Canon 598. §1 Each institute, taking account of its own special character and purposes, is to define in its constitutions the manner in which the evangelical counsels of chastity, poverty and obedience are to be observed in its way of life.

§2 All members must not only observe the evangelical counsels faithfully and fully, but also direct their lives according to the institute’s own law, and so strive for the perfection of their state.

§1. Unumquodque institutum, attentis indole et finibus propriis, in suis constitutionibus definiat modum quo consilia evangelica castitatis, paupertatis et oboedientiae, pro sua vivendi ratione, servanda sunt.

§2. Sodales vero omnes debent non solum consilia evangelica fideliter integreque servare, sed etiam secundum ius proprium instituti vitam componere atque ita ad perfectionem sui status contendere.

Canon 597. §1 Every catholic with a right intention and the qualities required by universal law and the institute’s own law, and who is without impediment, may be admitted to an institute of consecrated life.

§2 No one may be admitted without suitable preparation.

§1. In vitae consecratae institutum admitti potest quilibet catholicus, recta intentione praeditus, qui qualitates habeat iure universali et proprio requisitas nulloque detineatur impedimento.

§2. Nemo admitti potest sine congrua praeparatione.

Canon 596. §1 Superiors and Chapters of institutes have that authority over the members which is defined in the universal law and in the constitutions.

§2 In clerical religious institutes of pontifical right, Superiors have in addition the ecclesiastical power of governance, for both the external and the internal forum.

§3 The provisions of cann. 131,133 and 137-144 apply to the authority mentioned in
§1.

§1. Institutorum Superiores et capitula in sodales ea gaudent potestate, quae iure universali et constitutionibus definitur.

§2. In institutis autem religiosis clericalibus iuris pontificii pollent insuper potestate ecclesiastica regiminis pro foro tam externo quam interno.

§3. Potestati de qua in §1 applicantur praescripta can. 131, 133 et 137-144.

Canon 595. §1 It is the Bishop of the principal house who approves the constitutions, and confirms any changes lawfully introduced into them, except for those matters which the Apostolic See has taken in hand. He also deals with major affairs which exceed the power of the internal authority of the institute. If the institute had spread to other dioceses, he is in all these matters to consult with the other diocesan Bishops concerned.

§2 The diocesan Bishop can grant a dispensation from the constitutions in particular cases.

§1. Episcopi sedis principis est constitutiones approbare et immutationes in eas legitime introductas confirmare, salvis iis in quibus Apostolica Sedes manus apposuerit, necnon negotia maiora totum institutum respicientia tractare, quae potestatem internae auctoritatis superent, consultis tamen ceteris Episcopis dioecesanis, si institutum ad plures dioeceses propagatum fuerit.

§2. Episcopus dioecesanus potest dispensationes a constitutionibus concedere in casibus particularibus.

Canon 594. An institute of diocesan right remains under the special care of the diocesan
Bishop, without prejudice to can. 586.

Institutum iuris dioecesani, firmo can. 586, permanet sub speciali cura Episcopi dioecesani.

Canon 593. In their internal governance and discipline, institutes of pontifical right are subject directly and exclusively to the authority of the Apostolic See, without prejudice to can. 586.

Firmo praescripto can. 586, instituta iuris pontificii quoad regimen internum et disciplinam immediate et exclusive potestati Sedis Apostolicae subiciuntur.

Canon 592. §1 To promote closer union between institutes and the Apostolic See, each supreme Moderator is to send a brief account of the state and life of the institute to the same Apostolic See, in the manner and at the time it lays down.

§2 Moderators of each institute are to promote a knowledge of the documents issued by the Holy See which affect the members entrusted to them, and are to ensure that these documents are observed.

§1. Quo melius institutorum communio cum Sede Apostolica foveatur, modo et tempore ab eadem statutis, quilibet supremus Moderatur brevem conspectum status et vitae instituti eidem Apostolicae Sedi mittat.

§2. Cuiuslibet instituti Moderatores promoveant notitiam documentorum Sanctae Sedis, quae sodales sibi concreditos respiciunt, eorumque observantiam curent.

Canon 591. The better to ensure the welfare of institutes and the needs of the apostolate, the Supreme Pontiff, by virtue of his primacy in the universal Church, and with a view to the common good, can withdraw institutes of consecrated life from the
governance of local Ordinaries and subject them to himself alone, or to some other ecclesiastical authority.

Quo melius institutorum bono atque apostolatus necessitatibus provideatur, Summus Pontifex, ratione sui in universam Ecclesiam primatus, intuitu utilitatis communis, instituta vitae consecratae ab Ordinariorum loci regimine eximere potest sibique soli vel alii ecclesiasticae auctoritati subicere.

Canon 590. §1 Institutes of consecrated life, since they are dedicated in a special way to the service of God and of the whole Church, are in a particular manner subject to its supreme authority.

§2 The individual members are bound to obey the Supreme Pontiff as their highest
Superior, by reason also of their sacred bond of obedience.

§1. Instituta vitae consecratae, utpote ad Dei totiusque Ecclesiae servitium speciali modo dicata, supremae eiusdem auctoritati peculiari ratione subduntur.

§2. Singuli sodales Summo Pontifici, tamquam supremo eorum Superiori, etiam ratione sacri vinculi oboedientiae parere tenentur.

Canon 589. An institute of consecrated life is of pontifical right if it has been established by the Apostolic See, or approved by it by means of a formal decree. An institute is of diocesan right if it has been established by the diocesan Bishop and has not obtained a decree of approval from the Apostolic See.

Institutum vitae consecratae dicitur iuris pontificii, si a Sede Apostolica erectum aut per eiusdem formale decretum approbatum est; iuris vero dioecesani, si ab Episcopo dioecesano erectum, approbationis decretum a Sede Apostolica non est consecutum.

Canon 588. §1 In itself, the state of consecrated life is neither clerical nor lay.

§2 A clerical institute is one which, by reason of the end or purpose intended by the founder, or by reason of lawful tradition, is under the governance of clerics, presupposes the exercise of sacred orders, and is recognised as such by ecclesiastical authority.

§3 A lay institute is one which is recognised as such by ecclesiastical authority because, by its nature, character and purpose, its proper role, defined by its founder or by lawful tradition, does not include the exercise of sacred orders.

§1. Status vitae consecratae, suapte natura, non est nec clericalis nec laicalis.

§2. Institutum clericale illud dicitur quod, ratione finis seu propositi a fundatore intenti vel vi legitimae traditionis, sub moderamine est clericorum, exercitium ordinis sacri assumit, et qua tale ab Ecclesiae auctoritate agnoscitur.

§3. Institutum vero laicale illud appellatur quod, ab Ecclesiae auctoritate qua tale agnitum, vi eius naturae, indolis et finis munus habet proprium, a fundatore vel legitima traditione definitum, exercitium ordinis sacri non includens.

Canon 587. §1 To protect more faithfully the vocation and identity of each institute, the fundamental code or constitutions of the institute are to contain, in addition to those elements which are to be preserved in accordance with can. 578, basic norms about the governance of the institute, the discipline of the members, the admission and formation of members, and the proper object of their sacred bonds.

§2 This code is approved by the competent ecclesiastical authority, and can be changed only with the consent of the same.

§3 In the constitutions, the spiritual and juridical elements are to be aptly harmonised. Norms, however, are not to be multiplied without necessity.

§4 Other norms which are established by the competent authority of the institute are to be properly collected in other codes, but these can be conveniently reviewed and adapted according to the needs of time and place.

§1. Ad propriam singulorum institutorum vocationem et identitatem fidelius tuendam, in cuiusvis instituti codice fundamentali seu constitutionibus contineri debent, praeter ea quae in can. 578 servanda statuuntur, normae fundamentales circa instituti regimen et sodalium disciplinam, membrorum incorporationem atque institutionem, necnon proprium sacrorum ligaminum obiectum.

§2. Codex huiusmodi a competenti auctoritate Ecclesiae approbatur et tantummodo cum eiusdem consensu mutari potest.

§3. In hoc codice elementa spiritualia et iuridica apte componantur; normae tamen absque necessitate ne multiplicentur.

§4. Ceterae normae a competenti instituti auctoritate statutae apte in aliis codicibus colligantur, quae tamen iuxta exigentias locorum et temporum congrue recognosci et aptari possunt.

Canon 586. §1 A true autonomy of life, especially of governance, is recognised for each institute. This autonomy means that each institute has its own discipline in the
Church and can preserve whole and entire the patrimony described in can. 578.

§2 Local Ordinaries have the responsibility of preserving and safeguarding this autonomy.

§1. Singulis institutis iusta autonomia vitae, praesertim regiminis, agnoscitur, qua gaudeant in Ecclesia propria disciplina atque integrum servare valeant suum patrimonium, de quo in can. 578.

§2. Ordinariorum locorum est hanc autonomiam servare ac tueri.

Canon 585. The competent authority of an institute can suppress parts of the same institute.

Instituti partes supprimere ad auctoritatem competentem eiusdem instituti pertinet.

Canon 584. Only the Apostolic See can suppress an institute and dispose of its temporal goods.

Institutum supprimere ad unam Sedem Apostolicam spectat, cui etiam reservatur de eius bonis temporalibus statuere.

Canon 583. Changes in institutes of consecrated life which affect elements previously approved by the Apostolic See, cannot be made without the permission of the same
See.

Immutationes in institutis vitae consecratae ea afficientes, quae a Sede Apostolica approbata fuerunt, absque eiusdem licentia fieri nequeunt.

Canon 582. Fusions and unions of institutes of consecrated life are reserved to the
Apostolic See alone. To it are likewise reserved confederations or federations.

Fusiones et uniones institutorum vitae consecratae uni Sedi Apostolicae reservantur; eidem quoque reservantur confoederationes et foederationes.

Canon 581. It is for the competent authority of the institute to divide the institute into parts, by whatever name these may be called, to establish new parts, or to unite or otherwise modify those in existence, in accordance with the constitutions.

Dividere institutum in partes, quocumque nomine veniant, novas erigere, erectas coniungere vel aliter circumscribere ad competentem instituti auctoritatem pertinet, ad normam constitutionum.

Canon 580. The aggregation of one institute of consecrated life to another is reserved to the competent authority of the aggregating institute, always safeguarding the canonical autonomy of the other institute.

Aggregatio alicuius instituti vitae consecratae ad aliud reservatur competenti auctoritati instituti aggregantis, salva semper canonica autonomia instituti aggregati.

Canon 579. Diocesan Bishops can, by formal decree, validly establish institutes of consecrated life in their own territories, if the prior permission of the Apostolic See has been given in writing.
[revised wording according to m.p. Authenticum charismatis, 1.XI.2020]

[NB see Rescript “ex audientia Ss.mi” of 15 June 2022 requiring the diocesan bishop, before erecting – by decree – a public association of the faithful with a view to becoming an institute of consecrated life or a society of apostolic life, to obtain the written permission of the Dicastery of Consecrated Life and Societies of Apostolic
Life]

Episcopi dioecesani, in suo quisque territorio, instituta vitae consecratae formali decreto valide erigere possunt, praevia licentia Sedis Apostolicae scripto data.

Canon 578. The whole patrimony of an institute must be faithfully preserved by all.
This patrimony is comprised of the intentions of the founders, of all that the competent ecclesiastical authority has approved concerning the nature, purpose, spirit and character of the institute, and of its sound traditions.

Fundatorum mens atque proposita a competenti auctoritate ecclesiastica sancita circa naturam, finem, spiritum et indolem instituti, necnon eius sanae traditiones, quae omnia patrimonium eiusdem instituti constituunt, ab omnibus fideliter servanda sunt.

Canon 577. In the Church there are many institutes of consecrated life, with gifts that differ according to the graces given them: they more closely follow Christ praying, or
Christ proclaiming the Kingdom of God, or Christ doing good to people, or Christ in dialogue with the people of this world, but always Christ doing the will of the Father.

Permulta in Ecclesia sunt instituta vitae consecratae, quae donationes habent differentes secundum gratiam quae data est eis: Christum, enim, pressius sequuntur sive orantem, sive Regnum Dei annuntiantem, sive hominibus benefacientem, sive cum eis in saeculo conversantem, semper autem voluntatem Patris facientem.

Canon 576. It is the prerogative of the competent authority in the Church to interpret the evangelical counsels, to legislate for their practice and, by canonical approval, to constitute the stable forms of living which arise from them. The same authority has the responsibility to do what is in its power to ensure that institutes grow and flourish according to the spirit of their founders and to their sound traditions.

Competentis Ecclesiae auctoritatis est consilia evangelica interpretari, eorundem praxim legibus moderari atque stabiles inde vivendi formas canonica approbatione constituere itemque, pro parte sua, curare ut instituta secundum spiritum fundatorum et sanas traditiones crescant et floreant.

Canon 575. The evangelical counsels, based on the teaching and example of Christ the
Master, are a divine gift which the Church received from the Lord and which by His grace it preserves always.

Consilia evangelica in Christi Magistri doctrina et exemplis fundata, donum sunt divinum, quod Ecclesia a Domino accepit Eiusque gratia semper conservat.

Canon 574. §1 The state of persons who profess the evangelical counsels in these institutes belongs to the life and holiness of the Church. It is therefore to be fostered and promoted by everyone in the Church.

§2 Some of Christ’s faithful are specially called by God to this state, so that they may benefit from a special gift in the life of the Church and contribute to its saving mission according to the purpose and spirit of each institute.

§1. Status eorum, qui in huiusmodi institutis consilia evangelica profitentur, ad vitam et sanctitatem Ecclesiae pertinet, et ideo ab omnibus in Ecclesia fovendus et promovendus est.

§2. Ad hunc statum quidam christifideles specialiter a Deo vocantur, ut in vita Ecclesiae peculiari dono fruantur et, secundum finem et spiritum instituti, eiusdem missioni salvificae prosint.

Canon 573. §1 Life consecrated through profession of the evangelical counsels is a stable form of living, in which the faithful follow Christ more closely under the action of the Holy Spirit, and are totally dedicated to God, who is supremely loved.
By a new and special title they are dedicated to seek the perfection of charity in the service of God’s Kingdom, for the honour of God, the building up of the Church and the salvation of the world. They are a splendid sign in the Church, as they foretell the heavenly glory.

§2 Christ’s faithful freely assume this manner of life in institutes of consecrated life which are canonically established by the competent ecclesiastical authority. By vows or by other sacred bonds, in accordance with the laws of their own institutes, they profess the evangelical counsels of chastity, poverty and obedience. Because of the charity to which these counsels lead, they are linked in a special way to the Church and its mystery.

§1. Vita consecrata per consiliorum evangelicorum professionem est stabilis vivendi forma qua fideles, Christum sub actione Spiritus Sancti pressius sequentes, Deo summe dilecto totaliter dedicantur, ut, in Eius honorem atque Ecclesiae aedificationem mundique salutem novo et peculiari titulo dediti, caritatis perfectionem in servitio Regni Dei consequantur et, praeclarum in Ecclesia signum effecti, caelestem gloriam praenuntient.

§2. Quam vivendi formam in institutis vitae consecratae, a competenti Ecclesiae auctoritate canonice erectis, libere assumunt christifideles, qui per vota aut alia sacra ligamina iuxta proprias institutorum leges, consilia evangelica castitatis, paupertatis et oboedientiae profitentur et per caritatem, ad quam ducunt, Ecclesiae eiusque mysterio speciali modo coniunguntur.

Canon 572. In regard to the removal of a chaplain, the provisions of can. 563 are to be observed.

Quod attinet ad amotionem cappellani, servetur praescriptum can. 563.

Canon 571. In the exercise of his pastoral office a chaplain is to maintain the due relationship with the parish priest.

In exercitio sui pastoralis muneris, cappellanus debitam cum parocho servet coniunctionem.

Canon 570. If a non-parochial church is attached to a centre of a community or group, the rector of the church is to be the chaplain, unless the care of the community or of the church requires otherwise.

Si communitatis aut coetus sedi adnexa est ecclesia non paroecialis, cappellanus sit rector ipsius ecclesiae, nisi cura communitatis aut ecclesiae aliud exigat.

Canon 569. Chaplains to the armed forces are governed by special laws.

Cappellani militum legibus specialibus reguntur.

Canon 568. As far as possible, chaplains are to be appointed for those who, because of their condition of life, are not able to avail themselves of the ordinary care of parish priests, as for example, migrants, exiles, fugitives, nomads and sea-farers.

Pro iis qui ob vitae condicionem ordinaria parochorum cura frui non valent, uti sunt migrantes, exsules, profugi, nomades, navigantes, constituantur, quatenus fieri possit, cappellani.

Canon 567. §1 The local Ordinary is not to proceed to the appointment of a chaplain to a house of a lay religious institute without consulting the Superior. The Superior has the right, after consulting the community, to propose a particular priest.

§2 It is the responsibility of the chaplain to celebrate or to direct liturgical functions; he may not, however, involve himself in the internal governance of the institute.

§1. Ad nominationem cappellani domus instituti religiosi laicalis, Ordinarius loci ne procedat, nisi consulto Superiore, cui ius est, audita communitate, quemdam sacerdotem proponere.

§2. Cappellani est liturgicas functiones celebrare aut moderari; ipsi tamen non licet in regimine interno instituti sese immiscere.

Canon 566. §1 A chaplain must be given all the faculties which due pastoral care demands. Besides those which are given by particular law or by special delegation, a chaplain has by virtue of his office the faculty to hear the confessions of the faithful entrusted to his care, to preach to them the word of God, to administer Viaticum and the anointing of the sick, and to confer the sacrament of confirmation when they are in danger of death.

§2 In hospitals and prisons and on sea voyages, a chaplain has the further facility, to be exercised only in those places, to absolve from latae sententiae censures which are neither reserved nor declared, without prejudice to can. 976.

§1. Cappellanus omnibus facultatibus instructus sit oportet quas recta cura pastoralis requirit. Praeter eas quae iure particulari aut speciali delegatione conceduntur, cappellanus vi officii facultate gaudet audiendi confessiones fidelium suae curae commissorum, verbi Dei eis praedicandi, Viaticum et unctionem infirmorum administrandi necnon sacramentum confirmationis eis conferendi, qui in periculo mortis versentur.

§2. In valetudinariis, carceribus et itineribus maritimis, cappellanus praeterea facultatem habet, his tantum in locis exercendam, a censuris latae sententiae non reservatis neque declaratis absolvendi, firmo tamen praescripto can. 976.

Canon 565. Unless the law provides otherwise or unless special rights lawfully belong to someone, a chaplain is appointed by the local Ordinary, to whom also it belongs to appoint one who has been presented or to confirm one elected.

Nisi iure aliud caveatur aut cuidam specialia iura legitime competant, cappellanus nominatur ab Ordinario loci, cui etiam pertinet praesentatum instituere aut electum confirmare.

Canon 564. A chaplain is a priest to whom is entrusted in a stable manner the pastoral care, at least in part, of some community or special group of Christ’s faithful, to be exercised in accordance with universal and particular law.

Cappellanus est sacerdos, cui stabili modo committitur cura pastoralis, saltem ex parte, alicuius communitatis aut peculiaris coetus christifidelium, ad normam iuris universalis et particularis exercenda.

Canon 563. For a just reason, the local Ordinary may in accordance with his prudent judgement remove the rector of a church from office, even if he had been elected or presented by others, but without prejudice to can. 682 §2.

Rectorem ecclesiae, etsi ab aliis electum aut praesentatum, loci Ordinarius ex iusta causa, pro suo prudenti arbitrio ab officio amovere potest, firmo praescripto can. 682, §2.

Canon 562. Under the authority of the local Ordinary, having observed the lawful statutes and respected acquired rights, the rector of a church is obliged to see that sacred functions are worthily celebrated in the church, in accordance with liturgical and canon law, that obligations are faithfully fulfilled, that the property is carefully administered, and that the maintenance and adornment of the furnishings and buildings are assured.

He must also ensure that nothing is done which is in any way unbecoming to the holiness of the place and to the reverence due to the house of God.

Ecclesiae rector, sub auctoritate loci Ordinarii servatisque legitimis statutis et iuribus quaesitis, obligatione tenetur prospiciendi ut sacrae functiones secundum normas liturgicas et canonum praescripta digne in ecclesia celebrentur, onera fideliter adimpleantur, bona diligenter administrentur, sacrae supellectilis atque aedium sacrarum conservationi et decori provideatur, neve quidpiam fiat quod sanctitati loci ac reverentiae domui Dei debitae quoquo modo non congruat.

Canon 561. Without the permission of the rector or some other lawful superior, no one may celebrate the Eucharist, administer the sacraments, or perform other sacred functions in the church. This permission is to be given or refused in accordance with the law.

Sine rectoris aliusve legitimi superioris licentia, nemini licet in ecclesia Eucharistiam celebrare, sacramenta administrare aliasve sacras functiones peragere; quae licentia danda aut deneganda est ad normam iuris.

Canon 560. Where he considers it opportune, the local Ordinary may direct the rector to celebrate in his church certain functions for the people, even parochial functions, and also to open the church to certain groups of the faithful so that they may hold liturgical celebrations there.

Loci Ordinarius, ubi id opportunum censeat, potest rectori praecipere ut determinatas in ecclesia sua pro populo celebret functiones etiam paroeciales, necnon ut ecclesia pateat certis christifidelium coetibus ibidem liturgicas celebrationes peracturis.

Canon 559. The rector can conduct liturgical celebrations, even solemn ones, in the church entrusted to him, without prejudice to the legitimate laws of a foundation, and on condition that in the judgement of the local Ordinary these celebrations do not in any way harm the parochial ministry.

Potest rector in ecclesia sibi commissa liturgicas celebrationes etiam sollemnes peragere, salvis legitimis fundationis legibus, atque dummodo de iudicio loci Ordinarii nullo modo ministerio paroeciali noceant.

Canon 558. Without prejudice to can. 262, the rector of a church may not perform in his church the parochial functions mentioned in can. 530 nn. 1--6, without the consent or, where the matter requires it, the delegation of the parish priest.

Salvo praescripto can. 262, rectori non licet functiones paroeciales de quibus in can. 530, nn. 1-6, in ecclesia sibi commissa peragere, nisi consentiente aut, si res ferat, delegante parocho.

Canon 557. §1 The rector of a church is freely appointed by the diocesan Bishop, without prejudice to a right of election or presentation to which someone may lawfully have claim: in which case the diocesan Bishop has the right to confirm or to appoint the rector.

§2 Even if the church belongs to some clerical religious institute of pontifical right, it is for the diocesan Bishop to appoint the rector presented by the Superior.

§3 The rector of a church which is attached to a seminary or to a college governed by clerics, is the rector of the seminary or college, unless the diocesan Bishop has determined otherwise.

§1. Ecclesiae rector libere nominatur ab Episcopo dioecesano, salvo iure eligendi aut praesentandi, si cui legitime competat; quo in casu Episcopi dioecesani est rectorem confirmare vel instituere.

§2. Etiam si ecclesia pertineat ad aliquod clericale institutum religiosum iuris pontificii, Episcopo dioecesano competit rectorem a Superiore praesentatum instituere.

§3. Rector ecclesiae, quae coniuncta sit cum seminario aliove collegio quod a clericis regitur, est rector seminarii vel collegii, nisi aliter Episcopus dioecesanus constituerit.

Canon 556. Rectors of churches are here understood to be priests to whom is entrusted the care of some church which is neither a parochial nor a capitular church, nor a church attached to the house of a religious community or a society of apostolic life which holds services in it.

Ecclesiarum rectores hic intelleguntur sacerdotes, quibus cura demandatur alicuius ecclesiae, quae nec sit paroecialis nec capitularis, nec adnexa domui communitatis religiosae aut societatis vitae apostolicae, quae in eadem officia celebret.

Canon 555. §1 Apart from the faculties lawfully given to him by particular law, the
Vicar forane has the duty and the right:

1° to promote and coordinate common pastoral action in the vicariate;

2° to see that the clerics of his district lead a life befitting their state, and discharge their obligations carefully

3° to ensure that religious functions are celebrated according to the provisions of the sacred liturgy; that the elegance and neatness of the churches and sacred furnishings are properly maintained, particularly in regard to the celebration of the Eucharist and the custody of the blessed Sacrament; that the parish registers are correctly entered and duly safeguarded; that ecclesiastical goods are carefully administered; finally, that the parochial house is looked after with care.

§2 In the vicariate entrusted to him, the Vicar forane:

1° is to encourage the clergy, in accordance with the provisions of particular law, to attend at the prescribed time lectures and theological meetings or conferences, in accordance with can. 272 §2[3] .

2° is to see to it that spiritual assistance is available to the priests of his district, and he is to show a particular solicitude for those who are in difficult circumstances or are troubled by problems.

§3 When he has come to know that parish priests of his district are seriously ill, the
Vicar forane is to ensure that they do not lack spiritual and material help. When they die, he is to ensure that their funerals are worthily celebrated. Moreover, should any of them fall ill or die, he is to see to it that books, documents, sacred furnishings and other items belonging to the Church are not lost or removed.

§4 The Vicar forane is obliged to visit the parishes of his district in accordance with the arrangement made by the diocesan Bishop.

§1. Vicario foraneo, praeter facultates iure particulari ei legitime tributas, officium et ius est:

1° actionem pastoralem in vicariatu communem promovendi et coordinandi;

2° prospiciendi ut clerici sui districtus vitam ducant proprio statui congruam atque officiis suis diligenter satisfaciant;

3° providendi ut religiosae functiones secundum sacrae liturgiae praescripta celebrentur, ut decor et nitor ecclesiarum sacraeque supellectilis, maxime in celebratione eucharistica et custodia sanctissimi Sacramenti, accurate serventur, ut recte conscribantur et debite custodiantur libri paroeciales, ut bona ecclesiastica sedulo administrentur; denique ut domus paroecialis debita diligentia curetur.

§2. In vicariatu sibi concredito vicarius foraneus:

1° operam det ut clerici, iuxta iuris particularis praescripta, statutis temporibus intersint praelectionibus, conventibus theologicis aut conferentiis, ad normam can. 279, §2;

2° curet ut presbyteris sui districtus subsidia spiritualia praesto sint, itemque maxime sollicitus sit de iis, qui in difficilioribus versantur circumstantiis aut problematibus anguntur.

§3. Curet vicarius foraneus ut parochi sui districtus, quos graviter aegrotantes noverit, spiritualibus ac materialibus auxiliis ne careant, utque eorum qui decesserint, funera digne celebrentur; provideat quoque ne, occasione aegrotationis vel mortis, libri, documenta, sacra supellex aliaque, quae ad Ecclesiam pertinent, depereant aut asportentur.

§4. Vicarius foraneus obligatione tenetur secundum determinationem ab Episcopo dioecesano factam, sui districtus paroecias visitare.

Canon 554. §1 For the office of Vicar forane, which is not tied to the office of parish priest of any given parish, the Bishop is to choose a priest whom, in view of the circumstances of place and time, he has judged to be suitable.

§2 The Vicar forane is to be appointed for a certain period of time, determined by particular law.

§3 For a just reason, the diocesan Bishop may in accordance with his prudent judgement freely remove the Vicar forane from office.

§1. Ad officium vicarii foranei, quod cum officio parochi certae paroeciae non ligatur, Episcopus seligat sacerdotem quem, inspectis loci ac temporis adiunctis, idoneum iudicaverit.

§2. Vicarius foraneus nominetur ad certum tempus, iure particulare determinatum.

§3. Vicarium foraneum iusta de causa, pro suo prudenti arbitrio, Episcopus dioecesanus ab officio libere amovere potest.

Canon 553. §1 The Vicar forane, known also as the dean or the archpriest or by some other title, is the priest who is placed in charge of a vicariate forane.

§2 Unless it is otherwise prescribed by particular law, the Vicar forane is appointed by the diocesan Bishop; if he has considered it prudent to do so, he will have consulted the priests who are exercising the ministry in the vicariate.

§1. Vicarius foraneus, qui etiam decanus vel archipresbyter vel alio nomine vocatur, est sacerdos qui vicariatui foraneo praeficitur.

§2. Nisi aliud iure particulari statuatur, vicarius foraneus nominatur ab Episcopo dioecesano, auditis pro suo prudenti iudicio sacerdotibus qui in vicariatu de quo agitur ministerium exercent.

Canon 552. Without prejudice to can. 682 §2, an assistant priest may for a just reason be removed by the diocesan Bishop or the diocesan Administrator.

Vicarius paroecialis ab Episcopo dioecesano aut ab Administratore dioecesano amoveri potest, iusta de causa, firmo praescripto can. 682, §2.

Canon 551. The provisions of can. 531 are to be observed in respect of offerings which
Christ’s faithful make to the assistant priest on the occasion of his exercise of the pastoral ministry.

Ad oblationes quod attinet, quas occasione perfuncti ministerii pastoralis christifideles vicario faciunt, serventur praescripta can. 531.

Canon 550. §1 The assistant priest is bound to reside in the parish or, if he is appointed for a number of parishes at the same time, in one of them. For a just reason, however, the local Ordinary may permit him to reside elsewhere, especially in a house common to several priests, provided the carrying out of the pastoral duties does not in any way suffer thereby.

§2 The local Ordinary is to see to it that, where it is possible, some manner of common life in the parochial house be encouraged between the parish priest and the assistants.

§3 As far as holidays are concerned, the assistant priest has the same rights as the parish priest.

§1. Vicarius paroecialis obligatione tenetur residendi in paroecia aut, si pro diversis simul paroeciis constitutus est, in earum aliqua; loci tamen Ordinarius, iusta de causa, permittere potest ut alibi resideat, praesertim in domo pluribus presbyteris communi, dummodo pastoralium perfunctio munerum nullum exinde detrimentum capiat.

§2. Curet loci Ordinarius ut inter parochum et vicarios aliqua vitae communis consuetudo in domo paroeciali, ubi id fieri possit, provehatur.

§3. Ad tempus feriarum quod attinet, vicarius paroecialis eodem gaudet iure ac parochus.

Canon 549. When the parish priest is absent, the norms of can. 541 §1 are to be observed, unless the diocesan Bishop has provided otherwise in accordance with can.
533 §3, or unless a parochial administrator has been appointed. If can. 541 §1 is applied, the assistant priest is bound by all the obligations of the parish priest, with the exception of the obligation to apply the Mass for the people.

Absente parocho, nisi aliter Episcopus dioecesanus providerit ad normam can. 533, §3, et nisi Administrator paroecialis constitutus fuerit, serventur praescripta can. 541, §1; vicarius hoc in casu omnibus etiam obligationibus tenetur parochi, excepta obligatione applicandi Missam pro populo.

Canon 548. §1 The obligations and rights of assistant priests are defined not only by the canons of this chapter, but also by the diocesan statutes, and by the letter of the diocesan Bishop ; they are more specifically determined by the directions of the parish priest.

§2 Unless it is otherwise expressly provided in the letter of the diocesan Bishop, the assistant priest is by virtue of his office bound to help the parish priest in the entire parochial ministry, with the exception of the application of the Mass for the people.
Likewise, if the matter should arise in accordance with the law, he is bound to take the place of the parish priest.

§3 The assistant priest is to report regularly to the parish priest on pastoral initiatives, both those planned and those already undertaken. In this way the parish priest and the assistant or assistants can by their joint efforts provide a pastoral care of the parish for which they are together answerable.

§1. Vicarii paroecialis obligationes et iura, praeterquam canonibus huius capitis, statutis dioecesanis necnon litteris Episcopi dioecesani definiuntur, specialius autem mandato parochi determinantur.

§2. Nisi aliud expresse litteris Episcopi dioecesani caveatur, vicarius paroecialis ratione officii obligatione tenetur parochum in universo paroeciali ministerio adiuvandi, excepta quidem applicatione Missae pro populo, itemque, si res ferat ad normam iuris, parochi vicem supplendi.

§3. Vicarius paroecialis regulariter de inceptis pastoralibus prospectis et susceptis ad parochum referat, ita ut parochus et vicarius aut vicarii, coniunctis viribus, pastorali curae providere valeant paroeciae, cuius simul sunt sponsores.

Canon 547. The diocesan Bishop freely appoints an assistant priest; if he has judged it opportune, he will have consulted the parish priest or parish priests of the parishes to which the assistant is appointed, and the Vicar forane, without prejudice to can. 682
§1.

Vicarium paroecialem libere nominat Episcopus dioecesanus, auditis, si opportunum id iudicaverit, parocho aut parochis paroeciarum pro quibus constituitur, necnon vicario foraneo, firmo praescripto can. 682, §1.

Canon 546. To be validly appointed an assistant priest, one must be in the sacred order of priesthood.

Ut quis valide vicarius paroecialis nominetur, oportet sit in sacro presbyteratus ordine constitutus.

Canon 545. §1 Whenever it is necessary or opportune for the due pastoral care of the parish, one or more assistant priests can be joined with the parish priest. As cooperators with the parish priest and sharers in his concern, they are, by common counsel and effort with the parish priest and under his authority, to labour in the pastoral ministry.

§2 An assistant priest may be appointed either to help in exercising the entire pastoral ministry, whether in the whole parish or in a part of it or for a particular group of the faithful within it, or even to help in carrying out a specific ministry in a number of parishes at the same time.

§1. Quoties ad pastoralem paroeciae curam debite adimplendam necesse aut opportunum sit, parocho adiungi possunt unus aut plures vicarii paroeciales, qui, tamquam parochi cooperatores eiusque sollicitudinis participes, communi cum parocho consilio et studio, atque sub eiusdem auctoritate operam in ministerio pastorali praestent.

§2. Vicarius paroecialis constitui potest sive ut opem ferat in universo ministerio pastorali explendo, et quidem aut pro tota paroecia aut pro determinata paroeciae parte aut pro certo paroeciae christifidelium coetu, sive etiam ut operam impendat in certum ministerium in diversis simul paroeciis persolvendum.

Canon 544. When one of the priests, or the moderator, of the group mentioned in can.
517 §1 ceases to hold office, or when any member of it becomes incapable of exercising his pastoral office, the parish or parishes whose care is entrusted to the group do not become vacant. It is for the diocesan Bishop to appoint another moderator; until he is appointed by the Bishop, the priest of the group who is senior by appointment is to fulfil this office.

Cum cesset ab officio aliquis sacerdos e coetu, de quo in can. 517, §1, vel coetus moderator, itemque cum eorundem aliquis inhabilis fiat ad munus pastorale exercendum, non vacat paroecia vel paroeciae, quarum cura coetui committitur; Episcopi autem dioecesani est alium nominare moderatorem; antequam vero ab Episcopo alius nominetur, hoc munus adimpleat sacerdos eiusdem coetus nominatione antiquior.

Canon 543. §1 Each of the priests to whom the care of a parish or of a number of parishes together is jointly entrusted, is bound to fulfil the duties and functions of a parish priest mentioned in cann. 528, 529 and 530. They are to do this according to a plan determined among themselves. The faculty to assist at marriages, and all the faculties to dispense which are given to a parish priest by virtue of the law itself, belong to all, but are to be exercised under the direction of the moderator.

§2 All the priests who belong to the group:

1° are bound by the obligation of residence;

2° are by common counsel to establish an arrangement by which one of them celebrates the Mass for the people, in accordance with can. 534.

3° [2]in juridical affairs, only the moderator acts in the person of the parish or parishes entrusted to the group.

§1. Si sacerdotibus in solidum cura pastoralis alicuius paroeciae aut diversarum simul paroeciarum committatur, singuli eorum, iuxta ordinationem ab iisdem statutam, obligatione tenentur munera et functiones parochi persolvendi de quibus in can. 528, 529 et 530; facultas matrimoniis assistendi, sicuti et potestates omnes dispensandi ipso iure parocho concessae, omnibus competunt; exercendae tamen sunt sub directione moderatoris.

§2. Sacerdotes omnes qui ad coetum pertinent:

1° obligatione tenentur residentiae;

2° communi consilio ordinationem statuant, qua eorum unus Missam pro populo celebret, ad normam can. 534;

3° solus moderator in negotiis iuridicis personam gerit paroeciae aut paroeciarum coetui commissarum.

Canon 542. The priests to whom, in accordance with can. 516 §1[1],is jointly entrusted the pastoral care of a parish or of a number of parishes together:

1° must possess the qualities mentioned in can. 521;

2° are to be appointed in accordance with cann. 522 and 524;

3° obtain the pastoral care only from the moment of taking possession: their moderator is put into possession in accordance with can. 527 §2; for the other priests, the profession of faith lawfully made replaces the taking of possession.

Sacerdotes quibus in solidum, ad normam can. 517, §1, alicuius paroeciae aut diversarum simul paroeciarum cura pastoralis committitur:

1° praediti sint oportet qualitatibus, de quibus in can. 521;

2° nominentur vel instituantur ad normam praescriptorum can. 522 et 524;

3° curam pastoralem obtinent tantum a momento captae possessionis; eorundem moderator in possessionem mittitur ad normam praescriptorum can. 527, §2; pro ceteris vero sacerdotibus fidei professio legitime facta locum tenet captae possessionis.

Canon 541. §1 When a parish is vacant, or when the parish priest is impeded from exercising his pastoral office, pending the appointment of a parochial administrator the interim governance of the parish is to be undertaken by the assistant priest; if there are a number of assistants, by the senior by appointment; if there are none, by the parish priest determined by particular law.

§2 The one who has undertaken the governance of the parish in accordance with §1, is at once to inform the local Ordinary of the parish vacancy.

§1. Vacante paroecia itemque parocho a munere pastorali exercendo impedito, ante administratoris paroecialis constitutionem, paroeciae regimen interim assumat vicarius paroecialis; si plures sint, is qui sit nominatione antiquior, et si vicarii desint, parochus iure particulari definitus.

§2. Qui paroeciae regimen ad normam §1 assumpserit, loci Ordinarium de paroeciae vacatione statim certiorem faciat.

Canon 540. §1 The parochial administrator is bound by the same obligations and has the same rights as a parish priest, unless the diocesan Bishop prescribes otherwise.

§2 The parochial administrator may not do anything which could prejudice the rights of the parish priest or could do harm to parochial property.

§3 When he has discharged his office, the parochial administrator is to give an account to the parish priest.

§1. Administrator paroecialis iisdem adstringitur officiis iisdemque gaudet iuribus ac parochus, nisi ab Episcopo dioecesano aliter statuatur.

§2. Administratori paroeciali nihil agere licet, quod praeiudicium afferat iuribus parochi aut damno esse possit bonis paroecialibus.

§3. Administrator paroecialis post expletum munus parocho rationem reddat.

Canon 539. When a parish is vacant, or when the parish priest is prevented from exercising his pastoral office in the parish by reason of imprisonment, exile or
banishment, or by reason of incapacity or ill health or some other cause, the diocesan
Bishop is as soon as possible to appoint a parochial administrator, that is, a priest who will take the place of the parish priest in accordance with can. 540.

Cum vacat paroecia aut cum parochus ratione captivitatis, exsilii vel relegationis, inhabilitatis vel infirmae valetudinis aliusve causae a munere pastorali in paroecia exercendo praepeditur, ab Episcopo dioecesano quam primum deputetur administrator paroecialis, sacerdos scilicet qui parochi vicem suppleat ad normam can. 540.

Canon 538. §1 A parish priest ceases to hold office by removal or transfer effected by the diocesan Bishop in accordance with the law; by his personal resignation, for a just reason, which for validity requires that it be accepted by the diocesan Bishop; and by the lapse of time if, in accordance with the particular law mentioned in can.
522, he was appointed for a specified period of time.

§2 A parish priest who is a member of a religious institute or is incardinated in a society of apostolic life, is removed in accordance with can. 682 §2.

§3 A parish priest who has completed his seventy fifth year of age is requested to offer his resignation from office to the diocesan Bishop who, after considering all the circumstances of person and place, is to decide whether to accept or defer it. Having taken account of the norms laid down by the Episcopal Conference, the diocesan
Bishop must make provision for the appropriate maintenance and residence of the priest who has resigned.

§1. Parochus ab officio cessat amotione aut translatione ab Episcopo dioecesano ad normam iuris peracta, renuntiatione iusta de causa ab ipso parocho facta et, ut valeat, ab eodem Episcopo acceptata, necnon lapsu temporis si, iuxta iuris particularis de quo in can. 522 praescripta, ad tempus determinatum constitutus fuerit.

§2. Parochus, qui est sodalis instituti religiosi aut in societate vitae apostolicae incardinatus, ad normam can. 682, §2 amovetur.

§3. Parochus, expleto septuagesimo quinto aetatis anno, rogatur ut renuntiationem ab officio exhibeat Episcopo dioecesano, qui, omnibus personae et loci inspectis adiunctis, de eadem acceptanda aut differenda decernat; renuntiantis congruae sustentationi et habitationi ab Episcopo dioecesano providendum est, attentis normis ab Episcoporum conferentia statutis.

Canon 537. In each parish there is to be a finance committee to help the parish priest in the administration of the goods of the parish, without prejudice to can. 532. It is ruled by the universal law and by the norms laid down by the diocesan Bishop, and it is comprised of members of the faithful selected according to these norms.

In unaquaque paroecia habeatur consilium a rebus oeconomicis, quod praeterquam iure universali, regitur normis ab Episcopo dioecesano latis et in quo christifideles, secundum easdem normas selecti, parocho in administratione bonorum paroeciae adiutorio sint, firmo praescripto can. 532.

Canon 536. §1 If, after consulting the council of priests, the diocesan Bishop considers it opportune, a pastoral council is to be established in each parish. In this council, which is presided over by the parish priest, Christ’s faithful, together with those who by virtue of their office are engaged in pastoral care in the parish, give their help in fostering pastoral action.

§2 The pastoral council has only a consultative vote, and it is regulated by the norms laid down by the diocesan Bishop.

§1. Si, de iudicio Episcopi dioecesani, audito consilio presbyterali, opportunum sit, in unaquaque paroecia constituatur consilium pastorale, cui parochus praeest et in quo christifideles una cum illis qui curam pastoralem vi officii sui in paroecia participant, ad actionem pastoralem fovendam suum adiutorium praestent.

§2. Consilium pastorale voto gaudet tantum consultivo et regitur normis ab Episcopo dioecesano statutis.

Canon 535. §1 In each parish there are to be parochial registers, that is, of baptisms, of marriages and of deaths, and any other registers prescribed by the Episcopal
Conference or by the diocesan Bishop. The parish priest is to ensure that entries are accurately made and that the registers are carefully preserved.

§2. In the baptismal register, a note is also to be made of ascription to a Church ‘sui iuris’ or the transfer to another Church, as well as of confirmation and of all matters pertaining to the canonical status of the faithful by reason of marriage, without prejudice to the provision of can. 1133, adoption, the reception of sacred orders, the making of perpetual profession in a religious institute. These annotations are always to be stated on a Certificate of Baptism.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§3 Each parish is to have its own seal. Certificates concerning the canonical status of the faithful, and all acts which can have juridical significance, are to be signed by the parish priest or his delegate and secured with the parochial seal.

§4 In each parish there is to be an archive, in which the parochial books are to be kept, together with episcopal letters and other documents which it may be necessary or useful to preserve. On the occasion of visitation or at some other opportune time, the diocesan Bishop or his delegate is to inspect all of these matters. The parish priest is to take care that they do not fall into unauthorised hands.

§5 Older parochial registers are also to be carefully safeguarded, in accordance with the provisions of particular law.

§1. In unaquaque paroecia habeantur libri paroeciales, liber scilicet baptizatorum, matrimoniorum, defunctorum, aliique secundum Episcoporum conferentiae aut Episcopi dioecesani praescripta; prospiciat parochus ut iidem libri accurate conscribantur atque diligenter asserventur.

§2. In libro baptizatorum adnotentur quoque adscriptio Ecclesiae sui iuris vel ad aliam transitus, necnon confirmatio, item quae pertinent ad statum canonicum christifidelium, ratione matrimonii, salvo quidem praescripto can. 1133, ratione adoptionis, ratione suscepti ordinis sacri, necnon professionis perpetuae in instituto religioso emissae; eaeque adnotationes in documento accepti baptismi semper referantur.

§3. Unicuique paroeciae sit proprium sigillum; testimonia quae de statu canonico christifidelium dantur, sicut et acta omnia quae momentum iuridicum habere possunt, ab ipso parocho eiusve delegato subscribantur et sigillo paroeciali muniantur.

§4. In unaquaque paroecia habeatur tabularium seu archivum, in quo libri paroeciales custodiantur, una cum Episcoporum epistulis aliisque documentis, necessitatis utilitatisve causa servandis; quae omnia, ab Episcopo dioecesano eiusve delegato, visitationis vel alio opportuno tempore inspicienda, parochus caveat ne ad extraneorum manus perveniant.

§5. Libri paroeciales antiquiores quoque diligenter custodiantur, secundum praescripta iuris particularis.

Canon 534. §1 When he has taken possession of his parish, the parish priest is bound on each Sunday and holyday of obligation in his diocese to apply the Mass for the people entrusted to him. If he is lawfully impeded from this celebration, he is to have someone else apply the Mass on these days or apply it himself on other days.

§2 A parish priest who has the care of several parishes is bound to apply only one
Mass on the days mentioned in §1, for all the people entrusted to him.

§3 A parish priest who has not discharged the obligations mentioned in §§1 and 2, is as soon as possible to apply for the people as many Masses as he has omitted.

§1. Parochus, post captam paroeciae possessionem, obligatione tenetur singulis diebus dominicis atque festis in sua dioecesi de praecepto Missam pro populo sibi commisso applicandi; qui vero ab hac celebratione legitime impediatur, iisdem diebus per alium aut aliis diebus per se ipse applicet.

§2. Parochus, qui plurium paroeciarum curam habet, diebus de quibus in §1, unam tantum Missam pro universo sibi commisso populo applicare tenetur.

§3. Parochus qui obligationi de qua in §§1 et 2 non satisfecerit, quam primum pro populo tot Missas applicet, quot omiserit.

Canon 533. §1 The parish priest is obliged to reside in the parochial house, near the church. In particular cases, however, where there is a just reason, the local Ordinary may permit him to reside elsewhere, especially in a house common to several priests, provided the carrying out of the parochial duties is properly and suitably catered for.

§2 Unless there is a grave reason to the contrary, the parish priest may each year be absent on holiday from his parish for a period not exceeding one month, continuous or otherwise. The days which the parish priest spends on the annual spiritual retreat are not reckoned in this period of vacation. For an absence from the parish of more than a week, however, the parish priest is bound to advise the local Ordinary.

§3 It is for the diocesan Bishop to establish norms by which, during the parish priest’s absence, the care of the parish is provided for by a priest with the requisite faculties.

§1. Parochus obligatione tenetur residendi in domo paroeciali prope ecclesiam; in casibus tamen particularibus, si iusta adsit causa, loci Ordinarius permittere potest ut alibi commoretur, praesertim in domo pluribus presbyteris communi, dummodo paroecialium perfunctioni munerum rite apteque sit provisum.

§2. Nisi gravis obstet ratio, parocho, feriarum gratia, licet quotannis a paroecia abesse ad summum per unum mensem continuum aut intermissum; quo in feriarum tempore dies non computantur, quibus semel in anno parochus spirituali recessui vacat; parochus autem, ut ultra hebdomadam a paroecia absit, tenetur de hoc loci Ordinarium monere.

§3. Episcopi dioecesani est normas statuere quibus prospiciatur ut, parochi absentia durante, curae provideatur paroeciae per sacerdotem debitis facultatibus instructum.

Canon 532. In all juridical matters, the parish priest acts in the person of the parish, in accordance with the law. He is to ensure that the parish goods are administered in accordance with can. 1281-1288.

In omnibus negotiis iuridicis parochus personam gerit paroeciae, ad normam iuris; curet ut bona paroeciae administrentur ad normam can. 1281-1288.

Canon 531. Even though another person has performed some parochial function, he is to give the offering he receives from the faithful on that occasion to the parish fund unless, in respect of voluntary offerings, there is a clear contrary intention on the donor’s part; it is for the diocesan Bishop, after consulting the council of priests, to prescribe regulations concerning the destination of these offerings and to provide for the remuneration of clerics who fulfil such a parochial function.

Licet paroeciale quoddam munus alius expleverit, oblationes quas hac occasione a christifidelibus recipit ad massam paroecialem deferat, nisi de contraria offerentis voluntate constet quoad oblationes voluntarias; Episcopo dioecesano, audito consilio presbyterali, competit statuere praescripta, quibus destinationi harum oblationum necnon remunerationi clericorum idem munus implentium provideatur.

Canon 530. The functions especially entrusted to the parish priest are as follows:

1° the administration of baptism;

2° the administration of the sacrament of confirmation to those in danger of death, in accordance with can. 883, n. 3;

3° the administration of Viaticum and of the anointing of the sick, without prejudice to cann. 1003 §§2 and 3, and the imparting of the apostolic blessing;

4° the assistance at marriages and the nuptial blessing;

5° the conducting of funerals;

6° the blessing of the baptismal font at paschal time, the conduct of processions outside the church, and the giving of solemn blessings outside the church;

7° the more solemn celebration of the Eucharist on Sundays and holydays of obligation.

Functiones specialiter parocho commissae sunt quae sequuntur:

1° administratio baptismi;

2° administratio sacramenti confirmationis iis qui in periculo mortis versantur, ad normam can. 883, n. 3;

3° administratio Viatici necnon unctionis infirmorum, firmo praescripto can. 1003, §§2 et 3, atque apostolicae benedictionis impertitio;

4° assistentia matrimoniis et benedictio nuptiarum;

5° persolutio funerum;

6° fontis baptismalis tempore paschali benedictio, ductus processionum extra ecclesiam, necnon benedictiones extra ecclesiam sollemnes;

7° celebratio eucharistica sollemnior diebus dominicis et festis de praecepto.

Canon 529. §1 So that he may fulfil his office of pastor diligently, the parish priest is to strive to know the faithful entrusted to his care. He is therefore to visit their families, sharing in their cares and anxieties and, in a special way, their sorrows, comforting
them in the Lord. If in certain matters they are found wanting, he is prudently to correct them. He is to help the sick and especially the dying in great charity, solicitiously restoring them with the sacraments and commending their souls to God.
He is to be especially diligent in seeking out the poor, the suffering, the lonely, those who are exiled from their homeland, and those burdened with special difficulties. He is to strive also to ensure that spouses and parents are sustained in the fulfilment of their proper duties, and to foster the growth of christian life in the family.

§2 The parish priest is to recognise and promote the specific role which the lay members of Christ’s faithful have in the mission of the Church, fostering their associations which have religious purposes. He is to cooperate with his proper
Bishop and with the presbyterium of the diocese. Moreover, he is to endeavour to ensure that the faithful are concerned for the community of the parish, that they feel themselves to be members both of the diocese and of the universal Church, and that they take part in and sustain works which promote this community.

§1. Officium pastoris sedulo ut adimpleat, parochus fideles suae curae commissos cognoscere satagat; ideo familias visitet, fidelium sollicitudines, angores et luctus praesertim participans eosque in Domino confortans necnon, si in quibusdam defecerint, prudenter corrigens; aegrotos, praesertim morti proximos, effusa caritate adiuvet, eos sollicite sacramentis reficiendo eorumque animas Deo commendando; peculiari diligentia prosequatur pauperes, afflictos, solitarios, e patria exsules itemque peculiaribus difficultatibus gravatos; allaboret etiam ut coniuges et parentes ad officia propria implenda sustineantur et in familia vitae christianae incrementum foveat.

§2. Partem quam christifideles laici in missione Ecclesiae propriam habent, parochus agnoscat et promoveat, consociationes eorundem ad fines religionis fovendo. Cum proprio Episcopo et cum dioecesis presbyterio cooperetur, allaborans etiam ut fideles communionis paroecialis curam habeant, iidemque tum dioecesis tum Ecclesiae universae membra se sentiant operaque ad eandem communionem promovendam participent vel sustineant.

Canon 528. §1 The parish priest has the obligation of ensuring that the word of God is proclaimed in its entirety to those living in the parish. He is therefore to see to it that the lay members of Christ’s faithful are instructed in the truths of faith, especially by means of the homily on Sundays and holydays of obligation and by catechetical formation. He is to foster works which promote the spirit of the Gospel, including its relevance to social justice. He is to have a special care for the catholic education of children and young people. With the collaboration of the faithful, he is to make every effort to bring the gospel message to those also who have given up religious practice or who do not profess the true faith.

