordance with the provision of can. 1608. Penal remedies and penances may in any case whatever be applied by a decree.

§2. Perpetual penalties cannot be imposed or declared by means of a decree; nor can penalties which the law or precept establishing them forbids to be applied by decree.

§3. What the law or decree says of a judge in regard to the imposition or declaration of a penalty in a trial is to be applied also to a Superior who imposes or declares a penalty by an extra-judicial decree, unless it is otherwise clear, or unless there is question of provisions which concern only procedural matters.

§1. Quoties iustae obstent causae ne iudicialis processus fiat, poena irrogari vel declarari potest per decretum extra iudicium, servato can. 1720, praesertim quod attinet ad ius defensionis atque ad moralem certitudinem in animo eius qui decretum fert ad normam can. 1608. Remedia poenalia et paenitentiae applicari possunt per decretum in quolibet casu.

§2. Per decretum irrogari vel declarari non possunt poenae perpetuae, neque poenae quas lex vel praeceptum eas constituens vetet per decretum applicare.

§3. Quae in lege vel praecepto dicuntur de iudice, quod attinet ad poenam irrogandam vel declarandam in iudicio, applicanda sunt ad Superiorem, qui per decretum extra iudicium poenam irroget vel declaret, nisi aliter constet neque agatur de praescriptis quae ad procedendi tantum rationem attineant.

Canon 1341. The Ordinary must start a judicial or an administrative procedure for the imposition or the declaration of penalties when he perceives that neither by the methods of pastoral care, especially fraternal correction, nor by a warning or correction, can justice be sufficiently restored, the offender reformed, and the scandal repaired.

Ordinarius proceduram iudicialem vel administrativam ad poenas irrogandas vel declarandas promovere debet cum perspexerit neque pastoralis sollicitudinis viis, praesertim fraterna correctione, neque monitione neque correptione satis posse iustitiam restitui, reum emendari, scandalum reparari.

Canon 1340. §1 A penance, which can be imposed in the external forum, is the performance of some work of religion or piety or charity.

§2 A public penance is never to be imposed for an occult transgression.

§3 According to his prudent judgement, the Ordinary may add penances to the penal remedy of warning or correction.

§1. Paenitentia, quae imponi potest in foro externo, est aliquod religionis vel pietatis vel caritatis opus peragendum.

§2. Ob transgressionem occultam numquam publica imponatur paenitentia.

§3. Paenitentias Ordinarius pro sua prudentia addere potest poenali remedio monitionis vel correptionis.

Canon 1339. §1 When someone is in a proximate occasion of committing an offence or when, after an investigation, there is a serious suspicion that an offence has been committed, the Ordinary either personally or through another can give that person warning.

§2 In the case of behaviour which gives rise to scandal or serious disturbance of public order, the Ordinary can also correct the person, in a way appropriate to the particular conditions of the person and of what has been done.

§3 The fact that there has been a warning or a correction must always be proven, at least from some document to be kept in the secret archive of the curia

§4 If on one or more occasions warnings or corrections have been made to someone to no effect, or if it is not possible to expect them to have any effect, the Ordinary is to issue a penal precept in which he sets out exactly what is to be done or avoided.

§5 If the gravity of the case so requires, and especially in a case where someone is in danger of relapsing into an offence, the Ordinary is also to subject the offender, over and above the penalties imposed according to the provision of the law or declared by sentence or decree, to a measure of vigilance determined by means of a singular decree.

§1. Eum, qui versatur in proxima delinquendi occasione, vel in quem, ex investigatione peracta, gravis cadit suspicio delicti commissi, Ordinarius per se vel per alium monere potest.

§2. Eum ex cuius conversatione scandalum vel gravis ordinis perturbatio oriatur, Ordinarius corripere potest, modo peculiaribus personae et facti condicionibus accommodato.

§3. De monitione et correptione constare semper debet saltem ex aliquo documento, quod in secreto curiae archivo servetur.

§4. Si, semel vel pluries, monitiones vel correptiones inutiliter alicui factae sint, vel si ex iis effectus exspectare non liceat, Ordinarius det praeceptum poenale, in quo accurate praescribat quid agendum vel vitandum sit.

§5. Si casus gravitas ferat, ac praesertim si quis versetur in periculo relabendi in delictum, eum Ordinarius, etiam praeter poenas ad normam iuris irrogatas vel declaratas per sententiam vel decretum, submittat vigilantiae modo per decretum singulare determinato.

Canon 1338. §1 The expiatory penalties enumerated in can. 1336 never affect powers, offices, functions, rights, privileges, faculties, favours, titles or insignia, which are not within the control of the Superior who establishes the penalty.

§2 There can be no deprivation of the power of order, but only a prohibition against the exercise of it or of some of its acts; neither can there be a deprivation of academic degrees.

§3 The norm laid down for censures in can. 1335 §2 is to be observed in regard to the prohibitions mentioned in can. 1336 §3.

§4 Only those expiatory penalties enumerated as prohibitions in can. 1336 §3, or others that may perhaps be established by a law or precept, may be latae sententiae penalties.

§5 The prohibitions mentioned in can. 1336 §3 are never under pain of nullity.

§1. Poenae expiatoriae, quae in can. 1336 recensentur, numquam afficiunt potestates, officia, munera, iura, privilegia, facultates, gratias, titulos, insignia, quae non sint sub potestate Superioris poenam constituentis.

§2. Potestatis ordinis privatio dari nequit, sed tantum prohibitio eam vel aliquos eius actus exercendi; item dari nequit privatio graduum academicorum.

§3. De prohibitionibus, quae in can. 1336,§3, indicantur, norma servanda est, quae de censuris datur in can. 1335,§2.

§4. Latae sententiae eae tantum poenae expiatoriae esse possunt, quae ut prohibitiones in can. 1336,§3, recensentur vel aliae quae forte lege aut praecepto constitutae sint.

§5. Prohibitiones de quibus in can. 1336,§3, numquam sunt sub poena nullitatis.

Canon 1337. §1 A prohibition against residing in a certain place or territory can affect both clerics and religious. An order to reside in a certain place can affect secular clerics and, within the limits of their constitutions, religious.

§2 An order imposing residence in a certain place or territory must have the consent of the Ordinary of that place, unless there is question of a house set up for penance or rehabilitation of clerics, including extra-diocesans.

§1. Prohibitio commorandi in certo loco vel territorio sive clericos sive religiosos afficere potest; praescriptio autem commorandi, clericos saeculares et, intra limites constitutionum, religiosos.

§2. Ut praescriptio commorandi in certo loco vel territorio irrogetur, accedat oportet consensus Ordinarii illius loci, nisi agatur de domo extradioecesanis quoque clericis paenitentibus vel emendandis destinata.

Canon 1336. §1 Expiatory penalties can affect the offender either for ever or for a determined or an indeterminate period. Apart from others which the law may perhaps establish, they are those enumerated in §§2-5.

§2 An order:

1° to reside in a certain place or territory;

2° to pay a fine or a sum of money for the Church’s purposes, in accordance with the guidelines established by the Episcopal Conference.

§3 A prohibition:

1° against residing in a certain place or territory;

2° against exercising, everywhere or inside or outside a specified place or territory, all or some offices, duties, ministries or functions, or only certain tasks attaching to offices or duties;

3° against performing all or some acts of the power of order;

4° against performing all or some acts of the power of governance;

5° against exercising any right or privilege or using insignia or titles;

6° against enjoying an active or passive voice in canonical elections or taking part with a right to vote in ecclesial councils or colleges;

7° against wearing ecclesiastical or religious dress.

§4 A deprivation:

1° of all or some offices, duties, ministries or functions, or only of certain functions attaching to offices or duties;

2° of the faculty of hearing confessions or of preaching;

3° of a delegated power of governance;

4° of some right or privilege or insignia or title;

5° of all ecclesiastical remuneration or part of it, in accordance with the guidelines established by the Episcopal Conference, without prejudice to the provision of can. 1350
§1.

§5 Dismissal from the clerical state.

§1. Poenae expiatoriae, quae delinquentem afficere possunt aut in perpetuum aut in tempus praefinitum aut in tempus indeterminatum, praeter alias, quas forte lex constituerit, sunt quae in §§2-5 recensentur.

§2. Praescriptio:

1° commorandi in certo loco vel territorio;

2° solvendi mulctam pecuniariam seu summam pecuniae in fines Ecclesiae, iuxta rationes ab Episcoporum conferentia definitas.

§3. Prohibitio:

1° commorandi in certo loco vel territorio;

2° exercendi, ubique aut in certo loco vel territorio aut extra illa, omnia vel aliqua officia, munera, ministeria aut functiones vel aliqua tantum opera officiis aut muneribus inhaerentia;

3° ponendi omnes vel aliquos actus potestatis ordinis;

4° ponendi omnes vel aliquos actus potestatis regiminis;

5° exercendi aliquod ius vel privilegium aut utendi insignibus vel titulis;

6° fruendi voce activa vel passiva in electionibus canonicis vel partem habendi cum iure ferendi suffragium in consiliis vel collegiis ecclesialibus;

7° deferendi habitum ecclesiasticum vel religiosum.

§4. Privatio:

1° omnium vel aliquorum officiorum, munerum, ministeriorum aut functionum vel aliquorum tantum operum officiis aut muneribus inhaerentium;

2° facultatis confessiones excipiendi vel praedicandi;

3° potestatis regiminis delegatae;

4° alicuius iuris vel privilegii aut insignium vel tituli;

5° totius vel partis remunerationis ecclesiasticae, iuxta rationes ab Episcoporum conferentia statutas, salvo quoque praescripto can. 1350,§1.

§5. Dimissio e statu clericali.

Canon 1335. §1 If the competent authority imposes or declares a censure in a judicial process or by an extra-judicial decree, it can also impose the expiatory penalties it considers necessary to restore justice or repair scandal.

§2 If a censure prohibits the celebration of the sacraments or sacramentals or the performing of acts of the power of governance, the prohibition is suspended whenever this is necessary to provide for the faithful who are in danger of death. If a latae sententiae censure has not been declared, the prohibition is also suspended whenever one of the faithful requests a sacrament or sacramental or an act of the power of governance; for any just reason it is lawful to make such a request.

§1. Si censuram infligat vel declaret in processu iudiciali aut per decretum extra iudicium, auctoritas competens potest quoque eas poenas expiatorias imponere, quas ad iustitiam restituendam vel ad scandalum reparandum necessarias censeat.

§2. Si censura prohibeat celebrare sacramenta vel sacramentalia vel ponere actum potestatis regiminis, prohibitio suspenditur, quoties id necessarium sit ad consulendum fidelibus in mortis periculo constitutis; quod si censura latae sententiae non sit declarata, prohibitio praeterea suspenditur, quoties fidelis petit sacramentum vel sacramentale vel actum potestatis regiminis; id autem petere ex qualibet iusta causa licet.

Canon 1334. §1 The extent of a suspension, within the limits laid down in the preceding canon, is defined either by the law or precept, or by the judgement or decree whereby the penalty is imposed.

§2. A law, but not a precept, can establish a latae sententiae suspension without an added determination or limitation; such a penalty has all the effects enumerated in can. 1333 §1.

§1. Suspensionis ambitus, intra limites in canone praecedenti statutos, aut ipsa lege vel praecepto definitur, aut sententia vel decreto quo poena irrogatur.

§2. Lex, non autem praeceptum, potest latae sententiae suspensionem, nulla addita determinatione vel limitatione, constituere; eiusmodi autem poena omnes effectus habet, qui in can. 1333,§1 recensentur.

Canon 1333. §1. Suspension prohibits:

1° all or some of the acts of the power of order;

2° all or some of the acts of the power of governance;

3° the exercise of all or some of the rights or functions attaching to an office.

§2 In a law or a precept it may be prescribed that, after a judgement or decree which impose or declare the penalty, a suspended person cannot validly perform acts of governance.

§3 The prohibition never affects:

1° any offices or power of governance which are not within the control of the Superior who establishes the penalty;

2° a right of residence which the offender may have by virtue of office;

3° the right to administer goods which may belong to an office held by the person suspended, if the penalty is latae sententiae.

§4 A suspension prohibiting the receipt of benefits, stipends, pensions or other such things, carries with it the obligation of restitution of whatever has been unlawfully received, even though this was in good faith.

§1. Suspensio prohibet:

1° omnes vel aliquos actus potestatis ordinis;

2° omnes vel aliquos actus potestatis regiminis;

3° exercitium omnium vel aliquorum iurium vel munerum officio inhaerentium.

§2. In lege vel praecepto statui potest, ut post sententiam vel decretum, quae poenam irrogant vel declarant, actus regiminis suspensus valide ponere nequeat.

§3. Prohibitio numquam afficit:

1° officia vel regiminis potestatem, quae non sint sub potestate Superioris poenam constituentis;

2° ius habitandi, si quod reus ratione officii habeat;

3° ius administrandi bona, quae ad ipsius suspensi officium forte pertineant, si poena sit latae sententiae.

§4. Suspensio prohibens fructus, stipendium, pensiones aliave eiusmodi percipere, obligationem secumfert restituendi quidquid illegitime, quamvis bona fide, perceptum sit.

Canon 1332. §1 One who is under interdict is obliged by the prohibitions mentioned in can.
1331 §1 nn. 1-4.

§2 A law or precept may however define the interdict in such a way that the offender is prohibited only from certain particular actions mentioned in can. 1331 §1 nn. 1-4, or from certain other particular rights.

§3 The provision of can. 1331 §2 n. 1 is to be observed also in the case of interdict.

§1. Interdictus tenetur prohibitionibus, de quibus in can. 1331,§1, nn. 1-4.

§2. Lex tamen vel praeceptum interdictum definire eo modo potest, ut tantum quaedam singulares actiones, de quibus in can. 1331,§1, nn. 1-4, vel alia quaedam singularia iura reo prohibeantur.

§3. Etiam in casu interdicti praescriptum can. 1331,§2, n. 1, servandum est.

Canon 1331. §1 An excommunicated person is prohibited:

1° from celebrating the Sacrifice of the Eucharist and the other sacraments;

2° from receiving the sacraments;

3° from administering sacramentals and from celebrating the other ceremonies of liturgical worship;

4° from taking an active part in the celebrations listed above;

5° from exercising any ecclesiastical offices, duties, ministries or functions;

6° from performing acts of governance.

§2 If a ferendae sententiae excommunication has been imposed or a latae sententiae excommunication declared, the offender:

1° proposing to act in defiance of the provision of §1 nn. 1-4 is to be removed, or else the liturgical action is to be suspended, unless there is a grave reason to the contrary;

2° invalidly exercises any acts of governance which, in accordance with §1 n. 6, are unlawful;

3° is prohibited from benefiting from privileges already granted;

4° does not acquire any remuneration held in virtue of a merely ecclesiastical title;

5° is legally incapable of acquiring offices, duties, ministries, functions, rights, privileges or honorific titles.

§1. Excommunicatus prohibetur:

1° Eucharistiae Sacrificium et reliqua sacramenta celebrare;

2° sacramenta recipere;

3° sacramentalia administrare et reliquas cultus liturgici caeremonias celebrare;

4° in celebrationibus antea recensitis ullam partem activam habere;

5° ecclesiastica officia, munera, ministeria et functiones exercere;

6° actus regiminis ponere.

§2. Quod si excommunicatio ferendae sententiae irrogata vel latae sententiae declarata sit, reus:

1° si agere velit contra praescriptum§1, nn. 1-4, est arcendus aut a liturgica actione est cessandum, nisi gravis obstet causa;

2° invalide ponit actus regiminis, qui ad normam§1, n. 6, sunt illiciti;

3° prohibetur frui privilegiis antea concessis;

4° retributiones, quae ob titulum mere ecclesiasticum habeat, non acquirit;

5° inhabilis est ad consequenda officia, munera, ministeria, functiones, iura, privilegia et titulos honorificos.

Canon 1330. An offence which consists in a declaration or in some other manifestation of will or of doctrine or of knowledge is not to be regarded as effected if no one actually perceives the declaration or manifestation.

Delictum quod in declaratione consistat vel in alia voluntatis vel doctrinae vel scientiae manifestatione, tamquam non consummatum censendum est, si nemo eam declarationem vel manifestationem percipiat.

Canon 1329. §1 Where a number of persons conspire together to commit an offence, and accomplices are not expressly mentioned in the law or precept, if ferendae sententiae penalties were constituted for the principal offender, then the others are subject to the same penalties or to other penalties of the same or a lesser gravity.

§2 In the case of a latae sententiae penalty attached to an offence, accomplices, even though not mentioned in the law or precept, incur the same penalty if, without their assistance, the crime would not have been committed, and if the penalty is of such a nature as to be able to affect them; otherwise, they can be punished with ferendae sententiae penalties.

§1. Qui communi delinquendi consilio in delictum concurrunt, neque in lege vel praecepto expresse nominantur, si poenae ferendae sententiae in auctorem principalem constitutae sint, iisdem poenis subiciuntur vel aliis eiusdem vel minoris gravitatis.

§2. In poenam latae sententiae delicto adnexam incurrunt complices, qui in lege vel praecepto non nominantur, si sine eorum opera delictum patratum non esset, et poena sit talis naturae, ut ipsos afficere possit; secus poenis ferendae sententiae puniri possunt.

Canon 1328. §1 One who in furtherance of an offence did something or failed to do something but then, involuntarily, did not complete the offence, is not bound by the penalty prescribed for the completed offence, unless the law or a precept provides otherwise.

§2 If the acts or the omissions of their nature lead to the carrying out of the offence, the person responsible may be subjected to a penance or to a penal remedy, unless he or she had spontaneously desisted from the offence which had been initiated. However, if scandal or other serious harm or danger has resulted, the perpetrator, even though spontaneously desisting, may be punished by a just penalty, but of a lesser kind than that determined for the completed crime.

§1. Qui aliquid ad delictum patrandum egit vel omisit, nec tamen, praeter suam voluntatem, delictum consummavit, non tenetur poena in delictum consummatum statuta, nisi lex vel praeceptum aliter caveat.

§2. Quod si actus vel omissiones natura sua ad delicti exsecutionem conducant, auctor potest paenitentiae vel remedio poenali subici, nisi sponte ab incepta delicti exsecutione destiterit. Si autem scandalum aliudve grave damnum vel periculum evenerit, auctor, etsi sponte destiterit, iusta potest poena puniri, leviore tamen quam quae in delictum consummatum constituta est.

Canon 1327. A particular law may, either as a general rule or for individual offences, determine other excusing, attenuating or aggravating circumstances, over and above the cases mentioned in can. 1323-1326. Likewise, circumstances may be determined in a precept which excuse from, attenuate or aggravate the penalty constituted in the precept.

Lex particularis potest alias circumstantias eximentes, attenuantes vel aggravantes, praeter casus de quibus in can. 1323‑1326, statuere, sive generali norma, sive pro singulis delictis. Item in praecepto possunt circumstantiae statui, quae a poena praecepto constituta eximant, vel eam attenuent vel aggravent.

Canon 1326. §1 A judge must inflict a more serious punishment than that prescribed in the law or precept when:

1° a person, after being condemned, or after the penalty has been declared, continues so to offend that obstinate ill will may prudently be concluded from the circumstances;

2° a person who is established in some position of dignity, or who, in order to commit a crime, has abused a position of authority or an office;

3° a person who, after a penalty for a culpable offence was constituted, foresaw the event but nevertheless omitted to take the precautions to avoid it which any careful person would have taken;

4° a person who committed an offence in a state of drunkenness or other mental disturbance, if these were deliberately sought so as to commit the offence or to excuse it, or through passion which was deliberately stimulated or nourished.

§2 In the cases mentioned in §1, if the penalty constituted is latae sententiae, another penalty or a penance may be added.

§3 In the same cases, if the penalty constituted is discretionary, it becomes obligatory.

§1. Iudex gravius punire debet quam lex vel praeceptum statuit:

1° eum, qui post condemnationem vel poenae declarationem ita delinquere pergit, ut ex adiunctis prudenter eius pertinacia in mala voluntate conici possit;

2° eum, qui in dignitate aliqua constitutus est, vel qui auctoritate aut officio abusus est ad delictum patrandum;

3° eum, qui, cum poena in delictum culposum constituta sit, eventum praevidit et nihilominus cautiones ad eum vitandum omisit, quas diligens quilibet adhibuisset;

4° eum, qui deliquerit in statu ebrietatis aliusve mentis perturbationis, quae sint de industria ad delictum patrandum vel excusandum quaesitae, aut ob passionem voluntarie excitatam vel nutritam.

§2. In casibus, de quibus in§1, si poena constituta sit latae sententiae, alia poena addi potest vel paenitentia.

§3. In iisdem casibus, si poena constituta sit ut facultativa, fit obligatoria.

Canon 1325. Ignorance which is crass or supine or affected can never be taken into account when applying the provisions of cann. 1323 and 1324.

Ignorantia crassa vel supina vel affectata numquam considerari potest in applicandis praescriptis can. 1323 et 1324

Canon 1324. §1 The perpetrator of a violation is not exempted from penalty, but the penalty prescribed in the law or precept must be diminished, or a penance substituted in its place, if the offence was committed by:

1° one who had only an imperfect use of reason;

2° one who was lacking the use of reason because of culpable drunkenness or other mental disturbance of a similar kind, without prejudice to the provision of can. 1326 §1 n.
4;

3° one who acted in the heat of passion which, while serious, nevertheless did not precede or hinder all mental deliberation and consent of the will, provided that the passion itself had not been deliberately stimulated or nourished;

4° a minor who has completed the sixteenth year of age;

5° one who was compelled by grave fear, even if only relative, or who acted by reason of necessity or grave inconvenience, if the offence is intrinsically evil or tends to be harmful to souls;

6° one who acted in lawful self-defence or defence of another against an unjust aggressor, but did not observe due moderation;

7° one who acted against another person who was gravely and unjustly provocative;

8° one who erroneously, but culpably, thought that some one of the circumstances existed which are mentioned in can. 1323 nn. 4 or 5;

9° one who through no personal fault was unaware that a penalty was attached to the law or precept;

10° one who acted without full imputability, provided it remained grave.

§2 A judge can do the same if there is any other circumstance present which would reduce the gravity of the offence.

§3 In the circumstances mentioned in §1, the offender is not bound by a latae sententiae penalty, but may have lesser penalties or penances imposed for the purposes of repentance or repair of scandal.

§1. Violationis auctor non eximitur a poena, sed poena lege vel praecepto statuta temperari debet vel in eius locum paenitentia adhiberi, si delictum patratum sit:

1° ab eo, qui rationis usum imperfectum tantum habuerit;

2° ab eo qui rationis usu carebat propter ebrietatem aliamve similem mentis perturbationem, quae culpabilis fuerit, firmo praescripto can. 1326,§1, n. 4;

3° ex gravi passionis aestu, qui non omnem tamen mentis deliberationem et voluntatis consensum praecesserit et impedierit, et dummodo passio ipsa ne fuerit voluntarie excitata vel nutrita;

4° a minore, qui aetatem sedecim annorum explevit;

5° ab eo, qui metu gravi, quamvis relative tantum, coactus est, aut ex necessitate vel gravi incommodo egit, si delictum sit intrinsece malum vel in animarum damnum vergat;

6° ab eo, qui legitimae tutelae causa contra iniustum sui vel alterius aggressorem egit, nec tamen debitum servavit moderamen;

7° adversus aliquem graviter et iniuste provocantem;

8° ab eo, qui per errorem, ex sua tamen culpa, putavit aliquam adesse ex circumstantiis, de quibus in can. 1323, nn. 4 vel 5;

9° ab eo, qui sine culpa ignoravit poenam legi vel praecepto esse adnexam;

10° ab eo, qui egit sine plena imputabilitate, dummodo haec gravis permanserit.

§2. Idem potest iudex facere, si qua alia adsit circumstantia, quae delicti gravitatem deminuat.

§3. In circumstantiis, de quibus in§1, reus poena latae sententiae non tenetur, attamen ad resipiscentiam vel ad scandali reparationem, ipsi poenae mitiores irrogari vel poenitentiae applicari possunt.

Canon 1323. No one is liable to a penalty who, when violating a law or precept:

1° has not completed the sixteenth year of age;

2° was, without fault, ignorant of violating the law or precept; inadvertence and error are equivalent to ignorance;

3° acted under physical force, or under the impetus of a chance occurrence which the person could not foresee or if foreseen could not avoid;

4° acted under the compulsion of grave fear, even if only relative, or by reason of necessity or grave inconvenience, unless, however, the act is intrinsically evil or tends to be harmful to souls;

5° acted, within the limits of due moderation, in lawful self-defence or defence of another against an unjust aggressor;

6° lacked the use of reason, without prejudice to the provisions of can. 1324 §1 n. 2 and
1326 §1 n. 4;

7° thought, through no personal fault, that some one of the circumstances existed which are mentioned in nn. 4 or 5.

Nulli poenae est obnoxius qui, cum legem vel praeceptum violavit:

1° sextum decimum aetatis annum nondum explevit;

2° sine culpa ignoravit se legem vel praeceptum violare; ignorantiae autem inadvertentia et error aequiparantur;

3° egit ex vi physica vel ex casu fortuito, quem praevidere vel cui praeviso occurrere non potuit;

4° metu gravi, quamvis relative tantum, coactus egit, aut ex necessitate vel gravi incommodo, nisi tamen actus sit intrinsece malus aut vergat in animarum damnum;

5° legitimae tutelae causa contra iniustum sui vel alterius aggressorem egit, debitum servans moderamen;

6° rationis usu carebat, firmis praescriptis can. 1324,§1, n. 2, et 1326,§1, n. 4;

7° sine culpa putavit aliquam adesse ex circumstantiis, de quibus in nn. 4 vel 5.

Canon 1322. Those who habitually lack the use of reason, even though they appeared sane when they violated a law or precept, are deemed incapable of committing an offence.

Qui habitualiter rationis usu carent, etsi legem vel praeceptum violaverint dum sani videbantur, delicti incapaces habentur.

Canon 1321. §1 Any person is considered innocent until the contrary is proved.

§2 No one can be punished unless the commission by him or her of an external violation of a law or precept is gravely imputable by reason of malice or of culpability.

§3 A person who deliberately violated a law or precept is bound by the penalty prescribed in that law or precept. If, however, the violation was due to the omission of due diligence, the person is not punished unless the law or precept provides otherwise.

§4 Where there has been an external violation, imputability is presumed, unless it appears otherwise.

§1. Quilibet innocens censetur donec contrarium probetur.

§2. Nemo punitur, nisi externa legis vel praecepti violatio, ab eo commissa, sit graviter imputabilis ex dolo vel ex culpa.

§3. Poena lege vel praecepto statuta is tenetur, qui legem vel praeceptum deliberate violavit; qui vero id egit ex omissione debitae diligentiae, non punitur, nisi lex vel praeceptum aliter caveat.

§4. Posita externa violatione, imputabilitas praesumitur, nisi aliud appareat.

Canon 1320. In all matters in which they come under the authority of the local Ordinary, religious can be constrained by him with penalties.

In omnibus in quibus religiosi subsunt Ordinario loci, possunt ab eodem poenis coerceri.

Canon 1319. §1 To the extent to which one can impose precepts by virtue of the power of governance in the external forum in accordance with the provisions of can. 48-58, to that extent can one also by precept threaten determined penalties, with the exception of perpetual expiatory penalties.

§2 If, after the matter has been very carefully considered, a penal precept is to be imposed, what is established in cann. 1317 and 1318 is to be observed.

§1. Quatenus quis potest vi potestatis regiminis in foro externo praecepta imponere iuxta praescripta can. 48-58, eatenus potest etiam poenas determinatas, exceptis expiatoriis perpetuis, per praeceptum comminari.

§2. Si praeceptum poenale, re mature perpensa, imponendum sit, serventur quae statuuntur in can. 1317 et 1318.

Canon 1318. Latae sententiae penalties are not to be established, except perhaps for some outstanding and malicious offences which may be either more grave by reason of scandal or such that they cannot be effectively punished by ferendae sententiae penalties; censures, however, especially excommunication, are not to be established, except with the greatest moderation, and only for offences of special gravity.

Latae sententiae poenae ne constituantur, nisi forte in singularia quaedam delicta dolosa, quae vel graviori esse possint scandalo vel efficaciter puniri poenis ferendae sententiae non possint; censurae autem, praesertim excommunicatio, ne constituantur, nisi maxima cum moderatione et in sola delicta specialis gravitatis.

Canon 1317. Penalties are to be established only in so far as they are really necessary for the better maintenance of ecclesiastical discipline. Dismissal from the clerical state, however, cannot be laid down by a lower legislator.

Poenae eatenus constituantur, quatenus vere necessariae sint ad aptius providendum ecclesiasticae disciplinae. A legislatore autem inferiore dimissio e statu clericali constitui nequit.

Canon 1316. Diocesan Bishops are to take care that as far as possible any penal laws are uniform within the same city or region.

Curent Episcopi dioecesani ut, quatenus fieri potest, in eadem civitate vel regione uniformes ferantur poenales leges.

Canon 1315. §1 Whoever has power to issue penal laws may also reinforce a divine law with a fitting penalty.

§2 A lower legislator, taking into account can. 1317, can also:

1° reinforce with a fitting penalty a law issued by a higher authority, observing the limits of his competence in respect of territory or persons;

2° add other penalties to those laid down for a certain offence in a universal law;

3° determine or make obligatory a penalty which a universal law establishes as indeterminate or discretionary.

§3 A law can either itself determine the penalty or leave its determination to the prudent decision of a judge.

§1. Qui potestatem habet leges poenales ferendi, potest etiam legem divinam congrua poena munire.

§2. Legislator inferior, attento can. 1317, potest insuper:

1° legem a superiore auctoritate latam congrua poena munire, servatis competentiae limitibus ratione territorii vel personarum;

2° poenis lege universali in aliquod delictum constitutis alias poenas addere;3° poenam lege universali constitutam ut indeterminatam vel facultativam determinare aut obligatoriam reddere.

§3. Lex ipsa potest poenam determinare vel prudenti iudicis aestimationi determinandam relinquere.

Canon 1314. A penalty is ordinarily ferendae sententiae, that is, not binding upon the offender until it has been imposed. It is, however, latae sententiae if the law or precept expressly lays this down, so that it is incurred automatically upon the commission of an offence.

Poena ordinarie est ferendae sententiae, ita ut reum non teneat, nisi postquam irrogata sit; est autem latae sententiae si lex vel praeceptum id expresse statuat, ita ut in eam incurratur ipso facto commissi delicti.

Canon 1313. §1 If a law is changed after an offence has been committed, the law more favourable to the offender is to be applied.

§2 If a later law removes a law, or at least a penalty, the penalty immediately lapses.

§1. Si post delictum commissum lex mutetur, applicanda est lex reo favorabilior.

§2. Quod si lex posterior tollat legem vel saltem poenam, haec statim cessat.

Canon 1312. §1 The penal sanctions in the Church are:

1° medicinal penalties or censures, which are listed in can. 1331-1333;

2° expiatory penalties, mentioned in can. 1336.

§2 The law may determine other expiatory penalties which deprive a member of Christ’s faithful of some spiritual or temporal good, and are consistent with the Church’s supernatural purpose.

§3 Use is also made of penal remedies and penances, referred to in cann. 1339 and 1340: the former primarily to prevent offences, the latter rather to substitute for or to augment a penalty.

§1. Sanctiones poenales in Ecclesia sunt:

1° poenae medicinales seu censurae, quae in can. 1331‑1333 recensentur;

2° poenae expiatoriae, de quibus in can. 1336.

§2. Lex alias poenas expiatorias constituere potest, quae christifidelem aliquo bono spirituali vel temporali privent et supernaturali Ecclesiae fini sint consentaneae.

§3. Praeterea adhibentur remedia poenalia et paenitentiae de quibus in can. 1339 et 1340, illa quidem praesertim ad delicta praecavenda, hae potius ad poenam substituendam vel augendam.

Canon 1311. §1 The Church has its own inherent right to constrain with penal sanctions
Christ’s faithful who commit offences.

§2 The one who is at the head of a Church must safeguard and promote the good of the community itself and of each of Christ’s faithful, through pastoral charity, example of life, advice and exhortation and, if necessary, also through the imposition or declaration of penalties, in accordance with the provisions of the law, which are always to be applied with canonical equity and having in mind the restoration of justice, the reform of the offender, and the repair of scandal.

§1. Nativum et proprium Ecclesiae ius est christifideles poenalibus sanctionibus coercendi qui delicta commiserint.

§2. Qui Ecclesiae praeest bonum ipsius communitatis singulorumque christifidelium tueri ac promovere debet caritate pastorali, exemplo vitae, consilio et adhortatione et, si opus sit, etiam poenarum irrogatione vel declaratione, iuxta legis praecepta semper cum aequitate canonica applicanda, prae oculis habens iustitiae restitutionem, rei emendationem et scandali reparationem.

Canon 1310. §1 The ordinary, only for a just and necessary cause, can reduce, moderate or commute the wills of the faithful for pious causes, after having heard those concerned and his own finance council and with the intention of the founder preserved as much as possible.

§2 In other cases, recourse is to be made to the Apostolic See.
[revised wording according to m.p. Competentias quasdam decernere, 11.II.2022]

[The whole of Book VI has been revised by the m.p. Passcite gregm Dei, 23.v.2021]

§1. Fidelium voluntatum pro piis causis reductio, moderatio et commutatio possunt ab Ordinario fieri ex iusta tantum et necessaria causa, auditis iis, quorum interest, et proprio consilio a rebus oeconomicis atque servata, meliore quo fieri potest modo, fundatoris voluntate.

§2. In ceteris casibus recurrendum est ad Sedem Apostolicam.

Canon 1309. Where a fitting reason exists, the authorities mentioned in can. 1308 have the power to transfer Mass obligations to days, churches or altars other than those determined in the foundation.

Iisdem auctoritatibus, de quibus in can. 1308, potestas insuper competit transferendi, congrua de causa, onera Missarum in dies, ecclesias vel altaria diversa ab illis, quae in fundationibus sunt statuta.

Canon 1308. §1 A reduction of the obligations of Masses, to be made only for a just and necessary cause, is reserved to the diocesan bishop and to the supreme moderator of a clerical institute of consecrated life or a society of apostolic life.

§2 With regard to Masses independently founded in legacies, the diocesan bishop has the power, because of diminished revenues and for as long as the cause exists, to reduce the obligations to the level of offering legitimately established in the diocese, provided that there is no one obliged to increase the offering who can effectively be made to do so.

§3 The diocesan bishop also has the power to reduce the obligations or legacies of
Masses binding an ecclesiastical institute if the revenue has become insufficient to pursue appropriately the proper purpose of the institute.

§4 The supreme moderator of a clerical institute of consecrated life or a society of apostolic life possesses the same powers mentioned in §§2 and 3.
[revised wording according to m.p. Competentias quasdam decernere, 11.II.2022]

§1. Reductio onerum Missarum, ex iusta tantum et necessaria causa facienda, reservatur Episcopo dioecesano et supremo Moderatori instituti vitae consecratae vel societatis vitae apostolicae clericalium.

§2. Episcopo dioecesano competit facultas reducendi ob deminutionem redituum, quamdiu causa perduret ad rationem eleemosynae in dioecesi legitime vigentis, Missas legatorum, quae sint per se stantia, dummodo nemo sit qui obligatione teneatur et utiliter cogi possit ad eleemosynae augmentum faciendum.

§3. Eidem competit facultas reducendi onera seu legata Missarum gravantia institutum ecclesiasticum, si reditus insufficientes evaserint ad finem proprium eiusdem instituti congruenter consequendum.

§4. Iisdem facultatibus, de quibus in §§ 2 et 3, gaudet supremus Moderator instituti vitae consecratae vel societatis vitae apostolicae clericalium.

Canon 1307. §1 When the provisions of cann. 1300-1302 and 1287 have been observed, a document showing the obligations arising from the pious foundations is to be drawn up. This is to be displayed in a conspicuous place, so that the obligations to be fulfilled are not forgotten.

§2 Apart from the book mentioned in can. 958 §1, another book is to be kept by the parish priest or rector, in which each of the obligations, their fulfilment and the offering given, is to be recorded.

§1. Servatis praescriptis can. 1300-1302 et 1287, onerum ex piis fundationibus incumbentium tabella conficiatur, quae in loco patenti exponatur, ne obligationes adimplendae in oblivionem cadant.

§2. Praeter librum de quo in can. 958, §1, alter liber retineatur et apud parochum vel rectorem servetur, in quo singula onera eorumque adimpletio et eleemosynae adnotentur.

Canon 1306. §1 All foundations, even if made orally, are to be recorded in writing.

§2 One copy of the document is to be carefully preserved in the curial archive and another copy in the archive of the juridical person to which the foundation pertains.

§1. Fundationes, etiam viva voce factae, scripto consignentur.

§2. Alterum tabularum exemplar in curiae archivo, alterum in archivo personae iuridicae ad quam fundatio spectat, tuto asserventur.

Canon 1305. Money and movable goods which are assigned as a dowry are immediately to be put in a safe place approved by the Ordinary, so that the money or the value of the movable goods is safeguarded; as soon as possible, they are to be carefully and profitably invested for the good of the foundation, with an express and individual mention of the obligation undertaken, in accordance with the prudent judgement of the Ordinary when he has consulted those concerned and his own finance committee.

Pecunia et bona mobilia, dotationis nomine assignata, statim in loco tuto ab Ordinario approbando deponantur eum in finem, ut eadem pecunia vel bonorum mobilium pretium custodiantur et quam primum caute et utiliter secundum prudens eiusdem Ordinarii iudicium, auditis et iis quorum interest et proprio a rebus oeconomicis consilio, collocentur in commodum eiusdem fundationis cum expressa et individua mentione oneris.

Canon 1304. §1 For the valid acceptance of a pious foundation by a juridical person, the written permission of the Ordinary is required. He is not to give this permission until he has lawfully established that the juridical person can satisfy not only the new obligations to be undertaken, but also any already undertaken. The Ordinary is to take special care that the revenue fully corresponds to the obligations laid down, taking into account the customs of the region or place.

§2 Other conditions for the establishment or acceptance of a pious foundation are to be determined by particular law.

§1. Ut fundatio a persona iuridica valide acceptari possit, requiritur licentia Ordinarii in scriptis data; qui eam ne praebeat, antequam legitime compererit personam iuridicam tum novo oneri suscipiendo, tum iam susceptis satisfacere posse; maximeque caveat ut reditus omnino respondeant oneribus adiunctis, secundum cuiusque loci vel regionis morem.

§2. Ulteriores condiciones ad constitutionem et acceptationem fundationum quod attinet, iure particulari definiantur.

Canon 1303. §1 In law the term pious foundation comprises:

1° autonomous pious foundations, that is, aggregates of things destined for the purposes described in can. 114 §2, and established as juridical persons by the competent ecclesiastical authority.

2° non-autonomous pious foundations, that is, temporal goods given in any way to a public juridical person and carrying with them a long-term obligation, such period to be determined by particular law. The obligation is for the juridical person, from the annual income, to celebrate Masses, or to perform other determined ecclesiastical functions, or in some other way to fulfil the purposes mentioned in can. 114 §2.

§2 If the goods of a non-autonomous pious foundation are entrusted to a juridical person subject to the diocesan Bishop, they are, on the expiry of the time, to be sent to the fund mentioned in can. 1274 §1, unless some other intention was expressly manifested by the donor. Otherwise, the goods fall to the juridical person itself.

§1. Nomine piarum fundationum in iure veniunt:

1° piae fundationes autonomae, scilicet universitates rerum ad fines de quibus in can. 114, §2 destinatae et a competenti auctoritate ecclesiastica in personam iuridicam erectae;

2° piae fundationes non autonomae, scilicet bona temporalia alicui personae iuridicae publicae quoquo modo data cum onere in diuturnum tempus, iure particulari determinandum, ex reditibus annuis Missas celebrandi aliasque praefinitas functiones ecclesiasticas peragendi, aut fines de quibus in can. 114, §2 aliter persequendi.

§2. Bona piae fundationis non autonomae, si concredita fuerint personae iuridicae Episcopo dioecesano subiectae, expleto tempore, ad institutum de quo in can. 1274, §1 destinari debent, nisi alia fuerit fundatoris voluntas expresse manifestata; secus ipsi personae iuridicae cedunt.

Canon 1302. §1 Anyone who receives goods in trust for pious causes, whether by an act inter vivos or by last will, must inform the Ordinary about the trust, as well as about the goods in question, both movable and immovable, and about any obligations attached to them. If the donor has expressly and totally forbidden this, the trust is not to be accepted.

§2 The Ordinary must demand that goods left in trust be safely preserved and, in accordance with can. 1301, he must ensure that the pious disposition is executed.

§3 When goods given in trust to a member of a religious institute or society of apostolic life, are destined for a particular place or diocese or their inhabitants, or for pious causes, the Ordinary mentioned in §§1 and 2 is the local Ordinary. Otherwise, when the person is a member of a pontifical clerical institute or of a pontifical clerical society of apostolic life, it is the major Superior; when of other religious institutes, it is the member’s proper Ordinary.

§1. Qui bona ad pias causas sive per actum inter vivos sive ex testamento fiduciarie accepit, debet de sua fiducia Ordinarium certiorem reddere, eique omnia istiusmodi bona mobilia vel immobilia cum oneribus adiunctis indicare; quod si donator id expresse et omnino prohibuerit, fiduciam ne acceptet.

§2. Ordinarius debet exigere ut bona fiduciaria in tuto collocentur, itemque vigilare pro exsecutione piae voluntatis ad normam can. 1301.

§3. Bonis fiduciariis alicui sodali instituti religiosi aut societatis vitae apostolicae commissis, si quidem bona sint attributa loco seu dioecesi eorumve incolis aut piis causis iuvandis, Ordinarius, de quo in §§1 et 2, est loci Ordinarius; secus est Superior maior in instituto clericali iuris pontificii et in clericalibus societatibus vitae apostolicae iuris pontificii, aut Ordinarius eiusdem sodalis proprius in aliis institutis religiosis.

Canon 1301. §1 The Ordinary is the executor of all pious dispositions whether made mortis causa or inter vivos.

§2 By this right the Ordinary can and must ensure, even by making a visitation, that pious dispositions are fulfilled. Other executors are to render him an account when they have finished their task.

§3 Any clause contrary to this right of the Ordinary which is added to a last will, is to be regarded as non-existent.

§1. Ordinarius omnium piarum voluntatum tam mortis causa quam inter vivos exsecutor est.

§2. Hoc ex iure Ordinarius vigilare potest ac debet, etiam per visitationem, ut piae voluntates impleantur, eique ceteri exsecutores, perfuncti munere, reddere rationem tenentur.

§3. Clausulae huic Ordinarii iuri contrariae, ultimis voluntatibus adiectae, tamquam non appositae habeantur.

Canon 1300. The intentions of the faithful who give or leave goods to pious causes, whether by an act inter vivos or by an act mortis causa, once lawfully accepted, are to be most carefully observed, even in the manner of the administration and the expending of the goods, without prejudice to the provisions of can. 1301 §3.

Voluntates fidelium facultates suas in pias causas donantium vel relinquentium, sive per actum inter vivos sive per actum mortis causa, legitime acceptatae, diligentissime impleantur etiam circa modum administrationis et erogationis bonorum, firmo praescripto can. 1301, §3.

Canon 1299. §1 Those who by the natural law and by canon law can freely dispose of their goods may leave them to pious causes either by an act inter vivos or by an act mortis causa.

§2 In arrangements mortis causa in favour of the Church, the formalities of the civil law are as far as possible to be observed. If these formalities have been omitted, the heirs must be advised of their obligation to fulfil the intention of the testator.

§1. Qui ex iure naturae et canonico libere valet de suis bonis statuere, potest ad causas pias, sive per actum inter vivos sive per actum mortis causa, bona relinquere.

§2. In dispositionibus mortis causa in bonum Ecclesiae serventur, si fieri possit, sollemnitates iuris civilis; quae si omissae fuerint, heredes moneri debent de obligatione, qua tenentur, adimplendi testatoris voluntatem.

Canon 1298. Unless they are of little value, ecclesiastical goods are not to be sold or leased to the administrators themselves or to their relatives up to the fourth degree of consanguinity or affinity, without the special written permission of the competent authority.

Nisi res sit minimi momenti, bona ecclesiastica propriis administratoribus eorumve propinquis usque ad quartum consanguinitatis vel affinitatis gradum non sunt vendenda aut locanda sine speciali competentis auctoritatis licentia scripto data.

Canon 1297. It is the duty of the Episcopal Conference, taking into account the local circumstances, to determine norms about the leasing of ecclesiastical goods, especially about permission to be obtained from the competent ecclesiastical authority.

Conferentiae Episcoporum est, attentis locorum adiunctis, normas statuere de bonis Ecclesiae locandis, praesertim de licentia a competenti auctoritate ecclesiastica obtinenda.

Canon 1296. When alienation has taken place without-the prescribed canonical formalities, but is valid in civil law, the competent authority must carefully weigh all the circumstances and decide whether, and if so what, action is to be taken, namely personal or real, by whom and against whom, to vindicate the rights of the Church.

Si quando bona ecclesiastica sine debitis quidem sollemnitatibus canonicis alienata fuerint, sed alienatio sit civiliter valida, auctoritatis competentis est decernere, omnibus mature perpensis, an et qualis actio, personalis scilicet vel realis, a quonam et contra quemnam instituenda sit ad Ecclesiae iura vindicanda.

Canon 1295. The provisions of can. 1291-1294, to which the statutes of juridical persons are to conform, must be observed not only in alienation, but also in any dealings in which the patrimonial condition of the juridical person may be jeopardised.

Requisita ad normam can. 1291-1294, quibus etiam statuta personarum iuridicarum conformanda sunt, servari debent non solum in alienatione, sed etiam in quolibet negotio, quo condicio patrimonialis personae iuridicae peior fieri possit.

Canon 1294. §1 Normally goods must not be alienated for a price lower than that given in the valuation.

§2 The money obtained from alienation must be carefully invested for the benefit of the Church, or prudently expended according to the purposes of the alienation.

§1. Res alienari minore pretio ordinarie non debet, quam quod in aestimatione indicatur.

§2. Pecunia ex alienatione percepta vel in commodum Ecclesiae caute collocetur vel, iuxta alienationis fines, prudenter erogetur.

Canon 1293. §1 To alienate goods whose value exceeds the determined minimum sum, it is also required that there be:

1° a just reason, such as urgent necessity, evident advantage, or a religious, charitable or other grave pastoral reason;

2° a written expert valuation of the goods to be alienated.

§2 To avoid harm to the Church, any other precautions drawn up by lawful authority are also to be followed.

§1. Ad alienanda bona, quorum valor summam minimam definitam excedit, requiritur insuper:

1° iusta causa, veluti urgens necessitas, evidens utilitas, pietas, caritas vel gravis alia ratio pastoralis;

2° aestimatio rei alienandae a peritis scripto facta.

§2. Aliae quoque cautelae a legitima auctoritate praescriptae serventur, ut Ecclesiae damnum vitetur.

Canon 1292. §1 Without prejudice to the provision of can. 638 §3, when the amount of the goods to be alienated is between the minimum and maximum sums to be established by the Episcopal Conference for its region, the competent authority in the case of juridical persons not subject to the diocesan Bishop is determined by the juridical person’s own statutes. In other cases, the competent authority is the diocesan
Bishop acting with the consent of the finance committee, of the college of consultors, and of any interested parties. The diocesan Bishop needs the consent of these same persons to alienate goods which belong to the diocese itself.

§2 The permission of the Holy See also is required for the valid alienation of goods whose value exceeds the maximum sum, or if it is a question of the alienation of something given to the Church by reason of a vow, or of objects which are precious by reason of their artistic or historical significance.

§3 When a request is made to alienate goods which are divisible, the request must state what parts have already been alienated; otherwise, the permission is invalid.

§4 Those who must give advice about or consent to the alienation of goods are not to give this advice or consent until they have first been informed precisely both about the economic situation of the juridical person whose goods it is proposed to alienate and about alienations which have already taken place.

§1. Salvo praescripto can. 638, §3, cum valor bonorum, quorum alienatio proponitur, continetur intra summam minimam et summam maximam ab Episcoporum conferentia pro sua cuiusque regione definiendas, auctoritas competens, si agatur de personis iuridicis Episcopo dioecesano non subiectis, propriis determinatur statutis; secus, auctoritas competens est Episcopus dioecesanus cum consensu consilii a rebus oeconomicis et collegii consultorum necnon eorum quorum interest. Eorundem quoque consensu eget ipse Episcopus dioecesanus ad bona dioecesis alienanda.

§2. Si tamen agatur de rebus quarum valor summam maximam excedit, vel de rebus ex voto Ecclesiae donatis, vel de rebus pretiosis artis vel historiae causa, ad validitatem alienationis requiritur insuper licentia Sanctae Sedis.

§3. Si res alienanda sit divisibilis, in petenda licentia pro alienatione exprimi debent partes antea alienatae; secus licentia irrita est.

§4. Ii, qui in alienandis bonis consilio vel consensu partem habere debent, ne praebeant consilium vel consensum nisi prius exacte fuerint edocti tam de statu oeconomico personae iuridicae cuius bona alienanda proponuntur, quam de alienationibus iam peractis.

Canon 1291. The permission of the authority competent by law is required for the valid alienation of goods which, by lawful assignment, constitute the stable patrimony of a public juridical person, whenever their value exceeds the sum determined by law.

Ad valide alienanda bona, quae personae iuridicae publicae ex legitima assignatione patrimonium stabile constituunt et quorum valor summam iure definitam excedit, requiritur licentia auctoritatis ad normam iuris competentis.

Canon 1290. Without prejudice to can. 1547[5], whatever the local civil law decrees about contracts, both generally and specifically, and about the voiding of contracts, is to be observed regarding goods which are subject to the power of governance of the
Church, and with the same effect, provided that the civil law is not contrary to divine law, and that canon law does not provide otherwise.

Quae ius civile in territorio statuit de contractibus tam in genere quam in specie et de solutionibus, eadem iure canonico quoad res potestati regiminis Ecclesiae subiectas iisdem cum effectibus serventur, nisi iuri divino contraria sint aut aliud iure canonico caveatur, et firmo praescripto can. 1547.

Canon 1289. Although they may not be bound to the work of administration by virtue of an ecclesiastical office, administrators may not arbitrarily relinquish the work they have undertaken. If they do so, and this occasions damage to the Church, they are bound to restitution.

Quamvis ad administrationem non teneantur titulo officii ecclesiastici, administratores munus susceptum arbitratu suo dimittere nequeunt; quod si ex arbitraria dimissione damnum Ecclesiae obveniat, ad restitutionem tenentur.

Canon 1288. Administrators are not to begin legal proceedings in the name of a public juridical person, nor are they to contest them in a secular court, without first obtaining the written permission of their proper Ordinary.

Administratores litem nomine personae iuridicae publicae ne inchoent neve contestentur in foro civili, nisi licentiam scripto datam Ordinarii proprii obtinuerint.

Canon 1287. §1 Where ecclesiastical goods of any kind are not lawfully withdrawn from the power of governance of the diocesan Bishop, their administrators, both clerical and lay, are bound to submit each year to the local Ordinary an account of
their administration, which he is to pass on to his finance committee for examination.
Any contrary custom is reprobated.

§2 Administrators are to render accounts to the faithful concerning the goods they have given to the Church, in accordance with the norms to be laid down by particular law.

§1. Reprobata contraria consuetudine, administratores tam clerici quam laici quorumvis bonorum ecclesiasticorum, quae ab Episcopi dioecesani potestate regiminis non sint legitime subducta, singulis annis officio tenentur rationes Ordinario loci exhibendi, qui eas consilio a rebus oeconomicis examinandas committat.

§2. De bonis, quae a fidelibus Ecclesiae offeruntur, administratores rationes fidelibus reddant iuxta normas iure particulari statuendas.

Canon 1286. Administrators of temporal goods:

1° in making contracts of employment, are accurately to observe also, according to the principles taught by the Church, the civil laws relating to labour and social life

2° are to pay to those who work for them under contract a just and honest wage which will be sufficient to provide for their needs and those of their dependents.

Administratores bonorum:

1° in operarum locatione leges etiam civiles, quae ad laborem et vitam socialem attinent, adamussim servent, iuxta principia ab Ecclesia tradita;

2° iis, qui operam ex condicto praestant, iustam et honestam mercedem tribuant, ita ut iidem suis et suorum necessitatibus convenienter providere valeant.

Canon 1285. Solely within the limits of ordinary administration, administrators are allowed to make gifts for pious purposes or christian charity out of the movable goods which do not form part of the stable patrimony.

Intra limites dumtaxat ordinariae administrationis fas est administratoribus de bonis mobilibus, quae ad patrimonium stabile non pertinent, donationes ad fines pietatis aut christianae caritatis facere.

Canon 1284. §1 All administrators are to perform their duties with the diligence of a good householder.

§2 Therefore they must:

1° be vigilant that no goods placed in their care in any way perish or suffer damage; to this end they are, to the extent necessary, to arrange insurance contracts;

2° ensure that the ownership of ecclesiastical goods is safeguarded in ways which are valid in civil law;

3° observe the provisions of canon and civil law, and the stipulations of the founder or donor or lawful authority; they are to take special care that damage will not be suffered by the Church through the non-observance of the civil law;

4° seek accurately and at the proper time the income and produce of the goods, guard them securely and expend them in accordance with the wishes of the founder or lawful norms;

5° at the proper time pay the interest which is due by reason of a loan or pledge, and take care that in due time the capital is repaid;

6° with the consent of the Ordinary make use of money which is surplus after payment of expenses and which can be profitably invested for the purposes of the juridical person;

7° keep accurate records of income and expenditure;

8° draw up an account of their administration at the end of each year;

9° keep in order and preserve in a convenient and suitable archive the documents and records establishing the rights of the Church or institute to its goods; where conveniently possible, authentic copies must be placed in the curial archives.

§3 It is earnestly recommended that administrators draw up each year a budget of income and expenditure. However, it is left to particular law to make this an obligation and to determine more precisely how it is to be presented.

§1. Omnes administratores diligentia boni patrisfamilias suum munus implere tenentur.

§2. Exinde debent:

1° vigilare ne bona suae curae concredita quoquo modo pereant aut detrimentum capiant, initis in hunc finem, quatenus opus sit, contractibus assecurationis;

2° curare ut proprietas bonorum ecclesiasticorum modis civiliter validis in tuto ponatur;

3° praescripta servare iuris tam canonici quam civilis, aut quae a fundatore vel donatore vel legitima auctoritate imposita sint, ac praesertim cavere ne ex legum civilium inobservantia damnum Ecclesiae obveniat;

4° reditus bonorum ac proventus accurate et iusto tempore exigere exactosque tuto servare et secundum fundatoris mentem aut legitimas normas impendere;

5° foenus vel mutui vel hypothecae causa solvendum, statuto tempore solvere, ipsamque debiti summam capitalem opportune reddendam curare;

6° pecuniam, quae de expensis supersit et utiliter collocari possit, de consensu Ordinarii in fines personae iuridicae occupare;

7° accepti et expensi libros bene ordinatos habere;

8° rationem administrationis singulis exeuntibus annis componere;

9° documenta et instrumenta, quibus Ecclesiae aut instituti iura in bona nituntur, rite ordinare et in archivo convenienti et apto custodire; authentica vero eorum exemplaria, ubi commode fieri potest, in archivo curiae deponere.

§3. Provisiones accepti et expensi, ut ab administratoribus quotannis componantur, enixe commendatur; iuri autem particulari relinquitur eas praecipere et pressius determinare modos quibus exhibendae sint.

Canon 1283. Before administrators undertake their duties:

1° they must take an oath, in the presence of the Ordinary or his delegate, that they will well and truly perform their office;

2° they are to draw up a clear and accurate inventory, to be signed by themselves, of all immovable goods, of those movable goods which are precious or of a high cultural value, and of all other goods, with a description and an estimate of their value; when this has been compiled, it is to be certified as correct;

3° one copy of this inventory is to be kept in the administration office and another in the curial archive; any change which takes place in the property is to be noted on both copies.

Antequam administratores suum munus ineant:

1° debent se bene et fideliter administraturos coram Ordinario vel eius delegato iureiurando spondere;

2° accuratum ac distinctum inventarium, ab ipsis subscribendum, rerum immobilium, rerum mobilium sive pretiosarum sive utcumque ad bona culturalia pertinentium aliarumve cum descriptione atque aestimatione earundem redigatur, redactumque recognoscatur;

3° huius inventarii alterum exemplar conservetur in tabulario administrationis, alterum in archivo curiae; et in utroque quaelibet immutatio adnotetur, quam patrimonium subire contingat.

Canon 1282. All persons, whether clerics or laity, who lawfully take part in the administration of ecclesiastical goods, are bound to fulfil their duties in the name of the Church, in accordance with the law.

Omnes, sive clerici sive laici, qui legitimo titulo partes habent in administratione bonorum ecclesiasticorum, munera sua adimplere tenentur nomine Ecclesiae, ad normam iuris.

Canon 1281. §1 Without prejudice to the provisions of the statutes administrators act invalidly when they go beyond the limits and manner of ordinary administration, unless they have first received in writing from the Ordinary the faculty to do so.

§2 The statutes are to determine what acts go beyond the limits and manner of ordinary administration. If the statutes are silent on this point, it is for the diocesan
Bishop, after consulting the finance committee, to determine these acts for the persons subject to him.

§3 Except and insofar as it is to its benefit, a juridical person is not held responsible for the invalid actions of its administrators. The juridical person is, however, responsible when such actions are valid but unlawful, without prejudice to its right to bring an action or have recourse against the administrators who have caused it damage.

§1. Firmis statutorum praescriptis, administratores invalide ponunt actus qui fines modumque ordinariae administrationis excedunt, nisi prius ab Ordinario facultatem scripto datam obtinuerint.

§2. In statutis definiantur actus qui finem et modum ordinariae administrationis excedunt; si vero de hac re sileant statuta, competit Episcopo dioecesano, audito consilio a rebus oeconomicis, huiusmodi actus pro personis sibi subiectis determinare.