§2 The parish priest is to take care that the blessed Eucharist is the centre of the parish assembly of the faithful. He is to strive to ensure that the faithful are nourished by the devout celebration of the sacraments, and in particular that they frequently approach the sacraments of the blessed Eucharist and penance. He is to strive to lead them to prayer, including prayer in their families, and to take a live and active part in the sacred liturgy. Under the authority of the diocesan Bishop, the parish priest must direct this liturgy in his own parish, and he is bound to be on guard against abuses.

§1. Parochus obligatione tenetur providendi ut Dei verbum integre in paroecia degentibus annuntietur; quare curet ut christifideles laici in fidei veritatibus edoceantur, praesertim homilia diebus dominicis et festis de praecepto habenda necnon catechetica institutione tradenda, atque foveat opera quibus spiritus evangelicus, etiam ad iustitiam socialem quod attinet, promoveatur; peculiarem curam habeat de puerorum iuvenumque educatione catholica; omni ope satagat, associata etiam sibi christifidelium opera, ut nuntius evangelicus ad eos quoque perveniat, qui a religione colenda recesserint aut veram fidem non profiteantur.

§2. Consulat parochus ut sanctissima Eucharistia centrum sit congregationis fidelium paroecialis; allaboret ut christifideles, per devotam sacramentorum celebrationem, pascantur, peculiarique modo ut frequenter ad sanctissimae Eucharistiae et paenitentiae sacramenta accedant; annitatur item ut iidem ad orationem etiam in familiis peragendam ducantur atque conscie et actuose partem habeant in sacra liturgia, quam quidem, sub auctoritate Episcopi dioecesani, parochus in sua paroecia moderari debet et, ne abusus irrepant, invigilare tenetur.

Canon 527. §1 One who is promoted to exercise the pastoral care of a parish obtains this care and is bound to exercise it from the moment he takes possession.

§2 The local Ordinary or a priest delegated by him puts the parish priest into possession, in accordance with the procedure approved by particular law or by lawful custom. For a just reason, however, the same Ordinary can dispense from this procedure, in which case the communication of the dispensation to the parish replaces the taking of possession.

§3 The local Ordinary is to determine the time within which the parish priest must take possession of the parish. If, in the absence of a lawful impediment, he has not taken possession within this time, the local Ordinary can declare the parish vacant.

§1. Qui ad curam pastoralem paroeciae gerendam promotus est, eandem obtinet et exercere tenetur a momento captae possessionis.

§2. Parochum in possessionem mittit loci Ordinarius aut sacerdos ab eodem delegatus, servato modo lege particulari aut legitima consuetudine recepto; iusta tamen de causa potest idem Ordinarius ab eo modo dispensare; quo in casu dispensatio paroeciae notificata locum tenet captae possessionis.

§3. Loci Ordinarius praefiniat tempus intra quod paroeciae possessio capi debeat; quo inutiliter praeterlapso, nisi iustum obstiterit impedimentum, paroeciam vacare declarare potest.

Canon 526. §1 A parish priest is to have the parochial care of one parish only.
However, because of a shortage of priests or other circumstances, the care of a number of neighbouring parishes can be entrusted to the one parish priest.

§2 In any one parish there is to be only one parish priest, or one moderator in accordance with can. 517 §1; any contrary custom is reprobated and any contrary privilege revoked.

§1. Parochus unius paroeciae tantum curam paroecialem habeat; ob penuriam tamen sacerdotum aut alia adiuncta, plurium vicinarum paroeciarum cura eidem parocho concredi potest.

§2. In eadem paroecia unus tantum habeatur parochus aut moderator ad normam can. 517, §1, reprobata contraria consuetudine et revocato quolibet contrario privilegio.

Canon 525. When a see is vacant or impeded, it is for the diocesan Administrator or whoever governs the diocese in the interim:

1° to institute priests lawfully presented for a parish or to confirm those lawfully elected to one;

2° to appoint parish priests if the see has been vacant or impeded for a year.

Sede vacante aut impedita, ad Administratorem dioecesanum aliumve dioecesim ad interim regentem pertinet:

1° institutionem vel confirmationem concedere presbyteris, qui ad paroeciam legitime praesentati aut electi fuerint;

2° parochos nominare, si sedes ab anno vacaverit aut impedita sit.

Canon 524. The diocesan Bishop is to confer a vacant parish on the one whom, after consideration of all the circumstances, he judges suitable for the parochial care of that parish, without any preference of persons. In order to assess suitability, he is to consult the vicar forane, conduct suitable enquiries and, if it is appropriate, seek the view of some priests and lay members of Christ’s faithful.

Vacantem paroeciam Episcopus dioecesanus conferat illi quem, omnibus perpensis adiunctis, aestimet idoneum ad paroecialem curam in eadem implendam, omni personarum acceptione remota; ut iudicium de idoneitate ferat, audiat vicarium foraneum aptasque investigationes peragat, auditis, si casus ferat, certis presbyteris necnon christifidelibus laicis.

Canon 523. Without prejudice to can. 682, appointment to the office of parish priest belongs to the diocesan Bishop, who is free to confer it on whomsoever he wishes, unless someone else has a right of presentation or election.

Firmo praescripto can. 682 §1, parochi officii provisio Episcopo dioecesano competit et quidem libera collatione, nisi cuidam sit ius praesentationis aut electionis.

Canon 522. It is necessary that a parish priest have the benefit of stability, and therefore he is to be appointed for an indeterminate period of time. The diocesan Bishop may appoint him for a specified period of time only if the Episcopal Conference has by decree allowed this.

Parochus stabilitate gaudeat oportet ideoque ad tempus indefinitum nominetur; ad certum tempus tantum ab Episcopo dioecesano nominari potest, si id ab Episcoporum conferentia per decretum admissum fuerit.

Canon 521. §1 To be validly appointed a parish priest, one must be in the sacred order of priesthood.

§2 He is also to be outstanding in sound doctrine and uprightness of character, endowed with zeal for souls and other virtues, and possessed of those qualities which by universal or particular law are required for the care of the parish in question.

§3 In order that one be appointed to the office of parish priest, his suitability must be clearly established, in a manner determined by the diocesan Bishop, even by examination.

§1. Ut quis valide in parochum assumatur, oportet sit in sacro presbyteratus ordine constitutus.

§2. Sit praeterea sana doctrina et morum probitate praestans, animarum zelo aliisque virtutibus praeditus, atque insuper qualitatibus gaudeat quae ad paroeciam, de qua agitur, curandam iure sive universali sive particulari requiruntur.

§3. Ad officium parochi alicui conferendum, oportet de eius idoneitate, modo ab Episcopo dioecesano determinato, etiam per examen, certo constet.

Canon 520. §1 A juridical person may not be a parish priest. However, the diocesan Bishop, but not the diocesan Administrator, can, with the consent of the competent Superior, entrust a parish to a clerical religious institute or to a clerical society of apostolic life, even by establishing it in the church of the institute or society, subject however to the rule that one priest be the parish priest or, if the pastoral care is entrusted to several priests jointly, that there be a moderator as mentioned in can. 517§1.

§2 The entrustment of a parish, as in §1, may be either in perpetuity or for a specified time. In either case this is to be done by means of a written agreement made between the diocesan Bishop and the competent Superior of the institute or society. This agreement must expressly and accurately define, among other things, the work to be done, the persons to be assigned to it and the financial arrangements.

§1. Persona iuridica ne sit parochus; Episcopus autem dioecesanus, non vero Administrator dioecesanus, de consensu competentis Superioris, potest paroeciam committere instituto religioso clericali vel societati clericali vitae apostolicae, eam erigendo etiam in ecclesia instituti aut societatis, hac tamen lege ut unus presbyter sit paroeciae parochus, aut, si cura pastoralis pluribus in solidum committatur, moderator, de quo in can. 517, §1.

§2. Paroeciae commissio, de qua in §1, fieri potest sive in perpetuum sive ad certum praefinitum tempus; in utroque casu fiat mediante conventione scripta inter Episcopum dioecesanum et competentem Superiorem instituti vel societatis inita, qua inter alia expresse et accurate definiantur, quae ad opus explendum, ad personas eidem addicendas et ad res oeconomicas spectent.

Canon 519. The parish priest is the proper pastor of the parish entrusted to him. He exercises the pastoral care of the community entrusted to him under the authority of the diocesan Bishop, whose ministry of Christ he is called to share, so that for this community he may carry out the offices of teaching, sanctifying and ruling with the cooperation of other priests or deacons and with the assistance of lay members of
Christ’s faithful, in accordance with the law.

Parochus est pastor proprius paroeciae sibi commissae, cura pastorali communitatis sibi concreditae fungens sub auctoritate Episcopi dioecesani, cuius in partem ministerii Christi vocatus est, ut pro eadem communitate munera exsequatur docendi, sanctificandi et regendi, cooperantibus etiam aliis presbyteris vel diaconis atque operam conferentibus christifidelibus laicis, ad normam iuris.

Canon 518. As a general rule, a parish is to be territorial, that is, it is to embrace all
Christ’s faithful of a given territory. Where it is useful however, personal parishes are to be established, determined by reason of the rite, language or nationality of the faithful of a certain territory, or on some other basis.

Paroecia regula generali sit territorialis, quae scilicet omnes complectatur christifideles certi territorii; ubi vero id expediat, constituantur paroeciae personales, ratione ritus, linguae, nationis christifidelium alicuius territorii atque alia etiam ratione determinatae.

Canon 517. §1 Where circumstances so require, the pastoral care of a parish, or of a number of parishes together, can be entrusted to several priests jointly, but with the stipulation that one of the priests is to be the moderator of the pastoral care to be exercised. This moderator is to direct the joint action and to be responsible for it to the Bishop.

§2 If, because of a shortage of priests, the diocesan Bishop has judged that a deacon, or some other person who is not a priest, or a community of persons, should be entrusted with a share in the exercise of the pastoral care of a parish, he is to appoint some priest who, with the powers and faculties of a parish priest, will direct the pastoral care.

§1. Ubi adiuncta id requirant, paroeciae aut diversarum simul paroeciarum cura pastoralis committi potest pluribus in solidum sacerdotibus, ea tamen lege, ut eorundem unus curae pastoralis exercendae sit moderator, qui nempe actionem coniunctam dirigat atque de eadem coram Episcopo respondeat.

§2. Si ob sacerdotum penuriam Episcopus dioecesanus aestimaverit participationem in exercitio curae pastoralis paroeciae concredendam esse diacono aliive personae sacerdotali charactere non insignitae aut personarum communitati, sacerdotem constituat aliquem qui, potestatibus et facultatibus parochi instructus, curam pastoralem moderetur.

Canon 516. §1 Unless the law provides otherwise, a quasi-parish is equivalent to a parish. A quasi-parish is a certain community of Christ’s faithful within a particular
Church, entrusted to a priest as its proper pastor, but because of special circumstances not yet established as a parish.

§2 Where some communities cannot be established as parishes or quasi-parishes, the diocesan Bishop is to provide for their spiritual care in some other way.

§1. Nisi aliud iure caveatur, paroeciae aequiparatur quasi-paroecia, quae est certa in Ecclesia particulari communitas christifidelium, sacerdoti uti pastori proprio commissa, ob peculiaria adiuncta in paroeciam nondum erecta.

§2. Ubi quaedam communitates in paroeciam vel quasi-paroeciam erigi non possint, Episcopus dioecesanus alio modo earundem pastorali curae prospiciat.

Canon 515. §1 A parish is a certain community of Christ’s faithful stably established within a particular Church, whose pastoral care, under the authority of the diocesan
Bishop, is entrusted to a parish priest as its proper pastor.

§2 The diocesan Bishop alone can establish, suppress or alter parishes. He is not to establish, suppress or notably alter them unless he has consulted the council of priests.

§3 A lawfully established parish has juridical personality by virtue of the law itself.

§1. Paroecia est certa communitas christifidelium in Ecclesia particulari stabiliter constituta, cuius cura pastoralis, sub auctoritate Episcopi dioecesani, committitur parocho, qua proprio eiusdem pastori.

§2. Paroecias erigere, supprimere aut eas innovare unius est Episcopi dioecesani, qui paroecias ne erigat aut supprimat, neve eas notabiliter innovet, nisi audito consilio presbyterali.

§3. Paroecia legitime erecta personalitate iuridica ipso iure gaudet.

Canon 514. §1 The pastoral council has only a consultative vote. It is for the diocesan
Bishop alone to convene it, according to the needs of the apostolate, and to preside over it. He alone has the right to make public the matters dealt with in the council.

§2 It is to be convened at least once a year.


§1. Consilium pastorale, quod voto gaudet tantum consultivo, iuxta necessitates apostolatus convocare eique praeesse ad solum Episcopum dioecesanum pertinet; ad quem etiam unice spectat, quae in consilio pertractata sunt publici iuris facere.

§2. Saltem semel in anno convocetur.

Canon 513. §1 The pastoral council is appointed for a determinate period, in accordance with the provisions of the statutes drawn up by the Bishop.

§2 When the see is vacant, the pastoral council lapses.

§1. Consilium pastorale constituitur ad tempus, iuxta praescripta statutorum, quae ab Episcopo dantur.

§2. Sede vacante, consilium pastorale cessat.

Canon 512. §1 A pastoral council is composed of members of Christ’s faithful who are in full communion with the catholic Church: clerics, members of institutes of consecrated life, and especially lay people. They are designated in the manner determined by the diocesan Bishop.

§2 The members of Christ’s faithful assigned to the pastoral council are to be selected in such a way that the council truly reflects the entire portion of the people of God which constitutes the diocese, taking account of the different regions of the diocese, of social conditions and professions, and of the part played in the apostolate by the members, whether individually or in association with others.

§3 Only those members of Christ’s faithful who are outstanding in firm faith, high moral standards and prudence are to be assigned to the pastoral council.

§1. Consilium pastorale constat christifidelibus qui in plena communione sint cum Ecclesia catholica, tum clericis, tum membris institutorum vitae consecratae, tum praesertim laicis, quique designantur modo ab Episcopo dioecesano determinato.

§2. Christifideles, qui deputantur ad consilium pastorale, ita seligantur ut per eos universa populi Dei portio, quae dioecesim constituat, revera configuretur, ratione habita diversarum dioecesis regionum, condicionum socialium et professionum, necnon partis quam sive singuli sive cum aliis coniuncti in apostolatu habent.

§3. Ad consilium pastorale ne deputentur nisi christifideles certa fide, bonis moribus et prudentia praestantes.

Canon 511. In each diocese, in so far as pastoral circumstances suggest, a pastoral council is to be established. Its function, under the authority of the Bishop, is to study and weigh those matters which concern the pastoral works in the diocese, and to propose practical conclusions concerning them.

In singulis dioecesibus, quatenus pastoralia adiuncta id suadeant, constituatur consilium pastorale, cuius est sub auctoritate Episcopi ea quae opera pastoralia in dioecesi spectant investigare, perpendere atque de eis conclusiones practicas proponere.

Canon 510. §1 Parishes are no longer to be united with chapters of canons. Those which are united to a chapter are to be separated from it by the diocesan Bishop.

§2 In a church which is at the same time a parochial and a capitular church, a parish priest is to be appointed, whether chosen from the chapter or not. He is bound by all the obligations and he enjoys all the rights and faculties which by law belong to a parish priest.

§3 The diocesan Bishop is to establish certain norms whereby the pastoral duties of the parish priest and the roles proper to the chapter are duly harmonised, so that the parish priest is not a hindrance to capitular functions, nor the chapter to those of the parish. Any conflicts which may arise are to be settled by the diocesan Bishop, who is to ensure above all that the pastoral needs of the faithful are suitably provided for.

§4 Alms given to a church which is at the same time a parochial and a capitular church, are presumed to be given to the parish, unless it is otherwise established.

§1. Capitulo canonicorum ne amplius uniantur paroeciae; quae unitae alicui capitulo exstent, ab Episcopo dioecesano a capitulo separentur.

§2. In ecclesia, quae simul sit paroecialis et capitularis, designetur parochus, sive inter capitulares delectus, sive non; qui parochus omnibus obstringitur officiis atque gaudet iuribus et facultatibus quae ad normam iuris propria sunt parochi.

§3. Episcopi dioecesani est certas statuere normas, quibus officia pastoralia parochi atque munera capitulo propria debite componantur, cavendo ne parochus capitularibus nec capitulum paroecialibus functionibus impedimento sit; conflictus, si quidam habeantur, dirimat Episcopus dioecesanus, qui imprimis curet ut fidelium necessitatibus pastoralibus apte prospiciatur.

§4. Quae ecclesiae, paroeciali simul et capitulari, conferantur eleemosynae, praesumuntur datae paroeciae, nisi aliud constet.

Canon 509. §1 It belongs to the diocesan Bishop, after consultation with the chapter, but not to the diocesan Administrator, to bestow each and every canonry both in the cathedral church and in a collegiate church, any privilege to the contrary is revoked.
It is also for the diocesan Bishop to confirm the person elected by the chapter to preside over it.
[NB see Authentic Interpretation of canon 509 §1, 20.V.1989]

§2 The diocesan Bishop is to appoint to canonries only priests who are of sound doctrine and life and who have exercised a praiseworthy ministry.

§1. Episcopi dioecesani, audito capitulo, non autem Administratoris dioecesani, est omnes et singulos conferre canonicatus, tum in ecclesia cathedrali tum in ecclesia collegiali, revocato quolibet contrario privilegio; eiusdem Episcopi est confirmare electum ab ipso capitulo, qui eidem praesit.

§2. Canonicatus Episcopus dioecesanus conferat tantum sacerdotibus doctrina vitaeque integritate praestantibus, qui laudabiliter ministerium exercuerunt.

Canon 508. §1 The canon penitentiary both of a cathedral church and of a collegiate church has by law ordinary faculties, which he cannot however delegate to others, to absolve in the sacramental forum from latae sententiae censures which have not been declared and are not reserved to the Holy See. Within the diocese he can absolve not only diocesans but outsiders also, whereas he can absolve diocesans even outside the diocese.

§2 Where there is no chapter, the diocesan Bishop is to appoint a priest to fulfil this office.

§1. Paenitentiarius canonicus tum ecclesiae cathedralis tum ecclesiae collegialis vi officii habet facultatem ordinariam, quam tamen aliis delegare non potest, absolvendi in foro sacramentali a censuris latae sententiae non declaratis, Apostolicae Sedi non reservatis, in dioecesi extraneos quoque, dioecesanos autem etiam extra territorium dioecesis.

§2. Ubi deficit capitulum, Episcopus dioecesanus sacerdotem constituat ad idem munus implendum.

Canon 507. §1 Among the canons there is to be one who presides over the chapter. In accordance with the statutes other offices are also to be established, account having been taken of the practice prevailing in the region.

§2 Other offices may be allotted to clerics not belonging to the chapter, so that, in accordance with the statutes, they may provide assistance to the canons.

§1. Inter canonicos habeatur qui capitulo praesit, atque alia etiam constituantur officia ad normam statutorum, ratione quoque habita usus in regione vigentis.

§2. Clericis ad capitulum non pertinentibus, committi possunt alia officia, quibus ipsi, ad normam statutorum, canonicis auxilium praebeant.

Canon 506. §1 The statutes of a chapter, while preserving always the laws of the foundation, are to determine the nature of the chapter and the number of canons.
They are to define what the chapter and the individual canons are to do in carrying out divine worship and their ministry. They are to decide the meetings at which law, they are to prescribe the conditions required for the validity and for the lawfulness of the proceedings.

§2 In the statutes the remuneration is also to be defined, both the fixed salary and the amounts to be paid on the occasion of discharging the office, so too, having taken account of the norms laid down by the Holy See, the insignia of the canons.

§1. Statuta capituli, salvis semper fundationis legibus, ipsam capituli constitutionem et numerum canonicorum determinent; definiant quaenam a capitulo et a singulis canonicis ad cultum divinum necnon ad ministerium persolvendum sint peragenda; decernant conventus in quibus capituli negotia agantur atque, salvis quidem iuris universalis praescriptis, condiciones statuant ad validitatem liceitatemque negotiorum requisitas.

§2. In statutis etiam definiantur emolumenta, tum stabilia tum occasione perfuncti muneris solvenda necnon, attentis normis a Sancta Sede latis, quaenam sint canonicorum insignia.

Canon 505. Every chapter, whether cathedral or collegiate, is to have its own statutes, established by lawful capitular act and approved by the diocesan Bishop. These
statutes are not to be changed or abrogated except with the approval of the diocesan
Bishop.

Unumquodque capitulum, sive cathedrale sive collegiale, sua habeat statuta, per legitimum actum capitularem condita atque ab Episcopo dioecesano probata; quae statuta ne immutentur neve abrogentur, nisi approbante eodem Episcopo dioecesano.

Canon 504. The establishment, alteration or suppression of a cathedral chapter is reserved to the Apostolic See.

Capituli cathedralis erectio, innovatio aut suppressio Sedi Apostolicae reservantur.

Canon 503. A chapter of canons, whether cathedral or collegiate, is a college of priests, whose role is to celebrate the more solemn liturgical functions in a cathedral or a collegiate church. It is for the cathedral chapter, besides, to fulfil those roles entrusted to it by law or by the diocesan Bishop.

Capitulum canonicorum, sive cathedrale sive collegiale, est sacerdotum collegium, cuius est functiones liturgicas sollemniores in ecclesia cathedrali aut collegiali persolvere; capituli cathedralis praeterea est munera adimplere, quae iure aut ab Episcopo dioecesano ei committuntur.

Canon 502. §1 From among the members of the council of priests, the diocesan Bishop freely appoints not fewer than six and not more than twelve priests, who are for five years to constitute the college of consultors. To it belong the functions determined by law; on the expiry of the five year period, however, it continues to exercise its functions until the new college is constituted.
[NB see Authentic Interpretation of canon 502 §1, 11.VII.1984]

§2 The diocesan Bishop presides over the college of consultors. If, however, the see is impeded or vacant, that person presides who in the interim takes the Bishop’s place or, if he has not yet been appointed, then the priest in the college of consultors who is senior by ordination.

§3 The Episcopal Conference can determine that the functions of the college of consultors be entrusted to the cathedral chapter.

§4 Unless the law provides otherwise, in a vicariate or prefecture apostolic the functions of the college of consultors belong to the council of the mission mentioned in can. 495 §2.

§1. Inter membra consilii presbyteralis ab Episcopo dioecesano libere nominantur aliqui sacerdotes, numero non minore quam sex nec maiore quam duodecim, qui collegium consultorum ad quinquennium constituant, cui competunt munera iure determinata; expleto tamen quinquennio munera sua propria exercere pergit usquedum novum collegium constituatur.

§2. Collegio consultorum praeest Episcopus dioecesanus; sede autem impedita aut vacante, is qui ad interim Episcopi locum tenet aut, si constitutus nondum fuerit, sacerdos ordinatione antiquior in collegio consultorum.

§3. Episcoporum conferentia statuere potest ut munera collegii consultorum capitulo cathedrali committantur.

§4. In vicariatu et praefectura apostolica munera collegii consultorum competunt consilio missionis, de quo in can. 495, §2, nisi aliud iure statuatur.

Canon 501. §1 The members of the council of priests are to be designated for a period specified in the statutes, subject however to the condition that over a five year period the council is renewed in whole or in part.

§2 When the see is vacant, the council of priests lapses and its functions are fulfilled by the college of consultors. The Bishop must reconstitute the council of priests within a year of taking possession.

§3 If the council of priests does not fulfil the office entrusted to it for the welfare of the diocese, or if it gravely abuses that office, it can be dissolved by the diocesan
Bishop, after consultation with the Metropolitan, in the case of a metropolitan see, the Bishop must first consult with the suffragan Bishop who is senior by promotion.
Within a year, however, the diocesan Bishop must reconstitute the council.

§1. Membra consilii presbyteralis designentur ad tempus, in statutis determinatum, ita tamen ut integrum consilium vel aliqua eius pars intra quinquennium renovetur.

§2. Vacante sede, consilium presbyterale cessat eiusque munera implentur a collegio consultorum; intra annum a capta possessione Episcopus debet consilium presbyterale noviter constituere.

§3. Si consilium presbyterale munus sibi in bonum dioecesis commissum non adimpleat aut eodem graviter abutatur, Episcopus dioecesanus, facta consultatione cum Metropolita, aut si de ipsa sede metropolitana agatur cum Episcopo suffraganeo promotione antiquiore, illud dissolvere potest, sed intra annum debet noviter constituere.

Canon 500. §1 It is the prerogative of the diocesan Bishop to convene the council of priests, to preside over it, and to determine the matters to be discussed in it or to accept items proposed by the members.

§2 The council of priests has only a consultative vote. The diocesan Bishop is to consult it in matters of more serious moment, but he requires its consent only in the cases expressly defined in the law.

§3 The council of priests can never act without the diocesan Bishop. He alone can make public those things which have been decided in accordance with §2.

§1. Episcopi dioecesani est consilium presbyterale convocare, eidem praesidere atque quaestiones in eodem tractandas determinare auta membris propositas recipere.

§2. Consilium presbyterale gaudet voto tantum consultivo; Episcopus dioecesanus illud audiat in negotiis maioris momenti, eius autem consensu eget solummodo in casibus iure expresse definitis.

§3. Consilium presbyterale numquam agere valet sine Episcopo dioecesano, ad quem solum etiam cura spectat ea divulgandi quae ad normam §2 statuta sunt.

Canon 499. The manner of electing the members of the council of priests is to be determined by the statutes, and in such a way that as far as possible the priests of the presbyterium are represented, with special regard to the diversity of ministries and to the various regions of the diocese.

Modus eligendi membra consilii presbyteralis statutis determinandus est, ita quidem ut, quatenus id fieri possit, sacerdotes presbyterii repraesententur, ratione habita maxime diversorum ministeriorum variarumque dioecesis regionum.

Canon 498. §1 The following have the right to both an active and a passive voice in an election to the council of priests:

1° all secular priests incardinated in the diocese;

2° priests who are living in the diocese and exercise some useful office there, whether they be secular priests not incardinated in the diocese, or priest members of religious institutes or of societies of apostolic life.

§2 Insofar as the statutes so provide, the same right of election may be given to other priests who have a domicile or quasi-domicile in the diocese.

§1. Ius electionis tum activum tum passivum ad consilium presbyterale constituendum habent:

1° omnes sacerdotes saeculares in dioecesi incardinati;

2° sacerdotes saeculares in dioecesi non incardinati, necnon sacerdotes sodales alicuius instituti religiosi aut societatis vitae apostolicae, qui in dioecesi commorantes, in eiusdem bonum aliquod officium exercent.

§2. Quatenus statuta id provideant, idem ius electionis conferri potest aliis sacerdotibus, qui domicilium aut quasi-domicilium in dioecesi habent.

Canon 497. As far as the designation of the members of the council of priests is concerned:

1° about half are to be freely elected by the priests themselves in accordance with the canons which follow and with the statutes;

2° some priests must, in accordance with the statutes, be members ex officio, that is belong to the council by reason of the office they hold;

3° the diocesan Bishop may freely appoint some others.

Ad designationem quod attinet sodalium consilii presbyteralis:

1° dimidia circiter pars libere eligatur a sacerdotibus ipsis, ad normam canonum qui sequuntur, necnon statutorum;

2° aliqui sacerdotes, ad normam statutorum, esse debent membra nata, qui scilicet ratione officii ipsis demandati ad consilium pertineant;

3° Episcopo dioecesano integrum est aliquos libere nominare.

Canon 496. The council of priests is to have its own statutes. These are to be approved by the diocesan Bishop, having taken account of the norms laid down by the
Episcopal Conference.

Consilium presbyterale habeat propria statuta ab Episcopo dioecesano approbata, attentis normis ab Episcoporum conferentia prolatis.

Canon 495. §1 In each diocese there is to be established a council of priests, that is, a group of priests who represent the presbyterium and who are to be, as it were, the
Bishop’s senate. The council’s role is to assist the Bishop, in accordance with the law, in the governance of the diocese, so that the pastoral welfare of that portion of the people of God entrusted to the Bishop may be most effectively promoted.

§2 In vicariates and prefectures apostolic, the Vicar or Prefect is to appoint a council composed of at least three missionary priests, whose opinion, even by letter, he is to hear in the more serious affairs.

§1. In unaquaque dioecesi constituatur consilium presbyterale, coetus scilicet sacerdotum, qui tamquam senatus sit Episcopi, presbyterium repraesentans, cuius est Episcopum in regimine dioecesis ad normam iuris adiuvare, ut bonum pastorale portionis populi Dei ipsi commissae quam maxime provehatur.

§2. In vicariatibus et praefecturis apostolicis Vicarius vel Praefectus constituant consilium ex tribus saltem presbyteris missionariis, quorum sententiam, etiam per epistolam, audiant in gravioribus negotiis.

Canon 494. §1 In each diocese a financial administrator is to be appointed by the
Bishop, after consulting the college of consultors and the finance committee. The financial administrator is to be expert in financial matters and of truly outstanding integrity.

§2 The financial administrator is to be appointed for five years, but when this period has expired, may be appointed for further terms of five years. While in office he or she is not to be removed except for a grave reason, to be estimated by the Bishop after consulting the college of consultors and the finance committee.

§3 It is the responsibility of the financial administrator, under the authority of the
Bishop, to administer the goods of the diocese in accordance with the plan of the finance committee, and to make those payments from diocesan funds which the
Bishop or his delegates have lawfully authorised.

§4 At the end of the year the financial administrator must give the finance committee an account of income and expenditure.

§1. In singulis dioecesibus ab Episcopo, auditis collegio consultorum atque consilio a rebus oeconomicis, nominetur oeconomus, qui sit in re oeconomica vere peritus et probitate prorsus praestans.

§2. Oeconomus nominetur ad quinquennium, sed expleto hoc tempore ad alia quinquennia nominari potest; durante munere, ne amoveatur nisi ob gravem causam ab Episcopo aestimandam, auditis collegio consultorum atque consilio a rebus oeconomicis.

§3. Oeconomi est, secundum rationem a consilio a rebus oeconomicis definitam, bona dioecesis sub auctoritate Episcopi administrare atque ex quaestu dioecesis constituto expensas facere, quas Episcopus aliive ab ipso deputati legitime ordinaverint.

§4. Anno vertente, oeconomus consilio a rebus oeconomicis rationem accepti et expensi reddere debet.

Canon 493. Besides the functions entrusted to it in Book V on ‘The Temporal Goods of the Church’, it is the responsibility of the finance committee to prepare each year a budget of income and expenditure over the coming year for the governance of the whole diocese, in accordance with the direction of the diocesan Bishop. It is also the responsibility of the committee to account at the end of the year for income and expenditure.

Praeter munera ipsi commissa in Libro V De bonis Ecclesiae temporalibus, consilii a rebus oeconomicis est quotannis, iuxta Episcopi dioecesani indicationes, rationem apparare quaestuum et erogationum quae pro universo dioecesis regimine anno venturo praevidentur, necnon, anno exeunte, rationem accepti et expensi probare.

Canon 492. §1 In each diocese a finance committee is to be established, presided over by the diocesan Bishop or his delegate. It is to be composed of at least three of the faithful, expert in financial affairs and civil law, of outstanding integrity, and appointed by the Bishop.

§2 The members of the finance committee are appointed for five years but when this period has expired they may be appointed for further terms of five years.

§3 Persons related to the Bishop up to the fourth degree of consanguinity or affinity are excluded from the finance committee.

§1. In singulis dioecesibus constituatur consilium a rebus oeconomicis, cui praesidet ipse Episcopus dioecesanus eiusve delegatus, et quod constat tribus saltem christifidelibus, in re oeconomica necnon in iure civili vere peritis et integritate praestantibus, ab Episcopo nominatis.

§2. Membra consilii a rebus oeconomicis ad quinquennium nominentur, sed expleto hoc tempore ad alia quinquennia assumi possunt.

§3. A consilio a rebus oeconomicis excluduntur personae quae cum Episcopo usque ad quartum gradum consanguinitatis vel affinitatis coniunctae sunt.

Canon 491. §1 The diocesan Bishop is to ensure that the acts and documents of the archives of cathedral, collegiate, parochial and other churches in his territory are carefully kept and that two copies are made of inventories or catalogues. One of these copies is to remain in its own archive, the other is to be kept in the diocesan archive.

§2 The diocesan Bishop is to ensure that there is an historical archive in the diocese, and that documents which have an historical value are carefully kept in it and systematically filed.

§3 In order that the acts and documents mentioned in §§1 and 2 may be inspected or removed, the norms laid down by the diocesan Bishop are to be observed.

§1. Curet Episcopus dioecesanus ut acta et documenta archivorum quoque ecclesiarum cathedralium, collegiatarum, paroecialium, aliarumque in suo territorio exstantium diligenter serventur, atque inventaria seu catalogi conficiantur duobus exemplaribus, quorum alterum in proprio archivo, alterum in archivo dioecesano serventur.

§2. Curet etiam Episcopus dioecesanus ut in dioecesi habeatur archivum historicum atque documenta valorem historicum habentia in eodem diligenter custodiantur et systematice ordinentur.

§3. Acta et documenta, de quibus in §§1 et 2, ut inspiciantur aut efferantur, serventur normae ab Episcopo dioecesano statutae.

Canon 490. §1 Only the Bishop is to have the key of the secret archive.

§2 When the see is vacant, the secret archive or safe is not to be opened except in a case of real necessity, and then by the diocesan Administrator personally.

§3 Documents are not to be removed from the secret archive or safe.

§1. Archivi secreti clavem habeat tantummodo Episcopus.

§2. Sede vacante, archivum vel armarium secretum ne aperiatur, nisi in casu verae necessitatis, ab ipso Administratore dioecesano.

§3. Ex archivo vel armario secreto documenta ne efferantur.

Canon 489. §1 In the diocesan curia there is also to be a secret archive, or at least in the ordinary archive there is to be a safe or cabinet, which is securely closed and bolted and which cannot be removed. In this archive documents which are to be kept under secrecy are to be most carefully guarded.

§2 Each year documents of criminal cases concerning moral matters are to be destroyed whenever the guilty parties have died, or ten years have elapsed since a condemnatory sentence concluded the affair. A short summary of the facts is to be kept, together with the text of the definitive judgement.

§1. Sit in curia dioecesana archivum quoque secretum, aut saltem in communi archivo armarium seu scrinium, omnino clausum et obseratum, quod de loco amoveri nequeat, in quo scilicet documenta secreto servanda cautissime custodiantur.

§2. Singulis annis destruantur documenta causarum criminalium in materia morum, quarum rei vita cesserunt aut quae a decennio sententia condemnatoria absolutae sunt, retento facti brevi summario cum textu sententiae definitivae.

Canon 488. It is not permitted to remove documents from the archive, except for a short time and with the permission of the Bishop or of both the Moderator of the curia and the chancellor.

Ex archivo non licet efferre documenta, nisi ad breve tempus tantum atque de Episcopi aut insimul Moderatoris curiae et cancellarii consensu.

Canon 487. §1 The archive must be locked, and only the Bishop and the chancellor are to have the key; no one may be allowed to enter unless with the permission of the
Bishop, or with the permission of both the Moderator of the curia and the chancellor.

§2 Persons concerned have the right to receive, personally or by proxy, an authentic written or photostat copy of documents which are of their nature public and which concern their own personal status.

§1. Archivum clausum sit oportet eiusque clavem habeant solum Episcopus et cancellarius; nemini licet illud ingredi nisi de Episcopi aut Moderatoris curiae simul et cancellarii licentia.

§2. Ius est iis quorum interest, documentorum, quae natura sua sunt publica quaeque ad statum suae personae pertinent, documentum authenticum scriptum vel photostaticum per se vel per procuratorem recipere.

Canon 486. §1 All documents concerning the diocese or parishes must be kept with the greatest of care.

§2 In each curia there is to be established in a safe place a diocesan archive where documents and writings concerning both the spiritual and the temporal affairs of the diocese are to be properly filed and carefully kept under lock and key.

§3 An inventory or catalogue is to be made of documents kept in the archive, with a short synopsis of each document.

§1. Documenta omnia, quae dioecesim vel paroecias respiciunt, maxima cura custodiri debent.

§2. In unaquaque curia erigatur, in loco tuto, archivum seu tabularium dioecesanum, in quo instrumenta et scripturae quae ad negotia dioecesana tum spiritualia tum temporalia spectant, certo ordine disposita et diligenter clausa custodiantur.

§3. Documentorum, quae in archivo continentur, conficiatur inventarium seu catalogus, cum brevi singularum scripturarum synopsi.

Canon 485. The chancellor and the other notaries can be freely removed by the diocesan Bishop. They can be removed by a diocesan Administrator only with the consent of the college of consultors.

Cancellarius aliique notarii libere ab officio removeri possunt ab Episcopo dioecesano, non autem ab Administratore dioecesano, nisi de consensu collegii consultorum.

Canon 484. The office of notary involves:

1° writing acts and documents concerning decrees, arrangements, obligations, and other matters which require their intervention;

2° faithfully recording in writing what is done, and signing the document, with a note of the place, the day, the month and the year;

3° while observing all that must be observed, showing acts or documents from the archives to those who lawfully request them, and verifying that copies conform to the original.

Officium notariorum est:

1° conscribere acta et instrumenta circa decreta, dispositiones, obligationes vel alia quae eorum operam requirunt;

2° in scriptis fideliter redigere quae geruntur, eaque cum significatione loci, diei, mensis et anni subsignare;

3° acta vel instrumenta legitime petenti ex regesto, servatis servandis, exhibere et eorum exempla cum autographo conformia declarare.

Canon 483. §1 Besides the chancellor, other notaries may be appointed, whose writing or signature authenticates public documents. These notaries may be appointed for all acts, or for judicial acts alone, or only for acts concerning a particular issue or business.

§2 The chancellor and notaries must be of unblemished reputation and above suspicion. In cases which could involve the reputation of a priest, the notary must be a priest.

§1. Praeter cancellarium, constitui possunt alii notarii, quorum quidem scriptura seu subscriptio publicam fidem facit quod attinet sive ad quaelibet acta, sive ad acta iudicialia dumtaxat, sive ad acta certae causae aut negotii tantum.

§2. Cancellarius et notarii debent esse integrae famae et omni suspicione maiores; in causis quibus fama sacerdotis in discrimen vocari possit, notarius debet esse sacerdos.

Canon 482. §1 In each curia a chancellor is to be appointed, whose principal office, unless particular law states otherwise, is to ensure that the acts of the curia are drawn up and dispatched, and that they are kept safe in the archive of the curia.

§2 If it is considered necessary, the chancellor may be given an assistant, who is to be called the vice-chancellor.

§3 The chancellor and vice-chancellor are automatically notaries and secretaries of the curia.

§1. In qualibet curia constituatur cancellarius, cuius praecipuum munus, nisi aliter iure particulari statuatur, est curare ut acta curiae redigantur et expediantur, atque eadem in curiae archivo custodiantur.

§2. Si necesse videatur, cancellario dari potest adiutor, cui nomen sit vice-cancellarii.

§3. Cancellarius necnon vice-cancellarius sunt eo ipso notarii et secretarii curiae.

Canon 481. §1 The power of the Vicar general or episcopal Vicar ceases when the period of their mandate expires, or by resignation. In addition, but without prejudice to cann. 406 and 409, it ceases when they are notified of their removal by the diocesan Bishop, or when the episcopal see falls vacant.

§2 When the office of the diocesan Bishop is suspended, the power of the Vicar general and of the episcopal Vicar is suspended, unless they are themselves Bishops.

§1. Expirat potestas Vicarii generalis et Vicarii episcopalis expleto tempore mandati, renuntiatione, itemque, salvis can. 406 et 409, remotione eisdem ab Episcopo dioecesano intimata, atque sedis episcopalis vacatione.

§2. Suspenso munere Episcopi dioecesani, suspenditur potestas Vicarii generalis et Vicarii episcopalis, nisi episcopali dignitate aucti sint.

Canon 480. The Vicar general and episcopal Vicar must give a report to the diocesan
Bishop concerning more important matters, both those yet to be attended to and those already dealt with. They are never to act against the will and mind of the diocesan
Bishop.

Vicarius generalis et Vicarius episcopalis de praecipuis negotiis et gerendis et gestis Episcopo dioecesano referre debent, nec umquam contra voluntatem et mentem Episcopi dioecesani agant.

Canon 479. §1 In virtue of his office, the Vicar general has the same executive power throughout the whole diocese as that which belongs by law to the diocesan Bishop: that is, he can perform all administrative acts, with the exception however of those which the Bishop has reserved to himself, or which by law require a special mandate of the Bishop.

§2 By virtue of the law itself, the episcopal Vicar has the same power as that mentioned in §1, but only for the determined part of the territory or type of activity, or for the faithful of the determined rite or group, for which he was appointed; matters which the Bishop reserves to himself or to the Vicar general, or which by law require a special mandate of the Bishop, are excepted.

§3 Within the limits of their competence, the Vicar general and the episcopal Vicar have also those habitual faculties which the Apostolic See has granted to the Bishop.
They may also execute rescripts, unless it is expressly provided otherwise, or unless the execution was entrusted to the Bishop on a personal basis.

§1. Vicario generali, vi officii, in universa dioecesi competit potestas exsecutiva quae ad Episcopum dioecesanum iure pertinet, ad ponendos scilicet omnes actus administrativos, iis tamen exceptis quos Episcopus sibi reservaverit vel qui ex iure requirant speciale Episcopi mandatum.

§2. Vicario episcopali ipso iure eadem competit potestas de qua in §1, sed quoad determinatam territorii partem aut negotiorum genus aut fideles determinati ritus vel coetus tantum pro quibus constitutus est, iis causis exceptis quas Episcopus sibi aut Vicario generali reservaverit, aut quae ex iure requirunt speciale Episcopi mandatum.

§3. Ad Vicarium generalem atque ad Vicarium episcopalem, intra ambitum eorum competentiae, pertinent etiam facultates habituales ab Apostolica Sede Episcopo concessae, necnon rescriptorum exsecutio, nisi aliud expresse cautum fuerit aut electa fuerit industria personae Episcopi dioecesani.

Canon 478. §1 The Vicar general and the episcopal Vicar are to be priests of not less than thirty years of age, with a doctorate or licentiate in canon law or theology, or at
least well versed in these disciplines. They are to be known for their sound doctrine, integrity, prudence and practical experience.

§2 The office of Vicar general or episcopal Vicar may not be united with the office of canon penitentiary, nor may the office be given to blood relations of the Bishop up to the fourth degree.

§1. Vicarius generalis et episcopalis sint sacerdotes annos nati non minus triginta, in iure canonico aut theologia doctores vel licentiati vel saltem in iisdem disciplinis vere periti, sana doctrina, probitate, prudentia ac rerum gerendarum experientia commendati.

§2. Vicarii generalis et episcopalis munus componi non potest cum munere canonici paenitentiarii, neque committi consanguineis Episcopi usque ad quartum gradum.

Canon 477. §1 The Vicar general and the episcopal Vicar are freely appointed by the diocesan Bishop, and can be freely removed by him, without prejudice to can. 406.
An episcopal Vicar who is not an auxiliary Bishop, is to be appointed for a period of time, which is to be specified in the act of appointment.

§2 If the Vicar general is absent or lawfully impeded, the diocesan Bishop can appoint another to take his place. The same norm applies in the case of an episcopal
Vicar.

§1. Vicarius generalis et episcopalis libere ab Episcopo dioecesano nominantur et ab ipso libere removeri possunt, firmo praescripto can. 406; Vicarius episcopalis, qui non sit Episcopus auxiliaris, nominetur tantum ad tempus, in ipso constitutionis actu determinandum.

§2. Vicario generali absente vel legitime impedito, Episcopus dioecesanus alium nominare potest, qui eius vices suppleat; eadem norma applicatur pro Vicario episcopali.

Canon 476. As often as the good governance of the diocese requires it, the diocesan
Bishop can also appoint one or more episcopal Vicars. These have the same ordinary power as the universal law gives to a Vicar general, in accordance with the following canons. The competence of an episcopal Vicar, however, is limited to a determined part of the diocese, or to a specific type of activity, or to the faithful of a particular rite, or to certain groups of people.

Quoties rectum dioecesis regimen id requirat, constitui etiam possunt ab Episcopo dioecesano unus vel plures Vicarii episcopales, qui nempe aut in determinata dioecesis parte aut in certo negotiorum genere aut quoad fideles determinati ritus vel certi personarum coetus, eadem gaudent potestate ordinaria, quae iure universali Vicario generali competit, ad normam canonum qui sequuntur.

Canon 475. §1 In each diocese the diocesan Bishop is to appoint a Vicar general to assist him in the governance of the whole diocese. The Vicar -general has ordinary power, in accordance with the following canons.

§2 As a general rule, one Vicar general is to be appointed, unless the size of the diocese, the number of inhabitants, or other pastoral reasons suggest otherwise.

§1. In unaquaque dioecesi constituendus est ab Episcopo dioecesano Vicarius generalis, qui, potestate ordinaria ad normam canonum qui sequuntur instructus, ipsum in universae dioecesis regimine adiuvet.

§2. Pro regula generali habeatur ut unus constituatur Vicarius generalis, nisi dioecesis amplitudo vel incolarum numerus aut aliae rationes pastorales aliud suadeant.

Canon 474. Acts of the curia which of their nature are designed to have a juridical effect must, as a requirement for validity, be signed by the

Ordinary from whom they emanate. They must also be signed by the chancellor of the curia or a notary. The chancellor is bound to notify the Moderator of the curia about these acts.

Acta curiae quae effectum iuridicum habere nata sunt, subscribi debent ab Ordinario a quo emanant, et quidem ad validitatem, ac simul a curiae cancellario vel notario; cancellarius vero Moderatorem curiae de actis certiorem facere tenetur.

Canon 473. §1 The diocesan Bishop must ensure that everything concerning the administration of the whole diocese is properly coordinated and is directed in the way that will best achieve the good of that portion of the people of God entrusted to his care.

§2 The diocesan Bishop has the responsibility of coordinating the pastoral action of the Vicars general and episcopal Vicars. Where it is useful, he may appoint a
Moderator of the curia, who must be a priest Under the Bishop’s authority, the

Moderator is to coordinate activities concerning administrative matters and to ensure that the others who belong to the curia properly fulfil the offices entrusted to them.

§3 Unless in the Bishop’s judgement local conditions suggest otherwise, the Vicar general is to be appointed Moderator of the curia or, if there are several Vicars general, one of them.

§4 Where the Bishop judges it useful for the better promotion of pastoral action, he can establish an episcopal council, comprising the Vicars general and episcopal
Vicars.

§1. Episcopus dioecesanus curare debet ut omnia negotia quae ad universae dioecesis administrationem pertinent, debite coordinentur et ad bonum portionis populi Dei sibi commissae aptius procurandum ordinentur.

§2. Ipsius Episcopi dioecesani est coordinare actionem pastoralem Vicariorum sive generalium sive episcopalium; ubi id expediat, nominari potest Moderator curiae, qui sacerdos sit oportet, cuius est sub Episcopi auctoritate ea coordinare quae ad negotia administrativa tractanda attinent, itemque curare ut ceteri curiae addicti officium sibi commissum rite adimpleant.

§3. Nisi locorum adiuncta iudicio Episcopi aliud suadeant, Moderator curiae nominetur Vicarius generalis aut, si plures sint, unus ex Vicariis generalibus.

§4. Ubi id expedire iudicaverit, Episcopus, ad actionem pastoralem aptius fovendam, constituere potest consilium episcopale, constans scilicet Vicariis generalibus et Vicariis episcopalibus.

Canon 472. The provisions of Book VII on ‘Processes’ are to be observed concerning cases and persons involved in the exercise of judicial power in the curia. The following canons are to be observed in what concerns the administration of the diocese.

Circa causas atque personas quae in curia ad exercitium potestatis iudicialis pertinent, serventur praescripta Libri VII De processibus de iis autem quae ad administrationem dioecesis spectant, serventur praescripta canonum qui sequuntur.

Canon 471. All who are admitted to an office in the curia must:

1° promise to fulfil their office faithfully, as determined by law or by the Bishop;

2° observe secrecy within the limits and according to the manner determined by law or by the Bishop.

Omnes qui ad officia in curia admittuntur debent:

1° promissionem emittere de munere fideliter adimplendo, secundum rationem iure vel ab Episcopo determinatam;

2° secretum servare intra fines et secundum modum iure aut ab Episcopo determinatos.

Canon 470. The appointment of those who fulfil an office in the diocesan curia belongs to the diocesan Bishop.

Nominatio eorum, qui officia in curia dioecesana exercent, spectat ad Episcopum dioecesanum.

Canon 469. The diocesan curia is composed of those institutes and persons who assist the Bishop in governing the entire diocese, especially in directing pastoral action, in providing for the administration of the diocese, and in exercising judicial power.

Curia dioecesana constat illis institutis et personis, quae Episcopo operam praestant in regimine universae dioecesis, praesertim in actione pastorali dirigenda, in administratione dioecesis curanda, necnon in potestate iudiciali exercenda.

Canon 468. §1 If he judges it prudent, the diocesan Bishop can suspend or dissolve the diocesan synod.

§2 Should the episcopal see become vacant or impeded, the diocesan synod is by virtue of the law itself suspended, until such time as the diocesan Bishop who succeeds to the see decrees that it be continued or declares it terminated.

§1. Episcopo dioecesano competit pro suo prudenti iudicio synodum dioecesanam suspendere necnon dissolvere.

§2. Vacante vel impedita sede episcopali, synodus dioecesana ipso iure intermittitur, donec Episcopus dioecesanus, qui succedit, ipsam continuari decreverit aut eandem extinctam declaraverit.

Canon 467. The diocesan Bishop is to communicate the text of the declarations and decrees of the synod to the Metropolitan and to the Episcopal Conference.

Episcopus dioecesanus textus declarationum ac decretorum synodalium communicet cum Metropolita necnon cum Episcoporum conferentia.

Canon 466. The diocesan Bishop is the sole legislator in the diocesan synod. Other members of the synod have only a consultative vote. The diocesan Bishop alone signs the synodal declarations and decrees, and only by his authority may these be published.

Unus in synodo dioecesana legislator est Episcopus dioecesanus, aliis synodi sodalibus voto tantummodo consultivo gaudentibus; unus ipse synodalibus declarationibus et decretis subscribit, quae eius auctoritate tantum publici iuris fieri possunt.

Canon 465. All questions proposed are to be subject to the free discussion of the members in the sessions of the synod.

Propositae quaestiones omnes liberae sodalium disceptationi in synodi sessionibus subiciantur.

Canon 464. A member of the synod who is lawfully impeded from attending, cannot send a proxy to attend in his or her place, but is to notify the diocesan Bishop of the reason for not attending.

Synodi sodalis, si legitimo detineatur impedimento, non potest mittere procuratorem qui ipsius nomine eidem intersit; Episcopum vero dioecesanum de hoc impedimento certiorem faciat.

Canon 463. §1 The following are to be summoned to the diocesan synod as members and they are obliged to participate in it:

1° the coadjutor Bishop and the auxiliary Bishops;

2° the Vicars general and episcopal Vicars, and the judicial Vicar

3° the canons of the cathedral church;

4° the members of the council of priests;

5° lay members of Christ’s faithful, not excluding members of institutes of consecrated life, to be elected by the pastoral council in the manner and the number to be determined by the diocesan Bishop or, where this council does not exist, on a basis determined by the diocesan Bishop;

6° the rector of the major seminary of the diocese;

7° the vicars forane;

8° at least one priest from each vicariate forane to be elected by all those who have the care of souls there; another priest is also to be elected, to take the place of the first if he is prevented from attending;

9° some Superiors of religious institutes and of societies of apostolic life which have a house in the diocese: these are to be elected in the number and the manner determined by the diocesan Bishop.

§2 The diocesan Bishop may also invite others to be members of the diocesan synod, whether clerics or members of institutes of consecrated life or lay members of the faithful.

§3 If the diocesan Bishop considers it opportune, he may invite to the diocesan Synod as observers some ministers or members of Churches or ecclesial communities which are not in full communion with the catholic Church.

§1. Ad synodum dioecesanam vocandi sunt uti synodi sodales eamque participandi obligatione tenentur:

1° Episcopus coadiutor atque Episcopi auxiliares;

2° Vicarii generales et Vicarii episcopales, necnon Vicarius iudicialis;

3° canonici ecclesiae cathedralis;

4° membra consilii presbyteralis;

5° christifideles laici, etiam sodales institutorum vitae consecratae, a consilio pastorali eligendi, modo et numero ab Episcopo dioecesano determinandis, aut, ubi hoc consilium non exstet, ratione ab Episcopo dioecesano determinata;

6° rector seminarii dioecesani maioris;

7° vicarii foranei;

8° unus saltem presbyter ex unoquoque vicariatu foraneo eligendus ab omnibus qui curam animarum inibi habeant; item eligendus est alius presbyter qui, eodem impedito, in eius locum substituatur;

9° aliqui Superiores institutorum religiosorum et societatum vitae apostolicae, quae in dioecesi domum habent, eligendi numero et modo ab Episcopo dioecesano determinatis.

§2. Ad synodum dioecesanam ab Episcopo dioecesano vocari uti synodi sodales possunt alii quoque, sive clerici, sive institutorum vitae consecratae sodales, sive christifideles laici.

§3. Ad synodum dioecesanam Episcopus dioecesanus, si id opportunum duxerit, invitare potest uti observatores aliquos ministros aut sodales Ecclesiarum vel communitatum ecclesialium, quae non sunt in plena cum Ecclesia catholica communione.

Canon 462. §1 Only the diocesan Bishop can convene a diocesan synod. A person who has interim charge of a diocese cannot do so.

§2 The diocesan Bishop presides over the diocesan synod. He may however, delegate a Vicar general or an episcopal Vicar to fulfil this office at individual sessions of the synod.

§1. Synodum dioecesanam convocat solus Episcopus dioecesanus, non autem qui ad interim dioecesi praeest.

§2. Synodo dioecesanae praeest Episcopus dioecesanus, qui tamen Vicarium generalem aut Vicarium episcopalem pro singulis sessionibus synodi ad hoc officium implendum delegare potest.

Canon 461. §1 The diocesan synod is to be held in each particular Church when the diocesan Bishop, after consulting the council of priests, judges that the circumstances suggest it.

§2 If a Bishop is responsible for a number of dioceses, or has charge of one as his own and of another as Administrator, he may convene one diocesan synod for all the dioceses entrusted to him.

§1. Synodus dioecesana in singulis Ecclesiis particularibus celebretur cum, iudicio Episcopi dioecesani et audito consilio presbyterali, adiuncta id suadeant.

§2. Si Episcopus plurium dioecesium curam habet, aut unius curam habet uti Episcopus proprius, alterius vero uti Administrator, unam synodum dioecesanam ex omnibus dioecesibus sibi commissis convocare potest.

Canon 460. The diocesan synod is an assembly of selected priests and other members of
Christ’s faithful of a particular Church which, for the good of the whole diocesan community, assists the diocesan Bishop, in accordance with the following canons.

Synodus dioecesana est coetus delectorum sacerdotum aliorumque christifidelium Ecclesiae particularis, qui in bonum totius communitatis dioecesanae Episcopo dioecesano adiutricem operam praestant, ad normam canonum qui sequuntur.

Canon 459. §1 Relations are to be fostered between Episcopal Conferences, especially neighbouring ones, in order to promote and defend whatever is for the greater good.

§2 The Apostolic See must be consulted whenever actions or affairs undertaken by
Conferences have an international character.

§1. Foveantur relationes inter Episcoporum conferentias, praesertim viciniores, ad maius bonum promovendum ac tuendum.

§2. Quoties vero actiones aut rationes a conferentiis ineuntur formam internationalem praeseferentes, Apostolica Sedes audiatur oportet.

Canon 458. The general secretary is to:

1° prepare an account of the acts and decrees of the plenary meetings of the
Conference, as well as the acts of the permanent committee of Bishops and to communicate these to all members of the Conference; also to record whatever other acts are entrusted to him by the president or the permanent committee;

2° to communicate to neighbouring Episcopal Conferences such acts and documents as the Conference at a plenary meeting or the permanent committee of Bishops decides to send to them.

Secretariae generalis est:

1° relationem componere actorum et decretorum conventus plenarii conferentiae necnon actorum consilii Episcoporum permanentis, et eadem cum omnibus conferentiae membris communicare itemque alia acta conscribere, quae ipsi a conferentiae praeside aut a consilio permanenti componenda committuntur;

2° communicare cum Episcoporum conferentiis finitimis acta et documenta quae a conferentia in plenario conventu aut a consilio Episcoporum permanenti ipsis transmitti statuuntur.

Canon 457. The permanent committee of Bishops is to prepare the agenda for the plenary meetings of the Conference, and it is to ensure that the decisions taken at those meetings are duly executed. It is also to conduct whatever other business is entrusted to it in accordance with the statutes.

Consilii Episcoporum permanentis est curare, ut res in plenario conventu conferentiae agendae praeparentur et decisiones in conventu plenario statutae debite exsecutioni mandentur; eiusdem etiam est alia negotia peragere, quae ipsi ad normam statutorum committuntur.

Canon 456. When a plenary meeting of the Episcopal Conference has been concluded, its minutes are to be sent by the president to the Apostolic See for information, and its decrees, if any, for review.

Absoluto conventu plenario Episcoporum conferentiae, relatio de actis conferentiae necnon eius decreta a praeside ad Apostolicam Sedem transmittantur, tum ut in eiusdem notitiam acta perferantur, tum ut decreta, si quae sint, ab eadem recognosci possint.

Canon 455. §1 The Episcopal Conference can make general decrees only in cases where the universal law has so prescribed, or by special mandate of the Apostolic See, either on its own initiative or at the request of the Conference itself.
[NB see Authentic Interpretation of canon 455 §1, 5.VII.1985]

§2 For the decrees mentioned in §1 validly to be enacted at a plenary meeting, they must receive two thirds of the votes of those who belong to the Conference with a deliberative vote. These decrees do not oblige until they have been reviewed by the
Apostolic See and lawfully promulgated.

§3 The manner of promulgation and the time they come into force are determined by the Episcopal Conference.

§4 In cases where neither the universal law nor a special mandate of the Apostolic
See gives the Episcopal Conference the power mentioned in §1, the competence of each diocesan Bishop remains intact. In such cases, neither the Conference nor its president can act in the name of all the Bishops unless each and every Bishop has given his consent.

§1. Episcoporum conferentia decreta generalia ferre tantummodo potest in causis, in quibus ius universale id praescripserit aut peculiare Apostolicae Sedis mandatum sive motu proprio sive ad petitionem ipsius conferentiae id statuerit.

§2. Decreta de quibus in §1, ut valide ferantur in plenario conventu, per duas saltem ex tribus partibus suffragiorum Praesulum, qui voto deliberativo fruentes ad conferentiam pertinent, proferri debent, atque vim obligandi non obtinent, nisi ab Apostolica Sede recognita, legitime promulgata fuerint.

§3. Modus promulgationis et tempus a quo decreta vim suam exserunt, ab ipsa Episcoporum conferentia determinantur.

§4. In casibus in quibus nec ius universale nec peculiare Apostolicae Sedis mandatum potestatem, de qua in §1, Episcoporum conferentiae concessit, singuli Episcopi dioecesani competentia integra manet, nec conferentia eiusve praeses nomine omnium Episcoporum agere valet, nisi omnes et singuli Episcopi consensum dederint.

Canon 454. §1 By virtue of the law diocesan Bishops, those equivalent to them in law and coadjutor Bishops have a deliberative vote in plenary meetings of the Episcopal
Conference.

§2 Auxiliary Bishops and other titular Bishops who belong to the Episcopal
Conference have a deliberative or consultative vote according to the provisions of the statutes of the Conference. Only those mentioned in §1, however, have a deliberative vote in the making or changing of the statutes.

§1. Suffragium deliberativum in conventibus plenariis Episcoporum conferentiae ipso iure competit Episcopis dioecesanis eisque qui iure ipsis aequiparantur, necnon Episcopis coadiutoribus.

§2. Episcopis auxiliaribus ceterisque Episcopis titularibus, qui ad Episcoporum conferentiam pertinent, suffragium competit deliberativum aut consultivum, iuxta statutorum conferentiae praescripta; firmum tamen sit eis solis, de quibus in §1, competere suffragium deliberativum, cum agitur de statutis conficiendis aut immutandis.

Canon 453. Plenary meetings of the Episcopal Conference are to be held at least once a year, and moreover as often as special circumstances require, in accordance with the provisions of the statutes.

Conventus plenarii Episcoporum conferentiae habeantur semel saltem singulis annis, et praeterea quoties id postulent peculiaria adiuncta, secundum statutorum praescripta.

Canon 452. §1 Each Episcopal Conference is to elect its president and determine who, in the lawful absence of the president, will exercise the function of vice-president. It is also to designate a general secretary, in accordance with the statutes.

§2 The president of the Conference or, when he is lawfully impeded, the vice-president, presides not only over the general meetings of the Conference but also over the permanent committee.
[NB see Authentic Interpretation of canon 452, 23.V.1988]

§1. Quaelibet Episcoporum conferentia sibi eligat praesidem, determinet quisnam, praeside legitime impedito, munere pro-praesidis fungatur, atque secretarium generalem designet, ad normam statutorum.

§2. Praeses conferentiae, atque eo legitime impedito pro-praeses, non tantum Episcoporum conferentiae conventibus generalibus, sed etiam consilio permanenti praeest.

Canon 451. Each Episcopal Conference is to draw up its own statutes, to be reviewed by the Apostolic See. In these, among other things, arrangements for the plenary meetings of the Conference are to be set out, and provision is to be made for a permanent committee of Bishops, and a general secretary of the Conference, and for other offices and commissions by which, in the judgement of the Conference, its purpose can more effectively be achieved.

Quaelibet Episcoporum conferentia sua conficiat statuta, ab Apostolica Sede recognoscenda, in quibus, praeter alia, ordinentur conferentiae conventus plenarii habendi, et provideantur consilium Episcoporum permanens et secretaria generalis conferentiae, atque alia etiam officia et commissiones quae iudicio conferentiae fini consequendo efficacius consulant.

Canon 450. §1 By virtue of the law, the following persons in the territory belong to the
Episcopal Conference: all diocesan Bishops and those equivalent to them in law; all coadjutor Bishops, auxiliary Bishops and other titular Bishops who exercise in the territory a special office assigned to them by the Apostolic See or by the Episcopal
Conference. Ordinaries of another rite may be invited, but have only a consultative vote, unless the statutes of the Episcopal Conference decree otherwise.

§2 The other titular Bishops and the Legate of the Roman Pontiff are not by law members of the Episcopal Conference.

§1. Ad Episcoporum conferentiam ipso iure pertinent omnes in territorio Episcopi dioecesani eisque iure aequiparati, itemque Episcopi coadiutores, Episcopi auxiliares atque ceteri Episcopi titulares peculiari munere, sibi ab Apostolica Sede vel ab Episcoporum conferentia demandato, in eodem territorio fungentes; invitari quoque possunt Ordinarii alterius ritus, ita tamen ut votum tantum consultivum habeant, nisi Episcoporum conferentiae statuta aliud decernant.

§2. Ceteri Episcopi titulares necnon Legatus Romani Pontificis non sunt de iure membra Episcoporum conferentiae.

Canon 449. §1 It is for the supreme authority of the Church alone, after consultation with the Bishops concerned, to establish, suppress, or alter Episcopal Conferences.

§2 An Episcopal Conference lawfully established has juridical personality by virtue of the law itself.

§1. Unius supremae Ecclesiae auctoritatis est, auditis quorum interest Episcopis, Episcoporum conferentias erigere, supprimere aut innovare.

§2. Episcoporum conferentia legitime erecta ipso iure personalitate iuridica gaudet.

Canon 448. §1 As a general rule, the Episcopal Conference includes those who preside over all the particular Churches of the same country, in accordance with can. 450.

§2 An Episcopal Conference can, however, be established for a territory of greater or less extent if the Apostolic See, after consultation with the diocesan Bishops concerned, judges that circumstances suggest this. Such a Conference would include only the Bishops of some particular Churches in a certain territory, or those who preside over particular Churches in different countries. It is for the Apostolic See to lay down special norms for each case.

§1. Episcoporum conferentia regula generali comprehendit praesules omnium Ecclesiarum particularium eiusdem nationis, ad normam can. 450.

§2. Si vero, de iudicio Apostolicae Sedis, auditis quorum interest Episcopis dioecesanis, personarum aut rerum adiuncta id suadeant, Episcoporum conferentia erigi potest pro territorio minoris aut maioris amplitudinis, ita ut vel tantum comprehendat Episcopus aliquarum Ecclesiarum particularium in certo territorio constitutarum vel praesules Ecclesiarum particularium in diversis nationibus exstantium; eiusdem Apostolicae Sedis est pro earundem singulis peculiares normas statuere.

Canon 447. The Episcopal Conference, a permanent institution, is the assembly of the
Bishops of a country or of a certain territory, exercising together certain pastoral offices for Christ’s faithful of that territory. By forms and means of apostolate suited to the circumstances of time and place, it is to promote, in accordance with the law, that greater good which the Church offers to all people.

Episcoporum conferentia, institutum quidem permanens, est coetus Episcoporum alicuius nationis vel certi territorii, munera quaedam pastoralia coniunctim pro christifidelibus sui territorii exercentium, ad maius bonum provehendum, quod hominibus praebet Ecclesia, praesertim per apostolatus formas et rationes temporis et loci adiunctis apte accommodatas, ad normam iuris.

Canon 446. When a particular council has concluded, the president is to ensure that all the acts of the council are sent to the Apostolic See. The decrees drawn up by the council are not to be promulgated until they have been reviewed by the Apostolic

See. The council has the responsibility of defining the manner in which the decrees will be promulgated and the time when the promulgated decrees will begin to oblige.

Absoluto concilio particulari, praeses curet ut omnia acta concilii ad Apostolicam Sedem transmittantur; decreta a concilio edicta ne promulgentur, nisi postquam ab Apostolica Sede recognita fuerint; ipsius concilii est definire modum promulgationis decretorum et tempus quo decreta promulgata obligare incipiant.

Canon 445. A particular council is to ensure that the pastoral needs of the people of
God in its territory are provided for. While it must always respect the universal law of the Church, it has power of governance, especially legislative power. It can, therefore, determine whatever seems opportune for an increase of faith, for the ordering of common pastoral action, for the direction of morality and for the preservation, introduction and defence of a common ecclesiastical discipline.

Concilium particulare pro suo territorio curat ut necessitatibus pastoralibus populi Dei provideatur atque potestate gaudet regiminis, praesertim legislativa, ita ut, salvo semper iure universali Ecclesiae, decernere valeat quae ad fidei incrementum, ad actionem pastoralem communem ordinandam et ad moderandos mores et disciplinam ecclesiasticam communem servandam, inducendam aut tuendam opportuna videantur.

Canon 444. §1 All who are summoned to particular councils must attend, unless they are prevented by a just impediment, of whose existence they are obliged to notify the president of the council.

§2 Those who are summoned to a particular council in which they have a deliberative vote, but who are prevented from attending because of a just impediment, can send a proxy. The proxy, however, has only a consultative vote.

§1. Omnes qui ad concilia particularia convocantur, eisdem interesse debent, nisi iusto detineantur impedimento, de quo concilii praesidem certiorem facere tenentur.

§2. Qui ad concilia particularia convocantur et in eis suffragium habent deliberativum, si iusto detineantur impedimento, procuratorem mittere possunt; qui procurator votum habet tantum consultivum.

Canon 443. §1 The following have the right to be summoned to particular councils and have the right to a deliberative vote:

1° diocesan Bishops;

2° coadjutor and auxiliary Bishops

3° other titular Bishops who have been given a special function in the territory, either by the Apostolic See or by the Episcopal Conference.

§2 Other titular Bishops who are living in the territory, even if they are retired, may be invited to particular councils; they have the right to a deliberative vote.

§3 The following are to be invited to particular councils, but with only a consultative vote:

1° Vicars general and episcopal Vicars of all the particular Churches in the territory;

2° the major Superiors of religious institutes and societies of apostolic life. Their number, for both men and women, is to be determined by the Episcopal Conference or the Bishops of the province, and they are to be elected respectively by all the major
Superiors of institutes and societies which have a centre in the territory;

3° the rectors of ecclesiastical and catholic universities which have a centre in the territory, together with the deans of their faculties of theology and canon law;

4° some rectors of major seminaries, their number being determined as in no. 2; they are to be elected by the rectors of seminaries situated in the territory.

§4 Priests and others of Christ’s faithful may also be invited to particular councils, but have only a consultative vote; their number is not to exceed half of those mentioned in 1-3.

§5 The cathedral chapter, the council of priests and the pastoral council of each particular Church are to be invited to provincial councils, but in such a way that each is to send two members, designated in a collegial manner. They have only a consultative vote.

§6 Others may be invited to particular councils as guests, if this is judged expedient by the Episcopal Conference for a plenary council, or by the Metropolitan with the suffragan Bishops for a provincial council.

§1. Ad concilia particularia convocandi sunt atque in eisdem ius habent suffragii deliberativi:

1° Episcopi dioecesani;

2° Episcopi coadiutores et auxiliares;

3° alii Episcopi titulares qui peculiari munere sibi ab Apostolica Sede aut ab Episcoporum conferentia demandato in territorio funguntur.

§2. Ad concilia particularia vocari possunt alii Episcopi titulares etiam emeriti in territorio degentes; qui quidem ius habent suffragii deliberativi.

§3. Ad concilia particularia vocandi sunt cum suffragio tantum consultivo:

1° Vicarii generales et Vicarii episcopales omnium in territorio Ecclesiarum particularium;

2° Superiores maiores institutorum religiosorum et societatum vitae apostolicae numero tum pro viris tum pro mulieribus ab Episcoporum conferentia aut a provinciae Episcopis determinando, respective electi ab omnibus Superioribus maioribus institutorum et societatum, quae in territorio sedem habent;

3° Rectores universitatum ecclesiasticarum et catholicarum atque decani facultatum theologiae et iuris canonici, quae in territorio sedem habent;

4° Rectores aliqui seminariorum maiorum, numero ut in n. 2 determinando, electi a rectoribus seminariorum quae in territorio sita sunt.

§4. Ad concilia particularia vocari etiam possunt, cum suffragio tantum consultivo, presbyteri aliique christifideles, ita tamen ut eorum numerus non excedat dimidiam partem eorum de quibus in §§1-3.

§5. Ad concilia provincialia praeterea invitentur capitula cathedralia, itemque consilium presbyterale et consilium pastorale uniuscuiusque Ecclesiae particularis, ita quidem ut eorum singula duos ex suis membris mittant, collegialiter ab iisdem designatos; qui tamen votum habent tantum consultivum.

§6. Ad concilia particularia, si id iudicio Episcoporum conferentiae pro concilio plenario aut Metropolitae una cum Episcopis suffraganeis pro concilio provinciali expediat, etiam alii ut hospites invitari poterunt.

Canon 442. §1 It is the responsibility of the Metropolitan, with the consent of the majority of the suffragan Bishops:

1° to convene a provincial council

2° to choose a place within the territory of the province for the celebration of the provincial council;

3° to determine the order of business and the matters to be considered, to announce when the provincial council is to begin and how long it is to last, and to transfer, prorogue and dissolve it.

§2 It is the prerogative of the Metropolitan to preside over the provincial council. If he is lawfully impeded from doing so, it is the prerogative of a suffragan Bishop elected by the other suffragan Bishops.

§1. Metropolitae, de consensu maioris partis Episcoporum suffraganeorum, est:

1° convocare concilium provinciale;

2° locum ad celebrandum concilium provinciale intra provinciae territorium eligere;

3° ordinem agendi et quaestiones tractandas determinare, concilii provincialis initium et periodum indicere, illud transferre, prorogare et absolvere.

§2. Metropolitae, eoque legitime impedito, Episcopi suffraganei ab aliis Episcopis suffraganeis electi est concilio provinciali praeesse.

Canon 441. It is the responsibility of the Episcopal Conference:

1° to convene a plenary council;

2° to choose a place within the territory of the Episcopal Conference for the celebration of the council;

3° to elect from among the diocesan Bishops a president of the plenary council, who is to be approved by the Apostolic See;

4° to determine the order of business and the matters to be considered, to announce when the plenary council is to begin and how long it is to last, and to transfer, prorogue and dissolve it.

Episcoporum conferentiae est:

1° convocare concilium plenarium;

2° locum ad celebrandum concilium intra territorium conferentiae Episcoporum eligere;

3° inter Episcopos dioecesanos concilii plenarii eligere praesidem, ab Apostolica Sede approbandum;

4° ordinem agendi et quaestiones tractandas determinare, concilii plenarii initium ac periodum indicere, illud transferre, prorogare et absolvere.

Canon 440. §1 A provincial council, for the various particular Churches of the same ecclesiastical province, is celebrated as often as, in the judgement of the majority of the diocesan Bishops of the province, it is considered opportune, without prejudice to can. 439 §2.

§2 A provincial council may not be called while the metropolitan see is vacant.

§1. Concilium provinciale, pro diversis Ecclesiis particularibus eiusdem provinciae ecclesiasticae, celebretur quoties id, de iudicio maioris partis Episcoporum dioecesanorum provinciae, opportunum videatur, salvo can. 439, §2.

§2. Sede metropolitana vacante, concilium provinciale ne convocetur.

Canon 439. §1 A plenary council for all the particular Churches of the same Episcopal
Conference is to be celebrated as often as the Episcopal Conference, with the approval of the Apostolic See, considers it necessary or advantageous.

§2 The norm laid down in §1 is valid also for a provincial council to be celebrated in an ecclesiastical province whose boundaries coincide with the boundaries of the country.

§1. Concilium plenarium, pro omnibus scilicet Ecclesiis particularibus eiusdem conferentiae Episcoporum, celebretur quoties id ipsi Episcoporum conferentiae, approbante Apostolica Sede, necessarium aut utile videatur.

§2. Norma in §1 statuta valet etiam de concilio provinciali celebrando in provincia ecclesiastica, cuius termini cum territorio nationis coincidunt.

Canon 438. The title of Patriarch or Primate gives a prerogative of honour, but in the latin Church does not carry with it any power of governance, except in certain matters where an apostolic privilege or approved custom establishes otherwise.

Patriarchae et Primatis titulus, praeter praerogativam honoris, nullam in Ecclesia latina secumfert regiminis potestatem, nisi de aliquibus ex privilegio apostolico aut probata consuetudine aliud constet.

Canon 437. §1 The Metropolitan is obliged to request the pallium from the Roman
Pontiff, either personally or by proxy, within three months of his episcopal consecration or, if he has already been consecrated, of his canonical appointment.
The pallium signifies the power which, in communion with the Roman Church, the
Metropolitan possesses by law in his own province.

§2 The Metropolitan can wear the pallium, in accordance with the liturgical laws, in any church of the ecclesiastical province over which he presides, but not outside the province, not even with the assent of the diocesan Bishop.

§3 If the Metropolitan is transferred to another metropolitan see, he requires a new pallium.

§1. Metropolita obligatione tenetur, intra tres menses a recepta consecratione episcopali, aut, si iam consecratus fuerit, a provisione canonica, per se aut per procuratorem a Romano Pontifice petendi pallium, quod quidem significatur potestas qua, in communione cum Ecclesia Romana, Metropolita in propria provincia iure instruitur.

§2. Metropolita, ad normam legum liturgicarum, pallio uti potest intra quamlibet ecclesiam provinciae ecclesiasticae cui praeest, minime vero extra eandem, ne accedente quidem Episcopi dioecesani assensu.

§3. Metropolita, si ad aliam sedem metropolitanam transferatur, novo indiget pallio.

Canon 436. §1 Within the suffragan dioceses, the Metropolitan is competent:

1° to see that faith and ecclesiastical discipline are carefully observed and to notify the Roman Pontiff if there be any abuses;

2° for a reason approved beforehand by the Apostolic See, to conduct a canonical visitation if the suffragan Bishop has neglected it;

3° to appoint a diocesan Administrator in accordance with cann. 421 §2 and 425 §3.

§2 Where circumstances require it, the Apostolic See can give the Metropolitan special functions and power, to be determined in particular law.

§3 The Metropolitan has no other power of governance over suffragan dioceses. He can, however, celebrate sacred functions in all churches as if he were a Bishop in his own diocese, provided, if it is the cathedral church, the diocesan Bishop has been previously notified.

§1. In dioecesibus suffraganeis Metropolitae competit:

1° vigilare ut fides et disciplina ecclesiastica accurate serventur, et de abusibus, si qui habeantur, Romanum Pontificem certiorem facere;

2° canonicam visitationem peragere, causa prius ab Apostolica Sede probata, si eam suffraganeus neglexerit;

3° deputare Administratorem dioecesanum, ad normam can. 421, §2 et 425, §3.

§2. Ubi adiuncta id postulent, Metropolita ab Apostolica Sede instrui potest peculiaribus muneribus et potestate in iure particulari determinandis.

§3. Nulla alia in dioecesibus suffraganeis competit Metropolitis potestas regiminis; potest vero in omnibus ecclesiis, Episcopo dioecesano praemonito, si ecclesia sit cathedralis, sacras exercere functiones, uti Episcopus in propria dioecesi.

Canon 435. An ecclesiastical province is presided over by a Metropolitan, who is
Archbishop in his own diocese. The office of Metropolitan is linked to an episcopal see, determined or approved by the Roman Pontiff.

Provinciae ecclesiasticae praeest Metropolita, qui est Archiepiscopus dioecesis cui praeficitur; quod officium cum sede episcopali, a Romano Pontifice determinata aut probata, coniunctum est.

Canon 434. It is for a meeting of the Bishops of an ecclesiastical region to foster cooperation and common pastoral action in the region. However the powers given to
Episcopal Conferences in the canons of this Code do not belong to such a meeting, unless some of these powers have been specially granted to it by the Holy See.
[NB see Authentic Interpretation of canon 434, 23.V.1988]

Ad conventum Episcoporum regionis ecclesiasticae pertinet cooperationem et actionem pastoralem communem in regione fovere; quae tamen in canonibus huius Codicis conferentiae Episcoporum tribuuntur potestates, eidem conventui non competunt, nisi quaedam specialiter a Sancta Sede ei concessa fuerint.

Canon 433. §1 If it seems advantageous, especially in countries where there are very many particular Churches, the Holy See can, on the proposal of the Episcopal
Conference, join together neighbouring provinces into ecclesiastical regions.

§2 An ecclesiastical region can be constituted a juridical person.

§1. Si utilitas id suadeat, praesertim in nationibus ubi numerosiores adsunt Ecclesiae particulares, provinciae ecclesiasticae viciniores, proponente Episcoporum conferentia, a Sancta Sede in regiones ecclesiasticas coniungi possunt.

§2. Regio ecclesiastica in personam iuridicam erigi potest.

Canon 432. §1 The provincial council and the Metropolitan have authority over the ecclesiastical province, in accordance with the law.

§2 By virtue of the law, an ecclesiastical province has juridical personality.

§1. In provincia ecclesiastica auctoritate, ad normam iuris, gaudent concilium provinciale atque Metropolita.

§2. Provincia ecclesiastica ipso iure personalitate iuridica gaudet.

Canon 431. Neighbouring particular Churches are to be grouped into ecclesiastical provinces, with a certain defined territory. The purpose of this grouping is to promote, according to the circumstances of persons and place, a common pastoral action of various neighbouring dioceses, and the more closely to foster relations between diocesan Bishops.

§2 From now onwards, as a rule, there are to be no exempt dioceses. Accordingly, individual dioceses and other particular Churches which exist within the territory of an ecclesiastical province, must be included in that ecclesiastical province.

§3 It is the exclusive prerogative of the supreme authority in the Church, after consulting the Bishops concerned, to establish, suppress or alter ecclesiastical provinces.

§1. Ut communis diversarum dioecesium vicinarum, iuxta personarum et locorum adiuncta, actio pastoralis promoveatur, utque Episcoporum dioecesanorum inter se relationes aptius foveantur, Ecclesiae particulares viciniores componantur in provincias ecclesiasticas certo territorio circumscriptas.

§2. Dioeceses exemptae deinceps pro regula ne habeantur; itaque singulae dioeceses aliaeque Ecclesiae particulares intra territorium alicuius provinciae ecclesiasticae exsistentes huic provinciae ecclesiasticae adscribi debent.

§3. Unius supremae Ecclesiae auctoritatis est, auditis quorum interest Episcopis, provincias ecclesiasticas constituere, supprimere aut innovare.

Canon 430. §1 The office of the diocesan Administrator ceases when the new Bishop takes possession of the diocese.

§2 Removal of the diocesan Administrator is reserved to the Holy See. Should he perchance resign, the resignation is to be submitted in authentic form to the college which is competent to elect, but it does not require acceptance by the college. If the diocesan Administrator is removed, resigns or dies, another diocesan Administrator is to be elected in accordance with can. 421.

§1. Munus Administratoris dioecesani cessat per captam a novo Episcopo dioecesis possessionem.

§2. Administratoris dioecesani remotio Sanctae Sedi reservatur; renuntiatio quae forte ab ipso fiat, authentica forma exhibenda est collegio ad electionem competenti, neque acceptatione eget; remoto aut renuntiante Administratore dioecesano, aut eodem defuncto, alius eligatur Administrator dioecesanus ad normam can. 421.

Canon 429. The diocesan Administrator is bound by the obligations of residing in the diocese, and of applying the Mass for the people in accordance with can. 388.

Administrator dioecesanus obligatione tenetur residendi in dioecesi et applicandi Missam pro populo ad normam can. 388.

Canon 428. §1 While the see is vacant, no innovation is to be made.

§2 Those who have the interim governance of the diocese are forbidden to do anything which could in any way prejudice the rights of the diocese or of the Bishop.
Both they, and in like manner any other persons, are specifically forbidden to remove, destroy or in any way alter documents of the diocesan curia, either personally or through another.

§1. Sede vacante, nihil innovetur.

§2. Illi qui ad interim dioecesis regimen curant, vetantur quidpiam agere quod vel dioecesi vel episcopalibus iuribus praeiudicium aliquod affere possit; speciatim prohibentur ipsi, ac proinde alii quicumque, quominus sive per se sive per alium curiae dioecesanae documenta quaelibet subtrahant vel destruant, aut in iis quidquam immutent.

Canon 427. §1 The diocesan Administrator is bound by the obligations and enjoys the power of a diocesan Bishop, excluding those matters which are excepted by the nature of things or by the law itself.

§2 The diocesan Administrator obtains his power on his acceptance of the election, without the need of confirmation from anyone, but without prejudice to the provision of can. 833, n. 4.

§1. Administrator dioecesanus tenetur obligationibus et gaudet potestate Episcopi dioecesani, iis exclusis quae ex rei natura aut ipso iure excipiuntur.

§2. Administrator dioecesanus, acceptata electione, potestatem obtinet, quin requiratur ullius confirmatio, firma obligatione de qua in can. 833, n. 4.

Canon 426. Whoever governs the diocese before the appointment of the diocesan Administrator, has the power which the law gives to a Vicar general.

Qui, sede vacante, ante deputationem Administratoris dioecesani, dioecesim regat, potestate gaudet quam ius Vicario generali agnoscit.

Canon 425. §1 Only a priest who has completed his thirty-fifth year of age, and has not already been elected, appointed or presented for the same see, can validly be deputed to the office of diocesan Administrator.

§2 As diocesan Administrator a priest is to be elected who is outstanding for doctrine and prudence.

§3 If the conditions prescribed in §1 have not been observed, the Metropolitan or, if the metropolitan see itself is vacant, the suffragan senior by promotion, having verified the truth of the matter, is to appoint an Administrator for that occasion. The acts of a person elected contrary to the provisions of §1 are by virtue of the law itself invalid.

§1. Valide ad munus Administratoris dioecesani deputari tantum potest sacerdos qui trigesimum quintum aetatis annum expleverit et ad eandem vacantem sedem non fuerit iam electus, nominatus vel praesentatus.

§2. In Administratorem dioecesanum eligatur sacerdos, qui sit doctrina et prudentia praestans.

§3. Si praescriptae in §1 condiciones posthabitae fuerint, Metropolita aut, si ipsa Ecclesia metropolitana vacans fuerit, Episcopus suffraganeus promotione antiquior, agnita rei veritate, Administratorem pro ea vice deputet; actus autem illius qui contra praescripta §1 sit electus, sunt ipso iure nulli.

Canon 424. The diocesan Administrator is to be elected according to the norms of can. 165-178.

Administrator dioecesanus eligatur ad normam can. 165-178.

Canon 423. §1 Only one diocesan Administrator is to be appointed, contrary customs being reprobated; otherwise the election is invalid.

§2 The diocesan Administrator is not to be at the same time the financial administrator. Accordingly, if the financial administrator of the diocese is elected Administrator, the finance committee is to elect another temporary financial administrator.

§1. Unus deputetur Administrator dioecesanus, reprobata contraria consuetudine; secus electio irrita est.

§2. Administrator dioecesanus ne simul sit oeconomus; quare si oeconomus dioecesis in Administratorem electus fuerit, alium pro tempore oeconomum eligat consilium a rebus oeconomicis.

Canon 422. The auxiliary Bishop or, if there is none, the college of consultors, must as soon as possible notify the Apostolic See of the death of the Bishop. The person elected as diocesan Administrator must as soon as possible notify the Apostolic See of his election.

Episcopus auxiliaris et, si is deficiat, collegium consultorum quantocius de morte Episcopi, itemque electus in Administratorem dioecesanum de sua electione Sedem Apostolicam certiorem faciant.

Canon 421. §1 Within eight days of receiving notification of the vacancy of an episcopal see, a diocesan Administrator is to be elected by the college of consultors, to govern the diocese for the time being, without prejudice to the provisions of can. 502 §3.

§2 If, for any reason, the diocesan Administrator is not lawfully elected within the prescribed time, his appointment devolves upon the Metropolitan. If the metropolitan see is itself vacant, or if both the metropolitan see and a suffragan see are vacant, the appointment devolves on the suffragan who is senior by promotion.

§1. Intra octo dies ab accepta vacationis sedis episcopalis notitia, Administrator dioecesanus, qui nempe dioecesim ad interim regat, eligendus est a collegio consultorum, firmo praescripto can. 502, §3.

§2. Si intra praescriptum tempus Administrator dioecesanus, quavis de causa, non fuerit legitime electus, eiusdem deputatio devolvitur ad Metropolitam, et si vacans sit ipsa Ecclesia metropolitana aut metropolitana simul et suffraganea, ad Episcopum suffraganeum promotione antiquiorem.

Canon 420. Unless the Holy See has prescribed otherwise, when the see is vacant in a vicariate or a prefecture apostolic, the governance is assumed by the Pro-Vicar or
Pro-Prefect who was designated for this sole purpose by the Vicar or Prefect immediately upon taking possession.

In vicariatu vel praefectura apostolica, sede vacante, regimen assumit Pro-Vicarius vel Pro-Praefectus ad hunc tantum effectum a Vicario vel a Praefecto immediate post captam possessionem nominatus, nisi aliter a Sancta Sede statutum fuerit.

Canon 419. While the see is vacant and until the appointment of a diocesan Administrator, the governance of the diocese devolves upon the auxiliary Bishop. If there are a number of auxiliary Bishops, it devolves upon the senior by promotion. If there is no auxiliary Bishop, it devolves upon the college of consultors, unless the Holy See has provided otherwise. The one who thus assumes the governance of the diocese must without delay convene the college which is competent to appoint a diocesan Administrator.

Sede vacante, regimen dioecesis, usque ad constitutionem Administratoris dioecesani, ad Episcopum auxiliarem, et si plures sint, ad eum qui promotione sit antiquior devolvitur; deficiente autem Episcopo auxiliari, ad collegium consultorum, nisi a Sancta Sede aliter provisum fuerit. Qui ita regimen dioecesis assumit, sine mora convocet collegium competens ad deputandum Administratorem dioecesanum.

Canon 418. §1 Within two months of receiving certain notification of transfer, the Bishop must proceed to the diocese to which he has been transferred and take canonical possession of it. On the day on which he takes possession of the new diocese, the diocese from which he has been transferred becomes vacant.

§2 In the period between receiving certain notification of the transfer and taking possession of the new diocese, in the diocese from which he is being transferred the Bishop:

1° has the power, and is bound by the obligations, of a diocesan Administrator; all powers of the Vicar general and of the episcopal Vicar cease, without prejudice to can. 409 §2;

2° receives the full remuneration proper to the office.

§1. A certa translationis notitia, Episcopus intra duos menses debet dioecesim ad quam petere eiusque canonicam possessionem capere; die autem captae possessionis dioecesis novae, dioecesis a qua vacat.

§2. A certa translationis notitia usque ad canonicam novae dioecesis possessionem, Episcopus translatus in dioecesi a qua:

1° Administratoris dioecesani potestatem obtinet eiusdemque obligationibus tenetur, cessante qualibet Vicarii generalis et Vicarii episcopalis potestate, salvo tamen can. 409, §2;

2° integram percipit remunerationem officio propriam.

Canon 417. Until they have received certain notification of the Bishop’s death, all actions taken by the Vicar general or the episcopal Vicar have effect. Until they have received certain notification of the aforementioned papal acts, the same is true of actions taken by the diocesan Bishop, the Vicar general or the episcopal Vicar.

Vim habent omnia quae gesta sunt a Vicario generali aut Vicario episcopali, donec certam de obitu Episcopi dioecesani notitiam iidem acceperint, itemque quae ab Episcopo dioecesano aut a Vicario generali vel episcopali gesta sunt, donec certam de memoratis actibus pontificiis notitiam receperint.

Canon 416. The episcopal see becomes vacant by the death of the diocesan Bishop, by his resignation accepted by the Holy See, by transfer, or by deprivation notified to the
Bishop.

Sedes episcopalis vacat Episcopi dioecesani morte, renuntiatione a Romano Pontifice acceptata, translatione ac privatione Episcopo intimata.

Canon 415. If the diocesan Bishop is prohibited from exercising his office by reason of an ecclesiastical penalty, the Metropolitan is to refer the matter at once to the Holy
See, so that it may make provision; if there is no Metropolitan, or if he is the one affected by the penalty, it is the suffragan senior by promotion who is to refer the matter.

Si Episcopus dioecesanus poena ecclesiastica a munere exercendo prohibeatur, Metropolita aut, si is deficiat vel de eodem agatur, suffraganeus antiquior promotione ad Sanctam Sedem statim recurrat, ut ipsa provideat.

Canon 414. Whoever is called, in accordance with can. 413, to exercise the pastoral care of the diocese for the time being, that is, only for the period during which the see is impeded, is in his pastoral care of the diocese bound by the obligations, and has the power, which by law belong to the diocesan Administrator.

Quilibet ad normam can. 413 vocatus ut ad interim dioecesis curam pastoralem gerat pro tempore quo sedes impeditur tantum, in cura pastorali dioecesis exercenda tenetur obligationibus atque potestate gaudet, quae iure Administratori dioecesano competunt.

Canon 413. §1 Unless the Holy See has provided otherwise, when a see is impeded, the governance of the diocese devolves on the coadjutor Bishop, if there is one. If there is no coadjutor, or if he is impeded, it devolves upon the auxiliary Bishop, or the Vicar general, or the episcopal Vicar, or another priest: the order of persons to be followed is to be that determined in the list which the diocesan Bishop is to draw up as soon as possible after taking possession of his diocese. This list, which is to be communicated to the Metropolitan, is to be revised at least every three years, and kept under secrecy by the chancellor.

§2 If there is no coadjutor Bishop or if he is impeded, and the list mentioned in §1 is not at hand, it is the responsibility of the college of consultors to elect a priest who will govern the diocese.

§3 The person who undertakes the governance of the diocese according to the norms of §§1 or 2, is to notify the Holy See as soon as possible that the see is impeded and that he has undertaken the office.

§1. Sede impedita, regimen dioecesis, nisi aliter Sancta Sedes providerit, competit Episcopo coadiutori, si adsit; eo deficiente aut impedito, alicui Episcopo auxiliari aut Vicario generali vel episcopali aliive sacerdoti, servato personarum ordine statuto in elencho ab Episcopo dioecesano quam primum a capta dioecesis possessione componendo; qui elenchus cum Metropolita communicandus singulis saltem trienniis renovetur atque a cancellario sub secreto servetur.

§2. Si deficiat aut impediatur Episcopus coadiutor atque elenchus, de quo in §1, non suppetat, collegii consultorum est sacerdotem eligere, qui dioecesim regat.

§3. Qui dioecesis regimen, ad normam §§1 vel 2, susceperit, quam primum Sanctam Sedem moneat de sede impedita ac de suspecto munere.

Canon 412. The episcopal see is understood to be impeded if the diocesan

Bishop is completely prevented from exercising the pastoral office in the diocese by reason of imprisonment, banishment, exile or incapacity, so that he is unable to communicate, even by letter, with the people of his diocese.

Sedes episcopalis impedita intellegitur, si captivitate, relegatione, exsilio aut inhabilitate Episcopus dioecesanus plane a munere pastorali in dioecesi procurando praepediatur, ne per litteras quidem valens cum dioecesanis communicare.

Canon 411. The provisions of cann. 401 and 402 §2, concerning resignation from office, apply also to a coadjutor and an auxiliary Bishop.
[NB see m.p. Learn to take your leave, 12.II.2018, art. 5 (cf. can. 401)]

Episcopo coadiutori et auxiliari, ad renuntiationem ab officio quod attinet, applicantur praescripta can. 401 et 402, §2.

Canon 410. The coadjutor Bishop and the auxiliary Bishop are bound, like the diocesan
Bishop, to reside in the diocese. Other than for the fulfilment of some duty outside the diocese, or for holidays, which are not to be longer than one month, they may not be away from the diocese except for a brief period.

Episcopus coadiutor et Episcopus auxiliaris obligatione tenentur, sicut et ipse Episcopus dioecesanus, residendi in dioecesi; a qua, praeterquam ratione alicuius officii extra dioecesim implendi aut feriarum causa, quae ultra mensem ne protrahantur, nonnisi ad breve tempus discedant.

Canon 409. §1 When the episcopal see falls vacant, the coadjutor immediately becomes the Bishop of the diocese for which he was appointed, provided he has lawfully taken possession.

§2 Unless the competent authority has provided otherwise, when the episcopal see is vacant and until the new Bishop takes possession of the see, the auxiliary Bishop retains all and only those powers and faculties which he had as Vicar general or as episcopal Vicar when the see was occupied. If he is not appointed to the office of diocesan Administrator, he is to exercise this same power of his, conferred by the law, under the authority of the diocesan Administrator, who governs the diocese.

§1. Vacante sede episcopali, Episcopus coadiutor statim fit Episcopus dioecesis pro qua fuerat constitutus, dummodo possessionem legitime ceperit.

§2. Vacante sede episcopali, nisi aliud a competenti auctoritate statutum fuerit, Episcopus auxiliaris, donec novus Episcopus possessionem sedis ceperit, omnes et solas servat potestates et facultates quibus sede plena, tamquam Vicarius generalis vel tamquam Vicarius episcopalis, gaudebat; quod si ad munus Administratoris dioecesani, qui regimini dioecesis praeest.

Canon 408. §1 As often as they are requested to do so by the diocesan Bishop, a coadjutor Bishop and an auxiliary Bishop who are not lawfully impeded, are obliged to perform those pontifical and other functions to which the diocesan Bishop is bound.

§2 Those episcopal rights and functions which the coadjutor can exercise are not habitually to be entrusted to another by the diocesan Bishop.

§1. Episcopus coadiutor et Episcopus auxiliaris, iusto impedimento non detenti, obligantur ut, quoties Episcopus dioecesanus id requirat, pontificalia et alias functiones obeant, ad quas Episcopus dioecesanus tenetur.

§2. Quae episcopalia iura et functiones Episcopus coadiutor aut auxiliaris potest exercere, Episcopus dioecesanus habitualiter alii ne committat.

Canon 407. §1 For the greatest present and future good of the diocese, the diocesan
Bishop, the coadjutor and the auxiliary Bishop mentioned in can. 403 §2, are to consult with each other on matters of greater importance.

§2 In assessing matters of greater importance, particularly those of a pastoral nature, the diocesan Bishop is to consult the auxiliary Bishop before all others.

§3 The coadjutor Bishop and the auxiliary Bishop, since they are called to share in the cares of the diocesan Bishop, should so exercise their office that they act and think in accord with him.

§1. Ut quam maxime praesenti et futuro dioecesis bono faveatur, Episcopus dioecesanus, coadiutor atque Episcopus auxiliaris de quo in can. 403, §2, in rebus maioris momenti sese invicem consulant.

§2. Episcopus dioecesanus in perpendendis causis maioris momenti, praesertim indolis pastoralis, Episcopos auxiliares prae ceteris consulere velit.

§3. Episcopus coadiutor et Episcopus auxiliaris, quippe qui in partem sollicitudinis Episcopi dioecesani vocati sint, munia sua ita exerceant, ut concordi cum ipso opera et animo procedant.

Canon 406. §1 The coadjutor Bishop, and likewise the auxiliary Bishop mentioned in can. 403 §2, is to be appointed a Vicar general by the diocesan Bishop. The diocesan
Bishop is to entrust to him, in preference to others, those things which by law require a special mandate.

§2 Unless the apostolic letters provide otherwise, and without prejudice to the provision of §1, the diocesan Bishop is to appoint his auxiliary or auxiliaries as Vicar general or at least episcopal Vicar, in dependence solely on his authority, or on that of the coadjutor Bishop or of the auxiliary Bishop mentioned in can. 403 §2.

§1. Episcopus coadiutor, itemque Episcopus auxiliaris, de quo in can. 403, §2, ab Episcopo dioecesano Vicarius generalis constituatur; insuper ipsi prae ceteris Episcopus dioecesanus committat quae ex iure mandatum speciale requirant.

§2. Nisi in litteris apostolicis aliud provisum fuerit et firmo praescripto §1, Episcopus dioecesanus auxiliarem vel auxiliares suos constituat Vicarios generales vel saltem Vicarios episcopales, ab auctoritate sua, aut Episcopi coadiutoris vel Episcopi auxiliaris de quo in can. 403, §2, dumtaxat dependentes.

Canon 405. §1 The coadjutor Bishop and the auxiliary Bishop have the obligations and the rights which are determined by the provisions of the following canons and defined in their letters of appointment.

§2 The coadjutor Bishop, or the auxiliary Bishop mentioned in can. 403 §2, assists the diocesan Bishop in the entire governance of the diocese, and takes his place when he is absent or impeded.

§1. Episcopus coadiutor, itemque Episcopus auxiliaris, obligationes et iura habent quae determinantur praescriptis canonum qui sequuntur, atque in litteris suae nominationis definiuntur.

§2. Episcopus coadiutor et Episcopus auxiliaris, de quo in can. 403, §2, Episcopo dioecesano in universo dioecesis regimine adstant atque eiusdem absentis vel impediti vices supplent.

Canon 404. §1 The coadjutor Bishop takes possession of his office when, either personally or by proxy, he shows the apostolic letters of appointment to the diocesan
Bishop and the college of consultors, in the presence of the chancellor of the curia, who makes a record of the fact.

§2 An auxiliary Bishop takes possession of his office when he shows his apostolic letters of appointment to the diocesan Bishop, in the presence of the chancellor of the curia, who makes a record of the fact.

§3 If the diocesan Bishop is wholly impeded, it is sufficient that either the coadjutor
Bishop or the auxiliary Bishop show their apostolic letters of appointment to the college of consultors, in the presence of the chancellor of the curia.

§1. Episcopus coadiutor officii sui possessionem capit, cum litteras apostolicas nominationis, per se vel per procuratorem, ostenderit Episcopo dioecesano atque collegio consultorum, praesente curiae cancellario, qui rem in acta referat.

§2. Episcopus auxiliaris officii sui possessionem capit, cum litteras apostolicas nominationis ostenderit Episcopo dioecesano, praesente curiae cancellario, qui rem in acta referat.

§3. Quod si Episcopus dioecesanus plene sit impeditus, sufficit ut tum Episcopus coadiutor, tum Episcopus auxiliaris litteras apostolicas nominationis ostendant collegio consultorum, praesente curiae cancellario.

Canon 403. §1 When the pastoral needs of the diocese require it, one or more auxiliary
Bishops are to be appointed at the request of the diocesan Bishop. An auxiliary
Bishop does not have the right of succession.

§2 In more serious circumstances, even of a personal nature, the diocesan Bishop may be given an auxiliary Bishop with special faculties.

§3 If the Holy See considers it more opportune, it can ex officio appoint a coadjutor
Bishop, who also has special faculties. A coadjutor Bishop has the right of succession.

§1. Cum pastorales dioecesis necessitates id suadeant, unus vel plures Episcopi auxiliares, petente Episcopo dioecesano, constituantur; Episcopus auxiliaris iure successionis non gaudet.

§2. Gravioribus in adiunctis, etiam indolis personalis, Episcopo dioecesano dari potest Episcopus auxiliaris specialibus instructus facultatibus.

§3. Sancta Sedes, si magis opportunum id ipsi videatur, ex officio constituere potest Episcopum coadiutorem, qui et ipse specialibus instruitur facultatibus; Episcopus coadiutor iure successionis gaudet.

Canon 402. §1 A Bishop whose resignation from office has been accepted, acquires the unless, because of special circumstances in certain cases, the Apostolic See provides otherwise.
[NB see Authentic Interpretation of canon 402 §1, 10.X.1991]

§2 The Episcopal Conference must ensure that suitable and worthy provision is made for the upkeep of a Bishop who has resigned, bearing in mind the primary obligation which falls on the diocese which he served.

§1. Episcopus, cuius renuntiatio ab officio acceptata fuerit, titulum emeriti suae dioecesis retinet, atque habitationis sedem, si id exoptet, in ipsa dioecesi servare potest, nisi certis in casibus ob specialia adiuncta ab Apostolica Sede aliter provideatur.

§2. Episcoporum conferentia curare debet ut congruae et dignae Episcopi renuntiantis sustentationi provideatur, attenta quidem primaria obligatione, qua tenetur dioecesis cui ipse inservivit.

Canon 401. §1 A diocesan Bishop who has completed his seventy-fifth year of age is requested to offer his resignation from office to the Supreme Pontiff, who, taking all the circumstances into account, will make provision accordingly.

§2 A diocesan Bishop who, because of illness or some other grave reason, has become unsuited for the fulfilment of his office, is earnestly requested to offer his resignation from office.
NB see m.p. Learn to take your leave, 12.II.2018:

Art. 1. Upon reaching 75 years of age, diocesan and eparchial Bishops, and those deemed equivalent to them according to canons 381 §2 cic and 313 cceo, as well as Coadjutor and Auxiliary Bishops or holders of special pastoral responsibilities, are invited to present to the Supreme Pontiff their resignation from pastoral office.

Art. 2. Upon reaching 75 years of age, non-Cardinal Dicastery Heads of the
Roman Curia, Superior Prelates of the Roman Curia and Bishops holding other

offices of the Holy See, do not ipso facto cede their office, but must present their resignation to the Supreme Pontiff.

Art. 3. Likewise, Pontifical Representatives do not ipso facto cede their office upon reaching seventy-five years of age, but in this circumstance must present their resignation to the Supreme Pontiff.

Art. 4. To be effective, resignation pursuant to articles 1-3 must be accepted by the Supreme Pontiff, who will decide by evaluating the concrete circumstances.

Art. 5. Once the resignation is presented, the office relative to articles 1-3 will be extended until acceptance of the resignation is communicated to the interested party, for a fixed or unspecified time, contrary to the general terms established by canons 189 §3 cic and 970 §1 cceo.

§1. Episcopus dioecesanus, qui septuagesimum quintum aetatis annum expleverit, rogatur ut renuntiationem ab officio exhibeat Summo Pontifici, qui omnibus inspectis adiunctis providebit.

§2. Enixe rogatur Episcopus dioecesanus, qui ob infirmam valetudinem aliamve gravem causam officio suo adimplendo minus aptus evaserit, ut renuntiationem ab officio exhibeat.

Canon 400. §1 Unless the Apostolic See has decided otherwise, in the year in which he is bound to submit the report to the Supreme Pontiff, the diocesan Bishop is to go to
Rome to venerate the tombs of the Blessed Apostles Peter and Paul, and to present himself to the Roman Pontiff.

§2 The Bishop is to satisfy this obligation personally, unless he is lawfully impeded; in which case he is to satisfy the obligation through the coadjutor, if he has one, or the auxiliary, or a suitable priest of his presbyterium who resides in his diocese.

§3 A Vicar apostolic can satisfy this obligation through a proxy, even through one residing in Rome. A Prefect apostolic is not bound by this obligation.

§1. Episcopus dioecesanus, eo anno quo relationem Summo Pontifici exhibere tenetur, nisi aliter ab Apostolica Sede statutum fuerit, ad Urbem, Beatorum Apostolorum Petri et Pauli sepulcra veneraturus, accedat et Romano Pontifici se sistat.