§3. Nisi quando et quatenus in rem suam versum sit, persona iuridica non tenetur respondere de actibus ab administratoribus invalide positis; de actibus autem ab administratoribus illegitime sed valide positis respondebit ipsa persona iuridica, salva eius actione seu recursu adversus administratores qui damna eidem intulerint.

Canon 1280. Every juridical person is to have its own finance committee, or at least two counsellors, who are to assist in the performance of the administrator’s duties, in accordance with the statutes.

Quaevis persona iuridica suum habeat consilium a rebus oeconomicis vel saltem duos consiliarios, qui administratorem, ad normam statutorum, in munere adimplendo adiuvent.

Canon 1279. §1 The administration of ecclesiastical goods pertains to the one with direct power of governance over the person to whom the goods belong, unless particular law or statutes or legitimate custom state otherwise, and without prejudice to the right of the Ordinary to intervene where there is negligence on the part of the administrator.

§2 Where no administrators are appointed for a public juridical person by law or by the documents of foundation or by its own statutes, the Ordinary to which it is subject is to appoint suitable persons as administrators for a three-year term. The same persons can be re-appointed by the Ordinary.

§1. Administratio bonorum ecclesiasticorum ei competit, qui immediate regit personam ad quam eadem bona pertinent, nisi aliud ferant ius particulare, statuta aut legitima consuetudo, et salvo iure Ordinarii interveniendi in casu neglegentiae administratoris.

§2. In administratione bonorum personae iuridicae publicae, quae ex iure vel tabulis fundationis aut propriis statutis suos non habeat administratores, Ordinarius, cui eadem subiecta est, personas idoneas ad triennium assumat; eaedem ab Ordinario iterum nominari possunt.

Canon 1278. Besides the duties mentioned in cann. 494 §§3 and 4, the diocesan Bishop may also entrust to the financial administrator the duties mentioned in can. 1276 §1 and can. 1279 §2.

Praeter munera de quibus in can. 494, §§3 et 4, oeconomo committi possunt ab Episcopo dioecesano munera de quibus in can. 1276, §1 et 1279, §2.

Canon 1277. In carrying out acts of administration which, in the light of the financial situation of the diocese, are of major importance, the diocesan Bishop must consult the finance committee and the college of consultors. For acts of extraordinary administration, except in cases expressly provided for in the universal law or stated in the documents of foundation, the diocesan Bishop needs the consent of the committee and of the college of consultors. It is for the Episcopal Conference to determine what are to be regarded as acts of extraordinary administration.

Episcopus dioecesanus quod attinet ad actus administrationis ponendos, qui, attento statu oeconomico dioecesis, sunt maioris momenti, consilium a rebus oeconomicis et collegium consultorum audire debet; eiusdem tamen consilii atque etiam collegii consultorum consensu eget, praeterquam in casibus iure universali vel tabulis fundationis specialiter expressis, ad ponendos actus extraordinariae administrationis. Conferentiae autem Episcoporum est definire quinam actus habendi sint extraordinariae administrationis.

Canon 1276. §1 Ordinaries must carefully supervise the administration of all the goods which belong to public juridical persons subject to them, without prejudice to lawful titles which may give the Ordinary greater rights.

§2 Taking into account rights, lawful customs and the circumstances, Ordinaries are to regulate the whole matter of the administration of ecclesiastical goods by issuing special instructions, within the limits of universal and particular law.

§1. Ordinarii est sedulo advigilare administrationi omnium bonorum, quae ad personas iuridicas publicas sibi subiectas pertinent, salvis legitimis titulis quibus eidem Ordinario potiora iura tribuantur.

§2. Habita ratione iurium, legitimarum consuetudinum et circumstantiarum, Ordinarii, editis peculiaribus instructionibus intra fines iuris universalis et particularis, universum administrationis bonorum ecclesiasticorum negotium ordinandum curent.

Canon 1275. A reserve set up by a number of different dioceses is to be administered according to norms opportunely agreed upon by the Bishops concerned.

Massa bonorum ex diversis dioecesibus provenientium administratur secundum normas ab Episcopis, quorum interest, opportune concordatas.

Canon 1274. §1 In every diocese there is to be a special fund which collects offerings and temporal goods for the purpose of providing, in accordance with can. 281, for the support of the clergy who serve the diocese, unless they are otherwise catered for.

§2 Where there is as yet no properly organised system of social provision for the clergy, the Episcopal Conference is to see that a fund is established which will furnish adequate social security for them.

§3 To the extent that it is required, a common reserve is to be established in every diocese by which the Bishop is enabled to fulfil his obligations towards other persons
who serve the Church and to meet various needs of the diocese, this can also be the means by which wealthier dioceses may help poorer ones.

§4 Depending on differing local circumstances, the purposes described in §§2 and 3 might better be achieved by amalgamating various diocesan funds, or by cooperation between various dioceses, or even by setting up a suitable association for them, or indeed for the whole territory of the Episcopal Conference itself.

§5 If possible, these funds are to be established in such a manner that they will have standing also in the civil law.

§1. Habeatur in singulis dioecesibus speciale institutum, quod bona vel oblationes colligat eum in finem ut sustentationi clericorum, qui in favorem dioecesis servitium praestant, ad normam can. 281 provideatur, nisi aliter eisdem provisum sit.

§2. Ubi praevidentia socialis in favorem cleri nondum apte ordinata est, curet Episcoporum conferentia ut habeatur institutum, quo securitati sociali clericorum satis provideatur.

§3. In singulis dioecesibus constituatur, quatenus opus sit, massa communis qua valeant Episcopi obligationibus erga alias personas Ecclesiae deservientes satisfacere variisque dioecesis necessitatibus occurrere, quaque etiam dioeceses divitiores possint pauperioribus subvenire.

§4. Pro diversis locorum adiunctis, fines de quibus in §§2 et 3 aptius obtineri possunt per instituta dioecesana inter se foederata, vel per cooperationem aut etiam per convenientem consociationem pro variis dioecesibus, immo et pro toto territorio ipsius Episcoporum conferentiae constitutam.

§5. Haec instituta, si fieri possit, ita constituenda sunt, ut efficaciam quoque in iure civili obtineant.

Canon 1273. The Roman Pontiff, by virtue of his primacy of governance, is the supreme administrator and steward of all ecclesiastical goods.

Romanus Pontifex, vi primatus regiminis, est omnium bonorum ecclesiasticorum supremus administrator et dispensator.

Canon 1272. In those regions where benefices properly so called still exist, it is for the
Episcopal Conference to regulate such benefices by appropriate norms, agreed with and approved by the Apostolic See. The purpose of these norms is that the income and as far as possible the capital itself of the benefice should by degrees be transferred to the fund mentioned in can. 1274 §1.

In regionibus ubi beneficia proprie dicta adhuc exsistunt, Episcoporum conferentiae est, opportunis normis cum Apostolica Sede concordatis et ab ea approbatis, huiusmodi beneficiorum regimen moderari, ita ut reditus, immo quatenus possibile sit ipsa dos beneficiorum ad institutum, de quo in can. 1274, §1, paulatim deferatur.

Canon 1271. By reason of their bond of unity and charity, and according to the resources of their dioceses, Bishops are to join together to produce those means which the Apostolic See may from time to time need to exercise properly its service of the universal Church.

Episcopi, ratione vinculi unitatis et caritatis, pro suae dioecesis facultatibus, conferant ad media procuranda, quibus Sedes Apostolica secundum temporum condiciones indiget, ut servitium erga Ecclesiam universam rite praestare valeat.

Canon 1270. Immovable goods, precious movable goods, rights and legal claims, whether personal or real, which belong to the Apostolic See, are prescribed after a period of one hundred years. For those goods which belong to another public ecclesiastical juridical person, the period for prescription is thirty years.

Res immobiles, mobiles pretiosae, iura et actiones sive personales sive reales, quae pertinent ad Sedem Apostolicam, spatio centum annorum praescribuntur; quae ad aliam personam iuridicam publicam ecclesiasticam pertinent, spatio triginta annorum.

Canon 1269. Sacred objects in private ownership may be acquired by private persons by prescription, but they may not be used for secular purposes unless they have lost their dedication or blessing. If, however, they belong to a public ecclesiastical juridical person, they may be acquired only by another public ecclesiastical juridical person.

Res sacrae, si in dominio privatorum sunt, praescriptione acquiri a privatis personis possunt, sed eas adhibere ad usus profanos non licet, nisi dedicationem vel benedictionem amiserint; si vero ad personam iuridicam ecclesiasticam publicam pertinent, tantum ab alia persona iuridica ecclesiastica publica acquiri possunt.

Canon 1268. The Church recognises prescription, in accordance with can. 197-199, as a means both of acquiring temporal goods and of being freed from their obligations.

Praescriptionem, tamquam acquirendi et se liberandi modum, Ecclesia pro bonis temporalibus recipit, ad normam can. 197-199.

Canon 1267. §1 Unless the contrary is clear, offerings made to Superiors or administrators of any ecclesiastical juridical person, even a private one, are presumed to have been made to the juridical person itself.

§2 If there is question of a public juridical person, the offerings mentioned in §1 cannot be refused except for a just reason and, in matters of greater importance, with the permission of the Ordinary. Without prejudice to the provisions of can. 1295, the
permission of the Ordinary is also required for the acceptance of offerings to which are attached some qualifying obligation or condition.

§3 Offerings given by the faithful for a specified purpose may be used only for that purpose.

§1. Nisi contrarium constet, oblationes quae fiunt Superioribus vel administratoribus cuiusvis personae iuridicae ecclesiasticae, etiam privatae, praesumuntur ipsi personae iuridicae factae.

§2. Oblationes, de quibus in §1, repudiari nequeunt nisi iusta de causa et, in rebus maioris momenti, de licentia Ordinarii, si agitur de persona iuridica publica; eiusdem Ordinarii licentia requiritur ut acceptentur quae onere modali vel condicione gravantur, firmo praescripto can. 1295.

§3. Oblationes a fidelibus ad certum finem factae, nonnisi ad eundem finem destinari possunt.

Canon 1266. §1 In all churches and oratories regularly open to Christ’s faithful, including those belonging to religious institutes, the local Ordinary may order that a special collection be taken up for specified parochial, diocesan, national or universal initiatives. The collection must afterwards be carefully forwarded to the diocesan curia.

In omnibus ecclesiis et oratoriis, etiam ad instituta religiosa pertinentibus, quae de facto habitualiter christifidelibus pateant, Ordinarius loci praecipere potest ut specialis stips colligatur pro determinatis inceptis paroecialibus, dioecesanis, nationalibus vel universalibus, ad curiam dioecesanam postea sedulo mittenda.

Canon 1265. §1 Without prejudice to the right of mendicant religious, all private juridical or physical persons are forbidden to make a collection for any pious or ecclesiastical institute or purpose without the written permission of their proper
Ordinary and of the local Ordinary.

§2 The Episcopal Conference can draw up rules regarding collections, which must be observed by all, including those who from their foundation are called and are
‘mendicants’.

§1. Salvo iure religiosorum mendicantium, vetatur persona quaevis privata, sive physica sive iuridica, sine proprii Ordinarii et Ordinarii loci licentia, in scriptis data, stipem cogere pro quolibet pio aut ecclesiastico instituto vel fine.

§2. Episcoporum conferentia potest normas de stipe quaeritanda statuere, quae ab omnibus servari debent, iis non exclusis, qui ex institutione mendicantes vocantur et sunt.

Canon 1264. Unless the law prescribes otherwise, it is for the provincial Bishops’ meeting to:

1° determine the taxes, to be approved by the Apostolic See, for acts of executive authority which grant a favour, or for the execution of rescripts from the Apostolic
See;

2° determine the offerings on the occasion of the administration of the sacraments and sacramentals.

Nisi aliud iure cautum sit, conventus Episcoporum provinciae est:

1° praefinire taxas pro actibus potestatis exsecutivae gratiosae vel pro exsecutione rescriptorum Sedis Apostolicae, ab ipsa Sede Apostolica approbandas;

2° definire oblationes occasione ministrationis sacramentorum et sacramentalium.

Canon 1263. The diocesan Bishop, after consulting the finance committee and the council of priests, has the right to levy on public juridical persons subject to his authority a tax for the needs of the diocese. This tax must be moderate and proportionate to their income. He may impose an extraordinary and moderate tax on other physical and juridical persons only in a grave necessity and under the same conditions, but without prejudice to particular laws and customs which may give him greater rights.
[NB see Authentic Interpretation of canon 1263, 20.V.1989]

Ius est Episcopo dioecesano, auditis consilio a rebus oeconomicis et consilio presbyterali, pro dioecesis necessitatibus, personis iuridicis publicis suo regimini subiectis moderatum tributum, earum redditibus proportionatum, imponendi; ceteris personis physicis et iuridicis ipsi licet tantum, in casu gravis necessitatis et sub iisdem condicionibus, extraordinariam et moderatam exactionem imponere, salvis legibus et consuetudinibus particularibus quae eidem potiora iura tribuant.

Canon 1262. The faithful are to give their support to the Church in response to appeals and in accordance with the norms laid down by the Episcopal Conference.

Fideles subsidia Ecclesiae conferant per subventiones rogatas et iuxta normas ab Episcoporum conferentia latas.

Canon 1261. §1 The faithful have the right to donate temporal goods for the benefit of the Church.

§2 The diocesan Bishop is bound to remind the faithful of the obligation mentioned in can. 222 §1, and in an appropriate manner to urge it.

§1. Integrum est christifidelibus bona temporalia in favorem Ecclesiae conferre.

§2. Episcopus dioecesanus fideles de obligatione, de qua in can. 222, §1, monere tenetur et opportuno modo eam urgere.

Canon 1260. The Church has the inherent right to require from the faithful whatever is necessary for its proper objectives.

Ecclesiae nativum ius est exigendi a christifidelibus, quae ad fines sibi proprios sint necessaria.

Canon 1259. The Church may acquire temporal goods in any way in which, by either natural or positive law, it is lawful for others to do this.

Ecclesia acquirere bona temporalia potest omnibus iustis modis iuris sive naturalis sive positivi, quibus aliis licet.

Canon 1258. In the canons which follow, the term Church signifies not only the universal Church or the Apostolic See, but also any public juridical person in the
Church, unless the contrary is clear from the context or from the nature of the matter.

In canonibus qui sequuntur nomine Ecclesiae significatur non solum Ecclesia universa aut Sedes Apostolica, sed etiam quaelibet persona iuridica publica in Ecclesia, nisi ex contextu sermonis vel ex natura rei aliud appareat.

Canon 1257. §1 All temporal goods belonging to the universal Church, to the Apostolic
See or to other public juridical persons in the Church, are ecclesiastical goods and are regulated by the canons which follow, as well as by their own statutes.

§2 Unless it is otherwise expressly provided, temporal goods belonging to a private juridical person are regulated by its own statutes, not by these canons.

§1. Bona temporalia omnia quae ad Ecclesiam universam, Apostolicam Sedem aliasve in Ecclesia personas iuridicas publicas pertinent, sunt bona ecclesiastica et reguntur canonibus qui sequuntur, necnon propriis statutis.

§2. Bona temporalia personae iuridicae privatae reguntur propriis statutis, non autem hisce canonibus, nisi expresse aliud caveatur.

Canon 1256. Under the supreme authority of the Roman Pontiff, ownership of goods belongs to that juridical person which has lawfully acquired them.

Dominium bonorum, sub suprema auctoritate Romani Pontificis, ad eam pertinet iuridicam personam, quae eadem bona legitime acquisiverit.

Canon 1255. The universal Church, as well as the Apostolic See, particular Churches and all other public and private juridical persons are capable of acquiring, retaining, administering and alienating temporal goods, in accordance with the law.

Ecclesia universa atque Apostolica Sedes, Ecclesiae particulares necnon alia quaevis persona iuridica, sive publica sive privata, subiecta sunt capacia bona temporalia acquirendi, retinendi, administrandi et alienandi ad normam iuris.

Canon 1254. §1 The catholic Church has the inherent right, independently of any secular power, to acquire, retain, administer and alienate temporal goods, in pursuit of its proper objectives.

§2 These proper objectives are principally the regulation of divine worship, the provision of fitting support for the clergy and other ministers, and the carrying out of works of the sacred apostolate and of charity, especially for the needy.

§1. Ecclesia catholica bona temporalia iure nativo, independenter a civili potestate, acquirere, retinere, administrare et alienare valet ad fines sibi proprios prosequendos.

§2. Fines vero proprii praecipue sunt: cultus divinus ordinandus, honesta cleri aliorumque ministrorum sustentatio procuranda, opera sacri apostolatus et caritatis, praesertim erga egenos, exercenda.

Canon 1253. The Episcopal Conference can determine more particular ways in which fasting and abstinence are to be observed. In place of abstinence or fasting it can substitute, in whole or in part, other forms of penance, especially works of charity and exercises of piety.

Episcoporum conferentia potest pressius determinare observantiam ieiunii et abstinentiae, necnon alias formas paenitentiae, praesertim opera caritatis et exercitationes pietatis, ex toto vel ex parte pro abstinentia et ieiunio substituere.



LIBER V: DE BONIS ECCLESIAE TEMPORALIBUS

Canon 1252. The law of abstinence binds those who have completed their fourteenth year. The law of fasting binds those who have attained their majority, until the beginning of their sixtieth year. Pastors of souls and parents are to ensure that even those who by reason of their age are not bound by the law of fasting and abstinence, are taught the true meaning of penance.

Lege abstinentiae tenentur qui decimum quartum aetatis annum expleverint; lege vero ieiunii adstringuntur omnes aetate maiores usque ad annum inceptum sexagesimum. Curent tamen animarum pastores et parentes ut etiam ii qui, ratione minoris aetatis ad legem ieiunii et abstinentiae non tenentur, ad genuinum paenitentiae sensum informentur.

Canon 1251. Abstinence from meat, or from some other food as determined by the
Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday. Abstinence and fasting are to be observed on Ash Wednesday and Good
Friday.

Abstinentia a carnis comestione vel ab alio cibo iuxta conferentiae Episcoporum praescripta, servetur singulis anni sextis feriis, nisi cum aliquo die inter sollemnitates recensito occurrant; abstinentia vero et ieiunium, feria quarta Cinerum et feria sexta in Passione et Morte Domini Nostri Iesu Christi.

Canon 1250. The days and times of penance for the universal Church are each Friday of the whole year and the season of Lent.

Dies et tempora paenitentialia in universa Ecclesia sunt singulae feriae sextae totius anni et tempus quadragesimae.

Canon 1249. All Christ’s faithful are obliged by divine law, each in his or her own way, to do penance. However, so that all may be joined together in a certain common practice of penance, days of penance are prescribed. On these days the faithful are in a special manner to devote themselves to prayer, to engage in works of piety and charity, and to deny themselves, by fulfilling their obligations more faithfully and especially by observing the fast and abstinence which the following canons prescribe.

Omnes christifideles, suo quisque modo, paenitentiam agere ex lege divina tenentur; ut vero cuncti communi quadam paenitentiae observatione inter se coniungantur, dies paenitentiales praescribuntur, in quibus christifideles speciali modo orationi vacent, opera pietatis et caritatis exerceant, se ipsos abnegent, proprias obligationes fidelius adimplendo et praesertim ieiunium et abstinentiam, ad normam canonum qui sequuntur, observando.

Canon 1248. §1 The obligation of assisting at Mass is satisfied wherever Mass is celebrated in a catholic rite either on a holyday itself or on the evening of the previous day.

§2 If it is impossible to assist at a eucharistic celebration, either because no sacred minister is available or for some other grave reason, the faithful are strongly recommended to take part in a liturgy of the Word, if there be such in the parish church or some other sacred place, which is celebrated in accordance with the provisions laid down by the diocesan Bishop; or to spend an appropriate time in prayer, whether personally or as a family or, as occasion presents, in a group of families.


§1. Praecepto de Missa participanda satisfacit qui Missae assistit ubicumque celebratur ritu catholico vel ipso die festo vel vespere diei praecedentis.

§2. Si deficiente ministro sacro aliave gravi de causa participatio eucharisticae celebrationis impossibilis evadat, valde commendatur ut fideles in liturgia Verbi, si quae sit in ecclesia paroeciali aliove sacro loco, iuxta Episcopi dioecesani praescripta celebrata, partem habeant, aut orationi per debitum tempus personaliter aut in familia vel pro opportunitate in familiarum coetibus vacent.

Canon 1247. On Sundays and other holydays of obligation, the faithful are obliged to assist at Mass. They are also to abstain from such work or business that would inhibit the worship to be given to God, the joy proper to the Lord’s Day, or the due relaxation of mind and body.

Die dominica aliisque diebus festis de praecepto fideles obligatione tenentur Missam participandi; abstineant insuper ab illis operibus et negotiis quae cultum Deo reddendum, laetitiam diei Domini propriam, aut debitam mentis ac corporis relaxationem impediant.

Canon 1246. §1 The Lord’s Day, on which the paschal mystery is celebrated, is by apostolic tradition to be observed in the universal Church as the primary holyday of obligation. In the same way the following holydays are to be observed: the Nativity of Our Lord Jesus Christ, the Epiphany, the Ascension of Christ, the feast of the
Body and Blood of Christ, the feast of Mary the Mother of God, her Immaculate
Conception, her Assumption, the feast of St Joseph, the feast of the Apostles SS
Peter and Paul, and the feast of All Saints.

§2 However, the Episcopal Conference may, with the prior approval of the Apostolic
See, suppress certain holydays of obligation or transfer them to a Sunday.

§1. Dies dominica in qua mysterium paschale celebratur, ex apostolica traditione, in universa Ecclesia uti primordialis dies festus de praecepto servanda est. Itemque servari debent dies Nativitatis Domini Nostri Iesu Christi, Epiphaniae, Ascensionis et sanctissimi Corporis et Sanguinis Christi, Sanctae Dei Genetricis Mariae, eiusdem Immaculatae Conceptionis et Assumptionis, sancti Ioseph, sanctorum Petri et Pauli Apostolorum, omnium denique Sanctorum.

§2. Episcoporum conferentia tamen potest, praevia Apostolicae Sedis approbatione, quosdam ex diebus festis de praecepto abolere vel ad diem dominicam transferre.

Canon 1245. Without prejudice to the right of diocesan Bishops as in can. 87, a parish priest, in individual cases, for a just reason and in accordance with the prescriptions of the diocesan Bishop, can give a dispensation from the obligation of observing a holyday or day of penance, or commute the obligation into some other pious works.
The Superior of a pontifical clerical religious institute or society of apostolic life has the same power in respect of his own subjects and of those who reside day and night in a house of the institute or society.

Firmo iure Episcoporum dioecesanorum de quo in can. 87, parochus, iusta de causa et secundum Episcopi dioecesani praescripta, singulis in casibus concedere potest dispensationem ab obligatione servandi diem festum vel diem paenitentiae aut commutationem eiusdem in alia pia opera; idque potest etiam Superior instituti religiosi aut societatis vitae apostolicae, si sint clericalia iuris pontificii, quoad proprios subditos aliosque in domo diu noctuque degentes.

Canon 1244. §1 Only the supreme ecclesiastical authority can establish, transfer or suppress holydays or days of penance which are applicable to the universal Church, without prejudice to the provisions of can. 1246 §2.

§2 Diocesan Bishops can proclaim special holydays or days of penance for their own dioceses or territories, but only for individual occasions.

§1. Dies festos itemque dies paenitentiae, universae Ecclesiae communes, constituere, transferre, abolere, unius est supremae ecclesiasticae auctoritatis, firmo praescripto can. 1246, §2.

§2. Episcopi dioecesani peculiares suis dioecesibus seu locis dies festos aut dies paenitentiae possunt, per modum tantum actus, indicere.

Canon 1243. Appropriate norms are to be enacted by particular law for the management of cemeteries, especially in what concerns the protection and the fostering of their sacred character.

Opportunae normae de disciplina in coemeteriis servanda, praesertim ad eorum indolem sacram tuendam et fovendam quod attinet, iure particulari statuantur.

Canon 1242. Bodies are not to be buried in churches, unless it is a question of the
Roman Pontiff or of Cardinals or, in their proper Churches, of diocesan Bishops even retired.

In ecclesiis cadavera ne sepeliantur, nisi agatur de Romano Pontifice aut Cardinalibus vel Episcopis dioecesanis etiam emeritis in propria ecclesia sepeliendis.

Canon 1241. §1 Parishes and religious institutes may each have their own cemetery.

§2 Other juridical persons or families may each have their own special cemetery or burial place which, if the local Ordinary judges accordingly, is to be blessed.

§1. Paroeciae et instituta religiosa coemeterium proprium habere possunt.

§2. Etiam aliae personae iuridicae vel familiae habere possunt peculiare coemeterium seu sepulcrum, de iudicio Ordinarii loci benedicendum.

Canon 1240. §1 Where possible, the Church is to have its own cemeteries, or at least an area in public cemeteries which is duly blessed and reserved for the deceased faithful.

§2 If, however, this is not possible, then individual graves are to be blessed in due form on each occasion.

§1. Coemeteria Ecclesiae propria, ubi fieri potest, habeantur, vel saltem spatia in coemeteriis civilibus fidelibus defunctis destinata, rite benedicenda.

§2. Si vero hoc obtineri nequeat, toties quoties singuli tumuli rite benedicantur.

Canon 1239. §1 An altar, whether fixed or movable, is to be reserved for divine worship alone, to the exclusion of any secular usage.

§2 No corpse is to be buried beneath an altar; otherwise, it is not lawful to celebrate
Mass at that altar.

§1. Altare tum fixum tum mobile divino dumtaxat cultui reservandum est, quolibet profano usu prorsus excluso.

§2. Subtus altare nullum sit reconditum cadaver; secus Missam super illud celebrare non licet.

Canon 1238. §1 An altar loses its dedication or blessing in accordance with can. 1212.

§2 Altars, whether fixed or movable, do not lose their dedication or blessing as a result of a church or other sacred place being made over to secular usage.

§1. Altare dedicationem vel benedictionem amittit ad normam can. 1212.

§2. Per reductionem ecclesiae vel alius loci sacri ad usus profanos, altaria sive fixa sive mobilia non amittunt dedicationem vel benedictionem.

Canon 1237. §1 Fixed altars are to be dedicated, movable ones either dedicated or blessed, according to the rites prescribed in the liturgical books.

§2 The ancient tradition of placing relics of Martyrs or of other Saints within a fixed altar is to be retained, in accordance with the rites prescribed in the liturgical books.

§1. Altaria fixa dedicanda sunt, mobilia vero dedicanda aut benedicenda, iuxta ritus in liturgicis libris praescriptos.

§2. Antiqua traditio Martyrum aliorumve Sanctorum reliquias sub altari fixo condendi servetur, iuxta normas in libris liturgicis traditas.

Canon 1236. §1 In accordance with the traditional practice of the Church, the table of a fixed altar is to be of stone, indeed of a single natural stone. However, even some
other worthy and solid material may be used, if the Episcopal Conference so judges.
The support or the base can be made from any material.

§2 A movable altar can be made of any solid material which is suitable for liturgical use.

§1. Iuxta traditum Ecclesiae morem mensa altaris fixi sit lapidea, et quidem ex unico lapide naturali; attamen etiam alia materia digna et solida, de iudicio Episcoporum conferentiae, adhiberi potest. Stipites vero seu basis ex qualibet materia confici possunt.

§2. Altare mobile ex qualibet materia solida, usui liturgico congruenti, extrui potest.

Canon 1235. §1 The altar or table on which the eucharistic Sacrifice is celebrated is termed fixed if it is so constructed that it is attached to the floor and therefore cannot be moved; it is termed movable, if it can be removed.

§2 It is proper that in every church there should be a fixed altar. In other places which are intended for the celebration of sacred functions, the altar may be either fixed or movable.

§1. Altare, seu mensa super quam Sacrificium eucharisticum celebratur, fixum dicitur, si ita exstruatur ut cum pavimento cohaereat ideoque amoveri nequeat; mobile vero, si transferri possit.

§2. Expedit in omni ecclesia altare fixum inesse; ceteris vero in locis, sacris celebrationibus destinatis, altare fixum vel mobile.

Canon 1234. §1 At shrines the means of salvation are to be more abundantly made available to the faithful: by sedulous proclamation of the word of God, by suitable encouragement of liturgical life, especially by the celebration of the Eucharist and penance, and by the fostering of approved forms of popular devotion.

§2 In shrines or in places adjacent to them, votive offerings of popular art and devotion are to be displayed and carefully safeguarded.

§1. In sanctuariis abundantius fidelibus suppeditentur media salutis, verbum Dei sedulo annuntiando, vitam liturgicam praesertim per Eucharistiae et paenitentiae celebrationem apte fovendo, necnon probatas pietatis popularis formas colendo.

§2. Votiva artis popularis et pietatis documenta in sanctuariis aut locis adiacentibus spectabilia serventur atque secure custodiantur.

Canon 1233. Certain privileges may be granted to shrines when the local circumstances, the number of pilgrims and especially the good of the faithful would seem to make this advisable.

Sanctuariis quaedam privilegia concedi poterunt, quoties locorum circumstantiae, peregrinantium frequentia et praesertim fidelium bonum id suadere videantur.

Canon 1232. §1 The local Ordinary is competent to approve the statutes of a diocesan shrine; the Episcopal Conference, those of a national shrine; the Holy See alone, those of an international shrine.

§2 The statutes of a shrine are to determine principally its purpose, the authority of the rector, and the ownership and administration of its property.

§1. Ad approbanda statuta sanctuarii dioecesani, competens est Ordinarius loci; ad statuta sanctuarii nationalis, Episcoporum conferentia; ad statuta sanctuarii internationalis, sola Sancta Sedes.

§2. In statutis determinentur praesertim finis, auctoritas rectoris, dominium et administratio bonorum.

Canon 1231. For a shrine to be described as national, the approval of the Episcopal
Conference is necessary. For it to be described as international, the approval of the
Holy See is required.

Ut sanctuarium dici possit nationale, accedere debet approbatio Episcoporum conferentiae; ut dici possit internationale, requiritur approbatio Sanctae Sedis.

Canon 1230. The term shrine means a church or other sacred place which, with the approval of the local Ordinary, is by reason of special devotion frequented by the faithful as pilgrims.

Sanctuarii nomine intelleguntur ecclesia vel alius locus sacer ad quos, ob peculiarem pietatis causam, fideles frequentes, approbante Ordinario loci, peregrinantur.

Canon 1229. It is appropriate that oratories and private chapels be blessed according to the rite prescribed in the liturgical books. They must, however, be reserved for divine worship only and be freed from all domestic use.

Oratoria et sacella privata benedici convenit secundum ritum in libris liturgicis praescriptum; debent autem esse divino tantum cultui reservata et ab omnibus domesticis usibus libera.

Canon 1228. Without prejudice to the provision of can. 1227, the permission of the local Ordinary is required for the celebration of Mass and of other sacred functions in any private chapel.

Firmo praescripto can. 1227, ad Missam aliasve sacras celebrationes in aliquo sacello privato peragendas requiritur Ordinarii loci licentia.

Canon 1227. Bishops can set up for their own use a private chapel which enjoys the same rights as an oratory.

Episcopi sacellum privatum sibi constituere possunt, quod iisdem iuribus ac oratorium gaudet.

Canon 1226. The term private chapel means a place which, by permission of the local
Ordinary, is set aside for divine worship, for the convenience of one or more individuals.

Nomine sacelli privati intellegitur locus divino cultui, in commodum unius vel plurium personarum physicarum, de licentia Ordinarii loci destinatus.

Canon 1225. All sacred services may be celebrated in a lawfully constituted oratory, apart from those which are excluded by the law, by a provision of the local Ordinary, or by liturgical laws.

In oratoriis legitime constitutis omnes celebrationes sacrae peragi possunt, nisi quae iure aut Ordinarii loci praescripto excipiantur, aut obstent normae liturgicae.

Canon 1224. §1 The Ordinary is not to give the permission required for setting up an oratory unless he has first, personally or through another, inspected the place destined for the oratory and found it to be becomingly arranged.

§2 Once this permission has been given, the oratory cannot be converted to a secular usage without the authority of the same Ordinary.

§1. Ordinarius licentiam ad constituendum oratorium requisitam ne concedat, nisi prius per se vel per alium locum ad oratorium destinatum visitaverit et decenter instructum reppererit.

§2. Data autem licentia, oratorium ad usus profanos converti nequit sine eiusdem Ordinarii auctoritate.

Canon 1223. An oratory means a place which, by permission of the Ordinary, is set aside for divine worship, for the convenience of some community or group of the faithful who assemble there, to which however other members of the faithful may, with the consent of the competent Superior, have access.

Oratorii nomine intellegitur locus divino cultui, in commodum alicuius communitatis vel coetus fidelium eo convenientium de licentia Ordinarii destinatus, ad quem etiam alii fideles de consensu Superioris competentis accedere possunt.

Canon 1222. §1 If a church cannot in any way be used for divine worship and there is no possibility of its being restored, the diocesan Bishop may allow it to be used for some secular but not unbecoming purpose.

§2 Where other grave reasons suggest that a particular church should no longer be used for divine worship, the diocesan Bishop may allow it to be used for a secular but not unbecoming purpose. Before doing so, he must consult the council of priests; he must also have the consent of those who could lawfully claim rights over that church, and be sure that the good of souls would not be harmed by the transfer.

§1. Si qua ecclesia nullo modo ad cultum divinum adhiberi queat et possibilitas non detur eam reficiendi, in usum profanum non sordidum ab Episcopo dioecesano redigi potest.

§2. Ubi aliae graves causae suadeant ut aliqua ecclesia ad divinum cultum amplius non adhibeatur, eam Episcopus dioecesanus, audito consilio presbyterali, in usum profanum non sordidum redigere potest, de consensu eorum qui iura in eadem sibi legitime vindicent, et dummodo animarum bonum nullum inde detrimentum capiat.

Canon 1221. Entry to a church at the hours of sacred functions is to be open and free of charge.

Ingressus in ecclesiam tempore sacrarum celebrationum sit liber et gratuitus.

Canon 1220. §1 Those responsible are to ensure that there is in churches such cleanliness and ornamentation as befits the house of God, and that anything which is discordant with the sacred character of the place is excluded.

§2 Ordinary concern for preservation and appropriate means of security are to be employed to safeguard sacred and precious goods.

§1. Curent omnes ad quos res pertinet, ut in ecclesiis illa munditia ac decor serventur, quae domum Dei addeceant, et ab iisdem arceatur quidquid a sanctitate loci absonum sit.

§2. Ad bona sacra et pretiosa tuenda ordinaria conservationis cura et opportuna securitatis media adhibeantur.

Canon 1219. All acts of divine worship may be carried out in a church which has been lawfully dedicated or blessed, without prejudice to parochial rights.

In ecclesia legitime dedicata vel benedicta omnes actus cultus divini perfici possunt, salvis iuribus paroecialibus.

Canon 1218. Each church is to have its own title. Once the church has been dedicated this title cannot be changed.

Unaquaeque ecclesia suum habeat titulum qui, peracta ecclesiae dedicatione, mutari nequit.

Canon 1217. §1 As soon as possible after completion of the building the new church is to be dedicated or at least blessed, following the laws of the sacred liturgy.

§2 Churches, especially cathedrals and parish churches, are to be dedicated by a solemn rite.

§1. Aedificatione rite peracta, nova ecclesia quam primum dedicetur aut saltem benedicatur, sacrae liturgiae legibus servatis.

§2. Sollemni ritu dedicentur ecclesiae, praesertim cathedrales et paroeciales.

Canon 1216. In the building and restoration of churches the advice of experts is to be used, and the principles and norms of liturgy and of sacred art are to be observed.

In ecclesiarum aedificatione et refectione, adhibito peritorum consilio, serventur principia et normae liturgiae et artis sacrae.

Canon 1215. §1 No church is to be built without the express and written consent of the diocesan Bishop.

§2 The diocesan Bishop is not to give his consent until he has consulted the council of priests and the rectors of neighbouring churches, and then decides that the new church can serve the good of souls and that the necessary means will be available to build the church and to provide for divine worship.

§3 Even though they have received the diocesan Bishop’s consent to establish a new house in a diocese or city, religious institutes must obtain the same Bishop’s permission before they may build a church in a specific and determined place.

§1. Nulla ecclesia aedificetur sine expresso Episcopi dioecesani consensu scriptis dato.

§2. Episcopus dioecesanus consensum ne praebeat nisi, audito consilio presbyterali et vicinarum ecclesiarum rectoribus, censeat novam ecclesiam bono animarum inservire posse, et media ad ecclesiae aedificationem et ad cultum divinum necessaria non esse defutura.

§3. Etiam instituta religiosa, licet consensum constituendae novae domus in dioecesi vel civitate ab Episcopo dioecesano rettulerint, antequam tamen ecclesiam in certo ac determinato loco aedificent, eiusdem licentiam obtinere debent.

Canon 1214. The term church means a sacred building intended for divine worship, to which the faithful have right of access for the exercise, especially the public exercise, of divine worship.

Ecclesiae nomine intellegitur aedes sacra divino cultui destinata, ad quam fidelibus ius est adeundi ad divinum cultum praesertim publice exercendum.

Canon 1213. Ecclesiastical authority freely exercises its powers and functions in sacred places.

Potestates suas et munera auctoritas ecclesiastica in locis sacris libere exercet.

Canon 1212. Sacred places lose their dedication or blessing if they have been in great measure destroyed, or if they have been permanently made over to secular usage, whether by decree of the competent Ordinary or simply in fact.

Dedicationem vel benedictionem amittunt loca sacra, si magna ex parte destructa fuerint, vel ad usus profanos permanenter decreto competentis Ordinarii vel de facto reducta.

Canon 1211. Sacred places are desecrated by acts done in them which are gravely injurious and give scandal to the faithful when, in the judgement of the local
Ordinary, these acts are so serious and so contrary to the sacred character of the place that worship may not be held there until the harm is repaired by means of the penitential rite which is prescribed in the liturgical books.

Loca sacra violantur per actiones graviter iniuriosas cum scandalo fidelium ibi positas, quae, de iudicio Ordinarii loci, ita graves et sanctitati loci contrariae sunt ut non liceat in eis cultum exercere, donec ritu paenitentiali ad normam librorum liturgicorum iniuria reparetur.

Canon 1210. In a sacred place only those things are to be permitted which serve to exercise or promote worship, piety and religion. Anything out of harmony with the holiness of the place is forbidden. The Ordinary may however, for individual cases, permit other uses, provided they are not contrary to the sacred character of the place.

In loco sacro ea tantum admittantur quae cultui, pietati, religioni exercendis vel promovendis inserviunt, ac vetatur quidquid a loci sanctitate absonum sit. Ordinarius vero per modum actus alios usus, sanctitati tamen loci non contrarios, permittere potest.

Canon 1209. The dedication or the blessing of a place is sufficiently established even by a single unexceptionable witness, provided no one is harmed thereby.

Dedicatio vel benedictio alicuius loci, modo nemini damnum fiat, satis probatur etiam per unum testem omni exceptione maiorem.

Canon 1208. A document is to be drawn up to record the dedication or blessing of a church, or the blessing of a cemetery. One copy is to be kept in the diocesan curia, the other in the archive of the church.

De peracta dedicatione vel benedictione ecclesiae, itemque de benedictione coemeterii redigatur documentum, cuius alterum exemplar in curia dioecesana, alterum in ecclesiae archivo servetur.

Canon 1207. Sacred places are blessed by the Ordinary, but the blessing of churches is reserved to the diocesan Bishop. Both may, however, delegate another priest for the purpose.

Loca sacra benedicuntur ab Ordinario; benedictio tamen ecclesiarum reservatur Episcopo dioecesano; uterque vero potest alium sacerdotem ad hoc delegare.

Canon 1206. The dedication of a place belongs to the diocesan Bishop and to those equivalent to him in law. For a dedication in their own territory they can depute any
Bishop or, in exceptional cases, a priest.

Dedicatio alicuius loci spectat ad Episcopum dioecesanum et ad eos qui ipsi iure aequiparantur; iidem possunt cuilibet Episcopo vel, in casibus exceptionalibus, presbytero munus committere dedicationem peragendi in suo territorio.

Canon 1205. Sacred places are those which are assigned to divine worship or to the burial of the faithful by the dedication or blessing which the liturgical books prescribe for this purpose.

Loca sacra ea sunt quae divino cultui fideliumve sepulturae deputantur dedicatione vel benedictione, quam liturgici libri ad hoc praescribunt.

Canon 1204. An oath is subject to strict interpretation, in accordance with the law and with the intention of the person taking the oath or, if that person acts deceitfully, in accordance with the intention of the person in whose presence the oath is taken.

Iusiurandum stricte est interpretandum secundum ius et secundum intentionem iurantis aut, si hic dolo agat, secundum intentionem illius cui iusiurandum praestatur.

Canon 1203. Those who can suspend, dispense or commute a vow have, in the same measure, the same power over a promissory oath. But if dispensation from an oath would tend to harm others and they refuse to remit the obligation, only the Apostolic
See can dispense the oath.

Qui suspendere, dispensare, commutare possunt votum, eandem potestatem eademque ratione habent circa iusiurandum promissorium; sed si iurisiurandi dispensatio vergat in praeiudicium aliorum qui obligationem remittere recusent, una Apostolica Sedes potest iusiurandum dispensare.

Canon 1202. §1 The obligation of a promissory oath ceases:

1° if it is remitted by the person in whose favour the oath was sworn;

2° if what was sworn is substantially changed or, because of altered circumstances, becomes evil or completely irrelevant, or hinders a greater good;

3° if the purpose or the condition ceases under which the oath may have been made;

4° by dispensation or commutation in accordance with can. 1203.

Obligatio iureiurando promissorio inducta desinit:

1° si remittatur ab eo in cuius commodum iusiurandum emissum fuerat;

2° si res iurata substantialiter mutetur, aut, mutatis adiunctis, fiat vel mala vel omnino indifferens, vel denique maius bonum impediat;

3° deficiente causa finali aut condicione sub qua forte iusiurandum datum est;

4° dispensatione, commutatione, ad normam can. 1203.

Canon 1201. §1 A promissory oath is determined by the nature and condition of the act to which it is attached.

§2 An act which directly threatens harm to others or is prejudicial to the public good or to eternal salvation, is in no way reinforced by an oath sworn to do that act.

§1. Iusiurandum promissorium sequitur naturam et condiciones actus cui adicitur.

§2. Si actui directe vergenti in damnum aliorum aut in praeiudicium boni publici vel salutis aeternae iusiurandum adiciatur, nullam exinde actus consequitur firmitatem.

Canon 1200. §1 A person who freely swears on oath to do something is specially obliged by the virtue of religion to fulfil that which he or she asserted by the oath.

§2 An oath extorted by deceit, force or grave fear is by virtue of the law itself invalid.

§1. Qui libere iurat se aliquid facturum, peculiari religionis obligatione tenetur implendi, quod iureiurando firmaverit.

§2. Iusiurandum dolo, vi aut metu gravi extortum, ipso iure nullum est.

Canon 1199. §1 An oath is the invocation of the divine Name as witness to the truth. It cannot be taken except in truth, judgement and justice.

§2 An oath which is required or accepted by the canons cannot validly be taken by proxy.

§1. Iusiurandum, idest invocatio Nominis divini in testem veritatis, praestari nequit, nisi in veritate, in iudicio et in iustitia.

§2. Iusiurandum quod canones exigunt vel admittunt, per procuratorem praestari valide nequit.

Canon 1198. Vows taken before religious profession are suspended as long as the person who made the vow remains in the religious institute.

Vota ante professionem religiosam emissa suspenduntur, donec vovens in instituto religioso permanserit.

Canon 1197. What has been promised by private vow can be commuted into something better or equally good by the person who made the vow. It can be commuted into something less good by one who has authority to dispense in accordance with Can.
1196.

Opus voto privato promissum potest in maius vel in aequale bonum ab ipso vovente commutari; in minus vero bonum, ab illo cui potestas est dispensandi ad normam can. 1196.

Canon 1196. Besides the Roman Pontiff, the following can dispense from private vows, provided the dispensation does not injure the acquired rights of others;

1° the local Ordinary and the parish priest, in respect of all their own subjects and also of peregrini;

2° the Superior of a religious institute or of a society of apostolic life, if these are clerical and of pontifical right, in respect of members, novices and those who reside day and night in a house of the institute or society;

3° those to whom the faculty of dispensing has been delegated by the Apostolic See or by the local Ordinary.

Praeter Romanum Pontificem, vota privata possunt iusta de causa dispensare, dummodo dispensatio ne laedat ius aliis quaesitum:

1° loci Ordinarius et parochus, quod attinet ad omnes ipsorum subditos atque etiam peregrinos;

2° Superior instituti religiosi aut societatis vitae apostolicae, si sint clericalia iuris pontificii, quod attinet ad sodales, novitios atque personas, quae diu noctuque in domo instituti aut societatis degunt;

3° ii quibus ab Apostolica Sede vel ab Ordinario loci delegata fuerit dispensandi potestas.

Canon 1195. A person who has power over the matter of a vow can suspend the obligation of the vow for such time as the fulfilment of the vow would affect that person adversely.

Qui potestatem in voti materiam habet, potest voti obligationem tamdiu suspendere, quamdiu voti adimpletio sibi praeiudicium afferat.

Canon 1194. A vow ceases by lapse of the time specified for the fulfilment of the obligation, or by a substantial change in the matter promised, or by cessation of a condition upon which the vow depended or of the purpose of the vow, or by dispensation, or by commutation.

Cessat votum lapsu temporis ad finiendam obligationem appositi, mutatione substantiali materiae promissae, deficiente condicione a qua votum pendet aut eiusdem causa finali, dispensatione, commutatione.

Canon 1193. Of its nature a vow obliges only the person who makes it.

Votum non obligat, ratione sui, nisi emittentem.

Canon 1192. §1 A vow is public if it is accepted in the name of the Church by a lawful
Superior; otherwise, it is private.

§2 It is solemn if it is recognised by the Church as such; otherwise, it is simple.

§3 It is personal if it promises an action by the person making the vow; real, if it promises some thing; mixed, if it has both a personal and a real aspect.

§1. Votum est publicum, si nomine Ecclesiae a legitimo Superiore acceptetur; secus privatum.

§2. Sollemne, si ab Ecclesia uti tale fuerit agnitum; secus simplex.

§3. Personale, quo actio voventis promittitur; reale, quo promittitur res aliqua; mixtum, quod personalis et realis naturam participat.

Canon 1191. §1 A vow is a deliberate and free promise made to God, concerning some good which is possible and better. The virtue of religion requires that it be fulfilled.

§2 Unless they are prohibited by law, all who have an appropriate use of reason are capable of making a vow.

§3 A vow made as a result of grave and unjust fear or of deceit is by virtue of the law itself invalid.

§1. Votum, idest promissio deliberata ac libera Deo facta de bono possibili et meliore, ex virtute religionis impleri debet.

§2. Nisi iure prohibeantur, omnes congruenti rationis usu pollentes, sunt voti capaces.

§3. Votum metu gravi et iniusto vel dolo emissum ipso iure nullum est.

Canon 1190. §1 It is absolutely wrong to sell sacred relics.

§2 Distinguished relics, and others which are held in great veneration by the people, may not validly be in any way alienated nor transferred on a permanent basis, without the permission of the Apostolic See.

§3 The provision of §2 applies to images which are greatly venerated in any church by the people.

§1. Sacras reliquias vendere nefas est.

§2. Insignes reliquiae itemque aliae, quae magna populi veneratione honorantur, nequeunt quoquo modo valide alienari neque perpetuo transferri sine Apostolicae Sedis licentia.

§3. Praescriptum §2 valet etiam pro imaginibus, quae in aliqua ecclesia magna populi veneratione honorantur.

Canon 1189. The written permission of the Ordinary is required to restore precious images needing repair: that is, those distinguished by reason of age, art or cult, which are exposed in churches and oratories to the veneration of the faithful. Before giving such permission, the Ordinary is to seek the advice of experts.

Imagines pretiosae, idest vetustate, arte, aut cultu praestantes, in ecclesiis vel oratoriis fidelium venerationi expositae, si quando reparatione indigeant, numquam restaurentur sine data scripto licentia ab Ordinario; qui, antequam eam concedat, peritos consulat.

Canon 1188. The practice of exposing sacred images in churches for the veneration of the faithful is to be retained. However, these images are to be displayed in moderate numbers and in suitable fashion, so that the christian people are not disturbed, nor is occasion given for less than appropriate devotion.

Firma maneat praxis in ecclesiis sacras imagines fidelium venerationi proponendi; attamen moderato numero et congruo ordine exponantur, ne populi christiani admiratio excitetur, neve devotioni minus rectae ansa praebeatur.

Canon 1187. Only those servants of God may be venerated by public cult who have been numbered by ecclesiastical authority among the Saints or the Blessed.

Cultu publico eos tantum Dei servos venerari licet, qui auctoritate Ecclesiae in album Sanctorum vel Beatorum relati sint.

Canon 1186. To foster the sanctification of the people of God, the Church commends to the special and filial veneration of Christ’s faithful the Blessed Mary ever-Virgin, the
Mother of God, whom Christ constituted the Mother of all. The Church also promotes the true and authentic cult of the other Saints, by whose example the faithful are edified and by whose intercession they are supported.

Ad sanctificationem populi Dei fovendam, Ecclesia peculiari et filiali christifidelium venerationi commendat Beatam Mariam semper Virginem, Dei Matrem, quam Christus hominum omnium Matrem constituit, atque verum et authenticum promovet cultum aliorum Sanctorum, quorum quidem exemplo christifideles aedificantur et intercessione sustentantur.

Canon 1185. Any form of funeral Mass is also to be denied to a person who has been excluded from a Church funeral.

Excluso ab ecclesiasticis exequiis deneganda quoque est quaelibet Missa exequialis.

Canon 1184. §1 Church funeral rites are to be denied to the following, unless they gave some signs of repentance before death:

1° notorious apostates, heretics and schismatics;

2° those who for anti-christian motives chose that their bodies be cremated;

3° other manifest sinners to whom a Church funeral could not be granted without public scandal to the faithful.

§2 If any doubt occurs, the local Ordinary is to be consulted and his judgement followed.

§1. Exequiis ecclesiasticis privandi sunt, nisi ante mortem aliqua dederint paenitentiae signa:

1° notorii apostatae, haeretici et schismatici;

2° qui proprii corporis cremationem elegerint ob rationes fidei christianae adversas;

3° alii peccatores manifesti, quibus exequiae ecclesiasticae non sine publico fidelium scandalo concedi possunt.

§2. Occurrente aliquo dubio, consulatur loci Ordinarius, cuius iudicio standum est.

Canon 1183. §1 As far as funeral rites are concerned, catechumens are to be reckoned among Christ’s faithful.

§2 Children whose parents had intended to have them baptised but who died before baptism, may be allowed Church funeral rites by the local Ordinary.

§3 Provided their own minister is not available, baptised persons belonging to a non-catholic Church or ecclesial community may, in accordance with the prudent judgement of the local Ordinary, be allowed Church funeral rites, unless it is established that they did not wish this.

§1. Ad exequias quod attinet, christifidelibus catechumeni accensendi sunt.

§2. Ordinarius loci permittere potest ut parvuli, quos parentes baptizare intendebant quique autem ante baptismum mortui sunt, exequiis ecclesiasticis donentur.

§3. Baptizatis alicui Ecclesiae aut communitati ecclesiali non catholicae adscriptis, exequiae ecclesiasticae concedi possunt de prudenti Ordinarii loci iudicio, nisi constet de contraria eorum voluntate et dummodo minister proprius haberi nequeat.

Canon 1182. After the burial an entry is to be made in the register of the dead, in accordance with particular law.

Expleta tumulatione, inscriptio in librum defunctorum fiat ad normam iuris particularis.

Canon 1181. The provisions of can. 1264 are to be observed in whatever concerns the offerings made on the occasion of funerals. Moreover, care is to be taken that at funerals there is to be no preference of persons, and that the poor are not deprived of proper funeral rites.

Ad oblationes occasione funerum quod attinet, serventur praescripta can. 1264, cauto tamen ne ulla fiat in exequiis personarum acceptio neve pauperes debitis exequiis priventur.

Canon 1180. §1 If a parish has its own cemetery, the deceased faithful are to be buried there, unless another cemetery has lawfully been chosen by the deceased person, or by those in charge of that person’s burial.

§2 All may, however, choose their cemetery of burial unless prohibited by law from doing so.

§1. Si paroecia proprium habeat coemeterium, in eo tumulandi sunt fideles defuncti, nisi aliud coemeterium legitime electum fuerit ab ipso defuncto vel ab iis quibus defuncti sepulturam curare competit.

§2. Omnibus autem licet, nisi iure prohibeantur, eligere coemeterium sepulturae.

Canon 1179. Normally, the funerals of religious or of members of a society of apostolic life are to be celebrated in their proper church or oratory: by the Superior, if the institute or society is a clerical one; otherwise, by the chaplain.

Exequiae religiosorum aut sodalium societatis vitae apostolicae generatim celebrantur in propria ecclesia aut oratorio a Superiore, si institutum aut societas sint clericalia, secus a cappellano.

Canon 1178. The funeral ceremonies of a diocesan Bishop are to be celebrated in his own cathedral church, unless he himself has chosen another church.

Exequiae Episcopi dioecesani in propria ecclesia cathedrali celebrentur, nisi ipse aliam ecclesiam elegerit.

Canon 1177. §1 The funeral of any deceased member of the faithful should normally be celebrated in the church of that person’s proper parish.

§2 However, any member of the faithful, or those in charge of the deceased person’s funeral, may choose another church; this requires the consent of whoever is in charge of that church and a notification to the proper parish priest of the deceased.

§3 When death has occurred outside the person’s proper parish, and the body is not returned there, and another church has not been chosen, the funeral rites are to be celebrated in the church of the parish where the death occurred, unless another church is determined by particular law.

§1. Exequiae pro quolibet fideli defuncto generatim in propriae paroeciae ecclesia celebrari debent.

§2. Fas est autem cuilibet fideli, vel iis quibus fidelis defuncti exequias curare competit, aliam ecclesiam funeris eligere de consensu eius, qui eam regit, et monito defuncti parocho proprio.

§3. Si extra propriam paroeciam mors acciderit, neque cadaver ad eam translatum fuerit, neque aliqua ecclesia funeris legitime electa, exequiae celebrentur in ecclesia paroeciae ubi mors accidit, nisi alia iure particulari designata sit.

Canon 1176. §1 Christ’s faithful who have died are to be given a Church funeral according to the norms of law.

§2 Church funerals are to be celebrated according to the norms of the liturgical books. In these funeral rites the Church prays for the spiritual support of the dead, it honours their bodies, and at the same time it brings to the living the comfort of hope.

§3 The Church earnestly recommends that the pious custom of burial be retained; but it does not forbid cremation, unless this is chosen for reasons which are contrary to christian teaching.


§1. Christifideles defuncti exequiis ecclesiasticis ad normam iuris donandi sunt.

§2. Exequiae ecclesiasticae, quibus Ecclesia defunctis spiritualem opem impetrat eorumque corpora honorat ac simul vivis spei solacium affert, celebrandae sunt ad normam legum liturgicarum.

§3. Enixe commendat Ecclesia, ut pia consuetudo defunctorum corpora sepeliendi servetur; non tamen prohibet cremationem, nisi ob rationes christianae doctrinae contrarias electa fuerit.

Canon 1175. In carrying out the liturgy of the hours, each particular hour is, as far as possible, to be recited at the time assigned to it.

In liturgia horarum persolvenda, quantum fieri potest, verum tempus servetur uniuscuiusque horae.

Canon 1174. §1 Clerics are obliged to recite the liturgy of the hours, in accordance with can. 276, §2, n. 3; members of institutes of consecrated life and of societies of apostolic life are obliged in accordance with their constitutions.

§2 Others also of Christ’s faithful are earnestly invited, according to circumstances, to take part in the liturgy of the hours as an action of the Church.

§1. Obligatione liturgiae horarum persolvendae adstringuntur clerici, ad normam can. 276, §2, n. 3; sodales vero institutorum vitae consecratae necnon societatum vitae apostolicae, ad normam suarum constitutionum.

§2. Ad participandam liturgiam horarum, utpote actionem Ecclesiae, etiam ceteri christifideles, pro adiunctis, enixe invitantur.

Canon 1173. In fulfilment of the priestly office of Christ, the Church celebrates the liturgy of the hours, wherein it listens to God speaking to his people and recalls the mystery of salvation. In this way, the Church praises God without ceasing, in song and prayer, and it intercedes with him for the salvation of the whole world.

Ecclesia, sacerdotale munus Christi adimplens, liturgiam horarum celebrat, qua Deum ad populum suum loquentem audiens et memoriam mysterii salutis agens, Ipsum sine intermissione, cantu et oratione, laudat atque interpellat pro totius mundi salute.

Canon 1172. §1 No one may lawfully exorcise the possessed without the special and express permission of the local Ordinary.

§2 This permission is to be granted by the local Ordinary only to a priest who is endowed with piety, knowledge, prudence and integrity of life.

§1. Nemo exorcismos in obsessos proferre legitime potest, nisi ab Ordinario loci peculiarem et expressam licentiam obtinuerit.

§2. Haec licentia ab Ordinario loci concedatur tantummodo presbytero pietate, scientia, prudentia ac vitae integritate praedito.

Canon 1171. Sacred objects, set aside for divine worship by dedication or blessing, are to be treated with reverence. They are not to be made over to secular or inappropriate use, even though they may belong to private persons.

Res sacrae, quae dedicatione vel benedictione ad divinum cultum destinatae sunt, reverenter tractentur nec ad usum profanum vel non proprium adhibeantur, etiamsi in dominio sint privatorum.

Canon 1170. While blessings are to be imparted primarily to catholics, they may be given also to catechumens and, unless there is a prohibition by the Church, even to non-catholics.

Benedictiones, imprimis impertiendae catholicis, dari possunt catechumenis quoque, immo, nisi obstet Ecclesiae prohibitio, etiam non catholicis.

Canon 1169. §1 Consecrations and dedications can be validly carried out by those who are invested with the episcopal character, and by priests who are permitted to do so by law or by legitimate grant.

§2 Any priest can impart blessings, except for those reserved to the Roman Pontiff or to Bishops.