§2. Episcopus praedictae obligationi per se ipse satisfaciat, nisi legitime sit impeditus; quo in casu eidem satisfaciat per coadiutorem, si quem habeat, vel auxiliarem, aut per idoneum sacerdotem sui presbyterii, qui in sua dioecesi resideat.

§3. Vicarius apostolicus huic obligationi satisfacere potest per procuratorem etiam in Urbe degentem; Praefectus apostolicus hac obligatione non tenetur.

Canon 399. §1 Every five years the diocesan Bishop is bound to submit to the Supreme
Pontiff a report on the state of the diocese entrusted to him, in the form and at the time determined by the Apostolic See.

§2 If the year assigned for submitting this report coincides in whole or in part with the first two years of his governance of the diocese, for that occasion the Bishop need not draw up and submit the report.

§1. Episcopus dioecesanus tenetur singulis quinquenniis relationem Summo Pontifici exhibere super statu dioecesis sibi commissae, secundum formam et tempus ab Apostolica Sede definita.

§2. Si annus pro exhibenda relatione determinatus ex toto vel ex parte inciderit in primum biennium ab inito dioecesis regimine, Episcopus pro ea vice a conficienda et exhibenda relatione abstinere potest.

Canon 398. The Bishop is to endeavour to make his pastoral visitation with due diligence. He is to ensure that he is not a burden to anyone on the ground of undue expense.

Studeat Episcopus debita cum diligentia pastoralem visitationem absolvere; caveat ne superfluis sumptibus cuiquam gravis onerosusve sit.

Canon 397. §1 Persons, catholic institutes, pious objects and places within the boundaries of the diocese, are subject to ordinary episcopal visitation.

§2 The Bishop may visit the members of religious institutes of pontifical right and their houses only in the cases stated in the law.

§1. Ordinariae episcopali visitationi obnoxiae sunt personae, instituta catholica, res et loca sacra, quae intra dioecesis ambitum continentur.

§2. Sodales institutorum religiosorum iuris pontificii eorumque domos Episcopus visitare potest in casibus tantum iure expressis.

Canon 396. §1 The Bishop is bound to visit his diocese in whole or in part each year, so that at least every five years he will have visited the whole diocese, either personally or, if he is lawfully impeded, through the coadjutor or auxiliary Bishop, the Vicar general, an episcopal Vicar or some other priest.

§2 The Bishop has a right to select any clerics he wishes as his companions and helpers in a visitation, any contrary privilege or custom being reprobated.

§1. Tenetur Episcopus obligatione dioecesis vel ex toto vel ex parte quotannis visitandae, ita ut singulis saltem quinquenniis universam dioecesim, ipse per se vel, si legitime fuerit impeditus, per Episcopum coadiutorem, aut per auxiliarem, aut per Vicarium generalem vel episcopalem, aut per alium presbyterum visitet.

§2. Fas est Episcopo sibi eligere quos maluerit clericos in visitatione comites atque adiutores, reprobato quocumque contrario privilegio vel consuetudine.

Canon 395. §1 The diocesan Bishop is bound by the law of personal residence in his diocese, even if he has a coadjutor or auxiliary Bishop.

§2 Apart from the visit ‘ad limina’, attendance at councils or at the synod of Bishops or at the Episcopal Conference, at which he must be present, or by reason of another office lawfully entrusted to him, he may be absent from the diocese, for a just reason, for not longer than one month, continuously or otherwise, provided he ensures that the diocese is not harmed by this absence.

§3 He is not to be absent from his diocese on Christmas Day, during Holy Week, or on Easter Sunday, Pentecost and Corpus Christi, except for a grave and urgent reason.

§4 If the Bishop is unlawfully absent from the diocese for more than six months, the
Metropolitan is to notify the Holy See. If it is the Metropolitan who is absent, the senior suffragan is to do the same.

§1. Episcopus dioecesanus, etiamsi coadiutorem aut auxiliarem habeat, tenetur lege personalis in dioecesi residentiae.

§2. Praeterquam causa visitationis Sacrorum Liminum, vel Conciliorum, Episcoporum synodi, Episcoporum conferentiae, quibus interesse debet, aliusve officii sibi legitime commissi, a dioecesi aequa de causa abesse potest non ultra mensem, sive continuum sive intermissum, dummodo cautum sit ne ex eius absentia dioecesis quidquam detrimenti capiat.

§3. A dioecesi ne absit diebus Nativitatis, Hebdomadae Sanctae et Resurrectionis Domini, Pentecostes et Corporis et Sanguinis Christi, nisi ex gravi urgentique causa.

§4. Si ultra sex menses Episcopus a dioecesi illegitime abfuerit, de eius absentia Metropolita Sedem Apostolicam certiorem faciat; quod si agatur de Metropolita, idem faciat antiquior suffraganeus.

Canon 394. §1 The Bishop is to foster various forms of the apostolate in his diocese and is to ensure that throughout the entire diocese, or in its particular districts, all works of the apostolate are coordinated under his direction, with due regard for the character of each apostolate.

§2 He is to insist on the faithful’s obligation to exercise the apostolate according to the condition and talents of each. He is to urge them to take part in or assist various works of the apostolate, according to the needs of place and time.

§1. Varias apostolatus rationes in dioecesi foveat Episcopus, atque curet ut in universa dioecesi, vel in eiusdem particularibus districtibus, omnia apostolatus opera, servata uniuscuiusque propria indole, sub suo moderamine coordinentur.

§2. Urgeat officium, quo tenentur fideles ad apostolatum pro sua cuiusque condicione et aptitudine exercendum, atque ipsos adhortetur ut varia opera apostolatus, secundum necessitates loci et temporis, participent et iuvent.

Canon 393. In all juridical transactions of the diocese, the diocesan Bishop acts in the person of the diocese.

In omnibus negotiis iuridicis dioecesis, Episcopus dioecesanus eiusdem personam gerit.

Canon 392. §1 Since the Bishop must defend the unity of the universal Church, he is bound to foster the discipline which is common to the whole Church, and so press for the observance of all ecclesiastical laws.

§2 He is to ensure that abuses do not creep into ecclesiastical discipline, especially concerning the ministry of the word, the celebration of the sacraments and sacramentals, the worship of God and the cult of the saints, and the administration of goods.

§1. Ecclesiae universae unitatem cum tueri debeat, Episcopus disciplinam cunctae Ecclesiae communem promovere et ideo observantiam omnium legum ecclesiasticarum urgere tenetur.

§2. Advigilet ne abusus in ecclesiasticam disciplinam irrepant, praesertim circa ministerium verbi, celebrationem sacramentorum et sacramentalium, cultum Dei et Sanctorum, necnon bonorum administrationem.

Canon 391. §1 The diocesan Bishop governs the particular Church entrusted to him with legislative, executive and judicial power, in accordance with the law.

§2 The Bishop exercises legislative power himself. He exercises executive power either personally or through Vicars general or episcopal Vicars, in accordance with the law. He exercises judicial power either personally or through a judicial Vicar and judges, in accordance with the law.

§1. Episcopi dioecesani est Ecclesiam particularem sibi commissam cum potestate legislativa, exsecutiva et iudiciali regere, ad normam iuris.

§2. Potestatem legislativam exercet ipse Episcopus; potestatem exsecutivam exercet sive per se sive per Vicarios generales aut episcopales ad normam iuris; potestatem iudicialem sive per se sive per Vicarium iudicialem et iudices ad normam iuris.

Canon 390. The diocesan Bishop may use pontificalia throughout his diocese. He may not do so outside his diocese without the consent of the local Ordinary, either expressly given or at least reasonably presumed.

Episcopus dioecesanus in universa sua dioecesi pontificalia exercere potest; non vero extra propriam dioecesim sine expresso vel saltem rationabiliter praesumpto Ordinarii loci consensu.

Canon 389. He is frequently to preside at the Eucharistic celebration in the cathedral church or in some other church of his diocese, especially on holydays of obligation and on other solemnities.

Frequenter praesit in ecclesia cathedrali aliave ecclesia suae dioecesis sanctissimae Eucharistiae celebrationi, in festis praesertim de praecepto aliisque sollemnitatibus.

Canon 388. §1 After he has taken possession of the diocese, the diocesan Bishop must apply the Mass for the people entrusted to him on each Sunday and on each holyday of obligation in his region.

§2 The Bishop must himself celebrate and apply the Mass for the people on the days mentioned in §1; if, however, he is lawfully impeded from so doing, he is to have someone else do so on those days, or do so himself on other days.

§3 A Bishop who, in addition to his own, is given another diocese, even as administrator, satisfies the obligation by applying one Mass for all the people entrusted to him.

§4 A Bishop who has not satisfied the obligation mentioned in §§1-3, is to apply as soon as possible as many Masses for the people as he has omitted.

§1. Episcopus dioecesanus, post captam dioecesis possessionem, debet singulis diebus dominicis aliisque diebus festis de praecepto in sua regione Missam pro populo sibi commisso applicare.

§2. Episcopus Missam pro populo diebus, de quibus in §1, per se ipse celebrare et applicare debet; si vero ab hac celebratione legitime impediatur, iisdem diebus per alium, vel aliis diebus per se ipse applicet.

§3. Episcopus, cui praeter propriam dioecesim aliae, titulo etiam administrationis, sunt commissae, obligationi satisfacit unam Missam pro universo populo sibi commisso applicando.

§4. Episcopus, qui obligationi, de qua in §§1-3, non satisfecerit, quam primum pro populo tot Missas applicet quot omiserit.

Canon 387. Mindful that he is bound to give an example of holiness, charity, humility and simplicity of life, the diocesan Bishop is to seek in every way to promote the holiness of Christ’s faithful according to the special vocation of each. Since he is the principal dispenser of the mysteries of God, he is to strive constantly that Christ’s faithful entrusted to his care may grow in grace through the celebration of the sacraments, and may know and live the paschal mystery.

Episcopus dioecesanus, cum memor sit se obligatione teneri exemplum sanctitatis praebendi in caritate, humilitate et vitae simplicitate, omni ope promovere studeat sanctitatem christifidelium secundum uniuscuiusque propriam vocationem atque, cum sit praecipuus mysteriorum Dei dispensator, iugiter annitatur ut christifideles suae curae commissi sacramentorum celebratione in gratia crescant utque paschale mysterium cognoscant et vivant.

Canon 386. §1 The diocesan Bishop is bound to teach and illustrate to the faithful the truths of faith which are to be believed and applied to behaviour. He is himself to preach frequently. He is also to ensure that the provisions of the canons on the ministry of the word, especially on the homily and catechetical instruction, are faithfully observed, so that the whole of christian teaching is transmitted to all.

§2 By whatever means seem most appropriate, he is firmly to defend the integrity and unity of the faith to be believed. However, he is to acknowledge a just freedom in the further investigation of truths.

§1. Veritates fidei credendas et moribus applicandas Episcopus dioecesanus fidelibus proponere et illustrare tenetur, per se ipse frequenter praedicans; curet etiam ut praescripta canonum de ministerio verbi, de homilia praesertim et catechetica institutione sedulo serventur, ita ut universa doctrina christiana omnibus tradatur.

§2. Integritatem et unitatem fidei credendae mediis, quae aptiora videantur, firmiter tueatur, iustam tamen libertatem agnoscens in veritatibus ulterius perscrutandis.

Canon 385. He must in a very special way foster vocations to the various ministries and to consecrated life, having a special care for priestly and missionary vocations.

Episcopus dioecesanus vocationes ad diversa ministeria et ad vitam consecratam quam maxime foveat, speciali cura vocationibus sacerdotalibus et missionalibus adhibita.

Canon 384. He is to have a special concern for the priests, to whom he is to listen as his helpers and counsellors. He is to defend their rights and ensure that they fulfil the obligations proper to their state. He is to see that they have the means and the institutions needed for the development of their spiritual and intellectual life. He is to ensure that they are provided with adequate means of livelihood and social welfare, in accordance with the law.

Episcopus dioecesanus peculiari sollicitudine prosequatur presbyteros, quos tamquam adiutores et consiliarios audiat, eorum iura tutetur et curet ut ipsi obligationes suo statui proprias rite adimpleant iisdemque praesto sint media et institutiones, quibus ad vitam spiritualem et intellectualem fovendam egeant; item curet ut eorum honestae sustentationi atque assistentiae sociali, ad normam iuris, prospiciatur.

Canon 383. §1 In exercising his pastoral office, the diocesan Bishop is to be solicitous for all Christ’s faithful entrusted to his care, whatever their age, condition or nationality, whether they live in the territory or are visiting there. He is to show an apostolic spirit also to those who, because of their condition of life, are not sufficiently able to benefit from ordinary pastoral care, and to those who have lapsed from religious practice.

§2 If he has faithful of a different rite in his diocese, he is to provide for their spiritual needs either by means of priests or parishes of the same rite, or by an episcopal Vicar.

§3 He is to act with humanity and charity to those who are not in full communion with the catholic Church- he should also foster ecumenism as it is understood by the
Church.

§4 He is to consider the non-baptised as commended to him in the Lord, so that the charity of Christ, of which the Bishop must be a witness to all, may shine also on them.

§1. In exercendo munere pastoris, Episcopus dioecesanus sollicitum se praebeat erga omnes christifideles qui suae curae committuntur, cuiusvis sint aetatis, condicionis vel nationis, tum in territorio habitantes tum in eodem ad tempus versantes, animum intendens apostolicum ad eos etiam qui ob vitae suae condicionem ordinaria cura pastorali non satis frui valeant necnon ad eos qui a religionis praxi defecerint.

§2. Fideles diversi ritus in sua dioecesi si habeat, eorum spiritualibus necessitatibus provideat sive per sacerdotes aut paroecias eiusdem ritus, sive per Vicarium episcopalem.

§3. Erga fratres, qui in plena communione cum Ecclesia catholica non sint, cum humanitate et caritate se gerat, oecumenismum quoque fovens prout ab Ecclesia intellegitur.

§4. Commendatos sibi in Domino habeat non baptizatos, ut et ipsis caritas eluceat Christi, cuius testis coram omnibus Episcopus esse debet.

Canon 382. §1 A person who is promoted to the episcopate cannot become involved in the exercise of the office entrusted to him before he has taken canonical possession of the diocese. However, he is able to exercise offices which he already held in the same diocese at the time of his promotion, without prejudice to can. 409 §2.

§2 Unless he is lawfully impeded, one who is not already consecrated a Bishop and is now promoted to the office of diocesan Bishop, must take canonical possession of his diocese within four months of receiving the apostolic letters. If he is already consecrated, he must take possession within two months of receiving the apostolic letters.

§3 A Bishop takes canonical possession of his diocese when, personally or by proxy, he shows the apostolic letters to the college of consultors, in the presence of the chancellor of the curia, who makes a record of the fact. This must take place within
the diocese. In dioceses which are newly established he takes possession when he communicates the same letters to the clergy and the people in the cathedral church, with the senior of the priests present making a record of the fact.

§4 It is strongly recommended that the taking of canonical possession be performed with a liturgical act in the cathedral church, in the presence of the clergy and the people.

§1. Episcopus promotus in exercitium officii sibi commissi sese ingerere nequit, ante captam dioecesis canonicam possessionem; exercere tamen valet officia, quae in eadem dioecesi tempore promotionis iam retinebat, firmo praescripto can. 409, §2.

§2. Nisi legitimo detineatur impedimento, promotus ad officium Episcopi dioecesani debet canonicam suae dioecesis possessionem capere, si iam non sit consecratus Episcopus, intra quattuor menses a receptis apostolicis litteris; si iam sit consecratus, intra duos menses ab iisdem receptis.

§3. Canonicam dioecesis possessionem capit Episcopus simul ac in ipsa dioecesi, per se vel per procuratorem, apostolicas litteras collegio consultorum ostenderit, praesente curiae cancellario, qui rem in acta referat, aut, in dioecesibus noviter erectis, simul ac clero populoque in ecclesia cathedrali praesenti earundem litterarum communicationem procuraverit, presbytero inter praesentes seniore in acta referente.

§4. Valde commendatur ut captio canonicae possessionis cum actu liturgico in ecclesia cathedrali fiat, clero et populo adstantibus.

Canon 381. §1 In the diocese entrusted to his care, the diocesan Bishop has all the ordinary, proper and immediate power required for the exercise of his pastoral office, except in those matters which the law or a decree of the Supreme Pontiff reserves to the supreme or to some other ecclesiastical authority.

§2 Those who are at the head of the other communities of the faithful mentioned in can. 368, are equivalent in law to the diocesan Bishop unless the contrary is clear from the nature of things or from a provision of the law.

§1. Episcopo dioecesano in dioecesi ipsi commissa omnis competit potestas ordinaria, propria et immediata, quae ad exercitium eius muneris pastoralis requiritur, exceptis causis quae iure aut Summi Pontificis decreto supremae aut alii auctoritati ecclesiasticae reserventur.

§2. Qui praesunt aliis communitatibus fidelium, de quibus in can. 368, Episcopo dioecesano in iure aequiparantur, nisi ex rei natura aut iuris praescripto aliud appareat.

Canon 380. Before taking canonical possession of his office, he who has been promoted is to make the profession of faith and take the oath of fidelity to the Apostolic See, in accordance with the formula approved by the same Apostolic See.

Antequam canonicam possessionem sui officii capiat, promotus fidei professionem emittat atque iusiurandum fidelitatis erga Apostolicam Sedem praestet secundum formulam ab eadem Apostolica Sede probatam.

Canon 379. Unless prevented by a lawful reason, one who is promoted to the episcopate must receive episcopal consecration within three months of receiving the apostolic letters, and in fact before he takes possession of his office.

Nisi legitimo detineatur impedimento, quicumque ad Episcopatum promotus debet intra tres menses ab acceptis apostolicis litteris consecrationem episcopalem recipere, et quidem antequam officii sui possessionem capiat.

Canon 378. §1 To be a suitable candidate for the episcopate, a person must:

1° be outstanding in strong faith, good morals, piety, zeal for souls, wisdom, prudence and human virtues, and possess those other gifts which equip him to fulfil the office in question;

2° be held in good esteem;

3° be at least 35 years old;

4° be a priest ordained for at least five years;

5° hold a doctorate or at least a licentiate in sacred Scripture, theology or canon law, from an institute of higher studies approved by the Apostolic See, or at least be well versed in these disciplines.

§2 The definitive judgement on the suitability of the person to be promoted rests with the Apostolic See.

§1. Ad idoneitatem candidatorum Episcopatus requiritur ut quis sit:

1° firma fide, bonis moribus, pietate, animarum zelo, sapientia, prudentia et virtutibus humanis excellens, ceterisque dotibus praeditus quae ipsum aptum efficiant ad officium de quo agitur explendum;

2° bona exsistimatione gaudens;

3° annos natus saltem triginta quinque;

4° a quinquennio saltem in presbyteratus ordine constitutus;

5° laurea doctoris vel saltem licentia in sacra Scriptura, theologia aut iure canonico potitus in instituto studiorum superiorum a Sede Apostolica probato, vel saltem in iisdem disciplinis vere peritus.

§2. Iudicium definitivum de promovendi idoneitate ad Apostolicam Sedem pertinet.

Canon 377. §1 The Supreme Pontiff freely appoints Bishops or confirms those lawfully elected.

§2 At least every three years, the Bishops of an ecclesiastical province or, if circumstances suggest it, of an Episcopal Conference, are to draw up, by common accord and in secret, a list of priests, even of members of institutes of consecrated life, who are suitable for the episcopate; they are to send this list to the Apostolic See. This is without prejudice to the right of every Bishop individually to make known to the Apostolic See the names of priests whom he thinks are worthy and suitable for the episcopal office.

§3 Unless it has been lawfully prescribed otherwise, for the appointment of a diocesan Bishop or a coadjutor Bishop, a ternus, as it is called, is to be proposed to the Apostolic See. In the preparation of this list, it is the responsibility of the papal
Legate to seek individually the suggestions of the Metropolitan and of the Suffragans of the province to which the diocese in question belongs or with which it is joined in some grouping, as well as the suggestions of the president of the Episcopal
Conference. The papal Legate is, moreover, to hear the views of some members of the college of consultors and of the cathedral chapter. If he judges it expedient, he is also to seek individually, and in secret, the opinions of other clerics, both secular and religious, and of lay persons of outstanding wisdom. He is then to send these suggestions, together with his own opinion, to the Apostolic See.

§4 Unless it has been lawfully provided otherwise, the diocesan Bishop who judges that his diocese requires an auxiliary Bishop, is to propose to the Apostolic See a list of the names of at least three priests suitable for this office .

§5 For the future, no rights or privileges of election, appointment, presentation or designation of Bishops are conceded to civil authorities.

§1. Episcopos libere Summus Pontifex nominat, aut legitime electos confirmat.

§2. Singulis saltem trienniis Episcopi provinciae ecclesiasticae vel, ubi adiuncta id suadeant, Episcoporum conferentiae, communi consilio et secreto elenchum componant presbyterorum etiam sodalium institutorum vitae consecratae, ad episcopatum aptiorum, eumque Apostolicae Sedi transmittant, firmo manente iure uniuscuiusque Episcopi Apostolicae Sedi nomina presbyterorum, quos episcopali munere dignos et idoneus putet, seorsim patefaciendi.

§3. Nisi aliter legitime statutum fuerit, quoties nominandus est Episcopus dioecesanus aut Episcopus coadiutor, ad ternos, qui dicuntur, Apostolicae Sedi proponendos, pontificii Legati est singillatim requirere et cum ipsa Apostolica Sede communicare, una cum suo voto, quid suggerant Metropolita et Suffraganei provinciae, ad quam providenda dioecesis pertinet vel quacum in coetum convenit, necnon conferentiae Episcoporum praeses; pontificius Legatus, insuper, quosdam e collegio consultorum et capitulo cathedrali audiat et, si id expedire iudicaverit, sententiam quoque aliorum ex utroque clero necnon laicorum sapientia praestantium singillatim et secreto exquirat.

§4. Nisi aliter legitime provisum fuerit, Episcopus dioecesanus, qui auxiliarem suae dioecesi dandum aestimet, elenchum trium saltem presbyterorum ad hoc officium aptiorum Apostolicae Sedi proponat.

§5. Nulla in posterum iura et privilegia electionis, nominationis praesentationis vel designationis Episcoporum civilibus auctoritatibus conceduntur.

Canon 376. Bishops to whom the care of a given diocese is entrusted are called diocesan Bishops; the others are called titular Bishops.

Episcopi vocantur dioecesani, quibus scilicet alicuius dioecesis cura commissa est; ceteri titulares appellantur.

Canon 375. §1 By divine institution, Bishops succeed the Apostles through the Holy Spirit who is given to them. They are constituted Pastors in the Church, to be the teachers of doctrine, the priests of sacred worship and the ministers of governance.

§2 By their episcopal consecration, Bishops receive, together with the office of sanctifying, the offices also of teaching and of ruling, which however, by their nature, can be exercised only in hierarchical communion with the head of the College and its members.

§1. Episcopi, qui ex divina institutione in Apostolorum locum succedunt per Spiritum Sanctum qui datus est eis, in Ecclesia Pastores constituuntur, ut sint et ipsi doctrinae magistri, sacri cultus sacerdotes et gubernationis ministri.

§2. Episcopi ipsa consecratione episcopali recipiunt cum munere sanctificandi munera quoque docendi et regendi, quae tamen natura sua nonnisi in hierarchica communione cum Collegii capite et membris exercere possunt.

Canon 374. §1 Each diocese or other particular Church is to be divided into distinct parts or parishes.

§2 To foster pastoral care by means of common action, several neighbouring parishes can be joined together in special groups, such as vicariates forane.

§1. Quaelibet dioecesis aliave Ecclesia particularis dividatur in distinctas partes seu paroecias.

§2. Ad curam pastoralem per communem actionem fovendam plures paroeciae viciniores coniungi possunt in peculiares coetus, uti sunt vicariatus foranei.

Canon 373. It is within the competence of the supreme authority alone to establish particular Churches; once they are lawfully established, the law itself gives them juridical personality.

Unius supremae auctoritatis est Ecclesias particulares erigere; quae, legitime erectae, ipso iure personalitate iuridica gaudent.

Canon 372. §1 As a rule, that portion of the people of God which constitutes a diocese or other particular Church is to have a defined territory, so that it comprises all the faithful who live in that territory.

§2 If however, in the judgement of the supreme authority in the Church, after consultation with the Episcopal Conferences concerned, it is thought to be helpful, there may be established in a given territory particular Churches distinguished by the rite of the faithful or by some other similar quality.

§1. Pro regula habeatur ut portio populi Dei quae dioecesim aliamve Ecclesiam particularem constituat, certo territorio circumscribatur, ita ut omnes comprehendat fideles in territorio habitantes.

§2. Attamen, ubi de iudicio supremae Ecclesiae auctoritatis, auditis Episcoporum conferentiis quarum interest, utilitas id suadeat, in eodem territorio erigi possunt Ecclesiae particulares ritu fidelium aliave simili ratione distinctae.

Canon 371. §1 A vicariate apostolic or a prefecture apostolic is a certain portion of the people of God, which for special reasons is not yet constituted a diocese, and which is entrusted to the pastoral care of a Vicar apostolic or a Prefect apostolic, who governs it in the name of the Supreme Pontiff.

§2 An apostolic administration is a certain portion of the people of God which, for special and particularly serious reasons, is not yet established by the Supreme Pontiff as a diocese, and whose pastoral care is entrusted to an apostolic Administrator, who governs it in the name of the Supreme Pontiff.

§1. Vicariatus apostolicus vel praefectura apostolica est certa populi Dei portio quae, ob peculiaria adiuncta, in dioecesim nondum est constituta, quaeque pascenda committitur Vicario apostolico aut Praefecto apostolico, qui eam nomine Summi Pontificis regant.

§2. Administratio apostolica est certa populi Dei portio, quae ob speciales et graves omnino rationes a Summo Pontifice in dioecesim non erigitur, et cuius cura pastoralis committitur Administratori apostolico, qui eam nomine Summi Pontificis regat.

Canon 370. A territorial prelature or abbacy is a certain portion of the people of God, territorially defined, the care of which is for special reasons entrusted to a Prelate or an Abbot, who governs it, in the manner of a diocesan Bishop, as its proper pastor.

Praelatura territorialis aut abbatia territorialis est certa populi Dei portio, territorialiter quidem circumscripta, cuius cura, specialia ob adiuncta, committitur alicui Praelato aut Abbati, qui eam, ad instar Episcopi dioecesani, tamquam proprius eius pastor regat.

Canon 369. A diocese is a portion of the people of God, which is entrusted to a Bishop to be nurtured by him, with the cooperation of the presbyterium, in such a way that, remaining close to its pastor and gathered by him through the Gospel and the Eucharist in the Holy Spirit, it constitutes a particular Church. In this Church, the one, holy, catholic and apostolic Church of Christ truly exists and functions.

Dioecesis est populi Dei portio, quae Episcopo cum cooperatione presbyterii pascenda concreditur, ita ut, pastori suo adhaerens ab eoque per Evangelium et Eucharistiam in Spiritu Sancto congregata, Ecclesiam particularem constituat, in qua vere inest et operatur una sancta catholica et apostolica Christi Ecclesia.

Canon 368. Particular Churches, in which and from which the one and only catholic
Church exists, are principally dioceses. Unless the contrary is clear, the following are equivalent to a diocese: a territorial prelature, a territorial abbacy, a vicariate apostolic, a prefecture apostolic and a permanently established apostolic administration.

Ecclesiae particulares, in quibus et ex quibus una et unica Ecclesia catholica exsistit, sunt imprimis dioeceses, quibus, nisi aliud constet, assimilantur praelatura territorialis et abbatia territorialis, vicariatus apostolicus et praefectura apostolica necnon administratio apostolica stabiliter erecta.

Canon 367. The office of papal Legate does not cease when the Apostolic See is vacant, unless otherwise specified in the pontifical Letters- it does cease, however, on the expiry of the mandate, on receipt by him of notification of recall, and on acceptance of his resignation by the Roman Pontiff.

Pontificii Legati munus non exspirat vacante Sede Apostolica, nisi aliud in litteris pontificiis statuatur; cessat autem expleto mandato, revocatione eidem intimata, renuntiatione a Romano Pontifice acceptata.

Canon 366. Given the special nature of a Legate’s role:

1° the papal Legation is exempt from the power of governance of the local Ordinary, except for the celebration of marriages;

2° the papal Legate has the right to perform liturgical celebrations, even in pontificalia, in all churches of the territory of his legation; as far as it is possible, he is to give prior notice to the local Ordinary.

Attenta peculiari Legati muneris indole:

1° sedes Legationis pontificiae a potestate regiminis Ordinarii loci exempta est, nisi agatur de matrimoniis celebrandis;

2° Legato pontificio fas est, praemonitis, quantum fieri potest, locorum Ordinariis, in omnibus ecclesiis suae legationis liturgicas celebrationes, etiam in pontificalibus, peragere.

Canon 365. §1 A papal Legate who at the same time acts as envoy to the State according to international law, has in addition the special role:

1° of promoting and fostering relationships between the Apostolic See and the Authorities of the State;

2° of dealing with questions concerning relations between Church and State, especially, of drawing up concordats and other similar agreements, and giving effect to them.

§2 As circumstances suggest, in the matters mentioned in §1, the papal Legate is not to omit to seek the opinion and counsel of the Bishops of the ecclesiastical jurisdiction and to keep them informed of the course of events.

§1. Legati pontificii, qui simul legationem apud Civitates iuxta iuris internationalis normas exercet, munus quoque peculiare est:

1° promovere et fovere necessitudines inter Apostolicam Sedem et Auctoritates Rei Publicae;

2° quaestiones pertractare quae ad relationes inter Ecclesiam et Civitatem pertinent; et peculiari modo agere de concordatis aliisque huiusmodi conventionibus conficiendis et ad effectum deducendis.

§2. In negotiis, de quibus in §1, expediendis, prout adiuncta suadeant, Legatus pontificius sententiam et consilium Episcoporum dicionis ecclesiasticae exquirere ne omittat, eosque de negotiorum cursu certiores faciat.

Canon 364. The principal task of a Papal Legate is continually to make more firm and effective the bonds of unity which exist between the Holy See and the particular Churches. Within the territory assigned to him, it is therefore the responsibility of a Legate:

1° to inform the Apostolic See about the conditions in which the particular Churches find themselves, as well as about all matters which affect the life of the Church and the good of souls;

2° to assist the Bishops by action and advice, while leaving intact the exercise of their lawful power;

3° to foster close relations with the Episcopal Conference, offering it every assistance;

4° in connection with the appointment of Bishops, to send or propose names of candidates to the Apostolic See, as well as to prepare the informative process about those who may be promoted, in accordance with the norms issued by the Apostolic See;

5° to take pains to promote whatever may contribute to peace, progress and the united efforts of peoples;

6° to work with the Bishops to foster appropriate exchanges between the Catholic Church and other Churches or ecclesial communities, and indeed with non-christian religions;

7° to work with the Bishops to safeguard, so far as the rulers of the State are concerned, those things which relate to the mission of the Church and of the Apostolic See;

8° to exercise the faculties and carry out the other instructions which are given to him by the Apostolic See.

Praecipuum munus Legati pontifici est ut firmiora et efficaciora in dies reddantur unitatis vincula, quae inter Apostolicam Sedem et Ecclesias particulares intercedunt. Ad pontificium ergo Legatum pertinet pro sua dicione:

1° ad Apostolicam Sedem notitias mittere de condicionibus in quibus versantur Ecclesiae particulares, deque omnibus quae ipsam vitam Ecclesiae et bonum animarum attingant;

2° Episcopis actione et consilio adesse, integro quidem manente eorundem legitimae potestatis exercitio;

3° crebras fovere relationes cum Episcoporum conferentia, eidem omnimodam operam praebendo;

4° ad nominationem Episcoporum quod attinet, nomina candidatorum Apostolicae Sedi transmittere vel proponere necnon processum informativum de promovendis instruere, secundum normas ab Apostolica Sede datas;

5° anniti ut promoveantur res quae ad progressum et consociatam populorum operam spectant;

6° operam conferre cum Episcopis, ut opportuna foveantur commercia inter Ecclesiam catholicam et alias Ecclesias vel communitates ecclesiales, immo et religiones non christianas;

7° ea quae pertinent ad Ecclesiae et Apostolicae Sedis missionem, consociata cum Episcopis actione, apud moderatores Civitatis tueri;

8° exercere praeterea facultates et cetera explere mandata quae ipsi ab Apostolica Sede committantur.

Canon 363. §1 To Legates of the Roman Pontiff is entrusted the office of representing in a stable manner the person of the Roman Pontiff in the particular Churches, or also in the States and public Authorities, to whom they are sent.

§2 Those also represent the Apostolic See who are appointed to pontifical Missions as Delegates or Observers at international Councils or at Conferences and Meetings.

§1. Legatis Romani Pontificis officium committitur ipsius Romani Pontificis stabili modo gerendi personam apud Ecclesias particulares aut etiam apud Civitates et publicas Auctoritates, ad quas missi sunt.

§2. Personam gerunt Apostolicae Sedis ii quoque, qui in pontificiam Missionem ut Delegati aut Observatores deputantur apud Consilia internationalia aut apud Conferentias et Conventus.

Canon 362. The Roman Pontiff has an inherent and independent right to appoint
Legates and to send them either to particular Churches in various countries or regions, or at the same time to States and to public Authorities. He also has the right to transfer or recall them, in accordance with the norms of international law concerning the mission and recall of representatives accredited to States.

Romano Pontifici ius est nativum et independens Legatos suos nominandi ac mittendi sive ad Ecclesias particulares in variis nationibus vel regionibus, sive simul ad Civitates et ad publicas Auctoritates, itemque eos transferendi et revocandi, servatis quidem normis iuris internationalis, quod attinet ad missionem et revocationem Legatorum apud Res Publicas constitutorum.

Canon 361. In this Code the terms Apostolic See or Holy See mean not only the Roman
Pontiff, but also, unless the contrary is clear from the nature of things or from the context, the Secretariat of State, the Council for the public affairs of the Church, and the other Institutes of the Roman Curia.

Nomine Sedis Apostolicae vel Sanctae Sedis in hoc Codice veniunt non solum Romanus Pontifex, sed etiam, nisi ex rei natura vel sermonis contextu aliud appareat, Secretaria Status, Consilium pro publicis Ecclesiae negotiis, aliaque Romanae Curiae Instituta.

Canon 360. The Supreme Pontiff usually conducts the business of the universal Church through the Roman Curia, which acts in his name and with his authority for the good and for the service of the Churches. The Curia is composed of the Secretariat of State or Papal Secretariat, the Council for the public affairs of the Church, the
Congregations, the Tribunals and other Institutes. The constitution and competence of all these is defined by special law.

Curia Romana, qua negotia Ecclesiae universae Summus Pontifex expedire solet et quae nomine et auctoritate ipsius munus explet in bonum et in servitium Ecclesiarum, constat Secretaria Status seu Papali, Consilio pro publicis Ecclesiae negotiis, Congregationibus, Tribunalibus, aliisque Institutis, quorum omnium constitutio et competentia lege peculiari definiuntur.

Canon 359. When the Apostolic See is vacant, the College of Cardinals has only that power in the Church which is granted to it by special law.

Sede Apostolica vacante, Cardinalium Collegium ea tantum in Ecclesia gaudet potestate, quae in peculiari lege eidem tribuitur.

Canon 358. A Cardinal may be deputed by the Roman Pontiff to represent him in some solemn celebration or assembly of persons as a ‘Legatus a latere’, that is, as his alter ego; or he may, as a special emissary, be entrusted with a particular pastoral task. A Cardinal thus nominated is entitled to deal only with those affairs which have been entrusted to him by the Roman Pontiff himself.

Cardinali, cui a Romano Pontifice hoc munus committitur ut in aliqua sollemni celebratione vel personarum coetu eius personam sustineat, uti Legatus a latere, scilicet tamquam eius alter ego, sicuti et illi cui adimplendum concreditur tamquam ipsius misso speciali certum munus pastorale, ea tantum competunt quae ab ipso Romano Pontifice eidem demandantur.

Canon 357. §1 When a Cardinal has taken possession of a suburbicarian Church or of a titular Church in Rome, he is to further the good of the diocese or church by counsel and patronage. However, he has no power of governance over it, and he should not for any reason interfere in matters concerning the administration of its goods, or its discipline, or the service of the church.

§2 Cardinals living outside Rome and outside their own diocese, are exempt in what concerns their person from the power of governance of the Bishop of the diocese in which they are residing.

§1. Cardinales, quibus Ecclesia suburbicaria aut ecclesia in Urbe in titulum est assignata, postquam in eiusdem venerunt possessionem, earundem dioecesium et ecclesiarum bonum consilio et patrocinio promoveant, nulla tamen in easdem potestate regiminis pollentes, ac nulla ratione sese in iis interponentes, quae ad earum bonorum administrationem, ad disciplinam aut ecclesiarum servitium spectant.

§2. Cardinales extra Urbem et extra propriam dioecesim degentes, in iis quae ad sui personam pertinent exempti sunt a potestate regiminis Episcopi dioecesis in qua commorantur.

Canon 356. Cardinals have the obligation of cooperating closely with the Roman Pontiff. For this reason, Cardinals who have any office in the Curia and are not diocesan Bishops, are obliged to reside in Rome. Cardinals who are in charge of a diocese as diocesan Bishops, are to go to Rome whenever summoned by the Roman
Pontiff.

Cardinales obligatione tenentur cum Romano Pontifice sedulo cooperandi; Cardinales itaque quovis officio in Curia fungentes, qui non sint Episcopi dioecesani, obligatione tenentur residendi in Urbe; Cardinales qui alicuius dioecesis curam habent ut Episcopi dioecesani, Urbem petant quoties a Romano Pontifice convocentur.

Canon 355. §1 It belongs to the Cardinal Dean to ordain the elected Roman Pontiff a Bishop, if he is not already ordained. If the Dean is prevented from doing so, the same right belongs to the sub-Dean or, if he is prevented, to the senior Cardinal of the episcopal order.

§2 The senior Cardinal Deacon announces the name of the newly elected Supreme Pontiff to the people. Acting in place of the Roman Pontiff, he also confers the pallium on metropolitan Bishops or gives the pallium to their proxies.

§1. Cardinali Decano competit electum Romanum Pontificem in Episcopum ordinare, si electus ordinatione indigeat; impedito Decano, idem ius competit Subdecano, eoque impedito, antiquiori Cardinali ex ordine episcopali.

§2. Cardinalis Proto-diaconus nomen novi electi Summi Pontificis populo annuntiat; item pallia Metropolitis imponit eorumve procuratoribus tradit, vice Romani Pontificis.

Canon 354. Cardinals who head the departments and other permanent sections of the Roman Curia and of Vatican City, who have completed their seventy-fifth year, are requested to offer their resignation from office to the Roman Pontiff, who will consider all the circumstances and make provision accordingly.

Patres Cardinales dicasteriis aliisve institutis permanentibus Romanae Curiae et Civitatis Vaticanae praepositi, qui septuagesimum quintum aetatis annum expleverint, rogantur ut renuntiationem ab officio exhibeant Romano Pontifici qui, omnibus perpensis, providebit.

Canon 353. §1 Cardinals assist the Supreme Pastor of the Church in collegial fashion particularly in Consistories, in which they are gathered by order of the Roman Pontiff and under his presidency. Consistories are either ordinary or extraordinary.

§2 In an ordinary Consistory all Cardinals, or at least those who are in Rome, are summoned for consultation on certain grave matters of more frequent occurrence, or for the performance of especially solemn acts.

§3 All Cardinals are summoned to an extraordinary Consistory, which takes place when the special needs of the Church and more serious matters suggest it.

§4 Only an ordinary Consistory in which certain solemnities are celebrated, can be public, that is when, in addition to the Cardinals, Prelates, representatives of civil states and other invited persons are admitted.

§1. Cardinales collegiali actione supremo Ecclesiae Pastori praecipue auxilio sunt in Consistoriis, in quibus iussu Romani Pontificis eoque praesidente congregantur; Consistoria habentur ordinaria aut extraordinaria.

§2. In Consistorium ordinarium convocantur omnes Cardinales, saltem in Urbe versantes, ad consultationem de quibusdam negotiis gravibus, communius tamen contingentibus, aut ad actus quosdam maxime sollemnes peragendos.

§3. In Consistorium extraordinarium, quod celebratur cum peculiares Ecclesiae necessitates vel graviora negotia tractanda id suadeant, convocantur omnes Cardinales.

§4. Solum Consistorium ordinarium, in quo aliquae sollemnitates celebrantur, potest esse publicum, cum scilicet praeter Cardinales admittuntur Praelati, legati societatum civilium aliive ad illud invitati.

Canon 352. §1 The Dean presides over the College of Cardinals. When he is unable to do so, the sub-Dean takes his place. The Dean, or the subDean, has no power of governance over the other Cardinals, but is considered as first among equals.

§2 When the office of Dean is vacant, those Cardinals who have a suburbicarian title, and only those, under the presidency of the sub-Dean if he is present, or of the oldest member, elect one of their number to act as Dean of the College. They are to submit his name to the Roman Pontiff, to whom it belongs to approve the person elected.

§3 In the same way as set out in §2, the sub-Dean is elected, with the Dean presiding. It belongs to the Roman Pontiff to approve also the election of the sub-Dean.
[See can. 350 §§1-2 above.]

§4 If the Dean and sub-Dean do not already have a domicile in Rome, they acquire it there.

§1. Cardinalium Collegio praeest Decanus, eiusque impediti vices sustinet Subdecanus; Decanus, vel Subdecanus, nulla in ceteros Cardinales gaudet potestate regiminis, sed ut primus inter pares habetur.

§2. Officio Decani vacante, Cardinales titulo Ecclesiae suburbicariae decorati, iique soli, praesidente Subdecano si adsit, aut antiquiore ex ipsis, e coetus sui gremio unum eligant qui Decanum Collegii agat; eius nomen ad Romanum Pontificem deferant, cui competit electum probare.

§3. Eadem ratione de qua in §2, praesidente ipso Decano, eligitur Subdecanus; Subdecani quoque electionem probare Romano Pontifici competit.

§4. Decanus et Subdecanus, si in Urbe domicilium non habeant, illud ibidem acquirant.

Canon 351. §1 Those to be promoted Cardinals are men freely selected by the Roman Pontiff, who are at least in the order of priesthood and are truly outstanding in doctrine, virtue, piety and prudence in practical matters; those who are not already Bishops must receive episcopal consecration.

§2 Cardinals are created by decree of the Roman Pontiff, which in fact is published in the presence of the College of Cardinals. From the moment of publication, they are bound by the obligations and they enjoy the rights defined in the law.

§3 A person promoted to the dignity of Cardinal, whose creation the Roman Pontiff announces, but whose name he reserves in petto, is not at that time bound by the obligations nor does he enjoy the rights of a Cardinal. When his name is published by the Roman Pontiff, however, he is bound by these obligations and enjoys these rights, but his right of precedence dates from the day of the reservation in petto.

§1. Qui Cardinales promoveantur, libere a Romano Pontifice seliguntur viri, saltem in ordine presbyteratus constituti, doctrina, moribus, pietate necnon rerum agendarum prudentia egregie praestantes; qui nondum sunt Episcopi, consecrationem episcopalem recipere debent.

§2. Cardinales creantur Romani Pontificis decreto, quod quidem coram Cardinalium Collegio publicatur; inde a publicatione facta officiis tenentur atque iuribus gaudent lege definitis.

§3. Promotus ad cardinalitiam dignitatem, cuius creationem Romanus Pontifex annuntiaverit, nomen autem in pectore sibi reservans, nullis interim tenetur Cardinalium officiis nullisque eorum gaudet iuribus; postquam autem a Romano Pontifice eius nomen publicatum fuerit, iisdem tenetur officiis fruiturque iuribus, sed iure praecedentiae gaudet a die reservationis in pectore.

Canon 350. §1 The College of Cardinals is divided into three orders: the episcopal order, to which belong those Cardinals to whom the Roman Pontiff assigns the title of a suburbicarian Church, and eastern-rite Patriarchs who are made members of the
College of Cardinals; the presbyteral order, and the diaconal order.

§2 Cardinal priests and Cardinal deacons are each assigned a title or a deaconry in
Rome by the Roman Pontiff.
[NB see Rescript “ex audientia Ss.mi” of 26 June 2018 by which four Cardinals were coopted into the Order of Bishops and made equivalent to Cardinals who hold the title of a suburbicarian Church, in derogation of can. 350 §§1-2 and 352 §§2-3
(Communicationes 50 (2018), pp. 431-432).]

§3 Eastern Patriarchs within the College of Cardinals have their patriarchal see as a title.

§4 The Cardinal Dean has the title of the diocese of Ostia, together with that of any other Church to which he already has a title.

§5 By a choice made in Consistory and approved by the Supreme Pontiff, Cardinal priests may transfer to another title; Cardinal deacons may transfer to another deaconry and, if they have been a full ten years in the diaconal order, to the presbyteral order: priority of order and of promotion is to be observed.

§6 A Cardinal who by choice transfers from the diaconal to the presbyteral order, takes precedence over all Cardinal priests who were promoted to the Cardinalate after him.

§1. Cardinalium Collegium in tres ordines distribuitur: episcopalem, ad quem pertinent Cardinales quibus a Romano Pontifice titulus assignatur Ecclesiae suburbicariae, necnon Patriarchae orientales qui in Cardinalium Collegium relati sunt; presbyteralem et diaconalem.

§2. Cardinalibus ordinis presbyteralis ac diaconalis suus cuique titulus aut diaconia in Urbe assignatur a Romano Pontifice.

§3. Patriarchae orientales in Cardinalium Collegium assumpti in titulum habent suam patriarchalem sedem.

§4. Cardinalis Decanus in titulum habet dioecesim Ostiensem, una cum alia Ecclesia quam in titulum iam habebat.

§5. Per optionem in Consistorio factam et a Summo Pontifice approbatam, possunt, servata prioritate ordinis et promotionis, Cardinales ex ordine presbyterali transire ad alium titulum et Cardinales ex ordine diaconali ad aliam diaconiam et, si per integrum decennium in ordine diaconali permanserint, etiam ad ordinem presbyteralem.

§6. Cardinalis ex ordine diaconali transiens per optionem ad ordinem presbyteralem, locum obtinet ante omnes illos Cardinales presbyteros, qui post ipsum ad Cardinalatum assumpti sunt.

Canon 349. The Cardinals of the Holy Roman Church constitute a special

College, whose prerogative it is to elect the Roman Pontiff in accordance with the norms of a special law. The Cardinals are also available to the Roman Pontiff, either acting collegially, when they are summoned together to deal with questions of major importance, or acting individually, that is, in the offices which they hold in assisting the Roman Pontiff especially in the daily care of the universal Church.

S. R. E. Cardinales peculiare Collegium constituunt, cui competit ut electioni Romani Pontificis provideat ad normam iuris peculiaris; Cardinales item Romano Pontifici adsunt sive collegialiter agendo, cum ad quaestiones maioris momenti tractandas in unum convocantur, sive ut singuli, scilicet variis officiis, quibus funguntur, eidem Romano Pontifici operam praestando in cura praesertim cotidiana universae Ecclesiae.

Canon 348. §1 There is to be a permanent general secretariat of the synod, presided over by a Secretary general appointed by the Roman Pontiff. The Secretary is to have the assistance of a council of the secretariat, composed of Bishops, some elected by the synod of Bishops itself in accordance with the special law, others appointed by the Roman Pontiff. The function of all these persons ceases with the beginning of a new general assembly.

§2 For each assembly of the synod of Bishops there are one or more special secretaries, who are appointed by the Roman Pontiff. They remain in office only until the end of the synod assembly.

§1. Synodi Episcoporum habetur secretaria generalis permanens, cui praeest Secretarius generalis, a Romano Pontifice nominatus, cuique praesto est consilium secretariae, constans Episcopis, quorum alii, ad normam iuris peculiaris, ab ipsa synodo Episcoporum eliguntur, alii a Romano Pontifice nominantur, quorum vero omnium munus explicit, ineunte novo coetu generali.

§2. Pro quolibet synodi Episcoporum coetu praeterea unus aut plures secretarii speciales constituuntur qui a Romano Pontifice nominantur, atque in officio ipsis commisso permanent solum usque ad expletum synodi coetum.

Canon 347. §1 When the meeting of the synod of Bishops is concluded by the Roman Pontiff, the function entrusted in it to the Bishops and other members ceases.

§2 If the Apostolic See becomes vacant after the synod has been convened or during its celebration, the meeting of the synod, and the function entrusted in it to the members, is by virtue of the law itself suspended, until the new Pontiff decrees either that the assembly is to be dissolved or that it is to continue.

§1. Cum synodi Episcoporum coetus a Romano Pontifice concluditur, explicit munus in eadem Episcopis aliisque sodalibus commissum.

§2. Sede Apostolica post convocatam synodum aut inter eius celebrationem vacante, ipso iure suspenditur synodi coetus, itemque munus sodalibus in eodem commissum, donec novus Pontifex coetum aut dissolvendum aut continuandum decreverit.

Canon 346. §1 The synod of Bishops meeting in ordinary general assembly is comprised, for the most part, of Bishops elected for each assembly by the Episcopal Conferences, in accordance with the norms of the special law of the synod. Other members are designated according to the same law; others are directly appointed by the Roman Pontiff. Added to these are some members of clerical religious institutes, elected in accordance with the same special law.
[NB see Authentic Interpretation of canon 346 §1, 10.X.1991]

§2 The synod of Bishops meeting in extraordinary general assembly for the purpose of dealing with matters which require speedy resolution, is comprised for the most part, of Bishops who, by reason of the office they hold, are designated by the special law of the synod; others are appointed directly by the Roman Pontiff. Added to these are some members of clerical religious institutes, elected in accordance with the same law.

§3 The synod of Bishops which meets in special assembly is comprised of members chosen principally from those regions for which the synod was convened, in accordance with the special law by which the synod is governed.

§1. Synodus Episcoporum quae in coetum generalem ordinarium congregatur, constat sodalibus quorum plerique sunt Episcopi, electi pro singulis coetibus ab Episcoporum conferentiis secundum rationem iure peculiari synodi determinatam; alii vi eiusdem iuris deputantur; alii a Romano Pontifice directe nominantur; quibus accedunt aliqui sodales institutorum religiosorum clericalium, qui ad normam eiusdem iuris peculiaris eliguntur.

§2. Synodus Episcoporum in coetum generalem extraordinarium congregata ad negotia tractanda quae expeditam requirant definitionem, constat sodalibus quorum plerique, Episcopi, a iure peculiari synodi deputantur ratione officii quod adimplent, alii vero a Romano Pontifice directe nominantur; quibus accedunt aliqui sodales institutorum religiosorum clericalium ad normam eiusdem iuris electi.

§3. Synodus Episcoporum, quae in coetum specialem congregatur, constat sodalibus delectis praecipue ex iis regionibus pro quibus convocata est, ad normam iuris peculiaris, quo synodus regitur.

Canon 345. The synod of Bishops can meet in general assembly, in which matters are dealt with which directly concern the good of the universal Church; such an assembly is either ordinary or extraordinary. It can also meet in special assembly, to deal with matters directly affecting a determined region or regions.

Synodus Episcoporum congregari potest aut in coetum generalem, in quo scilicet res tractantur ad bonum Ecclesiae universae directe spectantes, qui quidem coetus est sive ordinarius sive extraordinarius, aut etiam in coetum specialem, in quo nempe aguntur negotia quae directe ad determinatam determinatasve regiones attinent.

Canon 344. The synod of Bishops is directly under the authority of the Roman Pontiff, whose prerogative it is:

1° to convene the synod, as often as this seems opportune to him, and to designate the place where the meetings are to be held

2° to ratify the election of those who, in accordance with the special law of the synod, are to be elected, and to designate and appoint other members;

3° at a suitable time before the celebration of the synod, to prescribe the outlines of the questions to be discussed, in accordance with the special law;

4° to determine the agenda;

5° to preside over the synod personally or through others;

6° to conclude, transfer, suspend or dissolve the synod.

Synodus Episcoporum directe subest auctoritati Romani Pontificis, cuius quidem est:

1° synodum convocare, quotiescumque id ipsi opportunum videatur, locumque designare ubi coetus habendi sint;

2° sodalium, qui ad normam iuris peculiaris eligendi sunt, electionem ratam habere aliosque sodales designare et nominare;

3° argumenta quaestionum pertractandarum statuere opportuno tempore ad normam iuris peculiaris ante synodi celebrationem;

4° rerum agendarum ordinem definire;

5° synodo per se aut per alios praeesse;

6° synodum ipsam concludere, transferre, suspendere et dissolvere.

Canon 343. The function of the synod of Bishops is to discuss the matters proposed to it and set forth recommendations. It is not its function to settle matters or to draw up decrees, unless the Roman Pontiff has given it deliberative power in certain cases; in this event, it rests with the Roman Pontiff to ratify the decisions of the synod.

Synodi Episcoporum est de quaestionibus pertractandis disceptare atque expromere optata, non vero easdem dirimere de iisque ferre decreta, nisi certis in casibus potestate deliberativa eandem instruxerit Romanus Pontifex, cuius est in hoc casu decisiones synodi ratas habere.

Canon 342. The synod of Bishops is a group of Bishops selected from different parts of the world, who meet together at specified times to promote the close relationship between the Roman Pontiff and the Bishops. These Bishops, by their counsel, assist the Roman Pontiff in the defence and development of faith and morals and in the preservation and strengthening of ecclesiastical discipline. They also consider questions concerning the mission of the Church in the world.

Synodus Episcoporum coetus est Episcoporum qui, ex diversis orbis regionibus selecti, statutis temporibus una conveniunt ut arctam coniuntionem inter Romanum Pontificem et Episcopos foveant, utque eidem Romano Pontifici ad incolumitatem incrementumque fidei et morum, ad disciplinam ecclesiasticam servandam et firmandam consiliis adiutricem operam praestent, necnon quaestiones ad actionem Ecclesiae in mundo spectantes perpendant.

Canon 341. §1 The decrees of an Ecumenical Council do not oblige unless they are approved by the Roman Pontiff as well as by the Fathers of the Council, confirmed by the Roman Pontiff and promulgated by his direction.

§2 If they are to have binding force, the same confirmation and promulgation is required for decrees which the College of Bishops issues by truly collegial actions in another manner introduced or freely accepted by the Roman Pontiff.

§1. Concilii Oecumenici decreta vim obligandi non habent nisi una cum Concilii Patribus a Romano Pontifice approbata, ab eodem fuerint confirmata et eius iussu promulgata.

§2. Eadem confirmatione et promulgatione, vim obligandi ut habeant, egent decreta quae ferat Collegium Episcoporum, cum actionem proprie collegialem ponit iuxta alium a Romano Pontifice inductum vel libere receptum modum.

Canon 340. If the Apostolic See should become vacant during the celebration of the
Council, it is by virtue of the law itself suspended until the new Supreme Pontiff either orders it to continue or dissolves it.

Si contingat Apostolicam Sedem durante Concilii celebratione vacare, ipso iure hoc intermittitur, donec novus Summus Pontifex illud continuari iusserit aut dissolverit.

Canon 339. §1 All Bishops, but only Bishops who are members of the College of Bishops, have the right and the obligation to be present at an Ecumenical Council with a deliberative vote.

§2 Some others besides, who do not have the episcopal dignity, can be summoned to an Ecumenical Council by the supreme authority in the Church, to whom it belongs to determine what part they take in the Council.

§1. Ius est et officium omnibus et solis Episcopis qui membra sint Collegii Episcoporum, ut Concilio Oecumenico cum suffragio deliberativo intersint.

§2. Ad Concilium Oecumenicum insuper alii aliqui, qui episcopali dignitate non sint insigniti, vocari possunt a suprema Ecclesiae auctoritate, cuius est eorum partes in Concilio determinare.

Canon 338. §1 It is the prerogative of the Roman Pontiff alone to summon an Ecumenical Council, to preside over it personally or through others, to transfer, suspend or dissolve the Council, and to approve its decrees.

§2 It is also the prerogative of the Roman Pontiff to determine the matters to be dealt with in the Council, and to establish the order to be observed. The Fathers of the Council may add other matters to those proposed by the Roman Pontiff, but these must be approved by the Roman Pontiff .

§1. Unius Romani Pontificis est Concilium Oecumenicum convocare, eidem per se vel per alios praesidere, item Concilium transferre, suspendere vel dissolvere, eiusque decreta approbare.

§2. Eiusdem Romani Pontificis est res in Concilio tractandas determinare atque ordinem in Concilio servandum constituere; propositis a Romano Pontifice quaestionibus Patres Concilii alias addere possunt, ab eodem Romano Pontifice probandas.

Canon 337. §1 The College of Bishops exercises its power over the universal Church in solemn form in an Ecumenical Council.

§2 It exercises this same power by the united action of the Bishops dispersed throughout the world, when this action is as such proclaimed or freely accepted by the Roman Pontiff, so that it becomes a truly collegial act.

§3 It belongs to the Roman Pontiff to select and promote, according to the needs of the Church, ways in which the College of Bishops can exercise its office in respect of the universal Church in a collegial manner.

§1. Potestatem in universam Ecclesiam Collegium Episcoporum sollemni modo exercet in Concilio Oecumenico.

§2. Eandem potestatem exercet per unitam Episcoporum in mundo dispersorum actionem, quae uti talis a Romano Pontifice sit indicta aut libere recepta, ita ut verus actus collegialis efficiatur.

§3. Romani Pontificis est secundum necessitates Ecclesiae seligere et promovere modos, quibus Episcoporum Collegium munus suum quoad universam Ecclesiam collegialiter exerceat.

Canon 336. The head of the College of Bishops is the Supreme Pontiff, and its members are the Bishops by virtue of their sacramental consecration and hierarchical communion with the head of the College and its members. This College of Bishops, in which the apostolic body abides in an unbroken manner, is, in union with its head and never without this head, also the subject of supreme and full power over the universal Church.

Collegium Episcoporum, cuius caput est Summus Pontifex cuiusque membra sunt Episcopi vi sacramentalis consecrationis et hierarchica communione cum Collegii capite et membris, et in quo corpus apostolicum continuo perseverat, una cum capite suo, et numquam sine hoc capite, subiectum quoque supremae et plenae potestatis in universam Ecclesiam exsistit.

Canon 335. When the Roman See is vacant, or completely impeded, no innovation is to be made in the governance of the universal Church. The special laws enacted for these circumstances are to be observed.

Sede romana vacante aut prorsus impedita, nihil innovetur in Ecclesiae universae regimine; serventur autem leges speciales pro iisdem adiunctis latae.

Canon 334. The Bishops are available to the Roman Pontiff in the exercise of his office, to cooperate with him in various ways, among which is the synod of Bishops.

Cardinals also assist him, as do other persons and, according to the needs of the time, various institutes; all these persons and institutes fulfil their offices in his name and by his authority, for the good of all the Churches, in accordance with the norms determined by law.

In eius munere exercendo, Romano Pontifici praesto sunt Episcopi, qui eidem cooperatricem operam navare valent variis rationibus, inter quas est synodus Episcoporum. Auxilio praeterea ei sunt Patres Cardinales, necnon aliae personae itemque varia secundum temporum necessitates instituta; quae personae omnes et instituta, nomine et auctoritate ipsius, munus sibi commissum explent in bonum omnium Ecclesiarum, iuxta normas iure definitas.

Canon 333. §1 By virtue of his office, the Roman Pontiff not only has power over the universal Church, but also has pre-eminent ordinary power over all particular Churches and their groupings. This reinforces and defends the proper, ordinary and immediate power which the Bishops have in the particular Churches entrusted to their care.

§2 The Roman Pontiff, in fulfilling his office as supreme Pastor of the Church, is always joined in full communion with the other Bishops, and indeed with the whole Church. He has the right, however, to determine, according to the needs of the Church, whether this office is to be exercised in a personal or in a collegial manner.

§3 There is neither appeal nor recourse against a judgement or a decree of the Roman
Pontiff.

§1. Romanus Pontifex, vi sui muneris, non modo in universam Ecclesiam potestate gaudet, sed et super omnes Ecclesias particulares earumque coetus ordinariae potestatis obtinet principatum, quo quidem insimul roboratur atque vindicatur potestas propria, ordinaria et immediata, qua in Ecclesias particulares suae curae commissas Episcopi pollent.

§2. Romanus Pontifex, in munere supremi Ecclesia Pastoris explendo, communione cum ceteris Episcopis immo et universa Ecclesia semper est coniunctus; ipsi ius tamen est, iuxta Ecclesiae necessitates, determinare modum, sive personalem sive collegialem, huius muneris exercendi.

§3. Contra sententiam vel decretum Romani Pontificis non datur appellatio neque recursus.

Canon 332. §1 The Roman Pontiff acquires full and supreme power in the Church when, together with episcopal consecration, he has been lawfully elected and has accepted the election. Accordingly, if he already has the episcopal character, he receives this power from the moment he accepts election to the supreme pontificate. If he does not have the episcopal character, he is immediately to be ordained Bishop.

§2 Should it happen that the Roman Pontiff resigns from his office, it is required for validity that the resignation be freely made and properly manifested, but it is not necessary that it be accepted by anyone.

§1. Plenam et supremam in Ecclesia potestatem Romanus Pontifex obtinet legitima electione ab ipso acceptata una cum episcopali consecratione. Quare, eandem potestatem obtinet a momento acceptationis electus ad summum pontificatum, qui episcopali charactere insignitus est. Quod si charactere episcopali electus careat, statim ordinetur Episcopus.

§2. Si contingat ut Romanus Pontifex muneri suo renuntiet, ad validitatem requiritur ut renuntiatio libere fiat et rite manifestetur, non vero ut a quopiam acceptetur.

Canon 331. The office uniquely committed by the Lord to Peter, the first of the
Apostles, and to be transmitted to his successors, abides in the Bishop of the Church of Rome. He is the head of the College of Bishops, the Vicar of Christ, and the Pastor of the universal Church here on earth. Consequently, by virtue of his office, he has supreme, full, immediate and universal ordinary power in the Church, and he can always freely exercise this power.

Ecclesiae Romanae Episcopus, in quo permanet munus a Domino singulariter Petro, primo Apostolorum, concessum et successoribus eius transmittendum, Collegii Episcoporum est caput, Vicarius Christi atque universae Ecclesiae his in terris Pastor; qui ideo vi muneris sui suprema, plena, immediata et universali in Ecclesia gaudet ordinaria potestate, quam semper libere exercere valet.

Canon 330. Just as, by the decree of the Lord, Saint Peter and the rest of the Apostles form one College, so for a like reason the Roman Pontiff, the successor of Peter, and the Bishops, the successors of the Apostles, are united together in one.

Sicut, statuente Domino, sanctus Petrus et ceteri Apostoli unum Collegium constituunt, pari ratione Romanus Pontifex, successor Petri, et Episcopi, successores Apostolorum, inter se coniunguntur.

Canon 329. Moderators of lay associations are to ensure that the members receive due formation, so that they may carry out the apostolate which is proper to the laity.

Moderatores consociationum laicorum curent, ut sodales consociationis ad apostolatum laicis proprium exercendum debite efformentur.

Canon 328. Those who head lay associations, even those established by apostolic privilege, are to ensure that their associations cooperate with other associations of Christ’s faithful, where this is expedient. They are to give their help freely to various christian works, especially those in the same territory.

Qui praesunt consociationibus laicorum, iis etiam quae vi privilegii apostolici erectae sunt, curent ut suae cum aliis christifidelium consociationibus, ubi id expediat, cooperentur, utque variis operibus christianis, praesertim in eodem territorio exsistentibus, libenter auxilio sint.

Canon 327. Lay members of Christ’s faithful are to hold in high esteem associations established for the spiritual purposes mentioned in can. 298. They should especially esteem those associations whose aim is to animate the temporal order with the christian spirit, and thus greatly foster an intimate union between faith and life.

Christifideles laici magni faciant consociationes ad spirituales fines, de quibus in can. 298, constitutas, eas speciatim quae rerum temporalium ordinem spiritu christiano animare sibi proponunt atque hoc modo intimam inter fidem et vitam magnopere fovent unionem.

Canon 326. §1 A private association of Christ’s faithful is extinguished in accordance with the norms of the statutes. It can also be suppressed by the competent authority if its activity gives rise to grave harm to ecclesiastical teaching or discipline, or is a scandal to the faithful.

§2 The fate of the goods of a private association which ceases to exist is to be determined in accordance with the statutes, without prejudice to acquired rights and to the wishes of donors.

§1. Extinguitur christifidelium consociatio privata ad normam statutorum; supprimi etiam potest a competenti auctoritate, si eius actio in grave damnum cedit doctrinae vel disciplinae ecclesiasticae, aut scandalo est fidelium.

§2. Destinatio bonorum consociationis extinctae ad normam statutorum determinanda est, salvis iuribus quaesitis atque oblatorum voluntate.

Canon 325. §1 A private association of Christ’s faithful is free to administer any goods it possesses, according to the provisions of the statutes, but the competent ecclesiastical authority has the right to ensure that the goods are applied to the purposes of the association.

§2 In accordance with can. 1301, the association is subject to the authority of the local Ordinary in whatever concerns the administration and distribution of goods which are donated or left to it for pious purposes.

§1. Christifidelium consociatio privata ea bona quae possidet libere administrat, iuxta statutorum praescripta, salvo iure auctoritatis ecclesiasticae competentis vigilandi ut bona in fines associationis adhibeantur.

§2. Eadem subest loci Ordinarii auctoritati ad normam can. 1301 quod attinet ad administrationem erogationemque bonorum, quae ipsi ad pias causas donata aut relicta sint.

Canon 324. §1 A private association of Christ’s faithful can freely designate for itself a moderator and officers, in accordance with the statutes.

§2 If a private association of Christ’s faithful wishes to have a spiritual counsellor, it can freely choose one for itself from among the priests who lawfully exercise a ministry in the diocese, but the priest requires the confirmation of the local Ordinary.

§1. Christifidelium consociatio privata libere sibi moderatorem et officiales designat, ad normam statutorum.

§2. Christifidelium consociatio privata consiliarium spiritualem, si quemdam exoptet, libere sibi eligere potest inter sacerdotes ministerium legitime in dioecesi exercentes; qui tamen indiget confirmatione Ordinarii loci.

Canon 323. §1 Although private associations of Christ’s faithful enjoy their own autonomy in accordance with can. 321, they are subject to the supervision of ecclesiastical authority, in accordance with can. 305, and also to the governance of the same authority.

§2 It is also the responsibility of ecclesiastical authority, with due respect for the autonomy of private associations, to oversee and ensure that there is no dissipation of their forces, and that the exercise of their apostolate is directed to the common good.

§1. Licet christifidelium consociationes privatae autonomia gaudeant ad normam can. 321, subsunt vigilantiae auctoritatis ecclesiasticae ad normam can. 305, itemque eiusdem auctoritatis regimini.

§2. Ad auctoritatem ecclesiasticam etiam spectat, servata quidem autonomia consociationibus privatis propria, invigilare et curare ut virium dispersio vitetur, earumque apostolatus exercitium ad bonum commune ordinetur.

Canon 322. §1 A private association of Christ’s faithful can acquire juridical personality by a formal decree of the competent ecclesiastical authority mentioned in can. 312.

§2 No private association of Christ’s faithful can acquire juridical personality unless its statutes are approved by the ecclesiastical authority mentioned in can. 312 §1. The
approval of the statutes does not, however, change the private nature of the association.

§1. Consociatio christifidelium privata personalitatem iuridicam acquirere potest per decretum formale auctoritatis ecclesiasticae competentis, de qua in can. 312.

§2. Nulla christifidelium consociatio privata personalitatem iuridicam acquirere potest, nisi eius statuta ab auctoritate ecclesiastica, de qua in can. 312, §1, sint probata; statutorum vero probatio consociationis naturam privatam non immutat.

Canon 321. Christ’s faithful direct and moderate private associations according to the provisions of the statutes.

Consociationes privatas christifideles secundum statutorum praescripta dirigunt et moderantur.

Canon 320. §1 Associations established by the Holy See can be suppressed only by the
Holy See.

§2 For grave reasons, associations established by the Episcopal Conference can be suppressed by it. The diocesan Bishop can suppress those he has established, and also those which members of religious institutes have established by apostolic indult with the consent of the diocesan Bishop.

§3 A public association is not to be suppressed by the competent authority unless the moderator and other senior officials have been consulted.

§1. Consociationes a Sancta Sede erectae nonnisi ab eadem supprimi possunt.

§2. Ob graves causas ab Episcoporum conferentia supprimi possunt consociationes ab eadem erectae; ab Episcopo dioecesano consociationes a se erectae, et etiam consociationes ex apostolico indulto a sodalibus institutorum religiosorum de consensu Episcopi dioecesani erectae.

§3. Consociatio publica ab auctoritate competenti ne supprimatur, nisi auditis eius moderatore aliisque officialibus maioribus.

Canon 319. §1 Unless otherwise provided, a lawfully established public association administers the goods it possesses, in accordance with the statutes, and under the overall direction of the ecclesiastical authority mentioned in can. 312 §1. It must give a yearly account to this authority.

§2 The association must also faithfully account to the same authority for the disbursement of contributions and alms which it has collected.

§1. Consociatio publica legitime erecta, nisi aliud cautum sit, bona quae possidet ad normam statutorum administrat sub superiore directione auctoritatis ecclesiasticae de qua in can. 312 §1, cui quotannis administrationis rationem reddere debet.

§2. Oblationum quoque et eleemosynarum, quas collegerit, eidem auctoritati fidelem erogationis rationem reddere debet.

Canon 318. §1 In special circumstances, when serious reasons so require the ecclesiastical authority mentioned in can. 312 §1 can appoint a commissioner to direct the association in his name for the time being.

§2 The moderator of a public association may be removed for a just reason, by the person who made the appointment or the confirmation, but the Moderator himself and the senior officials of the association must be consulted, in accordance with the statutes. The chaplain can, however, be removed by the person who appointed him, in accordance with can. 192--195.

§1. In specialibus adiunctis, ubi graves rationes id requirant, potest ecclesiastica auctoritas, de qua in can. 312, §1, designare commissarium, qui eius nomine consociationem ad tempus moderetur.

§2. Moderatorem consociationis publicae iusta de causa removere potest qui eum nominavit aut confirmavit, auditis tamen tum ipso moderatore tum consociationis officialibus maioribus ad normam statutorum; cappellanum vero removere potest, ad normam can. 192-195, qui eum nominavit.

Canon 317. §1 Unless the statutes provide otherwise, it belongs to the ecclesiastical authority mentioned in can. 312 §1 to confirm the moderator of a public association on election, or to appoint the moderator on presentation, or by his own right to appoint the moderator. The same authority appoints the chaplain or ecclesiastical assistant, after consulting the senior officials of the association, wherever this is expedient.

§2 The norm of §1 is also valid for associations which members of religious institutes, by apostolic privilege, establish outside their own churches or houses. In associations which members of religious institutes establish in their own church or house, the appointment or confirmation of the moderator and chaplain belongs to the Superior of the institute, in accordance with the statutes.

§3 The laity can be moderators of associations which are not clerical. The chaplain or ecclesiastical assistant is not to be the moderator, unless the statutes provide otherwise.

§4 Those who hold an office of direction in political parties are not to be moderators in public associations of the faithful which are directly ordered to the exercise of the apostolate.

§1. Nisi aliud in statutis praevideatur, auctoritatis ecclesiasticae, de qua in can. 312, §1, est consociationis publicae moderatorem ab ipsa consociatione publica electum confirmare aut praesentatum instituere aut iure proprio nominare; cappellanum vero seu assistentem ecclesiasticum, auditis ubi id expediat consociationis officialibus maioribus, nominat eadem auctoritas ecclesiastica.

§2. Norma in §1 statuta valet etiam pro consociationibus a sodalibus institutorum religiosorum vi apostolici privilegii extra proprias ecclesias vel domos erectis; in consociationibus vero a sodalibus institutorum religiosorum in propria ecclesia vel domo erectis, nominatio aut confirmatio moderatoris et cappellani pertinet ad Superiorem instituti, ad normam statutorum.

§3. In consociationibus quae non sunt clericales, laici exercere valent munus moderatoris; cappellanus seu assistens ecclesiasticus ad illud munus ne assumatur, nisi aliud in statutis caveatur.

§4. In publicis christifidelium consociationibus quae directe ad apostolatum exercendum ordinantur, moderatores ne ii sint, qui in factionibus politicis officium directionis adimplent.

Canon 316. §1 A person who has publicly rejected the catholic faith, or has defected from ecclesiastical communion, or upon whom an excommunication has been imposed or declared, cannot validly be received into public associations.

§2 Those who have been lawfully enrolled but who fall into one of the categories mentioned in §1, having been previously warned, are to be dismissed, in accordance with the statutes of the association, without prejudice to their right of recourse to the ecclesiastical authority mentioned in can. 312 §1.

§1. Qui publice fidem catholicam abiecerit vel a communione ecclesiastica defecerit vel excommunicatione irrogata aut declarata irretitus sit, valide in consociationes publicas recipi nequit.

§2. Qui legitime adscripti in casum inciderint de quo in §1, praemissa monitione, a consociatione dimittantur, servatis eius statutis et salvo iure recursus ad auctoritatem ecclesiasticam, de qua in can. 312, §1.

Canon 315. Public associations can, on their own initiative, undertake projects which are appropriate to their character, and they are governed by the statutes, but under the overall direction of the ecclesiastical authority mentioned in can. 312 §1.

Consociationes publicae incepta propriae indoli congrua sua sponte suscipere valent, eaedemque reguntur ad normam statutorum, sub altiore tamen directione auctoritatis ecclesiasticae, de qua in can. 312, §1.

Canon 314. The statutes of any public association require the approval of the authority which, in accordance with can. 312 §1, is competent to establish the association; this approval is also required for a revision of, or a change in, the statutes.

Cuiuslibet consociationis publicae statuta, eorumque recognitio vel mutatio, approbatione indigent auctoritatis ecclesiasticae cui competit consociationis erectio ad normam can. 312, §1.

Canon 313. A public association or a confederation of public associations is constituted a juridical person by the very decree by which it is established by the authority competent in accordance with can. 312. Moreover, insofar as is required, it thereby receives its mission to pursue, in the name of the Church, those ends which it proposes for itself.

Consociatio publica itemque consociationum publicarum confoederatio, ipso decreto quo ab auctoritate ecclesiastica ad normam can. 312 competenti erigitur, persona iuridica constituitur et missionem recipit, quatenus requiritur, ad fines quos ipsa sibi nomine Ecclesiae persequendos proponit.

Canon 312. §1 The authority which is competent to establish public associations is:

1° the Holy See, for universal and international associations

2° the Episcopal Conference in its own territory, for national associations which by their very establishment are intended for work throughout the whole nation;

3° the diocesan Bishop, each in his own territory, but not the diocesan Administrator, for diocesan associations, with the exception, however, of associations the right to whose establishment is reserved to others by apostolic privilege.
[NB see Rescript “ex audientia Ss.mi” of 15 June 2022 requiring the diocesan bishop, before erecting – by decree – a public association of the faithful with a view to becoming an institute of consecrated life or a society of apostolic life, to obtain the written permission of the Dicastery of Consecrated Life and Societies of Apostolic
Life: cf. can. 579]

§2 The written consent of the diocesan Bishop is required for the valid establishment of an association or branch of an association in the diocese even though it is done in virtue of an apostolic privilege. Permission, however, which is given by the diocesan Bishop for the foundation of a house of a religious institute, is valid also for the establishment in the same house, or in a church attached to it, of an association which is proper to that institute.

§1. Ad erigendas consociationes publicas auctoritas competens est:

1° pro consociationibus universalibus atque internationalibus, Sancta Sedes;

2° pro consociationibus nationalibus, quae scilicet ex ipsa erectione destinantur ad actionem in tota natione exercendam, Episcoporum conferentia in suo territorio;

3° pro consociationibus dioecesanis, Episcopus dioecesanus in suo cuiusque territorio, non vero Administrator dioecesanus, iis tamen consociationibus exceptis quarum erigendarum ius ex apostolico privilegio aliis reservatum est.

§2. Ad validam erectionem consociationis aut sectionis consociationis in dioecesi, etiamsi id vi privilegii apostolici fiat, requiritur consensus Episcopi dioecesani scripto datus; consensus tamen ab Episcopo dioecesano praestitus pro erectione domus instituti religiosi valet etiam ad erigendam in eadem domo vel ecclesia ei adnexa consociationem quae illius instituti sit propria.

Canon 311. Members of institutes of consecrated life who preside over or assist associations which are joined in some way to their institute, are to ensure that these associations help the apostolic works existing in the diocese. They are especially to cooperate, under the direction of the local Ordinary, with associations which are directed to the exercise of the apostolate in the diocese.

Sodales institutorum vitae consecratae qui consociationibus suo instituto aliquo modo unitis praesunt aut assistunt, curent ut eaedem consociationes operibus apostolatus in dioecesi exsistentibus adiutorium praebeant, cooperantes praesertim, sub directione Ordinarii loci, cum consociationibus quae ad apostolatum in dioecesi exercendum ordinantur.

Canon 310. A private association which has not been constituted a juridical person cannot, as such, be the subject of duties and rights. However the faithful who are joined together in it can jointly contract obligations. As joint owners and joint possessors they can acquire and possess rights and goods. They can exercise these rights and obligations through a delegate or a proxy.

Consociatio privata quae uti persona iuridica non fuerit constituta, qua talis subiectum esse non potest obligationum et iurium; christifideles tamen in ea consociati coniunctim obligationes contrahere atque uti condomini et compossessores iura et bona acquirere et possidere possunt; quae iura et obligationes per mandatarium seu procuratorem exercere valent.

Canon 309. Associations that are lawfully established have the right, in accordance with the law and the statutes, to make particular norms concerning the association, for the holding of meetings, and for the appointment of moderators, officials, ministers and administrators of goods.

Consociationibus legitime constitutis ius est, ad normam iuris et statutorum, edendi peculiares normas ipsam consociationem respicientes, celebrandi comitia, designandi moderatores, officiales, ministros atque bonorum administratores.

Canon 308. No one who was lawfully admitted is to be dismissed from an association except for a just reason, in accordance with the law and the statutes.

Nemo legitime adscriptus a consociatione dimittatur, nisi iusta de causa ad normam iuris et statutorum.

Canon 307. §1 The admission of members is to take place in accordance with the law and with the statutes of each association.

§2 The same person can be enrolled in several associations.

§3 In accordance with their own law, members of religious institutes may, with the consent of their Superior, join associations.

§1. Membrorum receptio fiat ad normam iuris ac statutorum uniuscuiusque consociationis.

§2. Eadem persona adscribi potest pluribus consociationibus.

§3. Sodales institutorum religiosorum possunt consociationibus, ad normam iuris proprii, de consensu sui Superioris nomen dare.

Canon 306. To enjoy the rights and privileges, indulgences and other spiritual favours granted to an association, it is necessary and sufficient that a person be validly received into the association in accordance with the provisions of the law and with the association’s own statutes, and be not lawfully dismissed from it.

Ut quis consociationis iuribus atque privilegiis, indulgentiis aliisque gratiis spiritualibus eidem consociationi concessis fruatur, necesse est et sufficit ut secundum iuris praescripta et propria consociationis statuta, in eandem valide receptus sit et ab eadem non sit legitime dimissus.

Canon 305. §1 All associations of Christ’s faithful are subject to the supervision of the competent ecclesiastical authority. This authority is to ensure that integrity of faith and morals is maintained in them and that abuses in ecclesiastical discipline do not creep in. The competent authority has therefore the duty and the right to visit these associations, in accordance with the law and the statutes. Associations are also subject to the governance of the same authority in accordance with the provisions of the canons which follow.

§2 Associations of every kind are subject to the supervision of the Holy See. Diocesan associations are subject to the supervision of the local Ordinary, as are other associations to the extent that they work in the diocese.

§1. Omnes christifidelium consociationes subsunt vigilantiae auctoritatis ecclesiasticae competentis, cuius est curare ut in iisdem integritas fidei ac morum servetur, et invigilare ne in disciplinam ecclesiasticam abusus irrepant, cui itaque officium et ius competunt ad normam iuris et statutorum easdem invisendi; subsunt etiam eiusdem auctoritatis regimini secundum praescripta canonum, qui sequuntur.

§2. Vigilantiae Sanctae Sedis subsunt consociationes cuiuslibet generis; vigilantiae Ordinarii loci subsunt consociationes dioecesanae necnon aliae consociationes, quatenus in dioecesi operam exercent.

Canon 304. §1 All associations of Christ’s faithful, whether public or private, by whatever title or name they are called, are to have their own statutes. These are to define the purpose or social objective of the association, its centre, its governance and the conditions of membership. They are also to specify the manner of action of the association, paying due regard to what is necessary or useful in the circumstances of the time and place.

§2 Associations are to select for themselves a title or name which is in keeping with the practices of the time and place, especially one derived from the purpose they intend.

§1. Omnes christifidelium consociationes, sive publicae sive privatae, quocumque titulo seu nomine vocantur, sua habeant statuta, quibus definiantur consociationis finis seu obiectum sociale, sedes, regimen et condiciones ad partem in iisdem habendam requisitae, quibusque determinentur agendi rationes, attentis quidem temporis et loci necessitate vel utilitate.

§2. Titulum seu nomen sibi eligant, temporis et loci usibus accommodatum, maxime ab ipso fine, quem intendunt, selectum.

Canon 303. Associations whose members live in the world but share in the spirit of some religious institute, under the overall direction of the same institute, and who lead an apostolic life and strive for Christian perfection, are known as third orders, or are called by some other suitable title.

Consociationes, quarum sodales, in saeculo spiritum alicuius instituti religiosi participantes, sub altiore eiusdem instituti moderamine, vitam apostolicam ducunt et ad perfectionem christianam contendunt, tertii ordines dicuntur aliove congruenti nomine vocantur.

Canon 302. Associations of Christ’s faithful are called clerical when they are under the direction of clerics, presuppose the exercise of sacred orders, and are acknowledged as such by the competent authority.
[In 2008 Benedict XVI granted the Congregation for the Clergy the privilege of allowing
public clerical assocations to incardinate clerics]

Christifidelium consociationes clericales eae dicuntur, quae sub moderamine sunt clericorum, exercitium ordinis sacri assumunt atque uti tales a competenti auctoritate agnoscuntur.

Canon 301. §1 It is for the competent ecclesiastical authority alone to establish associations of Christ’s faithful which intend to impart Christian teaching in the name of the Church, or to promote public worship, or which are directed to other ends whose pursuit is of its nature reserved to the same ecclesiastical authority.

§2 The competent ecclesiastical authority, if it judges it expedient, can also establish associations of Christ’s faithful to pursue, directly or indirectly, other spiritual ends whose attainment is not adequately provided for by private initiatives.

§3 Associations of Christ’s faithful which are established by the competent ecclesiastical authority are called public associations.

§1. Unius auctoritatis ecclesiasticae competentis est erigere christifidelium consociationes, quae sibi proponant doctrinam christianam nomine Ecclesiae tradere aut cultum publicum promovere, vel quae alios intendant fines, quorum prosecutio natura sua eidem auctoritati ecclesiasticae reservatur.

§2. Auctoritas ecclesiastica competens, si id expedire iudicaverit, christifidelium consociationes quoque erigere potest ad alios fines spirituales directe vel indirecte prosequendos, quorum consecutioni per privatorum incepta non satis provisum sit.

§3. Christifidelium consociationes quae a competenti auctoritate ecclesiastica eriguntur, consociationes publicae vocantur.

Canon 300. No association may call itself ‘catholic’ except with the consent of the competent ecclesiastical authority, in accordance with can. 312.

Nulla consociatio nomen "catholicae" sibi assumat, nisi de consensu competentis auctoritatis ecclesiasticae, ad normam can. 312.

Canon 299. §1 By private agreement among themselves, Christ’s faithful have the right to constitute associations for the purposes mentioned in can. 298 §1, without prejudice to the provisions of can. 301 §1.

§2 Associations of this kind, even though they may be praised or commended by ecclesiastical authority, are called private associations.

§3 No private association of Christ’s faithful is recognised in the Church unless its statutes have been reviewed by the competent authority.

§1. Integrum est christifidelibus, privata inter se conventione inita, consociationes constituere ad fines de quibus in can. 298, §1 persequendos, firmo praescripto can. 301, §1.

§2. Huiusmodi consociationes, etiamsi ab auctoritate ecclesiastica laudentur vel commendentur, consociationes privatae vocantur.

§3. Nulla christifidelium consociatio privata in Ecclesia agnoscitur, nisi eius statuta ab auctoritate competenti recognoscantur.

Canon 298. §1 In the Church there are associations which are distinct from institutes of consecrated life and societies of apostolic life. In these associations, Christ’s faithful, whether clerics or laity, or clerics and laity together, strive with a common effort to foster a more perfect life, or to promote public worship or christian teaching. They may also devote themselves to other works of the apostolate, such as initiatives for evangelisation, works of piety or charity, and those which animate the temporal order with the christian spirit.

§2 Christ’s faithful are to join especially those associations which have been established, praised or recommended by the competent ecclesiastical authority.

§1. In Ecclesia habentur consociationes distinctae ab institutis vitae consecratae et societatibus vitae apostolicae, in quibus christifideles, sive clerici sive laici sive clerici et laici simul, communi opera contendunt ad perfectiorem vitam fovendam, aut ad cultum publicum vel doctrinam christianum promovendam, aut ad alia apostolatus opera, scilicet ad evangelizationis incepta, ad pietatis vel caritatis opera exercenda et ad ordinem temporalem christiano spiritu animandum.

§2. Christifideles sua nomina dent iis praesertim consociationibus, quae a competenti auctoritate ecclesiastica aut erectae aut laudatae vel commendatae sint.

Canon 297. The statutes are likewise to define the relationships of the prelature with the local Ordinaries in whose particular Churches the prelature, with the prior consent ofthe diocesan Bishop, exercises or wishes to exercise its pastoral or missionary activity.

Statuta pariter definiant rationes praelaturae personalis cum Ordinariis locorum, in quorum Ecclesiis particularibus ipsa praelatura sua opera pastoralia vel missionalia, praevio consensu Episcopi dioecesani, exercet vel exercere desiderat.

Canon 296. Maintaining the provisions of can. 107, and according to the provisions and agreements entered into with the prelature, the laity can dedicate themselves to the apostolic works of the personal prelature; but the manner of this organic cooperation and the main duties and rights connected with it, shall be determined appropriately in the statutes.

Servatis can. 107 praescriptis, conventionibus cum praelatura initis, laici operibus apostolicis praelaturae personalis sese dedicare possunt; modus vero huius organicae cooperationis atque praecipua officia et iura cum illa coniuncta in statutis apte determinentur.

Canon 295. §1 A personal prelature is governed by statutes laid down by the Apostolic See. It is presided over by a Prelate as its proper Ordinary. He has the right to establish a national or an international seminary, and to incardinate students and promote them to orders with the title of service of the prelature.

§2 As a Moderator endowed with the faculties of an Ordinary, the Prelate must provide either for the spiritual education of those whom he has promoted by the aforementioned title, or for their dignified support.

§1. Praelatura personalis regitur statutis ab Apostolica Sede conditis, eique praeficitur Praelatus ut Ordinarius proprius, cui ius est nationale vel internationale seminarium erigere necnon alumnos incardinare, eosque titulo servitii praelaturae ad ordines promovere.

§2. Utpote Moderator facultatibus Ordinarii praeditus, Praelatus prospicere debet sive spirituali institutioni illorum, quos titulo praedicto promoverit, sive eorundem decorae sustentationi.

Canon 294. Personal prelatures may be established by the Apostolic See after consultation with the Episcopal Conferences concerned. They are composed of deacons and priests of the secular clergy. Their purpose is to promote an appropriate distribution of priests, or to carry out special pastoral or missionary enterprises in different regions or for different social groups.

Ad aptam presbyterorum distributionem promovendam aut ad peculiaria opera pastoralia vel missionalia pro variis regionibus aut diversis coetibus socialibus perficienda, praelaturae personales quae presbyteris et diaconis cleri saecularis constent, ab Apostolica Sede, auditis quarum interest Episcoporum conferentiis, erigi possunt.

Canon 293. A cleric who has lost the clerical state cannot be enrolled as a cleric again save by rescript of the Apostolic See.

Clericus qui statum clericalem amisit, nequit denuo inter clericos adscribi, nisi per Apostolicae Sedis rescriptum.

Canon 292. A cleric who loses the clerical state in accordance with the law, loses thereby the rights that are proper to the clerical state and is no longer bound by any obligations of the clerical state, without prejudice to can. 291. He is prohibited from exercising the power of order, without prejudice to can. 976. He is automatically deprived of all offices and roles and of any delegated power.

Clericus qui statum clericalem ad normam iuris amittit, cum eo amittit iura statui clericali propria, nec ullis iam adstringitur obligationibus status clericalis, firmo praescripto can. 291; potestatem ordinis exercere prohibetur, salvo praescripto can. 976; eo ipso privatur omnibus officiis, muneribus et potestate qualibet delegata.

Canon 291. Apart from the cases mentioned in can. 290, n. 1, the loss of the clerical state does not carry with it a dispensation from the obligation of celibacy, which is granted solely by the Roman Pontiff.

Praeter casus de quibus in can. 290, n. 1, amissio status clericalis non secumfert dispensationem ab obligatione caelibatus, quae ab uno tantum Romano Pontifice conceditur.

Canon 290. Sacred ordination once validly received never becomes invalid. A cleric, however, loses the clerical state:

1° by a judgement of a court or an administrative decree, declaring the ordination invalid;

2° by the penalty of dismissal lawfully imposed;

3° by a rescript of the Apostolic See; this rescript, however, is granted to deacons only for grave reasons and to priests only for the gravest of reasons.

Sacra ordinatio, semel valide recepta, numquam irrita fit. Clericus tamen statum clericalem amittit:

1° sententia iudicali aut decreto administrativo, quo invaliditas sacrae ordinationis declaratur;

2° poena dimissionis legitime irrogata;

3° rescripto Apostolicae Sedis; quod vero rescriptum diaconis ob graves tantum causas, presbyteris ob gravissimas causas ac Apostolica Sede conceditur.

Canon 289. §1 As military service ill befits the clerical state, clerics and candidates for sacred orders are not to volunteer for the armed services without the permission of their Ordinary.

§2 Clerics are to take advantage of exemptions from exercising functions and public civil offices foreign to the clerical state, which are granted in their favour by law, agreements or customs, unless their proper Ordinary has in particular cases decreed otherwise.

§1. Cum servitium militare statui clericali minus congruat, clerici itemque candidati ad sacros ordines militiam ne capessant voluntarii, nisi de sui Ordinarii licentia.

§2. Clerici utantur exemptionibus, quas ab exercendis muneribus et publicis civilibus officiis a statu clericali alienis, in eorum favorem eaedem leges aut conventiones vel consuetudines concedunt nisi in casibus particularibus aliter Ordinarius proprius decreverit.

Canon 288. Permanent deacons are not bound by the provisions of cann. 284, 285 §§3 and 4, 286, 287 §2, unless particular law states otherwise.

Diaconi permanentes praescriptis canonum 284, 285, §§3 et 4, 286, 287, §2 non tenentur, nisi ius particulare aliud statuat.

Canon 287. §1 Clerics are always to do their utmost to foster among people peace and harmony based on justice.

§2 They are not to play an active role in political parties or in directing trade unions unless, in the judgement of the competent ecclesiastical authority, this is required for the defence of the rights of the Church or to promote the common good.

§1. Clerici pacem et concordiam iustitia innixam inter homines servandam quam maxime semper foveant.

§2. In factionibus politicis atque in regendis consociationibus syndicalibus activam partem ne habeant, nisi iudicio competentis auctoritatis ecclesiasticae, Ecclesiae iura tuenda aut bonum commune promovendum id requirant.

Canon 286. Clerics are forbidden to practise commerce or trade, either personally or through another, for their own or another’s benefit, except with the permission of the lawful ecclesiastical authority.

Prohibentur clerici per se vel per alios, sive in propriam sive in aliorum utilitatem, negotiationem aut mercaturam exercere, nisi de licentia legitimae auctoritatis ecclesiasticae.

Canon 285. §1 Clerics are to shun completely everything that is unbecoming to their state, in accordance with the provisions of particular law.

§2 Clerics are to avoid whatever is foreign to their state, even when it is not unseemly.

§3 Clerics are forbidden to assume public office whenever it means sharing in the exercise of civil power.

§4 Without the permission of their Ordinary, they may not undertake the administration of goods belonging to lay people, or secular offices which involve the obligation to render an account. They are forbidden to act as surety, even concerning their own goods, without consulting their proper Ordinary. They are not to sign promissory notes which involve the payment of money but do not state the reasons for the payment.

§1. Clerici ab iis omnibus, quae statum suum dedecent, prorsus abstineant, iuxta iuris particularis praescripta.

§2. Ea quae, licet non indecora, a clericali tamen statu aliena sunt, clerici vitent.

§3. Officia publica, quae participationem in exercitio civilis potestatis secumferunt, clerici asssumere vetantur.

§4. Sine licentia sui Ordinarii, ne ineant gestiones bonorum ad laicos pertinentium aut officia saecularia, quae secumferunt onus reddendarum rationum; a fideiubendo, etiam de bonis propriis, inconsulto proprio Ordinario, prohibentur; item a subscribendis syngraphis, quibus nempe obligatio solvendae pecuniae, nulla definita causa, suscipitur, abstineant.

Canon 284. Clerics are to wear suitable ecclesiastical dress, in accordance with the norms established by the Episcopal Conference and legitimate local custom.

Clerici decentem habitum ecclesiasticum, iuxta normas ab Episcoporum conferentia editas atque legitimas locorum consuetudines, deferant.

Canon 283. §1 Clerics, even if they do not have a residential office, are not to be absent from their diocese for a considerable time, to be determined by particular law, without the at least presumed permission of their proper Ordinary.

§2 They may, however, take a rightful and sufficient holiday every year, for the length of time determined by general or by particular law.

§1. Clerici, licet officium residentiale non habeant, a sua tamen dioecesi per notabile tempus, iure particulari determinandum, sine licentia saltem praesumpta Ordinarii proprii, ne discedant.

§2. Ipsis autem competit ut debito et sufficienti quotannis gaudeant feriarum tempore, iure universali vel particulari determinato.

Canon 282. §1 Clerics are to follow a simple way of life and avoid anything which smacks of worldliness.

§2 Goods which they receive on the occasion of the exercise of an ecclesiastical office, and which are over and above what is necessary for their worthy upkeep and the fulfilment of all the duties of their state, they may well wish to use for the good of the Church and for charitable works.

§1. Clerici vitae simplicitatem colant et ab omnibus quae vanitatem sapiunt se abstineant.

§2. Bona, quae occasione exercitii ecclesiastici officii ipsis obveniunt, quaeque supersunt, provisa ex eis honesta sustentatione et omnium officiorum proprii status adimpletione, ad bonum Ecclesiae operaque caritatis impendere velint.

Canon 281. §1 Since clerics dedicate themselves to the ecclesiastical ministry, they deserve the remuneration that befits their condition, taking into account both the nature of their office and the conditions of time and place. It is to be such that it provides for the necessities of their life and for the just remuneration of those whose services they need.

§2 Suitable provision is likewise to be made for such social welfare as they may need in infirmity, sickness or old age.

§3 Married deacons who dedicate themselves full-time to the ecclesiastical ministry deserve remuneration sufficient to provide for themselves and their families. Those, however, who receive a remuneration by reason of a secular profession which they exercise or exercised, are to see to their own and to their families’ needs from that income.

§1. Clerici, cum ministerio ecclesiastico se dedicant, remunerationem merentur quae suae condicioni congruat, ratione habita tum ipsius muneris naturae, tum locorum temporumque condicionum, quaque ipsi possint necessitatibus vitae suae necnon aequae retributioni eorum, quorum servitio egent, providere.

§2. Item providendum est ut gaudeant illa sociali assistentia, qua eorum necessitatibus, si infirmitate, invaliditate vel senectute laborent, apte prospiciatur.

§3. Diaconi uxorati, qui plene ministerio ecclesiastico sese devovent, remunerationem merentur qua sui suaeque familiae sustentationi providere valeant; qui vero ratione professionis civilis, quam exercent aut exercuerunt, remunerationem obtineant, ex perceptis inde reditibus sibi suaeque familiae necessitatibus consulant.

Canon 280. Some manner of common life is highly recommended to clerics; where it exists, it is as far as possible to be maintained.

Clericis valde commendatur quaedam vitae communis consuetudo; quae quidem, ubi viget, quantum fieri potest, servanda est.

Canon 279. §1 Clerics are to continue their sacred studies even after ordination to the priesthood. They are to hold to that solid doctrine based on sacred Scripture which has been handed down by our forebears and which is generally received in the Church, as set out especially in the documents of the Councils and of the Roman Pontiffs. They are to avoid profane novelties and pseudo-science.

§2 Priests are to attend pastoral courses to be arranged for them after their ordination, in accordance with the provisions of particular law. At times determined by the same law, they are to attend other courses, theological meetings or conferences, which offer them an occasion to acquire further knowledge of the sacred sciences and of pastoral methods.

§3 They are also to seek a knowledge of other sciences, especially those linked to the sacred sciences, particularly insofar as they benefit the exercise of the pastoral ministry.

§1. Clerici studia sacra, recepto etiam sacerdotio, prosequantur, et solidam illam doctrinam, in sacra Scriptura fundatam, a maioribus traditam et communiter ab Ecclesia receptam sectentur, uti documentis praesertim Conciliorum ac Romanorum Pontificum determinatur, devitantes profanas vocum novitates et falsi nominis scientiam

§2. Sacerdotes, iuxta iuris praescripta, praelectiones pastorales post ordinationem sacerdotalem instituendas frequentent atque, statutis eodem iure temporibus, aliis quoque intersint praelectionibus, conventibus theologicis aut conferentiis, quibus ipsis praebeatur occasio pleniorem scientiarum sacrarum et methodorum pastoralium cognitionem acquirendi.

§3. Aliarum quoque scientiarum, earum praesertim quae cum sacris conectuntur, cognitionem prosequantur, quatenus praecipue ad ministerium pastorale exercendum confert.

Canon 278. §1 The secular clergy have the right of association with others for the achievement of purposes befitting the clerical state.

§2 The secular clergy are to hold in high esteem those associations especially whose statutes are recognised by the competent authority and which, by a suitable and well tried rule of life and by fraternal support, promote holiness in the exercise of their ministry and foster the unity of the clergy with one another and with their Bishop.

§3 Clerics are to refrain from establishing or joining associations whose purpose or activity cannot be reconciled with the obligations proper to the clerical state, or which can hinder the diligent fulfilment of the office entrusted to them by the competent ecclesiastical authority.

§1. Ius est clericis saecularibus sese consociandi cum aliis ad fines statui clericali congruentes prosequendos.

§2. Magni habeant clerici saeculares praesertim illas consociationes quae, statutis a competenti auctoritate recognitis, per aptam et convenienter approbatam vitae ordinationem et fraternum iuvamen, sanctitatem suam in ministerii exercitio fovent, quaeque clericorum inter se et cum proprio Episcopo unioni favent.

§3. Clerici abstineant a constituendis aut participandis consociationibus, quarum finis aut actio cum obligationibus statui clericali propriis componi nequeunt vel diligentem muneris ipsis ab auctoritate ecclesiastica competenti commissi adimpletionem praepedire possunt.

Canon 277. §1 Clerics are obliged to observe perfect and perpetual continence for the sake of the Kingdom of heaven, and are therefore bound to celibacy. Celibacy is a special gift of God by which sacred ministers can more easily remain close to Christ with an undivided heart, and can dedicate themselves more freely to the service of God and their neighbour.

§2 Clerics are to behave with due prudence in relation to persons whose company can be a danger to their obligation of preserving continence or can lead to scandal of the faithful.

§3 The diocesan Bishop has authority to establish more detailed rules concerning this matter, and to pass judgement on the observance of the obligation in particular cases.

§1. Clerici obligatione tenentur servandi perfectam perpetuamque propter Regnum coelorum continentiam, ideoque ad coelibatum adstringuntur, quod est peculiare Dei donum, quo quidem sacri ministri indiviso corde Christo facilius adhaerere possunt atque Dei hominumque servitio liberius sese dedicare valent.

§2. Debita cum prudentia clerici se gerant cum personis, quarum frequentatio ipsorum obligationem ad continentiam servandam in discrimen vocare aut in fidelium scandalum vertere possit.

§3. Competit Episcopo dioecesano ut hac de re normas statuat magis determinatas utque de huius obligationis observantia in casibus particularibus iudicium ferat.

Canon 276. §1 Clerics have a special obligation to seek holiness in their lives, because they are consecrated to God by a new title through the reception of orders, and are stewards of the mysteries of God in the service of His people.

§2 In order that they can pursue this perfection:

1° they are in the first place faithfully and untiringly to fulfil the obligations of their pastoral ministry;

2° they are to nourish their spiritual life at the twofold table of the sacred Scripture and the Eucharist; priests are therefore earnestly invited to offer the eucharistic Sacrifice daily, and deacons to participate daily in the offering;

3° priests, and deacons aspiring to the priesthood, are obliged to carry out the liturgy of the hours daily, in accordance with their own approved liturgical books; permanent deacons are to recite that part of it determined by the Episcopal
Conference;

4° they are also obliged to make spiritual retreats, in accordance with the provision of particular law;

5° they are exhorted to engage regularly in mental prayer, to approach the sacrament of penance frequently, to honour the Virgin Mother of God with particular veneration, and to use other general and special means to holiness.

§1. In vita sua ducenda ad sanctitatem persequendam peculiari ratione tenentur clerici, quippe qui, Deo in ordinis receptione novo titulo consecrati, dispensatores sint mysteriorum Dei in servitium Eius populi.

§2. Ut hanc perfectionem persequi valeant:

1° imprimis ministerii pastoralis officia fideliter et indefesse adimpleant;

2° duplici mensa sacrae Scripturae et Eucharistiae vitam suam spiritualem nutriant; enixe igitur sacerdotes invitantur ut cotidie Sacrificium eucharisticum offerant, diaconi vero ut eiusdem oblationem cotidie participent;

3° obligatione tenentur sacerdotes necnon diaconi ad presbyteratum aspirantes cotidie liturgiam horarum persolvendi secundum proprios et probatos liturgicos libros; diaconi autem permanentes eandem persolvant pro parte ab Episcoporum conferentia definita;

4° pariter tenentur ad vacandum recessibus spiritualibus, iuxta iuris particularis praescripta;

5° sollicitantur ut orationi mentali regulariter incumbant, frequenter ad paenitentiae sacramentum accedant, Deiparam Virginem peculiari veneratione colant, aliisque mediis sanctificationis utantur communibus et particularibus.

Canon 275. §1 Since all clerics are working for the same purpose, namely the building up of the body of Christ, they are to be united with one another in the bond of brotherhood and prayer. They are to seek to cooperate with one another, in accordance with the provisions of particular law.

§2 Clerics are to acknowledge and promote the mission which the laity, each for his or her part, exercises in the Church and in the world.

§1. Clerici, quippe qui omnes ad unum conspirent opus, ad aedificationem nempe Corporis Christi, vinculo fraternitatis et orationis inter se uniti sint, et cooperationem inter se prosequantur, iuxta iuris particularis praescripta.

§2. Clerici missionem agnoscant et promoveant, quam pro sua quisque parte laici in Ecclesia et in mundo exercent.

Canon 274. §1 Only clerics can obtain offices the exercise of which requires the power of order or the power of ecclesiastical governance.

§2 Unless excused by a lawful impediment, clerics are obliged to accept and faithfully fulfil the office committed to them by their Ordinary.

§1. Soli clerici obtinere possunt officia ad quorum exercitium requiritur potestas ordinis aut potestas regiminis ecclesiastici.

§2. Clerici, nisi legitimo impedimento excusentur, munus, quod ipsis a suo Ordinario commissum fuerit, suscipere ac fideliter adimplere tenentur.

Canon 273. Clerics have a special obligation to show reverence and obedience to the Supreme Pontiff and to their own Ordinary.

Clerici speciali obligatione tenentur Summo Pontifici et suo quisque Ordinario reverentiam et oboedientiam exhibendi.

Canon 272. The diocesan Administrator cannot grant excardination nor incardination, nor permission to move to another particular Church, unless the episcopal see has been vacant for a year, and he has the consent of the college of consultors.

Excardinationem et incardinationem, itemque licentiam ad aliam Ecclesiam particularem transmigrandi concedere nequit Administrator dioecesanus, nisi post annum a vacatione sedis episcopalis, et cum consensu collegii consultorum.