§3 A deacon can impart only those blessings which are expressly permitted to him by law.

§1. Consecrationes et dedicationes valide peragere possunt qui charactere episcopali insigniti sunt, necnon presbyteri quibus iure vel legitima concessione id permittitur.

§2. Benedictiones, exceptis iis quae Romano Pontifici aut Episcopis reservantur, impertire potest quilibet presbyter.

§3. Diaconus illas tantum benedictiones impertire potest, quae ipsi expresse iure permittuntur.

Canon 1168. The minister of the sacramentals is a cleric who has the requisite power. In accordance with the liturgical books and subject to the judgement of the local
Ordinary, certain sacramentals can also be administered by lay people who possess the appropriate qualities.

Sacramentalium minister est clericus debita potestate instructus; quaedam sacramentalia, ad normam librorum liturgicorum, de iudicio loci Ordinarii, a laicis quoque, congruis qualitatibus praeditis, administrari possunt.

Canon 1167. §1 Only the Apostolic See can establish new sacramentals, or authentically interpret, suppress or change existing ones.

§2 The rites and the formulae approved by ecclesiastical authority are to be accurately observed when celebrating or administering sacramentals.

§1. Nova sacramentalia constituere aut recepta authentice interpretari, ex eis aliqua abolere aut mutare, sola potest Sedes Apostolica.

§2. In sacramentalibus conficiendis seu administrandis accurate serventur ritus et formulae ab Ecclesiae auctoritate probata.

Canon 1166. Sacramentals are sacred signs which in a sense imitate the sacraments.
They signify certain effects, especially spiritual ones, and they achieve these effects through the intercession of the Church.

Sacramentalia sunt signa sacra, quibus, ad aliquam sacramentorum imitationem, effectus praesertim spirituales significantur et ex Ecclesiae impetratione obtinentur.

Canon 1165. §1 Retroactive validation can be granted by the Apostolic See.

§2 It can be granted by the diocesan Bishop in individual cases, even if a number of reasons for nullity occur together in the same marriage, assuming that for a retroactive validation of a mixed marriage the conditions of can. 1125 will have been fulfilled. It cannot, however, be granted by him if there is an impediment whose dispensation is reserved to the Apostolic See in accordance with can. 1078 §2, or if there is question of an impediment of the natural law or of the divine positive law which has now ceased.

§1. Sanatio in radice concedi potest ab Apostolica Sede.

§2. Concedi potest ab Episcopo dioecesano in singulis casibus, etiam si plures nullitatis rationes in eodem matrimonio concurrant, impletis condicionibus, de quibus in can. 1125, pro sanatione matrimonii mixti; concedi autem ab eodem nequit, si adsit impedimentum cuius dispensatio Sedi Apostolicae reservatur ad normam can. 1078, §2, aut agatur de impedimento iuris naturalis aut divini positivi quod iam cessavit.

Canon 1164. A retroactive validation may validly be granted even if one or both of the parties is unaware of it; it is not, however, to be granted except for a grave reason.

Sanatio valide concedi potest etiam alterutra vel utraque parte inscia; ne autem concedatur nisi ob gravem causam.

Canon 1163. §1 A marriage which is invalid because of an impediment or because of defect of the legal form, can be validated retroactively, provided the consent of both parties persists.

§2 A marriage which is invalid because of an impediment of the natural law or of the divine positive law, can be validated retroactively only after the impediment has ceased.

§1. Matrimonium irritum ob impedimentum vel ob defectum legitimae formae sanari potest, dummodo consensus utriusque partis perseveret.

§2. Matrimonium irritum ob impedimentum iuris naturalis aut divini positivi sanari potest solummodo postquam impedimentum cessavit.

Canon 1162. §1 If consent is lacking in either or both of the parties, a marriage cannot be rectified by a retroactive validation, whether consent was absent from the beginning or, though given at the beginning, was subsequently revoked.

§2 If the consent was indeed absent from the beginning but was subsequently given, a retroactive validation can be granted from the moment the consent was given.

§1. Si in utraque vel alterutra parte deficiat consensus, matrimonium nequit sanari in radice, sive consensus ab initio defuerit, sive ab initio praestitus, postea fuerit revocatus.

§2. Quod si consensus ab initio quidem defuerat, sed postea praestitus est, sanatio concedi potest a momento praestiti consensus.

Canon 1161. §1 The retroactive validation of an invalid marriage is its validation without the renewal of consent, granted by the competent authority. It involves a dispensation from an impediment if there is one and from the canonical form if it had not been observed, as well as a referral back to the past of the canonical effects.

§2 The validation takes place from the moment the favour is granted; the referral back, however, is understood to have been made to the moment the marriage was celebrated, unless it is otherwise expressly provided.

§3 A retroactive validation is not to be granted unless it is probable that the parties intend to persevere in conjugal life.

§1. Matrimonii irriti sanatio in radice est eiusdem, sine renovatione consensus, convalidatio, a competenti auctoritate concessa, secumferens dispensationem ab impedimento, si adsit, atque a forma canonica, si servata non fuerit, necnon retrotractionem effectuum canonicorum ad praeteritum.

§2. Convalidatio fit a momento concessionis gratiae; retrotractio vero intellegitur facta ad momentum celebrationis matrimonii, nisi aliud expresse caveatur.

§3. Sanatio in radice ne concedatur, nisi probabile sit partes in vita coniugali perseverare velle.

Canon 1160. For a marriage which is invalid because of defect of form to become valid, it must be contracted anew in the canonical form, without prejudice to the provisions of can. 1127 §3[4].

Matrimonium nullum ob defectum formae, ut validum fiat, contrahi denuo debet forma canonica, salvo praescripto can. 1127, §2.

Canon 1159. §1 A marriage invalid because of a defect of consent is validated if the party who did not consent, now does consent, provided the consent given by the other party persists.

§2 If the defect of the consent cannot be proven, it is sufficient that the party who did not consent, gives consent privately and in secret.

§3 If the defect of consent can be proven, it is necessary that consent be given in the canonical form.

§1. Matrimonium irritum ob defectum consensus convalidatur, si pars quae non consenserat, iam consentiat, dummodo consensus ab altera parte praestitus perseveret.

§2. Si defectus consensus probari nequeat, satis est ut pars, quae non consenserat, privatim et secreto consensum praestet.

§3. Si defectus consensus probari potest, necesse est ut consensus forma canonica praestetur.

Canon 1158. §1 If the impediment is public, consent is to be renewed by both parties in the canonical form, without prejudice to the provision of can. 1127 §3.

§2 If the impediment cannot be proved, it is sufficient that consent be renewed privately and in secret, specifically by the party who is aware of the impediment
provided the other party persists in the consent given, or by both parties if the impediment is known to both.

§1. Si impedimentum sit publicum, consensus ab utraque parte renovandus est forma canonica, salvo praescripto can. 1127, §2.

§2. Si impedimentum probari nequeat, satis est ut consensus renovetur privatim et secreto, et quidem a parte impedimenti conscia, dummodo altera in consensu praestito perseveret, aut ab utraque parte, si impedimentum sit utrique parti notum.

Canon 1157. The renewal of consent must be a new act of will consenting to a marriage which the renewing party knows or thinks was invalid from the beginning.

Renovatio consensus debet esse novus voluntatis actus in matrimonium, quod pars renovans scit aut opinatur ab initio nullum fuisse.

Canon 1156. §1 To validate a marriage which is invalid because of a diriment impediment, it is required that the impediment cease or be dispensed, and that at least the party aware of the impediment renews consent.

§2 This renewal is required by ecclesiastical law for the validity of the validation, even if at the beginning both parties had given consent and had not afterwards withdrawn it.

§1. Ad convalidandum matrimonium irritum ob impedimentum dirimens, requiritur ut cesset impedimentum vel ab eodem dispensetur, et consensum renovet saltem pars impedimenti conscia.

§2. Haec renovatio iure ecclesiastico requiritur ad validitatem convalidationis, etiamsi initio utraque pars consensum praestiterit nec postea revocaverit.

Canon 1155. The innocent spouse may laudably readmit the other spouse to the conjugal life, in which case he or she renounces the right to separation .

Coniux innocens laudabiliter alterum coniugem ad vitam coniugalem rursus admittere potest, quo in casu iuri separationis renuntiat.

Canon 1154. When a separation of spouses has taken place, provision is always, and in good time, to be made for the due maintenance and upbringing of the children.

Instituta separatione coniugum, opportune semper cavendum est debitae filiorum sustentationi et educationi.

Canon 1153. §1 A spouse who occasions grave danger of soul or body to the other or to the children, or otherwise makes the common life unduly difficult, provides the other spouse with a reason to leave, either by a decree of the local Ordinary or, if there is danger in delay, even on his or her own authority.

§2 In all cases, when the reason for separation ceases, the common conjugal life is to be restored, unless otherwise provided by ecclesiastical authority.

§1. Si alteruter coniugum grave seu animi seu corporis periculum alteri aut proli facessat, vel aliter vitam communem nimis duram reddat, alteri legitimam praebet causam discedendi, decreto Ordinarii loci et, si periculum sit in mora, etiam propria auctoritate.

§2. In omnibus casibus, causa separationis cessante, coniugalis convictus restaurandus est, nisi ab auctoritate ecclesiastica aliter statuatur.

Canon 1152. §1 It is earnestly recommended that a spouse, motivated by christian charity and solicitous for the good of the family, should not refuse to pardon an adulterous partner and should not sunder the conjugal life. Nevertheless, if that spouse has not either expressly or tacitly condoned the other’s fault, he or she has the right to sever the common conjugal life, provided he or she has not consented to the adultery, nor been the cause of it, nor also committed adultery.

§2 Tacit condonation occurs if the innocent spouse, after becoming aware of the adultery, has willingly engaged in a marital relationship with the other spouse; it is presumed, however, if the innocent spouse has maintained the common conjugal life for six months, and has not had recourse to ecclesiastical or to civil authority.

§3 Within six months of having spontaneously terminated the common conjugal life, the innocent spouse is to bring a case for separation to the competent ecclesiastical authority. Having examined all the circumstances, this authority is to consider whether the innocent spouse can be brought to condone the fault and not prolong the separation permanently.

§1. Licet enixe commendetur ut coniux, caritate christiana motus et boni familiae sollicitus, veniam non abnuat comparti adulterae atque vitam coniugalem non disrumpat, si tamen eiusdem culpam expresse aut tacite non condonaverit, ius ipsi est solvendi coniugalem convictum, nisi in adulterium consenserit aut eidem causam dederit aut ipse quoque adulterium commiserit.

§2. Tacita condonatio habetur si coniux innocens, postquam de adulterio certior factus est, sponte cum altero coniuge maritali affectu conversatus fuerit; praesumitur vero, si per sex menses coniugalem convictum servaverit, neque recursum apud auctoritatem ecclesiasticam vel civilem fecerit.

§3. Si coniux innocens sponte convictum coniugalem solverit, intra sex menses causam separationis deferat ad competentem auctoritatem ecclesiasticam, quae, omnibus inspectis adiunctis, perpendat si coniux innocens adduci possit ad culpam condonandam et ad separationem in perpetuum non protrahendam.

Canon 1151. Spouses have the obligation and the right to maintain their common conjugal life, unless a lawful reason excuses them.

Coniuges habent officium et ius servandi convictum coniugalem, nisi legitima causa eos excuset.

Canon 1150. In a doubtful matter the privilege of the faith enjoys the favour of law.

In re dubia privilegium fidei gaudet favore iuris.

Canon 1149. An unbaptised person who, having received baptism in the catholic
Church, cannot re-establish cohabitation with his or her unbaptised spouse by reason of captivity or persecution, can contract another marriage, even if the other party has in the meantime received baptism, without prejudice to the provisions of can. 1141.

Non baptizatus qui, recepto in Ecclesia catholica baptismo, cum coniuge non baptizato ratione captivitatis vel persecutionis cohabitationem restaurare nequeat, aliud matrimonium contrahere potest, etiamsi altera pars baptismum interea receperit, firmo praescripto can. 1141.

Canon 1148. §1 When an unbaptised man who simultaneously has a number of unbaptised wives, has received baptism in the catholic Church, if it would be a hardship for him to remain with the first of the wives, he may retain one of them, having dismissed the others. The same applies to an unbaptised woman who simultaneously has a number of unbaptised husbands.

§2 In the cases mentioned in §1, when baptism has been received, the marriage is to be contracted in the legal form, with due observance, if need be, of the provisions concerning mixed marriages and of other provisions of law.

§3 In the light of the moral, social and economic circumstances of place and person, the local Ordinary is to ensure that adequate provision is made, in accordance with the norms of justice, christian charity and natural equity, for the needs of the first wife and of the others who have been dismissed.

§1. Non baptizatus, qui plures uxores non baptizatas simul habeat, recepto in Ecclesia catholica baptismo, si durum ei sit cum earum prima permanere, unam ex illis, ceteris dimissis, retinere potest. Idem valet de muliere non baptizata, quae plures maritos non baptizatos simul habeat.

§2. In casibus de quibus in §1, matrimonium, recepto baptismo, forma legitima contrahendum est, servatis etiam, si opus sit, praescriptis de matrimoniis mixtis et aliis de iure servandis.

§3. Ordinarius loci, prae oculis habita condicione morali, sociali, oeconomica locorum et personarum, curet ut primae uxoris ceterarumque dimissarum necessitatibus satis provisum sit, iuxta normas iustitiae, christianae caritatis et naturalis aequitatis.

Canon 1147. However, the local Ordinary can for a grave reason allow the baptised party, using the pauline privilege, to contract marriage with a non-catholic party, whether baptised or unbaptised; in this case, the provisions of the canons on mixed marriages must also be observed.

Ordinarius loci tamen, gravi de causa, concedere potest ut pars baptizata, utens privilegio paulino, contrahat matrimonium cum parte non catholica sive baptizata sive non baptizata, servatis etiam praescriptis canonum de matrimoniis mixtis.

Canon 1146. The baptised party has the right to contract a new marriage with a catholic:

1° if the other party has replied in the negative to the interpellation, or if the interpellation has been lawfully omitted;

2° if the unbaptised person, whether already interpellated or not, who at first persevered in peaceful cohabitation without offence to the Creator, has subsequently departed without just cause, without prejudice to the provisions of can. 1144 and
1145.

Pars baptizata ius habet novas nuptias contrahendi cum parte catholica:

1° si altera pars negative interpellationi responderit, aut si interpellatio legitime omissa fuerit;

2° si pars non baptizata, sive iam interpellata sive non, prius perseverans in pacifica cohabitatione sine contumelia Creatoris, postea sine iusta causa discesserit, firmis praescriptis can. 1144 et 1145.

Canon 1145. As a rule, the interpellation is to be done on the authority of the local
Ordinary of the converted party. A period of time for reply is to be allowed by this
Ordinary to the other party, if indeed he or she asks for it, warning the person however that if the period passes without any reply, silence will be taken as a negative response.

§2 Even an interpellation made privately by the converted party is valid, and indeed it is lawful if the form prescribed above cannot be observed.

§3 In both cases there must be lawful proof in the external forum of the interpellation having been done and of its outcome.

§1. Interpellatio fiat regulariter de auctoritate loci Ordinarii partis conversae; a quo Ordinario concedendae sunt alteri coniugi, si quidem eas petierit, induciae ad respondendum, eodem tamen monito ut, si induciae inutiliter praeterlabantur, eius silentium pro responsione negativa habeatur.

§2. Interpellatio etiam privatim facta ab ipsa parte conversa valet, immo est licita, si forma superius praescripta servari nequeat.

§3. In utroque casu de interpellatione facta deque eiusdem exitu in foro externo legitime constare debet.

Canon 1144. §1 For the baptised person validly to contract a new marriage, the unbaptised party must always be interpellated whether:

1° he or she also wishes to receive baptism;

2° he or she at least is willing to live peacefully with the baptised party without offence to the Creator.

§2 This interpellation is to be done after baptism. However, the local Ordinary can for a grave reason permit that the interpellation be done before baptism; indeed he can dispense from it, either before or after baptism, provided it is established, by at least a summary and extrajudicial procedure, that it cannot be made or that it would be useless.

§1. Ut pars baptizata novum matrimonium valide contrahat, pars non baptizata semper interpellari debet an:

1° velit et ipsa baptismum recipere;

2° saltem velit cum parte baptizata pacifice cohabitare, sine contumelia Creatoris.

§2. Haec interpellatio post baptismum fieri debet; at loci Ordinarius, gravi de causa, permittere potest ut interpellatio ante baptismum fiat, immo et ab interpellatione dispensare, sive ante sive post baptismum, dummodo constet modo procedendi saltem summario et extraiudiciali eam fieri non posse aut fore inutilem.

Canon 1143. §1 In virtue of the pauline privilege, a marriage entered into by two unbaptised persons is dissolved in favour of the faith of the party who received baptism, by the very fact that a new marriage is contracted by that same party, provided the unbaptised party departs.

§2 The unbaptised party is considered to depart if he or she is unwilling to live with the baptised party, or to live peacefully without offence to the Creator, unless the baptised party has, after the reception of baptism, given the other just cause to depart.

§1. Matrimonium initum a duobus non baptizatis solvitur ex privilegio paulino in favorem fidei partis quae baptismum recepit, ipso facto quo novum matrimonium ab eadem parte contrahitur, dummodo pars non baptizata discedat.

§2. Discedere censetur pars non baptizata, si nolit cum parte baptizata cohabitare vel cohabitare pacifice sine contumelia Creatoris, nisi haec post baptismum receptum iustam illi dederit discedendi causam.

Canon 1142. A non-consummated marriage between baptised persons or between a baptised party and an unbaptised party can be dissolved by the Roman Pontiff for a just reason, at the request of both parties or of either party, even if the other is unwilling.

Matrimonium non consummatum inter baptizatos vel inter partem baptizatam et partem non baptizatam a Romano Pontifice dissolvi potest iusta de causa, utraque parte rogante vel alterutra, etsi altera pars sit invita.

Canon 1141. A marriage which is ratified and consummated cannot be dissolved by any human power or by any cause other than death.

Matrimonium ratum et consummatum nulla humana potestate nullaque causa, praeterquam morte, dissolvi potest.

Canon 1140. As far as canonical effects are concerned, legitimated children are equivalent to legitimate children in all respects, unless it is otherwise expressly provided by the law.

Filii legitimati, ad effectus canonicos quod attinet, in omnibus aequiparantur legitimis, nisi aliud expresse iure cautum fuerit.

Canon 1139. Illegitimate children are legitimated by the subsequent marriage of their parents, whether valid or putative, or by a rescript of the Holy See.

Filii illegitimi legitimantur per subsequens matrimonium parentum sive validum sive putativum, vel per rescriptum Sanctae Sedis.

Canon 1138. §1 The father is he who is identified by a lawful marriage, unless by clear arguments the contrary is proven.

§2 Children are presumed legitimate who are born at least 180 days after the date the marriage was celebrated, or within 300 days from the date of the dissolution of conjugal life.

§1. Pater is est, quem iustae nuptiae demonstrant, nisi evidentibus argumentis contrarium probetur.

§2. Legitimi praesumuntur filii, qui nati sunt saltem post dies 180 a die celebrati matrimonii, vel infra dies 300 a die dissolutae vitae coniugalis.

Canon 1137. Children who are conceived or born of a valid or of a putative marriage are legitimate.

Legitimi sunt filii concepti aut nati ex matrimonio valido vel putativo.

Canon 1136. Parents have the most grave obligation and the primary right to do all in their power to ensure their children’s physical, social, cultural, moral and religious upbringing.

Parentes officium gravissimum et ius primarium habent prolis educationem tum physicam, socialem et culturalem, tum moralem et religiosam pro viribus curandi.

Canon 1135. Each spouse has an equal obligation and right to whatever pertains to the partnership of conjugal life.

Utrique coniugi aequum officium et ius est ad ea quae pertinent ad consortium vitae coniugalis.

Canon 1134. From a valid marriage there arises between the spouses a bond which of its own nature is permanent and exclusive. Moreover, in christian marriage the spouses are by a special sacrament strengthened and, as it were, consecrated for the duties and the dignity of their state.

Ex valido matrimonio enascitur inter coniuges vinculum natura sua perpetuum et exclusivum; in matrimonio praeterea christiano coniuges ad sui status officia et dignitatem peculiari sacramento roborantur et veluti consecrantur.

Canon 1133. A marriage celebrated in secret is to be recorded only in a special register which is to be kept in the secret archive of the curia.

Matrimonium secreto celebratum in peculiari tantummodo regesto, servando in secreto curiae archivo, adnotetur.

Canon 1132. The obligation of observing the secret mentioned in can. 1131 n. 2 ceases for the local Ordinary if from its observance a threat arises of grave scandal or of grave harm to the sanctity of marriage. This fact is to be made known to the parties before the celebration of the marriage.

Obligatio secretum servandi, de qua in can. 1131, n. 2, ex parte Ordinarii loci cessat si grave scandalum aut gravis erga matrimonii sanctitatem iniuria ex secreti observantia immineat, idque notum fiat partibus ante matrimonii celebrationem.

Canon 1131. Permission to celebrate a marriage in secret involves:

1° that the investigations to be made before the marriage are carried out in secret;

2° that the secret in regard to the marriage which has been celebrated is observed by the local Ordinary, by whoever assists, by the witnesses and by the spouses.

Permissio matrimonium secreto celebrandi secumfert:

1° ut secreto fiant investigationes quae ante matrimonium peragendae sunt;

2° ut secretum de matrimonio celebrato servetur ab Ordinario loci, assistente, testibus, coniugibus.

Canon 1130. For a grave and urgent reason, the local Ordinary may permit that a marriage be celebrated in secret.

Ex gravi et urgenti causa loci Ordinarius permittere potest, ut matrimonium secreto celebretur.

Canon 1129. The provisions of cann. 1127 and 1128 are to be applied also to marriages which are impeded by the impediment of disparity of worship mentioned in can.
1086 §1.

Praescripta can. 1127 et 1128 applicanda sunt quoque matrimoniis, quibus obstat impedimentum disparitatis cultus, de quo in can. 1086, §1.

Canon 1128. Local Ordinaries and other pastors of souls are to see to it that the catholic spouse and the children born of a mixed marriage are not without the spiritual help needed to fulfil their obligations; they are also to assist the spouses to foster the unity of conjugal and family life.

Locorum Ordinarii aliique animarum pastores curent, ne coniugi catholico et filiis e matrimonio mixto natis auxilium spirituale desit ad eorum obligationes adimplendas atque coniuges adiuvent ad vitae coniugalis et familiaris fovendam unitatem.

Canon 1127. §1 The prescripts of can. 1108 are to be observed for the form to be employed in a mixed marriage; if however a Catholic party contracts marriage with a non-Catholic party of an Eastern Rite, the canonical form of the celebration must be observed for liceity only; for validity, however, the presence of a priest is required notwithstanding whatever else is to be observed in accordance with the law.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§2 If there are grave difficulties in the way of observing the canonical form, the local
Ordinary of the catholic party has the right to dispense from it in individual cases, having however consulted the Ordinary of the place of the celebration of the marriage; for validity, however, some public form of celebration is required. It is for the Episcopal Conference to establish norms whereby this dispensation may be granted in a uniform manner.

§3 It is forbidden to have, either before or after the canonical celebration in accordance with §1, another religious celebration of the same marriage for the purpose of giving or renewing matrimonial consent. Likewise, there is not to be a religious celebration in which the catholic assistant and a non-catholic minister, each performing his own rite, ask for the consent of the parties.

§1. Ad formam quod attinet in matrimonio mixto adhibendam, serventur praescripta can. 1108; si tamen pars catholica matrimonium contrahit cum parte non catholica ritus orientalis, forma canonica celebrationis servanda est ad liceitatem tantum; ad validitatem autem requiritur interventus ministri sacri, servatis aliis de iure servandis.

§2. Si graves difficultates formae canonicae servandae obstent, Ordinario loci partis catholicae ius est ab eadem in singulis casibus dispensandi, consulto tamen Ordinario loci in quo matrimonium celebratur, et salva ad validitatem aliqua publica forma celebrationis; Episcoporum conferentiae est normas statuere, quibus praedicta dispensatio concordi ratione concedatur.

§3. Vetatur ne, ante vel post canonicam celebrationem ad normam §1, alia habeatur eiusdem matrimonii celebratio religiosa ad matrimonialem consensum praestandum vel renovandum; item ne fiat celebratio religiosa, in qua assistens catholicus et minister non catholicus insimul, suum quisque ritum peragens, partium consensum exquirant.

Canon 1126. It is for the Episcopal Conference to prescribe the manner in which these declarations and promises, which are always required, are to be made, and to determine how they are to be established in the external forum, and how the non-catholic party is to be informed of them.

Episcoporum conferentiae est tum modum statuere, quo hae declarationes et promissiones, quae semper requiruntur, faciendae sint, tum rationem definire, qua de ipsis et in foro externo constet et pars non catholica certior reddatur.

Canon 1125. The local Ordinary can grant this permission if there is a just and reasonable cause. He is not to grant it unless the following conditions are fulfilled:

1° the catholic party is to declare that he or she is prepared to remove dangers of defecting from the faith, and is to make a sincere promise to do all in his or her power in order that all the children be baptised and brought up in the catholic
Church;

2° the other party is to be informed in good time of these promises to be made by the catholic party, so that it is certain that he or she is truly aware of the promise and of the obligation of the catholic party

3° both parties are to be instructed about the purposes and essential properties of marriage, which are not to be excluded by either contractant.

Huiusmodi licentiam concedere potest Ordinarius loci, si iusta et rationabilis causa habeatur; eam ne concedat, nisi impletis condicionibus quae sequuntur:

1° pars catholica declaret se paratam esse pericula a fide deficiendi removere atque sinceram promissionem praestet se omnia pro viribus facturam esse, ut universa proles in Ecclesia catholica baptizetur et educetur;

2° de his promissionibus a parte catholica faciendis altera pars tempestive certior fiat, adeo ut constet ipsam vere consciam esse promissionis et obligationis partis catholicae;

3° ambae partes edoceantur de finibus et proprietatibus essentialibus matrimonii, a neutro contrahente excludendis.

Canon 1124. Marriage between two baptized persons, one of whom was baptized in the
Catholic Church or received into it after baptism, and the other a member of a
Church or ecclesial community not in full communion with the Catholic Church, cannot be celebrated without the express permission of the competent authority.
[revised wording according to m.p. Omnium in mentem, 26.X.2009]

Matrimonium inter duas personas baptizatas, quarum altera sit in Ecclesia catholica baptizata vel in eandem post baptismum recepta, {quaeque nec ab ea actu formali defecerit,} altera vero Ecclesiae vel communitati ecclesiali plenam communionem cum Ecclesia catholica non habenti adscripta, sine expressa auctoritatis competentis licentia prohibitum est. {Textus inter notas abrogatus est per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

Canon 1123. Whenever a marriage is validated for the external forum, or declared invalid, or lawfully dissolved other than by death, the parish priest of the place of the celebration of the marriage must be informed, so that an entry may be duly made in the registers of marriage and of baptism.

Quoties matrimonium vel convalidatur pro foro externo, vel nullum declaratur, vel legitime praeterquam morte solvitur, parochus loci celebrationis matrimonii certior fieri debet, ut adnotatio in regestis matrimoniorum et baptizatorum rite fiat.

Canon 1122. §1 A marriage which has been contracted is to be recorded also in the baptismal registers in which the baptism of the spouses was entered.

§2 If a spouse contracted marriage elsewhere than in the parish of baptism, the parish priest of the place of celebration is to send a notification of the marriage as soon as possible to the parish priest of the place of baptism.

§1. Matrimonium contractum adnotetur etiam in regestis baptizatorum, in quibus baptismus coniugum inscriptus est.

§2. Si coniux matrimonium contraxerit non in paroecia in qua baptizatus est, parochus loci celebrationis notitiam initi coniugii ad parochum loci collati baptismi quam primum transmittat.

Canon 1121. §1 As soon as possible after the celebration of a marriage, the parish priest of the place of celebration or whoever takes his place, even if neither has assisted at the marriage, is to record in the marriage register the names of the spouses, of the person who assisted and of the witnesses, and the place and date of the celebration of the marriage; this is to be done in the manner prescribed by the Episcopal Conference or by the diocesan Bishop.

§2 Whenever a marriage is contracted in accordance with can. 1116, the priest or deacon, if he was present at the celebration, otherwise the witnesses, are bound
jointly with the contracting parties as soon as possible to inform the parish priest or the local Ordinary about the marriage entered into.

§3 In regard to a marriage contracted with a dispensation from the canonical form, the local Ordinary who granted the dispensation is to see to it that the dispensation and the celebration are recorded in the marriage register both of the curia, and of the proper parish of the catholic party whose parish priest carried out the inquiries concerning the freedom to marry. The catholic spouse is obliged as soon as possible to notify that same Ordinary and parish priest of the fact that the marriage was cele brated, indicating also the place of celebration and the public form whichwas observed.

§1. Celebrato matrimonio, parochus loci celebrationis vel qui eius vices gerit, etsi neuter eidem astiterit, quam primum adnotet in matrimoniorum regestis nomina coniugum, assistentis ac testium, locum et diem celebrationis matrimonii, iuxta modum ab Episcoporum conferentia aut ab Episcopo dioecesano praescriptum.

§2. Quoties matrimonium ad normam can. 1116 contrahitur, sacerdos vel diaconus, si celebrationi adfuerit, secus testes tenentur in solidum cum contrahentibus parochum aut Ordinarium loci de inito coniugio quam primum certiorem reddere.

§3. Ad matrimonium quod attinet cum dispensatione a forma canonica contractum, loci Ordinarius, qui dispensationem concessit, curet ut inscribatur dispensatio et celebratio in libro matrimoniorum tum curiae tum paroeciae propriae partis catholicae, cuius parochus inquisitiones de statu libero peregit; de celebrato matrimonio eundem Ordinarium et parochum quam primum certiorem reddere tenetur coniux catholicus, indicans etiam locum celebrationis necnon formam publicam servatam.

Canon 1120. The Episcopal Conference can draw up its own rite of marriage, in keeping with those usages of place and people which accord with the christian spirit; it is to be reviewed by the Holy See, and it is without prejudice to the law that the person who is present to assist at the marriage is to ask for and receive the expression of the consent of the contracting parties.

Episcoporum conferentia exarare potest ritum proprium matrimonii, a Sancta Sede recognoscendum, congruentem locorum et populorum usibus ad spiritum christianum aptatis, firma tamen lege ut assistens matrimonio praesens requirat manifestationem consensus contrahentium eamque recipiat.

Canon 1119. Apart from a case of necessity, in the celebration of marriage those rites are to be observed which are prescribed in the liturgical books approved by the
Church, or which are acknowledged by lawful customs.

Extra casum necessitatis, in matrimonii celebratione serventur ritus in libris liturgicis, ab Ecclesia probatis, praescripti aut legitimis consuetudinibus recepti.

Canon 1118. §1 A marriage between catholics, or between a catholic party and a baptised non-catholic, is to be celebrated in the parish church. By permission of the local Ordinary or of the parish priest, it may be celebrated in another church or oratory.

§2 The local Ordinary can allow a marriage to be celebrated in another suitable place.

§3 A marriage between a catholic party and an unbaptised party may be celebrated in a church or in another suitable place.

§1. Matrimonium inter catholicos vel inter partem catholicam et partem non catholicam baptizatam celebretur in ecclesia paroeciali; in alia ecclesia aut oratorio celebrari poterit de licentia Ordinarii loci vel parochi.

§2. Matrimonium in alio convenienti loco celebrari Ordinarius loci permittere potest.

§3. Matrimonium inter partem catholicam et partem non baptizatam in ecclesia vel in alio convenienti loco celebrari poterit.

Canon 1117. The form prescribed above must be observed if at least one of the parties contracting the marriage was baptized in the Catholic Church or received into it, without prejudice to the provisions of can. 1127 §2.
[revised wording according to m.p. Omnium in mentem, 26.X.2009]

Statuta superius forma servanda est, si saltem alterutra pars matrimonium contrahentium in Ecclesia catholica baptizata vel in eandem recepta sit {neque actu formali ab ea defecerit}, salvis praescriptis can. 1127, §2. {Textus inter notas abrogatus est per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

Canon 1116. §1 If one who, in accordance with the law, is competent to assist, cannot be present or be approached without grave inconvenience, those who intend to enter a true marriage can validly and lawfully contract in the presence of witnesses only:

1° in danger of death;

2° apart from danger of death, provided it is prudently foreseen that this state of affairs will continue for a month.

§2 In either case, if another priest or deacon is at hand who can be present, he must be called upon and, together with the witnesses, be present at the celebration of the marriage, without prejudice to the validity of the marriage in the presence of only the witnesses.

§3. In addition to the provisions established in §1, nn. 1 and 2, the local ordinary can confer to any Catholic priest the faculty to bless the marriage of faithful Christians of the Eastern Churches who are not in full communion with the Catholic Church if they request it spontaneously, and provided there is nothing to preclude the valid and licit celebration of the marriage. The same priest, however, with the necessary prudence, shall inform the competent authority of the interested non-Catholic Church of the case.
[new paragraph added by m.p. De concordia inter Codices, 31.V.2016]

§1. Si haberi vel adiri nequeat sine gravi incommodo assistens ad normam iuris competens, qui intendunt verum matrimonium inire, illud valide ac licite coram solis testibus contrahere possunt:

1° in mortis periculo;

2° extra mortis periculum, dummodo prudenter praevideatur earum rerum condicionem esse per mensem duraturam.

§2. In utroque casu, si praesto sit alius sacerdos vel diaconus qui adesse possit, vocari et, una cum testibus, matrimonii celebrationi adesse debet, salva coniugii validitate coram solis testibus.

Canon 1115. Marriages are to be celebrated in the parish in which either of the contracting parties has a domicile or a quasi-domicile or a month’s residence or, if there is question of vagi, in the parish in which they are actually residing. With the permission of the proper Ordinary or the proper parish priest, marriages may be celebrated elsewhere.

Matrimonia celebrentur in paroecia ubi alterutra pars contrahentium habet domicilium vel quasi-domicilium vel menstruam commorationem, aut, si de vagis agitur, in paroecia ubi actu commorantur; cum licentia proprii Ordinarii aut parochi proprii, alibi celebrari possunt.

Canon 1114. One who assists at a marriage acts unlawfully unless he has satisfied himself of the parties’ freedom to marry in accordance with the law and, whenever he assists by virtue of a general delegation, has satisfied himself of the parish priest’s permission, if this is possible.

Assistens matrimonio illicite agit, nisi ipsi constiterit de libero statu contrahentium ad normam iuris atque, si fieri potest, de licentia parochi, quoties vi delegationis generalis assistit.

Canon 1113. §1 Before a special delegation is granted, provision is to be made for all those matters which the law prescribes to establish the freedom to marry.

Antequam delegatio concedatur specialis, omnia provideantur, quae ius statuit ad libertatem status comprobandam.

Canon 1112. §1 With the prior favourable opinion of the conference of bishops and after the permission of the Holy See has been obtained, the diocesan bishop can delegate lay persons to assist at marriages where priests or deacons are lacking, without prejudice to the provision of can. 1108 §3.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§2 A suitable lay person is to be selected, capable of giving instruction to those who are getting married, and fitted to conduct the marriage liturgy properly.

§1. Ubi desunt sacerdotes et diaconi, potest Episcopus dioecesanus, praevio voto favorabili Episcoporum conferentiae et obtenta licentia Sanctae Sedis, delegare laicos, qui matrimoniis assistant.

§2. Laicus seligatur idoneus, ad institutionem nupturientibus tradendam capax et qui liturgiae matrimoniali rite peragendae aptus sit.

Canon 1111. §1 As long as they hold office validly, the local ordinary and the pastor can delegate to priests and deacons the faculty, even a general one, of assisting at
marriages within the limits of their territory, without prejudice to the provision of can. 1108 §3.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§2 In order that the delegation of the faculty to assist at marriages be valid, it must be expressly given to specific persons; if there is question of a special delegation, it is to be given for a specific marriage; if however there is question of a general delegation, it is to be given in writing.

§1. Loci Ordinarius et parochus, quamdiu valide officio funguntur, possunt facultatem intra fines sui territorii matrimoniis assistendi, etiam generalem, sacerdotibus et diaconis delegare.

§2. Ut valida sit delegatio facultatis assistendi matrimoniis, determinatis personis expresse dari debet; si agitur de delegatione speciali, ad determinatum matrimonium danda est; si vero agitur de delegatione generali, scripto est concedenda.

Canon 1110. A personal Ordinary and a personal parish priest by virtue of their office validly assist, within the confines of their jurisdiction, at the marriages only of those of whom at least one party is their subject.

Ordinarius et parochus personalis vi officii matrimonio solummodo eorum valide assistunt, quorum saltem alteruter subditus sit intra fines suae dicionis.

Canon 1109. Unless the local ordinary and pastor have been excommunicated, interdicted, or suspended from office or declared such through a sentence or decree, by virtue of their office and within the confines of their territory they assist validly at the marriages not only of their subjects but also of those who are not their subjects, provided that at least one of the two parties is ascribed to the Latin Church.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

Loci Ordinarius et parochus, nisi per sententiam vel per decretum fuerint excommunicati vel interdicti vel suspensi ab officio aut tales declarati, vi officii, intra fines sui territorii, valide matrimoniis assistunt non tantum subditorum, sed etiam non subditorum, dummodo eorum alteruter sit ritus latini.

Canon 1108. §1 Only those marriages are valid which are contracted in the presence of the local Ordinary or parish priest or of the priest or deacon delegated by either of them, who, in the presence of two witnesses, assists, in accordance however with the rules set out in the following canons, and without prejudice to the exceptions mentioned in cann. 144, 1112 §1, 1116 and 1127 §§2-3.

§2 Only that person who, being present, asks the contracting parties to manifest their consent and in the name of the Church receives it, is understood to assist at a marriage.

§3. Only a priest validly assists at the marriage between two Eastern parties or between one Latin party and one Eastern Catholic or non-Catholic party.
[new paragraph added by m.p. De concordia inter Codices, 31.V.2016]

§1. Ea tantum matrimonia valida sunt, quae contrahuntur coram loci Ordinario aut parocho aut sacerdote vel diacono ab alterutro delegato qui assistant, necnon coram duobus testibus, secundum tamen regulas expressas in canonibus qui sequuntur, et salvis exceptionibus de quibus in can. 144, 1112, §1, 1116 et 1127, §§1-2.

§2. Assistens matrimonio intellegitur tantum qui praesens exquirit manifestationem contrahentium consensus eamque nomine Ecclesiae recipit.

Canon 1107. Even if a marriage has been entered into invalidly by reason of an impediment or defect of form, the consent given is presumed to persist until its withdrawal has been established.

Etsi matrimonium invalide ratione impedimenti vel defectus formae initum fuerit, consensus praestitus praesumitur perseverare, donec de eius revocatione constiterit.

Canon 1106. Marriage can be contracted through an interpreter, but the parish priest may not assist at such a marriage unless he is certain of the trustworthiness of the interpreter.

Matrimonium per interpretem contrahi potest; cui tamen parochus ne assistat, nisi de interpretis fide sibi constet.

Canon 1105. §1 For a marriage by proxy to be valid, it is required:

1° that there be a special mandate to contract with a specific person;

2° that the proxy be designated by the mandator and personally discharge this function;

§2 For the mandate to be valid, it is to be signed by the mandator, and also by the parish priest or local Ordinary of the place in which the mandate is given or by a priest delegated by either of them or by at least two witnesses, or it is to be drawn up in a document which is authentic according to the civil law.

§3 If the mandator cannot write, this is to be recorded in the mandate and another witness added who is also to sign the document; otherwise, the mandate is invalid.

§4 If the mandator revokes the mandate, or becomes insane, before the proxy contracts in his or her name, the marriage is invalid, even though the proxy or the other contracting party is unaware of the fact.

§1. Ad matrimonium per procuratorem valide ineundum requiritur:

1° ut adsit mandatum speciale ad contrahendum cum certa persona;

2° ut procurator ab ipso mandante designetur, et munere suo per se ipse fungatur.

§2. Mandatum, ut valeat, subscribendum est a mandante et praeterea a parocho vel Ordinario loci in quo mandatum datur, aut a sacerdote ab alterutro delegato, aut a duobus saltem testibus; aut confici debet per documentum ad normam iuris civilis authenticum.

§3. Si mandans scribere nequeat, id in ipso mandato adnotetur et alius testis addatur qui scripturam ipse quoque subsignet; secus mandatum irritum est.

§4. Si mandans, antequam procurator eius nomine contrahat, mandatum revocaverit aut in amentiam inciderit, invalidum est matrimonium, licet sive procurator sive altera pars contrahens haec ignoraverit.

Canon 1104. §1 To contract marriage validly it is necessary that the contracting parties be present together, either personally or by proxy

§2 The spouses are to express their matrimonial consent in words; if, however, they cannot speak, then by equivalent signs.

§1. Ad matrimonium valide contrahendum necesse est ut contrahentes sint praesentes una simul sive per se ipsi, sive per procuratorem.

§2. Sponsi consensum matrimonialem verbis exprimant; si vero loqui non possunt, signis aequipollentibus.

Canon 1103. A marriage is invalid which was entered into by reason of force or of grave fear imposed from outside, even if not purposely, from which the person has no escape other than by choosing marriage.
[NB see Authentic Interpretation of canon 1103, 23.IV.1987]

Invalidum est matrimonium initum ob vim vel metum gravem ab extrinseco, etiam haud consulto incussum, a quo ut quis se liberet, eligere cogatur matrimonium.

Canon 1102. §1 Marriage cannot be validly contracted subject to a condition concerning the future.

§2 Marriage entered into subject to a condition concerning the past or the present is valid or not, according as whatever is the basis of the condition exists or not.

§3 However, a condition as mentioned in §2 may not lawfully be attached except with the written permission of the local Ordinary.

§1. Matrimonium sub condicione de futuro valide contrahi nequit.

§2. Matrimonium sub condicione de praeterito vel de praesenti initum est validum vel non, prout id quod condicioni subest, exsistit vel non.

§3. Condicio autem, de qua in §2, licite apponi nequit, nisi cum licentia Ordinarii loci scripto data.

Canon 1101. §1 The internal consent of the mind is presumed to conform to the words or the signs used in the celebration of a marriage.

§2 If, however, either or both of the parties should by a positive act of will exclude marriage itself or any essential element of marriage or any essential property, such party contracts invalidly.

§1. Internus animi consensus praesumitur conformis verbis vel signis in celebrando matrimonio adhibitis.

§2. At si alterutra vel utraque pars positivo voluntatis actu excludat matrimonium ipsum vel matrimonii essentiale aliquod elementum, vel essentialem aliquam proprietatem, invalide contrahit.

Canon 1100. Knowledge of or opinion about the nullity of a marriage does not necessarily exclude matrimonial consent.

Scientia aut opinio nullitatis matrimonii consensum matrimonialem non necessario excludit.

Canon 1099. Provided it does not determine the will, error concerning the unity or the indissolubility or the sacramental dignity of marriage does not vitiate matrimonial consent.

Error circa matrimonii unitatem vel indissolubilitatem aut sacramentalem dignitatem, dummodo non determinet voluntatem, non vitiat consensum matrimonialem.

Canon 1098. A person contracts invalidly who enters marriage inveigled by deceit, perpetrated in order to secure consent, concerning some quality of the other party, which of its very nature can seriously disrupt the partnership of conjugal life.

Qui matrimonium init deceptus dolo, ad obtinendum consensum patrato, circa aliquam alterius partis qualitatem, quae suapte natura consortium vitae coniugalis graviter perturbare potest, invalide contrahit.

Canon 1097. §1 Error about a person renders a marriage invalid.

§2 Error about a quality of the person, even though it be the reason for the contract, does not render a marriage invalid unless this quality is directly and principally intended.

§1. Error in persona invalidum reddit matrimonium.

§2. Error in qualitate personae, etsi det causam contractui, matrimonium irritum non reddit, nisi haec qualitas directe et principaliter intendatur.

Canon 1096. §1 For matrimonial consent to exist, it is necessary that the contracting parties be at least not ignorant of the fact that marriage is a permanent partnership between a man and a woman, ordered to the procreation of children through some form of sexual cooperation.

§2 This ignorance is not presumed after puberty.

§1. Ut consensus matrimonialis haberi possit, necesse est ut contrahentes saltem non ignorent matrimonium esse consortium permanens inter virum et mulierem ordinatum ad prolem, cooperatione aliqua sexuali, procreandam.

§2. Haec ignorantia post pubertatem non praesumitur.

Canon 1095. The following are incapable of contracting marriage:

1° those who lack sufficient use of reason;

2° those who suffer from a grave lack of discretionary judgement concerning the essential matrimonial rights and obligations to be mutually given and accepted;

3° those who, because of causes of a psychological nature, are unable to assume the essential obligations of marriage.

Sunt incapaces matrimonii contrahendi:

1° qui sufficienti rationis usu carent;

2° qui laborant gravi defectu discretionis iudicii circa iura et officia matrimonialia essentialia mutuo tradenda et acceptanda;

3° qui ob causas naturae psychicae obligationes matrimonii essentiales assumere non valent.

Canon 1094. Those who are legally related by reason of adoption cannot validly marry each other if their relationship is in the direct line or in the second degree of the collateral line.

Matrimonium inter se valide contrahere nequeunt qui cognatione legali ex adoptione orta, in linea recta aut in secundo gradu lineae collateralis, coniuncti sunt.

Canon 1093. The impediment of public propriety arises when a couple live together after an invalid marriage, or from a notorious or public concubinage. It invalidates marriage in the first degree of the direct line between the man and those related by consanguinity to the woman, and vice versa.

Impedimentum publicae honestatis oritur ex matrimonio invalido post instauratam vitam communem aut ex notorio vel publico concubinatu; et nuptias dirimit in primo gradu lineae rectae inter virum et consanguineas mulieris, ac vice versa.

Canon 1092. Affinity in any degree of the direct line invalidates marriage.

Affinitas in linea recta dirimit matrimonium in quolibet gradu.

Canon 1091. §1 Marriage is invalid between those related by consanguinity in all degrees of the direct line, whether ascending or descending, legitimate or natural.

§2 In the collateral line, it is invalid up to the fourth degree inclusive.

§3 The impediment of consanguinity is not multiplied.

§4 A marriage is never to be permitted if a doubt exists as to whether the parties are related by consanguinity in any degree of the direct line, or in the second degree of the collateral line.

§1. In linea recta consanguinitatis matrimonium irritum est inter omnes ascendentes et descendentes tum legitimos tum naturales.

§2. In linea collaterali irritum est usque ad quartum gradum inclusive.

§3. Impedimentum consanguinitatis non multiplicatur.

§4. Numquam matrimonium permittatur, si quod subest dubium num partes sint consanguineae in aliquo gradu lineae rectae aut in secundo gradu lineae collateralis.

Canon 1090. §1 One who, with a view to entering marriage with a particular person, has killed that person’s spouse, or his or her own spouse, invalidly attempts this marriage.

§2 They also invalidly attempt marriage with each other who, by mutual physical or moral action, brought about the death of either’s spouse.

§1. Qui intuitu matrimonii cum certa persona ineundi, huius coniugi vel proprio coniugi mortem intulerit, invalide hoc matrimonium attentat.

§2. Invalide quoque matrimonium inter se attentant qui mutua opera physica vel morali mortem coniugi intulerunt.

Canon 1089. No marriage can exist between a man and a woman who has been abducted, or at least detained, with a view to contracting a marriage with her, unless the woman, after she has been separated from her abductor and established in a safe and free place, chooses marriage of her own accord.

Inter virum et mulierem abductam vel saltem retentam intuitu matrimonii cum ea contrahendi, nullum matrimonium consistere potest, nisi postea mulier a raptore separata et in loco tuto ac libero constituta, matrimonium sponte eligat.

Canon 1088. Those who are bound by a public perpetual vow of chastity in a religious institute invalidly attempt marriage.

Invalide matrimonium attentant, qui voto publico perpetuo castitatis in instituto religioso adstricti sunt.

Canon 1087. Those who are in sacred orders invalidly attempt marriage.

Invalide matrimonium attentant, qui in sacris ordinibus sunt constituti.

Canon 1086. §1 A marriage between two persons, one of whom was baptized in the
Catholic Church or received into it, and the other of whom is not baptized, is invalid.
[revised wording according to m.p. Omnium in mentem, 26.X.2009]

§2 This impediment is not to be dispensed unless the conditions mentioned in cann.
1125 and 1126 have been fulfilled.

§3 If at the time the marriage was contracted one party was commonly understood to be baptised, or if his or her baptism was doubtful, the validity of the marriage is to be presumed in accordance with can. 1060, until it is established with certainty that one party was baptised and the other was not.

§1. Matrimonium inter duas personas, quarum altera sit baptizata in Ecclesia catholica vel in eandem recepta {nec actu formali ab ea defecerit}, et altera non baptizata, invalidum est. {Textus inter notas abrogatus est per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

§2. Ab hoc impedimento ne dispensetur, nisi impletis condicionibus de quibus in can. 1125 et 1126.

§3. Si pars tempore contracti matrimonii tamquam baptizata communiter habebatur aut eius baptismus erat dubius, praesumenda est, ad normam can. 1060, validitas matrimonii, donec certo probetur alteram partem baptizatam esse, alteram vero non baptizatam.

Canon 1085. §1 A person bound by the bond of a previous marriage, even if not consummated, invalidly attempts marriage.

§2 Even though the previous marriage is invalid or for any reason dissolved, it is not thereby lawful to contract another marriage before the nullity or the dissolution of the previous one has been established lawfully and with certainty.

§1. Invalide matrimonium attentat qui vinculo tenetur prioris matrimonii, quamquam non consummati.

§2. Quamvis prius matrimonium sit irritum aut solutum qualibet ex causa, non ideo licet aliud contrahere, antequam de prioris nullitate aut solutione legitime et certo constiterit.

Canon 1084. §1 Antecedent and perpetual impotence to have sexual intercourse, whether on the part of the man or on that of the woman, whether absolute or relative, by its very nature invalidates marriage.

§2 If the impediment of impotence is doubtful, whether the doubt be one of law or one of fact, the marriage is not to be prevented nor, while the doubt persists, is it to be declared null.

§3 Without prejudice to the provisions of can. 1098, sterility neither forbids nor invalidates a marriage.

§1. Impotentia coeundi antecedens et perpetua, sive ex parte viri sive ex parte mulieris, sive absoluta sive relativa, matrimonium ex ipsa eius natura dirimit.

§2. Si impedimentum impotentiae dubium sit, sive dubio iuris sive dubio facti, matrimonium non est impediendum nec, stante dubio, nullum declarandum.

§3. Sterilitas matrimonium nec prohibet nec dirimit, firmo praescripto can. 1098.

Canon 1083. §1 A man cannot validly enter marriage before the completion of his sixteenth year of age, nor a woman before the completion of her fourteenth year.

§2 The Episcopal Conference may establish a higher age for the lawful celebration of marriage.

§1. Vir ante decimum sextum aetatis annum completum, mulier ante decimum quartum item completum, matrimonium validum inire non possunt.

§2. Integrum est Episcoporum conferentiae aetatem superiorem ad licitam matrimonii celebrationem statuere.

Canon 1082. Unless a rescript of the Penitentiary provides otherwise, a dispensation from an occult impediment granted in the internal nonsacramental forum, is to be recorded in the book to be kept in the secret archive of the curia. No other dispensation for the external forum is necessary if at a later stage the occult impediment becomes public.

Nisi aliud ferat Paenitentiariae rescriptum, dispensatio in foro interno non sacramentali concessa super impedimento occulto, adnotetur in libro, qui in secreto curiae archivo asservandus est, nec alia dispensatio pro foro externo est necessaria, si postea occultum impedimentum publicum evaserit.

Canon 1081. The parish priest or the priest or deacon mentioned in can. 1079 §2, should inform the local Ordinary immediately of a dispensation granted for the external forum, and this dispensation is to be recorded in the marriage register.

Parochus aut sacerdos vel diaconus, de quibus in can. 1079, §2, de concessa dispensatione pro foro externo Ordinarium loci statim certiorem faciat; eaque adnotetur in libro matrimoniorum.

Canon 1080. §1 Whenever an impediment is discovered after everything has already been prepared for a wedding and the marriage cannot without probable danger of grave harm be postponed until a dispensation is obtained from the competent authority, the power to dispense from all impediments, except those mentioned in can. 1078 §2, n. 1, is possessed by the local Ordinary and, provided the case is occult, by all those mentioned in can. 1079 §§2-3, the conditions prescribed therein having been observed.

§2 This power applies also to the validation of a marriage when there is the same danger in delay and there is no time to have recourse to the Apostolic See or, in the case of impediments from which he can dispense, to the local Ordinary.

§1. Quoties impedimentum detegatur cum iam omnia sunt parata ad nuptias, nec matrimonium sine probabili gravis mali periculo differri possit usquedum a competenti auctoritate dispensatio obtineatur, potestate gaudent dispensandi ab omnibus impedimentis, iis exceptis de quibus in can. 1078, §2, n. 1, loci Ordinarius et, dummodo casus sit occultus, omnes de quibus in can. 1079, §§2-3, servatis condicionibus ibidem praescriptis.

§2. Haec potestas valet etiam ad matrimonium convalidandum, si idem periculum sit in mora nec tempus suppetat recurrendi ad Sedem Apostolicam vel ad loci Ordinarium, quod attinet ad impedimenta a quibus dispensare valet.

Canon 1079. §1 When danger of death threatens, the local Ordinary can dispense his own subjects, wherever they are residing, and all who are actually present in his territory, both from the form to be observed in the celebration of marriage, and from each and every impediment of ecclesiastical law, whether public or occult, with the exception of the impediment arising from the sacred order of priesthood.

§2 In the same circumstances mentioned in §1, but only for cases in which not even the local Ordinary can be approached, the same faculty of dispensation is possessed by the parish priest, by a properly delegated sacred minister, and by the priest or deacon who assists at the marriage in accordance with can. 1116 §2.

§3 In danger of death, the confessor has the power to dispense from occult impediments for the internal forum, whether within the act of sacramental confession or outside it.

§4 In the case mentioned in §2, the local Ordinary is considered unable to be approached if he can be reached only by telegram or by telephone.

§1. Urgente mortis periculo, loci Ordinarius potest tum super forma in matrimonii celebratione servanda, tum super omnibus et singulis impedimentis iuris ecclesiastici sive publicis sive occultis, dispensare proprios subditos ubique commorantes et omnes in proprio territorio actu degentes, excepto impedimento orto ex sacro ordine presbyteratus.

§2. In eisdem rerum adiunctis, de quibus in §1, sed solum pro casibus in quibus ne loci quidem Ordinarius adiri possit, eadem dispensandi potestate pollet tum parochus, tum minister sacer rite delegatus, tum sacerdos vel diaconus qui matrimonio, ad normam can. 1116, §2, assistit.

§3. In periculo mortis confessarius gaudet potestate dispensandi ab impedimentis occultis pro foro interno sive intra sive extra actum sacramentalis confessionis.

§4. In casu de quo in §2, loci Ordinarius censetur adiri non posse, si tantum per telegraphum vel telephonum id fieri possit.

Canon 1078. §1 The local Ordinary can dispense his own subjects wherever they are residing, and all who are actually present in his territory, from all impediments of ecclesiastical law, except for those whose dispensation is reserved to the Apostolic
See.

§2 The impediments whose dispensation is reserved to the Apostolic See are:

1° the impediment arising from sacred orders or from a public perpetual vow of chastity in a religious institute of pontifical right

2° the impediment of crime mentioned in can. 1090.

§3 A dispensation is never given from the impediment of consanguinity in the direct line or in the second degree of the collateral line.

§1. Ordinarius loci proprios subditos ubique commorantes et omnes in proprio territorio actu degentes ab omnibus impedimentis iuris ecclesiastici dispensare potest, exceptis iis, quorum dispensatio Sedi Apostolicae reservatur.

§2. Impedimenta quorum dispensatio Sedi Apostolicae reservatur sunt:

1° impedimentum ortum ex sacris ordinibus aut ex voto publico perpetuo castitatis in instituto religioso iuris pontificii;

2° impedimentum criminis de quo in can. 1090.

§3. Numquam datur dispensatio ab impedimento consanguinitatis in linea recta aut in secundo gradu lineae collateralis.

Canon 1077. §1 The local Ordinary can in a specific case forbid a marriage of his own subjects, wherever they are residing, or of any person actually present in his territory; he can do this only for a time, for a grave reason and while that reason persists.

§2 Only the supreme authority in the Church can attach an invalidating clause to a prohibition.

§1. Ordinarius loci propriis subditis ubique commorantibus et omnibus in proprio territorio actu degentibus vetare potest matrimonium in casu peculiari, sed ad tempus tantum, gravi de causa eaque perdurante.

§2. Vetito clausulam dirimentem una suprema Ecclesiae auctoritas addere potest.

Canon 1076. A custom which introduces a new impediment, or is contrary to existing impediments, is to be reprobated.

Consuetudo novum impedimentum inducens aut impedimentis exsistentibus contraria reprobatur.

Canon 1075. §1 Only the supreme authority in the Church can authentically declare when the divine law prohibits or invalidates a marriage.

§2 Only the same supreme authority has the right to establish other impediments for those who are baptised.

§1. Supremae tantum Ecclesiae auctoritatis est authentice declarare quandonam ius divinum matrimonium prohibeat vel dirimat.

§2. Uni quoque supremae auctoritati ius est alia impedimenta pro baptizatis constituere.

Canon 1074. An impediment is said to be public, when it can be proved in the external forum; otherwise, it is occult.

Publicum censetur impedimentum, quod probari in foro externo potest; secus est occultum.

Canon 1073. A diriment impediment renders a person incapable of validly contracting a marriage.

Impedimentum dirimens personam inhabilem reddit ad matrimonium valide contrahendum.

Canon 1072. Pastors of souls are to see to it that they dissuade young people from entering marriage before the age customarily accepted in the region.

Curent animarum pastores a matrimonii celebratione avertere iuvenes ante aetatem, qua secundum regionis receptos mores matrimonium iniri solet.