Canon 271. §1 Except for a grave need of his own particular Church, a Bishop is not to refuse clerics seeking permission to move whom he knows to be prepared and considers suitable to exercise the ministry in regions which suffer from a grave shortage of clergy. He is to ensure, however, that the rights and duties of these clerics are determined by written agreement with the diocesan Bishop of the place to which they wish to move.

§2 A Bishop can give permission to his clerics to move to another particular Church for a specified time. Such permission can be renewed several times, but in such a way that the clerics remain incardinated in their own particular Church, and on returning there enjoy all the rights which they would have had if they had ministered there.

§3 A cleric who lawfully moves to another particular Church while remaining incardinated in his own, may for a just reason be recalled by his own Bishop, provided the agreements entered into with the other Bishop are honoured and natural equity is observed. Under the same conditions, the Bishop of the other particular Church can for a just reason refuse the cleric permission to reside further in his territory.

§1. Extra casum verae necessitatis Ecclesiae particularis propriae, Episcopus dioecesanus ne deneget licentiam transmigrandi clericis, quos paratos sciat atque aptos aestimet qui regiones petant gravi cleri inopia laborantes, ibidem sacrum ministerium peracturi; prospiciat vero ut per conventionem scriptam cum Episcopo dioecesano loci, quem petunt, iura et officia eorundem clericorum stabiliantur.

§2. Episcopus dioecesanus licentiam ad aliam Ecclesiam particularem transmigrandi concedere potest suis clericis ad tempus praefinitum, etiam pluries renovandum, ita tamen ut iidem clerici propriae Ecclesiae particulari incardinati maneant, atque in eandem redeuntes omnibus gaudeant iuribus, quae haberent si in ea sacro ministerio addicti fuissent.

§3. Clericus qui legitime in aliam Ecclesiam particularem transierit propriae Ecclesiae manens incardinatus, a proprio Episcopo dioecesano iusta de causa revocari potest, dummodo serventur conventiones cum altero Episcopo initae atque naturalis aequitas; pariter, iisdem condicionibus servatis, Episcopus dioecesanus alterius Ecclesiae particularis iusta de causa poterit eidem clerico licentiam ulterioris commorationis in suo territorio denegare.

Canon 270. Excardination can be lawfully granted only for a just reason, such as the advantage of the Church or the good of the cleric. It may not, however, be refused unless grave reasons exist; it is lawful for a cleric who considers himself to be unfairly treated and who has a Bishop to receive him, to have recourse against the decision.

Excardinatio licite concedi potest iustis tantum de causis, quales sunt Ecclesiae utilitas aut bonum ipsius clerici; denegari autem non potest nisi exstantibus gravibus causis; licet tamen clerico, qui se gravatum censuerit et Episcopum receptorem invenerit, contra decisionem recurrere.

Canon 269. A diocesan Bishop is not to incardinate a cleric unless:

1° the need or the advantage of his particular Church requires it and the provisions of law concerning the worthy support of the cleric are observed;

2° he knows by a lawful document that excardination has been granted, and has also obtained from the excardinating Bishop, under secrecy if need be, appropriate testimonials concerning the cleric’s life, behaviour and studies;

3° the cleric declares in writing to the same Bishop that he wishes to enter the service of the new particular Church in accordance with the norms of law.

Ad incardinationem clerici Episcopus dioecesanus ne deveniat nisi:

1° necessitas aut utilitas suae Ecclesiae particularis id exigat, et salvis iuris praescriptis honestam sustentationem clericorum respicientibus;

2° ex legitimo documento sibi constiterit de concessa excardinatione, et habuerit praeterea ab Episcopo dioecesano excardinanti, sub secreto si opus sit, de clerici vita, moribus ac studiis opportuna testimonia;

3° clericus eidem Episcopo dioecesano scripto declaraverit se novae Ecclesiae particularis servitio velle addici ad normam iuris.

Canon 268. §1 A cleric who has lawfully moved from his own particular Church to another is, by virtue of the law itself, incardinated in that latter Church after five years, if he has declared this intention in writing to both the diocesan Bishop of the host diocese and his own diocesan Bishop, and neither of the two Bishops has indicated opposition in writing within four months of receiving the cleric’s written request.

§2 By perpetual or definitive admission into an institute of consecrated life or a society of apostolic life, a cleric who in accordance with can. 266 is incardinated in that institute or society, is excardinated from his own particular Church.

§1. Clericus qui a propria Ecclesia particulari in aliam legitime transmigraverit, huic Ecclesiae particulari, transacto quinquennio, ipso iure incardinatur, si talem voluntatem in scriptis manifestaverit tum Episcopo dioecesano Ecclesiae hospitis tum Episcopo dioecesano proprio, neque horum alteruter ipsi contrariam scripto mentem intra quattuor menses a receptis litteris significaverit.

§2. Per admissionem perpetuam aut definitivam in institutum vitae consecratae aut in societatem vitae apostolicae, clericus qui, ad normam can. 266, §2, eidem instituto aut societati incardinatur, a propria Ecclesia particulari excardinatur.

Canon 267. §1 To be validly incardinated in another particular Church, a cleric who is already incardinated must obtain a letter of excardination signed by the diocesan Bishop, and in the same way a letter of incardination signed by the diocesan Bishop of the particular Church in which he wishes to be incardinated.

§2 Excardination granted in this way does not take effect until incardination is obtained in the other particular Church.

§1. Ut clericus iam incardinatus alii Ecclesiae particulari valide incardinetur, ab Episcopo dioecesano obtinere debet litteras ab eodem subscriptas excardinationis; et pariter ab Episcopo dioecesano Ecclesiae particularis cui se incardinari desiderat, litteras ab eodem subscriptas incardinationis.

§2. Excardinatio ita concessa effectum non sortitur nisi incardinatione obtenta in alia Ecclesia particulari.

Canon 266. §1 By the reception of the diaconate a person becomes a cleric, and is incardinated in the particular Church or personal Prelature for whose service he is ordained.

§2 A member who is perpetually professed in a religious institute, or who is definitively incorporated into a clerical society of apostolic life, is by the reception of the diaconate incardinated as a cleric in that institute or society unless, in the case of a society, the constitutions determine otherwise.

§3 A member of a secular institute is by the reception of the diaconate incardinated into the particular Church for whose service he was ordained, unless by virtue of a concession of the Apostolic See he is incardinated into the institute itself.

§1. Per receptum diaconatum aliquis fit clericus et incardinatur Ecclesiae particulari vel praelaturae personali pro cuius servitio promotus est.

§2. Sodalis in instituto religioso a votis perpetuis professus aut societati clericali vitae apostolicae definitive incorporatus, per receptum diaconatum incardinatur tamquam clericus eidem instituto aut societati, nisi ad societates quod attinet aliter ferant constitutiones.

§3. Sodalis instituti saecularis per receptum diaconatum incardinatur Ecclesiae particulari pro cuius servitio promotus est, nisi vi concessionis Sedis Apostolicae ipsi instituto incardinetur.

Canon 265. Every cleric must be incardinated either in a particular church or personal prelature, or in an institute of consecrated life or society endowed with this faculty, or also in a public clerical association which has obtained that faculty from the Apostolic See, in such a way that unattached or transient clerics are not allowed at all.
[revised wording according to m.p. Competentias quasdam decernere, 11.II.2022]

Quemlibet clericum oportet esse incardinatum aut alicui Ecclesiae particulari vel praelaturae personali, aut alicui instituto vitae consecratae vel societati hac facultate praeditis, aut etiam alicui Consociationi publicae clericali quae eandem faculatem ab Apostolica Sede obtinuerit, ita ut clerici acephali seu vagi minime admittantur.

Canon 264. §1 To provide for the needs of the seminary, the Bishop can, apart from the collection mentioned in can. 1266, impose a levy in the diocese.

§2 Every ecclesiastical juridical person is subject to the levy for the seminary, including even private juridical persons, which have a centre in the diocese. Exception is made for those whose sole support comes from alms, or in which there is actually present a college of students or of teachers for furthering the common good of the Church. This levy should be general, proportionate to the revenue of those who are subject to it and calculated according to the needs of the seminary.

§1. Ut seminarii necessitatibus provideatur, praeter stipem de qua in can. 1266, potest Episcopus in dioecesi tributum imponere.

§2. Tributo pro seminario obnoxiae sunt cunctae personae iuridicae ecclesiasticae etiam privatae, quae sedem in dioecesi habeant, nisi solis eleemosynis sustententur aut in eis collegium discentium vel docentium ad commune Ecclesiae bonum promovendum actu habeantur; huiusmodi tributum debet esse generale, reditibus eorum qui eidem obnoxii sunt proportionatum, atque iuxta necessitates seminarii determinatum.

Canon 263. The diocesan Bishop must ensure that the building and maintenance of the seminary, the support of the students, the remuneration of the teachers and the other needs of the seminary are provided for. In an inter-diocesan seminary this responsibility devolves upon the Bishops concerned, each to the extent allotted by their common agreement.

Episcopus dioecesanus vel, si de seminario interdioecesano agatur, Episcopi quorum interest, pro parte ab eis communi consilio determinata, curare debent ut provideatur seminarii constitutioni et conservationi, alumnorum sustentationi necnon magistrorum remunerationi aliisque seminarii necessitatibus.

Canon 262. The seminary is to be exempt from parochial governance. For all those in the seminary, the function of the parish priest is to be discharged by the rector of the
seminary or his delegate, with the exception of matters concerning marriage and without prejudice to the provisions of can. 985.

Exemptum a regimine paroeciali seminarium esto: et pro omnibus qui in seminario sunt, parochi officium, excepta materia matrimoniali et firmo praescripto can. 985, obeat seminarii rector eiusve delegatus.

Canon 261. §1 The rector of the seminary is to ensure that the students faithfully observe the norms of the Charter of Priestly Formation and the rule of the seminary; under his authority, and according to their different positions, the moderators and professors have the same responsibility.

§1. Seminarii rector itemque, sub eiusdem auctoritate, moderatores et magistri pro parte sua curent ut alumni normas Ratione institutionis sacerdotalis necnon seminarii ordinatione praescriptas adamussim servent.

§2. Sedulo provideant seminarii rector atque studiorum moderatur ut magistri suo munere rite fungantur, secundum praescripta Rationis institutionis sacerdotalis ac seminarii ordinationis.

Canon 260. In the fulfilment of their duties, all must obey the rector, who is responsible for the day to day direction of the seminary, in accordance with the norms of the Charter of Priestly Formation and the rule of the seminary.

Rectori, cuius est cotidianum moderamen curare seminarii, ad normam quidem institutionis sacerdotalis Rationis ac seminarii ordinationis, omnes in propriis muneribus adimplendis obtemperare debent.

Canon 259. §1 It belongs to the diocesan Bishop or, in the case of an inter-diocesan seminary, to the Bishops concerned to determine those matters which concern the overall control and administration of the seminary.

§2 The diocesan Bishop or, in the case of an inter-diocesan seminary, the Bishops concerned, are frequently to visit the seminary in person. They are to oversee the formation of their students, and the philosophical and theological instruction given in the seminary. They are to inform themselves about the vocation, character, piety and progress of the students, in view particularly to the conferring of sacred orders.

§1. Episcopo dioecesano aut, si de seminario interdioecesano agatur, Episcopis quorum interest, competit, quae ad seminarii superius regimen et administrationem spectant, decernere.

§2. Episcopus dioecesanus aut, si de seminario interdioecesano agatur, Episcopi quorum interest, frequenter seminarium ipsi visitent, in formationem suorum alumnorum necnon in institutionem, quae in eodem tradatur, philosophicam et theologicam invigilent, et de alumnorum vocatione, indole, pietate ac profectu cognitionem sibi comparent, maxime intuitu sacrarum ordinationum conferendarum.

Canon 258. In order that the students may also by practice learn the art of exercising the apostolate, they are in the course of their studies, and especially during holiday time, to be initiated into pastoral practice by suitable assignments, always under the supervision of an experienced priest. These assignments, appropriate to the age of the student and the conditions of the place, are to be determined by the Ordinary.

Ut apostolatus exercendi artem in opere ipso etiam addiscant, alumni, studiorum curriculo decurrente, praeserti vero feriarum tempore, praxi pastorali initientur per opportunas, sub moderamine semper sacerdotis periti, exercitationes, alumnorum aetati et locorum condicioni aptatas, de iudicio Ordinarii determinandas.

Canon 257. §1 The formation of students is to ensure that they are concerned not only for the particular Church in which they are incardinated, but also for the universal Church, and that they are ready to devote themselves to particular Churches which are beset by grave need.

§2 The diocesan Bishop is to ensure that clerics who intend to move from their own particular Church to a particular Church in another region, are suitably prepared to exercise the sacred ministry there, that is, that they learn the language of the region, and have an understanding of its institutions, social conditions, usages and customs.

§1. Alumnorum institutioni ita provideatur, ut non tantum Ecclesiae particularis in cuius servitio incardinentur, sed universae quoque Ecclesiae sollicitudinem habeant, atque paratos se exhibeant Ecclesiis particularibus, quarum gravis urgeat necessitas, sese devovere.

§2. Curet Episcopus dioecesanus ut clerici, a propria Ecclesia particulari ad Ecclesiam particularem alterius regionis transmigrare intendentes, apte praeparentur ad ibidem sacrum ministerium exercendum, ut scilicet et linguam regionis addiscant, et eiusdem institutorum, condicionum socialium, usuum et consuetudinem intellegentiam habeant.

Canon 256. §1 Students are to be carefully instructed in whatever especially pertains to the sacred ministry, particularly in catechetics and homiletics, in divine worship and in a special way in the celebration of the sacraments, in dealing with people,
including non-catholics and unbelievers, in parish administration and in the fulfilment of other tasks.

§2 The students are to be instructed about the needs of the universal Church, so that they may have a solicitude for encouraging vocations, for missionary and ecumenical questions, and for other pressing matters, including social problems.

§1. Diligenter instruantur alumni in iis quae peculiari ratione ad sacrum ministerium spectant, praesertim in arte catechetica et homiletica exercenda, in cultu divino peculiarique modo in sacramentis celebrandis, in commercio cum hominibus, etiam non catholicis vel non credentibus, habendo, in paroecia administranda atque in ceteris muneribus adimplendis.

§2. Edoceantur alumni de universae Ecclesiae necessitatibus, ita ut sollicitudinem habeant de vocationibus promovendis, de quaestionibus missionalibus, oecumenicis necnon de aliis, socialibus quoque, urgentioribus.

Canon 255. Although the whole formation of students in the seminary has a pastoral purpose, a specifically pastoral formation is also to be provided there; in this the students are to learn the principles and the techniques which, according to the needs of place and time, are relevant to the ministry of teaching, sanctifying and ruling the people of God.

Licet universa alumnorum in seminario formatio pastoralem finem persequatur, institutio stricte pastoralis in eodem ordinetur, qua alumni principia et artes addiscant quae, attentis quoque loci ac temporis necessitatibus, ad ministerium Dei populum docendi, sanctificandi et regendi exercendum pertineant.

Canon 254. §1 In their lectures, the professors are to be continuously attentive to the intimate unity and harmony of the entire doctrine of faith, so that the students are aware that they are learning one science. To ensure this, there is to be someone in the seminary who is in charge of the overall organisation of studies.

§2 The students are to be taught in such a way that they themselves are enabled to research various questions in the scientific way appropriate to each question. There are, therefore, to be assignments in which, under the guidance of the professors, the students learn to work out certain subjects by their own efforts.

§1. Magistri in disciplinis tradendis de intima universae doctrinae fidei unitate et harmonia iugiter solliciti sint, ut unam scientiam alumni se discere experiantur; quo aptius id obtineatur, adsit in seminario qui integram studiorum ordinationem moderetur.

§2. Ita alumni edoceantur, ut et ipsi habiles fiant ad quaestiones aptis investigationibus propriis et scientifica methodo examinandas; habeantur igitur exercitationes, in quibus, sub moderamine magistrorum, alumni proprio labore studia quaedam persolvere discant.

Canon 253. §1 The Bishop or the Bishops concerned are to appoint as teachers in philosophical, theological and juridical subjects only those who are of outstanding virtue and have a doctorate or a licentiate from a university or faculty recognised by the Holy See.

§2 Care is to be taken that different professors are appointed for sacred Scripture, dogmatic theology, moral theology, liturgy, philosophy, canon law and church history, and for other disciplines which are to be taught by their own distinctive methods.

§3 A professor who seriously fails in his or her duty is to be removed by the authority mentioned in §1.

§1. Ad magistri munus in disciplinis philosophicis, theologicis et iuridicis, ab Episcopo aut ab Episcopis, quorum interest, ii tantum nominentur qui, virtutibus praestantes, laurea doctorali aut licentia potiti sunt in universitate studiorum aut facultate a Sancta Sede recognita.

§2. Curetur ut distincti totidem nominentur magistri qui doceant sacram Scripturam, theologiam dogmaticam, theologiam moralem, liturgiam, philosophiam, ius canonicum, historiam ecclesiasticam, aliasque, quae propria methodo tradendae sunt, disciplinas.

§3. Magister qui a munere suo graviter deficiat, ab auctoritate, de qua in §1, amoveatur.

Canon 252. §1 Theological formation, given in the light of faith and under the guidance of the magisterium, is to be imparted in such a way that the students learn the whole of catholic teaching, based on divine Revelation, that they make it a nourishment of
their own spiritual lives, and that in the exercise of the ministry they may be able properly to proclaim and defend it.

§2 Students are to be instructed with special care in sacred Scripture, so that they may acquire an insight into the whole of sacred Scripture.

§3 Lectures are to be given in dogmatic theology, based always on the written word of God and on sacred Tradition; through them the students are to learn to penetrate more deeply into the mysteries of salvation, with St. Thomas in particular as their teacher. Lectures are also to be given in moral and pastoral theology, canon law, liturgy, ecclesiastical history, and other auxiliary and special disciplines, in accordance with the provisions of the Charter on Priestly Formation.

§1. Institutio theologica, in lumine fidei, sub Magisterii ductu, ita impertiatur, ut alumni integram doctrinam catholicam, divina Revelatione innixam, cognoscant, propriae vitae spiritualis reddant alimentum eamque, in ministerio exercendo, rite annuntiare ac tueri valeant.

§2. In sacra Scriptus peculiari diligentia erudiantur alumni, ita ut totius sacrae Scripturae conspectum acquirant.

§3. Lectiones habeantur theologiae dogmaticae, verbo Dei scripto una cum sacra Traditione semper innixae, quarum ope alumni mysteria salutis, s. Thoma praesertim magistro, intimius penetrare addiscant, itemque lectiones theologiae moralis et pastoralis, iuris canonici, liturgiae, historiae ecclesiasticae, necnon aliarum disciplinarum, auxiliarium atque specialium, ad normam praescriptorum institutionis sacerdotalis Rationis.

Canon 251. Philosophical formation must be based on the philosophical heritage that is perennially valid, and it is also to take account of philosophical investigations over the course of time. It is to be so given that it furthers the human formation of the students, sharpens their mental edge and makes them more fitted to engage in theological studies.

Philosophica institutio, quae innixa sit oportet patrimonio philosophico perenniter valido, et rationem etiam habeat philosophicae investigationis progredientis aetatis, ita tradatur, ut alumnorum formationem humanam perficiat, mentis aciem provehat, eosque ad studia theologica peragenda aptiores reddat.

Canon 250. The philosophical and theological studies which are organised in the seminary itself may be conducted either in succession or conjointly, in accordance with the Charter of Priestly Formation. These studies are to take at least six full years, in such a way that the time given to philosophical studies amounts to two full years and that allotted to theological studies to four full years.

Quae in ipso seminario philosophica et theologica studia ordinantur, aut successive aut coniuncte peragi possunt, iuxta institutionis sacerdotalis Rationem; eadem completum saltem sexennium complectantur, ita quidem ut tempus philosophicis disciplinis dedicandum integrum biennium, studiis vero theologicis integrum quadriennium adaequet.

Canon 249. The Charter of Priestly Formation is to provide that the students are not only taught their native language accurately, but are also well versed in latin, and have a suitable knowledge of other languages which would appear to be necessary or useful for their formation or for the exercise of their pastoral ministry.

Institutionis sacerdotalis Ratione provideatur ut alumni non tantum accurate linguam patriam edoceantur, sed etiam linguam latinam bene calleant necnon congruam habeant cognitionem alienarum linguarum, quarum scientia ad eorum formationem aut ad ministerium pastorale exercendum necessaria vel utilis videatur.

Canon 248. The doctrinal formation given is to be so directed that the students may acquire a wide and solid teaching in the sacred sciences, together with a general culture which is appropriate to the needs of place and time. As a result, with their own faith founded on and nourished by this teaching, they ought to be able properly to proclaim the Gospel to the people of their own time, in a fashion suited to the manner of the people’s thinking.

Institutio doctrinalis tradenda eo spectat, ut alumni, una cum cultura generali necessitatibus loci ac temporis consentanea, amplam atque solidam acquirant in disciplinis sacris doctrinam, ita ut, propria fide ibi fundata et inde nutrita, Evangelii doctrinam hominibus sui temporis apte, ratione eorundem ingenio accommodata, nuntiare valeant.

Canon 247. §1 By appropriate instruction they are to be prepared to observe celibacy and to learn to hold it in honour as a special gift of God.

§2 The students are to be given all the requisite knowledge concerning the duties and burdens which are proper to the sacred ministers of the Church, concealing none of the difficulties of the priestly life.

§1. Ad servandum statum caelibatus congrua educatione praeparentur, eumque ut peculiare Dei donum in honore habere discant.

§2. De officiis et oneribus quae ministris sacris Ecclesiae propria sunt, alumni debite reddantur certiores, nulla vitae sacerdotalis difficultate reticita.

Canon 246. §1 The celebration of the Eucharist is to be the centre of the whole life of the seminary, so that the students, participating in the very charity of Christ, may daily draw strength of soul for their apostolic labour and for their spiritual life particularly from this richest of sources.

§2 They are to be formed in the celebration of the liturgy of the hours, by which the ministers of God, in the name of the Church, intercede with Him for all the people entrusted to them, and indeed for the whole world.

§3 Devotion to the Blessed Virgin Mary, including the rosary, mental prayer and other exercises of piety are to be fostered, so that the students may acquire the spirit of prayer and be strengthened in their vocation.

§4 The students are to become accustomed to approach the sacrament of penance frequently. It is recommended that each should have a director of his spiritual life, freely chosen, to whom he can trustfully reveal his conscience.

§5 Each year the students are to make a spiritual retreat.

§1. Celebratio Eucharistica centrum sit totius vitae seminarii, ita ut cotidie alumni, ipsam Christi caritatem participantes, animi robur pro apostolico labore et pro vita sua spirituali praesertim ex hoc ditissimo fonte hauriant.

§2. Efformentur ad celebrationem liturgiae horarum, qua Dei ministri, nomine Ecclesiae pro toto populo sibi commisso, immo pro universo mundo, Deum deprecantur.

§3. Foveantur cultus Beatae Mariae Virginis etiam per mariale rosarium, oratio mentalis aliaque pietatis exercitia, quibus alumni spiritum orationis acquirant atque vocationis suae robur consequantur.

§4. Ad sacramentum paenitentiae frequenter accedere assuescant alumni, et commendatur ut unusquisque habeat moderatorem suae vitae spiritualis libere quidem electum, cui confidenter conscientiam aperire possit.

§5. Singulis annis alumni exercitiis spiritualibus vacent.

Canon 245. §1 Through their spiritual formation students are to be fitted for the fruitful exercise of the pastoral ministry, and are to be inculcated with a sense of mission. They are to learn that a ministry which is always exercised with lively faith and charity contributes effectively to their personal sanctification. They are to learn to cultivate those virtues which are highly valued in human relationships, in such a way that they can arrive at an appropriate harmony between human and supernatural values.

§2 Students are to be so trained that, filled with love for Christ’s Church, they are linked to the Roman Pontiff, the successor of Peter, in humble and filial charity, to their own Bishop as his faithful co-workers and to their brethren in friendly cooperation. Through the common life in the seminary, and by developing relationships of friendship and of association with others, they are to be prepared for the fraternal unity of the diocesan presbyterium, in whose service of the Church they will share.

§1. Per formationem spiritualem alumni idonei fiant ad ministerium pastorale fructuose exercendum et ad spiritum missionalem efformentur, discentes ministerium expletum semper in fide viva et in caritate ad propriam sanctificationem conferre; itemque illas excolere discant virtutes quae in hominum consortione pluris fiunt, ita quidem ut ad aptam conciliationem inter bona humana et supernaturalia pervenire valeant.

§2. Ita formentur alumni ut, amore Ecclesiae Christi imbuti, Pontifici Romano Petri successori humili et filiali caritate devinciantur, proprio Episcopo tamquam fidi cooperatores adhaereant et sociam cum fratribus operam praestent; per vitam in seminario communem atque per amicitiae coniunctionisque necessitudinem cum aliis excultam praeparentur ad fraternam unionem cum dioecesano presbyterio, cuius in Ecclesiae servitio erunt consortes.

Canon 244. The spiritual formation and the doctrinal instruction of the students in a seminary are to be harmoniously blended. They are to be so planned that the students, each according to his talents, simultaneously develop the requisite human maturity and acquire the spirit of the Gospel and a close relationship with Christ.

Alumnorum in seminario formatio spiritualis et institutio doctrinalis harmonice componantur, atque ad id ordinentur, ut iidem iuxta uniuscuiusque indolem una cum debita maturitate humana spiritum Evangelii et arctam cum Christo necessitudinem acquirant.

Canon 243. In addition, each seminary is to have its own rule, approved by the diocesan Bishop or, in the case of an inter-diocesan seminary, by the Bishops concerned. In this, the norms of the Charter of Priestly Formation are to be adapted to the particular circumstances and developed in greater detail, especially on points of discipline affecting the daily life of the students and the good order of the entire seminary.

Habeat insuper unumquodque seminarium ordinationem propriam, ab Episcopo dioecesano aut, si de seminario interdioecesano agatur, ab Episcopis quorum interest, probatam, qua normae institutionis sacerdotalis Rationis adiunctis particularibus accommodentur, ac pressius determinentur praesertim disciplinae capita quae ad alumnorum cotidianam vitam et totius seminarii ordinem spectant.

Canon 242. §1 Each nation is to have a programme of priestly formation which is to be established by the conference of bishops, attentive to the norms issued by the supreme authority of the Church, and which is to be confirmed by the Holy See. This programme is to be adapted to new circumstances, also with the confirmation of the Holy See, and is to define the main principles of the instruction to be given in the seminary and general norms adapted to the pastoral needs of each region or province.
[revised wording according to m.p. Competentias quasdam decernere, 11.II.2022]

§2 The norms of the Charter mentioned in §1 are to be observed in all seminaries, whether diocesan or inter-diocesan.

§1. In singulis nationibus habeatur institutionis sacerdotalis Ratio, ab Episcoporum conferentia, attentis quidem normis a suprema Ecclesiae auctoritate latis, statuenda et a Sancta Sede confirmanda, novis quoque adiunctis, confirmante item Sancta Sede, accommodanda, qua institutionis in seminario tradendae definiantur summa principia atque normae generales necessitatibus pastoralibus uniuscuiusque regionis vel provinciale, aptatae.

§2. Normae Rationis, de qua in §1, serventur in omnibus seminariis, tum dioecesanis tum interdioecesanis.

Canon 241. §1 The diocesan Bishop is to admit to the major seminary only those whose human, moral, spiritual and intellectual gifts, as well as physical and psychological health and right intention, show that they are capable of dedicating themselves permanently to the sacred ministries.

§2 Before they are accepted, they must submit documentation of their baptism and confirmation, and whatever else is required by the provisions of the Charter of Priestly Formation.

§3 If there is question of admitting those who have been dismissed from another seminary or religious institute, there is also required the testimony of the respective superior, especially concerning the reason for their dismissal or departure.

§1. Ad seminarium maius ab Episcopo dioecesano admittantur tantummodo ii qui, attentis eorum dotibus humanis et moralibus, spiritualibus et intellectualibus, eorum valetudine physica et psychica necnon recta voluntate, habiles aestimantur qui ministeriis sacris perpetuo sese dedicent.

§2. Antequam recipiantur, documenta exhibere debent de susceptis baptismo et confirmatione aliaque quae, secundum praescripta institutionis sacerdotalis Rationis requiruntur.

§3. Si agatur de iis admittendis, qui ex alieno seminario vel instituto religioso dimissi fuerint, requiritur insuper testimonium respectivi superioris praesertim de causa eorum dimissionis vel discessus.

Canon 240. §1 Besides ordinary confessors, other confessors are to come regularly to the seminary; while maintaining seminary discipline, the students are always to be free to approach any confessor, whether inside or outside the seminary.

§2 In deciding about the admission of students to orders, or their dismissal from the seminary, the vote of the spiritual director and the confessors may never be sought.

§1. Praeter confessarios ordinarios, alii regulariter ad seminarium accedant confessarii, atque, salva quidem seminarii disciplina, integrum semper sit alumnis quemlibet confessarium sive in seminario sive extra illud adire.

§2. In decisionibus ferendis de alumnis ad ordines admittendis aut e seminario dimittendis, numquam directoris spiritus et confessariorum votum exquiri potest.

Canon 239. §1 In all seminaries there is to be a rector who presides over it, a vice-rector, if circumstances warrant this, and a financial administrator. Moreover, if the students follow their studies in the seminary, there are to be professors who teach the various subjects in a manner suitably coordinated between them.

§2 In every seminary there is to be at least one spiritual director, though the students are also free to approach other priests who have been deputed to this work by the Bishop.

§3 The seminary statutes are to determine the manner in which the other moderators, the professors and indeed the students themselves, are to participate in the rector’s responsibility, especially in regard to the maintenance of discipline.

§1. In quolibet seminario habeantur rector, qui ei praesit, et si casus ferat vice-rector, oeconomus, atque si alumni in ipso seminario studiis se dedant, etiam magistri, qui varias disciplinas tradant apta ratione inter se compositas.

§2. In quolibet seminario unus saltem adsit spiritus director, relicta libertate alumnis adeundi alios sacerdotes, qui ad hoc munus ab Episcopo deputati sint.

§3. Seminarii statutis provideantur rationes, quibus curam rectoris, in disciplina praesertim servanda, participent ceteri moderatores, magistri, immo et ipsi alumni.

Canon 238. §1 Seminaries which are lawfully established have juridical personality in the Church by virtue of the law itself.

§2 In the conduct of all its affairs, the rector acts in the person of the seminary, unless for certain matters the competent authority has prescribed otherwise.

§1. Seminaria legitime erecta ipso iure personalitate iuridica in Ecclesia gaudent.

§2. In omnibus negotiis pertractandis personam seminarii gerit eius rector, nisi de certis negotiis auctoritas competens aliud statuerit.

Canon 237. §1 Where it is possible and advisable, each diocese is to have a major seminary; otherwise, students preparing for the sacred ministries are to be sent to the seminary of another diocese, or an inter-diocesan seminary is to be established.

§2 An interdiocesan seminary is not to be erected unless the conference of bishops, if the seminary is for its entire territory, or the bishops involved have obtained the prior confirmation of the Apostolic See for both the erection of the seminary and its statutes.

[revised wording according to m.p. Competentias quasdam decernere, 11.II.2022]

§1. In singulis dioecesibus sit seminarium maius, ubi id fieri possit atque expediat; secus concredantur alumni, qui ad sacra ministeria sese praeparent, alieno seminario aut erigatur seminarium interdioecesanum.

§2. Seminarium interdioecesanum ne erigatur nisi prius confirmatio Apostolicae Sedis, tum ipsius seminarii erectionis tum eiusdem statutorum, obtenta fuerit, et quidem ab Episcoporum conferentia, si agatur de seminario pro universo eius territorio, secus ab Episcopis quorum interest.

Canon 236. Those who aspire to the permanent diaconate are to be formed in the spiritual life and appropriately instructed in the fulfilment of the duties proper to that order, in accordance with the provisions made by the Episcopal Conference:

1° young men are to reside for at least three years in a special houseunless the diocesan Bishop for grave reasons decides otherwise,

2° men of more mature years, whether celibate or married, are toprepare for three years in a manner determined by the same Episcopal Conference.

Aspirantes ad diaconatum permanentem secundum Episcoporum conferentiae praescripta ad vitam spiritualem alendam informentur atque ad officia eidem ordini propria rite adimplenda instruantur:

1° iuvenes per tres saltem annos in aliqua domo peculiari degentes, nisi graves ob rationes Episcopus dioecesanus aliter statuerit;

2° maturioris aetatis viri, sive caelibes sive coniugati, ratione ad tres annos protracta et ab eadem Episcoporum conferentia definita.

Canon 235. §1 Young men who intend to become priests are to receive the appropriate religious formation and instruction in the duties proper to the priesthood in a major seminary, for the whole of the time of formation or, if in the judgement of the diocesan Bishop circumstances require it, for at least four years.

§2 Those who lawfully reside outside the seminary are to be entrusted by the diocesan Bishop to a devout and suitable priest, who will ensure that they are carefully formed in the spiritual life and in discipline.

§1. Iuvenes, qui ad sacerdotium accedere intendunt, ad formationem spiritualem convenientem et ad officia propria instituantur in seminario maiore per totum formationis tempus, aut, si adiuncta de iudicio Episcopi dioecesani id postulent, per quattuor saltem annos.

§2. Qui extra seminarium legitime morantur, ab Episcopo dioecesano commendentur pio et idoneo sacerdoti, qui invigilet ut ad vitam spiritualem et ad disciplinam sedulo efformentur.

Canon 234. §1 Minor seminaries and other institutions of a similar nature promote vocations by providing a special religious formation, allied to human and scientific education- where they exist, they are to be retained and fostered. Indeed, where the diocesan Bishop considers it expedient, he is to provide for the establishment of a minor seminary or similar institution.

§2 Unless the circumstances of certain situations suggest otherwise, young men who aspire to the priesthood are to receive that same human and scientific formation which prepares their peers in their region for higher studies.

§1. Serventur, ubi exsistunt, atque foveantur Seminaria minora aliave instituta id genus, in quibus nempe, vocationum fovendarum gratia, provideatur ut peculiaris formatio religiosa una cum institutione humanistica et scientifica tradatur; immo ubi id expedire iudicaverit Episcopus dioecesanus, seminarii minoris similisve instituti erectioni prospiciat.

§2. Nisi certis in casibus adiuncta suadeant, iuvenes quibus animus est ad sacerdotium ascendere, ea ornentur humanistica et scientifica formatione, qua iuvenes in sua quisque regione ad studia superiora peragenda praeparantur.

Canon 233. §1 It is the duty of the whole christian community to foster vocations so that the needs of the sacred ministry are sufficiently met in the entire Church. In particular, this duty binds christian families, educa tors and, in a special way, priests, especially parish priests. DiocesanBishops, who must show the greatest concern to promote vocations, are to instruct the people entrusted to them on the importance of
the sacred ministry and the need for ministers in the Church. They are to encourage and support initiatives to promote vocations, especially movements established for this purpose.

§2 Moreover, priests and especially diocesan Bishops are to be solicitous that men of more mature years who believe they are called to the sacred ministries are prudently assisted by word and deed and are duly prepared.

§1. Universae communitati christianae officium incumbit fovendarum vocationum, ut necessitatibus ministerii sacri in tota Ecclesia sufficienter provideatur; speciatim hoc officio tenentur familiae christianae, educatores atque peculiari ratione sacerdotes, praesertim parochi. Episcopi dioecesani, quorum maxime est de vocationibus provehendis curam habere, populum sibi commissum de momento ministerii sacri deque ministrorum in Ecclesia necessitate edoceant, atque incepta ad vocationes fovendas, operibus praesertim ad hoc institutis, suscitent ac sustentent.

§2. Solliciti sint insuper sacerdotes, praesertim vero Episcopi dioecesani, ut qui maturioris aetatis viri ad ministeria sacra sese vocatos aestiment, prudenter verbo opereque adiuventur ac debite praeparentur.

Canon 232. It is the duty and the proper and exclusive right of the Church to train those who are deputed to sacred ministries.

Ecclesia officium est atque ius proprium et exclusivum eos instituendi, qui ad ministeria sacra deputantur.

Canon 231. §1 Lay people who are pledged to the special service of the Church, whether permanently or for a time, have a duty to acquire the appropriate formation which their role demands, so that they may conscientiously, earnestly and diligently fulfil this role.

§2 Without prejudice to the provisions of can. 230 §1, they have the right to a worthy remuneration befitting their condition, whereby, with due regard also to the provisions of the civil law, they can becomingly provide for their own needs and the needs of their families. Likewise, they have the right to have their insurance, social security and medical benefits duly safeguarded.

§1. Laici, qui permanenter aut ad tempus speciali Ecclesiae servitio addicuntur, obligatione tenentur ut aptam acquirant formationem ad munus suum debite implendum requisitam, utque hoc munus conscie, impense et diligenter adimpleant.

§2. Firmo praescripto can. 230, §1, ius habent ad honestam remunerationem suae condicioni aptatam, qua decenter, servatis quoque iuris civilis praescriptis, necessitatibus propriis ac familiae providere valeant; itemque iis ius competit ut ipsorum praevidentiae et securitati sociali et assistentiae sanitariae, quam dicunt, debite prospiciatur.

Canon 230. §1 Lay persons who possess the age and qualifications established by decree of the conference of bishops can be admitted on a stable basis through the prescribed liturgical rite to the ministries of lector and acolyte. Nevertheless, the conferral of these ministries does not grant them the right to obtain support or remuneration from the Church.
[revised wording according to m.p. Spiritus Domini, 10.I.2021]

§2 Lay people can receive a temporary assignment to the role of lector in liturgical actions. Likewise, all lay people can exercise the roles of commentator, cantor or other such, in accordance with the law.
[NB see Authentic Interpretation of canon 230 §2, 11.VII.1992]

§3 Where the needs of the Church require and ministers are not available, lay people, even though they are not lectors or acolytes, can supply certain of their functions, that is, exercise the ministry of the word, preside over liturgical prayers, confer baptism and distribute Holy Communion, in accordance with the provisions of the law.
[NB see Authentic Interpretation of canon 910 §2, 1.VI.1988]

§1. Laici, qui aetate dotibusque pollent Episcoporum conferentiae decreto statutis, per ritum liturgicum praescriptum ad ministeria lectoris et acolythi stabiliter assumi possunt; quae tamen ministeriorum collatio eisdem ius non confert ad sustentationem remunerationemve ab Ecclesia praestandam.

§2. Laici ex temporanea deputatione in actionibus liturgicis munus lectoris implere possunt; item omnes laici muneribus commentatoris, cantoris aliisve ad normam iuris fungi possunt.

§3. Ubi Ecclesiae necessitas id suadeat, deficientibus ministris, possunt etiam laici, etsi non sint lectores vel acolythi, quaedam eorundem officia supplere, videlicet ministerium verbi exercere, precibus liturgicis praeesse, baptismum conferre atque sacram Communionem distribuere, iuxta iuris praescriptas.

Canon 229. §1 Lay people have the duty and the right to acquire the knowledge of christian teaching which is appropriate to each one’s capacity and condition, so that they may be able to live according to this teaching, to proclaim it and if necessary to defend it, and may be capable of playing their part in the exercise of the apostolate.

§2 They also have the right to acquire that fuller knowledge of the sacred sciences which is taught in ecclesiastical universities or faculties or in institutes of religious sciences, attending lectures there and acquiring academic degrees.

§3 Likewise, assuming that the provisions concerning the requisite suitability have been observed, they are capable of receiving from the lawful ecclesiastical authority a mandate to teach the sacred sciences.

§1. Laici, ut secundum doctrinam christianam vivere valeant, eandemque et ipsi enuntiare atque, si opus sit, defendere possint, utque in apostolatu exercendo partem suam habere queant, obligatione tenentur et iure gaudent acquirendi eiusdem doctrinae cognitionem, propriae uniuscuiusque capacitati et condicioni aptatam.

§2. Iure quoque gaudent pleniorem illam in scientiis sacris acquirendi cognitionem, quae in ecclesiasticis universitatibus facultatibusve aut in institutis scientiarium religiosarum traduntur, ibidem lectiones frequentando et gradus academicos consequendo.

§3. Item, servatis praescriptis quoad idoneitatem requisitam statutis, habiles sunt ad mandatum docendi scientias sacras a legitima auctoritate ecclesiastica recipiendum.

Canon 228. §1 Lay people who are found to be suitable are capable of being admitted by the sacred Pastors to those ecclesiastical offices and functions which, in accordance with the provisions of law, they can discharge.

§2 Lay people who are outstanding in the requisite knowledge, prudence and integrity, are capable of being experts or advisors, even in councils in accordance with the law, in order to provide assistance to the Pastors of the Church.
[NB see m.p. Antiquum ministerium, 10.V.2021]

§1. Laici qui idonei reperiantur, sunt habiles ut a sacris Pastoribus ad illa officia ecclesiastica et munera assumantur, quibus ipsi secundum iuris praescripta fungi valent.

§2. Laici debita scientia, prudentia et honestate praestantes, habiles sunt tamquam periti aut consiliarii, etiam in consiliis ad normam iuris, ad Ecclesiae Pastoribus adiutorium praebendum.

Canon 227. To lay members of Christ’s faithful belongs the right to have acknowledged as theirs that freedom in secular affairs which is common to all citizens. In using this freedom, however, they are to ensure that their actions are permeated with the spirit of the Gospel, and they are to heed the teaching of the Church proposed by the magisterium, but they must be on guard, in questions of opinion, against proposing their own view as the teaching of the Church.

Ius est christifidelibus laicis, ut ipsis agnoscatur ea in rebus civitatis terrenae libertas, quae omnibus civibus competit; eadem tamen libertate utentes, curent ut suae actiones spiritu evangelico imbuantur, et ad doctrinam attendant ab Ecclesiae magisterio propositam, caventes tamen ne in quaestionibus opinabilibus propriam sententiam uti doctrinam Ecclesiae proponant.

Canon 226. §1 Those who are married are bound by the special obligation, in accordance with their own vocation, to strive for the building up of the people of God through their marriage and family.

§2 Because they gave life to their children, parents have the most serious obligation and the right to educate them. It is therefore primarily the responsibility of christian parents to ensure the christian education of their children in accordance with the teaching of the Church.

§1. Qui in statu coniugali vivunt, iuxta propriam vocationem, peculiari officio tenentur per matrimonium et familiam ad aedificationem populi Dei allaborandi.

§2. Parentes, cum vitam filiis contulerint, gravissima obligatione tenentur et iure gaudent eos educandi; ideo parentum christianorum imprimis est christianam filiorum educationem secundum doctrinam ab Ecclesia traditam curare.

Canon 225. §1 Since lay people, like all Christ’s faithful, are deputed to the apostolate by baptism and confirmation, they are bound by the general obligation and they have the right, whether as individuals or in associations, to strive so that the divine message of salvation may be known and accepted by all people throughout the world. This obligation is all the more insistent in circumstances in which only through them are people able to hear the Gospel and to know Christ.

§2 They have also, according to the condition of each, the special obligation to permeate and perfect the temporal order of things with the spirit of the Gospel. In this way, particularly in conducting secular business and exercising secular functions, they are to give witness to Christ.

§1. Laici, quippe qui uti omnes christifideles ad apostolatum a Deo per baptismum et confirmationem deputentur, generali obligatione tenentur et iure gaudent, sive singuli sive in consociationibus coniuncti, allaborandi ut divinum salutis nuntium ab universis hominibus ubique terrarum cognoscatur et accipiatur; quae obligatio eo vel magis urget iis in adiunctis, in quibus nonnisi per ipsos Evangelium audire et Christum cognoscere homines possunt.

§2. Hoc etiam peculiari adstringuntur officio, unusquisque quidem secundum propriam condicionem, ut rerum temporalium ordinem spiritu evangelico imbuant atque perficiant, et ita specialiter in iisdem rebus gerendis atque in muneribus saecularibus exercendis Christi testimonium reddant.

Canon 224. Lay members of Christ’s faithful have the duties and rights enumerated in the canons of this title, in addition to those duties and rights which are common to all Christ’s faithful and those stated in other canons.

Christifideles laici, praeter eas obligationes et iura, quae cunctis christifidelibus sunt communia et ea quae in aliis canonibus statuuntur, obligationibus tenentur et iuribus gaudent quae in canonibus huius tituli recensentur.

Canon 223. §1 In exercising their rights, Christ’s faithful, both individually and in associations, must take account of the common good of the Church, as well as the rights of others and their own duties to others.

§2 Ecclesiastical authority is entitled to regulate, in view of the common good, the exercise of rights which are proper to Christ’s faithful.

§1. In iuribus suis exercendis christifideles tum singuli tum in consociationibus adunati rationem habere debent boni communis Ecclesiae necnon iurium aliorum atque suorum erga alios officiorum.

§2. Ecclesiasticae auctoritati competit, intuitu boni communis, exercitium iurium, quae christifidelibus sunt propria, moderari.

Canon 222. §1 Christ’s faithful have the obligation to provide for the needs of the Church, so that the Church has available to it those things which are necessary for divine worship, for apostolic and charitable work and for the worthy support of its ministers.

§2 They are also obliged to promote social justice and, mindful of the Lord’s precept, to help the poor from their own resources.

§1. Christifideles obligatione tenentur necessitatibus subveniendi Ecclesiae, ut eidem praesto sint quae ad cultum divinum, ad opera apostolatus et caritatis atque ad honestam ministrorum sustentationem necessaria sunt.

§2. Obligatione quoque tenentur iustitiam socialem promovendi necnon, praecepti Domini memores, ex propriis reditibus pauperibus subveniendi.

Canon 221. §1 Christ’s faithful may lawfully vindicate and defend the rights they enjoy in the Church, before the competent ecclesiastical forum in accordance with the law.

§2 If any members of Christ’s faithful are summoned to trial by the competent authority, they have the right to be judged according to the provisions of the law, to be applied with equity.

§3 Christ’s faithful have the right that no canonical penalties be inflicted upon them except in accordance with the law.

§1. Christifidelibus competit ut iura, quibus in Ecclesia gaudent, legitime vindicent atque defendant in foro competenti ecclesiastico ad normam iuris.

§2. Christifidelibus ius quoque est ut, si ad iudicium ab auctoritate competenti vocentur, iudicentur servatis iuris praescriptis, cum aequitate applicandis.

§3. Christifidelibus ius est, ne poenis canonicis nisi ad normam legis plectantur.

Canon 220. No one may unlawfully harm the good reputation which a person enjoys, or violate the right of every person to protect his or her privacy.

Nemini licet bonam famam, qua quis gaudet, illegitime laedere, nec ius cuiusque personae ad propriam intimitatem tuendam violare.

Canon 219. All Christ’s faithful have the right to immunity from any kind of coercion in choosing a state in life.

Christifideles omnes iure gaudent ut a quacumque coactione sint immunes in statu vitae eligendo.

Canon 218. Those who are engaged in fields of sacred study have a just freedom to research matters in which they are expert and to express themselves prudently concerning them, with due allegiance to the magisterium of the Church.

Qui disciplinis sacris incumbunt iusta libertate fruuntur inquirendi necnon mentem suam prudenter in iis aperiendi, in quibus peritia gaudent, servato debito erga Ecclesiae magisterium obsequio.

Canon 217. Since Christ’s faithful are called by baptism to lead a life in harmony with the gospel teaching, they have the right to a christian education, which genuinely teaches them to strive for the maturity of the human person and at the same time to know and live the mystery of salvation.

Christifideles, quippe qui baptismo ad vitam doctrinae evangelicae congruentem ducendam vocentur, ius habent ad educationem christianam, qua ad maturitatem humanae personae prosequendam atque simul ad mysterium salutis cognoscendum et vivendum rite instruantur.

Canon 216. Since they share the Church’s mission, all Christ’s faithful have the right to promote and support apostolic action, by their own initiative, undertaken according to their state and condition. No initiative, however, can lay claim to the title ‘catholic’ without the consent of the competent ecclesiastical authority.

Christifideles cuncti, quippe qui Ecclesiae missionem participent, ius habent ut propriis quoque inceptis, secundum suum quisque statum et condicionem, apostolicam actionem promoveant vel sustineant; nullum tamen inceptum nomen catholicum sibi vindicet, nisi consensus accesserit competentis auctoritatis ecclesiasticae.

Canon 215. Christ’s faithful may freely establish and direct associations which serve charitable or pious purposes or which foster the christian vocation in the world, and they may hold meetings to pursue these purposes by common effort.

Integrum est christifidelibus, ut libere condant atque moderentur consociationes ad fines caritatis vel pietatis, aut ad vocationem christianam in mundo fovendam, utque conventus habeant ad eosdem fines in communi persequendos.

Canon 214. Christ’s faithful have the right to worship God according to the provisions of their own rite approved by the lawful Pastors of the Church; they also have the right to follow their own form of spiritual life, provided it is in accord with Church teaching.

Ius est christifidelibus, ut cultum Deo persolvant iuxta praescripta proprii ritus a legitimis Ecclesiae Pastoribus approbati, utque propriam vitae spiritualis formam sequantur, doctrinae quidem Ecclesiae consentaneam.

Canon 213. Christ’s faithful have the right to be assisted by their Pastors from the spiritual riches of the Church, especially by the word of God and the sacraments.

Ius est christifidelibus ut ex spiritualibus Ecclesiae bonis, praesertim ex verbo Dei et sacramentis, adiumenta a sacris Pastoribus accipiant.

Canon 212. §1 Christ’s faithful, conscious of their own responsibility, are bound to show christian obedience to what the sacred Pastors, who represent Christ, declare as teachers of the faith and prescribe as rulers of the Church.

§2 Christ’s faithful are at liberty to make known their needs, especially their spiritual needs, and their wishes to the Pastors of the Church.

§3 They have the right, indeed at times the duty, in keeping with their knowledge, competence and position, to manifest to the sacred Pastors their views on matters which concern the good of the Church. They have the right also to make their views known to others of Christ’s faithful, but in doing so they must always respect the integrity of faith and morals, show due reverence to the Pastors and take into account both the common good and the dignity of individuals.

§1. Quae sacri Pastores, utpote Christum repraesentantes, tamquam fidei magistri declarant aut tamquam Ecclesiae rectores statuunt, christifideles, propriae responsabilitatis conscii, christiana oboedientia prosequi tenentur.

§2. Christifidelibus integrum est, ut necessitates suas, praesertim spirituales, suaque optata Ecclesiae Pastoribus patefaciant.

§3. Pro scientia, competentia et praestantia quibus pollent, ipsis ius est, immo et aliquando officium, ut sententiam suam de hisquae ad bonum Ecclesiae pertinent sacris Pastoribus manifestent eamque, salva fidei morumque integritate ac reverentia erga Pastores, attentisque communi utilitate et personarum dignitate, ceteris christifidelibus notam faciant.

Canon 211. All Christ’s faithful have the obligation and the right to strive so that the divine message of salvation may more and more reach all people of all times and all places.

Omnes christifideles officium habent et ius allaborandi ut divinum salutis nuntium ad universos homines omnium temporum ac totius orbis magis magisque perveniat.

Canon 210. All Christ’s faithful, each according to his or her own condition, must make a wholehearted effort to lead a holy life, and to promote the growth of the Church and its continual sanctification.

Omnes christifideles, secundum propriam condicionem, ad sanctam vitam ducendam atque ad Ecclesiae incrementum eiusque iugem sanctificationem promovendam vires suas conferre debent.

Canon 209. §1 Christ’s faithful are bound to preserve their communion with the Church at all times, even in their external actions.

§2 They are to carry out with great diligence their responsibilities towards both the universal Church and the particular Church to which by law they belong.

§1. Christifideles obligatione adstringuntur, sua quoque ipsorum agendi ratione, ad communionem semper servandam cum Ecclesia.

§2. Magna cum diligentia officia adimpleant, quibus tenentur erga Ecclesiam tum universam, tum particularem ad quam, secundum iuris praescripta, pertinent.

Canon 208. Flowing from their rebirth in Christ, there is a genuine equality of dignity and action among all of Christ’s faithful. Because of this equality they all contribute, each according to his or her own condition and office, to the building up of the Body of Christ.

Inter christifideles omnes, ex eorum quidem in Christo regeneratione, vera viget quoad dignitatem et actionem aequalitas, qua cuncti, secundum propriam cuiusque condicionem et munus, ad aedificationem Corporis Christi cooperantur.

Canon 207. §1 By divine institution, among Christ’s faithful there are in the Church sacred ministers, who in law are also called clerics- the others are called lay people.

§2 Drawn from both groups are those of Christ’s faithful who, professing the evangelical counsels through vows or other sacred bonds recognised and approved by the Church, are consecrated to God in their own special way and promote the salvific mission of the Church. Their state, although it does not belong to the hierarchical structure of the Church, does pertain to its life and holiness.

§1. Ex divina institutione, inter christifideles sunt in Ecclesia ministri sacri, qui in iure et clerici vocantur; ceteri autem et laici nuncupantur.

§2. Ex utraque hac parte habentur christifideles, qui professione consiliorum evangelicorum per vota aut alia sacra ligamina, ab Ecclesia agnita et sancita, suo peculiari modo Deo consecrantur et Ecclesiae missioni salvificae prosunt; quorum status, licet ad hierarchicam Ecclesiae structuram non spectet, ad eius tamen vitam et sanctitatem pertinet.

Canon 206. §1 Catechumens are linked with the Church in a special way since, moved by the Holy Spirit, they are expressing an explicit desire to be incorporated in the Church. By this very desire, as well as by the life of faith, hope and charity which they lead, they are joined to the Church which already cherishes them as its own.

§2 The Church has a special care for catechumens. While it invites them to lead an evangelical life, and introduces them to the celebration of the sacred rites, it already accords them various prerogatives which are proper to christians.

§1. Speciali ratione cum Ecclesia conectuntur catechumeni, qui nempe, Spiritu Sancto movente, explicita voluntate ut eidem incorporentur expetunt, ideoque hoc ipso voto, sicut et vita fidei, spei et caritatis quam agunt, coniunguntur cum Ecclesia, quae eos iam ut suos fovet.

§2. Catechumenorum specialem curam habet Ecclesia quae, dum eos advitam ducendam evangelicam invitat eosque ad sacros ritus celebrandos introducit, eisdem varias iam largitur praerogativas, quae christianorum sunt propriae.

Canon 205. Those baptised are in full communion with the catholic Church here on earth who are joined with Christ in his visible body, through the bonds of profession of faith, the sacraments and ecclesiastical governance.

Plene in communione Ecclesiae catholicae his in terris sunt illi baptizati, qui in eius compage visibili cum Christo iunguntur, vinculis nempe professionis fidei, sacramentorum et ecclesiastici regiminis.

Canon 204. §1 Christ’s faithful are those who, since they are incorporated into Christ through baptism, are constituted the people of God. For this reason they participate in their own way in the priestly, prophetic and kingly office of Christ. They are called, each according to his or her particular condition, to exercise the mission which God entrusted to the Church to fulfil in the world.

§2 This Church, established and ordered in this world as a society, subsists in the catholic Church, governed by the successor of Peter and the Bishops in communion with him.

§1. Christifideles sunt qui, utpote per baptismum Christo incorporati, in populum Dei sunt constituti, atque hac ratione muneris Christi sacerdotalis, prophetici et regalis suo modo participes facti, secundum propriam cuiusque condicionem, ad missionem exercendam vocantur, quam Deus Ecclesiae in mundo adimplendam concredidit.

§2. Haec Ecclesia, in hoc mundo ut societas constituta et ordinata, subsistit in Ecclesia catholica, a successore Petri et Episcopis in eius communione gubernata.

Canon 203. §1 The first day is not to be counted in the total, unless its beginning coincides with the beginning of the day, or unless the law expressly provides otherwise.

§2 Unless the contrary is prescribed, the final day is to be reckoned within the total; if the total time is one or more months, one or more years, one or more weeks, it finishes on completion of the last day bearing the same number or, if the month does not have the same number, on the completion of the last day of that month.

§1. Dies a quo non computatur in termino, nisi huius initium coincidat cum initio diei aut aliud expresse in iure caveatur.

§2. Nisi contrarium statuatur, dies ad quem computatur in termino, qui, si tempus constet uno vel pluribus mensibus aut annis, una vel pluribus hebdomadis, finitur expleto ultimo die eiusdem numeri aut, si mensis die eiusdem numeri careat, expleto ultimo die mensis.



LIBER II: DE POPULO DEI

Canon 202. §1 In law, a day is understood to be a space of twenty-four hours, to be reckoned continuously and, unless expressly provided otherwise, it begins at midnight; a week is a space of seven days- a month is a space of thirty days, and a year a space of three hundred and sixty-five days, unless it is stated that the month and the year are to be taken as in the calendar.

§2 If time is continuous, the month and the year are always to be taken as in the calendar.

§1. In iure, dies intellegitur spatium constans 24 horis continuo supputandis, et incipit a media nocte, nisi aliud expresse caveatur; hebdomada spatium 7 dierum; mensis spatium 30 et annus spatium 365 dierum, nisi mensis et annus dicantur sumendi prout sunt in calendario.

§2. Prout sunt in calendario semper sumendi sunt mensis et annus, si tempus est continuum.

Canon 201. §1 Continuous time means unbroken time.

§2 Canonical time is time which a person can so use to exercise or to pursue a right that it does not run when one is unaware, or when one is unable to act.

§1. Tempus continuum intellegitur quod nullam patitur interruptionem.

§2. Tempus utile intellegitur quod ita ius suum exercenti aut per sequenti competit, ut ignoranti aut agere non valenti non currat.

Canon 200. Unless the law provides otherwise, time is to be reckoned in accordance with the following canons.

Nisi aliud expresse iure caveatur, tempus supputetur ad normam canonum qui sequuntur.

Canon 199. The following are not affected by prescription:

1° rights and obligations which are of divine law, whether natural or positive;

2° rights which can be obtained only by apostolic privilege;

3° rights and obligations which bear directly on the spiritual life of Christ’s faithful;

4° the certain and undisputed boundaries of ecclesiastical territories;

5° Mass offerings and obligations;

6° the provision of an ecclesiastical office which, in accordance with the law, requires the exercise of a sacred order;

7° the right of visitation and the obligation of obedience, so that Christ’s faithful could not be visited by an ecclesiastical authority and would no longer be subject to any authority.

Praescriptioni obnoxia non sunt:

1° iura et obligationes quae sunt legis divinae naturalis aut positivae;

2° iura quae obtineri possunt ex solo privilegio apostolico;

3° iura et obligationes quae spiritualem christifidelium vitam directe respiciunt;

4° fines certi et indubii circumscriptionum ecclesiasticarum;

5° stipes et onera Missarum;

6° provisio officii ecclesiastici quod ad normam iuris exercitium ordinis sacri requirit;

7° ius visitationis et obligatio oboedientiae, ita ut christifideles a nulla auctoritate ecclesiastica visitari possint et nulli auctoritati iam subsint.

Canon 198. No prescription is valid unless it is based on good faith, not only in its beginning, but throughout the whole time required for the prescription, without prejudice to can. 1362.

Nulla valet praescriptio, nisi bona fide nitatur, non solum initio, sed toto decursu temporis ad praescriptionem requisiti, salvo praescripto can. 1362.

Canon 197. Prescription, as a means of acquiring or of losing a subjective right, or as a means of freeing oneself from obligations, is, apart from the exceptions prescribed in the canons of this Code, accepted by the Church in the manner in which it is adopted in the civil legislation of each country.

Praescriptionem, tamquam modum iuris subiectivi acquirendi vel amittendi necnon ab obligationibus sese liberandi, Ecclesia recipit prout est in legislatione civili respectivae nationis, salvis exceptionibus quae in canonibus huius Codicis statuuntur.

Canon 196. §1 Deprivation of office, that is, as a punishment for an offence, may be effected only in accordance with the law.

§2 Deprivation takes effect in accordance with the provisions of the canons concerning penal law.


§1. Privatio ab officio, in poenam scilicet delicti, ad normam iuris tantummodo fieri potest.

§2. Privatio effectum sortitur secundum praescripta canonum de iure poenali.

Canon 195. If by a decree of the competent authority, and not by the law itself, someone is removed from an office on which that person’s livelihood depends, the same authority is to ensure that the person’s livelihood is secure for an appropriate time, unless this has been provided for in some other way.

Si quis, non quidem ipso iure, sed per decretum auctoritatis competentis ab officio amoveatur quo eiusdem subsistentiae providetur, eadem auctoritas curet ut ipsius subsistentiae per congruum tempus prospiciatur, nisi aliter provisum sit.

Canon 194. §1 The following are removed from ecclesiastical office by virtue of the law itself:

1° one who has lost the clerical state;

2° one who has publicly defected from the catholic faith or from communion with the Church;

3° a cleric who has attempted marriage, even a civil one.

§2 The removal mentioned in nn. 2 and 3 can be insisted upon only if it is established by a declaration of the competent authority.

§1. Ipso iure ab officio ecclesiastico amovetur:

1° qui statum clericalem amiserit;

2° qui a fide catholica aut a communione Ecclesiae publice defecerit;

3° clericus qui matrimonium etiam civile tantum attentaverit.

§2. Amotio, de qua in nn. 2 et 3, urgeri tantum potest, si de eadem auctoritatis competentis declaratione constet.

Canon 193. §1 No one may be removed from an office which is conferred on a person for an indeterminate time, except for grave reasons and in accordance with the procedure defined by law.

§2 This also applies to the removal from office before time of a person on whom an office is conferred for a determinate time, without prejudice to can. 624 §3.

§3 When in accordance with the provisions of law an office is conferred upon someone at the prudent discretion of the competent authority, that person may, upon the judgement of the same authority, be removed from the office for a just reason.

§4 For a decree of removal to be effective, it must be notified in writing.

§1. Ab officio quod alicui confertur ad tempus indefinitum, non potest quis amoveri nisi ob graves causas atque servato procedendi modo iure definito.

§2. Idem valet, ut quis ab officio, quod alicui ad tempus determinatum confertur, ante hoc tempus elapsum amoveri possit, firmo praescripto can. 624, §3.

§3. Ab officio quod, secundum iuris praescripta, alicui confertur ad prudentem discretionem auctoritatis competentis, potest quis iusta ex causa, de iudicio eiusdem auctoritatis, amoveri.

§4. Decretum amotionis, ut effectum sortiatur, scripto intimandum est.

Canon 192. One is removed from office either by a decree of the competent authority lawfully issued, observing of course the rights possibly acquired from a contract, or by virtue of the law in accordance with can. 194.

Ab officio quis amovetur sive decreto ab auctoritate competenti legitime edito, servatis quidem iuribus forte ex contractu quaesitis, sive ipso iure ad normam can. 194.

Canon 191. §1 In the process of transfer, the first office is vacated by the taking of canonical possession of the other office, unless the law or the competent authority has prescribed otherwise.

§2 The person transferred receives the remuneration attached to the previous office until the moment of obtaining canonical possession of the other office.


§1. In translatione, prius officium vacat per possessionem alterius officii canonice habitam, nisi aliud iure cautum aut a competenti auctoritate praescriptum fuerit.

§2. Remunerationem cum priore officio conexam translatus percipit, donec alterius possessionem canonice obtinuerit.

Canon 190. §1 A transfer can be made only by the person who has the right to provide both for the office which is lost and at the same time for the office which is being conferred.

§2 A grave reason is required if a transfer is made against the will of the holder of an office and, always without prejudice to the right to present reasons against the transfer, the procedure prescribed by law is to be observed.

§3 For a transfer to have effect, it must be notified in writing.

§1. Translatio ab eo tantum fieri potest, qui ius habet providendi officio quod amittitur et simul officio quod committitur.

§2. Si translatio fiat invito officii titulari, gravis requiritur causa et, firmo semper iure rationes contrarias exponendi, servetur modus procedendi iure praescriptus.

§3. Translatio, ut effectum sortiatur, scripto intimanda est.

Canon 189. §1 For a resignation to be valid, whether it requires acceptance or not, it must be made to the authority which is competent to provide for the office in question, and it must be made either in writing, or orally before two witnesses.

§2 The authority is not to accept a resignation which is not based on a just and proportionate reason.

§3 A resignation which requires acceptance has no force unless it is accepted within three months. One which does not require acceptance takes effect when the person resigning communicates it in accordance with the law.
[NB see m.p. Learn to take your leave, 12.II.2018, art. 5 (cf. can. 401)]

§4 Until a resignation takes effect, it can be revoked by the person resigning. Once it has taken effect, it cannot be revoked, but the person who resigned can obtain the office on the basis of another title.

§1. Renuntiatio, ut valeat, sive acceptatione eget sive non, auctoritati fieri debet cui provisio ad officium de quo agitur pertinet, et quidem scripto vel oretenus coram duobus testibus.

§2. Auctoritas renuntiationem iusta et proportionata causa non innixam ne acceptet.

§3. Renuntiatio quae acceptatione indiget, nisi intra tres menses acceptetur, omni vi caret; quae acceptatione non indiget effectum sortitur communicatione renuntiantis ad normam iuris facta.

§4. Renuntiatio, quamdiu effectum sortita non fuerit, a renuntiante revocari potest; effectu secuto revocari nequit, sed qui renuntiavit, officium alio ex titulo consequi potest.

Canon 188. A resignation which is made as a result of grave fear unjustly inflicted, or of deceit, or of substantial error, or of simony, is invalid by virtue of the law itself.

Renuntiatio ex metu gravi, iniuste incusso, dolo vel errore substantiali aut simoniace facta, ipso iure irrita est.

Canon 187. Anyone who is capable of personal responsibility can resign from an ecclesiastical office for a just reason.

Quisquis sui compos potest officio ecclesiastico iusta de causa renuntiare.

Canon 186. Loss of office by reason of the expiry of a predetermined time or of reaching the age limit, has effect only from the moment that this is communicated in writing by the competent authority.

Lapsu temporis praefiniti vel adimpleta aetate, amissio officii effectum habet tantum a momento, quo a competenti auctoritate scripto intimatur.

Canon 185. The title ‘emeritus’ may be conferred on one who loses office by reason of age, or of resignation which has been accepted.

Ei, qui ob impletam aetatem aut renuntiationem acceptatam officium amittit, titulus emeriti conferri potest.

Canon 184. §1 An ecclesiastical office is lost on the expiry of a predetermined time; on reaching the age limit defined by law; by resignation; by transfer; by removal; by deprivation.

§2 An ecclesiastical office is not lost on the expiry, in whatever way, of the authority of the one by whom it was conferred, unless the law provides otherwise.

§3 The loss of an office, once it has taken effect, is to be notified as soon as possible to those who have any right in regard to the provision of the office.

§1. Amittitur officium ecclesiasticum lapsu temporis praefiniti, expleta aetate iure definita, renuntiatione, translatione, amotione necnon privatione.

§2. Resoluto quovis modo iure auctoritatis a qua fuit collatum, officium ecclesiasticum non amittitur, nisi aliud iure caveatur.

§3. Officii amissio, quae effectum sortita est, quam primum omnibus nota fiat, quibus aliquod ius in officii provisionem competit.

Canon 183. §1 If a postulation is not admitted by the competent authority the right of election reverts to the college or group.

§2 If the postulation has been admitted, this is to be notified to the person postulated, who must reply in accordance with can. 177 §1.

§3 The person who accepts a postulation which has been admitted immediately obtains full right to the office.

§1. Non admissa ab auctoritate competenti postulatione, ius eligendi ad collegium vel coetum redit.

§2. Quod si postulatio admissa fuerit, id significetur postulato, qui respondere debet ad normam can. 177, §1.

§3. Qui admissam postulationem acceptat, pleno iure statim officium obtinet.

Canon 182. §1 The postulation must be sent, within eight canonical days, by the person who presides to the authority which is competent to confirm the election, to whom it belongs to grant the dispensation from the impediment or, if he has not this authority, to seek the dispensation from a superior authority. If confirmation is not required, the postulation must be sent to the authority which is competent to grant the dispensation.

§2 If the postulation is not forwarded within the prescribed time, it is by that very fact invalid, and the college or group is for that occasion deprived of the right of election or of postulation, unless it is proved that the person presiding was prevented by a just impediment from forwarding the postulation, or did not do so in due time because of deceit or negligence.

§3 The person postulated does not acquire any right from the postulation; the competent authority is not obliged to admit the postulation.

§4 The electors may not revoke a postulation made to the competent authority, except with the consent of that authority.

§1. Postulatio a praeside intra octiduum utile mitti debet ad auctoritatem competentem ad quam pertinet electionem confirmare, cuius est dispensationem de impedimento concedere, aut, si hanc potestatem non habeat, eandem ab auctoritate superiore petere; si non requiritur confirmatio, postulatio mitti debet ad auctoritatem competentem ut dispensatio concedatur.

§2. Si intra praescriptum tempus postulatio missa non fuerit, ipso facto nulla est, et collegium vel coetus pro ea vice privatur iure eligendi aut postulandi nisi probetur praesidem a mittenda postulatione iusto fuisse detentum impedimento aut dolo vel neglegentia ab eadem tempore opportuno mittenda abstinuisse.

§3. Postulato nullum ius acquiritur ex postulatione; eam admittendi auctoritas competens obligatione non tenetur.

§4. Factam auctoritati competenti postulationem electores revocare non possunt, nisi auctoritate consentiente.

Canon 181. §1 For a postulation to have effect, at least two thirds of the votes are required.

§2 A vote for postulation must be expressed by the term ‘I postulate’, or an equivalent. The formula ‘I elect or postulate’, or its equivalent, is valid for election if there is no impediment; otherwise, it is valid for postulation.

§1. Ut postulatio vim habeat, requiruntur saltem duae tertiae partes suffragiorum.

§2. Suffragium pro postulatione exprimi debet per verbum: postulo, aut aequivalens; formula: eligo vel postulo, aut aequipollens, valet pro electione, si impedimentum non exsistat, secus pro postulatione.

Canon 180. §1 If a canonical impediment, from which a dispensation is possible and customary, stands in the way of the election of a person whom the electors judge more suitable and prefer, they can, unless the law provides otherwise, postulate that person from the competent authority.

§2 Those to whom the power of electing has been transferred by compromise may not make a postulation, unless this is expressly stated in the terms of the compromise.

§1. Si electioni illius quem electores aptiorem putent ac praeferant impedimentum canonicum obstet, super quo dispensatio concedi possit ac soleat, suis ipsi suffragiis eum possunt, nisi aliud iure caveatur, a competenti auctoritate postulare.

§2. Compromissarii postulare nequeunt, nisi id in compromisso fuerit expressum.

Canon 179. §1 If the election requires confirmation, the person elected must, either personally or through another, ask for confirmation by the competent authority within eight canonical days of acceptance of the office- otherwise that person is deprived of every right, unless he or she has established that there was just reason which prevented confirmation being sought.

§2 The competent authority cannot refuse confirmation if he has found the person elected suitable in accordance with can. 149 §1, and the election has been carried out in accordance with the law.

§3 Confirmation must be given in writing.

§4 Before receiving notice of the confirmation, the person elected may not become involved in the administration of the office, neither in spiritual nor in material affairs; any acts possibly performed by that person are invalid.

§5 When confirmation has been notified, the person elected obtains full right to the office, unless the law provides otherwise.

§1. Electus, si electio confirmatione indigeat, intra octiduum utile a die acceptatae electionis confirmationem ab auctoritate competenti petere per se vel per alium debet; secus omni iure privatur, nisi probaverit se a petenda confirmatione iusto impedimento detentum fuisse.

§2. Competens auctoritas, si electum reppererit idoneum ad normam can. 149, §1, et electio ad normam iuris fuerit peracta, confirmationem denegare nequit.

§3. Confirmatio in scriptis dari debet.

§4. Ante intimatam confirmationem, electo non licet sese immiscere administrationi officii sive in spiritualibus sive in temporalibus et actus ab eo forte positi nulli sunt.

§5. Intimata confirmatione, electus pleno iure officium obtinet, nisi aliud iure caveatur.

Canon 178. If the election does not require confirmation, by accepting the election the person elected immediately obtains the office with all its rights; otherwise, he or she acquires only a right to the office.

Electus, acceptata electione, quae confirmatione non egeat, officium pleno iure statim obtinet; secus non acquirit nisi ius ad rem.

Canon 177. §1 The election is to be notified immediately to the person elected who must, within eight canonical days from the receipt of notification of the election, intimate to the person who presides over the college or group whether or not he or she accepts the election; otherwise, the election has no effect.

§2 The person elected who has not accepted loses every right deriving from the election, nor is any right revived by subsequent acceptance; the person may, however, be elected again. The college or group must proceed to a new election within a month of being notified of non-acceptance.

§1. Electio illico intimanda est electo, qui debet intra octiduum utile a recepta intimatione significare collegii aut coetus praesidi utrum electionem acceptet necne; secus electio effectum non habet.

§2. Si electus non acceptaverit, omne ius ex electione amittit nec subsequenti acceptatione convalescit, sed rursus eligi potest; collegium autem aut coetus intra mensem a cognita non-acceptatione ad novam electionem procedere debet.

Canon 176. Unless it is otherwise provided in the law or the statutes, the person who has received the requisite number of votes in accordance with can. 119, n. 1, is deemed elected and is to be proclaimed by the person who presides over the college or group.

Nisi aliud iure aut statutis caveatur, is electus habeatur et a collegii aut coetus praeside proclametur, qui requisitum suffragiorum numerum rettulerit, ad normam can. 119, n. 1.

Canon 175. A compromise ceases, and the right to vote reverts to those who transferred it, when:

1° it is revoked by the college or group before it has been put into effect;

2° a condition attached to the compromise has not been fulfilled;

3° the election has been held, but invalidly.

Cessat compromissum et ius suffragium ferendi redit ad compromittentes:

1° revocatione a collegio aut coetu facta, re integra;

2° non impleta aliqua condicione compromisso apposita;

3° electione absoluta, si fuerit nulla.

Canon 174. §1 Unless the law or the statutes provide otherwise, an election can be made by compromise, that is the electors by unanimous and written consent transfer the right of election for this occasion to one or more suitable persons, whether they belong to the college or are outside it, who in virtue of this authority are to elect in the name of all.

§2 If the college or group consists solely of clerics, the persons to whom the power of election is transferred must be in sacred orders; otherwise the election is invalid.

§3 Those to whom the power of election is transferred must observe the provisions of law concerning an election and, for the validity of the election, they must observe the conditions attached to the compromise, unless these conditions are contrary to the law. Conditions which are contrary to the law are to be regarded as non-existent.

§1. Electio, nisi aliud iure aut statutis caveatur, fieri etiam potest per compromissum, dummodo nempe electores, unanimi et scripto consensu, in unum vel plures idoneos sive de gremio sive extraneos ius eligendi pro ea vice transferant, qui nomine omnium ex recepta facultate eligant.

§2. Si agatur de collegio aut coetu ex solis clericis constanti, compromissarii in sacris debent esse constituti; secus electio est invalida.

§3. Compromissarii debent iuris praescripta de electione servare atque, ad validitatem electionis, condiciones compromisso appositas, iuri non contrarias, observare; condiciones autem iuri contrariae pro non appositis habeantur.

Canon 173. §1 Before an election begins, at least two scrutineers are to be appointed from among the college or group.

§2 The scrutineers are to collect the votes and, in the presence of the one who presides at the election, to check whether the number of votes corresponds to the number of electors; they are then to examine the votes and to announce how many each person has received.

§3 If the number of votes exceeds the number of electors, the act is null.

§4 All the proceedings of an election are to be accurately recorded by the one who acts as notary. They are to be signed at least by that notary, by the person who presides and by the scrutineers, and they are to be carefully preserved in the archive of the college.

§1. Antequam incipiat electio, deputentur e gremio collegii aut coetus duo saltem scrutatores.

§2. Scrutatores suffragia colligant et coram praeside electionis inspiciant an schedularum numerus respondeat numero electorum, suffragia ipsa scrutentur palamque faciant quot quisque rettulerit.

§3. Si numerus suffragiorum superet numerum eligentium, nihil est actum.

§4. Omnia electionis acta ab eo qui actuarii munere fungitur accurate describantur, et saltem ab eodem actuario, praeside ac scrutatoribus subscripta, in collegii tabulario diligenter asserventur.

Canon 172. §1 For a vote to be valid, it must be:

1° free; a vote is therefore invalid if, through grave fear or deceit, someone was directly or indirectly made to choose a certain person or several persons separately;

2° secret, certain, absolute and determinate.

§2 Conditions attached to a vote before an election are to be considered non-existent.

§1. Suffragium, ut validum sit, esse debet:

1° liberum; ideoque invalidum est suffragium eius, qui metu gravi aut dolo, directe vel indirecte, adactus fuerit ad eligendam certam personam aut diversas personas disiunctive;

2° secretum, certum, absolutum, determinatum.

§2. Condiciones ante electionem suffragio appositae tamquam non adiectae habeantur.

Canon 171. §1 The following are legally incapable of casting a vote:

1° one incapable of a human act;

2° one lacking active voice;

3° one who is excommunicated, whether by judgement of a court or by a decree whereby this penalty is imposed or declared;

4° one who notoriously defected from communion with the Church.

§2 If any of the above persons is admitted, the vote cast is invalid. The election, however, is valid, unless it is established that, without this vote, the person elected would not have gained the requisite number of votes.

§1. Inhabiles sunt ad suffragium ferendum:

1° incapax actus humani;

2° carens voce activa;

3° poena excommunicationis innodatus sive per sententiam iudicialem sive per decretum quo poena irrogatur vel declaratur;

4° qui ab Ecclesiae communione notorie defecit.

§2. Si quis ex praedictis admittatur, eius suffragium est nullum, sed electio valet, nisi constet, eo dempto, electum non rettulisse requisitum suffragiorum numerum.

Canon 170. If the freedom of an election has in any way been in fact impeded, the election is invalid by virtue of the law itself.

Electio, cuius libertas quoquo modo reapse impedita fuerit, ipso iure invalida est.

Canon 169. In order that an election be valid, no one may be allowed to vote who does not belong to the college or group.

Ut valida sit electio, nemo ad suffragium admitti potest, qui ad collegium vel coetum non pertineat.

Canon 168. Even if someone has a right to vote in his or her own name by reason of a number of titles, that person may cast only one vote.

Etsi quis plures ob titulos ius habeat ferendi nomine proprio suffragii, non potest nisi unicum suffragium ferre.

Canon 167. §1 When the summons has been lawfully made, those who are present on the day and in the place specified in the summons have the right to vote. Unless it is otherwise lawfully provided in the statutes, votes cast by letter or by proxy cannot be admitted.

§2 If an elector is present in the building in which the election is being held, but because of infirmity is unable to be present at the election, a written vote is to be sought from that person by the scrutineers.

§1. Convocatione legitime facta, suffragium ferendi ius habent praesentes die et loco in eadem convocatione determinatis, exclusa, nisi aliud statutis legitime caveatur, facultate ferendi suffragia sive per epistolam sive per procuratorem.

§2. Si quis ex electoribus praesens in ea domo sit, in qua fit electio, sed electioni ob infirmam valetudinem interesse nequeat, suffragium eius scriptum a scrutatoribus exquiratur.

Canon 166. §1 The one who presides over the college or group is to summon all those who belong to the college or group. When it has to be personal, the summons is valid if it is made in the place of domicile or quasi-domicile or in the place of residence.

§2 If someone who should have been summoned was overlooked and was therefore absent, the election is valid. However, if that person insists and gives proof of being overlooked and of absence, the election, even if confirmed, must be rescinded by the competent authority, provided it is juridically established that the recourse was submitted within no more than three days of having received notification of the election.

§3 If more than one third of the voters were overlooked, the election is invalid by virtue of the law itself, unless all those overlooked were in fact present.

§1. Collegii aut coetus praeses convocet omnes ad collegium aut ad coetum pertinentes; convocatio autem, quando personalis esse debet, valet, si fiat in loco domicilii vel quasi-domicilii aut in loco commorationis.

§2. Si quis ex vocandis neglectus et ideo absens fuerit, electio valet; attamen ad eiusdem instantiam, probata quidem praeteritione et absentia, electio, etiam si confirmata fuerit, a competenti auctoritate rescindi debet, dummodo iuridice constet recursum saltem intra triduum ab habita notitia electionis fuisse transmissum.

§3. Quod si plures quam tertia pars electorum neglecti fuerint, electio est ipso iure nulla, nisi omnes neglecti reapse interfuerint.

Canon 165. Unless it is otherwise provided in the law or in the statutes of the college or group, if a college or a group of persons enjoys the right to elect to an office, the election is not to be deferred beyond three canonical months, to be reckoned from the receipt of notification of the vacancy of the office. If the election does not take place within that time, the ecclesiastical authority who has the right of confirming the election or the right to make provision otherwise, is freely to provide for the vacant office.

Nisi aliud iure aut legitimis collegii vel coetus statutis cautum sit, si cui collegio aut coetui personarum sit ius eligendi ad officium, electio ne differatur ultra trimestre utile computandum ab habita notitia vacationis officii; quo termino inutiliter elapso, auctoritas ecclesiastica, cui ius confirmandae electionis vel ius providendi successive competit, officio vacanti libere provideat.

Canon 164. Unless it has been otherwise provided in the law, the provisions of the following canons are to be observed in canonical elections.

Nisi aliud iure provisum fuerit, in electionibus canonicis serventur praescripta canonum qui sequuntur.

Canon 163. The authority to whom, in accordance with the law, it belongs to appoint one who is presented, is to appoint the person lawfully presented whom he has judged suitable, and who has accepted. If a number lawfully presented are judged suitable, he is to appoint one of them.

Auctoritas, cui ad normam iuris competit praesentatum instituere, instituat legitime praesentatum quem idoneum reppererit et qui acceptaverit; quod si plures legitime praesentati idonei reperti sint, eorundem unum instituere debet.

Canon 162. A person who has not presented anyone within the canonical time prescribed by can. 158 §1 and can. 161, or who has twice presented a candidate judged to be unsuitable, loses the right of presentation for that case. The authority who is competent to appoint may then freely provide for the vacant office, but with the consent of the proper Ordinary of the person appointed.

Qui intra tempus utile, ad normam can. 158, §1 et can. 161 praesentationem non fecerit, itemque qui bis praesentaverit non idoneum repertum, pro eo casu ius praesentationis amittit, atque auctoritati, cuius est institutionem dare, competit libere providere officio vacanti, assentiente tamen proprio provisi Ordinario.

Canon 161. §1 Unless the law prescribes otherwise, one who has presented a person who is judged unsuitable, may within a month present another candidate, but once only.

§2 If before the appointment is made the person presented has withdrawn or has died, the one with the right of presentation may exercise this right again, within a month of receiving notice of the withdrawal or of the death.

§1. Nisi aliud iure statuatur, potest qui aliquem praesentaverit non idoneum repertum, altera tantum vice, intra mensem, alium candidatum praesentare.

§2. Si praesentatus ante institutionem factam renuntiaverit aut de vita decesserit, potest qui iure praesentandi pollet, intra mensem ab habita renuntiationis aut mortis notitia, ius suum rursus exercere.

Canon 160. §1 One who has the right of presentation may present one or more persons, either simultaneously or successively.

§2 No persons may present themselves. However a college or a group of persons may present one of its members.

§1. Qui iure praesentationis gaudet, unum aut etiam plures, et quidem tum una simul tum successive, praesentare potest.

§2. Nemo potest seipsum praesentare; potest autem collegium aut coetus personarum aliquem suum sodalem praesentare.

Canon 159. No one is to be presented who is unwilling. Accordingly, one who is proposed for presentation must be consulted, and may be presented if within eight canonical days a refusal is not entered.

Nemo invitus praesentetur; quare qui praesentandus proponitur, mentem suam rogatus, nisi intra octiduum utile recuset, praesentari potest.

Canon 158. §1 Presentation to an ecclesiastical office by a person having the right of presentation must be made to the authority who is competent to make an appointment to the office in question; unless it is otherwise lawfully provided, presentation is to be made within three months of receiving notification of the vacancy of the office.

§2 If the right of presentation belongs to a college or group of persons, the person to be presented is to be designated according to the provisions of can. 165--179.

§1. Praesentatio ad officium ecclesiasticum ab eo, cui ius praesentandi competit, fieri debet auctoritati cuius est ad officium de quo agitur institutionem dare, et quidem, nisi aliud legitime cautum sit, intra tres menses ab habita vacationis officii notitia.

§2. Si ius praesentationis cuidam collegio aut coetui personarum competat, praesentandus designetur servatis can. 165-179 praescriptis.

Canon 157. Unless the law expressly states otherwise, it is the prerogative of the diocesan Bishop to make appointments to ecclesiastical offices in his own particular Church by free conferral.

Nisi aliud explicite iure statuatur. Episcopi dioecesani est libera collatione providere officiis ecclesiasticis in propria Ecclesia particulari.

Canon 156. The provision of any office is to be made in writing.

Cuiuslibet officii provisio scripto consignetur.

Canon 155. One who confers an office in the place of another who is negligent or impeded, does not thereby acquire any power over the person on whom the office is conferred; the juridical condition of the latter is the same as if the provision of the office had been carried out in accordance with the ordinary norm of law.

Qui, vicem alterius neglegentis vel impediti supplens, officium confert, nullam inde potestatem acquirit in personam cui collatum est, sed huius condicio iuridica perinde constituitur, ac si provisio ad ordinariam iuris normam peracta fuisset.

Canon 154. An office which in law is vacant, but which someone unlawfully still holds, may be conferred, provided that it has been properly declared that such possession is not lawful, and that mention is made of this declaration in the letter of conferral.

Officium de iure vacans, quod forte adhuc ab aliquo illegitime possidetur, conferri potest, dummodo rite declaratum fuerit eam possessionem non esse legitimam, et de hac declaratione mentio fiat in litteris collationis.

Canon 153. §1 The provision of an office which in law is not vacant is by that very fact invalid, nor does it become valid by subsequent vacancy.

§2 If, however, there is question of an office which by law is conferred for a determinate time, provision can be made within six months before the expiry of this time, and it takes effect from the day the office falls vacant.

§3 The promise of any office, by whomsoever it is made, has no juridical effect.

§1. Provisio officii de iure non vacantis est ipso facto irrita, nec subsequenti vacatione convalescit.

§2. Si tamen agatur de officio quod de iure ad tempus determinatum confertur, provisio intra sex menses ante expletum hoc tempus fieri potest, et effectum habet a die officii vacationis.

§3. Promissio alicuius officii, a quocumque est facta, nullum parit iuridicum effectum.

Canon 152. Two or more offices which are incompatible, that is, which cannot be exercised at the same time by the same person, are not to be conferred upon anyone.

Nemini conferantur duo vel plura officia incompatibilia, videlicet quae una simul ab eodem adimpleri nequeunt.

Canon 151. The provision of an office which carries with it the care of souls is not to be deferred without grave reason.

Provisio officii animarum curam secumferentis, sine gravi causa ne differatur.

Canon 150. An office which carries with it the full care of souls, for which the exercise of the order of priesthood is required, cannot validly be conferred upon a person who is not yet a priest.

Officium secumferens plenam animarum curam, ad quam adimplendam ordinis sacerdotalis exercitium requiritur, ei qui sacerdotio nondum auctus est valide conferri nequit.

Canon 149. §1 In order to be promoted to an ecclesiastical office, one must be in communion with the Church, and be suitable, that is, possessed of those qualities which are required for that office by universal or particular law or by the law of the foundation.

§2 The provision of an ecclesiastical office to a person who lacks the requisite qualities is invalid only if the qualities are expressly required for validity by universal or particular law or by the law of the foundation; otherwise it is valid, but it can be rescinded by a decree of the competent authority or by a judgement of an administrative tribunal.

§3 The provision of an office made as a result of simony, is invalid by virtue of the law itself.

§1. Ut ad officium ecclesiasticum quis promoveatur, debet esse in Ecclesiae communione necnon idoneus, scilicet iis qualitatibus praeditus, quae iure universali vel particulari aut lege fundationis ad idem officium requiruntur.

§2. Provisio officii ecclesiastici facta illi qui caret qualitatibus requisitis, irrita tantum est, si qualitates iure universali vel particulari aut lege fundationis ad validitatem provisionis expresse exigantur; secus valida est, sed rescindi potest per decretum auctoritatis competentis aut per sententiam tribunalis administrativi.

§3. Provisio officii simoniace facta ipso iure irrita est.

Canon 148. Unless the law provides otherwise, the provision of an office is the prerogative of the authority which is competent to establish, change or suppress the office.

Auctoritati, cuius est officia erigere, innovare et supprimere, eorundem provisio quoque competit, nisi aliud iure statuatur.

Canon 147. The provision of an ecclesiastical office is effected: by its being freely conferred by the competent ecclesiastical authority; by appointment made by the same authority, where there has been a prior presentation; by confirmation or admission by the same authority, where there has been a prior election or postulation; finally, by a simple election and acceptance of the election, if the election does not require confirmation.

Provisio officii ecclesiastici fit: per liberam collationem ab auctoritate ecclesiastica competenti; per institutionem ab eadem datam, si praecesserit praesentatio; per confirmationem vel admissionem ab eadem factam, si praecesserit electio vel postulatio; tandem per simplicem electionem et electi acceptationem, si electio non egeat confirmatione.

Canon 146. An ecclesiastical office cannot be validly obtained without canonical provision.

Officium ecclesiasticum sine provisione canonica valide obtineri nequit.

Canon 145. §1 An ecclesiastical office is any post which by divine or ecclesiastical disposition is established in a stable manner to further a spiritual purpose.

§2 The duties and rights proper to each ecclesiastical office are defined either by the law whereby the office is established, or by a decree of the competent authority whereby it is at one and at the same time established and conferred.

§1. Officium ecclesiasticum est quodlibet munus ordinatione sive divina sive ecclesiastica stabiliter constitutum in finem spiritualem exercendum.

§2. Obligationes et iura singulis officiis ecclesiasticis propria definiuntur sive ipso iure quo officium constituitur, sive decreto auctoritatis competentis quo constituitur simul et confertur.

Canon 144. §1 In common error, whether of fact or of law, and in positive and probable doubt, whether of law or of fact, the Church supplies executive power of governance for both the external and the internal forum.

§2 The same norm applies to the faculties mentioned in cann. 883, 966, and 1111 §1.

§1. In errore communi de facto aut de iure, itemque in dubio positivo et probabili sive iuris sive facti, supplet Ecclesia, pro foro tam externo quam interno, potestatem regiminis exsecutivam.

§2. Eadem norma applicatur facultatibus de quibus in can. 882, 883, 966, et 1111, §1.

Canon 143. §1 Ordinary power ceases on the loss of the office to which it is attached.

§2 Unless the law provides otherwise, ordinary power is suspended if an appeal or a recourse is lawfully made against a deprivation of, or removal from, office.

§1. Potestas ordinaria extinguitur amisso officio cui adnectitur.

§2. Nisi aliud iure caveatur, suspenditur potestas ordinaria, si contra privationem vel amotionem ab officio legitime appellatur vel recursus interponitur.

Canon 142. §1 Delegated power lapses: on the completion of the mandate; on the expiry of the time or the completion of the number of cases for which it was granted; on the cessation of the motivating reason for the delegation; on its revocation by the person delegating, when communicated directly to the person delegated; and on the retirement of the person delegated, when communicated to and accepted by the person delegating. It does not lapse on the expiry of the authority of the person delegating, unless this appears from clauses attached to it.

§2 An act of delegated power exercised for the internal forum only, which is inadvertently performed after the time limit of the delegation, is valid.

§1. Potestas delegata extinguitur: expleto mandato; elapso tempore vel exhausto numero casuum pro quibus concessa fuit; cessante causa finali delegationis; revocatione delegantis delegato directe intimata necnon renuntiatione delegati deleganti significata et eo acceptata; non autem resoluto iure delegantis, nisi id ex appositis clausulis appareat.

§2. Actus tamen ex potestate delegata, quae exercetur pro solo foro interno, per inadvertentiam positus, elapso concessionis tempore, validus est.

Canon 141. If several people are successively delegated, that person is to deal with the matter whose mandate was the earlier and was not subsequently revoked.

Pluribus successive delegatis, ille negotium expediat, cuius mandatum anterius est, nec postea revocatum fuit.

Canon 140. §1 When several people are together delegated to act in the same matter, the person who has begun to deal with it excludes the others from acting, unless that person is subsequently impeded, or does not wish to proceed further with the matter.

§2 When several people are delegated to act as a college in a certain matter, all must proceed in accordance with can. 119, unless the mandate provides otherwise.

§3 Executive power delegated to several people is presumed to be delegated to them together.

§1. Pluribus in solidum ad idem negotium agendum delegatis, qui prius negotium tractare inchoaverit alios ab eodem agendo excludit, nisi postea impeditus fuerit aut in negotio peragendo ulterius procedere noluerit.

§2. Pluribus collegialiter ad negotium agendum delegatis, omnes procedere debent ad normam can. 119, nisi in mandato aliud cautum sit.

§3. Potestas exsecutiva pluribus delegata, praesumitur iisdem delegata in solidum.

Canon 139. §1 Unless the law prescribes otherwise, the tact that a person approaches some competent authority, even a higher one, does not mean that the executive power of another competent authority is suspended, whether that be ordinary or delegated.

§2 A lower authority, however, is not to interfere in cases referred to higher authority, except for a grave and urgent reason; in which case the higher authority is to be notified immediately.

§1. Nisi aliud iure statuatur, eo quod quis aliquam auctoritatem, etiam superiorem, competentem adeat, non suspenditur alius auctoritatis competentis exsecutiva potestas, sive haec ordinaria est sive delegata.

§2. Causae tamen ad superiorem auctoritatem delatae ne se immisceat inferior, nisi ex gravi urgentique causa; quo in casu statim superiorem de re moneat.

Canon 138. Ordinary executive power, and power delegated for all cases, are to be interpreted widely; any other power is to be interpreted strictly. Delegation of power to a person is understood to include everything necessary for the exercise of that power.

Potestas exsecutiva ordinaria necnon potestas ad universitatem casuum delegata, late interpretanda est, alia vero quaelibet stricte; cui tamen delegata potestas est, ea quoque intelleguntur concessa sine quibus eadem potestas exerceri nequit.

Canon 137. §1 Ordinary executive power can be delegated either for an individual case or for all cases, unless the law expressly provides otherwise.

§2 Executive power delegated by the Apostolic See can be subdelegated, either for an individual case or for all cases, unless the delegation was deliberately given to the individual alone, or unless subdelegation was expressly prohibited.

§3 Executive power delegated by another authority having ordinary power, if delegated for all cases, can be subdelegated only for individual cases; if delegated for a determinate act or acts, it cannot be subdelegated, except by the express grant of the person delegating.

§4 No subdelegated power can again be subdelegated, unless this was expressly granted by the person delegating.

§1. Potestas exsecutiva ordinaria delegari potest tum ad actum tum ad universitatem casuum, nisi aliud iure expresse caveatur.

§2. Potestas exsecutiva ab Apostolica Sede delegata subdelegari potest sive ad actum sive ad universitatem casuum, nisi electa fuerit industria personae aut subdelegatio fuerit expresse prohibita.

§3. Potestas exsecutiva delegata ab alia auctoritate potestatem ordinariam habente, si ad universitatem casuum delegata sit, in singulis tantum casibus subdelegari potest; si vero ad actum aut ad actus determinatos delegata sit, subdelegari nequit, nisi de expressa delegantis concessione.

§4. Nulla potestas subdelegata iterum subdelegari potest, nisi id expresse a delegante concessum fuerit.

Canon 136. Persons may exercise executive power over their subjects, even when either they themselves or their subjects are outside the territory, unless it is otherwise clear from the nature of things or from the provisions of law. They can exercise this power over peregrini who are actually living in the territory, if it is a question of granting favours, or of executing universal or particular laws by which the peregrini are bound in accordance with can. 13 §2, n. 2.

Potestatem exsecutivam aliquis, licet extra territorium exsistens, exercere valet in subditos, etiam a territorio absentes, nisi aliud ex rei natura aut ex iuris praescripto constet; in peregrinos in territorio actu degentes, si agatur de favoribus concedendis aut de exsecutioni mandandis sive legibus universalibus sive legibus particularibus, quibus ipsi ad normam can. 13, §2, n. 2 tenentur.

Canon 135. §1 The power of governance is divided into legislative, executive and judicial power.

§2 Legislative power is to be exercised in the manner prescribed by law; that which in the Church a legislator lower than the supreme authority has cannot be delegated, unless the law explicitly provides otherwise. A lower legislator cannot validly make a law which is contrary to that of a higher legislator.

§3 Judicial power, which is possessed by judges and judicial colleges, is to be exercised in the manner prescribed by law, and it cannot be delegated except for the performance of acts preparatory to some decree or judgement.

§4 As far as the exercise of executive power is concerned, the provisions of the following canons are to be observed.

§1. Potestas regiminis distinguitur in legislativam, exsecutivam et iudicialem.

§2. Potestas legislativa exercenda est modo iure praescripto, et ea qua in Ecclesia gaudet legislator infra auctoritatem supremam, valide delegari nequit, nisi aliud iure explicite caveatur; a legislatore inferiore lex iuri superiori contraria valide ferri nequit.

§3. Potestas iudicialis, qua gaudent iudices aut collegia iudicialia, exercenda est modo iure praescripto, et delegari nequit, nisi ad actus cuivis decreto aut sententiae praeparatorios perficiendos.

§4. Ad potestatis exsecutivae exercitium quod attinet, serventur praescripta canonum qui sequuntur.

Canon 134. §1 In law the term Ordinary means, apart from the Roman Pontiff, diocesan Bishops and all who, even for a time only, are set over a particular Church or a community equivalent to it in accordance with can. 368, and those who in these have general ordinary executive power, that is, Vicars general and episcopal Vicars; likewise, for their own members, it means the major Superiors of clerical religious institutes of pontifical right and of clerical societies of apostolic life of pontifical right, who have at least ordinary executive power.

§2 The term local Ordinary means all those enumerated in §1, except Superiors of religious institutes and of societies of apostolic life.

§3 Whatever in the canons, in the context of executive power, is attributed to the diocesan Bishop, is understood to belong only to the diocesan Bishop and to those others in can. 381 §2 who are equivalent to him, to the exclusion of the Vicar general and the episcopal Vicar except by special mandate.

§1. Nomine Ordinarii in iure intelleguntur, praeter Romanum Pontificem, Episcopi dioecesani aliique qui, etsi ad interim tantum, praepositi sunt alicui Ecclesiae particulari vel communitati eidem aequiparatae ad normam can. 368, necnon qui in iisdem generali gaudent potestate exsecutiva ordinaria, nempe Vicarii generales et episcopales; itemque, pro suis sodalibus, Superiores maiores clericalium institutorum religiosorum iuris pontificii et clericalium societatum vitae apostolicae iuris pontificii, qui ordinaria saltem potestate exsecutiva pollent.

§2. Nomine Ordinarii loci intelleguntur omnes qui in §1 recensentur, exceptis Superioribus institutorum religiosorum et societatum vitae apostolicae.

§3. Quae in canonibus nominatim Episcopo dioecesano, in ambitu potestatis exsecutivae tribuuntur, intelleguntur competere dumtaxat Episcopo dioecesano aliisque ipsi in can. 381, §2 aequiparatis, exclusis Vicario generali et episcopali, nisi de speciali mandato.

Canon 133. §1 A delegate who exceeds the limits of the mandate, with regard either to things or to persons, performs no act at all.

§2 A delegate is not considered to have exceeded the mandate when what was delegated is carried out, but in a manner different to that determined in the mandate, unless the manner was prescribed for validity by the delegating authority.

§1. Delegatus qui sive circa res sive circa personas mandati sui fines excedit, nihil agit.

§2. Fines sui mandati excedere non intellegitur delegatus qui alio modo ac in mandato determinatur, ea peragit ad quae delegatus est, nisi modus ab ipso delegante ad validitatem fuerit praescriptus.

Canon 132. §1 Habitual faculties are governed by the provisions concerning delegated power.

§2 However, unless the grant has expressly provided otherwise, or the Ordinary was deliberately chosen as the only one to exercise the faculty, an habitual faculty granted to an Ordinary does not lapse on the expiry of the authority of the Ordinary to whom it was given, even if he has already begun to exercise the faculty, but it passes to the Ordinary who succeeds him in governance.

§1. Facultates habituales reguntur praescriptis de potestate delegata.

§2. Attamen nisi in eius concessione aliud expresse caveatur aut electa sit industria personae, facultas habitualis Ordinario concessa non perimitur resoluto iure Ordinarii cui concessa est, etiamsi ipse eam exsequi coeperit, sed transit ad quemvis Ordinarium qui ipsi in regimine succedit.

Canon 131. §1 Ordinary power of governance is that which by virtue of the law itself is attached to a given office; delegated power is that which is granted to a person other than through an office.

§2 Ordinary power of governance may be proper or vicarious.

§3 One who claims to have been delegated has the onus of proving the delegation.

§1. Potestas regiminis ordinaria ea est, quae ipso iure alicui officio adnectitur; delegata, quae ipsi personae non mediante officio conceditur.

§2. Potestas regiminis ordinaria potest esse sive propria sive vicaria.

§3. Ei qui delegatum se asserit, onus probandae delegationis incumbit.

Canon 130. Of itself the power of governance is exercised for the external forum; sometimes however it is exercised for the internal forum only, but in such a way that the effects which its exercise is designed to have in the external forum are not
acknowledged in that forum, except in so far as the law prescribes this for determinate cases.

Potestas regiminis de se exercetur pro foro externo, quandoque tamen pro solo foro interno, ita quidem ut effectus quos eius exercitium natum est habere pro foro externo, in hoc foro non recognoscantur, nisi quatenus id determinatis pro casibus iure statuatur.

Canon 129. §1 Those who are in sacred orders are, in accordance with the provisions of law, capable of the power of governance, which belongs to the Church by divine institution. This power is also called the power of jurisdiction.

§2 Lay members of Christ’s faithful can cooperate in the exercise of this same power in accordance with the law.

§1. Potestatis regiminis, quae quidem ex divina institutione est in Ecclesia et etiam potestas iurisdictionis vocatur, ad normam praescriptorum iuris, habiles sunt qui ordine sacro sunt insigniti.

§2. In exercitio eiusdem potestatis, christifideles laici ad normam iuris cooperari possunt.

Canon 128. Whoever unlawfully causes harm to another by a juridical act, or indeed by any other act which is deceitful or culpable, is obliged to repair the damage done.

Quicumque illegitime actu iuridico, immo quovis alio actu dolo vel culpa posito, alteri damnum infert, obligatione tenetur damnum illatum reparandi.

Canon 127. §1 When the law prescribes that, in order to perform a juridical act, a Superior requires the consent or the advice of some college or group of persons, the college or group must be convened in accordance with can. 166, unless, if there is question of seeking advice only, particular or proper law provides otherwise. For the validity of the act, it is required that the consent be obtained of an absolute majority of those present, or that the advice of all be sought.
[NB see Authentic Interpretation of canon 127 §1, 5.VII.1985]

§2 When the law prescribes that, in order to perform a juridical act, a Superior requires the consent or advice of certain persons as individuals:

1° if consent is required, the Superior’s act is invalid if the Superior does not seek the consent of those persons, or acts against the vote of all or of any of them;

2° if advice is required, the Superior’s act is invalid if the Superior does not hear those persons. The Superior is not in any way bound to accept their vote, even if it is unanimous; nevertheless, without what is, in his or her judgement, an overriding reason, the Superior is not to act against their vote, especially if it is a unanimous one.

§3 All whose consent or advice is required are obliged to give their opinions sincerely. If the seriousness of the matter requires it, they are obliged carefully to maintain secrecy, and the Superior can insist on this obligation.

§1. Cum iure statuatur ad actus ponendos Superiorem indigere consensu aut consilio alicuius collegii vel personarum coetus, convocari debet collegium vel coetus ad normam can. 166, nisi, cum agatur de consilio tantum exquirendo, aliter iure particulari aut proprio cautum sit; ut autem actus valeant requiritur ut obtineatur consensus partis absolute maioris eorum qui sunt praesentes aut omnium exquiratur consilium.

§2. Cum iure statuatur ad actus ponendos Superiorem indigere consensu aut consilio aliquarum personarum, uti singularum:

1° si consensus exigatur, invalidus est actus Superioris consensum earum personarum non exquirentis aut contra earum vel alicuius votum agentis;

2° si consilium exigatur, invalidus est actus Superioris easdem personas non audientis; Superior, licet nulla obligatione teneatur accedendi ad earundem votum, etsi concors, tamen sine praevalenti ratione, suo iudicio aestimanda, ab earundem voto, praesertim concordi, ne discedat.