Canon 1071. §1 Except in a case of necessity, no one is to assist without the permission of the local Ordinary at:

1° a marriage of vagi;

2° a marriage which cannot be recognised by the civil law or celebrated in accordance with it;

3° a marriage of a person for whom a previous union has created natural obligations towards a third party or towards children;

4° a marriage of a person who has notoriously rejected the catholic faith;

5° a marriage of a person who is under censure;

6° a marriage of a minor whose parents are either unaware of it or are reasonably opposed to it;

7° a marriage to be entered by proxy, as mentioned in can. 1105.

§2 The local Ordinary is not to give permission to assist at the marriage of a person who has notoriously rejected the Catholic faith unless, with the appropriate adjustments, the norms of can. 1125 have been observed.

§1. Excepto casu necessitatis, sine licentia Ordinarii loci ne quis assistat:

1° matrimonio vagorum;

2° matrimonio quod ad normam legis civilis agnosci vel celebrari nequeat;

3° matrimonio eius qui obligationibus teneatur naturalibus erga aliam partem filiosve ex praecedenti unione ortis;

4° matrimonio eius qui notorie catholicam fidem abiecerit;

5° matrimonio eius qui censura innodatus sit;

6° matrimonio filii familias minoris, insciis aut rationabiliter invitis parentibus;

7° matrimonio per procuratorem ineundo, de quo in can. 1105.

§2. Ordinarius loci licentiam assistendi matrimonio eius qui notorie catholicam fidem abiecerit ne concedat, nisi servatis normis de quibus in can. 1125, congrua congruis referendo.

Canon 1070. If someone other than the parish priest whose function it is to assist at the marriage has made the investigations, he is by an authentic document to inform that parish priest of the outcome of these enquiries as soon as possible.

Si alius quam parochus, cuius est assistere matrimonio, investigationes peregerit, de harum exitu quam primum per authenticum documentum eundem parochum certiorem reddat.

Canon 1069. Before the celebration of a marriage, all the faithful are bound to reveal to the parish priest or the local Ordinary such impediments as they may know about.

Omnes fideles obligatione tenentur impedimenta, si quae norint, parocho aut loci Ordinario, ante matrimonii celebrationem, revelandi.

Canon 1068. In danger of death, if other proofs are not available, it suffices, unless there are contrary indications, to have the assertion of the parties, sworn if need be, that they are baptised and free of any impediment.

In periculo mortis, si aliae probationes haberi nequeant, sufficit, nisi contraria adsint indicia, affirmatio contrahentium, si casus ferat etiam iurata, se baptizatos esse et nullo detineri impedimento.

Canon 1067. The Episcopal Conference is to lay down norms concerning the questions to be asked of the parties, the publication of marriage banns, and the other appropriate means of enquiry to be carried out before marriage. Only when he has carefully observed these norms may the parish priest assist at a marriage.

Episcoporum conferentia statuat normas de examine sponsorum, necnon de publicationibus matrimonialibus aliisve opportunis mediis ad investigationes peragendas, quae ante matrimonium necessaria sunt, quibus diligenter observatis, parochus procedere possit ad matrimonio assistendum.

Canon 1066. Before a marriage takes place, it must be established that nothing stands in the way of its valid and lawful celebration.

Antequam matrimonium celebretur, constare debet nihil eius validae ac licitae celebrationi obsistere.

Canon 1065. §1 Catholics who have not yet received the sacrament of confirmation are to receive it before being admitted to marriage, if this can be done without grave inconvenience.

§2 So that the sacrament of marriage may be fruitfully received, spouses are earnestly recommended that they approach the sacraments of penance and the blessed
Eucharist.

§1. Catholici qui sacramentum confirmationis nondum receperint, illud, antequam ad matrimonium admittantur, recipiant, si id fieri possit sine gravi incommodo.

§2. Ut fructuose sacramentum matrimonii recipiatur, enixe sponsis commendatur, ut ad sacramenta paenitentiae et sanctissimae Eucharistiae accedant.

Canon 1064. It is the responsibility of the local Ordinary to ensure that this assistance is duly organised. If it is considered opportune, he should consult with men and women of proven experience and expertise.

Ordinarii loci est curare ut debite ordinetur eadem assistentia, auditis etiam, si opportunum videatur, viris et mulieribus experientia et peritia probatis.

Canon 1063. Pastors of souls are obliged to ensure that their own church community provides for Christ’s faithful the assistance by which the married state is preserved in its christian character and develops in perfection. This assistance is to be given principally:

1° by preaching, by catechetical instruction adapted to children, young people and adults, indeed by the use of the means of social communication, so that Christ’s faithful are instructed in the meaning of christian marriage and in the role of christian spouses and parents;

2° by personal preparation for entering marriage, so that the spouses are disposed to the holiness and the obligations of their new state;

3° by the fruitful celebration of the marriage liturgy, so that it clearly emerges that the spouses manifest, and participate in, the mystery of the unity and fruitful love between Christ and the Church;

4° by the help given to those who have entered marriage, so that by faithfully observing and protecting their conjugal covenant, they may day by day achieve a holier and a fuller family life.

Pastores animarum obligatione tenentur curandi ut propria ecclesiastica communitas christifidelibus assistentiam praebeat, qua status matrimonialis in spiritu christiano servetur et in perfectione progrediatur. Haec assistentia imprimis praebenda est:

1° praedicatione, catechesi minoribus, iuvenibus et adultis aptata, immo usu instrumentorum communicationis socialis, quibus christifideles de significatione matrimonii christiani deque munere coniugum ac parentum christianorum instituantur;

2° praeparatione personali ad matrimonium ineundum, qua sponsi ad novi sui status sanctitatem et officia disponantur;

3° fructuosa liturgica matrimonii celebratione, qua eluceat coniuges mysterium unitatis et fecundi amoris inter Christum et Ecclesiam significare atque participare;

4° auxilio coniugatis praestito, ut ipsi foedus coniugale fideliter servantes atque tuentes, ad sanctiorem in dies plenioremque in familia vitam ducendam perveniant.

Canon 1062. §1 A promise of marriage, whether unilateral or bilateral, called an engagement, is governed by the particular law which the Episcopal Conference has enacted, after consideration of such customs and civil laws as may exist.

§2 No right of action to request the celebration of marriage arises from a promise of marriage, but there does arise an action for such reparation of damages as may be due.

§1. Matrimonii promissio sive unilateralis sive bilateralis, quam sponsalia vocant, regitur iure particulari, quod ab Episcoporum conferentia, habita ratione consuetudinum et legum civilium, si quae sint, statutum fuit.

§2. Ex matrimonii promissione non datur actio ad petendam matrimonii celebrationem; datur tamen ad reparationem damnorum, si qua debeatur.

Canon 1061. §1 A valid marriage between baptised persons is said to be merely ratified, if it is not consummated; ratified and consummated, if the spouses have in a human manner engaged together in a conjugal act in itself apt for the generation of offspring.
To this act marriage is by its nature ordered and by it the spouses become one flesh.

§2 If the spouses have lived together after the celebration of their marriage, consummation is presumed until the contrary is proven.

§3 An invalid marriage is said to be putative if it has been celebrated in good faith by at least one party. It ceases to be such when both parties become certain of its nullity.

§1. Matrimonium inter baptizatos validum dicitur ratum tantum, si non est consummatum; ratum et consummatum, si coniuges inter se humano modo posuerunt coniugalem actum per se aptum ad prolis generationem, ad quem natura sua ordinatur matrimonium, et quo coniuges fiunt una caro.

§2. Celebrato matrimonio, si coniuges cohabitaverint, praesumitur consummatio, donec contrarium probetur.

§3. Matrimonium invalidum dicitur putativum, si bona fide ab una saltem parte celebratum fuerit, donec utraque pars de eiusdem nullitate certa evadat.

Canon 1060. Marriage enjoys the favour of law. Consequently, in doubt the validity of a marriage must be upheld until the contrary is proven.

Matrimonium gaudet favore iuris; quare in dubio standum est pro valore matrimonii, donec contrarium probetur.

Canon 1059. The marriage of catholics, even if only one party is baptised, is governed not only by divine law but also by canon law, without prejudice to the competence of the civil authority in respect of the merely civil effects of the marriage.

Matrimonium catholicorum, etsi una tantum pars sit catholica, regitur iure non solum divino, sed etiam canonico, salva competentia civilis potestatis circa mere civiles eiusdem matrimonii effectus.

Canon 1058. All can contract marriage who are not prohibited by law.

Omnes possunt matrimonium contrahere, qui iure non prohibentur.

Canon 1057. §1 A marriage is brought into being by the lawfully manifested consent of persons who are legally capable. This consent cannot be supplied by any human power.

§2 Matrimonial consent is an act of will by which a man and a woman by an irrevocable covenant mutually give and accept one another for the purpose of establishing a marriage.

§1. Matrimonium facit partium consensus inter personas iure habiles legitime manifestatus, qui nulla humana potestate suppleri valet.

§2. Consensus matrimonialis est actus voluntatis, quo vir et mulier foedere irrevocabili sese mutuo tradunt et accipiunt ad constituendum matrimonium.

Canon 1056. The essential properties of marriage are unity and indissolubility; in christian marriage they acquire a distinctive firmness by reason of the sacrament.

Essentiales matrimonii proprietates sunt unitas et indissolubilitas, quae in matrimonio christiano ratione sacramenti peculiarem obtinent firmitatem.

Canon 1055. §1 The marriage covenant, by which a man and a woman establish between themselves a partnership of their whole life, and which of its own very
nature is ordered to the well-being of the spouses and to the procreation and upbringing of children, has, between the baptised, been raised by Christ the Lord to the dignity of a sacrament.

§2 Consequently, a valid marriage contract cannot exist between baptised persons without its being by that very fact a sacrament.

§1. Matrimoniale foedus, quo vir et mulier inter se totius vitae consortium constituunt, indole sua naturali ad bonum coniugum atque ad prolis generationem et educationem ordinatum, a Christo Domino ad sacramenti dignitatem inter baptizatos evectum est.

§2. Quare inter baptizatos nequit matrimonialis contractus validus consistere, quin sit eo ipso sacramentum.

Canon 1054. The local Ordinary, if it concerns the secular clergy, or the competent major Superior, if it concerns his subjects, is to send a notification of each ordination to the parish priest of the place of baptism. The parish priest is to record the ordination in the baptismal register in accordance with can. 535 §2.

Loci Ordinarius, si agatur de saecularibus, aut Superior maior competens, si agatur de ipsius subditis, notitiam uniuscuiusque celebratae ordinationis transmittat ad parochum loci baptismi, qui id adnotet in suo baptizatorum libro, ad normam can. 535, §2.

Canon 1053. §1 After an ordination, the names of the individuals ordained, the name of the ordaining minister, and the place and date of ordination are to be entered in a special register which is to be carefully kept in the curia of the place of ordination.
All the documents of each ordination are to be accurately preserved.

§2 The ordaining Bishop is to give to each person ordained an authentic certificate of the ordination received. Those who, with dimissorial letters, have been promoted by a Bishop other than their own, are to submit the certificate to their proper Ordinary for the registration of the ordination in a special register, to be kept in the archive.

§1. Expleta ordinatione, nomina singulorum ordinatorum ac ministri ordinantis, locus et dies ordinationis notentur in peculiari libro apud curiam loci ordinationis diligenter custodiendo, et omnia singularum ordinationum documenta accurate serventur.

§2. Singulis ordinatis det Episcopus ordinans authenticum ordinationis receptae testimonium; qui, si ab Episcopo extraneo cum litteris dimissoriis promoti fuerint, illud proprio Ordinario exhibeant pro ordinationis adnotatione in speciali libro in archivo servando.

Canon 1052. §1 For a Bishop to proceed to an ordination which he is to confer by his own right, he must be satisfied that the documents mentioned in can. 1050 are at hand and that, as a result of the investigations prescribed by law, the suitability of the candidate has been positively established.

§2 For a Bishop to proceed to the ordination of someone not his own subject, it is sufficient that the dimissorial letters state that those documents are at hand, that the investigation has been conducted in accordance with the law, and that the candidate’s suitability has been established. If the ordinand is a member of a religious institute or a society of apostolic life, these letters must also testify that he has been definitively enrolled in the institute or society and that he is a subject of the Superior who gives the letters.

§3 If, not withstanding all this, the Bishop has definite reasons for doubting that the candidate is suitable to receive orders, he is not to promote him.

§1. Ut Episcopus ordinationem iure proprio conferens ad eam procedere possit, ipsi constare debet documenta, de quibus in can. 1050, praesto esse atque, scrutinio ad normam iuris peracto, idoneitatem candidati positivis argumentis esse probatam.

§2. Ut Episcopus ad ordinationem procedat alieni subditi, sufficit ut litterae dimissoriae referant eadem documenta praesto esse, scrutinium ad normam iuris esse peractum atque de idoneitate candidati constare; quod si promovendus sit sodalis instituti religiosi aut societatis vitae apostolicae, eaedem litterae insuper testari debent ipsum in institutum vel societatem definitive cooptatum fuisse et esse subditum Superioris qui dat litteras.

§3. Si, his omnibus non obstantibus, ob certas rationes Episcopus dubitat num candidatus sit idoneus ad ordines recipiendos, eundem ne promoveat.

Canon 1051. In the investigation of the requisite qualities of one who is to be ordained, the following provisions are to be observed:

1° there is to be a certificate from the rector of the seminary or of the house of formation, concerning the qualities required in the candidate for the reception of the order, namely sound doctrine, genuine piety, good moral behaviour, fitness for the
exercise of the ministry, likewise, after proper investigation, a certificate of the candidate’s state of physical and psychological health;

2° the diocesan Bishop or the major Superior may, in order properly to complete the investigation, use other means which, taking into account the circumstances of time and place, may seem useful, such as testimonial letters, public notices or other sources of information.

Ad scrutinium de qualitatibus in ordinando requisitis quod attinet, serventur praescripta quae sequuntur:

1° habeatur testimonium rectoris seminarii vel domus formationis de qualitatibus ad ordinem recipiendum requisitis, scilicet de candidati recta doctrina, genuina pietate, bonis moribus, aptitudine ad ministerium exercendum; itemque, rite peracta inquisitione, de eius statu valetudinis physicae et psychicae;

2° Episcopus dioecesanus aut Superior maior, ut scrutinium rite peragatur, potest alia adhibere media quae sibi, pro temporis et loci adiunctis, utilia videantur, uti sunt litterae testimoniales, publicationes vel aliae informationes.

Canon 1050. For a person to be promoted to sacred orders, the following documents are required:

1° a certificate of studies duly completed in accordance with can. 1032;

2" for those to be ordained to the priesthood, a certificate of the reception of the diaconate

3° for those to be promoted to the diaconate, certificates of the reception of baptism, of confirmation and of the ministries mentioned in can. 1035, and a certificate that the declaration mentioned in can. 1036 has been made, if an ordinand to be promoted to the permanent diaconate is married, a certificate of his marriage and testimony of his wife’s consent.

Ut quis ad sacros ordines promoveri possit, sequentia requiruntur documenta:

1° testimonium de studiis rite peractis ad normam can. 1032;

2° si agatur de ordinandis ad presbyteratum, testimonium recepti diaconatus;

3° si agatur de promovendis ad diaconatum, testimonium recepti baptismi et confirmationis, atque receptorum ministeriorum de quibus in can. 1035; item testimonium factae declarationis de qua in can. 1036, necnon, si ordinandus qui promovendus est ad diaconatum permanentem sit uxoratus, testimonia celebrati matrimonii et consensus uxoris.

Canon 1049. §1 In a petition to obtain a dispensation from irregularities or impediments, all irregularities and impediments are to be mentioned. However, a general dispensation is valid also for those omitted in good faith, with the exception of the irregularities mentioned in can. 1041, n. 4, or of others which have been brought to the judicial forum; it is not, however, valid for those concealed in bad faith.

§2 If it is question of an irregularity arising from wilful homicide or from a procured abortion, for the validity of the dispensation even the number of offences must be stated.

§3 A general dispensation from irregularities and impediments to the reception of orders is valid for all orders.

§1. In precibus ad obtinendam irregularitatum et impedimentorum dispensationem, omnes irregularitates et impedimenta indicanda sunt; attamen, dispensatio generalis valet etiam pro reticitis bona fide, exceptis irregularitatibus de quibus in can. 1041, n. 4, aliisve ad forum iudiciale deductis, non autem pro reticitis mala fide.

§2. Si agatur de irregularitate ex voluntario homicidio aut ex procurato abortu, etiam numerus delictorum ad validitatem dispensationis exprimendus est.

§3. Dispensatio generalis ab irregularitatibus et impedimentis ad ordines recipiendos valet pro omnibus ordinibus.

Canon 1048. In the more urgent occult cases, if the Ordinary or, in the case of the irregularities mentioned in can. 1041, nn. 3 and 4, the Penitentiary cannot be approached, and if there is imminent danger of serious harm or loss of reputation, the person who is irregular for the exercise of an order may exercise it. There remains, however, the obligation of his having recourse as soon as possible to the Ordinary or the Penitentiary, without revealing his name, and through a confessor.

In casibus occultis urgentioribus, si adiri nequeat Ordinarius aut cum de irregularitatibus agatur de quibus in can. 1041, nn. 3 et 4, Paenitentiaria, et si periculum immineat gravis damni aut infamiae, potest qui irregularitate ab ordine exercendo impeditur eundem exercere, firmo tamen manente onere quam primum recurrendi ad Ordinarium aut Paenitentiariam, reticito nomine et per confessarium.

Canon 1047. §1 If the fact on which they are based has been brought to the judicial forum, dispensation from all irregularities is reserved to the Apostolic See alone.

§2 Dispensation from the following irregularities and impediments to the reception of orders is also reserved to the Apostolic See:

1° irregularities arising from the offences mentioned in can. 1041, nn. 2 and 3, if they are public;

2° an irregularity arising from the offence, whether public or occult, mentioned in can. 1041, n. 4;

3° the impediment mentioned in can. 1042, n. 1.

§3 To the Apostolic See is also reserved the dispensation from the irregularities for the exercise of an order received mentioned in can. 1041, n.3 but only in public cases, and in n. 4 of the same canon even in occult cases.

§4 The Ordinary can dispense from irregularities and impediments not reserved to the
Holy See.

§1. Uni Apostolicae Sedi reservatur dispensatio ab omnibus irregularitatibus, si factum quo innituntur ad forum iudiciale deductum fuerit.

§2. Eidem etiam reservatur dispensatio ab irregularitatibus et impedimentis ad ordines recipiendos, quae sequuntur:

1° ab irregularitatibus ex delictis publicis, de quibus in can. 1041, nn. 2 et 3;

2° ab irregularitate ex delicto sive publico sive occulto, de quo in can. 1041, n. 4;

3° ab impedimento, de quo in can. 1042, n. 1.

§3. Apostolicae Sedi etiam reservatur dispensatio ab irregularitatibus ad exercitium ordinis suscepti, de quibus in can. 1041, n. 3, in casibus publicis tantum, atque in eodem canone, n. 4, etiam in casibus occultis.

§4. Ab irregularitatibus et impedimentis Sanctae Sedi non reservatis dispensare valet Ordinarius.

Canon 1046. Irregularities and impediments are multiplied if they arise from different causes, not however from the repetition of the same cause, unless it is a question of the irregularity arising from the commission of wilful homicide or from having actually procured an abortion.

Irregularitates et impedimenta multiplicantur ex diversis eorundem causis, non autem ex repetita eadem causa, nisi agatur de irregularitate ex homicidio voluntario aut ex procurato abortu, effectu secuto.

Canon 1045. Ignorance of irregularities and impediments does not exempt from them.

Ignorantia irregularitatum atque impedimentorum ab eisdem non eximit.

Canon 1044. §1 The following are irregular for the exercise of orders already received:

1° one who, while bound by an irregularity for the reception of orders, unlawfully received orders;

2° one who committed the offence mentioned in can. 1041, n. 2, if the offence is public

3° one who committed any of the offences mentioned in can. 1041, nn. 3, 4,5,6.

§2 The following are impeded from the exercise of orders:

1° one who, while bound by an impediment to the reception of orders, unlawfully received orders;

2° one who suffers from insanity or from some other psychological infirmity mentioned in can. 1041, n. 1, until such time as the Ordinary, having consulted an expert, has allowed the exercise of the order in question.

§1. Ad exercendos ordines receptos sunt irregulares:

1° qui irregularitate ad ordines recipiendos dum afficiebatur, illegitime ordines recepit;

2° qui delictum commisit, de quo in can. 1041, n. 2, si delictum est publicum;

3° qui delictum commisit, de quibus in can. 1041, nn. 3, 4, 5, 6.

§2. Ab ordinibus exercendis impediuntur:

1° qui impedimento ad ordines recipiendos detentus, illegitime ordines recepit;

2° qui amentia aliave infirmitate psychica de qua in can. 1041, n. 1 afficitur, donec Ordinarius, consulto perito, eiusdem ordinis exercitium permiserit.

Canon 1043. Christ’s faithful are bound to reveal, before ordination, to the Ordinary or to the parish priest, such impediments to sacred orders as they may know about.

Christifideles obligatione tenentur impedimenta ad sacros ordines, si qua norint, Ordinario vel parocho ante ordinationem revelandi.

Canon 1042. The following are simply impeded from receiving orders:

1° a man who has a wife, unless he is lawfully destined for the permanent diaconate;

2° one who exercises an office or administration forbidden to clerics, in accordance with cann. 285 and 286, of which he must render an account; the impediment binds until such time as, having relinquished the office and administration and rendered the account, he has been freed;

3° a neophyte, unless, in the judgement of the Ordinary, he has been sufficiently tested.

Sunt a recipiendis ordinibus simpliciter impediti:

1° vir uxorem habens, nisi ad diaconatum permanentem legitime destinetur;

2° qui officium vel administrationem gerit clericis ad normam can. 285 et 286 vetitam cuius rationem reddere debet, donec, depositis officio et administratione atque rationibus redditis, liber factus sit;

3° neophytus, nisi, iudicio Ordinarii, sufficienter probatus fuerit.

Canon 1041. The following persons are irregular for the reception of orders:

1° one who suffers from any form of insanity, or from any other psychological infirmity, because of which he is, after experts have been consulted, judged incapable of being able to fulfil the ministry;

2° one who has committed the offence of apostasy, heresy or schism;

3° one who has attempted marriage, even a civil marriage, either while himself prevented from entering marriage whether by an existing marriage bond or by a sacred order or by a public and perpetual vow of chastity, or with a woman who is validly married or is obliged by the same vow;

4° one who has committed wilful homicide, or one who has actually procured an abortion, and all who have positively cooperated;

5° one who has gravely and maliciously mutilated himself or another, or who has attempted suicide;
[NB see Authentic Interpretation of canon 1041, 4º-5º, 31.V.2016]

6° one who has carried out an act of order which is reserved to those in the order of the episcopate or priesthood, while himself either not possessing that order or being barred from its exercise by some canonical penalty, declared or imposed.

Ad recipiendos ordines sunt irregulares:

1° qui aliqua forma laborat amentiae aliusve psychicae infirmitatis, qua, consultis peritis, inhabilis iudicatur ad ministerium rite implendum;

2° qui delictum apostasiae, haeresis aut schismatis commiserit;

3° qui matrimonium etiam civile tantum attentaverit, vel ipsemet vinculo matrimoniali aut ordine sacro aut voto publico perpetuo castitatis a matrimonio ineundo impeditus, vel cum muliere matrimonio valido coniuncta aut eodem voto adstricta;

4° qui voluntarium homicidium perpetraverit aut abortum procuraverit, effectu secuto, omnesque positive cooperantes;

5° qui seipsum vel alium graviter et dolose mutilaverit vel sibi vitam adimere tentaverit;

6° qui actum ordinis posuerit constitutis in ordine episcopatus vel presbyteratus reservatum, vel eodem carens, vel ab eius exercitio poena aliqua canonica declarata vel irrogata prohibitus.

Canon 1040. Those bound by an impediment are to be barred from the reception of orders. An impediment may be simple; or it may be perpetual, in which case it is called an irregularity. No impediment is contracted which is not contained in the following canons.

A recipiendis ordinibus arcentur qui quovis impedimento afficiuntur sive perpetuo, quod venit nomine irregularitatis, sive simplici; nullum autem impedimentum contrahitur, quod in canonibus qui sequuntur non contineatur.

Canon 1039. All who are to be promoted to any order must make a retreat for at least five days, in a place and in the manner determined by the Ordinary. Before he proceeds to the ordination, the Bishop must have assured himself that the candidates have duly made the retreat.

Omnes, qui ad aliquem ordinem promovendi sunt, exercitiis spiritualibus vacent per quinque saltem dies, loco et modo ab Ordinario determinatis; Episcopus, antequam ad ordinationem procedat, certior factus sit oportet candidatos rite iisdem exercitiis vacasse.

Canon 1038. A deacon who refuses to be promoted to the priesthood may not be forbidden the exercise of the order he has received, unless he is constrained by a canonical impediment, or unless there is some other grave reason, to be estimated by the diocesan Bishop or the competent major Superior

Diaconus, qui ad presbyteratum promoveri renuat, ab ordinis recepti exercitio prohiberi non potest, nisi impedimento detineatur canonico aliave gravi causa, de iudicio Episcopi dioecesani aut Superioris maioris competentis aestimanda.

Canon 1037. A candidate for the permanent diaconate who is not married and likewise a candidate for the priesthood, is not to be admitted to the order of diaconate unless he has, in the prescribed rite, publicly before God and the Church undertaken the obligation of celibacy, or unless he has taken perpetual vows in a religious institute.

Promovendus ad diaconatum permanentem qui non sit uxoratus, itemque promovendus ad presbyteratum, ad ordinem diaconatus ne admittantur, nisi ritu praescripto publice coram Deo et Ecclesia obligationem caelibatus assumpserint, aut vota perpetua in instituto religioso emiserint.

Canon 1036. For a candidate to be promoted to the order of diaconate or priesthood, he must submit to the proper Bishop or to the competent major Superior a declaration written in his own hand and signed by him, in which he attests that he will spontaneously and freely receive the sacred order and will devote himself permanently to the ecclesiastical ministry, asking at the same time that he be admitted to receive the order.

Candidatus, ut ad ordinem diaconatus aut presbyteratus promoveri possit, Episcopo proprio aut Superiori maiori competenti declarationem tradat propria manu exaratam et subscriptam, qua testificetur se sponte ac libere sacrum ordinem suscepturum atque se ministerio ecclesiastico perpetuo mancipaturum esse, insimul petens ut ad ordinem recipiendum admittatur.

Canon 1035. §1 Before anyone may be promoted to the diaconate, whether permanent or transitory, he must have received the ministries of lector and acolyte, and have exercised them for an appropriate time.

§2 Between the conferring of the ministry of acolyte and the diaconate there is to be an interval of at least six months.

§1. Antequam quis ad diaconatum sive permanentem sive transeuntem promoveatur, requiritur ut ministeria lectoris et acolythi receperit et per congruum tempus exercuerit.

§2. Inter acolythatus et diaconatus collationem intervallum intercedat sex saltem mensium.

Canon 1034. §1 An aspirant to the diaconate or to the priesthood is not to be ordained unless he has first, through the liturgical rite of admission, secured enrolment as a candidate from the authority mentioned in cann. 1016 and 1019. He must previously have submitted a petition in his own hand and signed by him, which has been accepted in writing by the same authority.

§2 One who has by vows become a member of a clerical institute is not obliged to obtain this admission.

§1. Ad diaconatum vel presbyteratum aspirans ne ordinetur, nisi prius per liturgicum admissionis ritum ab auctoritate, de qua in can. 1016 et 1019, adscriptionem inter candidatos obtinuerit post praeviam suam petitionem propria manu exaratam et subscriptam, atque ab eadem auctoritate in scriptis acceptatam.

§2. Ad eandem admissionem obtinendam non tenetur, qui per vota in clericale institutum cooptatus est.

Canon 1033. Only one who has received the sacrament of sacred confirmation may lawfully be promoted to orders.

Licite ad ordines promovetur tantum qui recepit sacrae confirmationis sacramentum.

Canon 1032. §1 Aspirants to the priesthood may be promoted to the diaconate only when they have completed the fifth year of the curriculum of philosophical and theological studies.

§2 After completing the curriculum of studies and before being promoted to the priesthood, deacons are to spend an appropriate time, to be determined by the Bishop or by the competent major Superior, exercising the diaconal order and taking part in the pastoral ministry.

§3 An aspirant to the permanent diaconate is not to be promoted to this order until he has completed the period of formation.

§1. Aspirantes ad presbyteratum promoveri possunt ad diaconatum solummodo post expletum quintum curriculi studiorum philosophico-theologicorum annum.

§2. Post expletum studiorum curriculum, diaconus per tempus congruum, ab Episcopo vel a Superiore maiore competenti definiendum, in cura pastorali partem habeat, diaconalem exercens ordinem, antequam ad presbyteratum promoveatur.

§3. Aspirans ad diaconatum permanentem, ad hunc ordinem ne promoveatur nisi post expletum formationis tempus.

Canon 1031. §1 The priesthood may be conferred only upon those who have completed their twenty-fifth year of age, and possess a sufficient maturity; moreover, an interval of at least six months between the diaconate and the priesthood must have been observed. Those who are destined for the priesthood are to be admitted to the order of diaconate only when they have completed their twenty-third year.

§2 A candidate for the permanent diaconate who is not married may be admitted to the diaconate only when he has completed at least his twenty-fifth year; if he is married, not until he has completed at least his thirty-fifth year, and then with the consent of his wife.

§3 Episcopal Conferences may issue a regulation which requires a later age for the priesthood and for the permanent diaconate.

§4 A dispensation of more than a year from the age required by §§1 and 2 is reserved to the Apostolic See.

§1. Presbyteratus ne conferatur nisi iis qui aetatis annum vigesimum quintum expleverint et sufficienti gaudeant maturitate, servato insuper intervallo sex saltem mensium inter diaconatum et presbyteratum; qui ad presbyteratum destinantur, ad diaconatus ordinem tantummodo post expletum aetatis annum vigesimum tertium admittantur.

§2. Candidatus ad diaconatum permanentem qui non sit uxoratus ad eundem diaconatum ne admittatur, nisi post expletum vigesimum quintum saltem aetatis annum; qui matrimonio coniunctus est, nonnisi post expletum trigesimum quintum saltem aetatis annum, atque de uxoris consensu.

§3. Integrum est Episcoporum conferentiis normam statuere, qua provectior ad presbyteratum et ad diaconatum permanentem requiratur aetas.

§4. Dispensatio ultra annum super aetate requisita ad normam §§1 et 2, Apostolicae Sedi reservatur.

Canon 1030. The proper Bishop or the competent major Superior may, but only for a canonical reason, even one which is occult, forbid admission to the priesthood to deacons subject to them who were destined for the priesthood, without prejudice to recourse in accordance with the law.

Nonnisi ex causa canonica, licet occulta, proprius Episcopus vel Superior maior competens diaconis ad presbyteratum destinatis, sibi subditis, ascensum ad presbyteratum interdicere potest, salvo recursu ad normam iuris.

Canon 1029. Only those are to be promoted to orders who, in the prudent judgement of the proper Bishop or the competent major Superior, all things considered, have sound faith, are motivated by the right intention, are endowed with the requisite knowledge, enjoy a good reputation, and have moral probity, proven virtue and the other physical and psychological qualities appropriate to the order to be received.

Ad ordines ii soli promoveantur qui, prudenti iudicio Episcopi proprii aut Superioris maioris competentis, omnibus perpensis, integram habent fidem, recta moventur intentione, debita pollent scientia, bona gaudent existimatione, integris moribus probatisque virtutibus atque aliis qualitatibus physicis et psychicis ordini recipiendo congruentibus sunt praediti.

Canon 1028. The diocesan Bishop or the competent Superior must ensure that before they are promoted to any order, candidates are properly instructed concerning the order itself and its obligations.

Curet Episcopus dioecesanus aut Superior competens ut candidati, antequam ad ordinem aliquem promoveantur, rite edoceantur de iis, quae ad ordinem eiusque obligationes pertinent.

Canon 1027. Aspirants to the diaconate and the priesthood are to be formed by careful preparation in accordance with the law.

Aspirantes ad diaconatum et presbyteratum accurata praeparatione efformentur, ad normam iuris.

Canon 1026. For a person to be ordained, he must enjoy the requisite freedom. It is absolutely wrong to compel anyone, in any way or for any reason whatsoever, to receive orders, or to turn away from orders anyone who is canonically suitable.

Ut quis ordinetur debita libertate gaudeat oportet; nefas est quemquam, quovis modo, ob quamlibet causam ad ordines recipiendos cogere, vel canonice idoneum ab iisdem recipiendis avertere.

Canon 1025. §1 In order lawfully to confer the orders of priesthood or diaconate, it must have been established, in accordance with the proofs laid down by law, that in the judgement of the proper Bishop or competent major Superior, the candidate possesses the requisite qualities, that he is free of any irregularity or impediment, and that he has fulfilled the requirements set out in can. 1033--1039. Moreover, the documents mentioned in can. 1050 must be to hand, and the investigation mentioned in can. 1051 must have been carried out.

§2 It is further required that, in the judgement of the same lawful Superior, the candidate is considered beneficial to the ministry of the Church.

§3 A Bishop ordaining his own subject who is destined for the service of another diocese, must be certain that the ordinand will in fact be attached to that other diocese.

§1. Ad licite ordines presbyteratus vel diaconatus conferendos requiritur ut candidatus, probatione ad normam iuris peracta, debitis qualitatibus, iudicio proprii Episcopi aut Superioris maioris competentis, praeditus sit, nulla detineatur irregularitate nulloque impedimento, atque praerequisita, ad normam can. 1033-1039 adimpleverit; praeterea documenta habeantur, de quibus in can. 1050, atque scrutinium peractum sit, de quo in can. 1051.

§2. Insuper requiritur ut, iudicio eiusdem legitimi Superioris, ad Ecclesiae ministerium utilis habeatur.

§3. Episcopo ordinanti proprium subditum, qui servitio alius dioecesis destinetur, constare debet ordinandum huic dioecesi addictum iri.

Canon 1024. Only a baptised man can validly receive sacred ordination.

Sacram ordinationem valide recipit solus vir baptizatus.

Canon 1023. Dimissorial letters can be limited or can be revoked by the person granting them or by his successor; once granted, they do not lapse on the expiry of the grantor’s authority.

Litterae dimissoriae possunt ab ipso concedente aut ab eius successore limitibus circumscribi aut revocari, sed semel concessae non extinguuntur resoluto iure concedentis.

Canon 1022. When the ordaining Bishop has received the prescribed dimissorial letters, he may proceed to the ordination only when the authenticity of these letters is established beyond any doubt whatever.

Episcopus ordinans, acceptis legitimis litteris dimissoriis, ad ordinationem ne procedat, nisi de germana litterarum fide plane constet.

Canon 1021. Dimissorial letters may be sent to any Bishop in communion with the
Apostolic See, but not to a Bishop of a rite other than that of the ordinand, unless there is an apostolic indult.

Litterae dimissoriae mitti possunt ad quemlibet Episcopum communionem cum Sede Apostolica habentem, excepto tantum, citra apostolicum indultum, Episcopo ritus diversi a ritu promovendi.

Canon 1020. Dimissorial letters are not to be granted unless all the testimonials and documents required by the law in accordance with cann. 1050 and 1051 have first been obtained.

Litterae dimissoriae ne concedantur, nisi habitis antea omnibus testimoniis et documentis, quae iure exiguntur ad norma can. 1050 et 1051.

Canon 1019. §1 It belongs to the major Superior of a clerical religious institute of pontifical right or of a clerical society of apostolic life of pontifical right to grant dimissorial letters for the diaconate and for the priesthood to his subjects who are, in accordance with the constitutions, perpetually or definitively enrolled in the institute or society.

§2 The ordination of all other candidates of whatever institute or society, is governed by the law applying to the secular clergy, any indult whatsoever granted to Superiors being revoked.

§1. Superiori maiori instituti religiosi clericalis iuris pontificii aut societatis clericalis vitae apostolicae iuris pontificii competit ut suis subditis, iuxta constitutiones perpetuo vel definitive instituto aut societati adscriptis, concedat litteras dimissorias ad diaconatum et ad presbyteratum.

§2. Ordinatio ceterorum omnium alumnorum cuiusvis instituti aut societatis regitur iure clericorum saecularium, revocato quolibet indulto Superioribus concesso.

Canon 1018. §1 The following can give dimissorial letters for the secular clergy:

1° the proper Bishop mentioned in can. 1016;

2° the apostolic Administrator; with the consent of the college of consultors, the diocesan Administrator; with the consent of the council mentioned in can. 495 §2, the Pro-vicar and Pro-prefect apostolic.

§2 The diocesan Administrator, the Pro-vicar and Pro-prefect apostolic are not to give dimissorial letters to those to whom admission to orders was refused by the diocesan Bishop or by the Vicar or Prefect apostolic.

§1. Litteras dimissorias pro saecularibus dare possunt:

1° Episcopus proprius, de quo in can. 1016;

2° Administrator apostolicus atque, de consensu collegii consultorum, Administrator dioecesanus; de consensu consilii, de quo in can. 495, §2, Pro-vicarius et Pro-praefectus apostolicus.

§2. Administrator dioecesanus, Pro-vicarius et Pro-praefectus apostolicus litteras dimissorias ne iis concedant, quibus ab Episcopo dioecesano aut a Vicario vel Praefecto apostolico accessus ad ordines denegatus fuerit.

Canon 1017. A Bishop may not confer orders outside his own jurisdiction except with the permission of the diocesan Bishop.

Episcopus extra propriam dicionem nonnisi cum licentia Episcopi dioecesani ordines conferre potest.

Canon 1016. In what concerns the ordination to the diaconate of those who intend to enrol themselves in the secular clergy, the proper Bishop is the Bishop of the diocese in which the aspirant has a domicile, or the Bishop of the diocese to which he intends to devote himself. In what concerns the priestly ordination of the secular clergy, it is the Bishop of the diocese in which the aspirant was incardinated by the diaconate.

Episcopus proprius, quod attinet ad ordinationem diaconalem eorum qui clero saeculari se adscribi intendant, est Episcopus dioecesis, in qua promovendus habet domicilium, aut dioecesis cui promovendus sese devovere statuit; quod attinet ad ordinationem presbyteralem clericorum saecularium, est Episcopus dioecesis, cui promovendus per diaconatum est incardinatus.

Canon 1015. §1 Each candidate is to be ordained to the priesthood or to the diaconate by his proper Bishop, or with lawful dimissorial letters granted by that Bishop.

§2 If not impeded from doing so by a just reason, a Bishop is himself to ordain his own subjects. He may not, however, without an apostolic indult lawfully ordain a subject of an oriental rite.

§3 Anyone who is entitled to give dimissorial letters for the reception of orders may also himself confer these orders, if he is a Bishop.

§1. Unusquisque ad presbyteratum et ad diaconatum a proprio Episcopo ordinetur aut cum legitimis eiusdem litteris dimissoriis.

§2. Episcopus proprius, iusta de causa non impeditus, per se ipse suos subditos ordinet; sed subditum orientalis ritus, sine apostolico indulto, licite ordinare non potest.

§3. Qui potest litteras dimissorias ad ordines recipiendos dare, potest quoque eosdem ordines per se ipse conferre, si charactere episcopali polleat.

Canon 1014. Unless a dispensation has been granted by the Apostolic See, the principal consecrating Bishop at an episcopal consecration is to have at least two other consecrating Bishops with him. It is, however, entirely appropriate that all the
Bishops present should join with these in consecrating the Bishop-elect.

Nisi Sedis Apostolicae dispensatio intercesserit, Episcopus consecrator principalis in consecratione episcopali duos saltem Episcopos consecrantes sibi adiungat; valde convenit autem, ut una cum iisdem omnes Episcopi praesentes electum consecrent.

Canon 1013. No Bishop is permitted to consecrate anyone as Bishop, unless it is first established that a pontifical mandate has been issued.

Nulli Episcopo licet quemquam consecrare in Episcopum, nisi prius constet de pontificio mandato.

Canon 1012. The minister of sacred ordination is a consecrated Bishop.

Sacrae ordinationis minister est Episcopus consecratus.

Canon 1011. §1 An ordination is normally to be celebrated in the cathedral church. For pastoral reasons, however, it may be celebrated in another church or oratory.

§2 Clerics and other members of Christ’s faithful are to be invited to attend an ordination, so that the greatest possible number may be present at the celebration.

§1. Ordinatio generaliter in cathedrali ecclesia celebretur; ob rationes tamen pastorales in alia ecclesia aut oratorio celebrari potest.

§2. Ad ordinationem invitandi sunt clerici aliique christifideles, ut quam maxima frequentia celebrationi intersint.

Canon 1010. An ordination is to be celebrated during Mass, on a Sunday or holyday of obligation. For pastoral reasons, however, it may take place on other days also, even on ferial days.

Ordinatio intra Missarum sollemnia celebretur, die dominico vel festo de praecepto, sed ob rationes pastorales aliis etiam diebus, ferialibus non exceptis, fieri potest.

Canon 1009. §1 The orders are the episcopate, the priesthood and the diaconate.

§2 They are conferred by the imposition of hands and the prayer of consecration which the liturgical books prescribe for each grade.

§3 Those who are constituted in the order of the episcopate or the presbyterate receive the mission and capacity to act in the person of Christ the Head, whereas deacons are empowered to serve the People of God in the ministries of the liturgy, the word and charity.
[new paragraph added by m.p. Omnium in mentem, 26.X.2009]

§1. Ordines sunt episcopatus, presbyteratus et diaconatus.

§2. Conferuntur manuum impositione et precatione consecratoria, quam pro singulis gradibus libri liturgici praescribunt.

§3. Qui constituti sunt in ordine episcopatus aut presbyteratus missionem et facultatem agendi in persona Christi Capitis accipiunt, diaconi vero vim populo Dei serviendi in diaconia liturgiae, verbi, et caritatis. {Tertius paragraphus promulgatus est per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

Canon 1008. By divine institution, some of the Christian faithful are marked with an indelible character and constituted as sacred ministers by the sacrament of holy orders. They are thus consecrated and deputed so that, each according to his own grade, they may serve the People of God by a new and specific title.
[revised wording according to m.p. Omnium in mentem, 26.X.2009]

Sacramento ordinis ex divina institutione inter christifideles quidam, charactere indelebili quo signantur, constituuntur sacri ministri, qui nempe consecrantur et deputantur ut, pro suo quisque gradu, {in persona Christi Capitis munera docendi, sanctificandi et regendi adimplentes, Dei populum pascant} novo et peculiari titulo Dei populo inserviant. {Textus inter notas mutatus est ad textum qui sequitur per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

Canon 1007. The anointing of the sick is not to be conferred upon those who obstinately persist in a manifestly grave sin.

Unctio infirmorum ne conferatur illis, qui in manifesto gravi peccato obstinate perseverent.

Canon 1006. This sacrament is to be administered to the sick who, when they were in possession of their faculties, at least implicitly asked for it.

Infirmis qui, cum suae mentis compotes essent, hoc sacramentum implicite saltem petierint, conferatur.

Canon 1005. If there is any doubt as to whether the sick person has reached the age of reason, or is dangerously ill, or is dead, this sacrament is to be administered.

In dubio utrum infirmus rationis usum attigerit, an periculose aegrotet vel mortuus sit, hoc sacramentum ministretur.

Canon 1004. §1 The anointing of the sick can be administered to any member of the faithful who, having reached the use of reason, begins to be in danger of death by reason of illness or old age.

§2 This sacrament can be repeated if the sick person, having recovered, again becomes seriously ill or if, in the same illness, the danger becomes more serious.

§1. Unctio infirmorum ministrari potest fideli qui, adepto rationis usu, ob infirmitatem vel senium in periculo incipit versari.

§2. Hoc sacramentum iterari potest, si infirmus, postquam convaluerit, denuo in gravem infirmitatem inciderit aut si, eadem infirmitate perdurante, discrimen factum gravius sit.

Canon 1003. §1 Every priest, but only a priest, can validly administer the anointing of the sick.

§2 All priests to whom has been committed the care of souls, have the obligation and the right to administer the anointing of the sick to those of the faithful entrusted to their pastoral care. For a reasonable cause, any other priest may administer this sacrament if he has the consent, at least presumed, of the aforementioned priest.

§3 Any priest may carry the holy oil with him, so that in a case of necessity he can administer the sacrament of anointing of the sick.

§1. Unctionem infirmorum valide administrat omnis et solus sacerdos.

§2. Officium et ius unctionis infirmorum ministrandi habent omnes sacerdotes, quibus demandata est cura animarum, erga fideles suo pastorali officio commissos; ex rationabili causa, quilibet alius sacerdos hoc sacramentum ministrare potest de consensu saltem praesumpto sacerdotis de quo supra.

§3. Cuilibet sacerdoti licet oleum benedictum secumferre ut, in casu necessitatis, sacramentum unctionis infirmorum ministrare valeat.

Canon 1002. The communal celebration of anointing of the sick, for a number of the sick together, who have been appropriately prepared and are rightly disposed, may be held in accordance with the regulations of the diocesan Bishop.

Celebratio communis unctionis infirmorum, pro pluribus infirmis simul, qui apte sint praeparati et rite dispositi, iuxta Episcopi dioecesani praescripta peragi potest.

Canon 1001. Pastors of souls and those who are close to the sick are to ensure that the sick are helped by this sacrament in good time.

Curent animarum pastores et infirmorum propinqui, ut tempore opportuno infirmi hoc sacramento subleventur.

Canon 1000. §1 The anointings are to be carried out accurately, with the words and in the order and manner prescribed in the liturgical books. In a case of necessity, however, a single anointing on the forehead, or even on another part of the body, is sufficient while the full formula is recited.

§2 The minister is to anoint with his own hand, unless a grave reason indicates the use of an instrument.

§1. Unctiones verbis, ordine et modo praescriptis in liturgicis libris, accurate peragantur; in casu tamen necessitatis, sufficit unctio unica in fronte vel etiam in alia corporis parte, integra formula prolata.

§2. Unctiones peragat minister propria manu, nisi gravis ratio usum instrumenti suadeat.

Canon 999. The oil to be used in the anointing of the sick can be blessed not only by a
Bishop but also by:

1° those who are in law equivalent to the diocesan Bishop;

2° in a case of necessity, any priest but only in the actual celebration of the sacrament.

Praeter Episcopum, oleum in unctione infirmorum adhibendum benedicere possunt:

1° qui iure Episcopo dioecesano aequiparantur;

2° in casu necessitatis, quilibet presbyter in ipsa tamen celebratione sacramenti.

Canon 998. The anointing of the sick, by which the Church commends to the suffering and glorified Lord the faithful who are dangerously ill so that he may support and save them, is conferred by anointing them with oil and pronouncing the words prescribed in the liturgical books.

Unctio infirmorum, qua Ecclesia fideles periculose aegrotantes Domino patienti et glorificato, ut eos allevet et salvet, commendat, confertur eos liniendo oleo atque verba proferendo in liturgicis libris praescripta.

Canon 997. As far as the granting and the use of indulgences is concerned, the other provisions contained in the special laws of the Church must also be observed.

Ad indulgentiarum concessionem et usum quod attinet, servanda sunt insuper cetera praescripta quae in peculiaribus Ecclesiae legibus continentur.

Canon 996. §1 To be capable of gaining indulgences a person must be baptised, not excommunicated, and in the state of grace at least on the completion of the prescribed work.

§2 To gain them, however, the person who is capable must have at least the intention of gaining them, and must fulfil the prescribed works at the time and in the manner determined by the terms of the grant.

§1. Ut quis capax sit lucrandi indulgentias debet esse baptizatus, non excommunicatus, in statu gratiae saltem in fine operum praescriptorum.

§2. Ut vero subiectum capax eas lucretur, habere debet intentionem saltem generalem eas acquirendi et opera iniuncta implere statuto tempore ac debito modo, secundum concessionis tenorem.

Canon 995. §1 Apart from the supreme authority in the Church, only those can grant indulgences to whom this power is either acknowledged in the law, or given by the
Roman Pontiff.

§2 No authority below the Roman Pontiff can give to others the faculty of granting indulgences, unless this authority has been expressly given to the person by the
Apostolic See.

§1. Praeter supremam Ecclesiae auctoritatem ii tantum possunt indulgentias elargiri, quibus haec potestas iure agnoscitur aut a Romano Pontifice conceditur.

§2. Nulla auctoritas infra Romanum Pontificem potest potestatem concedendi indulgentias aliis committere, nisi id ei a Sede Apostolica expresse fuerit indultum.

Canon 994. All members of the faithful can gain indulgences, partial or plenary, for themselves, or they can apply them by way of suffrage to the dead.

Quivis fidelis potest indulgentias sive partiales sive plenarias, aut sibi ipsi lucrari, aut defunctis applicare ad modum suffragii.

Canon 993. An indulgence is partial or plenary according as it partially or wholly frees a person from the temporal punishment due for sins.

Indulgentia est partialis aut plenaria, prout a poena temporali pro peccatis debita liberat ex parte aut ex toto.

Canon 992. An indulgence is the remission in the sight of God of the temporal punishment due for sins, the guilt of which has already been forgiven. A member of
Christ’s faithful who is properly disposed and who fulfils certain specific conditions, may gain an indulgence by the help of the Church which, as the minister of redemption, authoritatively dispenses and applies the treasury of the merits of Christ and the Saints.

Indulgentia est remissio coram Deo poenae temporalis pro peccatis, ad culpam quod attinet iam deletis, quam christifidelis, apte dispositus et certis ac definitis condicionibus, consequitur ope Ecclesiae quae, ut ministra redemptionis, thesaurum satisfactionum Christi et Sanctorum auctoritative dispensat et applicat.

Canon 991. All Christ’s faithful are free to confess their sins to lawfully approved confessors of their own choice, even to one of another rite.

Cuivis christifideli integrum est confessario legitime approbato etiam alius ritus, cui maluerit, peccata confiteri.

Canon 990. No one is forbidden to confess through an interpreter, provided however that abuse and scandal are avoided, and without prejudice to the provision of can.
983 §2.

Nemo prohibetur quominus per interpretem confiteatur, vitatis quidem abusibus et scandalis atque firmo praescripto can. 983, §2.

Canon 989. All the faithful who have reached the age of discretion are bound faithfully to confess their grave sins at least once a year.

Omnis fidelis, postquam ad annos discretionis pervenerit, obligatione tenetur peccata sua gravia, saltem semel in anno, fideliter confitendi.

Canon 988. §1 The faithful are bound to confess, in kind and in number, all grave sins committed after baptism, of which after careful examination of conscience they are aware, which have not yet been directly pardoned by the keys of the Church, and which have not been confessed in an individual confession.

§2 The faithful are recommended to confess also venial sins.

§1. Christifidelis obligatione tenetur in specie et numero confitendi omnia peccata gravia post baptismum perpetrata et nondum per claves Ecclesiae directe remissa neque in confessione individuali accusata, quorum post diligentem sui discussionem conscientiam habeat.

§2. Commendatur christifidelibus ut etiam peccata venialia confiteantur.

Canon 987. In order that the faithful may receive the saving remedy of the sacrament of penance, they must be so disposed that, repudiating the sins they have committed and having the purpose of amending their lives, they turn back to God.

Christifidelis, ut sacramenti paenitentiae remedium percipiat salutiferum, ita dispositus sit oportet ut, peccata quae commiserit repudians et propositum sese emendandi habens, ad Deum convertatur.

Canon 986. §1 All to whom by virtue of office the care of souls is committed, are bound to provide for the hearing of the confessions of the faithful entrusted to them, who reasonably request confession, and they are to provide these faithful with an opportunity to make individual confession on days and at times arranged to suit them.

§2 In an urgent necessity, every confessor is bound to hear the confessions of Christ’s faithful, and in danger of death every priest is so obliged.

§1. Omnis, cui animarum cura vi muneris est demandata, obligatione tenetur providendi ut audiantur confessiones fidelium sibi commissorum, qui rationabiliter audiri petant, utque iisdem opportunitas praebeatur ad confessionem individualem, diebus ac horis in eorum commodum statutis, accedendi.

§2. Urgente necessitate, quilibet confessarius obligatione tenetur confessiones christifidelium excipiendi, et in periculo mortis quilibet sacerdos.

Canon 985. The director and assistant director of novices, and the rector of a seminary or of any other institute of education, are not to hear the sacramental confessions of their students resident in the same house, unless in individual instances the students of their own accord request it.

Magister novitiorum eiusque socius, rector seminarii aliusve instituti educationis sacramentales confessiones suorum alumnorum in eadem domo commorantium ne audiant, nisi alumni in casibus particularibus sponte id petant.

Canon 984. §1 The confessor is wholly forbidden to use knowledge acquired in confession to the detriment of the penitent, even when all danger of disclosure is excluded.

§2 A person who is in authority may not in any way, for the purpose of external governance, use knowledge about sins which has at any time come to him from the hearing of confession.

§1. Omnino confessario prohibetur scientiae ex confessione acquisitae usus cum paenitentis gravamine, etiam quovis revelationis periculo excluso.

§2. Qui in auctoritate est constitutus, notitia quam de peccatis in confessione quovis tempore excepta habuerit, ad exteriorem gubernationem nullo modo uti potest.

Canon 983. §1 The sacramental seal is inviolable. Accordingly, it is absolutely wrong for a confessor in any way to betray the penitent, for any reason whatsoever, whether by word or in any other fashion.

§2 An interpreter, if there is one, is also obliged to observe this secret, as are all others who in any way whatever have come to a knowledge of sins from a confession.

§1. Sacramentale sigillum inviolabile est; quare nefas est confessario verbis vel alio quovis modo et quavis de causa aliquatenus prodere paenitentem.

§2. Obligatione secretum servandi tenentur quoque interpres, si detur, necnon omnes alii ad quos ex confessione notitia peccatorum quoquo modo pervenerit.

Canon 982. A person who confesses to having falsely denounced to ecclesiastical authority a confessor innocent of the crime of solicitation to a sin against the sixth commandment of the Decalogue, is not to be absolved unless that person has first formally withdrawn the false denunciation and is prepared to make good whatever harm may have been done.

Qui confitetur se falso confessarium innocentem apud auctoritatem ecclesiasticam denuntiasse de crimine sollicitationis ad peccatum contra sextum Decalogi praeceptum, ne absolvatur nisi prius falsam denuntiationem formaliter retractaverit et paratus sit ad damna, si quae habeantur, reparanda.

Canon 981. The confessor is to impose salutary and appropriate penances, in proportion to the kind and number of sins confessed, taking into account, however, the condition of the penitent. The penitent is bound personally to fulfil these penances.

Pro qualitate et numero peccatorum, habita tamen ratione paenitentis condicionis, salutares et convenientes satisfactiones confessarius iniungat; quas paenitens per se ipse implendi obligatione tenetur.

Canon 980. If the confessor is in no doubt about the penitent’s disposition and the penitent asks for absolution, it is not to be denied or delayed.

Si confessario dubium non est de paenitentis dispositione et hic absolutionem petat, absolutio ne denegetur nec differatur.

Canon 979. In asking questions the priest is to act with prudence and discretion, taking into account the condition and the age of the penitent, and he is to refrain from enquiring the name of a partner in sin.

Sacerdos in quaestionibus ponendis cum prudentia et discretione procedat, attenta quidem condicione et aetate paenitentis, abstineatque a nomine complicis inquirendo.

Canon 978. §1 In hearing confessions the priest is to remember that he is at once both judge and healer, and that he is constituted by God as a minister of both divine justice and divine mercy, so that he may contribute to the honour of God and the salvation of souls.

§2 In administering the sacrament, the confessor, as a minister of the Church, is to adhere faithfully to the teaching of the magisterium and to the norms laid down by the competent authority.

§1. Meminerit sacerdos in audiendis confessionibus se iudicis pariter et medici personam sustinere ac divinae iustitiae simul et misericordiae ministrum a Deo constitutum esse, ut honori divino et animarum saluti consulat.

§2. Confessarius, utpote minister Ecclesiae, in administrando sacramento, doctrinae Magisterii et normis a competenti auctoritate latis fideliter adhaereat.

Canon 977. The absolution of a partner in a sin against the sixth commandment of the
Decalogue is invalid, except in danger of death.

Absolutio complicis in peccato contra sextum Decalogi praeceptum invalida est, praeterquam in periculo mortis.

Canon 976. Any priest, even though he lacks the faculty to hear confessions, can validly and lawfully absolve any penitents who are in danger of death, from any censures and sins, even if an approved priest is present.

Quilibet sacerdos, licet ad confessiones excipiendas facultate careat, quoslibet paenitentes in periculo mortis versantes valide et licite absolvit a quibusvis censuris et peccatis, etiamsi praesens sit sacerdos approbatus.

Canon 975. Apart from revocation, the faculty mentioned in can. 967 §2 ceases by loss of office, by excardination, or by loss of domicile.

Praeterquam revocatione, facultas de qua in can. 967, §2 cessat amissione officii vel excardinatione aut amissione domicilii.

Canon 974. §1 Neither the local Ordinary nor the competent Superior may, except for a grave reason, revoke the grant of a faculty habitually to hear confessions.

§2 If the faculty to hear confessions granted by the local Ordinary mentioned in can.
967, §2, is revoked by that Ordinary, the priest loses the faculty everywhere. If the faculty is revoked by another local Ordinary, the priest loses it only in the territory of the Ordinary who revokes it.

§3 Any local Ordinary who has revoked a priest’s faculty to hear confessions is to notify the Ordinary who is proper to that priest by reason of incardination or, if the priest is a member of a religious institute, his competent Superior.

§4 If the faculty to hear confessions is revoked by his own major Superior, the priest loses everywhere the faculty to hear the confessions of the members of the institute.
But if the faculty is revoked by another competent Superior, the priest loses it only in respect of those subjects who are in that Superior’s jurisdiction.

§1. Loci Ordinarius, itemque Superior competens, facultatem ad confessiones excipiendas habitualiter concessam ne revocet nisi gravem ob causam.

§2. Revocata facultate ad confessiones excipiendas a loci Ordinario qui eam concessit, de quo in can. 967, §2, presbyter eandem facultatem ubique amittit; revocata eadem facultate ab alio loci Ordinario, eandem amittit tantum in territorio revocantis.

§3. Quilibet loci Ordinarius, qui alicui presbytero revocaverit facultatem ad confessiones excipiendas, certiorem reddat Ordinarium qui ratione incardinationis est presbyteri proprius, aut, si agatur de sodali instituti religiosi, eiusdem competentem Superiorem.

§4. Revocata facultate ad confessiones excipiendas a proprio Superiore maiore, facultatem ad excipiendas confessiones ubique erga sodales instituti amittit presbyter; revocata autem eadem facultate ab alio Superiore competenti, eandem amittit erga solos in eiusdem dicione subditos.

Canon 973. The faculty habitually to hear confessions is to be given in writing.

Facultas ad confessiones habitualiter excipiendas scripto concedatur.

Canon 972. The faculty to hear confessions may be given by the competent authority mentioned in can. 969, for either an indeterminate or a determinate period of time.

Facultas ad confessiones excipiendas a competenti auctoritate, de qua in can. 969, concedi potest ad tempus sive indeterminatum sive determinatum.

Canon 971. The local Ordinary is not to give the faculty habitually to hear confessions to a priest, even to one who has a domicile or quasi-domicile within his jurisdiction, without first, as far as possible, consulting that priest’s own Ordinary.

Facultatem ad excipiendas habitualiter confessiones loci Ordinarius presbytero, etsi domicilium vel quasi-domicilium in sua dicione habenti, ne concedat, nisi prius, quantum fieri potest, audito eiusdem presbyteri Ordinario.

Canon 970. The faculty to hear confessions is not to be given except to priests whose suitability has been established, either by examination or by some other means.

Facultas ad confessiones excipiendas ne concedatur nisi presbyteris qui idonei per examen reperti fuerint, aut de eorum idoneitate aliunde constet.

Canon 969. §1 Only the local Ordinary is competent to give to any priests whomsoever the faculty to hear the confessions of any whomsoever of the faithful. Priests who are members of religious institutes may not, however, use this faculty without the permission, at least presumed, of their Superior.

§2 The Superior of a religious institute or of a society of apostolic life, mentioned in can. 968 §2, is competent to give to any priests whomsoever the faculty to hear the confessions of his own subjects and of those others who live day and night in the house.

§1. Solus loci Ordinarius competens est qui facultatem ad confessiones quorumlibet fidelium excipiendas conferat presbyteris quibuslibet; presbyteri autem, qui sodales sunt institutorum religiosorum, eadem ne utantur sine licentia saltem praesumpta sui Superioris.

§2. Superior instituti religiosi aut societatis vitae apostolicae, de quo in can. 968, §2, competens est qui facultatem ad excipiendas confessiones suorum subditorum aliorumque in domo diu noctuque degentium presbyteris quibuslibet conferat.

Canon 968. §1 By virtue of his office, for each within the limits of his jurisdiction, the faculty to hear confessions belongs to the local Ordinary, to the canon penitentiary, to the parish priest, and to those others who are in the place of the parish priest.

§2 By virtue of their office, the faculty to hear the confessions of their own subjects and of those others who live day and night in the house, belongs to the Superiors of religious institutes or of societies of apostolic life, if they are clerical and of pontifical right, who in accordance with the constitutions have executive power of governance, without prejudice however to the provision of can. 630 §4.

§1. Vi officii pro sua quisque dicione facultate ad confessiones excipiendas gaudent loci Ordinarius, canonicus paenitentiarius, itemque parochus aliique qui loco parochi sunt.

§2. Vi officii facultate gaudent confessiones excipiendi suorum subditorum aliorumque, in domo diu noctuque degentium, Superiores instituti religiosi aut societatis vitae apostolicae, si sint clericales iuris pontificii, ad normam constitutionum potestate regiminis exsecutiva fruentes, firmo tamen praescripto can. 630, §4.

Canon 967. §1 Besides the Roman Pontiff, Cardinals by virtue of the law itself have the faculty to hear the confessions of Christ’s faithful everywhere. Likewise, Bishops have this faculty, which they may lawfully use everywhere, unless in a particular case the diocesan Bishop has refused.

§2 Those who have the faculty habitually to hear confessions, whether by virtue of their office or by virtue of a concession by the Ordinary of either the place of incardination or that in which they have a domicile, can exercise that faculty everywhere, unless in a particular case the local Ordinary has refused, without prejudice to the provisions of cann. 974 §§2 and 3.

§3 In respect of the members and of those others who live day and night in a house of an institute or society, this same faculty is by virtue of the law itself possessed everywhere by those who have the faculty to hear confessions, whether by virtue of their office or by virtue of a special concession of the competent Superior in accordance with cann. 968 §2 and 969 §2. They may lawfully use this faculty, unless in a particular case some major Superior has, in respect of his own subjects, refused.

§1. Praeter Romanum Pontificem, facultate christifidelium ubique terrarum confessiones excipiendi ipso iure gaudent Cardinales; itemque Episcopi, qui eadem et licite ubique utuntur, nisi Episcopus dioecesanus in casu particulari renuerit.

§2. Qui facultate confessiones habitualiter excipiendi gaudent sive vi officii sive vi concessionis Ordinarii loci incardinationis aut loci in quo domicilium habent, eadem facultatem ubique exercere possunt, nisi loci Ordinarius in casu particulari renuerit, firmis praescriptis can. 974, §§2 et 3.

§3. Ipso iure eadem facultate ubique potiuntur erga sodales aliosque in domo instituti aut societatis diu noctuque degentes, qui vi officii aut concessionis Superioris competentis ad normam can. 968, §2 et 969, §2 facultate confessiones excipiendi sunt instructi; qui quidem eadem et licite utuntur, nisi aliquis Superior maior quoad proprios subditos in casu particulari renuerit.

Canon 966. §1 For the valid absolution of sins, it is required that, in addition to the power of order, the minister has the faculty to exercise that power in respect of the faithful to whom he gives absolution.

§2 A priest can be given this faculty either by the law itself, or by a concession issued by the competent authority in accordance with can. 969.

§1. Ad validam peccatorum absolutionem requiritur ut minister, praeterquam potestate ordinis, facultate gaudeat eandem in fideles, quibus absolutionem impertitur, exercendi.

§2. Hac facultate donari potest sacerdos, sive ipso iure sive concessione ab auctoritate competenti facta ad normam can. 969.

Canon 965. Only a priest is the minister of the sacrament of penance.

Minister sacramenti paenitentiae est solus sacerdos.

Canon 964. §1 The proper place for hearing sacramental confessions is a church or oratory.

§2 As far as the confessional is concerned, norms are to be issued by the Episcopal
Conference, with the proviso however that confessionals, which the faithful who so wish may freely use, are located in an open place, and fitted with a fixed grille between the penitent and the confessor.
[NB see Authentic Interpretation of canon 964 §2, 7.VII.1998]

§3 Except for a just reason, confessions are not to be heard elsewhere than in a confessional.

§1. Ad sacramentales confessiones excipiendas locus proprius est ecclesia aut oratorium.

§2. Ad sedem confessionalem quod attinet, normae ab Episcoporum conferentia statuantur, cauto tamen ut semper habeantur in loco patenti sedes confessionales crate fixa inter paenitentem et confessarium instructae, quibus libere uti possint fideles, qui id desiderent.

§3. Confessiones extra sedem confessionalem ne excipiantur, nisi iusta de causa.

Canon 963. Without prejudice to the obligation mentioned in can. 989, a person whose grave sins are forgiven by a general absolution, is as soon as possible, when the opportunity occurs, to make an individual confession before receiving another general absolution, unless a just reason intervenes.

Firma manente obligatione de qua in can. 989, is, cui generali absolutione gravia peccata remittuntur, ad confessionem individualem quam primum, occasione data, accedat, antequam aliam recipiat absolutionem generalem, nisi iusta causa interveniat.

Canon 962. §1 For a member of Christ’s faithful to benefit validly from a sacramental absolution given to a number of people simultaneously, it is required not only that he or she be properly disposed, but be also at the same time personally resolved to confess in due time each of the grave sins which cannot for the moment be thus confessed.

§2 Christ’s faithful are to be instructed about the requirements set out in §1, as far as possible even on the occasion of general absolution being received. An exhortation that each person should make an act of contrition is to precede a general absolution, even in the case of danger of death if there is time.

§1. Ut christifidelis sacramentali absolutione una simul pluribus data valide fruatur, requiritur non tantum ut sit apte dispositus, sed ut insimul sibi proponat singillatim debito tempore confiteri peccata gravia, quae in praesens ita confiteri nequit.

§2. Christifideles, quantum fieri potest etiam occasione absolutionis generalis recipiendae, de requisitis ad normam §1 edoceantur et absolutioni generali, in casu quoque periculi mortis, si tempus suppetat, praemittatur exhortatio ut actum contritionis quisque elicere curet.

Canon 961. §1 General absolution, without prior individual confession, cannot be given to a number of penitents together, unless:

1° danger of death threatens and there is not time for the priest or priests to hear the confessions of the individual penitents;

2° there exists a grave necessity, that is, given the number of penitents, there are not enough confessors available properly to hear the individual confessions within an appropriate time, so that without fault of their own the penitents are deprived of the sacramental grace or of holy communion for a lengthy period of time. A sufficient necessity is not, however, considered to exist when confessors cannot be available merely because of a great gathering of penitents, such as can occur on some major feastday or pilgrimage.

§2 It is for the diocesan Bishop to judge whether the conditions required in §1, n. 2 are present; mindful of the criteria agreed with the other members of the Episcopal
Conference, he can determine the cases of such necessity.

§1. Absolutio pluribus insimul paenitentibus sine praevia individuali confessione, generali modo impertiri non potest, nisi:

1° immineat periculum mortis et tempus non suppetat sacerdoti vel sacerdotibus ad audiendas singulorum paenitentium confessiones;

2° adsit gravis necessitas, videlicet quando, attento paenitentium numero, confessariorum copia praesto non est ad rite audiendas singulorum confessiones intra congruum tempus, ita ut paenitentes, sine propria culpa, gratia sacramentali aut sacra communione diu carere cogantur; necessitas vero non censetur sufficiens, cum confessarii praesto esse non possunt, ratione solius magni concursus paenitentium, qualis haberi potest in magna aliqua festivitate aut peregrinatione.

§2. Iudicium ferre an dentur condiciones ad normam §1, n. 2 requisitae, pertinet ad Episcopum dioecesanum, qui, attentis criteriis cum ceteris membris Episcoporum conferentiae concordatis, casus talis necessitatis determinare potest.

Canon 960. Individual and integral confession and absolution constitute the sole ordinary means by which a member of the faithful who is conscious of grave sin is reconciled with God and with the Church. Physical or moral impossibility alone excuses from such confession, in which case reconciliation may be attained by other means also.

Individualis et integra confessio atque absolutio unicum constituunt modum ordinarium, quo fidelis peccati gravis sibi conscius cum Deo et Ecclesia reconciliatur; solummodo impossibilitas physica vel moralis ab huiusmodi confessione excusat, quo in casu aliis quoque modis reconciliatio haberi potest.

Canon 959. In the sacrament of penance the faithful who confess their sins to a lawful minister, are sorry for those sins and have a purpose of amendment, receive from
God, through the absolution given by that minister, forgiveness of sins they have committed after baptism, and at the same time they are reconciled with the Church, which by sinning they wounded.

In sacramento paenitentiae fideles peccata legitimo ministro confitentes, de iisdem contriti atque propositum sese emendandi habentes, per absolutionem ab eodem ministro impertitam, veniam peccatorum quae post baptismum commiserint a Deo obtinent, simulque reconciliantur cum Ecclesia, quam peccando vulneraverunt.

Canon 958. §1 The parish priest, as well as the rector of a church or other pious place in which Mass offerings are usually received, is to have a special book in which he is accurately to record the number, the intention and the offering of the Masses to be celebrated, and the fact of their celebration.

§2 The Ordinary is obliged to inspect these books each year, either personally or through others.


§1. Parochus necnon rector ecclesiae aliusve pii loci, in quibus stipes Missarum recipi solent, peculiarem habeant librum, in quo accurate adnotent Missarum celebrandarum numerum, intentionem, stipem oblatam, necnon celebrationem peractam.

§2. Ordinarius obligatione tenetur singulis annis huiusmodi libros per se aut per alios recognoscendi.

Canon 957. The duty and the right to see that Mass obligations are fulfilled belongs, in the case of churches of the secular clergy, to the local Ordinary; in the case of churches of religious institutes or societies of apostolic life, to their Superiors.

Officium et ius advigilandi ut Missarum onera adimpleantur, in ecclesiis cleri saecularis pertinet ad loci Ordinarium, in ecclesiis institutorum religiosorum aut societatum vitae apostolicae ad eorum Superiores.

Canon 956. Each and every administrator of pious causes and those, whether clerics or lay persons, who are in any way obliged to provide for the celebration of Masses, are to transfer to their Ordinaries, in a manner to be determined by the latter, such Mass obligations as have not been discharged within a year.

Omnes et singuli administratores causarum piarum aut quoquo modo obligati ad Missarum celebrationem curandam, sive clerici sive laici, onera Missarum quibus intra annum non fuerit satisfactum suis Ordinariis tradant, secundum modum ab his definiendum.

Canon 955. §1 One who intends to transfer to others the celebration of Masses to be applied, is to transfer them as soon as possible to priests of his own choice, provided he is certain that they are of proven integrity. He must transfer the entire offering received, unless it is quite certain that an amount in excess of the diocesan offering was given as a personal gift. Moreover, it is his obligation to see to the celebration of the Masses until such time as he has received evidence that the obligation has been undertaken and the offering received.

§2 Unless it is established otherwise, the time within which Masses are to be celebrated begins from the day the priest who is to celebrate them receives them.

§3 Those who transfer to others Masses to be celebrated are without delay to record in a book both the Masses which they have accepted and those which they have passed on, noting also the offerings for these Masses.

§4 Each priest must accurately record the Masses which he has accepted to celebrate and those which he has in fact celebrated.

§1. Qui celebrationem Missarum applicandarum aliis committere intendat, earum celebrationem quam primum sacerdotibus sibi acceptis committat, dummodo ipsi constet eos esse omni exceptione maiores; integram stipem receptam transmittere debet, nisi certo constet excessum supra summam in dioecesi debitam datum esse intuitu personae; obligatione etiam tenetur Missarum celebrationem curandi, donec tum susceptae obligationis tum receptae stipis testimonium acceperit.

§2. Tempus intra quod Missae celebrandae sunt initium habet a die quo sacerdos easdem celebraturus recepit, nisi aliud constet.

§3. Qui aliis Missas celebrandas committunt, sine mora in librum referant tum Missas quas acceperunt, tum eas, quas aliis tradiderunt, notatis etiam earundem stipibus.

§4. Quilibet sacerdos accurate notare debet Missas quas celebrandas acceperit, quibusque satisfecerit.

Canon 954. If in certain churches or oratories more Masses are requested than can be celebrated there, these may be celebrated elsewhere, unless the donors have expressly stipulated otherwise.

Si certis in ecclesiis aut oratoriis Missae petuntur celebrandae numero plures quam ut ibidem celebrari possint, earundem celebratio alibi fieri licet, nisi contrariam voluntatem oblatores expresse manifestaverint.

Canon 953. No one may accept more offerings for Masses to be celebrated by himself than he can discharge within a year.

Nemini licet tot stipes Missarum per se applicandarum accipere, quibus intra annum satisfacere non potest.

Canon 952. §1 The provincial council or the provincial Bishops’ meeting is to determine by decree, for the whole of the province, what offering is to be made for the celebration and application of Mass. Nonetheless, it is permitted to accept, for the application of a Mass, an offering voluntarily made, which is greater, or even less, than that which has been determined.

§2 Where there is no such decree, the custom existing in the diocese is to be observed.

§3 Members of religious institutes of all kinds must abide by the decree or the local custom mentioned in §§1 and 2.

§1. Concilii provincialis aut conventus Episcoporum provinciae est pro universa provincia per decretum definire quaenam pro celebratione et applicatione Missae sit offerenda stips, nec licet sacerdoti summam maiorem expetere; ipsi tamen fas est stipem sponte oblatam definita maiorem pro Missae applicatione accipere, et etiam minorem.

§2. Ubi desit tale decretum, servetur consuetudo in dioecesi vigens.

§3. Sodales quoque institutorum religiosorum quorumlibet stare debent eidem decreto aut consuetudini loci, de quibus in §§1 et 2.

Canon 951. §1 A priest who celebrates a number of Masses on the same day may apply each Mass for the intention for which an offering was made, subject however to the rule that, apart from Christmas Day, he may retain for himself the offering for only one Mass; the others he is to transmit to purposes prescribed by the Ordinary, while allowing for some compensation on the ground of an extrinsic title.
[NB see Authentic Interpretation of canon 951 §1, 23.IV.1987]

§2 A priest who on the same day concelebrates a second Mass may not under any title accept an offering for it.

§1. Sacerdos plures eadem die Missas celebrans, singulas applicare potest ad intentionem pro qua stips oblata est, ea tamen lege ut, praeterquam in die Nativitatis Domini, stipem pro una tantum Missa faciat suam, ceteras vero in fines ab Ordinario praescriptos concredat, admissa quidem aliqua retributione ex titulo extrinseco.

§2. Sacerdos alteram Missam eadem die concelebrans, nullo titulo pro ea stipem recipere potest.

Canon 950. If a sum of money is offered for the application of Masses, but with no indication of the number of Masses to be celebrated, their number is to be calculated on the basis of the offering prescribed in the place where the donor resides, unless the donor’s intention must lawfully be presumed to have been otherwise.

Si pecuniae summa offertur pro Missarum applicatione, non indicato Missarum celebrandarum numero, hic supputetur attenta stipe statuta in loco in quo oblator commoratur, nisi aliam fuisse eius intentionem legitime praesumi debeat.

Canon 949. One who is obliged to celebrate and apply Mass for the intentions of those who made an offering, is bound by this obligation even if the offering received is lost through no fault of his.

Qui obligatione gravatur Missam celebrandi et applicandi ad intentionem eorum qui stipem obtulerunt, eadem obligatione tenetur, etiamsi sine ipsius culpa stipes perceptae perierint.

Canon 948. Separate Masses must be applied for the intentions of those for whom an individual offering, even if small, has been made and accepted.

Distinctae applicandae sunt Missae ad eorum intentiones pro quibus singulis stips, licet exigua, oblata et acceptata est.

Canon 947. Even the semblance of trafficking or trading is to be entirely excluded from
Mass offerings.

A stipe Missarum quaelibet etiam species negotiationis vel mercaturae omnino arceatur.

Canon 946. The faithful who make an offering so that Mass can be celebrated for their intention, contribute to the good of the Church, and by that offering they share in the
Church’s concern for the support of its ministers and its activities.

Christifideles stipem offerentes, ut ad suam intentionem Missa applicetur, ad bonum conferunt Ecclesiae atque eius curam in ministris operibusque sustinendis ea oblatione participant.

Canon 945. §1 In accordance with the approved custom of the Church, any priest who celebrates or concelebrates a Mass may accept an offering to apply the Mass for a specific intention.

§2 It is earnestly recommended to priests that, even if they do not receive an offering, they celebrate Mass for the intentions of Christ’s faithful, especially of those in need.

§1. Secundum probatum Ecclesiae morem, sacerdoti cuilibet Missam celebranti aut concelebranti licet stipem oblatam recipere, ut iuxta certam intentionem Missam applicet.

§2. Enixe commendatur sacerdotibus ut, etiam nulla recepta stipe, Missam ad intentionem christifidelium praecipue egentium celebrent.

Canon 944. §1 Wherever in the judgement of the diocesan Bishop it can be done, a procession through the streets is to be held, especially on the solemnity of the Body and Blood of Christ, as a public witness of veneration of the blessed Eucharist.

§2 It is for the diocesan Bishop to establish such regulations about processions as will provide for participation in them and for their being carried out in a dignified manner.


§1. Ubi de iudicio Episcopi dioecesani fieri potest, in publicum erga sanctissimam Eucharistiam venerationis testimonium, habeatur, praesertim in sollemnitate Corporis et Sanguinis Christi, processio per vias publicas ducta.

§2. Episcopi dioecesani est de processionibus statuere ordinationes, quibus earum participationi et dignitati prospiciatur.

Canon 943. The minister of exposition of the blessed Sacrament and of the eucharistic blessing is a priest or deacon. In special circumstances the minister of exposition and deposition alone, but without the blessing, is an acolyte, and extraordinary minister of holy communion, or another person deputed by the local Ordinary, in accordance with the regulations of the diocesan Bishop.

Minister expositionis sanctissimi Sacramenti et benedictionis eucharisticae est sacerdos vel diaconus; in peculiaribus adiunctis, solius expositionis et repositionis, sine tamen benedictione, est acolythus, minister extraordinarius sacrae communionis aliusve ab Ordinario loci deputatus, servatis Episcopi dioecesani praescriptis.

Canon 942. It is recommended that in these churches or oratories, there is to be each year a solemn exposition of the blessed Sacrament for an appropriate, even if not for a continuous time, so that the local community may more attentively meditate on and adore the eucharistic mystery. This exposition is to take place only if a fitting attendance of the faithful is foreseen, and the prescribed norms are observed.

Commendatur ut in iisdem ecclesiis et oratoriis quotannis fiat sollemnis sanctissimi Sacramenti expositio per congruum tempus, etsi non continuum, protracta, ut communitas localis eucharisticum mysterium impensius meditetur et adoret; huiusmodi tamen expositio fiat tantum si congruus praevideatur fidelium concursus et servatis normis statutis.

Canon 941. §1 In churches or oratories which are allowed to reserve the blessed
Eucharist, there may be exposition, either with the pyx or with the monstrance, in accordance with the norms prescribed in the liturgical books.

§2 Exposition of the blessed Sacrament may not take place while Mass is being celebrated in the same area of the church or oratory.

§1. In ecclesiis aut oratoriis quibus datum est asservare sanctissimam Eucharistiam, fieri possunt expositiones sive cum pyxide sive cum ostensorio, servatis normis in libris liturgicis praescriptis.

§2. Celebratione Missae durante, ne habeatur in eadem ecclesiae vel oratorii aula sanctissimi Sacramenti expositio.

Canon 940. A special lamp is to burn continuously before the tabernacle in which the blessed Eucharist is reserved, to indicate and to honour the presence of Christ.

Coram tabernaculo, in quo sanctissima Eucharistia asservatur, peculiaris perenniter luceat lampas, qua indicetur et honoretur Christi praesentia.

Canon 939. Consecrated hosts, in a quantity sufficient for the needs of the faithful, are to be kept in a pyx or ciborium, and are to be renewed frequently, the older hosts having been duly consumed.

Hostiae consecratae quantitate fidelium necessitatibus sufficienti in pyxide seu vasculo serventur, et frequenter, veteribus rite consumptis, renoventur.

Canon 938. §1 The blessed Eucharist is to be reserved habitually in only one tabernacle of a church or oratory.

§2 The tabernacle in which the blessed Eucharist is reserved should be sited in a distinguished place in the church or oratory, a place which is conspicuous, suitably adorned and conducive to prayer.

§3 The tabernacle in which the blessed Eucharist is habitually reserved is to be immovable, made of solid and non-transparent material, and so locked as to give the greatest security against any danger of profanation.

§4 For a grave reason, especially at night, it is permitted to reserve the blessed
Eucharist in some other safer place, provided it is fitting.

§5 The person in charge of a church or oratory is to see to it that the key of the tabernacle in which the blessed Eucharist is reserved, is in maximum safe keeping.

§1. Sanctissima Eucharistia habitualiter in uno tantum ecclesiae vel oratorii tabernaculo asservetur.

§2. Tabernaculum, in quo sanctissima Eucharistia asservatur, situm sit in aliqua ecclesiae vel oratorii parte insigni, conspicua, decore ornata, ad orationem apta.

§3. Tabernaculum, in quo habitualiter sanctissima Eucharistia asservatur, sit inamovibile, materia solida non transparenti confectum, et ita clausum ut quam maxime periculum profanationis vitetur.

§4. Gravi de causa, licet sanctissimam Eucharistiam, nocturno praesertim tempore, alio in loco tutiore et decoro asservare.

§5. Qui ecclesiae vel oratorii curam habet, prospiciat ut clavis tabernaculi, in quo sanctissima Eucharistia asservatur, diligentissime custodiatur.

Canon 937. Unless there is a grave reason to the contrary, a church in which the blessed
Eucharist is reserved is to be open to the faithful for at least some hours every day, so that they can pray before the blessed Sacrament.

Nisi gravis obstet ratio, ecclesia in qua sanctissima Eucharistia asservatur, per aliquot saltem horas cotidie fidelibus pateat, ut coram sanctissimo Sacramento orationi vacare possint.

Canon 936. In a house of a religious institute or other house of piety, the blessed
Eucharist is to be reserved only in the church or principal oratory attached to the house. For a just reason, however, the Ordinary can permit it to be reserved also in another oratory of the same house.

In domo instituti religiosi aliave pia domo, sanctissima Eucharistia asservetur tantummodo in ecclesia aut in oratorio principali domui adnexo; potest tamen iusta de causa Ordinarius permittere, ut etiam in alio oratorio eiusdem domus asservetur.

Canon 935. It is not lawful for anyone to keep the blessed Eucharist in personal custody or to carry it around, unless there is an urgent pastoral need and the prescriptions of the diocesan Bishop are observed.

Nemini licet sanctissimam Eucharistiam apud se retinere aut secum in itinere deferre, nisi necessitate pastorali urgente et servatis Episcopi dioecesani praescriptis.

Canon 934. §1 The blessed Eucharist:

1° must be reserved in the cathedral church or its equivalent, in every parish church, and in the church or oratory attached to the house of a religious institute or society of apostolic life

2° may be reserved in a Bishop’s chapel and, by permission of the local Ordinary, in other churches, oratories and chapels.

§2 In sacred places where the blessed Eucharist is reserved there must always be someone who is responsible for it, and as far as possible a priest is to celebrate Mass there at least twice a month.

§1. Sanctissima Eucharistia:

1° asservari debet in ecclesia cathedrali aut eidem aequiparata, in qualibet ecclesia paroeciali necnon in ecclesia vel oratorio domui instituti religiosi aut societatis vitae apostolicae adnexo;

2° asservari potest in sacello Episcopi et, de licentia Ordinarii loci, in aliis ecclesiis, oratoriis et sacellis.

§2. In locis sacris ubi sanctissima Eucharistia asservatur, adesse semper debet qui eius curam habeat et, quantum fieri potest, sacerdos saltem bis in mense Missam ibi celebret.

Canon 933. For a good reason, with the express permission of the local Ordinary and provided scandal has been eliminated, a priest may celebrate the Eucharist in a place of worship of any Church or ecclesial community which is not in full communion with the catholic Church.

Iusta de causa et de licentia expressa Ordinarii loci licet sacerdoti Eucharistiam celebrare in templo alicuius Ecclesiae aut communitatis ecclesialis plenam communionem cum Ecclesia catholica non habentium, remoto scandalo.

Canon 932. §1 The eucharistic celebration is to be carried out in a sacred place, unless in a particular case necessity requires otherwise; in which case the celebration must be in a fitting place.

§2 The eucharistic Sacrifice must be carried out at an altar that is dedicated or blessed. Outside a sacred place an appropriate table may be used, but always with an altar cloth and a corporal.

§1. Celebratio eucharistica peragatur in loco sacro, nisi in casu particulari necessitas aliud postulet; quo in casu, in loco honesto celebratio fieri debet.

§2. Sacrificium eucharisticum peragendum est super altare dedicatum vel benedictum; extra locum sacrum adhiberi potest mensa conveniens, retentis semper tobalea et corporali.

Canon 931. The celebration and distribution of the Eucharist may take place on any day and at any hour, except those which are excluded by the liturgical laws.

Eucharistiae celebratio et distributio fieri potest qualibet die et hora, iis exceptis, quae secundum liturgicas normas excluduntur.

Canon 930. §1 A priest who is ill or elderly, if he is unable to stand, may celebrate the eucharistic Sacrifice sitting but otherwise observing the liturgical laws; he may not, however, do so in public except by permission of the local Ordinary.

§2 A priest who is blind or suffering from some other infirmity, may lawfully celebrate the eucharistic Sacrifice by using the text of any approved Mass, with the assistance, if need be, of another priest or deacon or even a properly instructed lay person.

§1. Sacerdos infirmus aut aetate provectus, si stare nequeat, Sacrificium eucharisticum celebrare potest sedens, servatis quidem legibus liturgicis, non tamen coram populo, nisi de licentia loci Ordinarii.

§2. Sacerdos caecus aliave infirmitate laborans licite eucharisticum Sacrificium celebrat, adhibendo textum quemlibet Missae ex probatis, adstante, si casus ferat, alio sacerdote vel diacono, aut etiam laico rite instructo, qui eundem adiuvet.

Canon 929. In celebrating and administering the Eucharist, priests and deacons are to wear the sacred vestments prescribed by the rubrics.

Sacerdotes et diaconi in Eucharistia celebranda et ministranda sacra ornamenta rubricis praescripta deferant.

Canon 928. The eucharistic celebration is to be carried out either in the latin language or in another language, provided the liturgical texts have been lawfully approved.

Eucharistica celebratio peragatur lingua latina aut alia lingua, dummodo textus liturgici legitime approbati fuerint.

Canon 927. It is absolutely wrong, even in urgent and extreme necessity, to consecrate one element without the other, or even to consecrate both outside the eucharistic celebration.

Nefas est, urgente etiam extrema necessitate, alteram materiam sine altera, aut etiam utramque extra eucharisticam celebrationem, consecrare.

Canon 926. In the eucharistic celebration, in accordance with the ancient tradition of the latin Church, the priest is to use unleavened bread wherever he celebrates Mass.

In eucharistica celebratione secundum antiquam Ecclesiae latinae traditionem sacerdos adhibeat panem azymum ubicumque litat.

Canon 925. Holy communion is to be given under the species of bread alone or, in accordance with the liturgical laws, under both species or, in case of necessity, even under the species of wine alone.

Sacra communio conferatur sub sola specie panis aut, ad normam legum liturgicarum, sub utraque specie; in casu autem necessitatis, etiam sub sola specie vini.

Canon 924. §1 The most holy Sacrifice of the Eucharist must be celebrated in bread, and in wine to which a small quantity of water is to be added.

§2 The bread must be wheaten only, and recently made, so that there is no danger of corruption.

§3 The wine must be natural, made from grapes of the vine, and not corrupt.

§1. Sacrosanctum eucharisticum Sacrificium offerri debet ex pane et vino, cui modica aqua miscenda est.

§2. Panis debet esse mere triticeus et recenter confectus, ita ut nullum sit periculum corruptionis.

§3. Vinum debet esse naturale de genimine vitis et non corruptum.

Canon 923. Christ’s faithful may participate in the eucharistic Sacrifice and receive holy communion in any catholic rite, without prejudice to the provisions of can. 844.

Christifideles Sacrificium eucharisticum participare et sacram communionem suscipere possunt quolibet ritu catholico, firmo praescripto can. 844.

Canon 922. Holy Viaticum for the sick is not to be unduly delayed. Those who have the care of souls are to take assiduous care that the sick are strengthened by it while they are in full possession of their faculties.

Sanctum Viaticum infirmis ne nimium differatur; qui animarum curam gerunt sedulo advigilent, ut eodem infirmi plene sui compotes reficiantur.

Canon 921. §1 Christ’s faithful who are in danger of death, from whatever cause, are to be strengthened by holy communion as Viaticum.

§2 Even if they have already received holy communion that same day, it is nevertheless strongly suggested that in danger of death they should communicate again.

§3 While the danger of death persists, it is recommended that holy communion be administered a number of times, but on separate days.

§1. Christifideles qui versantur in periculo mortis, quavis ex causa procedenti, sacra communione per modum Viatici reficiantur.

§2. Etiamsi eadem die sacra communione refecti fuerint, valde tamen suadetur ut qui in vitae discrimen adducti sint, denuo communicent.

§3. Perdurante mortis periculo, commendatur ut sacra communio pluries, distinctis diebus, administretur.

Canon 920. §1 Once admitted to the blessed Eucharist, each of the faithful is obliged to receive holy communion at least once a year.

§2 This precept must be fulfilled during paschal time, unless for a good reason it is fulfilled at another time during the year.

§1. Omnis fidelis, postquam ad sanctissimam Eucharistiam initiatus sit, obligatione tenetur semel saltem in anno, sacram communionem recipiendi.

§2. Hoc praeceptum impleri debet tempore paschali, nisi iusta de causa alio tempore intra annum adimpleatur.

Canon 919. §1 Whoever is to receive the blessed Eucharist is to abstain for at least one hour before holy communion from all food and drink, with the sole exception of water and medicine.

§2 A priest who, on the same day, celebrates the blessed Eucharist twice or three times may consume something before the second or third celebration, even though there is not an hour’s interval.

§3 The elderly and those who are suffering from some illness, as well as those who care for them, may receive the blessed Eucharist even if within the preceding hour they have consumed something.

§1. Sanctissimam Eucharistiam recepturus per spatium saltem unius horae ante sacram communionem abstineat a quocumque cibo et potu, excepta tantummodo aqua atque medicina.

§2. Sacerdos, qui eadem die bis aut ter sanctissimam Eucharistiam celebrat, aliquid sumere potest ante secundam aut tertiam celebrationem, etiamsi non intercesserit spatium unius horae.

§3. Aetate provecti et infirmitate quadam laborantes necnon eorum curae addicti, sanctissimam Eucharistiam accipere possunt, etiamsi intra horam antecedentem aliquid sumpserint.

Canon 918. It is most strongly recommended that the faithful receive holy communion in the course of a eucharistic celebration. If, however, for good reason they ask for it apart from the Mass, it is to be administered to them, observing the liturgical rites.

Maxime commendatur ut fideles in ipsa eucharistica celebratione sacram communionem recipiant; ipsis tamen iusta de causa petentibus extra Missam ministretur, servatis liturgicis ritibus.

Canon 917. One who has received the blessed Eucharist may receive it again on the same day only within a eucharistic celebration in which that person participates, without prejudice to the provision of can. 921 §2.
[NB see Authentic Interpretation of canon 917, 11.VII.1984]

Qui sanctissimam Eucharistiam iam recepit, potest eam iterum eadem die suscipere solummodo intra eucharisticam celebrationem cui participat, salvo praescripto can. 921, §2.

Canon 916. Anyone who is conscious of grave sin may not celebrate Mass or receive the Body of the Lord without previously having been to sacramental confession, unless there is a grave reason and there is no opportunity to confess; in this case the person is to remember the obligation to make an act of perfect contrition, which includes the resolve to go to confession as soon as possible.

Qui conscius est peccati gravis, sine praemissa sacramentali confessione Missam ne celebret neve Corpori Domini communicet, nisi adsit gravis ratio et deficiat opportunitas confitendi; quo in casu meminerit se obligatione teneri ad eliciendum actum perfectae contritionis, qui includit propositum quam primum confitendi.

Canon 915. Those upon whom the penalty of excommunication or interdict has been imposed or declared, and others who obstinately persist in manifest grave sin, are not to be admitted to holy communion.

Ad sacram communionem ne admittantur excommunicati et interdicti post irrogationem vel declarationem poenae aliique in manifesto gravi peccato obstinate perseverantes.

Canon 914. It is primarily the duty of parents and of those who take their place, as it is the duty of the parish priest, to ensure that children who have reached the use of reason are properly prepared and, having made their sacramental confession, are nourished by this divine food as soon as possible. It is also the duty of the parish priest to see that children who have not reached the use of reason, or whom he has judged to be insufficiently disposed, do not come to holy communion.

Parentum imprimis atque eorum qui parentum locum tenent necnon parochi officium est curandi ut pueri usum rationis assecuti debite praeparentur et quam primum, praemissa sacramentali confessione, hoc divino cibo reficiantur; parochi etiam est advigilare ne ad sacram Synaxim accedant pueri, qui rationis usum non sint adepti aut quos non sufficienter dispositos iudicaverit.

Canon 913. §1 For holy communion to be administered to children, it is required that they have sufficient knowledge and be accurately prepared, so that according to their capacity they understand what the mystery of Christ means, and are able to receive the Body of the Lord with faith and devotion.

§2 The blessed Eucharist may, however, be administered to children in danger of death if they can distinguish the Body of Christ from ordinary food and receive communion with reverence.

§1. Ut sanctissima Eucharistia ministrari possit pueris, requiritur ut ipsi sufficienti cognitione et accurata praeparatione gaudeant, ita ut mysterium Christi pro suo captu percipiant et Corpus Domini cum fide et devotione sumere valeant.

§2. Pueris tamen in periculo mortis versantibus sanctissima Eucharistia ministrari potest, si Corpus Christi a communi cibo discernere et communionem reverenter suscipere possint.

Canon 912. Any baptised person who is not forbidden by law may and must be admitted to holy communion.

Quilibet baptizatus, qui iure non prohibeatur, admitti potest et debet ad sacram communionem.

Canon 911. §1 The duty and right to bring the blessed Eucharist to the sick as Viaticum belongs to the parish priest, to assistant priests, to chaplains and, in respect of all who are in the house, to the community Superior in clerical religious institutes or societies of apostolic life.

§2 In a case of necessity, or with the permission at least presumed of the parish priest, chaplain or Superior, who must subsequently be notified, any priest or other minister of holy communion must do this.

§1. Officium et ius sanctissimam Eucharistiam per modum Viatici ad infirmos deferendi habent parochus et vicarii paroeciales, cappellani, necnon Superior communitatis in clericalibus institutis religiosis aut societatibus vitae apostolicae quoad omnes in domo versantes.

§2. In casu necessitatis aut de licentia saltem praesumpta parochi, cappellani vel Superioris, cui postea notitiam dari oportet, hoc facere debet quilibet sacerdos vel alius sacrae communionis minister.

Canon 910. §1 The ordinary minister of holy communion is a Bishop, a priest or a deacon.

§2 The extraordinary minister of holy communion is an acolyte, or another of
Christ’s faithful deputed in accordance with can. 230 §3.
[NB see Authentic Interpretation of canon 910 §2, 1.VI.1988]

§1. Minister ordinarius sacrae communionis est Episcopus, presbyter et diaconus.

§2. Extraordinarius sacrae communionis minister est acolythus necnon alius christifidelis ad normam can. 230, §3 deputatus.

Canon 909. A priest is not to omit dutifully to prepare himself by prayer before the celebration of the Eucharist, nor afterwards to omit to make thanksgiving to God.

Sacerdos ne omittat ad eucharistici Sacrificii celebrationem oratione debite se praeparare, eoque expleto Deo gratias agere.

Canon 908. Catholic priests are forbidden to concelebrate the Eucharist with priests or ministers of Churches or ecclesial communities which are not in full communion with the catholic Church.

Sacerdotibus catholicis vetitum est una cum sacerdotibus vel ministris Ecclesiarum communitatumve ecclesialium plenam communionem cum Ecclesia catholica non habentium, Eucharistiam concelebrare.

Canon 907. In the celebration of the Eucharist, deacons and lay persons are not permitted to say the prayers, especially the eucharistic prayer, nor to perform the actions which are proper to the celebrating priest.

In celebratione eucharistica diaconis et laicis non licet orationes, speciatim precem eucharisticam, proferre vel actionibus fungi, quae sacerdotis celebrantis sunt propriae.

Canon 906. A priest may not celebrate the eucharistic Sacrifice without the participation of at least one of the faithful, unless there is a good and reasonable cause for doing so.

Nisi iusta et rationabili de causa, sacerdos Sacrificium eucharisticum ne celebret sine participatione alicuius saltem fidelis.

Canon 905. §1 Apart from those cases in which the law allows him to celebrate or concelebrate the Eucharist a number of times on the same day, a priest may not celebrate more than once a day.

§2 If there is a scarcity of priests, the local Ordinary may for a good reason allow priests to celebrate twice in one day or even, if pastoral need requires it, three times on Sundays or holydays of obligation.

§1. Exceptis casibus in quibus ad normam iuris licitum est pluries eadem die Eucharistiam celebrare aut concelebrare, non licet sacerdoti plus semel in die celebrare.

§2. Si sacerdotum penuria habeatur, concedere potest loci Ordinarius ut sacerdotes, iusta de causa, bis in die, immo, necessitate pastorali id postulante, etiam ter in diebus dominicis et festis de praecepto, celebrent.

Canon 904. Remembering always that in the mystery of the eucharistic Sacrifice the work of redemption is continually being carried out, priests are to celebrate frequently. Indeed, daily celebration is earnestly recommended, because, even if it should not be possible to have the faithful present, it is an action of Christ and of the Church in which priests fulfil their principal role.

Sacerdotes, memoria semper tenentes in mysterio Sacrificii eucharistici opus redemptionis continuo exerceri, frequenter celebrent; immo enixe commendatur celebratio cotidiana, quae quidem, etiam si praesentia fidelium haberi non possit, actus est Christi et Ecclesiae, in quo peragendo munus suum praecipuum sacerdotes adimplent.

Canon 903. A priest is to be permitted to celebrate the Eucharist, even if he is not known to the rector of the church, provided either that he presents commendatory letters, not more than a year old, from his own Ordinary or Superior, or that it can be prudently judged that he is not debarred from celebrating.

Sacerdos ad celebrandum admittatur etiamsi rectori ecclesiae sit ignotus, dummodo aut litteras commendatitias sui Ordinarii vel sui Superioris, saltem intra annum datas, exhibeat, aut prudenter existimari possit eundem a celebratione non esse impeditum.

Canon 902. Unless the benefit of Christ’s faithful requires or suggests otherwise, priests may concelebrate the Eucharist; they are, however, fully entitled to celebrate the Eucharist individually, but not while a concelebration is taking place in the same church or oratory.

Nisi utilitas christifidelium aliud requirat aut suadeat, sacerdotes Eucharistiam concelebrare possunt, integra tamen pro singulis libertate manente Eucharistiam individuali modo celebrandi, non vero eo tempore, quo in eadem ecclesia aut oratorio concelebratio habetur.

Canon 901. A priest is entitled to offer Mass for anyone, living or dead.

Integrum est sacerdoti Missam applicare pro quibusvis, tum vivis tum defunctis.

Canon 900. §1 The only minister who, in the person of Christ, can bring into being the sacrament of the Eucharist, is a validly ordained priest.

§2 Any priest who is not debarred by canon law may lawfully celebrate the Eucharist, provided the provisions of the following canons are observed.

§1. Minister, qui in persona Christi sacramentum Eucharistiae conficere valet, est solus sacerdos valide ordinatus.

§2. Licite Eucharistiam celebrat sacerdos lege canonica non impeditus, servatis praescriptis canonum qui sequuntur.

Canon 899. §1 The celebration of the Eucharist is an action of Christ himself and of the
Church. In it Christ the Lord, through the ministry of the priest, offers himself, substantially present under the appearances of bread and wine, to God the Father, and gives himself as spiritual nourishment to the faithful who are associated with him in his offering.

§2 In the eucharistic assembly the people of God are called together under the presidency of the Bishop or of a priest authorised by him, who acts in the person of
Christ. All the faithful present, whether clerics or lay people, unite to participate in their own way, according to their various orders and liturgical roles.

§3 The eucharistic celebration is to be so ordered that all the participants derive from it the many fruits for which Christ the Lord instituted the eucharistic Sacrifice.

§1. Eucharistica celebratio actio est ipsius Christi et Ecclesiae, in qua Christus Dominus, ministerio sacerdotis, semetipsum, sub speciebus panis et vini substantialiter praesentem, Deo Patri offert atque fidelibus in sua oblatione sociatis se praebet ut cibum spiritualem.

§2. In eucharistica Synaxi populus Dei in unum convocatur, Episcopo aut, sub eius auctoritate, presbytero praeside, personam Christi gerente, atque omnes qui intersunt fideles, sive clerici sive laici, suo quisque modo pro ordinum et liturgicorum munerum diversitate, participando concurrunt.

§3. Celebratio eucharistica ita ordinetur, ut omnes participantes exinde plurimos capiant fructus, ad quos obtinendos Christus Dominus Sacrificium eucharisticum instituit.

Canon 898. Christ’s faithful are to hold the blessed Eucharist in the highest honour.
They should take an active part in the celebration of the most august Sacrifice of the
Mass; they should receive the sacrament with great devotion and frequently, and should reverence it with the greatest adoration. In explaining the doctrine of this sacrament, pastors of souls are assiduously to instruct the faithful about their obligation in this regard.

Christifideles maximo in honore sanctissimam Eucharistiam habeant, actuosam in celebratione augustissimi Sacrificii partem habentes, devotissime et frequenter hoc sacramentum recipientes, atque summa cum adoratione idem colentes; animarum pastores doctrinam de hoc sacramento illustrantes, fideles hanc obligationem sedulo edoceant.

Canon 897. The most venerable sacrament is the blessed Eucharist, in which Christ the
Lord himself is contained, offered and received, and by which the Church continually lives and grows. The eucharistic Sacrifice, the memorial of the death and resurrection of the Lord, in which the Sacrifice of the cross is forever perpetuated, is the summit and the source of all worship and christian life. By means of it the unity of God’s people is signified and brought about, and the building up of the body of Christ is perfected. The other sacraments and all the apostolic works of Christ are bound up with, and directed to, the blessed Eucharist.

Augustissimum Sacramentum est sanctissima Eucharistia, in qua ipsemet Christus Dominus continetur, offertur et sumitur, et qua continuo vivit et crescit Ecclesia. Sacrificium eucharisticum, memoriale mortis et resurrectionis Domini, in quo Sacrificium crucis in saecula perpetuatur, totius cultus et vitae christianae est culmen et fons, quo significatur et efficitur unitas populi Dei et corporis Christi aedificatio perficitur. Cetera enim sacramenta et omnia ecclesiastica apostolatus opera cum sanctissima Eucharistia cohaerent et ad eam ordinantur.

Canon 896. If the parish priest of the place was not present, the minister, personally or through someone else, is to notify him as soon as possible that the confirmation was conferred.

Si parochus loci praesens non fuerit, eundem de collata confirmatione minister per se vel per alium quam primum certiorem faciat.

Canon 895. The names of those confirmed, the minister, the parents, the sponsors and the place and date of the confirmation are to be recorded in the confirmation register of the diocesan curia or, wherever this has been prescribed by the Episcopal
Conference or by the diocesan Bishop, in the register to be kept in the parochial archive. The parish priest must notify the parish priest of the place of the baptism that the confirmation was conferred, so that it be recorded in the baptismal register, in accordance with can. 535 §2.

Nomina confirmatorum, facta mentione ministri, parentum et patrinorum, loci et diei collatae confirmationis in librum confirmatorum Curiae dioecesanae adnotentur, vel, ubi id praescripserit Episcoporum conferentia aut Episcopus dioecesanus, in librum in archivo paroeciali conservandum; parochus debet de collata confirmatione monere parochum loci baptismi, ut adnotatio fiat in libro baptizatorum, ad normam can. 535, §2.

Canon 894. To establish that confirmation has been conferred, the provisions of can.
876 are to be observed.

Ad collatam confirmationem probandam serventur praescripta can. 876.

Canon 893. §1 A person who would undertake the office of sponsor must fulfil the conditions mentioned in can. 874.

§2 It is desirable that the sponsor chosen be the one who undertook this role at baptism.

§1. Ut quis patrini munere fungatur, condiciones adimpleat oportet, de quibus in can. 874.

§2. Expedit ut tamquam patrinus assumatur qui idem munus in baptismo suscepit.

Canon 892. As far as possible the person to be confirmed is to have a sponsor. The sponsor’s function is to take care that the person confirmed behaves as a true witness of Christ and faithfully fulfils the duties inherent in this sacrament.

Confirmando, quantum id fieri potest, adsit patrinus, cuius est curare ut confirmatus tamquam verus Christi testis se gerat obligationesque eidem sacramento inhaerentes fideliter adimpleat.

Canon 891. The sacrament of confirmation is to be conferred on the faithful at about the age of discretion, unless the Episcopal Conference has decided on a different age, or there is a danger of death or, in the judgement of the minister, a grave reason suggests otherwise.

Sacramentum confirmationis conferatur fidelibus circa aetatem discretionis, nisi Episcoporum conferentia aliam aetatem determinaverit, aut adsit periculum mortis vel, de iudicio ministri, gravis causa aliud suadeat.

Canon 890. The faithful are bound to receive this sacrament at the proper time. Parents and pastors of souls, especially parish priests, are to see that the faithful are properly instructed to receive the sacrament and come to it at the opportune time.

Fideles tenentur obligatione hoc sacramentum tempestive recipiendi; curent parentes, animarum pastores, praesertim parochi, ut fideles ad illud recipiendum rite instruantur et opportuno tempore accedant.

Canon 889. §1 Every baptised person who is not confirmed, and only such a person, is capable of receiving confirmation.

§2 Apart from the danger of death, to receive confirmation lawfully a person who has the use of reason must be suitably instructed, properly disposed and able to renew the baptismal promises.

§1. Confirmationis recipiendae capax est omnis et solus baptizatus, nondum confirmatus.

§2. Extra periculum mortis, ut quis licite confirmationem recipiat, requiritur, si rationis usu polleat, ut sit apte institutus, rite dispositus et promissiones baptismales renovare valeat.

Canon 888. Within the territory in which they can confer confirmation, ministers may confirm even in exempt places.

Intra territorium in quo confirmationem conferre valent, ministri in locis quoque exemptis eam ministrare possunt.

Canon 887. A priest who has the faculty to administer confirmation may, within the territory assigned to him, lawfully administer this sacrament even to those from outside the territory, unless there is a prohibition by their own Ordinary. He cannot, however, validly confirm anyone in another territory, without prejudice to the provision of can. 883, n.3.

Presbyter facultate confirmationem ministrandi gaudens, in territorio sibi designato hoc sacramentum extraneis quoque licite confert, nisi obstet proprii eorum Ordinarii vetitum; illud vero in alieno territorio nemini valide confert, salvo praescripto can. 883, n. 3.

Canon 886. §1 A Bishop in his own diocese may lawfully administer the sacrament of confirmation even to the faithful who are not his subjects, unless there is an express prohibition by their own Ordinary.

§2 In order lawfully to administer confirmation in another diocese, unless it be to his own subjects, a Bishop needs the permission, at least reasonably presumed, of the diocesan Bishop.

§1. Episcopus in sua dioecesi sacramentum confirmationis legitime administrat etiam fidelibus non subditis, nisi obstet expressa proprii ipsorum Ordinarii prohibitio.

§2. Ut in aliena dioecesi confirmationem licite administret, Episcopus indiget, nisi agatur de suis subditis, licentia saltem rationabiliter praesumpta Episcopi dioecesani.

Canon 885. §1 The diocesan Bishop is bound to ensure that the sacrament of confirmation is conferred upon his subjects who duly and reasonably request it.

§2 A priest who has this faculty must use it for those in whose favour it was granted.

§1. Episcopus dioecesanus obligatione tenetur curandi ut sacramentum confirmationis subditis rite et rationabiliter petentibus conferatur.

§2. Presbyter, qui hac facultate gaudet, eadem uti debet erga eos in quorum favorem facultas concessa est.

Canon 884. §1 The diocesan Bishop is himself to administer confirmation or to ensure that it is administered by another Bishop. If necessity so requires, he may grant to one or several specified priests the faculty to administer this sacrament.

§2 For a grave reason the Bishop, or the priest who by law or by special grant of the competent authority has the faculty to confirm, may in individual cases invite other priests to join with him in administering the sacrament.

§1. Episcopus dioecesanus confirmationem administret per se ipse aut curet ut per alium Episcopum administretur; quod si necessitas id requirat, facultatem concedere potest uni vel pluribus determinatis presbyteris, qui hoc sacramentum administrent.

§2. Gravi de causa, Episcopus itemque presbyter, vi iuris aut peculiaris concessionis competentis auctoritatis facultate confirmandi donatus, possunt in singulis casibus presbyteros, ut et ipsi sacramentum administrent, sibi sociare.

Canon 883. The following have, by law, the faculty to administer confirmation:

1° within the confines of their jurisdiction, those who in law are equivalent to a diocesan Bishop;

2° in respect of the person to be confirmed, the priest who by virtue of his office or by mandate of the diocesan Bishop baptises an adult or admits a baptised adult into full communion with the catholic Church;

3° in respect of those in danger of death, the parish priest or indeed any priest.

Ipso iure facultate confirmationem ministrandi gaudent:

1° intra fines suae dicionis, qui iure Episcopo dioecesano aequiparantur;

2° quoad personam de qua agitur, presbyter qui, vi officii vel mandati Episcopi dioecesani, infantia egressum baptizat aut iam baptizatum in plenam Ecclesiae catholicae communionem admittit;

3° quoad eos qui in periculo mortis versantur, parochus, immo quilibet presbyter.

Canon 882. The ordinary minister of confirmation is a Bishop. A priest can also validly confer this sacrament if he has the faculty to do so, either from the general law or by way of a special grant from the competent authority.

Confirmationis minister ordinarius est Episcopus; valide hoc sacramentum confert presbyter quoque hac facultate vi iuris universalis aut peculiaris concessionis competentis auctoritatis instructus.

Canon 881. It is desirable that the sacrament of confirmation be celebrated in a church and indeed during Mass. However, for a just and reasonable cause it may be celebrated apart from Mass and in any fitting place.


Expedit ut confirmationis sacramentum in ecclesia, et quidem intra Missam, celebretur; ex causa tamen iusta et rationabili, extra Missam et quolibet loco digno celebrari potest.

Canon 880. §1 The sacrament of confirmation is conferred by anointing with chrism on the forehead in a laying on of hands, and by the words prescribed in the approved liturgical books.

§2 The chrism to be used in the sacrament of confirmation must have been consecrated by a Bishop, even when the sacrament is administered by a priest.

§1. Sacramentum confirmationis confertur per unctionem chrismatis in fronte, quae fit manus impositione atque per verba in probatis liturgicis libris praescripta.

§2. Chrisma in sacramento confirmationis adhibendum debet esse ab Episcopo consecratum, etiamsi sacramentum a presbytero ministretur.

Canon 879. The sacrament of confirmation confers a character. By it the baptised continue their path of christian initiation. They are enriched with the gift of the Holy
Spirit, and are more closely linked to the Church. They are made strong and more firmly obliged by word and deed to witness to Christ and to spread and defend the faith.

Sacramentum confirmationis, quod characterem imprimit et quo baptizati, iter initiationis christianae prosequentes, Spiritus Sancti dono ditantur atque perfectius Ecclesiae vinculantur, eosdem roborat arctiusque obligat ut verbo et opere testes sint Christi fidemque diffundant et defendant.

Canon 878. If baptism was administered neither by the parish priest nor in his presence, the minister of baptism, whoever that was, must notify the parish priest of the parish in which the baptism was administered, so that he may register the baptism in accordance with can. 877 §1.

Si baptismus neque a parocho neque eo praesente administratus fuerit, minister baptismi, quicumque est, de collato baptismo certiorem facere debet parochum paroeciae in qua baptismus administratus est, ut baptismum adnotet ad normam can. 877, §1.

Canon 877. §1 The parish priest of the place in which the baptism was conferred must carefully and without delay record in the register of baptism the names of the baptised, the minister, the parents, the sponsors and, if there were such, the witnesses, and the place and date of baptism. He must also enter the date and place of birth.

§2 In the case of a child of an unmarried mother, the mother’s name is to be entered if her maternity is publicly known or if, either in writing or before two witnesses, she freely asks that this be done. Similarly, the name of the father is to be entered, if his paternity is established either by some public document or by his own declaration in the presence of the parish priest and two witnesses. In all other cases, the name of the baptised person is to be registered, without any indication of the name of the father or of the parents.

§3 In the case of an adopted child, the names of the adopting parents are to be registered and, at least if this is done in the local civil registration, the names of the natural parents in accordance with §§1 and 2 subject however to the rulings of the
Episcopal Conference.

§1. Parochus loci, in quo baptismus celebratur, debet nomina baptizatorum, mentione facta de ministro, parentibus, patrinis necnon, si adsint, testibus, de loco ac die collati baptismi, in baptizatorum libro sedulo et sine ulla mora referre, simul indicatis die et loco nativitatis.

§2. Si de filio agatur e matre non nupta nato, matris nomen inserendum est, si publice de eius maternitate constet aut ipsa sponte sua, scripto vel coram duobus testibus, id petat; item nomen patris inscribendum est, si eius paternitas probatur aliquo publico documento aut ipsius declaratione coram parocho et duobus testibus facta; in ceteris casibus, inscribatur baptizatus, nulla facta de patris aut parentum nomine indicatione

§3. Si de filio adoptivo agitur, inscribantur nomina adoptantium necnon, saltem si ita fiat in actu civili regionis, parentum naturalium ad normam §§1 et 2, attentis Episcoporum conferentiae praescriptis.

Canon 876. To prove that baptism has been conferred, if there is no conflict of interest, it is sufficient to have either one unexceptionable witness or, if the baptism was conferred upon an adult, the sworn testimony of the baptised person.

Ad collatum baptismum comprobandum, si nemini fiat praeiudicium, sufficit declaratio unius testis omni exceptione maioris, aut ipsius baptizati iusiurandum, si ipse in aetate adulta baptismum receperit.

Canon 875. Whoever administers baptism is to take care that if there is not a sponsor present, there is at least one witness who can prove that the baptism was conferred.

Qui baptismum administrat curet ut, nisi adsit patrinus, habeatur saltem testis quo collatio baptismi probari possit.

Canon 874. §1 To be admitted to undertake the office of sponsor, a person must:

1° be appointed by the candidate for baptism, or by the parents or whoever stands in their place, or failing these, by the parish priest or the minister; to be appointed the person must be suitable for this role and have the intention of fulfilling it;

2° be not less than sixteen years of age, unless a different age has been stipulated by the diocesan Bishop, or unless the parish priest or the minister considers that there is a just reason for an exception to be made;

3° be a catholic who has been confirmed and has received the blessed Eucharist, and who lives a life of faith which befits the role to be undertaken;

4° not labour under a canonical penalty, whether imposed or declared;

5° not be either the father or the mother of the person to be baptised.

§2 A baptised person who belongs to a non-catholic ecclesial community may be admitted only in company with a catholic sponsor, and then simply as a witness to the baptism.

§1. Ut quis ad munus patrini suscipiendum admittatur, oportet:

1° ab ipso baptizando eiusve parentibus aut ab eo qui eorum locum tenet aut, his deficientibus, a parocho vel ministro sit designatus atque aptitudinem et intentionem habeat hoc munus gerendi;

2° decimum sextum aetatis annum expleverit, nisi alia aetas ab Episcopo dioecesano statuta fuerit vel exceptio iusta de causa parocho aut ministro admittenda videatur;

3° sit catholicus, confirmatus et sanctissimum Eucharistiae sacramentum iam receperit, idemque vitam ducat fidei et muneri suscipiendo congruam;

4° nulla poena canonica legitime irrogata vel declarata sit innodatus;

5° non sit pater aut mater baptizandi.

§2. Baptizatus ad communitatem ecclesialem non catholicam pertinens, nonnisi una cum patrino catholico, et quidem ut testis tantum baptismi, admittatur.

Canon 873. One sponsor, male or female, is sufficient; but there may be two, one of each sex.

Patrinus unus tantum vel matrina una vel etiam unus et una assumantur.

Canon 872. In so far as possible, a person being baptised is to be assigned a sponsor. In the case of an adult baptism, the sponsor’s role is to assist the person in christian initiation. In the case of an infant baptism, the role is together with the parents to present the child for baptism, and to help it to live a christian life befitting the baptised and faithfully to fulfil the duties inherent in baptism.

Baptizando, quantum fieri potest, detur patrinus, cuius est baptizando adulto in initiatione christiana adstare, et baptizandum infantem una cum parentibus ad baptismum praesentare itemque operam dare ut baptizatus vitam christianam baptismo congruam ducat obligationesque eidem inhaerentes fideliter adimpleat.

Canon 871. Aborted foetuses, if they are alive, are to be baptised, in so far as this is possible.

Fetus abortivi, si vivant, quatenus fieri potest, baptizentur.

Canon 870. An abandoned infant or a foundling is to be baptised unless diligent enquiry establishes that it has already been baptised.

Infans expositus aut inventus, nisi re diligenter investigata de eius baptismo constet, baptizetur.

Canon 869. §1 If there is doubt as to whether a person was baptised or whether a baptism was conferred validly, and after serious enquiry this doubt persists, the person is to be baptised conditionally.

§2 Those baptised in a non-catholic ecclesial community are not to be baptised conditionally unless there is a serious reason for doubting the validity of their baptism, on the ground of the matter or the form of words used in the baptism, or of the intention of the adult being baptised or of that of the baptising minister.

§3 If in the cases mentioned in §§1 and 2 a doubt remains about the conferring of the baptism or its validity, baptism is not to be conferred until the doctrine of the sacrament of baptism is explained to the person to be baptised, if that person is an adult. Moreover, the reasons for doubting the validity of the earlier baptism should be given to the person or, where an infant is concerned, to the parents.

§1. Si dubitetur num quis baptizatus fuerit, aut baptismus valide collatus fuerit, dubio quidem post seriam investigationem permanente, baptismus eidem sub condicione conferatur.

§2. Baptizati in communitate ecclesiali non catholica non sunt sub condicione baptizandi, nisi, inspecta materia et verborum forma in baptismo collato adhibitis necnon attenta intentione baptizati adulti et ministri baptizantis, seria ratio adsit de baptismi validitate dubitandi.

§3. Quod si, in casibus de quibus in §§1 et 2, dubia remaneat baptismi collatio aut validitas, baptismus ne conferatur nisi postquam baptizando, si sit adultus, doctrina de baptismi sacramento exponatur, atque eidem aut, si de infante agitur, eius parentibus rationes dubiae validitatis baptismi celebrati declarentur.

Canon 868. §1 For an infant to be baptised lawfully it is required:

1° that the parents, or at least one of them, or the person who lawfully holds their place, give their consent;

2° there must be a founded hope that the infant will be brought up in the Catholic religion subject to §3; if such hope is altogether lacking, the baptism is to be delayed according to the prescripts of particular law after the parents have been informed of the reason.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§2 An infant of catholic parents, indeed even of non-catholic parents, may in danger of death be baptised even if the parents are opposed to it.

§3. The child of non-Catholic Christians is lawfully baptized if the parents or at least one of them or the one who legitimately takes their place requests it and if it is impossible for them, physically or morally, to approach their own minister.
[new paragraph added by m.p. De concordia inter Codices, 31.V.2016]

§1. Ut infans licite baptizetur, oportet:

1° parentes, saltem eorum unus aut qui legitime eorundem locum tenet, consentiant;

2° spes habeatur fundata eum in religione catholica educatum iri, firma §3; quae si prorsus deficiat, baptismus secundum praescripta iuris particularis differatur, monitis de ratione parentibus.

§2. Infans parentum catholicorum, immo et non catholicorum, in periculo mortis licite baptizatur, etiam invitis parentibus.

§3. Infans christianorum non catholicorum licite baptizatur, si parentes aut unus saltem eorum aut is, qui legitime eorundem locum tenet, id petunt et si eis corporaliter aut moraliter impossibile sit accedere ad ministrum proprium.

Canon 867. §1 Parents are obliged to see that their infants are baptised within the first few weeks. As soon as possible after the birth, indeed even before it, they are to approach the parish priest to ask for the sacrament for their child, and to be themselves duly prepared for it.

§2 If the infant is in danger of death, it is to be baptised without any delay.

§1. Parentes obligatione tenentur curandi ut infantes intra priores hebdomadas baptizentur; quam primum post nativitatem, immo iam ante eam, parochum adeant ut sacramentum pro filio petant et debite ad illud praeparentur.

§2. Si infans in periculo mortis versetur, sine ulla mora baptizetur.

Canon 866. Unless there is a grave reason to the contrary, immediately after receiving baptism an adult is to be confirmed, to participate in the celebration of the Eucharist and to receive holy communion.

Adultus qui baptizatur, nisi gravis obstet ratio, statim post baptismum confirmetur atque celebrationem eucharisticam, communionem etiam recipiendo, participet.

Canon 865. §1 To be admitted to baptism, an adult must have manifested the intention to receive baptism, must be adequately instructed in the truths of the faith and in the duties of a christian, and tested in the christian life over the course of the catechumenate. The person must moreover be urged to have sorrow for personal sins.

§2 An adult in danger of death may be baptised if, with some knowledge of the principal truths of the faith, he or she has in some manner manifested the intention to receive baptism and promises to observe the requirements of the christian religion.

§1. Ut adultus baptizari possit, oportet voluntatem baptismum recipiendi manifestaverit, de fidei veritatibus obligationibusque christianis sufficienter sit instructus atque in vita christiana per catechumenatum sit probatus; admoneatur etiam ut de peccatis suis doleat.

§2. Adultus, qui in periculo mortis versatur, baptizari potest si, aliquam de praecipuis fidei veritatibus cognitionem habens, quovis modo intentionem suam baptismum recipiendi manifestaverit et promittat se christianae religionis mandata esse servaturum.

Canon 864. Every unbaptised person, and only such a person, can be baptised.

Baptismi capax est omnis et solus homo nondum baptizatus.

Canon 863. The baptism of adults, at least of those who have completed their fourteenth year, is to be referred to the Bishop, so that he himself may confer it if he judges this appropriate.

Baptismus adultorum, saltem eorum qui aetatem quattuordecim annorum expleverunt, ad Episcopum dioecesanum deferatur ut, si id expedire iudicaverit, ab ipso administretur.

Canon 862. Except in a case of necessity, it is unlawful for anyone without due permission to confer baptism outside his own territory, not even upon his own subjects.

Excepto casu necessitatis, nemini licet, sine debita licentia, in alieno territorio baptismum conferre, ne suis quidem subditis.

Canon 861. §1 The ordinary minister of baptism is a Bishop, a priest or a deacon, without prejudice to the provision of can. 530, n. 1.

§2 If the ordinary minister is absent or impeded, a catechist or some other person deputed to this office by the local Ordinary, may lawfully confer baptism; indeed, in a case of necessity, any person who has the requisite intention may do so. Pastors of souls, especially parish priests, are to be diligent in ensuring that Christ’s faithful are taught the correct way to baptise.

§1. Minister ordinarius baptismi est Episcopus, presbyter et diaconus, firmo praescripto can. 530, n. 1.

§2. Absente aut impedito ministro ordinario, licite baptismus confert catechista aliusve ad hoc munus ab Ordinario loci deputatus, immo, in casu necessitatis, quilibet homo debita intentione motus; solliciti sint animarum pastores, praesertim parochus, ut christifideles de recto baptizandi modo edoceantur.

Canon 860. §1 Apart from a case of necessity, baptism is not to be conferred in private houses, unless the local Ordinary should for a grave reason permit it.

§2 Unless the diocesan Bishop has decreed otherwise, baptism is not to be conferred in hospital, except in a case of necessity or for some other pressing pastoral reason.

§1. Praeter casum necessitatis, baptismus ne conferatur in domibus privatis, nisi loci Ordinarius gravi de causa id permiserit.

§2. In valetudinariis, nisi aliter Episcopus dioecesanus statuerit, baptismus ne celebretur, nisi in casu necessitatis vel alia ratione pastorali cogente.

Canon 859. If, because of distance or other circumstances, the person to be baptised cannot without grave inconvenience go or be brought to the parish church or the oratory mentioned in can. 858 §2, baptism may and must be conferred in some other church or oratory which is nearer, or even in some other fitting place.

Si ad ecclesiam paroecialem aut ad aliam ecclesiam vel oratorium, de quo in can. 858, §2, baptizandus, propter locorum distantiam aliave adiuncta, sine gravi incommodo accedere vel transferri nequeat, baptismus conferri potest et debet in alia propinquiore ecclesia vel oratorio, aut etiam alio in loco decenti.

Canon 858. §1 Each parish church is to have a baptismal font, without prejudice to the same right already acquired by other churches.

§2 The local Ordinary, after consultation with the local parish priest, may for the convenience of the faithful permit or order that a baptismal font be placed also in another church or oratory within the parish.

§1. Quaevis ecclesia paroecialis baptismalem fontem habeat, salvo iure cumulativo aliis ecclesiis iam quaesito.

§2. Loci Ordinarius, audito loci parocho, potest ad fidelium commoditatem permittere aut iubere, ut fons baptismalis habeatur etiam in alia ecclesia aut oratorio intra paroeciae fines.

Canon 857. §1 Apart from a case of necessity, the proper place for baptism is a church or an oratory.

§2 As a rule and unless a just reason suggests otherwise, an adult is to be baptised in his or her proper parish church, and an infant in the proper parish church of the parents.

§1. Extra casum necessitatis, proprius baptismi locus est ecclesia aut oratorium.

§2. Pro regula habeatur ut adultus baptizetur in propria ecclesia paroeciali, infans vero in ecclesia paroeciali parentum propria, nisi iusta causa aliud suadeat.

Canon 856. Though baptism may be celebrated on any day, it is recommended that normally it be celebrated on a Sunday or, if possible, on the vigil of Easter.

Licet baptismus quolibet die celebrari possit, commendatur tamen ut ordinarie die dominica aut, si fieri possit, in vigilia Paschatis, celebretur.

Canon 855. Parents, sponsors and parish priests are to take care that a name is not given which is foreign to christian sentiment.

Curent parentes, patrini et parochus ne imponatur nomen a sensu christiano alienum.

Canon 854. Baptism is to be conferred either by immersion or by pouring, in accordance with the provisions of the Episcopal Conference.

Baptismus conferatur sive per immersionem sive per infusionem, servatis Episcoporum conferentiae praescriptis.

Canon 853. Apart from a case of necessity, the water to be used in conferring baptism is to be blessed, in accordance with the provisions of the liturgical books.

Aqua in baptismo conferendo adhibenda, extra casum necessitatis, benedicta sit oportet, secundum librorum liturgicorum praescripta.

Canon 852. §1 The provisions of the canons on adult baptism apply to all those who, being no longer infants, have reached the use of reason.

§2 One who is incapable of personal responsibility is regarded as an infant even in regard to baptism.

§1. Quae in canonibus de baptismo adulti habentur praescripta, applicantur omnibus qui, infantia egressi, rationis usum assecuti sunt.

§2. Infanti assimilatur, etiam ad baptismum quod attinet, qui non est sui compos.

Canon 851. The celebration of baptism should be properly prepared. Accordingly:

1° an adult who intends to receive baptism is to be admitted to the catechumenate and, as far as possible, brought through the various stages to sacramental initiation, in accordance with the rite of initiation as adapted by the Episcopal Conference and with the particular norms issued by it;

2° the parents of a child who is to be baptised, and those who are to undertake the office of sponsers, are to be suitably instructed on the meaning of this sacrament and the obligations attaching to it. The parish priest is to see to it that either he or others duly prepare the parents, by means of pastoral advice and indeed by prayer together; a number of families might be brought together for this purpose and, where possible, each family visited.

Baptismi celebratio debite praeparetur oportet; itaque:

1° adultus, qui baptismum recipere intendit, ad catechumenatum admittatur et, quatenus fieri potest, per varios gradus ad initiationem sacramentalem perducatur, secundum ordinem initiationis ab Episcoporum conferentia aptatum et peculiares normas ab eadem editas;

2° infantis baptizandi parentes, itemque qui munus patrini sunt suscepturi, de significatione huius sacramenti deque obligationibus cum eo cohaerentibus rite edoceantur; parochus per se vel per alios curet ut ita pastoralibus monitionibus, immo et communi precatione, debite parentes instruantur, plures adunando familias atque, ubi fieri possit, eas visitando.

Canon 850. Baptism is administered according to the rite prescribed in the approved liturgical books, except in a case of urgent necessity when only those elements which are required for the validity of the sacrament must be observed.

Baptismus minstratur secundum ordinem in probatis liturgicis libris praescriptum, excepto casu necessitatis urgentis, in quo ea tantum observari debent, quae ad validitatem sacramenti requiruntur.

Canon 849. Baptism, the gateway to the sacraments, is necessary for salvation, either by actual reception or at least by desire. By it people are freed from sins, are born again as children of God and, made like to Christ by an indelible character, are incorporated into the Church. It is validly conferred only by a washing in real water with the proper form of words.

Baptismus, ianua sacramentorum, in re vel saltem in voto ad salutem necessarius, quo homines a peccatis liberantur, in Dei filios regenerantur atque indelebili charactere Christo configurati Ecclesiae incorporantur, valide confertur tantummodo per lavacrum aquae verae cum debita verborum forma.

Canon 848. For the administration of the sacraments the minister may not ask for anything beyond the offerings which are determined by the competent authority, and he must always ensure that the needy are not deprived of the help of the sacraments by reason of poverty.

Minister, praeter oblationes a competenti auctoritate definitas, pro sacramentorum administratione nihil petat, cauto semper ne egentes priventur auxilio sacramentorum ratione paupertatis.

Canon 847. §1 In administering sacraments in which holy oils are to be used, the minister must use oil made from olives or other plants, which, except as provided in can. 999, n. 2, has recently been consecrated or blessed by a Bishop. Older oil is not to be used except in a case of necessity.

§2 The parish priest is to obtain the holy oils from his own Bishop and keep them carefully in fitting custody.

§1. In administrandis sacramentis, in quibus sacra olea adhibenda sunt, minister uti debet oleis ex olivis aut aliis ex plantis expressis atque, salvo praescripto can. 999, n. 2, ab Episcopo consecratis vel benedictis, et quidem, recenter; veteribus ne utatur, nisi adsit necessitas.

§2. Parochus olea sacra a proprio Episcopo impetret eaque decenti custodia diligenter asservet.

Canon 846. §1 The liturgical books, approved by the competent authority, are to be faithfully followed in the celebration of the sacraments. Accordingly, no one may on a personal initiative add to or omit or alter anything in those books.

§2 The ministers are to celebrate the sacraments according to their own rite.

§1. In sacramentis celebrandis fideliter serventur libri liturgici a competenti auctoritate probati; quapropter nemo in iisdem quidpiam proprio marte addat, demat aut mutet.

§2. Minister sacramenta celebret secundum proprium ritum.

Canon 845. §1 Because they imprint a character, the sacraments of baptism, confirmation and order cannot be repeated.

§2 If after diligent enquiry a prudent doubt remains as to whether the sacraments mentioned in §1 have been conferred at all, or conferred validly, they are to be conferred conditionally.

§1. Sacramenta baptismi, confirmationis et ordinis, quippe quae characterem imprimant, iterari nequeunt.

§2. Si, diligenti inquisitione peracta, prudens adhuc dubium supersit num sacramenta de quibus in §1 revera aut valide collata fuerint, sub condicione conferantur.

Canon 844. §1 Catholic ministers may lawfully administer the sacraments only to catholic members of Christ’s faithful, who equally may lawfully receive them only from catholic ministers, except as provided in §§2, 3 and 4 of this canon and in can. 861 §2.

§2 Whenever necessity requires or a genuine spiritual advantage commends it, and provided the danger of error or indifferentism is avoided, Christ’s faithful for whom it is physically or morally impossible to approach a catholic minister, may lawfully receive the sacraments of penance, the Eucharist and anointing of the sick from non-catholic ministers in whose Churches these sacraments are valid.

§3 Catholic ministers may lawfully administer the sacraments of penance, the Eucharist and anointing of the sick to members of the eastern Churches not in full communion with the catholic Church, if they spontaneously ask for them and are properly disposed. The same applies to members of other Churches which the Apostolic See judges to be in the same position as the aforesaid eastern Churches so far as the sacraments are concerned.

§4 If there is a danger of death or if, in the judgement of the diocesan Bishop or of the Episcopal Conference, there is some other grave and pressing need, catholic ministers may lawfully administer these same sacraments to other christians not in full communion with the catholic Church, who cannot approach a minister of their own community and who spontaneously ask for them, provided that they demonstrate the catholic faith in respect of these sacraments and are properly disposed.

§5 In respect of the cases dealt with in §§2, 3 and 4, the diocesan Bishop or the Episcopal Conference is not to issue general norms except after consultation with the competent authority, at least at the local level, of the non-catholic Church or community concerned.

§1. Ministri catholici sacramenta licite administrant solis christifidelibus catholicis, qui pariter eadem a solis ministris catholicis licite recipiunt, salvis huius canonis §§2, 3 et 4, atque can. 861, §2 praescriptis.

§2. Quoties necessitas id postulet aut vera spiritualis utilitas id suadeat, et dummodo periculum vitetur erroris vel indifferentismi, licet christifidelibus quibus physice aut moraliter impossibile sit accedere ad ministrum catholicum, sacramenta paenitentiae, Eucharistiae et unctionis infirmorum recipere a ministris non catholicis, in quorum Ecclesia valida exsistunt praedicta sacramenta.

§3. Ministri catholici licite sacramenta paenitentiae, Eucharistiae et unctionis infirmorum administrant membris Ecclesiarum orientalium quae plenam cum Ecclesia catholica communionem non habent, si sponte id petant et rite sint disposita; quod etiam valet quoad membra aliarum Ecclesiarum, quae iudicio Sedis Apostolicae, ad sacramenta quod attinet, in pari condicione ac praedictae Ecclesiae orientales versantur.

§4. Si adsit periculum mortis aut, iudicio Episcopi dioecesani aut Episcoporum conferentiae, alia urgeat gravis necessitas, ministri catholici licite eadem sacramenta administrant ceteris quoque christianis plenam communionem cum Ecclesia catholica non habentibus, qui ad suae communitatis ministrum accedere nequeant atque sponte id petant, dummodo quoad eadem sacramenta fidem catholicam manifestent et rite sint dispositi.

§5. Pro casibus de quibus in §§2, 3 et 4, Episcopus dioecesanus aut Episcoporum conferentia generales normas ne ferant, nisi post consultationem cum auctoritate competenti saltem locali Ecclesiae vel communitatis non catholicae, cuius interest.

Canon 843. §1 Sacred ministers may not deny the sacraments to those who opportunely ask for them, are properly disposed and are not prohibited by law from receiving them.

§2 According to their respective offices in the Church, both pastors of souls and all other members of Christ’s faithful have a duty to ensure that those who ask for the sacraments are prepared for their reception. This should be done through proper evangelisation and catechetical instruction, in accordance with the norms laid down by the competent authority.

§1. Ministri sacri denegare non possunt sacramenta iis qui opportune eadem petant, rite sint dispositi, nec iure ab iis recipiendis prohibeantur.

§2. Animarum pastores ceterique christifideles, pro suo quisque ecclesiastico munere, officium habent curandi ut qui sacramenta petunt debita evangelizatione necnon catechetica institutione ad eadem recipienda praeparentur, attentis normis a competenti auctoritate editis.

Canon 842. §1 A person who has not received baptism cannot validly be admitted to the other sacraments.

§2 The sacraments of baptism, confirmation and the blessed Eucharist so complement one another that all three are required for full christian initiation.

§1. Ad cetera sacramenta valide admitti nequit, qui baptismum non recepit.

§2. Sacramenta baptismi, confirmationis et sanctissimae Eucharistiae ita inter se coalescunt, ut ad plenam initiationem christianam requirantur.

Canon 841. Since the sacraments are the same throughout the universal Church, and belong to the divine deposit of faith, only the supreme authority in the Church can approve or define what is needed for their validity. It belongs to the same authority,
or to another competent authority in accordance with cann. 838 §§3 and 4, to determine what is required for their lawful celebration, administration and reception and for the order to be observed in their celebration.

Cum sacramenta eadem sint pro universa Ecclesia et ad divinum depositum pertineant, unius supremae Ecclesiae auctoritatis est probare et definire quae ad eorum validitatem sunt requisita, atque eiusdem aliusve auctoritatis competentis, ad normam can. 838, §§3 et 4, est decernere quae ad eorum celebrationem, administrationem et receptionem licitam necnon ad ordinem in eorum celebratione servandum spectant.

Canon 840. The sacraments of the New Testament were instituted by Christ the Lord and entrusted to the Church. As actions of Christ and of the Church, they are signs and means by which faith is expressed and strengthened, worship is offered to God and our sanctification is brought about. Thus they contribute in the most effective manner to establishing, strengthening and manifesting ecclesiastical communion.
Accordingly, in the celebration of the sacraments both the sacred ministers and all the other members of Christ’s faithful must show great reverence and due care.

Sacramenta Novi Testamenti, a Christo Domino instituta et Ecclesiae concredita, utpote actiones Christi et Ecclesiae, signa exstant ac media quibus fides exprimitur et roboratur, cultus Deo redditur et hominum sanctificatio efficitur, atque ideo ad communionem ecclesiasticam inducendam, firmandam et manifestandam summopere conferunt; quapropter in iis celebrandis summa veneratione debitaque diligentia uti debent tum sacri ministri tum ceteri christifideles.

Canon 839. §1 The Church carries out its sanctifying office by other means also, that is by prayer, in which it asks God to make Christ’s faithful holy in the truth, and by works of penance and charity, which play a large part in establishing and strengthening in souls the Kingdom of Christ, and so contribute to the salvation of the world.

§2 Local Ordinaries are to ensure that the prayers and the pious and sacred practices of the christian people are in full harmony with the laws of the Church.

§1. Aliis quoque mediis munus sanctificationis peragit Ecclesia, sive orationibus, quibus Deum deprecatur ut christifideles sanctificati sint in veritate, sive paenitentiae et caritatis operibus, quae quidem magnopere ad Regnum Christi in animis radicandum et roborandum adiuvant et ad mundi salutem conferunt.

§2. Curent locorum Ordinarii ut orationes necnon pia et sacra exercitia populi christiani normis Ecclesiae plene congruant.

Canon 838. §1 The ordering and guidance of the sacred liturgy depends solely upon the authority of the Church, namely, that of the Apostolic See and, as provided by law, that of the diocesan Bishop.

§2 It is for the Apostolic See to order the sacred liturgy of the universal Church, publish liturgical books, recognise adaptations approved by the Episcopal Conference according to the norm of law, and exercise vigilance that liturgical regulations are observed faithfully everywhere.
[revised wording according to m.p. Magnum principium, 3.IX.2017]

§3 It pertains to the Episcopal Conferences to faithfully prepare versions of the liturgical books in vernacular languages, suitable accommodated within defined limits, and to approve and publish the liturgical books for the regions for which they are responsible after the confirmation of the Apostolic See.
[revised wording according to m.p. Magnum principium, 3.IX.2017]

§4 Within the limits of his competence, it belongs to the diocesan Bishop to lay down for the Church entrusted to his care, liturgical regulations which are binding on all.

§1. Sacrae liturgiae moderatio ab Ecclesiae auctoritate unice pendet: quae quidem est penes Apostolicam Sedem et, ad normam iuris, penes Episcopum dioecesanum.

§2. Apostolicae Sedis est sacram liturgiam Ecclesiae universae ordinare, libros liturgicos edere, aptationes, ad normam iuris a conferentia Episcoporum approbatas, recognoscere, necnon advigiliare ut ordinationes liturgicae ubique fideliter observentur.

§ 3. Ad Episcoporum Conferentias spectat versions librorum liturgicorum in linguas vernaculas fideliter et convenienter intra limites definitos accommodatas parare et approbare atquae libros liturgicos, pro regionibus ad quas pertinent, post confirmationem Apostolicae Sedis edere.

§4. Ad Episcopum dioecesanum in Ecclesia sibi commissa pertinet, intra limites suae competentiae, normas de re liturgica dare, quibus omnes tenentur.

Canon 837. §1 Liturgical actions are not private but are celebrations of the Church itself as the ‘sacrament of unity’, that is, the holy people united and ordered under the
Bishops. Accordingly, they concern the whole body of the Church, making it known and influencing it. They affect individual members of the Church in ways that vary according to orders, role and actual participation.

§2 Since liturgical matters by their very nature call for a community celebration, they are, as far as possible, to be celebrated in the presence of Christ’s faithful and with their active participation.

§1. Actiones liturgicae non sunt actiones privatae, sed celebrationes Ecclesiae ipsius, quae est "unitatis sacramentum," scilicet plebs sancta sub Episcopis adunata et ordinata; quare ad universum corpus Ecclesiae pertinent illudque manifestant et afficiunt; singula vero membra ipsius attingunt diverso modo, pro diversitate ordinum, munerum et actualis participationis.

§2. Actiones liturgicae, quatenus suapte natura celebrationem communem secumferant, ubi id fieri potest, cum frequentia et actuosa participatione christifidelium celebrentur.

Canon 836. Since christian worship, in which the common priesthood of Christ’s faithful is exercised, must proceed from and rest upon faith, sacred ministers are to strive diligently to arouse and enlighten this faith, especially by the ministry of the word by which faith is born and nourished.

Cum cultus christianus, in quo sacerdotium commune christifidelium exercetur, opus sit quod a fide procedit et eadem innititur, ministri sacri eandem excitare et illustrare sedulo curent, ministerio praesertim verbi, quo fides nascitur et nutritur.

Canon 835. §1 The sanctifying office is exercised principally by Bishops, who are the high priests, the principal dispensers of the mysteries of God and the moderators, promoters and guardians of the entire liturgical life in the Churches entrusted to their care.

§2 This office is also exercised by priests. They, too, share in the priesthood of Christ and, as his ministers under the authority of the Bishop, are consecrated to celebrate divine worship and to sanctify the people.

§3 Deacons have a share in the celebration of divine worship in accordance with the provisions of law.

§4 The other members of Christ’s faithful have their own part in this sanctifying office, each in his or her own way actively sharing in liturgical celebrations, particlarly in the Eucharist. Parents have a special share in this office when they live their married lives in a christian spirit and provide for the christian education of their children.

§1. Munus sanctificandi exercent imprimis Episcopi, qui sunt magni sacerdotes, mysteriorum Dei praecipui dispensatores atque totius vitae liturgicae in Ecclesia sibi commissa moderatores, promotores atque custodes.

§2. Illud quoque exercent presbyteri, qui nempe, et ipsi Christi sacerdotii participes, ut eius ministri sub Episcopi auctoritate, ad cultum divinum celebrandum et populum sanctificandum consecrantur.

§3. Diaconi in divino cultu celebrando partem habent, ad normam iuris praescriptorum.

§4. In munere sanctificandi propriam sibi partem habent ceteri quoque christifideles actuose liturgicas celebrationes, eucharisticam praesertim, suo modo participando; peculiari modo idem munus participant parentes vitam coniugalem spiritu christiano ducendo et educationem christianam filiorum procurando.

Canon 834. §1 The Church carries out its office of sanctifying in a special way in the sacred liturgy, which is an exercise of the priestly office of Jesus Christ. In the liturgy, by the use of signs perceptible to the senses, our sanctification is symbolised and, in a manner appropriate to each sign, is brought about. Through the liturgy a complete public worship is offered to God by the head and members of the mystical body of Christ.

§2 This worship takes place when it is offered in the name of the Church, by persons lawfully deputed and through actions approved by ecclesiastical authority.

§1. Munus sanctificandi Ecclesia peculiari modo adimplet per sacram liturgiam, quae quidem habetur ut Iesu Christi muneris sacerdotalis exercitatio, in qua hominum sanctificatio per signa sensibilia significatur ac modo singulis proprio efficitur, atque a mystico Iesu Christi Corpore, Capite nempe et membris, integer cultus Dei publicus exercetur.

§2. Huiusmodi cultus tunc habetur, cum defertur nomine Ecclesiae a personis legitime deputatis et per actus ab Ecclesiae auctoritate probatos.

Canon 833. The following are personally bound to make a profession of faith, according to the formula approved by the Apostolic See:

1° in the presence of the president or his delegate: all who, with a deliberative or a consultative vote, take part in an Ecumenical Council, a particular council, the synod of Bishops, or a diocesan synod; in the presence of the council or synod: the president himself;

2° in accordance with the statutes of the sacred College: those promoted to the dignity of Cardinal;

3° in the presence of a delegate of the Apostolic See: all who are promoted to the episcopate, and all those who are equivalent to a diocesan Bishop;

4° in the presence of the college of consultors: the diocesan Administrator;

5° in the presence of the diocesan Bishop or his delegate: Vicars general, episcopal Vicars and judicial Vicars;

6° in the presence of the local Ordinary or his delegate: parish priests; the rector, professors of theology and philosophy in seminaries, at the beginning of their term of office; and those who are to be promoted to the order of diaconate;

7° in the presence of the Chancellor or, in the absence of the Chancellor, the local Ordinary, or the delegates of either: the rector of an ecclesiastical or catholic university, at the beginning of the term of office- in the presence of the rector if he is a priest, or of the local Ordinary or the delegates of either: those who in any universities teach subjects which deal with faith or morals, at the beginning of their term of office;

8° in accordance with the constitutions: Superiors in religious institutes and clerical societies of apostolic life.

Obligatione emittendi personaliter professionem fidei, secundum formulam a Sede Apostolica probatam, tenentur:

1° coram praeside eiusve delegato, omnes qui Concilio Oecumenico vel particulari, synodo Episcoporum atque synodo dioecesanae intersunt cum voto sive deliberativo sive consultivo; praeses autem coram Concilio aut synodo;

2° promoti ad cardinalitiam dignitatem iuxta sacri Collegii statuta;

3° coram delegato ab Apostolica Sede, omnes promoti ad episcopatum, itemque qui Episcopo dioecesano aequiparantur;

4° coram collegio consultorum, Administrator dioecesanus;

5° coram Episcopo dioecesano eiusve delegato, Vicarii generales et Vicarii episcopales necnon Vicarii iudiciales;

6° coram loci Ordinario eiusve delegato, parochi, rector, magistri theologiae et philosophiae in seminariis, initio suscepti muneris; promovendi ad ordinem diaconatus;

7° coram Magno Cancellario eoque deficiente coram Ordinario loci eorumve delegatis, rector universitatis ecclesiasticae vel catholicae, initio suscepti muneris; coram rectore, si sit sacerdos, vel coram loci Ordinario eorumve delegatis, docentes qui disciplinas ad fidem vel mores pertinentes in quibusvis universitatibus tradunt, initio suscepti muneris;

8° Superiores in institutis religiosis et societatibus vitae apostolicae clericalibus, ad normam constitutionum.



LIBER IV: DE ECCLESIAE MUNERE SANCTIFICANDI

Canon 832. To publish writings on matters of religion or morals, members of religious institutes require also the permission of their major Superior, in accordance with the constitutions.

Institutorum religiosorum sodales ut scripta quaestiones religionis morumve tractantia edere possint, licentia quoque egent sui Superioris maioris ad normam constitutionum.

Canon 831. §1 Unless there is a just and reasonable cause, no member of Christ’s faithful may write in newspapers, pamphlets or periodicals which clearly are accustomed to attack the catholic religion or good morals. Clerics and members of religious institutes may write in them only with the permission of the local Ordinary.

§2 It is for the Episcopal Conference to lay down norms determining the requirements for clerics and members of religious institutes to take part in radio and television programmes which concern catholic doctrine or morals.

§1. In diariis, libellis aut foliis periodicis quae religionem catholicam aut bonos mores manifesto impetere solent, ne quidpiam conscribant christifideles, nisi iusta et rationabili de causa; clerici autem et institutorum religiosorum sodales, tantummodo de licentia loci Ordinarii.

§2. Episcoporum conferentiae est normas statuere de requisitis ut clericis atque sodalibus institutorum religiosorum partem habere liceat in tractandis via radiophonica aut televisifica quaestionibus, quae ad doctrinam catholicam aut mores attineant.

Canon 830. §1 Every local Ordinary retains the right to appoint persons whom he considers competent to give a judgement about books. The Episcopal Conference, however, may draw up a list of censors who are outstanding for their knowledge, right doctrine and prudence, to be available to diocesan curias; it may even establish a commission of censors whom the local Ordinary can consult.

§2 In carrying out this task, a censor must put aside all preference of persons and look only to the teaching of the Church concerning faith and morals, as declared by its magisterium.

§3 The censor must give an opinion in writing. If it is favourable, the Ordinary may, in his prudent judgement, give his permission for the work to be published, adding his own name and the date and place of the permission. If he does not give this permission, the Ordinary must inform the author of the reasons for the refusal.
[NB see Authentic Interpretation of canon 830 §3, 20.VI.1987]

§1. Integro manente iure uniuscuiusque loci Ordinarii committendi personis sibi probatis iudicium de libris, ab Episcoporum conferentia confici potest elenchus censorum, scientia, recta doctrina et prudentia praestantium, qui curiis dioecesanis praesto sint, aut constitui etiam potest commissio censorum, quam loci Ordinarii consulere possint.

§2. Censor, in suo obeundo officio, omni personarum acceptione seposita, prae oculis tantummodo habeat Ecclesiae de fide et moribus doctrinam, uti a magisterio ecclesiastico proponitur.

§3. Censor sententiam suam scripto dare debet; quae si faverit, Ordinarius pro suo prudenti iudicio licentiam concedat ut editio fiat, expresso suo nomine necnon tempore ac loco concessae licentiae; quod si eam non concedat, rationes denegationis cum operis scriptore Ordinarius communicet.

Canon 829. Approval or permission to publish a work is valid only for the first edition, but not for new editions or translations.

Approbatio vel licentia alicuius operis edendi pro textu originali valet, non vero pro eiusdem novis editionibus vel translationibus.

Canon 828. Collections of decrees or acts published by any ecclesiastical authority may not be republished without first seeking the permission of the same authority and observing the conditions which it lays down.

Collectiones decretorum aut actorum ab aliqua auctoritate ecclesiastica editas, iterum edere non licet, nisi impetrata prius eiusdem auctoritatis licentia et servatis condicionibus ab eadem praescriptis.

Canon 827. §1 Without prejudice to the provisions of can. 775 §2, the publication of catechisms and other writings pertaining to catechetical formation, as well as their translations, requires the approval of the local Ordinary.

§2 Books dealing with matters concerning sacred Scripture, theology, canon law, church history, or religious or moral subjects may not be used as textbooks on which the instruction is based, in elementary, intermediate or higher schools, unless they were published with the approbation of the competent ecclesiastical authority or were subsequently approved by that authority.

§3 It is recommended that books dealing with the subjects mentioned in §2, even though not used as basic textbooks, and any writings which specially concern religion or good morals, be submitted to the judgement of the local Ordinary.

§4 Books or other written material dealing with religion or morals may not be displayed, sold or given away in churches or oratories, unless they were published with the permission of the competent ecclesiastical authority or were subsequently approved by that authority.

§1. Catechismi necnon alia scripta ad institutionem catecheticam pertinentia eorumve versiones, ut edantur, approbatione egent loci Ordinarii, firmo praescripto can. 775, §2.

§2. Nisi cum approbatione competentis auctoritatis ecclesiasticae editi sint aut ab ea postea approbati, in scholis, sive elementariis sive mediis sive superioribus, uti textus, quibus institutio nititur, adhiberi non possunt libri qui quaestiones respiciunt ad sacram Scripturam, ad theologiam, ius canonicum, historiam ecclesiasticam, et ad religiosas aut morales disciplinas pertinentes.

§3. Commendatur ut libri materias de quibus in §2 tractantes, licet non adhibeantur uti textus in institutione tradenda, itemque scripta in quibus aliquid habetur quod religionis aut morum honestatis peculiariter intersit, iudicio subiciantur loci Ordinarii.

§4. In ecclesiis oratoriisve exponi, vendi aut dari non possunt libri vel alia scripta de quaestionibus religionis aut morum tractantia, nisi cum licentia competentis auctoritatis ecclesiasticae edita sint aut ab ea postea approbata.

Canon 826. §1 For liturgical books, the provisions of can. 838 are to be observed.

§2 To republish liturgical books or to publish translations of all or part of them, it must be established, by an attestation of the Ordinary of the place in which they are published, that they accord with an approved edition.

§3 Prayer books, for either the public or the private use of the faithful, are not to be published except by permission of the local Ordinary.

§1. Ad libros liturgicos quod attinet, serventur praescripta can. 838.

§2. Ut iterum edantur libri liturgici necnon eorum versiones in linguam vernaculam eorumve partes, constare debet de concordantia cum editione approbata ex attestatione Ordinarii loci in quo publici iuris fiunt.

§3. Libri precum pro publico vel privato fidelium usu ne edantur nisi de licentia loci Ordinarii.

Canon 825. §1 Books of the sacred Scriptures may not be published unless they are approved by the Apostolic See or the Episcopal Conference. The publication of translations of the sacred Scriptures requires the approval of the same authority, and they must have necessary and sufficient explanatory notes.

§2 With the permission of the Episcopal Conference, catholic members of Christ’s faithful, in cooperation with separated brethren, may prepare and publish versions of the Scriptures, with appropriate explanatory notes.

§1. Libri sacrarum Scripturarum edi non possunt nisi ab Apostolica Sede aut ab Episcoporum conferentia approbati sint; itemque ut eorundem versiones in linguam vernaculam edi possint, requiritur ut ab eadem auctoritate sint approbatae atque insimul necessariis et sufficientibus explicationibus sint instructae.

§2. Versiones sacrarum Scripturarum convenientibus explicationibus instructas, communi etiam cum fratribus seiunctis opera, parare atque edere possunt christifideles catholici, de licentia Episcoporum conferentiae.

Canon 824. §1 Unless it is otherwise provided, the local Ordinary whose permission or approval for publishing a book is to be sought according to the canons of this title, is the author’s proper local Ordinary, or the Ordinary of the place in which the book is published.

§2 Unless the contrary is clear, what is said in the canons of this title about books, applies also to any writings intended for publication.

§1. Nisi aliud statuatur, loci Ordinarius, cuius licentia aut approbatio ad libros edendos iuxta canones huius tituli est petenda, est loci Ordinarius proprius auctoris aut Ordinarius loci in quo libri publici iuris fient.

§2. Quae in canonibus huius tituli statuuntur de libris, quibuslibet scriptis divulgationi publicae destinatis applicanda sunt, nisi aliud constet.

Canon 823. §1 In order to safeguard the integrity of faith and morals, pastors of the
Church have the duty and the right to ensure that in writings or in the use of the means of social communication there should be no ill effect on the faith and morals of Christ’s faithful. They also have the duty and the right to demand that where writings of the faithful touch upon matters of faith and morals, these be submitted to their judgement. Moreover, they have the duty and the right to condemn writings which harm true faith or good morals.

§2 For Christ’s faithful entrusted to their care, the duty and the right mentioned in §1 belong to the Bishops, both as individuals and in particular councils or Episcopal
Conferences; for the whole people of God, they belong to the supreme authority in the Church.

§1. Ut veritatum fidei morumque integritas servetur, officium et ius est Ecclesiae pastoribus invigilandi, ne scriptis aut usu instrumentorum communicationis socialis christifidelium fidei aut moribus detrimentum afferatur; item exigendi, ut quae scripta fidem moresve tangant a christifidelibus edenda suo iudicio subiciantur; necnon reprobandi scripta quae rectae fidei aut bonis moribus noceant.

§2. Officium et ius, de quibus in §1, competunt Episcopis, tum singulis tum in conciliis particularibus vel Episcoporum conferentiis adunatis quoad christifideles suae curae commissos, supremae autem Ecclesiae auctoritati quoad universum Dei populum.

Canon 822. §1 In exercising their office the pastors of the Church, availing themselves of a right which belongs to the Church, are to make an ample use of the means of social communication.

§2 Pastors are also to teach the faithful that they have the duty of working together so that the use of the means of social communication may be imbued with a human and christian spirit.

§3 All Christ’s faithful, especially those who in any way take part in the management or use of the media, are to be diligent in assisting pastoral action, so that the Church can more effectively exercise its office through these means.

§1. Ecclesiae pastores, in suo munere explendo iure Ecclesiae proprio utentes, instrumenta communicationis socialis adhibere satagant.

§2. Iisdem pastoribus curae sit fideles edocere se officio teneri cooperandi ut instrumentorum communicationis socialis usus humano christianoque spiritu vivificetur.

§3. Omnes christifideles, ii praesertim qui quoquo modo in eorundem instrumentorum ordinatione aut usu partem habent, solliciti sint operam adiutricem actioni pastorali praestare, ita ut Ecclesia etiam his instrumentis munus suum efficaciter exerceat.

Canon 821. Where it is possible, the Episcopal Conference and the diocesan Bishop are to provide for the establishment of institutes for higher religious studies, in which are taught theological and other subjects pertaining to christian culture.

Provideant Episcoporum conferentia atque Episcopus dioecesanus ut, ubi fieri possit, condantur instituta superiora scientiarum religiosarum, in quibus nempe edoceantur disciplinae theologicae aliaeque quae ad culturam christianam pertineant.

Canon 820. Moderators and professors of ecclesiastical universities and faculties are to ensure that the various faculties of the university cooperate with each other, to the extent that their aims permit. They are also to ensure that between their own university or faculty and other universities and faculties, even non-ecclesiastical ones, there be a mutual cooperation in which, through conferences, coordinated scientific research and other means, they work together for the greater increase of scientific knowledge.

Curent universitatum et facultatum ecclesiasticarum Moderatores ac professores ut variae universitatis facultates mutuam sibi, prout obiectum siverit, praestent operam, utque inter propriam universitatem vel facultatem et alias universitates et facultates, etiam non ecclesiasticas, mutua habeatur cooperatio, qua nempe eaedem coniuncta opera, conventibus, investigationibus scientificis coordinatis aliisque mediis, ad maius scientiarum incrementum conspirent.

Canon 819. In so far as the good of a diocese or religious institute or indeed even of the universal Church requires it, young persons, clerics and members of institutes, outstanding in character, intelligence and virtue, must be sent to ecclesiastical universities or faculties by their diocesan Bishops or the Superiors of their institutes.

Quatenus dioecesis aut instituti religiosi immo vel ipsius Ecclesiae universae bonum id requirat, debent Episcopi dioecesani aut institutorum Superiores competentes ad universitates vel facultates ecclesiasticas mittere iuvenes et clericos et sodales indole, virtute et ingenio praestantes.

Canon 818. The provisions of cann. 810,812 and 813 concerning catholic universities apply also to ecclesiastical universities and faculties.

Quae de universitatibus catholicis in can. 810, 812 et 813 statuuntur praescripta, de universitatibus facultatibusque ecclesiasticis quoque valent.

Canon 817. Only a university or a faculty established or approved by the Apostolic See may confer academic degrees which have canonical effects in the Church.

Gradus academicos, qui effectus canonicos in Ecclesia habeant, nulla universitas vel facultas conferre valet, quae non sit ab Apostolica Sede erecta vel approbata.

Canon 816. §1 Ecclesiastical universities and faculties may be constituted only by the
Apostolic See or with its approval. Their overall direction also belongs to the
Apostolic See.

§2 Each ecclesiastical university and faculty must have its own statutes and program of studies, approved by the Apostolic See.

§1. Universitates et facultates ecclesiasticae constitui tantum possunt erectione ab Apostolica Sede facta aut approbatione ab eadem concessa; eidem competit etiam earundem superius moderamen.

§2. Singulae universitates et facultates ecclesiasticae sua habere debent statuta et studiorum rationem ab Apostolica Sede approbata.

Canon 815. By virtue of its office to announce revealed truth, it belongs to the Church to have its own ecclesiastical universities and faculties to study the sacred sciences and subjects related to them, and to teach these disciplines to students in a scientific manner.

Ecclesiae, vi muneris sui veritatem revelatam nuntiandi, propriae sunt universitates vel facultates ecclesiasticae ad disciplinas sacras vel cum sacris conexas pervestigandas, atque studentes in iisdem disciplinis scientifice instituendos.

Canon 814. The provisions which are laid down for universities apply equally to other institutes of higher studies.

Quae de universitatibus statuuntur praescripta, pari ratione applicantur aliis studiorum superiorum institutis.

Canon 813. The diocesan Bishop is to be zealous in his pastoral care of students, even by the creation of a special parish, or at least by appointing priests with a stable assignment to this care. In all universities, even in those which are not catholic, the diocesan Bishop is to provide catholic university centres, to be of assistance to the young people, especially in spiritual matters.

Episcopus dioecesanus impensam habeat curam pastoralem studentium, etiam per paroeciae erectionem, vel saltem per sacerdotes ad hoc stabiliter deputatos, et provideat ut apud universitates, etiam non catholicas, centra habeantur universitaria catholica, quae iuventuti adiutorio sint, praesertim spirituali.

Canon 812. Those who teach theological subjects in any institute of higher studies must have a mandate from the competent ecclesiastical authority.

Qui in studiorum superiorum institutis quibuslibet disciplinas tradunt theologicas, auctoritatis ecclesiasticae competentis mandatum habeant oportet.

Canon 811. §1 The competent ecclesiastical authority is to ensure that in catholic universities there is established a faculty or an institute or at least a chair of theology, in which lectures are given to lay students also.

§2 In every catholic university there are to be lectures which principally treat of those theological questions connected with the studies of each faculty.

§1. Curet auctoritas ecclesiastica competens ut in universitatibus catholicis erigatur facultas aut institutum aut saltem cathedra theologiae, in qua lectiones laicis quoque studentibus tradantur.

§2. In singulis universitatibus catholicis lectiones habeantur, in quibus eae praecipue tractentur quaestiones theologicae, quae cum disciplinis earundem facultatum sunt conexae.

Canon 810. §1 In catholic universities it is the duty of the competent statutory authority to ensure that there be appointed teachers who are not only qualified in scientific and pedagogical expertise, but are also outstanding in their integrity of doctrine and uprightness of life. If these requirements are found to be lacking, it is also that authority’s duty to see to it that these teachers are removed from office, in accordance with the procedure determined in the statutes.

§2 The Episcopal Conference and the diocesan Bishops concerned have the duty and the right of seeing to it that, in these universities, the principles of catholic doctrine are faithfully observed.

§1. Auctoritati iuxta statuta competenti officium est providendi ut in universitatibus catholicis nominentur docentes qui, praeterquam idoneitate scientifica et paedagogica, doctrinae integritate et vitae probitate praestent utque, deficientibus his requisitis, servato modo procedendi in statutis definito, a munere removeantur.

§2. Episcoporum conferentiae et Episcopi dioecesani, quorum interest, officium habent et ius invigilandi, ut in iisdem universitatibus principia doctrinae catholicae fideliter serventur.

Canon 809. If it is possible and appropriate, Episcopal Conferences are to take care to have within their territories suitably located universities or at least faculties, in which the various disciplines, while retaining their own scientific autonomy, may be researched and taught in the light of catholic doctrine.

Episcoporum conferentiae curent ut habeantur, si fieri possit et expediat, studiorum universitates aut saltem facultates, in ipsarum territorio apte distributae, in quibus variae disciplinae, servata quidem earum scientifica autonomia, investigentur et tradantur doctrinae catholicae ratione habita.

Canon 808. No university, even if it is in fact catholic, may bear the title ‘catholic university’ except by the consent of the competent ecclesiastical authority.

Nulla studiorum universitas, etsi reapse catholica, titulum seu nomen universitatis catholicae gerat, nisi de consensu competentis auctoritatis ecclesiasticae.

Canon 807. The Church has the right to establish and to govern universi-ties, which serve to promote the deeper culture and fuller development of the human person, and to complement the Church’s own teaching office.

Ius est Ecclesiae erigendi et moderandi studiorum universitates, quae quidem ad altiorem hominum culturam et pleniorem personae humanae promotionem necnon ad ipsius Ecclesiae munus docendi implendum conferant.

Canon 806. §1 The diocesan Bishop has the right to watch over and inspect the catholic schools situated in his territory, even those established or directed by members of religious institutes. He has also the right to issue directives concerning the general regulation of catholic schools these directives apply also to schools conducted by members of a religious institute, although they retain their autonomy in the internal management of their schools.

§2 Those who are in charge of catholic schools are to ensure, under the supervision of the local Ordinary, that the formation given in them is, in its academic standards, at least as outstanding as that in other schools in the area.

§1. Episcopo dioecesano competit ius invigilandi et invisendi scholas catholicas in suo territorio sitas, eas etiam quae ab institutorum religiosorum sodalibus conditae sint aut dirigantur; eidem item competit praescripta edere quae ad generalem attinent ordinationem scholarum catholicarum: quae praescripta valent de scholis quoque quae ab iisdem sodalibus diriguntur, salva quidem eorundem quoad internum earum scholarum moderamen autonomia.

§2. Curent scholarum catholicarum Moderatores, advigilante loci Ordinario, ut institutio quae in iisdem traditur pari saltem gradu ac in aliis scholis regionis, ratione scientifica sit praestans.

Canon 805. In his own diocese, the local Ordinary has the right to appoint or to approve teachers of religion and, if religious or moral considerations require it, the right to remove them or to demand that they be removed.

Loci Ordinario pro sua dioecesi, ius est nominandi aut approbandi magistros religionis, itemque, si religionis morumve ratio id requirat, amovendi aut exigendi ut amoveantur.

Canon 804. §1 The formation and education in the catholic religion provided in any school, and through various means of social communication is subject to the authority of the Church. It is for the Episcopal Conference to issue general norms concerning this field of activity and for the diocesan Bishop to regulate and watch over it.

§2 The local Ordinary is to be careful that those who are appointed as teachers of religion in schools, even non-catholic ones, are outstanding in true doctrine, in the witness of their christian life, and in their teaching ability.

§1. Ecclesiae auctoritati subicitur institutio et educatio religiosa catholica quae in quibuslibet scholis impertitur aut variis communicationis socialis instrumentis procuratur; Episcoporum conferentiae est de hoc actionis campo normas generales edicere, atque Episcopi dioecesani est eundem ordinare et in eum invigilare.

§2. Loci Ordinarius sollicitus sit ut qui ad religionis institutionem in scholis, etiam non catholicis, deputentur magistri, recta doctrina, vitae christianae testimonio atque arte paedagogica sint praestantes.

Canon 803. §1 A catholic school is understood to be one which is under the control of the competent ecclesiastical authority or of a public ecclesiastical juridical person, or one which in a written document is acknowledged as catholic by the ecclesiastical authority.

§2 Formation and education in a catholic school must be based on the principles of catholic doctrine, and the teachers must be outstanding in true doctrine and uprightness of life.

§3 No school, even if it is in fact catholic, may bear the title ‘catholic school’ except by the consent of the competent ecclesiastical authority.

§1. Schola catholica ea intellegitur quam auctoritas ecclesiastica competens aut persona iuridica ecclesiastica publica moderatur, aut auctoritas ecclesiastica documento scripto uti talem agnoscit.

§2. Institutio et educatio in schola catholica principiis doctrinae catholicae nitatur oportet; magistri recta doctrina et vitae probitate praestent.

§3. Nulla schola, etsi reapse catholica, nomen scholae catholicae gerat, nisi de consensu competentis auctoritatis ecclesiasticae.

Canon 802. §1 If there are no schools in which an education is provided that is imbued with a christian spirit, the diocesan Bishop has the responsibility of ensuring that such schools are established.

§2 Where it is suitable, the diocesan Bishop is to provide for the establishment of professional and technical schools, and of other schools catering for special needs.

§1. Si praesto non sint scholae in quibus educatio tradatur christiano spiritu imbuta, Episcopi dioecesani est curare ut condantur.

§2. Ubi id expediat, Episcopus dioecesanus provideat ut scholae quoque condantur professionales et technicae necnon aliae quae specialibus necessitatibus requirantur.

Canon 801. Religious institutes which have education as their mission are to keep faithfully to this mission and earnestly strive to devote themselves to catholic education, providing this also through their own schools which, with the consent of the diocesan Bishop, they have established.

Instituta religiosa quibus missio educationis propria est, fideliter hanc suam missionem retinentes, satagant educationi catholicae etiam per suas scholas, consentiente Episcopo dioecesano conditas, sese impendere.

Canon 800. §1 The Church has the right to establish and to direct schools for any field of study or of any kind and grade.

§2 Christ’s faithful are to promote catholic schools, doing everything possible to help in establishing and maintaining them.

§1. Ecclesiae ius est scholas cuiusvis disciplinae, generis et gradus condendi ac moderandi.

§2. Christifideles scholas catholicas foveant, pro viribus adiutricem operam conferentes ad easdem condendas et sustentandas.

Canon 799. Christ’s faithful are to strive to secure that in the civil society the laws which regulate the formation of the young, also provide a religious and moral education in the schools that is in accord with the conscience of the parents.

Christifideles enitantur ut in societate civili leges quae iuvenum formationem ordinant, educationi eorum religiosae et morali quoque, iuxta parentum conscientiam, in ipsis scholis prospiciant.

Canon 798. Parents are to send their children to those schools which will provide for their catholic education. If they cannot do this, they are bound to ensure the proper catholic education of their children outside the school.

Parentes filios concredant illis scholis in quibus educationi catholicae provideatur; quod si facere non valeant, obligatione tenentur curandi, ut extra scholas debitae eorundem educationi catholicae prospiciatur.

Canon 797. Parents must have a real freedom in their choice of schools. For this reason
Christ’s faithful must be watchful that the civil society acknowledges this freedom of parents and, in accordance with the requirements of distributive justice, even provides them with assistance.

Parentes in scholis eligendis vera libertate gaudeant oportet; quare christifideles solliciti esse debent ut societas civilis hanc libertatem parentibus agnoscat atque, servata iustitia distributiva, etiam subsidiis tueatur.

Canon 796. §1 Among the means of advancing education, Christ’s faithful are to consider schools as of great importance, since they are the principal means of helping parents to fulfil their role in education.

§2 There must be the closest cooperation between parents and the teachers to whom they entrust their children to be educated. In fulfilling their task, teachers are to collaborate closely with the parents and willingly listen to them; associations and meetings of parents are to be set up and held in high esteem.

§1. Inter media ad excolendam educationem christifideles magni faciant scholas, quae quidem parentibus, in munere educationis implendo, praecipuo auxilio sunt.

§2. Cum magistris scholarum, quibus filios educandos concredant, parentes arcte cooperentur oportet; magistri vero in officio suo persolvendo intime collaborent cum parentibus, qui quidem libenter audiendi sunt eorumque consociationes vel conventus instaurentur atque magni existimentur.

Canon 795. Education must pay regard to the formation of the whole person, so that all may attain their eternal destiny and at the same time promote the common good of society. Children and young persons are therefore to be cared for in such a way that their physical, moral and intellectual talents may develop in a harmonious manner, so that they may attain a greater sense of responsibility and a right use of freedom, and be formed to take an active part in social life.

Cum vera educatio integram persequi debeat personae humanae formationem, spectantem ad finem eius ultimum et simul ad bonum commune societatum, pueri et iuvenes ita excolantur ut suas dotes physicas, morales et intellectuales harmonice evolvere valeant, perfectiorem responsabilitatis sensum libertatisque rectum usum acquirant et ad vitam socialem active participandam conformentur.

Canon 794. §1 The Church has in a special way the duty and the right of educating, for it has a divine mission of helping all to arrive at the fullness of christian life.

§2 Pastors of souls have the duty of making all possible arrangements so that all the faithful may avail themselves of a catholic education.

§1. Singulari ratione officium et ius educandi spectat ad Ecclesiam, cui divinitus missio concredita est homines adiuvandi, ut ad christianae vitae plenitudinem pervenire valeant.

§2. Animarum pastoribus officium est omnia disponendi, ut educatione catholica omnes fideles fruantur.

Canon 793. §1 Parents, and those who take their place, have both the obligation and the right to educate their children. Catholic parents have also the duty and the right to choose those means and institutes which, in their local circumstances, can best promote the catholic education of their children.

§2 Parents have moreover the right to avail themselves of that assistance from civil society which they need to provide a catholic education for their children.

§1. Parentes, necnon qui eorum locum tenent, obligatione adstringuntur et iure gaudent prolem educandi; parentes catholici officium quoque et ius habent ea eligendi media et instituta quibus, iuxta locorum adiuncta, catholicae filiorum educationi aptius prospicere queant.

§2. Parentibus ius est etiam iis fruendi auxiliis a societate civili praestandis, quibus in catholica educatione filiorum procuranda indigeant.

Canon 792. The Episcopal Conference is to establish and promote means by which those who come to their territory from the missions, for the purpose of work or study, are to be given a fraternal welcome and helped with suitable pastoral care.

Episcoporum conferentiae opera instituant ac promoveant, quibus ii qui e terris missionum laboris aut studii causa ad earundem territorium accedant, fraterne recipiantur et congruenti pastorali cura adiuventur.

Canon 791. In order to foster missionary cooperation, in each diocese:

1° vocations to the mission are to be promoted;

2° a priest is to be appointed to promote missionary initiatives, especially the
‘Pontifical Missionary Works’;

3° a day for the missions is to be celebrated annually;

4° each year an appropriate financial contribution for the missions is to be sent to the
Holy See.

In singulis dioecesibus ad cooperationem missionalem fovendam:

1° promoveantur vocationes missionales;

2° sacerdos deputetur ad incepta pro missionibus efficaciter promovenda, praesertim Pontificia Opera Missionalia;

3° celebretur dies annualis pro missionibus;

4° solvatur quotannis congrua pro missionibus stips, Sanctae Sedi transmittenda.

Canon 790. §1 In mission territories, it is the responsibility of the diocesan Bishop:

1° to promote, regulate and coordinate both new initiatives and established works concerning missionary activity;

2° to ensure that there are proper agreements with the Moderators of those institutes which dedicate themselves to missionary activities, and that relationships with them are for the good of the mission.

§2 The provisions made by the diocesan Bishop in accordance with §1, n. 1 are binding on all missionaries, including religious and their helpers residing in his territory.

§1. Episcopi dioecesani in territoriis missionis est:

1° promovere, moderari et coordinare incepta et opera, quae ad actionem missionalem spectant;

2° curare ut debitae ineantur conventiones cum Moderatoribus institutorum quae operi missionali se dedicant, utque relationes cum iisdem in bonum cedant missionis.

§2. Praescriptis ab Episcopo dioecesano de quibus in §1, n. 1° editis, subsunt omnes missionarii, etiam religiosi eorumque auxiliares in eius dicione degentes.

Canon 789. By means of appropriate formation, neophytes are to be led to a deeper knowledge of the Gospel truths, and to the fulfilment of the duties undertaken in baptism. They are also to be imbued with a sincere love of Christ and his Church.

Neophyti, apta institutione ad veritatem evangelicam penitius cognoscendam et officia per baptismum suscepta implenda efformentur; sincero amore erga Christum eiusque Ecclesiam imbuantur.

Canon 788. §1 Those who have expressed the wish to embrace faith in Christ, and who have completed the period of their preliminary catechumenate, are to be admitted to the catechumenate proper in a liturgical ceremony; and their names are to be inscribed in the book which is kept for this purpose.

§2 By formation and their first steps in christian living, catechumens are to be initiated into the mysteries of salvation, and introduced into the life of faith, liturgy and charity of the people of God, as well as into the apostolate.

§3 It is the responsibility of the Episcopal Conference to establish norms concerning the arrangement of the catechumenate, determining what should be done by catechumens and what should be their prerogatives.

§1. Qui voluntatem amplectendi fidem in Christum manifestaverint, expleto tempore praecatechumenatus, liturgicis caerimoniis admittantur ad catechumenatum, atque eorum nomina scribantur in libro ad hoc destinato.

§2. Catechumeni, per vitae christianae institutionem et tirocinium, apte initientur mysterio salutis atque introducantur in vitam fidei, liturgiae et caritatis populi Dei atque apostolatus.

§3. Conferentiae Episcoporum est statuta edere quibus catechumenatus ordinetur, determinando quaenam a catechumenis sint praestanda, atque definiendo quaenam eis agnoscantur praerogativae.

Canon 787. §1 By the testimony of their words and of their lives, missionaries are to establish a sincere dialogue with those who do not believe in Christ, so that, taking their native character and culture into account, ways may be opened up by which they can be led to know the good news of the Gospel.

§2 Missionaries are to ensure that they teach the truths of the faith to those whom they judge to be ready to receive the good news of the Gospel, so that, if they freely request it, they may be admitted to the reception of baptism.

§1. Missionarii, vitae ac verbi testimonio, dialogum sincerum cum non credentibus in Christum instituant, ut ipsis, ratione eorundem ingenio et culturae aptata, aperiantur viae quibus ad evangelicum nuntium cognoscendum adduci valeant.

§2. Curent ut quos ad evangelicum nuntium recipiendum aestiment paratos, veritates fidei edoceant, ita quidem ut ipsi ad baptismum recipiendum, libere id petentes, admitti possint.

Canon 786. Missionary activity properly so called, whereby the Church is founded amongst peoples or groups where it has not taken root before, is performed principally by the Church sending heralds of the Gospel, until such time as the new
Churches are fully constituted, that is, have their own resources and sufficient means, so that they themselves can carry on the work of evangelisation.

Actio proprie missionalis, qua Ecclesia implantatur in populis vel coetibus ubi nondum radicata est, ab Ecclesia absolvitur praesertim mittendo Evangelii praecones donec novellae Ecclesiae plene constituantur, cum scilicet instructae sint propriis viribus et sufficientibus mediis, quibus opus evangelizandi per se ipsae peragere valeant.

Canon 785. §1 Catechists are to be given a role in missionary work. These are lay members of Christ’s faithful who have received proper formation and are outstanding in their living of the christian life. Under the direction of missionaries, they are to present the Gospel teaching and engage in liturgical worship and in works of charity.

§2 Catechists are to receive their formation in schools founded for this purpose. If there are no such schools, they are to be formed under the direction of the missionaries.

§1. In opere missionali peragendo assumantur catechistae, christifideles nempe laici debite instructi et vita christiana praestantes, qui, sub moderamine missionarii, doctrinae evangelicae proponendae et liturgicis exercitiis caritatisque operibus ordinandis sese impendant.

§2. Catechistae efformentur in scholis ad hoc destinatis vel, ubi desint, sub moderamine missionariorum.

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.

Missionarii, qui scilicet a competenti auctoritate ecclesiastica ad opus missionale explendum mittuntur, eligi possunt autochthoni vel non, sive clerici saeculares, sive institutorum vitae consecratae vel societatis vitae apostolicae sodales, sive alii christifideles laici.

Canon 783. Members of institutes of consecrated life, because of the dedication to the service of the Church deriving from their very consecration, have an obligation to play a zealous and special part in missionary activity, in a manner appropriate to their institute.

Sodales institutorum vitae consecratae, cum vi ipsius consecrationis sese servitio Ecclesiae dedicent, obligatione tenentur ad operam, ratione suo instituto propria, speciali modo in actione missionali navandam.

Canon 782. §1 The Roman Pontiff and the College of Bishops have the responsibility for the overall direction and coordination of the initiatives and activities which concern missionary work and cooperation.

§2 As the sponsors of the universal Church and of all the Churches, all Bishops are to have a special solicitude for missionary activity, especially by arousing, fostering and sustaining missionary initiatives in their own particular Churches.

§1. Suprema directio et coordinatio inceptorum et actionum quae ad opus missionale atque ad cooperationem missionariam pertinent, competit Romano Pontifici et Collegio Episcoporum.

§2. Singuli Episcopi, utpote Ecclesiae universae atque omnium Ecclesiarum sponsores, operis missionalis peculiarem sollicitudinem habeant, praesertim incepta missionalia in propria Ecclesia particulari suscitando, fovendo ac sustinendo.

Canon 781. Because the whole Church is of its nature missionary and the work of evangelisation is to be considered a fundamental duty of the people of God, all
Christ’s faithful must be conscious of the responsibility to play their part in missionary activity.

Cum tota Ecclesia natura sua sit missionaria et opus evangelizationis habendum sit fundamentale officium populi Dei, christifideles omnes, propriae responsabilitatis conscii, partem suam in opere missionali assumant.

Canon 780. Local Ordinaries are to ensure that catechists are duly trained to carry out their office properly, namely, that continuing formation is available to them, that they have an appropriate knowledge of the teaching of the Church, and that they learn both the theory and the practice of the principles of pedagogy.

Curent locorum Ordinarii ut catechistae ad munus suum rite explendum debite praeparentur, ut nempe continua formatio ipsis praebeatur, idemque Ecclesiae doctrinam apte cognoscant atque normas disciplinis paedagogicis proprias theoretice ac practice addiscant.

Canon 779. Catechetical formation is to be given by employing all those aids, educational resources and means of communication which seem the more effective in securing that the faithful, according to their character capability, age and circumstances of life, may be more fully steeped in catholic teaching and prepared to put it into practice.

Institutio catechetica tradatur omnibus adhibitis auxiliis, subsidiis didacticis et communicationis socialis instrumentis, quae efficaciora videantur ut fideles, ratione eorum indoli, facultatibus et aetati necnon vitae condicionibus aptata, plenius catholicam doctrinam ediscere eamque aptius in praxim deducere valeant.

Canon 778. Religious Superiors and Superiors of societies of apostolic life are to ensure that catechetical formation is diligently given in their churches and schools, and in other works in any way entrusted to their care.

Curent Superiores religiosi et societatum vitae apostolicae ut in suis ecclesiis, scholis aliisve operibus sibi quoquo modo concreditis, catechetica institutio sedulo impertiatur.

Canon 777. In a special way, the parish priest is to ensure, in accordance with the norms laid down by the diocesan Bishop, that:

1° an adequate catechesis is given for the celebration of the sacraments;

2° children are properly prepared for first confession and first holy communion, and for the sacrament of confirmation, by means of catechetical formation over an appropriate period of time;

3° children, after they have made their first holy communion, are given a richer and deeper catechetical formation;

4° as far as their condition allows, catechetical formation is given to the mentally and physically handicapped;

5° the faith of young people and of adults is strengthened, enlightened and developed by various catechetical methods and initiatives .

Peculiari modo parochus, attentis normis ab Episcopo dioecesano statutis, curet:

1° ut apta catechesis impertiatur pro sacramentorum celebratione;

2° ut pueri, ope catecheticae institutionis per congruum tempus impertitae, rite praeparentur ad primam receptionem sacramentorum paenitentiae et sanctissimae Eucharistiae necnon ad sacramentum confirmationis;

3° ut iidem, prima communione recepta, uberius ac profundius catechetica efformatione excolantur;

4° ut catechetica institutio iis etiam tradatur, quantum eorum condicio sinat, qui corpore vel mente sint praepediti;

5° ut iuvenum et adultorum fides, variis formis et inceptis, muniatur, illuminetur atque evolvatur.

Canon 776. By virtue of his office, the parish priest is bound to ensure the catechetical formation of adults, young people and children. To this end, he is to avail himself of the help of clerics attached to the parish, as well as of members of institutes of consecrated life and of societies of apostolic life, being mindful of the character of each institute; and the assistance of lay members of Christ’s faithful, especially catechists. All of these, unless they are lawfully impeded, are not to refuse to give their labours willingly. The parish priest is also to promote and to foster the role of parents in the family catechesis mentioned in can. 774, §2.

Parochus, vi sui muneris, catecheticam efformationem adultorum, iuvenum et puerorum curare tenetur, quem in finem sociam sibi operam adhibeat clericorum paroeciae addictorum, sodalium institutorum vitae consecratae necnon societatum vitae apostolicae, habita ratione indolis uniuscuiusque instituti, necnon christifidelium laicorum, praesertim catechistarum; hi omnes, nisi legitime impediti, operam suam libenter praestare ne renuant. Munus parentum, in catechesi familiari, de quo in can. 774, §2, promoveat et foveat.

Canon 775. §1 While observing provisions made by the Apostolic See it is the responsibility of diocesan Bishops to issue norms concerning catechetical matters; to ensure that appropriate means of catechesis are available, even by preparing a catechism, if this seems opportune; to foster and to coordinate catechetical initiatives.

§2 If it seems useful, it is for the conference of bishops to take care that catechisms are issued for its territory, with the previous confirmation of the Apostolic See.
[revised wording according to m.p. Competentias quasdam decernere, 11.II.2022]

§3 The Episcopal Conference may establish a catechetical office, whose principal purpose is to assist individual dioceses in catechetical matters.

§1. Servatis praescriptis ab Apostolica Sede latis, Episcopi dioecesani est normas de re catechetica edicere itemque prospicere ut apta catechesis instrumenta praesto sint, catechismum etiam parando, si opportunum id videatur, necnon incepta catechetica fovere atque coordinare.

§2. Episcoporum conferentiae est, si utile videatur, curare, ut catechismi pro suo territorio, praevia Sedis Apostolicae confirmatione, edantur.

§3. Apud Episcoporum conferentiam institui potest officium catecheticum, cuius praecipuum munus sit singulis dioecesibus in re catechetica auxilium praebere.

Canon 774. §1 The care for catechesis, under the direction of lawful ecclesiastical authority, extends to all members of the Church, to each according to his or her role.
[NB see m.p. Antiquum ministerium, 10.V.2021]

§2 Before all others, parents are bound to form their children, by word and example, in faith and in christian living. The same obligation binds godparents and those who take the place of parents.

§1. Sollicitudo catechesis, sub moderamine legitimae ecclesiasticae auctoritatis, ad omnia Ecclesiae membra pro sua cuiusque parte pertinet.

§2. Prae ceteris parentes obligatione tenentur verbo et exemplo filios in fide et vitae christianae praxi efformandi; pari obligatione adstringuntur, qui parentum locum tenent atque patrini.

Canon 773. It is pastors of souls especially who have the serious duty of attending to the catechesis of the christian people, so that, through doctrinal formation and the experience of the christian life, the living faith of the people may be manifest and active.

Proprium et grave officium pastorum praesertim animarum est catechesim populi christiani curare, ut fidelium fides, per doctrinae institutionem et vitae christianae experientiam, viva fiat explicita atque operosa.

Canon 772. §1 In the exercise of the office of preaching, everyone is moreover to observe the norms laid down by the Bishop of the diocese.

§2 In expounding christian teaching on radio or television, the provisions of the
Episcopal Conference are to be observed.

§1. Ad exercitium praedicationis quod attinet, ab omnibus praeterea serventur normae ab Episcopo dioecesano latae.

§2. Ad sermonem de doctrina christiana faciendum via radiophonica aut televisifica, serventur praescripta ab Episcoporum conferentia statuta.

Canon 771. §1 Pastors of souls, especially Bishops and parish priests, are to be solicitous that the word of God is preached to those also of the faithful who, because of the circumstances of their lives, cannot sufficiently avail themselves of the ordinary pastoral care or are even totally deprived of it.

§2 They are also to take care that the good news of the Gospel reaches those living in their territory who are non-believers, since these too, no less than the faithful, must be included in the care of souls.

§1. Solliciti sint animarum pastores, praesertim Episcopi et parochi, ut Dei verbum iis quoque fidelibus nuntietur, qui ob vitae suae condicionem communi et ordinaria cura pastorali non satis fruantur aut eadem penitus careant.

§2. Provideant quoque, ut Evangelii nuntium perveniat ad non credentes in territorio degentes, quippe quos, non secus ac fideles, animarum cura complecti debeat.

Canon 770. At certain times, according to the regulations of the diocesan Bishop, parish priests are to arrange for sermons in the form of retreats and missions, as they are called, or in other forms adapted to requirements.

Parochi certis temporibus, iuxta Episcopi dioecesani praescripta, illas ordinent praedicationes, quas exercitia spiritualia et sacras missiones vocant, vel alias formas necessitatibus aptatas.

Canon 769. Christian teaching is to be explained in a manner that is suited to the condition of the hearers and adapted to the circumstances of the times.

Doctrina christiana proponatur modo auditorum condicioni accommodato atque ratione temporum necessitatibus aptata.

Canon 768. §1 Those who announce the word of God to Christ’s faithful are first and foremost to set out those things which it is necessary to believe and to practise for the glory of God and the salvation of all.

§2 They are also to explain to the faithful the teaching of the magisterium of the
Church concerning the dignity and freedom of the human person; the unity, stability and duties of the family; people’s social obligations and the ordering of temporal affairs according to the plan established by God.

§1. Divini verbi praecones christifidelibus imprimis proponant quae ad Dei gloriam hominumque salutem credere et facere oportet.

§2. Impertiant quoque fidelibus doctrinam, quam Ecclesiae magisterium proponit de personae humanae dignitate et libertate, de familiae unitate et stabilitate eiusque muniis, de obligationibus quae ad homines in societate coniunctos pertinent, necnon de rebus temporalibus iuxta ordinem a Deo statutum componendis.

Canon 767. §1 The most important form of preaching is the homily, which is part of the liturgy, and is reserved to a priest or deacon. In the course of the liturgical year, the mysteries of faith and the rules of christian living are to be expounded in the homily from the sacred text.
[NB see Authentic Interpretation of canon 767 §1, 20.VI.1987]

§2 At all Masses on Sundays and holydays of obligation, celebrated with a congregation, there is to be a homily and, except for a grave reason, this may not be omitted.

§3 It is strongly recommended that, if a sufficient number of people are present, there be a homily at weekday Masses also, especially during Advent and Lent, or on a feast day or an occasion of grief.

§4 It is the responsibility of the parish priest or the rector of a church to ensure that these provisions are carefully observed.

§1. Inter praedicationis formas eminet homilia, quae est pars ipsius liturgiae et sacerdoti aut diacono reservatur; in eadem per anni liturgici cursum ex textu sacro fidei mysteria et normae vitae christianae exponantur.

§2. In omnibus Missis diebus dominicis et festis de praecepto, quae concursu populi celebrantur, homilia habenda est nec omitti potest nisi gravi de causa.

§3. Valde commendatur ut, si sufficiens detur populi concursus, homilia habeatur etiam in Missis quae infra hebdomadam, praesertim tempore adventus et quadragesimae aut occasione alicuius festi vel luctuosi eventus, celebrentur.

§4. Parochi aut ecclesiae rectoris est curare ut haec praescripta religiose serventur.

Canon 766. 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 Episcopal Conference and without prejudice to can. 767 §1.

Ad praedicandum in ecclesia vel oratorio admitti possunt laici, si certis in adiunctis necessitas id requirat aut in casibus particularibus utilitas id suadeat, iuxta Episcoporum conferentiae praescripta, et salvo can. 767, §1.

Canon 765. To preach to religious in their churches or oratories, permission is required of the Superior who is competent according to their constitutions.

Ad praedicandum religiosis in eorum ecclesiis vel oratoriis licentia requiritur Superioris ad normam constitutionum competentis.

Canon 764. Without prejudice to the provisions of can. 765, priests and deacons, with the at least presumed consent of the rector of a church, have the faculty to preach everywhere, unless this faculty has been restricted or removed by the competent
Ordinary, or unless particular law requires express permission.

Salvo praescripto can. 765, facultate ubique praedicandi, de consensu saltem praesumpto rectoris ecclesiae exercenda, gaudent presbyteri et diaconi, nisi ab Ordinario competenti eadem facultas restricta fuerit aut sublata, aut lege particulari licentia expressa requiratur.

Canon 763. Bishops have the right to preach the word of God everywhere, even in churches and oratories of religious institutes of pontifical right, unless the local
Bishop has expressly forbidden it in particular cases.

Episcopis ius est ubique, non exclusis ecclesiis et oratoriis institutorum religiosorum iuris pontificii, Dei verbum praedicare, nisi Episcopus loci in casibus particularibus expresse renuerit.

Canon 762. The people of God are first united through the word of the living God, and are fully entitled to seek this word from their priests. For this reason sacred ministers are to consider the office of preaching as of great importance, since proclaiming the
Gospel of God to all is among their principal duties.

Cum Dei populus primum coadunetur verbo Dei vivi, quod ex ore sacerdotum omnino fas est requirere, munus praedicationis magni habeant sacri ministri, inter quorum praecipua officia sit Evangelium Dei omnibus annuntiare.

Canon 761. While pride of place must always be given to preaching and catechetical instruction, all the available means of proclaiming christian doctrine are to be used: the exposition of doctrine in schools, in institutes of higher learning, at conferences and meetings of all kinds; public declarations by lawful authority on the occasion of certain events; the printed word and other means of social communication.

Varia media ad doctrinam christianam annuntiandam adhibeantur quae praesto sunt, imprimis praedicatio atque catechetica institutio, quae quidem semper principem locum tenent, sed et propositio doctrinae in scholis, in academiis, conferentiis et coadunationibus omnis generis, necnon eiusdem diffusio per declarationes publicas a legitima auctoritate occasione quorundam eventuum factas, prelo aliisque instrumentis communicationis socialis.

Canon 760. The mystery of Christ is to be faithfully and fully presented in the ministry of the word, which must be founded upon sacred Scripture, Tradition, liturgy and the magisterium and life of the Church.

In ministerio verbi, quod sacra Scriptura, Traditione, liturgia, magisterio vitaque Ecclesiae innitatur oportet, Christi mysterium integre ac fideliter proponatur.

Canon 759. The lay members of Christ’s faithful, by reason of their baptism and confirmation, are witnesses to the good news of the Gospel, by their words and by the example of their christian life. They can also be called upon to cooperate with
Bishops and priests in the exercise of the ministry of the word.

Christifideles laici, vi baptismatis et confirmationis, verbo et vitae christianae exemplo evangelici nuntii sunt testes; vocari etiam possunt ut in exercitio ministerii verbi cum Episcopo et presbyteris cooperentur.

Canon 758. By reason of their consecration to God, members of institutes of consecrated life bear particular witness to the Gospel, and so are fittingly called upon by the Bishop to help in proclaiming the Gospel.

Sodales institutorum vitae consecratae, vi propriae Deo consecrationis, peculiari modo Evangelii testimonium reddunt, iidemque in Evangelio annuntiando ab Episcopo in auxilium convenienter assumuntur.

Canon 757. It belongs to priests, as co-operators of the Bishops, to proclaim the Gospel of God. For the people entrusted to their care, this task rests especially on parish priests, and on other priests entrusted with the care of souls. Deacons also are to serve the people of God in the ministry of the word, in union with the Bishop and his presbyterium.

Presbyterorum, qui quidem Episcoporum cooperatores sunt, proprium est Evangelium Dei annuntiare; praesertim hoc officio tenentur, quoad populum sibi commissum, parochi aliique quibus cura animarum concreditur; diaconorum etiam est in ministerio verbi populo Dei, in communione cum Episcopo eiusque presbyterio, inservire.

Canon 756. §1 The office of preaching the Gospel to the whole Church has been committed principally to the Roman Pontiff and to the College of Bishops.

§2 For the particular Churches entrusted to them, that office is exercised by the individual Bishops, who are the moderators of the entire ministry of the word in their
Churches. Sometimes, however, in accordance with the law, a number of Bishops simultaneously carry out that office together in respect of a number of different
Churches.

§1. Quoad universam Ecclesiam munus Evangelii annuntiandi praecipue Romano Pontifici et Collegio Episcoporum commissum est.

§2. Quoad Ecclesiam particularem sibi concreditam illud munus exercent singuli Episcopi, qui quidem totius ministerii verbi in eadem sunt moderatores; quandoque vero aliqui Episcopi coniunctim illud explent quoad diversas simul Ecclesias, ad normam iuris.

Canon 755. §1 It pertains especially to the entire College of Bishops and to the
Apostolic See to foster and direct among catholics the ecumenical movement, the purpose of which is the restoration of unity between all christians which, by the will of Christ, the Church is bound to promote.

§2 It is a matter likewise for Bishops and, in accordance with the law, for Episcopal
Conferences, to promote this same unity and, in line with the various needs and opportunities of the circumstances, to issue practical norms which accord with the provisions laid down by the supreme authority of the Church.

§1. Totius Collegii Episcoporum et Sedis Apostolicae imprimis est fovere et dirigere motum oecumenicum apud catholicos, cuius finis est unitatis redintegratio inter universos christianos, ad quam promovendam Ecclesia ex voluntate Christi tenetur.

§2. Episcoporum item est, et, ad normam iuris, Episcoporum conferentiarum, eandem unitatem promovere atque pro variis adiunctorum necessitatibus vel opportunitatibus, normas practicas impertire, attentis praescriptis a suprema Ecclesiae auctoritate latis.

Canon 754. All Christ’s faithful are obliged to observe the constitutions and decrees which lawful ecclesiastical authority issues for the purpose of proposing doctrine or of proscribing erroneous opinions; this is particularly the case of those published by the Roman Pontiff or by the College of Bishops.

Omnes christifideles obligatione tenentur servandi constitutiones et decreta, quae ad doctrinam proponendam et erroneas opiniones proscribendas fert legitima Ecclesiae auctoritas, speciali vero ratione, quae edit Romanus Pontifex vel Collegium Episcoporum.

Canon 753. Whether they teach individually, or in Episcopal Conferences, or gathered together in particular councils, Bishops in communion with the head and the members of the College, while not infallible in their teaching, are the authentic instructors and teachers of the faith for Christ’s faithful entrusted to their care. The faithful are bound to adhere, with a religious submission of mind, to this authentic magisterium of their Bishops.

Episcopi, qui sunt in communione cum Collegii capite et membris, sive singuli sive in conferentiis Episcoporum aut in conciliis particularibus congregati, licet infallibilitate in docendo non polleant, christifidelium suae curae commissorum authentici sunt fidei doctores et magistri; cui authentico magisterio suorum Episcoporum christifideles religioso animi obsequio adhaerere tenentur.

Canon 752. While the assent of faith is not required, a religious submission of intellect and will is to be given to any doctrine which either the Supreme Pontiff or the
College of Bishops, exercising their authentic magisterium, declare upon a matter of faith or morals, even though they do not intend to proclaim that doctrine by definitive act. Christ’s faithful are therefore to ensure that they avoid whatever does not accord with that doctrine.

Non quidem fidei assensus, religiosum tamen intellectus et voluntatis obsequium praestandum est doctrinae, quam sive Summus Pontifex sive Collegium Episcoporum de fide vel de moribus enuntiant, cum magisterium authenticum exercent, etsi definitivo actu eandem proclamare non intendant; christifideles ergo devitare curent quae cum eadem non congruant.

Canon 751. Heresy is the obstinate denial or doubt, after baptism, of a truth which must be believed by divine and catholic faith. Apostasy is the total repudiation of the christian faith. Schism is the withdrawal of submission to the Supreme Pontiff or from communion with the members of the Church subject to him.

Dicitur haeresis, pertinax, post receptum baptismum, alicuius veritatis fide divina et catholica credendae denegatio, aut de eadem pertinax dubitatio; apostasia, fidei christianae ex toto repudiatio; schisma, subiectionis Summo Pontifici aut communionis cum Ecclesiae membris eidem subditis detrectatio.

Canon 750. §1 Those things are to be believed by divine and catholic faith which are contained in the word of God as it has been written down or handed down by tradition, that is, in the single deposit of faith entrusted to the Church, and which are at the same time proposed as divinely revealed either by the solemn magisterium of the Church, or by its ordinary and universal magisterium, which is manifested by the
common adherence of Christ’s faithful under the guidance of the sacred magisterium.
All are therefore bound to shun any contrary doctrines.

§2. The faithful are also required to accept and hold each and every one of the teachings that are definitively proposed by the Church’s magisterium regarding faith or morals, which are required to safeguard the deposit of the faith reverently and to expound it faithfully. Anyone who denies that these propositions are to be held definitively is therefore opposed to the Church’s teaching.
[revised wording according to m.p. Ad tuendam fidem, 18.V.1998]

§1. Fide divina et catholica ea omnia credenda sunt quae verbo Dei scripto vel tradito, uno scilicet fidei deposito Ecclesiae commisso, continentur, et insimul ut divinitus revelata proponuntur, sive ab Ecclesiae magisterio sollemni, sive ab eius magisterio ordinario et universali; quod quidem communi adhaesione christifidelium sub ductu sacri magisterii manifestatur; tenentur igitur omnesquascumque devitare doctrinas iisdem contrarias.

§2. Firmiter etiam amplectenda ac retinenda sunt omnia et singula quae circa doctrinam de fide vel moribus ab Ecclesiae magisterio definitive proponuntur, scilicet quae ad idem fidei depositum sancte custodiendum et fideliter exponendum requiruntur; ideoque doctrinae Ecclesiae catholicae adversatur qui easdem propositiones definitive tenendas recusat.

Canon 749. §1 In virtue of his office the Supreme Pontiff is infallible in his teaching when, as chief Shepherd and Teacher of all Christ’s faithful, with the duty of strengthening his brethren in the faith, he proclaims by definitive act a doctrine to be held concerning faith or morals.

§2 The College of Bishops also possesses infallibility in its teaching when the
Bishops, gathered together in an Ecumenical Council and exercising their magisterium as teachers and judges of faith and morals, definitively declare for the universal Church a doctrine to be held concerning faith or morals; likewise, when the
Bishops, dispersed throughout the world but maintaining the bond of union among themselves and with the successor of Peter, together with the same Roman Pontiff authentically teach matters of faith or morals, and are agreed that a particular teaching is definitively to be held.

§3 No doctrine is understood to be infallibly defined unless this is manifestly demonstrated.

§1. Infallibilitate in magisterio, vi muneris sui gaudet Summus Pontifex quando ut supremus omnium christifidelium Pastor et Doctor, cuius est fratres suos in fide confirmare, doctrinam de fide vel de moribus tenendam definitivo actu proclamat.

§2. Infallibilitate in magisterio pollet quoque Collegium Episcoporum quando magisterium exercent Episcopi in Concilio Oecumenico coadunati, qui, ut fidei et morum doctores et iudices, pro universa Ecclesia doctrinam de fide vel de moribus definitive tenendam declarant aut quando per orbem dispersi, communionis nexum inter se et cum Petri successore servantes, una cum eodem Romano Pontifice authentice res fidei vel morum docentes, in unam sententiam tamquam definitive tenendam conveniunt.

§3. Infallibiliter definita nulla intellegitur doctrina, nisi id manifeste constiterit.

Canon 748. §1 All are bound to seek the truth in the matters which concern God and his
Church; when they have found it, then by divine law they are bound, and they have the right, to embrace and keep it.

§2 It is never lawful for anyone to force others to embrace the catholic faith against their conscience.

§1. Omnes homines veritatem in iis, quae Deum eiusque Ecclesiam respiciunt, quaerere tenentur eamque cognitam amplectendi ac servandi obligatione vi legis divinae adstringuntur et iure gaudent.

§2. Homines ad amplectendam fidem catholicam contra ipsorum conscientiam per coactionem adducere nemini umquam fas est.

Canon 747. §1 It is the obligation and inherent right of the Church, independent of any human authority, to preach the Gospel to all peoples, using for this purpose even its own means of social communication, for it is to the Church that Christ the Lord entrusted the deposit of faith, so that by the assistance of the Holy Spirit, it might conscientiously guard revealed truth, more intimately penetrate it, and faithfully proclaim and expound it.

§2 The Church has the right always and everywhere to proclaim moral principles, even in respect of the social order, and to make judgements about any human matter in so far as this is required by fundamental human rights or the salvation of souls.

§1. Ecclesiae, cui Christus Dominus fidei depositum concredidit ut ipsa, Spiritu Sancto assistente, veritatem revelatam sancte custodiret, intimius perscrutaretur, fideliter annuntiaret atque exponeret, officium est et ius nativum, etiam mediis communicationis socialis sibi propriis adhibitis, a qualibet humana potestate independens, omnibus gentibus Evangelium praedicandi.

§2. Ecclesiae competit semper et ubique principia moralia etiam de ordine sociali annuntiare, necnon iudicium ferre de quibuslibet rebus humanis, quatenus personae humanae iura fundamentalia aut animarum salus id exigat.

Canon 746. For the dismissal of a member who is definitively incorporated, the provisions of can. 694-704 are to be observed, making the appropriate adjustments.

Ad dimissionem sodalis definitive incorporati serventur, congrua congruis referendo, can. 694-704.



LIBER III: DE ECCLESIAE MUNERE DOCENDI

Canon 745. The supreme Moderator, with the consent of his or her council, can grant a definitively incorporated member an indult to live outside the society for a period not exceeding three years. Rights and obligations which are not compatible with this new condition are suspended, but the member remains under the care of the Moderators.
If the member is a cleric, the consent of the Ordinary of the place where he must
reside is also required, and the member remains under the care of the Ordinary and dependent upon him.

Supremus Moderator cum consensu sui consilii sodali definitive incorporato concedere potest indultum vivendi extra societatem, non tamen ultra triennium, suspensis iuribus et obligationibus quae cum ipsius nova condicione componi non possunt; permanet tamen sub cura Moderatorum. Si agitur de clerico, requiritur praeterea consensus Ordinarii loci in quo commorari debet, sub cuius cura et dependentia etiam manet.

Canon 744. §1 Permission for a member who is definitively incorporated to transfer to another society of apostolic life is likewise reserved to the supreme Moderator with the consent of his or her council. The rights and obligations of the member’s own society are suspended for the time being, but the member has the right to return to it before definitive incorporation into the new society.

§2 To transfer to an institute of consecrated life or from such an institute to a society of apostolic life, the permission of the Holy See is required, and its instructions are to be followed.

§1. Supremo quoque Moderatori cum consensu sui consilii pariter reservatur licentiam concedere sodali definitive incorporato ad aliam societatem vitae apostolicae transeundi, suspensis interim iuribus et obligationibus propriae societatis, firmo tamen iure redeundi ante definitivam incorporationem in novam societatem.

§2. Ut transitus fiat ad institutum vitae consecratae vel ex eo ad societatem vitae apostolicae, licentia requiritur Sanctae Sedis, cuius mandatis standum est.

Canon 743. A member who is definitively incorporated can obtain an indult to leave the society from the supreme Moderator with the consent of the council, unless the constitutions reserve this to the Apostolic See. This indult means that the rights and obligations deriving from definitive incorporation cease, without prejudice to can.
693.

Indultum discedendi a societate, cessantibus iuribus et obligationibus ex incorporatione promanantibus, firmo praescripto can. 693, sodalis definitive incorporatus a supremo Moderatore cum consensu eius consilii obtinere potest, nisi id iuxta constitutiones Sanctae Sedi reservetur.

Canon 742. The departure and dismissal of a member who is not definitively incorporated are governed by the constitutions of each society.

Egressus et dimissio sodalis nondum definitive incorporati reguntur constitutionibus cuiusque societatis.

Canon 741. §1 Societies and, unless the constitutions provide otherwise, their constituent parts and their houses, are juridical persons. As such, they are capable of acquiring, possessing, administering and alienating temporal goods in accordance with the provisions of Book V on ‘The Temporal Goods of the Church’, of cann.
636, 638 and 639, and of their own law.

§2 Members are also capable, in accordance with their own law, of acquiring, possessing, administering and disposing of temporal goods, but whatever comes to them in view of the society is acquired for the society.

§1. Societates et, nisi aliter ferant constitutiones, earum partes et domus, personae sunt iuridicae et, qua tales, capaces bona temporalia acquirendi, possidendi, administrandi et alienandi, ad normam praescriptorum Libri V De bonis Ecclesiae temporalibus, can. 636, 638 et 639, necnon iuris proprii.

§2. Sodales capaces quoque sunt, ad normam iuris proprii, bona temporalia acquirendi, possidendi, administrandi de iisque disponendi, sed quidquid ipsis intuitu societatis obveniat, societati acquiritur.

Canon 740. Members must live in a lawfully constituted house or community and observe a common life, in accordance with their own law. This same law also governs their absence from the house or community.

Sodales habitare debent in domo vel in communitate legitime constituta et servare vitam communem, ad normam iuris proprii, quo quidem etiam absentiae a domo vel communitate reguntur.

Canon 739. Apart from the obligations which derive from their constitutions, members are bound by the common obligations of clerics, unless the nature of things or the context indicates otherwise.

Sodales, praeter obligationes quibus, uti sodales, obnoxii sunt secundum constitutiones, communibus obligationibus clericorum adstringuntur, nisi ex natura rei vel ex contextu sermonis aliud constet.

Canon 738. §1 All members are subject to their own Moderators in matters concerning the internal life and discipline of the society, in accordance with the constitutions.

§2 They are also subject to the diocesan Bishop in matters concerning public worship, the care of souls and other works of the apostolate, with due regard to cann.
679-683.

§3 The relationship between a member who is incardinated in a diocese and his proper Bishop is to be defined in the constitutions or in particular agreements.

§1. Sodales omnes subsunt propriis Moderatoribus ad normam constitutionum in iis quae vitam internam et disciplinam societatis respiciunt.

§2. Subsunt quoque Episcopo dioecesano in iis quae cultum publicum, curam animarum aliaque apostolatus opera respiciunt, attentis can. 679-683.

§3. Relationes sodalis dioecesi incardinati cum Episcopo proprio constitutionibus vel particularibus conventionibus definiuntur.

Canon 737. For the members, incorporation carries with it the rights and obligations defined in the constitutions. On the part of the society, it implies a responsibility to lead the members towards the purpose of their vocation, in accordance with the constitutions.

Incorporatio secumfert ex parte sodalium obligationes et iura in constitutionibus definita, ex parte autem societatis, curam sodales ad finem propriae vocationis perducendi, iuxta constitutiones.

Canon 736. §1 In clerical societies, the clerics are incardinated into the society, unless the constitutions determine otherwise.

§2 The norms concerning the secular clergy apply to the programme of studies and reception of orders, without prejudice to §1.

§1. In societatibus clericalibus clerici ipsi societati incardinantur, nisi aliter ferant constitutiones.

§2. In iis quae ad rationem studiorum et ad ordines suscipiendos pertinent, serventur normae clericorum saecularium, firma tamen §1.

Canon 735. §1 The admission, probation, incorporation and formation of members are determined by each society’s own law.

§2 For admission into the society, the conditions prescribed in can. 642-645 are to be observed.

§3 The society’s own law must determine a programme of doctrinal, spiritual and apostolic probation and formation that is adapted to the purpose and character of the society. In this way members can recognise their divine vocation and be suitably prepared for the mission and way of life of the society.

§1. Sodalium admissio, probatio, incorporatio et institutio determinantur iure proprio cuiusque societatis.

§2. Ad admissionem in societatem quod attinet, serventur condiciones in can. 642-645 statutae.

§3. Ius proprium determinare debet rationem probationis et institutionis fini et indoli societatis accommodatam, praesertim doctrinalem, spiritualem et apostolicam, ita ut sodales vocationem divinam agnoscentes ad missionem et vitam societatis apte praeparentur.

Canon 734. The governance of the society is determined by the constitutions, without prejudice, in accordance with the nature of each society, to can. 617--633.

Regimen societatis a constitutionibus determinatur, servatis, iuxta naturam uniuscuiusque societatis, can. 617-633.

Canon 733. §1 A house is established and a local community is constituted by the competent authority of the society, with the prior written consent of the diocesan
Bishop. The Bishop must also be consulted when there is question of its suppression.

§2 Consent to establish a house carries with it the right to have at least an oratory in which the blessed Eucharist is celebrated and reserved.

§1. Domus erigitur et communitas localis constituitur a competenti auctoritate societatis, praevio consensu Episcopi dioecesani in scriptis dato, qui etiam consuli debet, cum agitur de eius suppressione.

§2. Consensus ad erigendam domum secumfert ius habendi saltem oratorium, in quo sanctissima Eucharistia celebretur et asservetur.

Canon 732. cann. 578-597 and 606 apply to societies of apostolic life, with due regard, however, for the nature of each society. For the societies mentioned in can. 731 §2, can. 598-602 also apply.

Quae in can. 578-597 et 606 statuuntur, societatibus vitae apostolicae applicantur, salva tamen uniuscuiusque societatis natura; societatibus vero, de quibus in can. 731, §2, etiam can. 598-602 applicantur.

Canon 731. §1 Societies of apostolic life resemble institutes of consecrated life. Their members, without taking religious vows, pursue the apostolic purpose proper to each society. Living a fraternal life in common in their own special manner, they strive for the perfection of charity through the observance of the constitutions.

§2 Among these societies are some in which the members, through a bond defined in the constitutions, undertake to live the evangelical counsels.

§1. Institutis vitae consecratae accedunt societates vitae apostolicae, quarum sodales, sine votis religiosis, finem apostolicum societatis proprium prosequuntur et, vitam fraternam in communi ducentes, secundum propriam vitae rationem, per observantiam constitutionum ad perfectionem caritatis tendunt.

§2. Inter has sunt societates in quibus sodales, aliquo vinculo constitutionibus definito, consilia evangelica assumunt.

Canon 730. For a member to transfer from one secular institute to another, the provisions of cann. 684 §§1, 2, 4 and 685, are to be observed. A transfer to or from another kind of institute of consecrated life requires the permission of the Apostolic
See, whose instructions must be followed.

Ut sodalis instituti saecularis ad aliud institutum saeculare transeat, serventur praescripta can. 684, §§1, 2, 4 et 685; ut vero ad institutum religiosum vel ad societatem vitae apostolicae aut ex illis ad institutum saeculare fiat transitus, licentia requiritur Sedis Apostolicae, cuius mandatis standum est.

Canon 729. Dismissal of a member of the institute proceeds pursuant to cann. 694 §1, 1 and 2; and 695. The constitutions may also define other causes for dismissal, provided that they be commensurately serious, external, attributable and juridically proven, and that the procedure in can. 697-700 also be observed. The provisions of can. 701 are applicable to the dismissed member.
[revised wording according to m.p. Communis vita, 19.III.2019]

Sodalis ab instituto dimittitur ad normam can. 694 § 1, 1 et 2 atque 695; constitutiones praeterea determinent alias causas dimissionis, dummodo sint proportionate graves, externae, imputabiles et iuridice comprobatae, atque modus procedendi servetur in can. 697-700 statutus. Dimisso applicatur praescriptum can. 701.

Canon 728. When an indult to leave the institute has been lawfully granted, all bonds, rights and obligations deriving from incorporation cease.

Indulto discedendi legitime concesso, cessant omnia vincula necnon iura et obligationes ab incorporatione promanantia.

Canon 727. §1 A perpetually incorporated member who wishes to leave the institute must, after seriously weighing the matter before the Lord, petition the Apostolic See through the supreme Moderator, if the institute is of pontifical right; otherwise, the indult can also be obtained from the diocesan Bishop, as determined in the constitutions.

§2 For a cleric who is incardinated in the institute, the provision of can. 693 is to be observed.

§1. Sodalis perpetue incorporatus, qui institutum derelinquere velit, indultum discedendi, re coram Domino serio perpensa, a Sede Apostolica per Moderatorem supremum petat, si institutum est iuris pontificii; secus etiam ab Episcopo dioecesano, prout in constitutionibus definitur.

§2. Si agatur de clerico instituto incardinato, servetur praescriptum can. 693.

Canon 726. §1 When the time of temporary incorporation is completed, the member can freely leave the institute, or can for a just cause be excluded from renewing the sacred bonds by the major Moderator, after consultation with his or her council.

§2 A temporarily incorporated member who freely requests it, can for a grave reason be granted an indult to leave the institute by the supreme Moderator, with the consent of the council.

§1. Elapso tempore incorporationis temporariae, sodalis institutum libere derelinquere valet vel a sacrorum vinculorum renovatione iusta de causa a Moderatore maiore, audito suo consilio, excludi potest.

§2. Sodalis temporariae incorporationis id sponte petens, indultum discedendi a supremo Moderatore de consensu sui consilii gravi de causa obtinere valet.

Canon 725. The institute can associate with itself, by some form of bond determined in the constitutions, other members of Christ’s faithful who seek evangelical perfection according to the spirit of the institute and who share in its mission.

Institutum sibi associare potest, aliquo vinculo in constitutionibus determinato, alios christifideles, qui ad evangelicam perfectionem secundum spiritum instituti contendant eiusdemque missionem participent.

Canon 724. §1 After the first acceptance of the sacred bonds, formation is to continue without interruption in accordance with the constitutions.

§2 Members are to be formed simultaneously in matters human and divine. The
Moderators of the institute are to have a serious concern for the continued spiritual formation of the members.

§1. Institutio post vincula sacra primum assumpta iugiter secundum constitutiones est protrahenda.

§2. Sodales in rebus divinis et humanis pari gressu instituantur; de continua vero eorum spirituali formatione seriam habeant curam instituti Moderatores.

Canon 723. §1 When the time of the initial probation has been completed, a candidate who is judged suitable is either to undertake the three evangelical counsels, sealed with a sacred bond, or to leave the institute.

§2 This first incorporation is to be temporary, in accordance with the constitutions, but is to be for not less than five years.

§3 When this period of incorporation has been completed, a member who is judged suitable is to be admitted to perpetual, or definitive incorporation, that is, by temporary bonds always to be renewed.

§4 Definitive incorporation is equivalent to perpetual incorporation in respect of defined juridical effects, which are to be established in the constitutions.

§1. Elapso probationis initialis tempore, candidatus qui idoneus iudicetur, tria consilia evangelica, sacro vinculo firmata, assumat vel ab instituto discedat.

§2. Quae prima incorporatio, quinquennio non brevior, ad normam constitutionum temporaria sit.

§3. Huius incorporationis tempore elapso, sodalis, qui idoneus iudicetur, admittatur ad incorporationem perpetuam vel definitivam, vinculis scilicet temporariis semper renovandis.

§4. Incorporatio definitiva, quoad certos effectus iuridicos in constitutionibus statuendos, perpetuae aequiparatur.

Canon 722. §1 The initial probation is to be so arranged that the candidates can better recognise their divine vocation and their vocation to that institute, and be trained in the spirit and manner of life of the institute.

§2 Candidates are to be properly formed to live a life according to the evangelical counsels. They are to be taught how to translate this life completely into their apostolate, applying those forms of evangelisation which best correspond to the purpose, spirit and character of the institute.

§3 The constitutions are to define the manner and time of the probation to be made before the first sacred bonds are undertaken in the institute; this time is to be not less than two years.

§1. Probatio initialis eo ordinetur, ut candidati suam divinam vocationem et quidem instituti propriam aptius cognoscant iidemque in spiritu et vivendi modo instituti exerceantur.

§2. Ad vitam secundum evangelica consilia ducendam candidati rite instituantur atque ad eandem integre in apostolatum convertendam edoceantur, eas adhibentes evangelizationis formas, quae instituti fini, spiritui et indoli magis respondeant.

§3. Huius probationis modus et tempus ante sacra vincula in instituto primum suscipienda, biennio non brevius, in constitutionibus definiantur.

Canon 721. §1 The following are invalidly admitted to initial probation:

1° one who has not yet attained majority;

2° one who is currently bound by a sacred bond in another institute of consecrated life, or incorporated in a society of apostolic life;

3° a spouse, while the marriage lasts.

§2 The constitutions can establish other impediments to admission, even for validity, or attach conditions to it.

§3 For a person to be received into the institute, that degree of maturity is required which is necessary to live the life of the institute properly.

§1. Invalide admittitur ad initialem probationem:

1° qui maiorem aetatem nondum attigerit;

2° qui sacro vinculo in aliquo instituto vitae consecratae actu obstringitur, aut in societate vitae apostolicae incorporatus est;

3° coniux durante matrimonio.

§2. Constitutiones possunt alia admissionis impedimenta etiam ad validitatem statuere vel condiciones apponere.

§3. Praetera, ut quis recipiatur, habeat oportet maturitatem, quae ad vitam instituti propriam recte ducendam est necessaria.

Canon 720. The right of admitting a person to the institute, or to probation, or to the taking of sacred bonds, both temporary and perpetual or definitive, belongs to the major Moderators with their council, in accordance with the constitutions.

Ius admittendi in institutum, vel ad probationem vel ad sacra vincula sive temporaria sive perpetua aut definitiva assumenda, ad Moderatores maiores cum suo consilio ad normam constitutionum pertinet.

Canon 719. §1 Members are to respond faithfully to their vocation, and their apostolic action is to proceed from their union with Christ. They are therefore to devote themselves assiduously to prayer and engage in a suitable way in the reading of the sacred Scriptures. They are to make an annual retreat and perform other spiritual exercises in accordance with their own law.

§2 The celebration of the Eucharist, daily where possible, is to be the source and strength of their whole consecrated life.

§3 They are to go freely to the sacrament of penance and receive it frequently.

§4 They are to be free to obtain the necessary spiritual direction. Should they so desire, they may seek such counsel even from their Moderators.

§1. Sodales, ut vocationi suae fideliter respondeant eorumque actio apostolica ex ipsa unione cum Christo procedat, sedulo orationi vacent, sacrarum Scripturarum lectioni apto modo incumbant, annua recessus tempora servent atque alia spiritualia exercitia iuxta ius proprium peragant.

§2. Eucharistiae celebratio, quantum fieri potest cotidiana, sit totius eorum vitae consecratae fons et robur.

§3. Libere ad sacramentum paenitentiae accedant, quod frequenter recipiant.

§4. Necessarium conscientiae moderamen libere obtineant atque huius generis consilia a suis etiam Moderatoribus, si velint, requirant.

Canon 718. The administration of the goods of the institute must express and foster evangelical poverty. It is governed by the norms of Book V on ‘The Temporal Goods of the Church’, and by the institute’s own law. This same law of the institute is also to define the obligations, especially the financial obligations, of the institute towards the members engaged in its work.

Administratio bonorum instituti, quae paupertatem evangelicam exprimere et fovere debet, regitur normis Libri V De bonis Ecclesiae temporalibus necnon iure proprio instituti. Item ius proprium definiat obligationes praesertim oeconomicas instituti erga sodales, qui pro ipso operam impendunt.

Canon 717. §1 The constitutions are to determine the institute’s own form of governance. They are to define the period of time for which Moderators exercise their office and the manner in which they are to be designated.

§2 No one is to be designated supreme Moderator unless definitively incorporated into the institute.

§3 Those entrusted with the governance of the institute are to ensure that its unity of spirit is maintained, and that the active participation of the members is developed.

§1. Constitutiones proprium regiminis modum praescribant, tempus quo Moderatores suo officio fungantur et modum quo iidem designantur definiant.

§2. Nemo in Moderatorem supremum designetur, qui non sit definitive incorporatus.

§3. Qui regimini instituti praepositi sunt, curent ut eiusdem spiritus unitas servetur et actuosa sodalium participatio promoveatur.

Canon 716. §1 All members are to take an active part in the life of the institute, in accordance with the institute’s own law.

§2 Members of the same institute are to preserve a rapport with one another, carefully fostering a unity of spirit and a genuine fraternity.

§1. Sodales omnes vitam instituti, secundum ius proprium, actuose participent.

§2. Eiusdem instituti sodales communionem inter se servent, sollicite curantes spiritus unitatem et genuinam fraternitatem.

Canon 715. §1 Clerical members incardinated in a diocese are subject to the diocesan
Bishop, except for whatever concerns the consecrated life of their own institutes.

§2 Those who, in accordance with the norms of can. 266 §3, are incardinated in the institute, and who are appointed to works proper to the institute or to the governance of the institute, are subject to the Bishop in the same way as religious.

§1. Sodales clerici in dioecesi incardinati ab Episcopo dioecesano dependent, salvis iis quae vitam consecratam in proprio instituto respiciunt.

§2. Qui vero ad normam can. 266, §3 instituto incardinantur, si ad opera instituti propria vel ad regimen instituti destinentur, ad instar religiosorum ab Episcopo dependent.

Canon 714. Members are to live their lives in the ordinary conditions of the world, either alone, in their families or in fraternal groups, in accordance with the constitutions.

Sodales vitam in ordinariis mundi condicionibus vel soli, vel in sua quisque familia, vel in vitae fraternae coetu, ad normam constitutionum ducant.

Canon 713. §1 Members of these institutes express and exercise their special consecration in apostolic activity. Like a leaven, they endeavour to permeate everything with an evangelical spirit for the strengthening and growth of the Body of
Christ.

§2 Lay members participate in the evangelising mission of the Church in the world and from within the world. They do this by their witness of christian life and of fidelity to their consecration, and by the assistance they give in directing temporal affairs to God and in animating the world by the power of the Gospel. They also offer their cooperation to serve the ecclesial community in accordance with the secular manner of life proper to them.

§3 Clerical members, by the witness of their consecrated life, especially in the presbyterium, support their colleagues by a distinctive apostolic charity, and in the people of God they further the sanctification of the world by their sacred ministry.

§1. Sodales horum institutorum propriam consecrationem in actuositate apostolica exprimunt et exercent, iidemque, ad instar fermenti, omnia spiritu evangelico imbuere satagunt ad robur et incrementum Corporis Christi.

§2. Sodales laici, munus Ecclesiae evangelizandi, in saeculo et ex saeculo, participant sive per testimonium vitae christianae et fidelitatis erga suam consecrationem, sive per adiutricem quam praebent operam ad ordinandas secundum Deus res temporales atque ad mundum virtute Evangelii informandum. Suam etiam cooperationem, iuxta propriam vitae rationem saecularem, in communitatis ecclesialis servitium offerunt.

§3. Sodales clerici per vitae consecratae testimonium, praesertim in presbyterio, peculiari caritate apostolica confratribus adiutorio sunt, et in populo Dei mundi sanctificationem suo sacro ministerio perficiunt.

Canon 712. Without prejudice to the provisions of can. 598--601, the constitutions are to establish the sacred bonds by which the evangelical counsels are undertaken in the institute. They are to define the obligations which these bonds entail, while always preserving in the manner of life the secular character proper to the institute.

Firmis praescriptis can. 598-601, constitutiones statuant vincula sacra, quibus evangelica consilia in instituto assumuntur, et definiant obligationes quas eadem vincula inducunt, servata tamen in vitae ratione semper propria instituti saecularitate.

Canon 711. Without prejudice to the provisions of the law concerning institutes of consecrated life, consecration as a member of a secular institute does not change the member’s canonical status among the people of God, be it lay or clerical.

Instituti saecularis sodalis vi suae consecrationis propriam in populo Dei canonicam condicionem, sive laicalem sive clericalem, non mutat, servatis iuris praescriptis quae instituta vitae consecratae respiciunt.

Canon 710. A secular institute is an institute of consecrated life in which Christ’s faithful, living in the world, strive for the perfection of charity and endeavour to contribute to the sanctification of the world, especially from within.

Institutum saeculare est institutum vitae consecratae, in quo christifideles in saeculo viventes ad caritatis perfectionem contendunt atque ad mundi sanctificationem praesertim ab intus conferre student.

Canon 709. Conferences of major Superiors are to have their own statutes, which must be approved by the Holy See. Only the Holy See can establish them or give them juridical personality. They remain under the ultimate direction of the Holy See.

Conferentiae Superiorum maiorum sua habeant statuta a Sancta Sede approbata, a qua unice, etiam in personam iuridicam, erigi possunt et sub cuius supremo moderamine manent.

Canon 708. Major Superiors can usefully meet together in conferences and councils, so that by combined effort they may work to achieve more fully the purpose of each institute, while respecting the autonomy, nature and spirit of each. They can also deal with affairs which are common to all, and work to establish suitable coordination and cooperation with Episcopal Conferences and with individual Bishops.

Superiores maiores utiliter in conferentiis seu consiliis consociari possunt ut, collatis viribus, allaborent sive ad finem singulorum institutorum plenius assequendum, salvis semper eorum autonomia, indole proprioque spiritu, sive ad communia negotia pertractanda, sive ad congruam coordinationem et cooperationem cum Episcoporum conferentiis et etiam cum singulis Episcopis instaurandam.

Canon 707. §1 A religious Bishop ‘emeritus’ may choose to reside outside the house of his institute, unless the Apostolic See disposes otherwise.

§2 If he has served a diocese, can. 402 §2 is to be observed concerning his suitable and worthy maintenance, unless his own institute wishes to provide such maintenance. Otherwise, the Apostolic See is to make other provision.
[NB see Authentic Interpretation of canon 705-707, 17.V.1986]

§1. Religiosus Episcopus emeritus habitationis sedem sibi eligere potest etiam extra domos sui instituti, nisi aliud a Sede Apostolica provisum fuerit.

§2. Quoad eius congruam et dignam sustentationem, si cuidam dioecesi inserviverit, servetur can. 402, §2, nisi institutum proprium talem sustentationem providere voluerit; secus Sedes Apostolica aliter provideat.

Canon 706. In the case of the religious mentioned above:

1° if he has lost the ownership of his goods through his profession he now has the use and enjoyment and the administration of the goods which he acquires. In the case of a diocesan Bishop and of those mentioned in can. 381 §2, the particular Church acquires their ownership; in the case of others, they belong to the institute or the Holy
See, depending on whether the institute is or is not capable of possessing goods;

2° if he has not lost the ownership of his goods through his profession, he recovers the use and enjoyment and the administration of the goods he possessed; what he obtains later, he acquires fully;

3° in both cases any goods he receives which are not personal gifts must be disposed of according to the intention of the donors.

Religiosus de quo supra:

1° si per professionem dominium bonorum amiserit, bonorum quae ipsi obveniant habet usum, usumfructum et administrationem; proprietatem vero Episcopus dioecesanus aliique, de quibus in can. 381, §2, acquirunt Ecclesiae particulari; ceteri, instituto vel Sanctae Sedi, prout institutum capax est possidendi vel minus;

2° si per professionem dominium bonorum non amiserit, bonorum, quae habebat, recuperat usum, usumfructum et administrationem; quae postea ipsi obveniant, sibi plene acquirit;

3° in utroque autem casu de bonis, quae ipsi obveniant non intuitu personae, disponere debet secundum offerentium voluntatem.

Canon 705. A religious who is raised to the episcopate remains a member of his institute, but is subject only to the Roman Pontiff by his vow of obedience. He is not bound by obligations which he prudently judges are not compatible with his condition.

Religiosus ad episcopatum evectus instituti sui sodalis remanet, sed vi voti oboedientiae uni Romano Pontifici obnoxius est, et obligationibus non adstringitur, quas ipse prudenter iudicet cum sua condicione componi non posse.

Canon 704. In the report to be sent to the Apostolic See in accordance with can. 592,
§1, mention is to be made of members who have been separated in any way from the institute.

De sodalibus, qui ab instituto sunt quoquo modo separati, fiat mentio in relatione Sedi Apostolicae mittenda, de qua in can. 592, §1.

Canon 703. §1 In a case of grave external scandal, or of extremely grave and imminent harm to the institute, a member can be expelled forthwith from the house by the major Superior. If there is danger in delay, this can be done by the local Superior with the consent of his or her council. The major Superior, if need be, is to introduce a process of dismissal in accordance with the norms of law, or refer the matter to the
Apostolic See.

In casu gravis scandali exterioris vel gravissimi nocumenti instituto imminentis, sodalis statim a Superiore maiore vel, si periculum sit in mora, a Superiore locali cum consensu sui consilii e domo religiosa eici potest. Superior maior, si opus sit, dimissionis processum ad normam iuris instituendum curet, aut rem Sedi Apostolicae deferat.

Canon 702. §1 Whoever lawfully leaves a religious institute or is lawfully dismissed from one, cannot claim anything from the institute for any work done in it.

§2 The institute, however, is to show equity and evangelical charity towards the member who is separated from it.

§1. Qui ex instituto religioso legitime egrediantur vel ab eo legitime dimissi fuerint, nihil ab eo eodem repetere possunt ob quamlibet operam in eo praestitam.

§2. Institutum tamen aequitatem et evangelicam caritatem servet erga sodalem, qui ab eo separatur.

Canon 701. By lawful dismissal, both the vows and the rights and duties deriving from profession automatically cease. If the member is a cleric, he may not exercise sacred orders until he finds a Bishop who will, after a suitable probation, receive him into his diocese in accordance with can. 693, or who will at least allow him to exercise his sacred orders.

Legitima dimissione ipso facto cessant vota necnon iura et obligationes ex professione promanantia. Si tamen sodalis sit clericus, sacros ordines exercere nequit, donec Episcopum inveniat qui eum post congruam probationem in dioecesi, ad normam can. 693, recipiat vel saltem exercitium sacrorum ordinum permittat.

Canon 700. A decree of dismissal issued in the case of a professed member takes effect from the time that it is communicated to the member concerned. To be valid, however, the decree must indicate the right which the dismissed possesses to make recourse to the competent authority within thirty days from receiving notification. The recourse has suspensive effect.
[revised wording according to m.p. Competentias quasdam decernere, 11.II.2022]
[see Authentic Interpretation of canon 700, 17.V.1986]

Decretum dimissionis in sodalem professum latum vim habet simul ac ei, cuius interest, notificatur. Decretum vero, ut valeat, indicare debet ius, quo religious dimissus gaudet, recurrendi intra triginta dies a recepta notificatione ad auctoritatem competentem. Recursus effectum habet suspensivum.

Canon 699. §1 The supreme Moderator and his or her council are to proceed in collegial fashion in accurately weighing the evidence, the arguments, and the defence. For validity, the council must comprise at least four members. If by a secret vote it is decided to dismiss the religious, a decree of dismissal is to be drawn up, which for validity must express at least in summary form the reasons in law and in fact.

§2 In the autonomous monasteries mentioned in can. 615, it belongs to the major superior, with the consent of his or her council, to decide on dismissa.
[revised wording according to m.p. Competentias quasdam decernere, 11.II.2022]

§1. Supremus Moderator cum suo consilio, quod ad validitatem saltem quattuor membris constare debet, collegialiter procedat ad probationes, argumenta et defensiones accurate perpendenda, et si per secretam suffragationem id decisum fuerit, decretum dimissionis ferat, expressis ad validitatem saltem summarie motivis in iure et in facto.

§2. In monasteriis sui iuris, de quibus in can. 615, dimissionem sodalis professi decernere pertinet ad Superiorem Maiorem, de consensu eius Consilii.

Canon 698. In all the cases mentioned in cann. 695 and 696, the member always retains the right to communicate with, and send replies directly to, the supreme Moderator.

In omnibus casibus, de quibus in can. 695 et 696, firmum semper manet ius sodalis cum supremo Moderatore communicandi et illi directe suas defensiones exhibendi.

Canon 697. §1 In the cases mentioned in can. 696, if the major Superior, after consulting his or her council, judges that the process of dismissal should be commenced:

1° the major Superior is to collect or complete the evidence;

2° the major Superior is to warn the member in writing, or before two witnesses, with an explicit caution that dismissal will follow unless the member reforms. The reasons for dismissal are to be clearly expressed and the member is to be given every opportunity for defence. If the warning has no effect, another warning is to be given after an interval of at least fifteen days;

3° if this latter warning is also ineffectual, and the major Superior with his or her council judges that there is sufficient proof of incorrigibility, and that the defence by the member is insufficient, after fifteen days from the last warning have passed in vain all the acts, signed by the major Superior and the notary, are to be forwarded, together with the signed replies of the member, to the supreme Moderator.

In casibus de quibus in can. 696, si Superior maior, audito suo consilio, censuerit processum dimissionis esse inchoandum:

1° probationes colligat vel compleat;

2° sodalem scripto vel coram duobus testibus moneat cum explicita comminatione subsecuturae dimissionis nisi resipiscat, clare significata causa dimissionis et data sodali plena facultate sese defendendi; quod si monitio incassum cedat, ad alteram monitionem, spatio saltem quindecim dierum interposito, procedat;

3° si haec quoque monitio incassum ceciderit et Superior maior cum suo consilio censuerit de incorrigibilitate satis constare et defensiones sodalis insufficientes esse, post quindecim dies ab ultima monitione frustra elapsos, acta omnia ab ipso Superiore maiore et a notario subscripta una cum responsionibus sodalis ab ipso sodale subscriptis supremo Moderatori transmittat.

Canon 696. §1 A member can be dismissed for other causes, provided they are grave, external, imputable and juridically proven. Among such causes are: habitual neglect of the obligations of consecrated life; repeated violations of the sacred bonds; obstinate disobedience to the lawful orders of Superiors in grave matters; grave scandal arising from the culpable behaviour of the member; obstinate attachment to, or diffusion of, teachings condemned by the magisterium of the Church; public adherence to materialistic or atheistic ideologies; the unlawful absence mentioned in can. 665 §2, if it extends for a period of six months; other reasons of similar gravity which are perhaps defined in the institute’s own law.

§2 A member in temporary vows can be dismissed even for less grave reasons determined in the institute’s own law.

§1. Sodalis dimitti etiam potest ob alias causas, dummodo sint graves, externae, imputabiles et iuridice comprobatae, uti sunt: habitualis neglectus obligationum vitae consecratae; iteratae violationes sacrorum vinculorum; pertinax inoboedientia legitimis praescriptis Superiorum in materia gravi; grave scandalum ex culpabili modo agendi sodalis ortum; pertinax sustentatio vel diffusio doctrinarum ab Ecclesiae magisterio damnatarum; publica adhaesio ideologiis materialismo vel atheismo infectis; illegitima absentia, de qua in can. 665, §2, per semestre protracta; aliae causae similis gravitatis iure proprio instituti forte determinatae.

§2. Ad dimissionem sodalis a votis temporariis, etiam causae minoris gravitatis in iure proprio statutae sufficiunt.

Canon 695. §1 A member must be dismissed for the offences mentioned in can. 1395,
1397, and 1398, unless, for the offences mentioned in can. 1395 §§2-3 and 1398 §1, the Superior judges that dismissal is not absolutely necessary; and that sufficient provision can be made in some other way for the amendment of the member, the restoration of justice and the reparation of scandal.
[revised wording according to m.p. Recognitum Librum VI, 26.IV.2022]

§2 In these cases the major Superior is to collect the evidence concerning the facts and the imputability of the offence. The accusation and the evidence are then to be presented to the member, who shall be given the opportunity for defence. All the acts, signed by the major Superior and the notary, are to be forwarded, together with the written and signed replies of the member, to the supreme Moderator.

§1. Sodalis dimitti debet ob delicta de quibus in can. 1395, 1397 et 1398, nisi in delictis, de quibus in can. 1395 §§2-3, et 1398 §1, Superior maior censeat dimissionem non esse omnino necessariam et emendationi sodalis atque restitutioni iustitiae et reparationi scandali satis alio modo consuli posse.

§2. Hisce in casibus, Superior maior, collectis probationibus circa facta et imputabilitatem, sodali dimittendo accusationem atque probationes significet, data eidem facultate sese defendendi. Acta omnia a Superiore maiore et a notario subscripta, una cum responsionibus sodalis scripto redactis et ab ipso sodale subscriptis, supremo Moderatori transmittantur.

Canon 694. §1 A religious must be held as dismissed ipso facto from an institute who:

1° has defected notoriously from the Catholic faith;

2° has contracted marriage or attempted it, even only civilly;

3° has been illegitimately absent from the religious house, pursuant to can. 665 §2, for 12 consecutive months, taking into account that the location of the religious himself or herself may be unknown.

§2 In such cases the Major Superior, with his or her council and without hesitation, having gathered the evidence, must issue the statement of the case so that the dismissal may be juridically constituted.

§3 In the case envisaged by §1 n. 3, in order to be juridically constituted, this statement must be confirmed by the Holy See; for institutes of diocesan right the confirmation rests with the Bishop of the principal See.
[revised wording according to m.p. Communis vita, 19.III.2019]

§1. Ipso facto dimissus ab instituto habendus est sodalis qui:

1) a fide catholica notorie defecerit;

2) matrimonium contraxerit vel, etiam civiliter tantum, attentaverit;

3) a domo religiosa illegitime absens fuerit, secundum can. 665 § 2, duodecim continuos menses, prae oculis habita eiusdem sodalis irreperibilitate.

§2. His in casibus Superior maior cum suo consilio, nulla mora interposita, collectis probationibus, declarationem facti emittat, ut iuridice constet de dimissione.

§3. In casu de quo in § 1 n. 3, talis declaratio ut iuridice constet, a Sancta Sede confirmari debet; quod ad instituta iuris dioecesani attinet, confirmatio ad principis Sedis Episcopum spectat.

Canon 693. If the member is a cleric, the indult is not granted until he has found a
Bishop who will incardinate him in his diocese or at least receive him there on probation. If he is received on probation, he is by virtue of the law itself incardinated in the diocese after five years, unless the Bishop has rejected him.

Si sodalis sit sacerdos, indultum non conceditur priusquam inveniat Episcopum qui eum in dioecesi incardinet vel saltem ad experimentum recipiat. Si ad experimentum recipiatur, transacto quinquennio, ipso iure dioecesi incardinatur, nisi Episcopus eum recusaverit.

Canon 692. An indult to leave the institute, which is lawfully granted and notified to the member, by virtue of the law itself carries with it, unless it has been rejected by the member in the act of notification, a dispensation from the vows and from all obligations arising from profession.

Indultum discedendi legitime concessum et sodali notificatum, nisi in actu notificationis ab ipso sodale reiectum fuerit, ipso iure secumfert dispensationem a votis necnon ab omnibus obligationibus ex professione ortis.

Canon 691. §1 A perpetually professed religious is not to seek an indult to leave the institute, except for very grave reasons, weighed before the Lord. The petition is to be presented to the supreme Moderator of the institute, who will forward it to the competent authority with his or her own opinion and that of the council.

§2 In institutes of pontifical right this indult is reserved to the Apostolic See. In institutes of diocesan right the indult can be granted by the Bishop in whose diocese is located the house to which the religious is assigned.

§1. Professus a votis perpetuis indultum discedendi ab instituto ne petat, nisi ob gravissimas causas coram Domino perpensas; petitionem suam deferat supremo instituti Moderatori, qui eam una cum voto suo suique consilii auctoritati competenti transmittat.

§2. Huiusmodi indultum in institutis iuris pontificii Sedi Apostolicae reservatur; in institutis vero iuris dioecesani, id etiam Episcopus dioecesis, in qua domus assignationis sita est, concedere potest.

Canon 690. §1 A person who lawfully leaves the institute after completing the novitiate or after profession, can be re-admitted by the supreme Moderator, with the consent of his or her council, without the obligation of repeating the novitiate. The same
Moderator is to determine an appropriate probation prior to temporary profession, and the length of time in vows before making perpetual profession, in accordance with the norms of cann. 655 and 657.

§2 The Superior of an autonomous monastery, acting with the consent of his or her council, has the same faculty.

§1. Qui, expleto novitiatu vel post professionem, legitime ab instituto egressus fuerit, a Moderatore supremo de consensu sui consilii rursus admitti potest sine onere repetendi novitiatum; eiusdem autem Moderatoris erit determinare congruam probationem praeviam professioni temporariae et tempus votorum ante professionem perpetuam praemittendum, ad normam can. 655 et 657.

§2. Eadem facultate gaudet Superior monasterii sui iuris cum consensu sui consilii.

Canon 689. §1 The competent major Superior, after consulting his or council, can for just reasons exclude a member from making further profession on the completion of temporary profession.

§2 Even though contracted after profession, a physical or psychological infirmity which, in the judgement of experts, renders the member mentioned in §1 unsuited to lead a life in the institute, constitutes a reason for not admitting the member to renewal of profession or to perpetual profession, unless the infirmity was contracted through the negligence of the institute or because of work performed in the institute.

§3 A religious who becomes insane during the period of temporary vows cannot be dismissed from the institute, even though unable to make a new profession.

§1. Sodalis, expleta professione temporaria, si iustae causae affuerint, a competenti Superiore maiore, audito suo consilio, a subsequenti professione emittenda excludi potest.

§2. Infirmitas physica vel psychica, etiam post professionem contracta, quae, de iudicio peritorum, sodalem, de quo in §1, reddit ineptum ad vitam in instituto ducendam, causam constituit eum non admittendi ad professionem renovandam vel ad perpetuam emittendam, nisi ob neglegentiam instituti vel ob laborem in instituto peractum infirmitas contracta fuerit.

§3. Si vero religiosus, perdurantibus votis temporariis, amens evaserit, etsi novam professionem emittere non valeat, ab instituto tamen dimitti non potest.

Canon 688. §1 A person who, on completion of the time of temporary profession, wishes to leave the institute, is free to do so.

§2 During the time of temporary profession, a person who asks to leave the institute for a grave cause can obtain an indult of departure from the supreme moderator with the consent of his or her council; in the case of an autonomous monastery, mentioned in can. 615, however, the bishop of the house of assignment must confirm the indult for it to be valid.
[revised wording according to m.p. Competentias quasdam decernere, 11.II.2022]

§1. Qui expleto professionis tempore ab instituto egredi voluerit, illud derelinquere potest.

§2. During the time of temporary profession, a person who asks to leave the institute for a grave cause can obtain an indult of departure from the supreme moderator with the consent of his or her council; in the case of an autonomous monastery, mentioned in can. 615, however, the bishop of the house of assignment must confirm the indult for it to be valid.

Canon 687. Members who are exclaustrated are considered as dispensed from those obligations which are incompatible with their new condition of life. They remain dependent on and under the care of their Superiors and, particularly in the case of a cleric, of the local Ordinary. They may wear the religious habit, unless the indult specifies otherwise, but they lack active and passive voice.

Sodalis exclaustratus exoneratus habetur ab obligationibus, quae cum nova suae vitae condicione componi nequeunt, itemque sub dependentia et cura manet suorum Superiorum et etiam Ordinarii loci, praesertim si de clerico agitur. Habitum instituti deferre potest, nisi aliud in indulto statuatur. Voce tamen activa et passiva caret.

Canon 686. §1 With the consent of the council, the supreme moderator for a grave cause can grant an indult of exclaustration to a member professed by perpetual vows, but not for more than five years, and if it concerns a cleric, with the prior consent of the ordinary of the place in which he must reside. To extend an indult or to grant it for more than five years is reserved to the Holy See, or to the diocesan bishop if it concerns institutes of diocesan right.
[revised wording according to m.p. Competentias quasdam decernere, 11.II.2022]

§2 Only the Apostolic See can grant an indult of exclaustration for cloistered nuns.

NB Congregation for Institutes of Consecrated life and Societies of Apostolic Life,
Instruction Cor Orans, 1 April 2018:

130. In exemption of can. 686, §2 CJC, the Federal Council gives its consent for the request of the indult of exclaustration for a nun of solemn vows, after the year granted by the Major Superior of the monastery, up to the completion of three years.
[Exemption approved by the Holy Father in a specific form.]

131. The Federal Council gives its consent for the request for the extension of the indult of exclaustration for a nun of solemn vows, to be requested from the Holy See.

[Exemption approved by the Holy Father in a specific form.]

177. In derogation of can. 686, §2 CJC, the Major Superior, with the consent of her
Council, can grant the indult of exclaustration to a nun professed with solemn vows, for not more than a year, after the consent of the Ordinary of the place where the nun will have to live, and after having heard the opinion of the diocesan Bishop or of the competent religious Ordinary.
[Exemption approved by the Holy Father in a specific form.]

178. In derogation of can. 686, §2 CJC, an extension of the indult of exclaustration can be granted by the Federal President with the consent of her Council, for a nun professed with solemn vows of a monastery of the Federation for a period of no more than two years.
[Exemption approved by the Holy Father in a specific form.]

§3 At the request of the supreme Moderator acting with the consent of his or her council, exclaustration can be imposed by the Holy See on a member of an institute of pontifical right, or by a diocesan Bishop on a member of an institute of diocesan right. In either case a grave reason is required, and equity and charity are to be observed.

§1. Supremus Moderator; de consensu sui consilii, sodali a votis perpetuis professo, gravi de causa concedere potest indultum exclaustrationis, non tamen ultra quinquennium, praevio consensu Ordinarii loci in quo commorari debet, si agitur de clerico. Indultum prorogare vel illud ultra quinquennium concedere solummodo Sanctae Sedi vel, si de institutis iuris dioecesani agitur, Episcopo dioecesano reservatur.

§2. Pro monialibus indultum exclaustrationis concedere unius Apostolicae Sedis est.

§3. Petente supremo Moderatore de consensu sui consilii, exclaustratio imponi potest a Sancta Sede pro sodale instituti iuris pontificii vel ab Episcopo dioecesano pro sodale instituti iuris dioecesani, ob graves causas, servata aequitate et caritate.

Canon 685. §1 Until profession is made in the new institute, the rights and obligations of the member in the previous institute are suspended, but the vows remain. From the beginning of probation, the member is bound to observe the laws of the new institute.

§2 By profession in the new institute the member is incorporated into it, and the earlier vows, rights and obligations cease.

§1. Usque ad emissionem professionis in novo instituto, manentibus votis, iura et obligationes quae sodalis in priore instituto habebat, suspenduntur; ab incepta tamen probatione, ipse ad observantiam iuris proprii novi instituti tenetur.

§2. Per professionem in novo instituto sodalis eidem incorporatur, cessantibus votis, iuribus et obligationibus praecedentibus.

Canon 684. §1 Perpetually professed members cannot transfer from their own religious institute to another, except by permission of the supreme Moderators of both institutes, given with the consent of their respective councils.

§2 On completion of a probationary period of at least three years, the member can be admitted to perpetual profession in the new institute. A member who refuses to make this profession, or is not admitted to do so by the competent Superiors, is to return to the original institute, unless an indult of secularisation has been obtained.

§3 For a religious to transfer from one autonomous monastery to another monastery of the same institute, federation or confederation, the consent of the major Superior of both monasteries and of the chapter of the receiving monastery is required and is sufficient, unless the institute’s own law has established further conditions. A new profession is not required.
[NB see Authentic Interpretation of canon 684 §3, 20.VI.1987]

§4 The institute’s own law is to determine the time and manner of the probation which must precede the member’s profession in the new institute.

§5 To transfer to a secular institute or to a society of apostolic life, or to transfer from these to a religious institute, the permission of the Holy See is required and its instructions are to be followed.

§1. Sodalis a votis perpetuis nequit a proprio ad aliud institutum religiosum transire, nisi ex concessione supremi Moderatoris utriusque instituti et de consensu sui cuiusque consilii.

§2. Sodalis, post peractam probationem quae ad tres saltem annos protrahenda est, ad professionem perpetuam in novo instituto admitti potest. Si autem sodalis hanc professionem emittere renuat vel ad eam emittendam a competentibus Superioribus non admittatur, ad pristinum institutum redeat, nisi indultum saecularizationis obtinuerit.

§3. Ut religiosus a monasterio sui iuris ad aliud eiusdem instituti vel foederationis aut confoederationis transire possit, requiritur et sufficit consensus Superioris maioris utriusque monasterii et capituli monasterii recipientis, salvis aliis requisitis iure proprio statutis; nova professio non requiritur.

§4. Ius proprium determinet tempus et modum probationis, quae professioni sodalis in novo instituto praemittenda est.

§5. Ut ad institutum saeculare aut ad societatem vitae apostolicae vel ex illis ad institutum religiosum fiat transitus, requiritur licentia Sanctae Sedis, cuius mandatis standum est.

Canon 683. §1 Either personally or through a delegate, the diocesan Bishop can visit churches or oratories to which Christ’s faithful have habitual access, schools other than those open only to the institute’s own members, and other works of religion and charity entrusted to religious, whether these works be spiritual or temporal. He can do this at the time of pastoral visitation, or in a case of necessity.

§2 If the diocesan Bishop becomes aware of abuses, and a warning to the religious
Superior having been in vain, he can by his own authority deal with the matter.

§1. Ecclesias et oratoria, quibus christifideles habitualiter accedunt, scholas aliaque opera religionis vel caritatis sive spiritualis sive temporalis religiosis commissa, Episcopus dioecesanus visitare potest, sive per se sive per alium, tempore visitationis pastoralis et etiam in casu necessitatis; non vero scholas, quae exclusive pateant propriis instituti alumnis.

§2. Quod si forte abusus deprehenderit, frustra Superiore religioso monito, propria auctoritate ipse per se providere potest.

Canon 682. §1 If an ecclesiastical office in a diocese is to be conferred on a member of a religious institute, the religious is appointed by the diocesan Bishop on presentation by, or at least with the consent of, the competent Superior.

§2 The religious can be removed from the office at the discretion of the authority who made the appointment, with prior notice being given to the religious Superior; or by the religious Superior, with prior notice being given to the appointing authority.
Neither requires the other’s consent.

§1. Si de officio ecclesiastico in dioecesi alicui sodali religioso conferendo agatur, ab Episcopo dioecesano religiosus nominatur, praesentante vel saltem assentiente competenti Superiore.

§2. Religiosus ab officio commisso amoveri potest ad nutum sive auctoritatis committentis, monito Superiore religioso, sive Superioris, monito committente, non requisito alterius consensu.

Canon 681. §1 Works which the diocesan Bishop entrusts to religious are under the authority and direction of the Bishop, without prejudice to the rights of religious
Superiors in accordance with cann. 678 §§2 and 3.

§2 In these cases a written agreement is to be made between the diocesan Bishop and the competent Superior of the institute. This agreement must expressly and accurately define, among other things, the work to be done, the members to be assigned to it and the financial arrangements.

§1. Opera quae ab Episcopo dioecesano committuntur religiosis, eiusdem Episcopi auctoritati et directioni subsunt, firmo iure Superiorum religiosorum ad normam can. 678, §§2 et 3.

§2. In his casibus ineatur conventio scripta inter Episcopum dioecesanum et competentem instituti Superiorem, qua, inter alia, expresse et accurate definiantur quae ad opus explendum, ad sodales eidem addicendos et ad res oeconomicas spectent.

Canon 680. Organised cooperation is to be fostered among different institutes, and between them and the secular clergy. Under the direction of the Bishop, there is to be a coordination of all apostolic works and actions, with due respect for the character and purpose of each institute and the laws of its foundation.

Inter varia instituta, et etiam inter eadem et clerum saecularem, ordinata foveatur cooperatio necnon, sub moderamine Episcopi dioecesani, omnium operum et actionum apostolicarum coordinatio, salvis indole, fine singulorum institutorum et legibus fundationis.

Canon 679. For a very grave reason a diocesan Bishop can forbid a member of a religious institute to remain in his diocese, provided the person’s major Superior has been informed and has failed to act; the matter must immediately be reported to the
Holy See.

Episcopus dioecesanus, urgente gravissima causa, sodali instituti religiosi prohibere potest quominus in dioecesi commoretur, si eius Superior maior monitus prospicere neglexerit, re tamen ad Sanctam Sedem statim delata.

Canon 678. §1 In matters concerning the care of souls, the public exercise of divine worship and other works of the apostolate, religious are subject to the authority of the
Bishops, whom they are bound to treat with sincere obedience and reverence.

§2 In the exercise of an apostolate towards persons outside the institute, religious are also subject to their own Superiors and must remain faithful to the discipline of the institute. If the need arises, Bishops themselves are not to fail to insist on this obligation.

§3 In directing the apostolic works of religious, diocesan Bishops and religious
Superiors must proceed by way of mutual consultation.

§1. Religiosi subsunt potestati Episcoporum, quos devoto obsequio ac reverentia prosequi tenentur, in iis quae curam animarum, exercitium publicum cultus divini et alia apostolatus opera respiciunt.

§2. In apostolatu externo exercendo religiosi propriis quoque Superioribus subsunt et disciplinae instituti fideles permanere debent; quam obligationem ipsi Episcopi, si casus ferat, urgere ne omittant.

§3. In operibus apostolatus religiosorum ordinandis Episcopi dioecesani et Superiores religiosi collatis consiliis procedant oportet.

Canon 677. §1 Superiors and members are faithfully to hold fast to the mission and works which are proper to their institute. According to the needs of time and place, however, they are prudently to adapt them, making use of new and appropriate means.

§2 Institutes which have associations of Christ’s faithful joined to them are to have a special care that these associations are imbued with the genuine spirit of their family.

§1. Superiores et sodales missionem et opera instituti propria fideliter retineant; ea tamen, attentis temporum et locorum necessitatibus, prudenter accommodent, novis etiam et opportunis mediis adhibitis.

§2. Instituta autem, si quas habeant associationes christifidelium sibi coniunctas, speciali cura adiuvent, ut genuino spiritu suae familiae imbuantur.

Canon 676. Lay institutes of men and women participate in the pastoral mission of the
Church through the spiritual and corporal works of mercy, performing very many different services for people. They are therefore to remain faithful to the grace of their vocation.

Laicalia instituta, tum virorum tum mulierum, per misericordiae opera spiritualia et corporalia munus pastorale Ecclesiae participant hominibusque diversissima praestant servitia; quare in suae vocationis gratia fideliter permaneant.

Canon 675. §1 Apostolic action is of the very nature of institutes dedicated to apostolic works. The whole life of the members is, therefore, to be imbued with an apostolic spirit, and the whole of their apostolic action is to be animated by a religious spirit.

§2 Apostolic action is always to proceed from intimate union with God, and is to confirm and foster this union.

§3 Apostolic action exercised in the name of the Church and by its command is to be performed in communion with the Church.

§1. In institutis operibus apostolatus deditis, apostolica actio ad ipsam eorundem naturam pertinet. Proinde, tota vita sodalium spiritu apostolico imbuatur, tota vero actio apostolica spiritu religioso informetur.

§2. Actio apostolica ex intima cum Deo unione semper procedat eandemque confirmet et foveat.

§3. Actio apostolica, nomine et mandato Ecclesiae exercenda, in eius communione peragatur.

Canon 674. Institutes which are wholly directed to contemplation always have an outstanding part in the mystical Body of Christ. They offer to God an exceptional sacrifice of praise. They embellish the people of God with very rich fruits of holiness, move them by their example, and give them increase by a hidden apostolic
fruitfulness. Because of this, no matter how urgent the needs of the active apostolate, the members of these institutes cannot be called upon to assist in the various pastoral ministries.

Instituta, quae integre ad contemplationem ordinantur, in Corpore Christi mystico praeclaram semper partem obtinent: Deo enim eximium laudis sacrificium offerunt, populum Dei uberrimis sanctitatis fructibus collustrant eumque exemplo movent necnon arcana fecunditate apostolica dilatant. Qua de causa, quantumvis actuosi apostolatus urgeat necessitas, sodales horum institutorum advocari nequeunt ut in variis ministeriis pastoralibus operam adiutricem praestent.

Canon 673. The apostolate of all religious consists primarily in the witness of their consecrated life, which they are bound to foster through prayer and penance.

Omnium religiosorum apostolatus primum in eorum vitae consecratae testimonio consistit, quod oratione et paenitentia fovere tenentur.

Canon 672. Religious are bound by the provisions of cann. 277,285, 286, 287 and 289.
Religious who are clerics are also bound by the provisions of can. 279 §2. In lay institutes of pontifical right, the permission mentioned in can. 285 §4 can be given by the major Superior.

Religiosi adstringuntur praescriptis can. 277, 285, 286, 287 et 289, et religiosi clerici insuper praescriptis can. 279, §2 in institutis laicalibus iuris pontificii, licentia de qua in can. 285, §4, concedi potest a proprio Superiore maiore.

Canon 671. Religious are not to undertake tasks and offices outside their own institute without the permission of the lawful Superior.

Religiosus munera et officia extra proprium institutum ne recipiat absque licentia legitimi Superioris.

Canon 670. The institute must supply the members with everything that, in accordance with the constitutions, is necessary to fulfil the purpose of their vocation.

Institutum debet sodalibus suppeditare omnia quae ad normam constitutionum necessaria sunt ad suae vocationis finem assequendum.

Canon 669. §1 As a sign of their consecration and as a witness to poverty, religious are to wear the habit of their institute, determined in accordance with the institute’s own law.

§2 Religious of a clerical institute who do not have a special habit are to wear clerical dress, in accordance with can. 284.

§1. Religiosi habitum instituti deferant, ad normam iuris proprii confectum, in signum suae consecrationis et in testimonium paupertatis.

§2. Religiosi clerici instituti, quod proprium non habet habitum, vestem clericalem ad normam can. 284 assumant.

Canon 668. §1 Before their first profession, members are to cede the administration of their goods to whomsoever they wish and, unless the constitutions provide otherwise, they are freely to make dispositions concerning the use and enjoyment of these goods. At least before perpetual profession, they are to make a will which is valid also in civil law.

§2 To change these dispositions for a just reason, and to take any action concerning temporal goods, there is required the permission of the Superior who is competent in accordance with the institute’s own law.

§3 Whatever a religious acquires by personal labour, or on behalf of the institute, belongs to the institute. Whatever comes to a religious in any way through pension, grant or insurance also passes to the institute, unless the institute’s own law decrees otherwise.

§4 When the nature of an institute requires members to renounce their goods totally, this renunciation is to be made before perpetual profession and, as far as possible, in a form that is valid also in civil law; it shall come into effect from the day of profession. The same procedure is to be followed by a perpetually professed religious who, in accordance with the norms of the institute’s own law and with the permission of the supreme Moderator, wishes to renounce goods, in whole or in part.

§5 Professed religious who, because of the nature of their institute, totally renounce their goods, lose the capacity to acquire and possess goods; actions of theirs contrary to the vow of poverty are therefore invalid. Whatever they acquire after renunciation belongs to the institute, in accordance with the institute’s own law.

§1. Sodales ante primam professionem suorum bonorum administrationem cedant cui maluerint et, nisi constitutiones aliud ferant, de eorum usu et usufructu libere disponant. Testamentum autem, quod etiam in iure civili sit validum, saltem ante professionem perpetuam condant.

§2. Ad has dispositiones iusta de causa mutandas et ad quemlibet actum ponendum circa bona temporalia, licentia Superioris competentis ad normam iuris proprii indigent.

§3. Quidquid religiosus propria acquirit industria vel ratione instituti, acquirit instituto. Quae ei ratione pensionis, subventionis vel assecurationis quoquo modo obveniunt, instituto acquiruntur, nisi aliud iure proprio statuatur.

§4. Qui ex instituti natura plene bonis suis renuntiare debet, illam renuntiationem, forma, quantum fieri potest, etiam iure civili valida, ante professionem perpetuam faciat a die emissae professionis valituram. Idem faciat professus a votis perpetuis, qui ad normam iuris proprii bonis suis pro parte vel totaliter de licentia supremi Moderatoris renuntiare velit.

§5. Professus, qui ob instituti naturam plene bonis suis renuntiaverit, capacitatem acquirendi et possidendi amittit, ideoque actus voto paupertatis contrarios invalide ponit. Quae autem ei post renuntiationem obveniunt, instituto cedunt ad normam iuris proprii.

Canon 667. §1 In accordance with the institute’s own law, there is to be in all houses an enclosure appropriate to the character and mission of the institute. Some part of the house is always to be reserved to the members alone.

§2 A stricter discipline of enclosure is to be observed in monasteries which are devoted to the contemplative life.

§3 Monasteries of cloistered nuns who are wholly devoted to the contemplative life, must observe papal enclosure, that is, in accordance with the norms given by the
Apostolic See. Other monasteries of cloistered nuns are to observe an enclosure which is appropriate to their nature and is defined in the constitutions.

§4 The diocesan Bishop has the faculty of entering, for a just reason, the enclosure of cloistered nuns whose monasteries are situated in his diocese. For a grave reason and with the assent of the Abbess, he can permit others to be admitted to the enclosure, and permit the nuns to leave the enclosure for whatever time is truly necessary.

NB Congregation for Institutes of Consecrated life and Societies of Apostolic Life,
Instruction Cor Orans, 1 April 2018:

83. All female monasteries, without prejudice to internal autonomy and possible external exemption are subject to the diocesan Bishop, who exercises pastoral care in the following cases:
… g) the diocesan Bishop has the faculty, for a just cause, of entering the cloister and allowing other people to enter, with the consent of the Major Superior.
[Partial derogation from can. 667, §4 CJC approved by the Holy Father in a specific form.]

174. In derogation from the provision of can. 667, §4 CJC, the diocesan
Bishop, as well as the religious Ordinary, does not intervene in granting dispensation from the cloister.
[Exemption approved by the Holy Father in a specific form.]

175. In derogation of the provisions of can. 667, §4 CJC, the dispensation from the cloister rests solely with the Major Superior who, in the event that such dispensation exceeds fifteen days, can grant it only after having obtained the consent of her Council.
[Exemption approved by the Holy Father in a specific form.]

§1. In omnibus domibus clausura indoli et missioni instituti accomodata servetur secundum determinationes proprii iuris, aliqua parte domus religiosae solis sodalibus semper reservata.

§2. Strictior disciplina clausurae in monasteriis ad vitam contemplativam ordinatis servanda est.

§3. Monasteria monialium, quae integre ad vitam contemplativam ordinantur, clausuram papalem, iuxta normas scilicet ab Apostolica Sede datas, observare debent. Cetera monialium monasteria clausuram propriae indoli accomodatam et in constitutionibus definitam servent.

§4. Episcopus dioecesanus facultatem habet ingrediendi, iusta de causa, intra clausuram monasteriorum monialium, quae sita sunt in sua dioecesi, atque permittendi, gravi de causa et assistente Antistita, ut alii in clausuram admittantur, ac moniales ex ipsa egrediantur ad tempus vere necessarium.

Canon 666. In using the means of social communication, a necessary discretion is to be observed. Members are to avoid whatever is harmful to their vocation and dangerous to the chastity of a consecrated person.

In usu mediorum communicationis socialis servetur necessaria discretio atque vitentur quae sunt vocationi propriae nociva et castitati personae consecratae periculosa.

Canon 665. §1 Religious are to reside in their own religious house and observe the common life; they are not to stay elsewhere except with the permission of the
Superior. For a lengthy absence from the religious house, the major Superior, for a just reason and with the consent of the council, can authorise a member to live outside a house of the institute; such an absence is not to exceed one year, unless it be for reasons of health, studies or an apostolate to be exercised in the name of the institute.

NB Congregation for Institutes of Consecrated life and Societies of Apostolic Life,
Instruction Cor Orans, 1 April 2018:

176. The limitation in the Instruction Verbi Sponsa, n. 17, §2,* has been repealed; for just cause the Major Superior, according to the norm of can. 665, §1 CJC, with the consent of her Council, may authorize the absence from the monastery of a nun with solemn vows for not more than a year, after hearing the diocesan Bishop or the competent religious Ordinary.
[*”It should be noted that the norm of can. 665, §1, on permanence outside the
Institute, does not regard enclosed nuns” Verbi Sponsa, n. 17, §2.]

§2 Members who unlawfully absent themselves from a religious house with the intention of withdrawing from the authority of Superiors, are to be carefully sought out and helped to return and to persevere in their vocation.

§1. Religiosi in propria domo religiosa habitent vitam communem servantes, nec ab ea discedant nisi de licentia sui Superioris. Si autem agatur de diuturna a domo absentia, Superior maior, de consensu sui consilii atque iusta de causa, sodali concedere potest ut extra domum instituti degere possit, non tamen ultra annum, nisi causa infirmitatis curandae, ratione studiorum aut apostolatus exercendi nomine instituti.

§2. Sodalis, qui e domo religiosa illegitime abest cum animo sese subducendi a potestate Superiorum, sollicite ab eisdem quaeratur et adiuvetur ut redeat et in sua vocatione perseveret.

Canon 664. Religious are earnestly to strive for the conversion of soul to God. They are to examine their consciences daily, and to approach the sacrament of penance frequently

In animi erga Deum conversione insistant religiosi, conscientiam etiam cotidie examinent et ad paenitentiae sacramentum frequenter accedant.

Canon 663. §1 The first and principal duty of all religious is to be the contemplation of things divine and constant union with God in prayer.

§2 Each day the members are to make every effort to participate in the Eucharistic sacrifice, receive the most holy Body of Christ and adore the Lord himself present in the Sacrament.

§3 They are to devote themselves to reading the sacred Scriptures and to mental prayer. In accordance with the provisions of their own law, they are to celebrate the liturgy of the hours worthily, without prejudice to the obligation of clerics mentioned in can. 276, §2, n.3. They are also to perform other exercises of piety.

§4 They are to have a special devotion to the Virgin Mother of God, the example and protectress of all consecrated life, including by way of the rosary.

§5 They are faithfully to observe the period of annual retreat.

§1. Rerum divinarum contemplatio et assidua cum Deo in oratione unio omnium religiosorum primum et praecipuum sit officium.

§2. Sodales cotidie pro viribus Sacrificium eucharisticum participent, sanctissimum Corpus Christi recipiant et ipsum Dominum in Sacramento praesentem adorent.

§3. Lectioni sacra Scripturae et orationi mentali vacent, iuxta iuris proprii praescripta liturgiam horarum digne celebrent, firma pro clericis obligatione de qua in can. 276, §2, n. 3, et alia pietatis exercitia peragant.

§4. Speciali cultu Virginem Deiparam, omnis vitae consecratae exemplum et tutamen, etiam per mariale rosarium prosequantur.

§5. Annua sacri recessus tempora fideliter servent.

Canon 662. Religious are to find their supreme rule of life in the following of Christ as proposed in the Gospel and as expressed in the constitutions of their own institute.

Religiosi sequelam Christi in Evangelio propositam et in constitutionibus proprii instituti expressam tamquam supremam vitae regulam habeant.

Canon 661. Religious are to be diligent in continuing their spiritual, doctrinal and practical formation throughout their lives. Superiors are to ensure that they have the assistance and the time to do this.

Per totam vitam religiosi formationem suam spiritualem, doctrinalem et practicam sedulo prosequantur; Superiores autem eis adiumenta et tempus ad hoc procurent.

Canon 660. §1 Formation is to be systematic, adapted to the capacity of the members, spiritual and apostolic, both doctrinal and practical. Suitable ecclesiastical and civil degrees are to be obtained as opportunity offers.

§2 During the period of formation members are not to be given offices and undertakings which hinder their formation.

§1. Institutio sit systematica, captui sodalium accommodata, spiritualis et apostolica, doctrinalis simul ac practica, titulis etiam congruentibus, tam ecclesiasticis quam civilibus, pro opportunitate obtentis.

§2. Perdurante tempore huius institutionis, sodalibus officia et opera ne committantur, quae eam impediant.

Canon 659. §1 After first profession, the formation of all members in each institute is to be completed, so that they may lead the life proper to the institute more fully, and fulfil its mission more effectively.

§2 The institute’s own law is, therefore, to define the nature and duration of this formation. In this, the needs of the Church and the conditions of people and times are to be kept in mind, insofar as this is required by the purpose and the character of the institute.

§3 The formation of members who are being prepared for sacred orders is governed by the universal law and the institute’s own program of studies.

§1. In singulis institutis, post primam professionem omnium sodalium institutio perficiatur ad vitam instituti propriam plenius ducendam et ad eius missionem aptius prosequendam.

§2. Quapropter ius proprium rationem definire debet huius institutionis eiusdemque durationis, attentis Ecclesiae necessitatibus atque hominum temporumque condicionibus, prout a fine et indole instituti exigitur.

§3. Institutio sodalium, qui ad sacros ordines suscipiendos praeparantur, iure universali regitur et propria instituti ratione studiorum.

Canon 658. Besides the conditions mentioned in can. 656, nn. 3, 4 and 5, and others attached by the institute’s own law, the validity of perpetual profession requires:

1° that the person has completed at least the twenty-first year of age;

2° that there has been previous temporary profession for at least three years, without prejudice to the provision of can. 657 §3.

Praeter condiciones de quibus in can. 656, nn. 3, 4 et 5 aliasque iure proprio appositas, ad validitatem professionis perpetuae requiritur:

1° vigesimus primus saltem aetatis annus completus;

2° praevia professio temporaria saltem per triennium, salvo praescripto can. 657, §3.

Canon 657. §1 When the period of time for which the profession was made has been completed, a religious who freely asks, and is judged suitable, is to be admitted to a renewal of profession or to perpetual profession; otherwise, the religious is to leave.

§2 If it seems opportune, the period of temporary profession can be extended by the competent Superior in accordance with the institute’s own law. The total time during which the member is bound by temporary vows may not, however, extend beyond nine years.

§3 Perpetual profession can for a just reason be anticipated, but not by more than three months.

§1. Expleto tempore ad quod professio emissa fuerit, religiosus, qui sponte petat et idoneus iudicetur, ad renovationem professionis vel ad professionem perpetuam admittatur, secus discedat.

§2. Si opportunum vero videatur, periodus professionis temporariae a competenti Superiore, iuxta ius proprium, prorogari potest, ita tamen ut totum tempus, quo sodalis votis temporariis adstringitur, non superet novennium.

§3. Professio perpetua anticipari potest ex iusta causa, non tamen ultra trimestre.

Canon 656. The validity of temporary profession requires:

1° that the person making it has completed at least the eighteenth year of age;

2° that the novitiate has been made validly;

3° that admission has been granted, freely and in accordance with the norms of law, by the competent Superior, after a vote of his or her council;

4° that the profession be explicit and made without force, fear or deceit;

5° that the profession be received by the lawful Superior, personally or through another.

Ad validitatem professionis temporariae requiritur ut:

1° qui eam emissurus est, decimum saltem octavum aetatis annum compleverit;

2° novitiatus valide peractus sit;

3° habeatur admissio a competenti Superiore cum voto sui consilii ad normam iuris libere facta;

4° sit expressa et absque vi, metu gravi aut dolo emissa;

5° a legitimo Superiore per se vel per alium recipiatur.

Canon 655. Temporary profession is to be made for the period defined by the institute’s own law. This period may not be less than three years nor longer than six years.

Professio temporaria ad tempus iure proprio definitum emittatur, quod neque triennio brevius neque sexennio longius sit.

Canon 654. By religious profession members make a public vow to observe the three evangelical counsels. Through the ministry of the Church they are consecrated to
God, and are incorporated into the institute, with the rights and duties defined by law.

Professione religiosa sodales tria consilia evangelica observanda voto publico assumunt, Deo per Ecclesiae ministerium consecrantur et instituto incorporantur cum iuribus et officiis iure definitis.

Canon 653. §1 A novice may freely leave the institute. The competent authority of the institute may also dismiss a novice.

§2 On the completion of the novitiate, a novice, if judged suitable, is to be admitted to temporary profession; otherwise the novice is to be dismissed. If a doubt exists concerning suitability, the time of probation may be prolonged by the major Superior, in accordance with the institute’s own law, but for a period not exceeding six months.

§1. Novitius institutum libere deserere potest; competens autem instituti auctoritas potest eum dimittere.

§2. Exacto novitiatu, si idoneus iudicetur, novitius ad professionem temporariam admittatur, secus dimittatur; si dubium supersit de eius idoneitate, potest probationis tempus a Superiore maiore ad normam iuris proprii, non tamen ultra sex menses prorogari.

Canon 652. §1 It is the responsibility of the directors of novices and their assistants to discern and test the vocation of the novices, and gradually to form them to lead the life of perfection which is proper to the institute.

§2 Novices are to be led to develop human and christian virtues. Through prayer and self-denial they are to be introduced to a fuller way of perfection. They are to be instructed in contemplating the mystery of salvation, and in reading and meditating on the sacred Scriptures. Their preparation is to enable them to develop their worship of God in the sacred liturgy. They are to learn how to lead a life consecrated to God and their neighbour in Christ through the evangelical counsels. They are to learn about the character and spirit of the institute, its purpose and discipline, its history and life, and be imbued with a love for the Church and its sacred Pastors.

§3 Novices, conscious of their own responsibility, are to cooperate actively with the director of novices, so that they may faithfully respond to the grace of their divine vocation.

§4 By the example of their lives and by prayer, the members of the institute are to ensure that they do their part in assisting the work of formation of the novices.

§5 The period of novitiate mentioned in can. 648 §1, is to be set aside exclusively for the work of formation. The novices are therefore not to be engaged in studies or duties which do not directly serve this formation.

§1. Magistri eiusque cooperatorum est novitiorum vocationem discernere et comprobare, eosque gradatim ad vitam perfectionis instituti propriam rite ducendam efformare.

§2. Novitii ad virtutes humanas et christianas excolendas adducantur; per orationem et sui abnegationem in pleniorem perfectionis viam introducantur; ad mysterium salutis contemplandum et sacras Scripturas legendas et meditandas instruantur; ad Dei cultum in sacra liturgia excolendum praeparentur; rationem addiscant vitam ducendi Deo hominibusque in Christo per consilia evangelica consecratam; de instituti indole et spiritu, fine et disciplina, historia et vita edoceantur atque amore erga Ecclesiam eiusque sacros Pastores imbuantur.

§3. Novitii, propriae responsabilitatis conscii, ita cum magistro suo active collaborent ut gratiae divinae vocationis fideliter respondeant.

§4. Curent instituti sodales, ut in opere institutionis novitiorum pro parte sua cooperentur vitae exemplo et oratione.

§5. Tempus novitiatus, de quo in can. 648, §1, in opus formationis proprie impendatur, ideoque novitii ne occupentur in studiis et muniis, quae huic formationi non directe inserviunt.

Canon 651. §1 The director of novices is to be a member of the institute who has taken perpetual vows and has been lawfully designated.

§2 If need be, directors of novices may be given assistants, who are subject to them in regard to the governance of the novitiate and the manner of formation.

§3 Those in charge of the formation of novices are to be members who have been carefully prepared, and who are not burdened with other tasks, so that they may discharge their office fruitfully and in a stable fashion.

§1. Novitiorum magister sit sodalis instituti qui vota perpetua professus sit et legitime designatus.

§2. Magistro, si opus fuerit, cooperatores dari possunt, qui ei subsint quoad moderamen novitiatus et institutionis rationem.

§3. Novitiorum institutioni praeficiantur sodales sedulo praeparati qui, aliis oneribus non impediti, munus suum fructuose et stabili modo absolvere possint.

Canon 650. §1 The object of the novitiate demands that novices be formed under the supervision of the director of novices, in a manner of formation to be defined by the institute’s own law.

§2 The governance of the novices is reserved to the director of novices alone, under the authority of the major Superiors.

§1. Scopus novitiatus exigit ut novitii sub directione magistri efformentur iuxta rationem institutionis iure proprio definiendam.

§2. Regimen novitiorum, sub auctoritate Superiorum maiorum, uni magistro reservatur.

Canon 649. §1 Without prejudice to the provisions of can. 647 §3, and can. 648 §2, a novitiate is invalidated by an absence from the novitiate house of more than three months, continuous or broken. Any absence of more than fifteen days must be made good.

§2 With the permission of the competent major Superior, first profession may be anticipated, though not by more than fifteen days.

§1. Salvis praescriptis can. 647, §3 et can. 648, §2, absentia a domo novitiatus quae tres menses, sive continuos sive intermissos, superet, novitiatum invalidum reddit. Absentia quae quindecim dies superet, suppleri debet.

§2. De venia competentis Superioris maioris, prima professio anticipari potest, non ultra quindecim dies.

Canon 648. §1 For validity, the novitiate must comprise twelve months spent in the novitiate community, without prejudice to the provision of can. 647 §3.

§2 To complete the formation of the novices, the constitutions can prescribe, in addition to the time mentioned in §1, one or more periods of apostolic activity, to be performed outside the novitiate community.

§3 The novitiate is not to be extended beyond two years.

§1. Novitiatus, ut validus sit, duodecim menses in ipsa novitiatus communitate peragendos complecti debet, firmo praescripto can. 647, §3.

§2. Ad novitiorum institutionem perficiendam, constitutiones, praeter tempus de quo in §1, unum vel plura exercitationis apostolicae tempora extra novitiatus communitatem peragenda statuere possunt.

§3. Novitiatus ultra biennium ne extendatur.

Canon 647. §1 The establishment, transfer and suppression of a novitiate house are to take place by a written decree of the supreme Moderator of the institute, given with the consent of the council.

§2 To be valid, a novitiate must take place in a house which is duly designated for this purpose. In particular cases and by way of exception and with the permission of the supreme Moderator given with the consent of the council, a candidate can make the novitiate in another house of the institute, under the direction of an approved religious who takes the place of the director of novices.

§3 A major Superior can allow a group of novices to reside, for a certain period of time, in another specified house of the institute.

§1. Domus novitiatus erectio, translatio et suppressio fiant per decretum scripto datum supremi Moderatoris instituti de consensu sui consilii.

§2. Novitiatus, ut validus sit, peragi debet in domo ad hoc rite designata. In casibus particularibus et ad modum exceptionis, ex concessione Moderatoris supremi de consensu sui consilii, candidatus novitiatum peragere potest in alia instituti domo, sub moderamine alicuius probati religiosi, qui vices magistri novitiorum gerat.

§3. Superior maior permittere potest ut novitiorum coetus, per certa temporis spatia, in alia instituti domo, a se designata, commoretur.

Canon 646. The purpose of the novitiate, by which life in an institute begins, is to give the novices a greater understanding of their divine vocation, and of their vocation to that institute. During the novitiate the novices are to experience the manner of life of the institute and form their minds and hearts in its spirit. At the same time their resolution and suitability are to be tested.

Novitiatus, quo vita in instituto incipitur, ad hoc ordinatur, ut novitii vocationem divinam, et quidem instituti propriam, melius agnoscant, vivendi modum instituti experiantur eiusque spiritu mentem et cor informent, atque ipsorum propositum et idoneitas comprobentur.

Canon 645. §1 Before candidates are admitted to the novitiate they must produce proof of baptism and confirmation, and of their free status.

§2 The admission of clerics or others who had been admitted to another institute of consecrated life, to a society of apostolic life, or to a seminary, requires in addition
the testimony of, respectively, the local Ordinary, or the major Superior of the institute or society, or the rector of the seminary.

§3 An institute’s own law can demand further proofs concerning the suitability of candidates and their freedom from any impediment.

§4 The Superiors can seek other information, even under secrecy, if this seems necessary to them.

§1. Candidati, antequam ad novitiatum admittantur, testimonium baptismatis et confirmationis necnon status liberi exhibere debent.

§2. Si agatur de admittendis clericis iisve qui in aliud institutum vitae consecratae, in societatem vitae apostolicae vel in seminarium admissi fuerint, requiritur insuper testimonium respective Ordinarii loci vel Superioris maioris instituti, vel societatis, vel rectoris seminarii.

§3. Ius proprium exigere potest alia testimonia de requisita idoneitate candidatorum et de immunitate ab impedimentis.

§4. Superiores alias quoque informationes, etiam sub secreto, petere possunt, si ipsis necessarium visum fuerit.

Canon 644. Superiors are not to admit secular clerics to the novitiate without consulting their proper Ordinary; nor those who have debts which they are unable to meet.

Superiores ad novitiatum ne admittant clericos saeculares inconsulto proprio ipsorum Ordinario, nec aere alieno gravatos qui ad solvendum pares non sint.

Canon 643. §1 The following are invalidly admitted to the novitiate:

1° One who has not yet completed the seventeenth year of age;

2° a spouse, while the marriage lasts;

3° one who is currently bound by a sacred bond to some institute of consecrated life, or is incorporated in some society of apostolic life, without prejudice to can. 684;

4° one who enters the institute through force, fear or deceit, or whom the Superior accepts under the same influences;

5° one who has concealed his or her incorporation in an institute of consecrated life or society of apostolic life.

§2 An institute’s own law can constitute other impediments even for the validity of admission, or attach other conditions.

§1. Invalide ad novitiatum admittitur:

1° qui decimum septimum aetatis annum nondum compleverit;

2° coniux, durante matrimonio;

3° qui sacro vinculo cum aliquo instituto vitae consecratae actu obstringitur vel in aliqua societate vitae apostolicae incorporatus est, salvo praescripto can. 684;

4° qui institutum ingreditur vi, metu gravi aut dolo inductus, vel is quem Superior eodem modo inductus recipit;

5° qui celaverit suam incorporationem in aliquo instituto vitae consecratae aut in aliqua societate vitae apostolicae.

§2. Ius proprium potest alia impedimenta etiam ad validitatem admissionis constituere vel condiciones apponere.

Canon 642. Superiors are to exercise a vigilant care to admit only those who, besides being of required age, are healthy, have a suitable disposition, and have sufficient maturity to undertake the life which is proper to the institute. If necessary, the health, disposition and maturity are to be established by experts, without prejudice to can.
220.

Superiores vigilanti cura eos tantum admittant qui, praeter aetatem requisitam, habeant valetudinem, aptam indolem et sufficientes maturitatis qualitates ad vitam instituti propriam amplectendam; quae valetudo, indoles et maturitas comprobentur adhibitis etiam, si opus fuerit, peritis, firmo praescripto can. 220.

Canon 641. The right to admit candidates to the novitiate belongs to the major
Superiors, in accordance with the norms of the institute’s own law.

Ius candidatos admittendi ad novitiatum pertinet ad Superiores maiores ad normam iuris proprii.

Canon 640. Taking into account the circumstances of the individual places, institutes are to make a special effort to give, as it were, a collective testimony of charity and poverty. They are to do all in their power to donate something from their own resources to help the needs of the Church and the support of the poor.

Instituta, ratione habita singulorum locorum, testimonium caritatis et paupertatis quasi collectivum reddere satagant et pro viribus ex propriis bonis aliquid conferant ad Ecclesiae necessitatibus et egenorum sustentationi subveniendum.

Canon 639. §1 If a juridical person has contracted debts and obligations, even with the permission of the Superior, it is responsible for them.

§2 If individual members have, with the permission of the Superior, entered into contracts concerning their own property, they are responsible. If, however, they have conducted business for the institute on the mandate of a Superior, the institute is responsible.

§3 If a religious has entered into a contract without any permission of Superiors, the religious is responsible, not the juridical person.

§4 However, an action can always be brought against a person who has gained from a contract entered into.

§5 Superiors are to be careful not to allow debts to be contracted unless they are certain that normal income can service the interest on the debt, and by lawful amortization repay the capital over a period which is not unduly extended.

§1. Si persona iuridica debita et obligationes contraxerit etiam cum Superiorem licentia, ipsa tenetur de eisdem respondere.

§2. Si sodalis cum licentia Superioris contraxerit de suis bonis, ipse respondere debet, si vero de mandato Superioris negotium instituti gesserit, institutum respondere debet.

§3. Si contraxerit religiosus sine ulla Superiorum licentia, ipse respondere debet, non autem persona iuridica.

§4. Firmum tamen esto, contra eum, in cuius rem aliquid ex inito contractu verum est, semper posse actionem instituti.

§5. Caveant Superiores religiosi ne debita contrahenda permittant, nisi certo constet ex consuetis reditibus posse debiti foenus solvi et intra tempus non nimis longum per legitimam amortizationem reddi summam capitalem.

Canon 638. §1 It is for an institute’s own law, within the limits of the universal law, to define the acts which exceed the purpose and the manner of ordinary administration, and to establish what is needed for the validity of an act of extraordinary administration.

§2 Besides Superiors, other officials designated for this task in the institute’s own law may, within the limits of their office, validly make payments and perform juridical acts of ordinary administration.

§3 For the validity of alienation, and of any transaction by which the patrimonial condition of the juridical person could be adversely affected there is required the written permission of the competent Superior, given with the consent of his or her council. Moreover, the permission of the Holy See is required if the transaction involves a sum exceeding that which the Holy See has determined for each region, or if it concerns things donated to the Church as a result of a vow, or objects which are precious by reason of their artistic or historical value.

§4 For the autonomous monasteries mentioned in can. 615, and for institutes of diocesan right, the written consent of the diocesan Bishop is necessary.

NB Congregation for Institutes of Consecrated life and Societies of Apostolic Life,
Instruction Cor Orans, 1 April 2018:

52. In derogation from can. 638, §4 CJC, for the validity of the alienation and of any other transaction by which the patrimonial situation of the monastery could be damaged, the written permission of the Major Superior is required with the consent of the Council or of the conventual Chapter, depending on the value of the sale and the transaction, and the opinion of the Federal President.
[Exemption approved by the Holy Father in a specific form.]

81. As regards the female monasteries entrusted to the particular vigilance of the diocesan Bishop, this is expressed in respect to the monastery community mainly in the cases established by the universal law; as the diocesan Bishop, he:
… d) in derogation from can. 638, §4 CJC, gives as Local Ordinary, his written consent for particular administrative acts, if established by its proper law.
[Exemption approved by the Holy Father in a specific form.]

108. In derogation from can. 638, §4 CJC, for the validity of the alienation of the assets of the suppressed monasteries, the President of the Federation and the Federal Council, beyond the value of the asset to be alienated, always and exclusively requires written permission from the Holy See.
[Exemption approved by the Holy Father in a specific form.]

§1. Ad ius proprium pertinet, intra ambitum iuris universalis, determinare actus qui finem et modum ordinariae administrationis excedant, atque ea statuere quae ad valide ponendum actum extraordinariae administrationis necessaria sunt.

§2. Expensas et actus iuridicos ordinariae administrationis valide, praeter Superiores, faciunt, intra fines sui muneris, officiales quoque, qui in iure proprio ad hoc designantur.

§3. Ad validitatem alienationis et cuiuslibet negotii in quo condicio patrimonalis personae iuridicae peior fieri potest, requiritur licentia in scripto data Superioris competentis cum consensu sui consilii. Si tamen agatur de negotio quod summam a Sancta Sede pro cuiusque regione definitam superet, itemque de rebus ex voto Ecclesiae donatis aut de rebus pretiosis artis vel historiae causa, requiritur insuper ipsius Sanctae Sedis licentia.

§4. Pro monasteriis sui iuris, de quibus in can. 615, et institutis iuris dioecesani accedat necesse est consensus Ordinarii loci in scriptis praestitus.