§3. Omnes quorum consensus aut consilium requiritur, obligatione tenentur sententiam suam sincere proferendi atque, si negotiorum gravitas id postulate, secretum sedulo servandi; quae quidem obligatio a Superiore urgeri potest.

Canon 126. An act is invalid when performed as a result of ignorance or of error which concerns the substance of the act, or which amounts to a condition sine qua non; otherwise it is valid, unless the law provides differently. But an act done as a result of ignorance or error can give rise to a rescinding action in accordance with the law.

Actus positus ex ignorantia aut ex errore, qui versetur circa id quod eius substantiam constituit, aut qui recidit in condicionem sine qua non, irritus est; secus valet, nisi aliud iure caveatur, sed actus ex ignorantia aut ex errore initus locum dare potest actioni rescissoriae ad normam iuris.

Canon 125. §1 An act is invalid if performed as a result of force imposed from outside on a person who was quite unable to resist it.

§2 An act performed as a result of fear which is grave and unjustly inflicted, or as a result of deceit, is valid, unless the law provides otherwise. However, it can be rescinded by a court judgement, either at the instance of the injured party or that party’s successors in law, or ex officio.

§1. Actus positus ex vi ab extrinseco personae illata, cui ipsa nequaquam resistere potuit, pro infecto habetur.

§2. Actus positus ex metu gravi, iniuste incusso, aut ex dolo, valet, nisi aliud iure caveatur; sed potest per sententiam iudicis rescindi, sive ad instantiam partis laesae eiusve in iure successorum sive ex officio.

Canon 124. §1 For the validity of a juridical act, it is required that it be performed by a person who is legally capable, and it must contain those elements which constitute the essence of the act, as well as the formalities and requirements which the law prescribes for the validity of the act.

§2 A juridical act which, as far as its external elements are concerned, is properly performed, is presumed to be valid.

§1. Ad validitatem actus iuridici requiritur ut a persona habili sit positus, atque in eodem adsint quae actum ipsum essentialiter constituunt, necnon sollemnia et requisita iure ad validitatem actus imposita.

§2. Actus iuridicus quoad sua elementa externa rite positus praesumitur validus.

Canon 123. On the extinction of a public juridical person, the arrangements for its patrimonial goods and rights, and for its liabilities, are determined by law and the statutes. If these do not deal with the matter, the arrangements devolve upon the next higher juridical person, always with due regard for the wishes of the founders or benefactors and for acquired rights. On the extinction of a private juridical person, the arrangements for its goods and liabilities are governed by its own statutes.

Extincta persona iuridica publica, destinatio eiusdem bonorum iuriumque patrimonialium itemque onerum regitur iure et statutis, quae, si sileant, obveniunt personae iuridicae immediate superiori, salvis semper fundatorum vel oblatorum voluntate necnon iuribus quaesitis; extincta persona iuridica privata, eiusdem bonorum et onerum destinatio propriis statutis regitur.

Canon 122. When an aggregate which is a public juridical person is divided in such a way that part of it is joined to another juridical person or a distinct public juridical person is established from one part of it, the first obligation is to observe the wishes of the founders and benefactors, the demands of acquired rights and the requirements of the approved statutes. Then the competent ecclesiastical authority, either personally or through an executor, is to ensure:

1° that the divisible common patrimonial goods and rights, the monies owed and the other liabilities, are divided between the juridical persons in question in due proportion, in a fashion which is equitable and right, taking account of all the circumstances and needs of both;

2° that the use and enjoyment of the common goods which cannot be divided, be given to each juridical person, and also that the liabilities which are proper to each are the responsibility of each, in due proportion, in a fashion which is equitable and right.

Si universitas, quae gaudet personalitate iuridica publica, ita dividatur ut aut illius pars alii personae iuridicae uniatur aut ex parte dismembrata distincta persona iuridica publica erigatur, auctoritas ecclesiastica, cui divisio competat, curare debet per se vel per exsecutorem, servatis quidem in primis tum fundatorum ac oblatorum voluntate tum iuribus quaesitis tum probatis statutis:

1° ut communia, quae dividi possunt, bona atque iura patrimonialia necnon aes alienum aliaque onera dividantur inter personas iuridicas, de quibus agitur, debita cum proportione ex aequo et bono, ratione habita omnium adiunctorum et necessitatum utriusque;

2° ut usus et ususfructus communium bonorum, quae divisioni obnoxia non sunt, utrique personae iuridicae cedant, oneraque iisdem propria utrique imponantur, servata item debita proportione ex aequo et bono definienda.

Canon 121. When aggregates of persons or of things which are public juridical persons are so amalgamated that one aggregate, itself with a juridical personality, is formed, this new juridical person obtains the patrimonial goods and rights which belonged to the previous aggregates; it also accepts the liabilities of the previous aggregates. In what concerns particularly the arrangements for the goods and the discharge of
obligations, the wishes of the founders and benefactors, and any acquired rights must be safeguarded.

Si universitates sive personarum sive rerum, quae sunt personae iuridicae publicae, ita coniungantur ut ex iisdem una constituatur universitas personalitate iuridica et ipsa pollens, nova haec persona iuridica bona iuraque patrimonialia prioribus propria obtinet atque onera suscipit, quibus eaedem gravabantur; ad destinationem autem praesertim bonorum et ad onerum adimpletionem quod attinet, fundatorum oblatorumque voluntas atque iura quaesita salva esse debent.

Canon 120. §1 A juridical person is by its nature perpetual. It ceases to exist, however, if it is lawfully suppressed by the competent authority, or if it has been inactive for a hundred years. A private juridical person also ceases to exist if the association itself is dissolved in accordance with the statutes, or if, in the judgement of the competent authority, the foundation itself has, in accordance with the statutes, ceased to exist.

§2 If even a single member of a collegial juridical person survives, and the aggregate of persons has not, according to the statutes, ceased to exist, the exercise of all the rights of the aggregate devolves upon that member.

§1. Persona iuridica natura sua perpetua est; extinguitur tamen si a competenti auctoritate legitime supprimatur aut per centum annorum spatium agere desierit; persona iuridica privata insuper extinguitur, si ipsa consociatio ad normam statutorum dissolvatur, aut si, de iudicio auctoritatis competentis, ipsa fundatio ad normam statutorum esse desierit.

§2. Si vel unum ex personae iuridicae collegialis membris supersit, et personarum universitas secundum statuta esse non desierit, exercitium omnium iurium universitatis illi membro competit.

Canon 119. In regard to collegial acts, unless the law or the statutes provide otherwise:

1° in regard to elections, provided a majority of those who must be summoned are present, what is decided by an absolute majority of those present has the force of law. If there have been two inconclusive scrutinies, a vote is to be taken between the two candidates with the greatest number of votes or, if there are more than two, between the two senior by age. After a third inconclusive scrutiny, that person is deemed elected who is senior by age;
[NB see Authentic Interpretation of canon 119 1º, 28.VI.1990]

2° in regard to other matters, provided a majority of those who must be summoned are present, what is decided by an absolute majority of those present has the force of law. If the votes are equal after two scrutinies, the person presiding can break the tie with a casting vote;

3° that which affects all as individuals must be approved by all.

Ad actus collegiales quod attinet, nisi iure vel statutis aliud caveatur:

1° si agatur de electionibus, id vim habet iuris, quod, praesente quidem maiore parte eorum qui convocari debent, placuerit parti absolute maiori eorum qui sunt praesentes; post duo inefficacia scrutinia, suffragatio fiat super duobus candidatis qui maiorem suffragiorum partem obtinuerint, vel, si sunt plures, super duobus aetate senioribus; post tertium scrutinium, si paritas maneat, ille electus habeatur qui senior sit aetate;

2° si agatur de aliis negotiis, id vim habet iuris, quod, praesente quidem maiore parte eorum qui convocari debent, placuerit parti absolute maiori eorum qui sunt praesentes; quod si post duo scrutinia suffragia aequalia fuerint, praeses suo voto paritatem dirimere potest;

3° quod autem omnes uti singulos tangit, ab omnibus approbari debet.

Canon 118. Those persons represent, and act in the name of, a public juridical person whose competence to do so is acknowledged by universal or particular law, or by their own statutes; those persons represent a private juridical person who are given this competence by their statutes.

Personam iuridicam publicam repraesentant, eius nomine agentes, ii quibus iure universali vel particulari aut propriis statutis haec competentia agnoscitur; personam iuridicam privatam, ii quibus eadem competentia per statuta tribuitur.

Canon 117. No aggregate of persons or of things seeking juridical personality can acquire it unless its statutes are approved by the competent authority.

Nulla personarum vel rerum universitas personalitatem iuridicam obtinere intendens, eandem consequi valet nisi ipsius statuta a competenti auctoritate sint probata.

Canon 116. §1 Public juridical persons are aggregates of persons or of things which are established by the competent ecclesiastical authority so that, within the limits allotted to them in the name of the Church, and in accordance with the provisions of law, they might fulfil the specific task entrusted to them for the public good. Other juridical persons are private.

§2 Public juridical persons are given this personality either by the law itself or by a special decree of the competent authority expressly granting it. Private juridical persons are given this personality only by a special decree of the competent authority expressly granting it.

§1. Personae iuridicae publicae sunt universitates personarum aut rerum, quae ab ecclesiastica auctoritate competenti constituuntur ut intra fines sibi praestitutos nomine Ecclesiae, ad normam praescriptorum iuris, munus proprium intuitu boni publici ipsis commissum expleant; ceterae personae iuridicae sunt privatae.

§2. Personae iuridicae publicae hac personalitate donantur sive ipso iure sive speciali competentis auctoritatis decreto eandem expresse concedenti; personae iuridicae privatae hac personalitate donantur tantum per speciale competentis auctoritatis decretum eandem personalitatem expresse concedens.

Canon 115. §1 Juridical persons in the Church are either aggregates of persons or aggregates of things.

§2 An aggregate of persons, which must be made up of at least three persons, is collegial if the members decide its conduct by participating together in making its decisions, whether by equal right or not, in accordance with the law and the statutes; otherwise, it is non-collegial.

§3 An aggregate of things, or an autonomous foundation, consists of goods or things, whether spiritual or material, and is directed, in accordance with the law and the statutes, by one or more physical persons or by a college.

§1. Personae iuridicae in Ecclesia sunt aut universitates personarum aut universitates rerum.

§2. Universitas personarum, quae quidem nonnisi ex tribus saltem personis constitui potest, est collegialis, si eius actionem determinant membra, in decisionibus ferendis concurrentia, sive aequali iure sive non, ad normam iuris et statutorum; secus est non collegialis.

§3. Universitas rerum seu fundatio autonoma constat bonis seu rebus, sive spiritualibus sive materialibus, eamque, ad normam iuris et statutorum, moderantur sive una vel plures personae physicae sive collegium.

Canon 114. §1 Aggregates of persons or of things which are directed to a purpose befitting the Church’s mission, which transcends the purpose of the individuals, are constituted juridical persons either by a provision of the law itself or by a special concession given in the form of a decree by the competent authority.

§2 The purposes indicated in §1 are understood to be those which concern works of piety, of the apostolate or of charity, whether spiritual or temporal.

§3 The competent ecclesiastical authority is not to confer juridical personality except on those aggregates of persons or of things which aim at a genuinely useful purpose and which, all things considered, have the means which are foreseen to be sufficient to achieve the purpose in view.

§1. Personae iuridicae constituuntur aut ex ipso iuris praescripto aut ex speciali competentis auctoritatis concessione per decretum data, universitates sive personarum sive rerum in finem missioni Ecclesiae congruentem, qui singulorum finem transcendit, ordinatae.

§2. Fines, de quibus in §1, intelleguntur qui ad opera pietatis, apostolatus vel caritatis sive spiritualis sive temporalis attinent.

§3. Auctoritas Ecclesiae competens personalitatem iuridicam ne conferat nisi iis personarum aut rerum universitatibus, quae finem persequuntur reapse utilem atque, omnibus perpensis, mediis gaudent quae sufficere posse praevidentur ad finem praestitutum assequendum.

Canon 113. §1 The catholic Church and the Apostolic See have the status of a moral person by divine disposition.

§2 In the Church, besides physical persons, there are also juridical persons, that is, in canon law subjects of obligations and rights which accord with their nature.

§1. Catholica Ecclesia et Apostolica Sedes, moralis personae rationem habent ex ipsa ordinatione divina.

§2. Sunt etiam in Ecclesia, praeter personas physicas, personae iuridicae, subiecta scilicet in iure canonico obligationum et iurium quae ipsarum indoli congruunt.

Canon 112. §1 After the reception of baptism, the following are enrolled in another Church sui iuris:

1° one who has obtained permission from the Apostolic See;

2° a spouse who, on entering marriage or during its course, has declared that he or she is transferring to the Church ‘sui iuris’ of the other spouse; on the dissolution of the marriage, however, that person may freely return to the Latin Church;

3° the children of those mentioned in nn. 1 and 2 who have not completed their fourteenth year, and likewise in a mixed marriage the children of a Catholic party who has lawfully transferred to another Church ‘sui iuris’; on completion of their fourteenth year, however, they may return to the Latin Church.

§2. The practice, however long standing, of receiving the sacraments according to the rite of another Church ‘sui iuris’, does not bring with it membership of that Church.

§3. Each transfer to another Church ‘sui iuris’ is valid from the moment of the declaration made in the presence of the local ordinary of the said Church or of its
pastor or of the priest delegated by one of them and of two witnesses, unless a rescript of the Apostolic See disposes otherwise; and is noted in the baptismal register.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§1. Post receptum baptismum, alii Ecclesiae sui iuris ascribuntur:

1° qui licentiam ab Apostolica Sede obtinuerit;

2° coniux qui, in matrimonio ineundo vel eo durante, ad Ecclesiam sui iuris alterius coniugis se transire declaraverit; matrimonio autem soluto, libere potest ad latinam Ecclesiam redire;

3° filii eorum, de quibus in nn. 1 et 2, ante decimum quartum aetatis annum completum itemque, in matrimonio mixto, filii partis catholicae quae ad aliam Ecclesiam sui iuris legitime transierit; adepta vero hac aetate, iidem possunt ad latinam Ecclesiam redire.

§2. Mos, quamvis diuturnus, sacramenta secundum ritum alius Ecclesiae sui iuris recipiendi, non secumfert adscriptionem eidem Ecclesiae.

§3. Omnis transitus ad aliam Ecclesiam sui iuris vim habet a momento declarationis factae coram eiusdem Ecclesiae Ordinario loci vel parocho proprio aut sacerdote ab alterutro delegato et duobus testibus, nisi rescriptum Sedis Apostolicae aliud ferat; et in libro baptizatorum adnotetur.

Canon 111. §1 Through the reception of baptism a child is ascribed to the Latin Church if the parents belong to that Church or, should one of them not belong to it, if both parents agree in choosing that the child be baptised in the Latin Church; but, if the agreement is lacking, the child is ascribed to the Church ‘sui iuris’, to which the father belongs.

§2. However, if only one parent is Catholic, the child is ascribed to the Church to which the Catholic parent belongs.

§3. Any candidate for baptism who has completed the fourteenth year of age may freely choose to be baptised either in the Latin Church or in another Church ‘sui iuris’; in which case the person is ascribed to the Church which he or she has chosen.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§1. Ecclesiae latinae per receptum baptismum adscribitur filius parentum, qui ad eam pertinent vel, si alteruter ad eam non pertineat, ambo concordi voluntate optaverint ut proles in Ecclesia latina baptizaretur; quodsi concors voluntas desit, Ecclesiae sui iuris ad quam pater pertinet adscribitur.

§2. Si vero unus tantum ex parentibus sit catholicus, Ecclesiae ad quam hic parens catholicus pertinet adscribitur.

§3. Quilibet baptizandus qui quartum decimum aetatis annum expleverit, libere potest eligere ut in Ecclesia latina vel in alia Ecclesia sui iuris baptizetur; quo in casu, ipse ad eam Ecclesiam pertinet quam elegerit.

Canon 110. Children who have been adopted in accordance with the civil law are considered the children of that person or those persons who have adopted them.

Filii, qui ad normam legis civilis adoptati sint, habentur ut filii eius vel eorum qui eos adoptaverint.

Canon 109. §1 Affinity arises from a valid marriage, even if not consummated, and it exists between the man and the blood relations of the woman, and likewise between the woman and the blood relations of the man.

§2 It is reckoned in such a way that the blood relations of the man are related by affinity to the woman in the same line and the same degree, and vice versa.

§1. Affinitas oritur ex matrimonio valido, etsi non consummato, atque viget inter virum et mulieris consanguineos, itemque mulierem inter et viri consanguineos.

§2. Ita computatur ut qui sunt consanguinei viri, iidem in eadem linea et gradu sint affines mulieris, et vice versa.

Canon 108. §1 Consanguinity is reckoned by lines and degrees.

§2 In the direct line there are as many degrees as there are generations, that is, as there are persons, not counting the common ancestor.

§3 In the collateral line there are as many degrees as there are persons in both lines together, not counting the common ancestor.

§1. Consanguinitas computatur per lineas et gradus.

§2. In linea recta tot sunt gradus quot generationes, seu quot personae, stipite dempto.

§3. In linea obliqua tot sunt gradus quot personae in utraque simul linea, stipite dempto.

Canon 107. §1 Both through domicile and through quasi-domicile everyone acquires his or her own parish priest and Ordinary.

§2 The proper parish priest or Ordinary of a vagus is the parish priest or Ordinary of the place where the vagus is actually residing.

§3 The proper parish priest of one who has only a diocesan domicile or quasi-domicile is the parish priest of the place where that person is actually residing.

§1. Tum per domicilium tum per quasi-domicilium suum quisque parochum et Ordinarium sortitur.

§2. Proprius vagi parochus vel Ordinarius est parochus vel Ordinarius loci in quo vagus actu commoratur.

§3. Illius quoque qui non habet nisi domicilium vel quasi-domicilium dioecesanum, parochus proprius est parochus loci in quo actu commoratur.

Canon 106. Domicile or quasi-domicile is lost by departure from the place with the intention of not returning, without prejudice to the provisions of can. 105.

Domicilium et quasi-domicilium amittitur discessione a loco cum animo non revertendi, salvo praescripto can. 105.

Canon 105. §1 A minor necessarily retains the domicile or quasi-domicile of the person to whose authority the minor is subject. A minor who is no longer an infant can acquire a quasi-domicile of his or her own and, if lawfully emancipated in accordance with the civil law, a domicile also.

§2 One who for a reason other than minority is lawfully entrusted to the guardianship or tutelage of another, has the domicile and quasidomicile of the guardian or curator.

§1. Minor necessario retinet domicilium et quasi-domicilium illius, cuius potestati subicitur. Infantia egressus potest etiam quasi-domicilium proprium acquirere; atque legitime ad normam iuris civilis emancipatus, etiam proprium domicilium.

§2. Quicumque alia ratione quam minoritate, in tutelam vel curatelam legitime traditus est alterius, domicilium et quasi-domicilium habet tutoris vel curatoris.

Canon 104. Spouses are to have a common domicile or quasi-domicile. By reason of lawful separation or for some other just reason, each may have his or her own domicile or quasi-domicile.

Coniuges commune habeant domicilium vel quasi-domicilium; legitimae separationis ratione vel alia iusta de causa, uterque habere potest proprium domicilium vel quasi-domicilium.

Canon 103. Members of religious institutes and of societies of apostolic life acquire a domicile in the place where the house to which they belong is situated. They acquire a quasi-domicile in the house in which, in accordance with can. 102 §2, they reside.

Sodales institutorum religiosorum et societatum vitae apostolicae domicilium acquirunt in loco ubi sita est domus cui adscribuntur; quasi-domicilium in domo ubi, ad normam can. 102, §2, commorantur.

Canon 102. §1 Domicile is acquired by residence in the territory of a parish, or at least of a diocese, which is either linked to the intention of remaining there permanently if nothing should occasion its withdrawal, or in fact protracted for a full five years.

§2 Quasi-domicile is acquired by residence in the territory of a parish, or at least of a diocese, which is either linked to the intention of remaining there for three months if nothing should occasion its withdrawal, or in fact protracted for three months.

§3 Domicile or quasi-domicile in the territory of a parish is called parochial; in the territory of a diocese, even if not in a parish, it is called diocesan.

§1. Domicilium acquiritur ea in territorio alicuius paroeciae aut saltem dioecesis commoratione, quae aut coniuncta sit cum animo ibi perpetuo manendi si nihil inde avocet, aut ad quinquennium completum sit protracta.

§2. Quasi-domicilium acquiritur ea commoratione in territorio alicuius paroeciae aut saltem dioecesis, quae aut coniuncta sit cum animo ibi manendi saltem per tres menses si nihil inde avocet, aut ad tres menses reapse sit protracta.

§3. Domicilium vel quasi-domicilium in territorio paroeciae dicitur paroeciale; in territorio dioecesis, etsi non in paroecia, dioecesanum.

Canon 101. §1 The place of origin of a child, and even of a neophyte, is that in which the parents had a domicile or, lacking that, a quasi-domicile when the child was born; if the parents did not have the same domicile or quasi-domicile, it is that of the mother.

§2 In the case of a child of vagi, the place of origin is the actual place of birth; in the case of a foundling, it is the place where it was found.

§1. Locus originis filii, etiam neophyti, est ille in quo cum filius natus est, domicilium, aut, eo deficiente, quasi-domicilium habuerunt parentes vel, si parentes non habuerint idem domicilium vel quasi-domicilium, mater.

§2. Si agatur de filio vagorum, locus originis est ipsemet nativitatis locus; si de exposito, est locus in quo inventus est.

Canon 100. A person is said to be: an incola, in the place where he or she has a domicile; an advena, in the place of quasi-domicile; a peregrinus, if away from the domicile or quasi-domicile which is still retained; a vagus, if the person has nowhere a domicile or quasi-domicile.

Persona dicitur: incola, in loco ubi est eius domicilium; advena, in loco ubi quasi-domicilium habet; peregrinus, si versetur extra domicilium et quasi-domicilium quod adhuc retinet; vagus, si nullibi domicilium habeat vel quasi-domicilium.

Canon 99. Whoever habitually lacks the use of reason is considered as incapable of personal responsibility and is regarded as an infant.

Quicumque usu rationis habitu caret, censetur non sui compos et infantibus assimilatur.

Canon 98. §1 A person who has attained majority has the full exercise of his or her rights.

§2 In the exercise of rights a minor remains subject to parents or guardians, except for those matters in which by divine or by canon law minors are exempt from such authority. In regard to the appointment of guardians and the determination of their powers, the provisions of civil law are to be observed, unless it is otherwise provided in canon law or unless, in specific cases and for a just reason, the diocesan Bishop has decided that the matter is to be catered for by the appointment of another guardian.

§1. Persona maior plenum habet suorum iurium exercitium.

§2. Persona minor in exercitio suorum iurium potestati obnoxia manet parentum vel tutorum, iis exceptis in quibus minores lege divina aut iure canonico ab eorum potestate exempti sunt; ad constitutionem tutorum eorumque potestatem quod attinet, serventur praescripta iuris civilis, nisi iure canonico aliud caveatur, aut Episcopus dioecesanus in certis casibus iusta de causa per nominationem alius tutoris providendum aestimaverit.

Canon 97. §1 A person who has completed the eighteenth year of age, has attained majority; below this age, a person is a minor.

§2 A minor who has not completed the seventh year of age is called an infant and is considered incapable of personal responsibility; on completion of the seventh year, however, the minor is presumed to have the use of reason.

§1. Persona quae duodevigesimum aetatis annum explevit, maior est; infra hanc aetatem, minor.

§2. Minor, ante plenum septennium, dicitur infans et censetur non sui compos, expleto autem septennio, usum rationis habere praesumitur.

Canon 96. By baptism one is incorporated into the Church of Christ and constituted a person in it, with the duties and the rights which, in accordance with each one’s status, are proper to christians, in so far as they are in ecclesiastical communion and unless a lawfully issued sanction intervenes.

Baptismo homo Ecclesiae Christi incorporatur et in eadem constituitur persona, cum officiis et iuribus quae christianis, attenta quidem eorum condicione, sunt propria, quatenus in ecclesiastica sunt communione et nisi obstet lata legitime sanctio.

Canon 95. §1 Ordinances are rules or norms to be observed both in assemblies of persons, whether these assemblies are convened by ecclesiastical authority or are freely convoked by the faithful, and in other celebrations: they define those matters which concern their constitution, direction and agenda.

§2 In assemblies or celebrations, those who take part are bound by these rules of ordinance.



§1. Ordines sunt regulae seu normae quae servari debent in personarum conventibus, sive ab auctoritate ecclesiastica indictis sive a christifidelibus libere convocatis, necnon aliis celebrationibus, et quibus definiuntur quae ad constitutionem, moderamen et rerum agendarum rationes pertinent.

§2. In conventibus celebrationibusve, ii regulis ordinis tenentur, qui in iisdem partem habent.

Canon 94. §1 Statutes properly so called are regulations which are established in accordance with the law in aggregates of persons or of things, whereby the purpose, constitution, governance and manner of acting of these bodies are defined.

§2 The statutes of an aggregate of persons bind only those persons who are lawfully members of it; the statutes of an aggregate of things bind those who direct it.

§3 The provisions of statutes which are established and promulgated by virtue of legislative power, are regulated by the provisions of the canons concerning laws.

§1. Statuta, sensu proprio, sunt ordinationes quae in universitatibus sive personarum sive rerum ad normam iuris conduntur, et quibus definiuntur earundem finis, constitutio, regimen atque agendi rationes.

§2. Statutis universitatis personarum obligantur solae personae quae legitime eiusdem membra sunt; statutis rerum universitatis, ii qui eiusdem moderamen curant.

§3. Quae statutorum praescripta vi potestatis legislativae condita et promulgata sunt, reguntur praescriptis canonum de legibus.

Canon 93. A dispensation capable of successive applications ceases in the same way as a privilege. It also ceases by the certain and complete cessation of the motivating reason.

Dispensatio quae tractum habet successivum cessat iisdem modis quibus privilegium, necnon certa ac totali cessatione causae motivae.

Canon 92. A strict interpretation is to be given not only to a dispensation in accordance with can. 36 §1, but also to the very power of dispensing granted for a specific case.

Strictae subest interpretationi non solum dispensatio ad normam can. 36, §1, sed ipsamet potestas dispensandi ad certum casum concessa.

Canon 91. In respect of their subjects, even if these are outside the territory, those who have the power of dispensing can exercise it even if they themselves are outside their territory; unless the contrary is expressly provided, they can exercise it also in respect of peregrini actually present in the territory; they can exercise it too in respect of themselves.

Qui gaudet potestate dispensandi eam exercere valet, etiam extra territorium exsistens, in subditos, licet e territorio absentes, atque, nisi contrarium expresse statuatur, in peregrinos quoque in territorio actu degentes, necnon erga seipsum.

Canon 90. §1 A dispensation from an ecclesiastical law is not to be given without a just and reasonable cause, taking into account the circumstances of the case and the importance of the law from which the dispensation is given; otherwise the dispensation is unlawful and, unless given by the legislator or his superior, it is also invalid.

§2 A dispensation given in doubt about the sufficiency of its reason is valid and lawful.

§1. A lege ecclesiastica ne dispensetur sine iusta et rationabili causa, habita ratione adiunctorum casus et gravitatis legis a qua dispensatur; alias dispensatio illicita est, nisi ab ipso legislatore eiusve superiore data sit, etiam invalida.

§2. Dispensatio in dubio de sufficientia causae valide et licite conceditur.

Canon 89. Parish priests and other priests or deacons cannot dispense from universal or particular law unless this power is expressly granted to them.

Parochus aliique presbyteri aut diaconi a lege universali et particulari dispensare non valent, nisi haec potestas ipsis expresse concessa sit.

Canon 88. The local Ordinary can dispense from diocesan laws and, whenever he judges that it contributes to the spiritual welfare of the faithful, from laws made by a plenary or a provincial Council or by the Episcopal Conference.

Ordinarius loci in legibus dioecesanis atque, quoties id ad fidelium bonum conferre iudicet, in legibus a Concilio plenario vel provinciali aut ab Episcoporum conferentia latis dispensare valet.

Canon 87. §1 Whenever he judges that it contributes to their spiritual welfare, the diocesan Bishop can dispense the faithful from disciplinary laws, both universal laws and those particular laws made by the supreme ecclesiastical authority for his territory or his subjects. He cannot dispense from procedural laws or from penal laws, nor from those whose dispensation is specially reserved to the Apostolic See or to some other authority.
[NB see Authentic Interpretation of canon 87 §1, 5.VII.1985]

§2 If recourse to the Holy See is difficult, and at the same time there is danger of grave harm in delay, any Ordinary can dispense from these laws, even if the dispensation is reserved to the Holy See, provided the dispensation is one which the Holy See customarily grants in the same circumstances, and without prejudice to can.
291.

§1. Episcopus dioecesanus fideles, quoties id ad eorundem spirituale bonum conferre iudicet, dispensare valet in legibus disciplinaribus tam universalibus quam particularibus pro suo territorio vel suis subditis a suprema Ecclesiae auctoritate latis, non tamen in legibus processualibus aut poenalibus, nec in iis quarum dispensatio Apostolicae Sedi aliive auctoritati specialiter reservatur.

§2. Si difficilis sit recursus ad Sanctam Sedem et simul in mora sit periculum gravis damni, Ordinarius quicumque dispensare valet in iisdem legibus, etiam si dispensatio reservatur Sanctae Sedi, dummodo agatur de dispensatione quam ipsa in iisdem adiunctis concedere solet, firmo praescripto can. 291.

Canon 86. In so far as laws define those elements which are essentially constitutive of institutes or of juridical acts, they are not subject to dispensation.

Dispensationi obnoxiae non sunt leges quatenus ea definiunt, quae institutorum aut actuum iuridicorum essentialiter sunt constitutiva.

Canon 85. A dispensation, that is, the relaxation of a merely ecclesiastical law in a particular case, can be granted, within the limits of their competence, by those who have executive power, and by those who either explicitly or implicitly have the power of dispensing, whether by virtue of the law itself or by lawful delegation.

Dispensatio, seu legis mere ecclesiasticae in casu particulari relaxatio, concedi potest ab iis qui potestate gaudent exsecutiva intra limites suae competentiae, necnon ab illis quibus potestas dispensandi explicite vel implicite competit sive ipso iure sive vi legitimae delegationis.

Canon 84. A person who abuses a power given by a privilege deserves to be deprived of the privilege itself. Accordingly, after a warning which has been in vain, the Ordinary, if it was he who granted it, is to deprive the person of the privilege which he or she is gravely abusing; if the privilege has been granted by the Apostolic See, the Ordinary is obliged to make the matter known to it.

Qui abutitur potestate sibi ex privilegio data, privilegio ipso privari meretur; quare, Ordinarius, frustra monito privilegiario, graviter abutentem privet privilegio quod ipse concessit; quod si privilegium concessum fuerit ab Apostolica Sede, eandem Ordinarius certiorem facere tenetur.

Canon 83. §1 Without prejudice to can. 142 §2, a privilege ceases on the expiry of the time or the completion of the number of cases for which it was granted.

§2 It ceases also if in the judgement of the competent authority circumstances are so changed with the passage of time that it has become harmful, or that its use becomes unlawful.

§1. Cessat privilegium elapso tempore vel expleto numero casuum pro quibus concessum fuit, firmo praescripto can. 142, §2.

§2. Cessat quoque, si temporis progressu rerum adiuncta ita iudicio auctoritatis competentis immutata sint, ut noxium evaserit aut eius usus illicitus fiat.

Canon 82. A privilege which does not burden others does not lapse through non-use or contrary use; if it does cause an inconvenience for others, it is lost if lawful prescription intervenes.

Per non usum vel per usum contrarium privilegium aliis haud onerosum non cessat; quod vero in aliorum gravamen cedit, amittitur, si accedat legitima praescriptio.

Canon 81. A privilege is not extinguished on the expiry of the authority of the person who granted it, unless it was given with the clause ‘at our pleasure’ or another equivalent expression.

Resoluto iure concedentis, privilegium non extinguitur, nisi datum fuerit cum clausula "ad beneplacitum nostrum" vel alia aequipollenti.

Canon 80. §1 No privilege ceases by renunciation unless this has been accepted by the competent authority.

§2 Any physical person may renounce a privilege granted in his or her favour only.

§3 Individual persons cannot renounce a privilege granted to a juridical person, or granted by reason of the dignity of a place or thing. Nor can a juridical person renounce a privilege granted to it, if the renunciation would be prejudicial to the Church or to others.

§1. Nullum privilegium per renuntiationem cessat, nisi haec a competenti auctoritate fuerit acceptata.

§2. Privilegio in sui dumtaxat favorem concesso quaevis persona physica renuntiare potest.

§3. Privilegio concesso alicui personae iuridicae, aut ratione dignitatis loci vel rei, singulae personae renuntiare nequeunt; nec ipsi personae iuridicae integrum est privilegio sibi concesso renuntiare, si renuntiatio cedat in Ecclesiae aliorumve praeiudicium.

Canon 79. Without prejudice to can. 46, a privilege ceases by revocation on the part of the competent authority in accordance with can. 47.

Privilegium cessat per revocationem competentis auctoritatis ad normam can. 47, firmo praescripto can. 81.

Canon 78. §1 A privilege is presumed to be perpetual, unless the contrary is proved.

§2 A personal privilege, namely one which attaches to a person, is extinguished with the person.

§3 A real privilege ceases on the total destruction of the thing or place; a local privilege, however, revives if the place is restored within fifty years.

§1. Privilegium praesumitur perpetuum, nisi contrarium probetur.

§2. Privilegium personale, quod scilicet personam sequitur, cum ipsa extinguitur.

§3. Privilegium reale cessat per absolutum rei vel loci interitum; privilegium vero locale, si locus intra quinquaginta annos restituatur, reviviscit.

Canon 77. A privilege is to be interpreted in accordance with can. 36 §1. The interpretation must, however, always be such that the beneficiaries of the privilege do in fact receive some favour.

Privilegium interpretandum est ad normam can. 36, §1; sed ea semper adhibenda est interpretatio, qua privilegio aucti aliquam revera gratiam consequantur.

Canon 76. §1 A privilege is a favour given by a special act for the benefit of certain persons, physical or juridical; it can be granted by the legislator, and by an executive authority to whom the legislator has given this power.

§2 Centennial or immemorial possession of a privilege gives rise to the presumption that it has been granted.

§1. Privilegium, seu gratia in favorem certarum personarum sive physicarum sive iuridicarum per peculiarem actum facta, concedi potest a legislatore necnon ab auctoritate exsecutiva cui legislator hanc potestatem concesserit.

§2. Possessio centenaria vel immemorabilis praesumptionem inducit concessi privilegii.

Canon 75. If a rescript contains a privilege or a dispensation, the provision of the following canons are also to be observed.

Si rescriptum contineat privilegium vel dispensationem, serventur insuper praescripta canonum qui sequuntur.

Canon 74. Although one who has been granted a favour orally may use it in the internal forum, that person is obliged to prove the favour for the external forum whenever this is lawfully requested.

Quamvis gratia oretenus sibi concessa quis in foro interno uti possit, tenetur illam pro foro externo probare, quoties id legitime ab eo petatur.

Canon 73. No rescripts are revoked by a contrary law, unless it is otherwise provided in the law itself.

Per legem contrariam nulla rescripta revocantur, nisi aliud in ipsa lege caveatur.

Canon 72. Rescripts granted by the Apostolic See which have expired, can for a just reason be extended by the diocesan Bishop, but once only and not beyond three months.

Rescripta ab Apostolica Sede concessa, quae exspiraverint, ab Episcopo dioecesano iusta de causa semel prorogari possunt, non tamen ultra tres menses.

Canon 71. No one is obliged to use a rescript granted in his or her favour only, unless bound by a canonical obligation from another source to do so .

Nemo uti tenetur rescripto in sui dumtaxat favorem concesso, nisi aliunde obligatione canonica ad hoc teneatur.

Canon 70. If in a rescript the very granting of the favour is entrusted to the executor, it is a matter for the executor’s prudent judgement and conscience to grant or to refuse the favour.

Si in rescripto ipsa concessio exsecutori committatur, ipsius est pro suo prudenti arbitrio et conscientia gratiam concedere vel denegare.

Canon 69. A rescript for whose presentation no time is determined, may be submitted to the executor at any time, provided there is no fraud or deceit.

Rescriptum, cuius praesentationi nullum est definitum tempus, potest exsecutori exhiberi quovis tempore, modo absit fraus et dolus.

Canon 68. A rescript of the Apostolic See in which there is no executor must be presented to the Ordinary of the person who obtains it only when this is prescribed in the rescript, or when there is question of public affairs, or when it is necessary to have the conditions verified.

Rescriptum Sedis Apostolicae in quo nullus datur exsecutor, tunc tantum debet Ordinario impetrantis praesentari, cum id in iisdem litteris praecipitur, aut de rebus agitur publicis, aut comprobari condiciones oportet.

Canon 67. §1 If it should happen that two contrary rescripts are obtained for one and the same thing, where specific matters are expressed, the specific prevails over the general.

§2 If both are equally specific or equally general, the one earlier in time prevails over the later, unless in the later one there is an express mention of the earlier, or unless the person who first obtained the rescript has not used it by reason of deceit or of notable personal negligence.

§3 In doubt as to whether a rescript is invalid or not, recourse is to be made to the issuing authority.

§1. Si contingat ut de una eademque re duo rescripta inter se contraria impetrentur, peculiare, in iis quae peculiariter exprimuntur, praevalet generali.

§2. Si sint aeque peculiaria aut generalia, prius tempore praevalet posteriori, nisi in altero fiat mentio expressa de priore, aut nisi prior impetrator dolo vel notabili neglegentia sua rescripto usus non fuerit.

§3. In dubio num rescriptum irritum sit necne, recurratur ad rescribentem.

Canon 66. A rescript is not rendered invalid because of an error in the name of the person to whom it is given or by whom it is issued, or of the place in which such person resides, or of the matter concerned, provided that in the judgement of the Ordinary there is no doubt about the person or the matter in question.

Rescriptum non fit irritum ob errorem in nomine personae cui datur vel a qua editur, aut loci in quo ipsa residet, aut rei de qua agitur, dummodo iudicio Ordinarii nulla sit de ipsa persona vel de re dubitatio.

Canon 65. §1 Without prejudice to the provisions of §§2 and 3, no one is to seek from another Ordinary a favour which was refused by that person’s proper Ordinary, unless mention is made of the refusal. When the refusal is mentioned, the Ordinary is not to grant the favour unless he has learned from the former Ordinary the reasons for the refusal.

§2 A favour refused by a Vicar general or an episcopal Vicar cannot be validly granted by another Vicar of the same Bishop, even when he has learned from the Vicar who refused the reasons for the refusal.

§3 A favour refused by a Vicar general or an episcopal Vicar and later, without any mention being made of this refusal, obtained from the diocesan Bishop, is invalid. A favour refused by the diocesan Bishop cannot, without the Bishop’s consent, validly be obtained from his Vicar general or episcopal Vicar, even though mention is made of the refusal.

§1. Salvis praescriptis §§2 et 3, nemo gratiam a proprio Ordinario denegatam ab alio Ordinario petat, nisi facta denegationis mentione, facta autem mentione, Ordinarius gratiam ne concedat, nisi habitis a priore Ordinario denegationis rationibus.

§2. Gratia a Vicario generali vel a Vicario episcopali denegata, ab alio Vicario eiusdem Episcopi, etiam habitis a Vicario denegante denegationis rationibus, valide concedi nequit.

§3. Gratia a Vicario generali vel a Vicario episcopali denegata et postea, nulla facta huius denegationis mentione, ab Episcopo dioecesano impetrata, invalida est; gratia autem ab Episcopo dioecesano denegata nequit valide, etiam facta denegationis mentione, ab eius Vicario generali vel Vicario episcopali, non consentiente Episcopo, impetrari.

Canon 64. Without prejudice to the right of the Penitentiary for the internal forum, a favour refused by any department of the Roman Curia cannot validly be granted by another department of the same Curia, or by any other competent authority below the Roman Pontiff, without the approval of the department which was first approached.

Salvo iure Paenitentiariae pro foro interno, gratia a quovis dicasterio Romanae Curiae denegata, valide ab alio eiusdem Curiae dicasterio aliave competenti auctoritate infra Romanum Pontificem concedi nequit, sine assensu dicasterii quocum agi coeptum est.

Canon 63. §1 Except where there is question of a rescript which grants a favour Motu proprio, subreption, that is, the withholding of the truth, renders a rescript invalid if the request does not express that which, according to canonical law, style and practice, must for validity be expressed.

§2 Obreption, that is, the making of a false statement, renders a rescript invalid if not even one of the motivating reasons submitted is true.

§3 In rescripts of which there is no executor, the motivating reason must be true at the time the rescript is issued; in the others, at the time of execution.

§1. Validitati rescripti obstat subreptio seu reticentia veri, si in precibus expressa non fuerint quae secundum legem, stilum et praxim canonicam ad validitatem sunt exprimenda, nisi agatur de rescripto gratiae, quod Motu proprio darum sit.

§2. Item validitati rescripti obstat obreptio seu expositio falsi, si ne una quidem causa motiva proposita sit vera.

§3. Causa motiva in rescriptis quorum nullus est exsecutor, vera sit oportet tempore quo rescriptum datum est; in ceteris, tempore exsecutionis.

Canon 62. A rescript in which there is no executor, has effect from the moment the document was issued; the others have effect from the moment of execution.

Rescriptum in quo nullus datur exsecutor, effectum habet a momento quo datae sunt litterae; cetera, a momento exsecutionis.

Canon 61. Unless it is otherwise established, a rescript can be obtained for another, even without that person’s consent, and it is valid before its acceptance, without prejudice to contrary clauses.

Nisi aliud constet, rescriptum impetrari potest pro alio, etiam praeter eius assensum, et valet ante eiusdem acceptationem, salvis clausulis contrariis.

Canon 60. Any rescript can be obtained by all who are not expressly prohibited.

Rescriptum quodlibet impetrari potest ab omnibus qui expresse non prohibentur.

Canon 59. §1 A rescript is an administrative act issued in writing by a competent authority, by which of its very nature a privilege, dispensation or other favour is granted at someone’s request.

§2 Unless it is otherwise established, provisions laid down concerning rescripts apply also to the granting of permission and to the granting of favours by word of mouth.

§1. Rescriptum intellegitur actus administrativus a competenti auctoritate exsecutiva in scriptis elicitus, quo suapte natura, ad petitionem alicuius, conceditur privilegium, dispensatio aliave gratia.

§2. Quae de rescriptis statuuntur praescripta, etiam de licentiae concessione necnon de concessionibus gratiarum vivae vocis oraculo valent, nisi aliud constet.

Canon 58. §1 A singular decree ceases to have force when it is lawfully revoked by the competent authority, or when the law ceases for whose execution it was issued.

§2 A singular precept, which was not imposed by a lawful document, ceases on the expiry of the authority of the person who issued it.

§1. Decretum singulare vim habere desinit legitima revocatione ab auctoritate competenti facta necnon cessante lege ad cuius exsecutionem datum est.

§2. Praeceptum singulare, legitimo documento non impositum, cessat resoluto iure praecipientis.

Canon 57. §1 Whenever the law orders a decree to be issued, or when a person who is concerned lawfully requests a decree or has recourse to obtain one, the competent authority is to provide for the situation within three months of having received the petition or recourse, unless a different period of time is prescribed by law.

§2 If this period of time has expired and the decree has not yet been given, then as far as proposing a further recourse is concerned, the reply is presumed to be negative.

§3 A presumed negative reply does not relieve the competent authority of the obligation of issuing the decree, and, in accordance with can. 128, of repairing any harm done.

§1. Quoties lex iubeat decretum ferri vel ab eo, cuius interest, petitio vel recursus ad decretum obtinendum legitime proponatur, auctoritas competens intra tres menses a recepta petitione vel recursu provideat, nisi alius terminus lege praescribatur.

§2. Hoc termino transacto, si decretum nondum datum fuerit, responsum praesumitur negativum, ad propositionem ulterioris recursus quod attinet.

§3. Responsum negativum praesumptum non eximit competentem auctoritatem ab obligatione decretum ferendi, immo et damnum forte illatum, ad normam can. 128, reparandi.

Canon 56. A decree is deemed to have been made known if the person to whom it is directed has been duly summoned to receive or to hear the decree, and without a just reason has not appeared or has refused to sign.

Decretum pro intimato habetur, si is cui destinatur, rite vocatus ad decretum accipiendum vel audiendum, sine iusta causa non comparuerit vel subscribere recusaverit.

Canon 55. Without prejudice to cann. 37 and 51, whenever a very grave reason prevents the handing over of the written text of a decree, the decree is deemed to have been made known if it is read to the person to whom it is directed, in the presence of a notary or two witnesses- a record of the occasion is to be drawn up and signed by all present.

Firmo praescripto can. 37 et 51, cum gravissima ratio obstet ne scriptus decreti textus tradatur, decretum intimatum habetur si ei, cui destinatur, coram notario vel duobus testibus legatur, actis redactis, ab omnibus praesentibus subscribendis.

Canon 54. §1 A singular decree whose application is entrusted to an executor, has effect from the moment of execution; otherwise, from the moment when it is made known to the person on the authority of the one who issued it.

§2 For a singular decree to be enforceable, it must be made known by a lawful document in accordance with the law.

§1. Decretum singulare, cuius applicatio committitur exsecutori, effectum habet a momento exsecutionis; secus a momento quo personae auctoritate ipsius decernentis intimatur.

§2. Decretum singulare, ut urgeri possit, legitimo documento ad normam iuris intimandum est.

Canon 53. If decrees are contrary one to another, where specific matters are expressed, the specific prevails over the general; if both are equally specific or equally general, the one later in time abrogates the earlier insofar as it is contrary to it.

Si decreta inter se sint contraria, peculiare, in iis quae peculiariter exprimuntur, praevalet generali; si aeque sint peculiaria aut generalia, posterius tempore obrogat priori, quatenus ei contrarium est.

Canon 52. A singular decree has effect in respect only of those matters it determines and of those persons to whom it was issued; it obliges such persons everywhere, unless it is otherwise clear.

Decretum singulare vim habet tantum quoad res de quibus et pro personis quibus datum est; eas vero ubique obligat, nisi aliud constet.

Canon 51. A decree is to be issued in writing. When it is a decision, it should express, at least in summary form, the reasons for the decision.

Decretum scripto feratur expressis, saltem summarie, si agatur de decisione, motivis.

Canon 50. Before issuing a singular decree, the person in authority is to seek the necessary information and proof and, as far as possible, is to consult those whose rights could be harmed.

Antequam decretum singulare ferat, auctoritas necessarias notitias et probationes exquirat, atque, quantum fieri potest, eos audiat quorum iura laedi possint.

Canon 49. A singular precept is a decree by which an obligation is directly and lawfully imposed on a specific person or persons to do or to omit something, especially in order to urge the observance of a law.

Praeceptum singulare est decretum quo personae aut personis determinatis aliquid faciendum aut omittendum directe et legitime imponitur, praesertim ad legis observantiam urgendam.

Canon 48. A singular decree is an administrative act issued by a competent executive authority, whereby in accordance with the norms of law a decision is given or a provision made for a particular case; of its nature this decision or provision does not presuppose that a petition has been made by anyone.

Decretum singulare intellegitur actus administrativus a competenti auctoritate exsecutiva editus, quo secundum iuris normas pro casu particulari datur decisio aut fit provisio, quae natura sua petitionem ab aliquo factam non supponunt.

Canon 47. The revocation of an administrative act by another administrative act of the competent authority takes effect only from the moment at which the person to whom it was issued is lawfully notified.

Revocatio actus administrativi per alium actum administrativum auctoritatis competentis effectum tantummodo obtinet a momento, quo legitime notificatur personae pro qua datus est.

Canon 46. An administrative act does not cease on the expiry of the authority of the person issuing it, unless the law expressly provides otherwise.

Actus administrativus non cessat resoluto iure statuentis, nisi aliud iure expresse caveatur.

Canon 45. If there has been any error in the execution of an administrative act, the executor may execute it again.

Exsecutori fas est, si quoquo modo in actus administrativi exsecutione erraverit, eundem actum iterum exsecutioni mandare.

Canon 44. An administrative act can also be executed by the executor’s successor in office, unless the first had been chosen deliberately as the only person to be executor.

Actus administrativus exsecutioni mandari potest etiam ab exsecutoris successore in officio, nisi fuerit electa industria personae.

Canon 43. The executor of an administrative act may in his prudent judgement substitute another for himself, unless substitution has been forbidden, or he has been deliberately chosen as the only person to be executor, or a specific person has been designated as substitute; however, in these cases the executor may commit the preparatory acts to another.

Actus administrativi exsecutor potest alium pro suo prudenti arbitrio sibi substituere, nisi substitutio prohibita fuerit, aut electa industria personae, aut substituti persona praefinita; hisce autem in casibus exsecutori licet alteri committere actus praeparatorios.

Canon 42. The executor of an administrative act must proceed in accordance with the mandate. If, however, the executor has not fulfilled essential conditions attached to
the document, or has not observed the substantial form of procedure, the execution is invalid.

Exsecutor actus administrativi procedere debet ad mandati normam; si autem condiciones essentiales in litteris appositas non impleverit ac substantialem procedendi formam non servaverit, irrita est exsecutio.

Canon 41. The executor of an administrative act to whom the task of execution only is entrusted, cannot refuse to execute it, unless it is quite clear that the act itself is null, or that it cannot for some other grave reason be sustained, or that the conditions attached to the administrative act itself have not been fulfilled. If, however, the execution of the administrative act would appear to be inopportune, by reason of the circumstances of person or place, the executor is to desist from the execution, and immediately inform the person who issued the act.

Exsecutor actus administrativi cui committitur merum exsecutionis ministerium, exsecutionem huius actus denegare non potest, nisi manifesto appareat eundem actum esse nullum aut alia ex gravi causa sustineri non posse aut condiciones in ipso actu administrativo appositas non esse adimpletas; si tamen actus administrativi exsecutio adiunctorum personae aut loci ratione videatur inopportuna, exsecutor exsecutionem intermittat; quibus in casibus statim certiorem faciat auctoritatem quae actum edidit.

Canon 40. The executor of any administrative act cannot validly carry out this office before receiving the relevant document and establishing its authenticity and integrity, unless prior notice of this document has been conveyed to the executor on the authority of the person who issued the administrative act.

Exsecutor alicuius actus administrativi invalide suo munere fungitur, antequam litteras receperit earumque authenticitatem et integritatem recognoverit, nisi praevia earundem notitia ad ipsum auctoritate eundem actum edentis transmissa fuerit.

Canon 39. Conditions attached to an administrative act are considered to concern validity only when they are expressed by the particles ‘if’, ‘unless’, ‘provided that’.

Condiciones in actu administrativo tunc tantum ad validitatem censentur adiectae, cum per particulas si, nisi, dummodo exprimuntur.

Canon 38. An administrative act, even if there is question of a rescript given Motu proprio, has no effect in so far as it harms the acquired right of another, or is contrary to a law or approved custom, unless the competent authority has expressly added a derogatory clause.

Actus administrativus, etiam si agatur de rescripto Motu proprio dato, effectu caret quatenus ius alteri quaesitum laedit aut legi consuetudinive probatae contrarius est, nisi auctoritas competens expresse clausulam derogatoriam addiderit.

Canon 37. An administrative act which concerns the external forum is to be effected in writing; likewise, if it requires an executor, the act of execution is to be in writing.

Actus administrativus, qui forum externum respicit, scripto est consignandus; item, si fit in forma commissoria, actus huius exsecutionis.

Canon 36. §1 An administrative act is to be understood according to the proper meaning of the words and the common manner of speaking. In doubt, a strict interpretation is to be given to those administrative acts which concern litigation or threaten or inflict penalties, or restrict the rights of persons, or harm the acquired rights of others, or run counter to a law in favour of private persons; all other administrative acts are to be widely interpreted.

§2 Administrative acts must not be extended to cases other than those expressly stated.

§1. Actus administrativus intellegendus est secundum propriam verborum significationem et communem loquendi usum; in dubio, qui ad lites referuntur aut ad poenas comminandas infligendasve attinent aut personae iura coarctant aut iura aliis quaesita laedunt aut adversantur legi incommodum privatorum, strictae subsunt interpretationi; ceteri omnes, latae.

§2. Actus administrativus non debet ad alios casus praeter expressos extendi.

Canon 35. Within the limits of his or her competence, one who has executive power can issue a singular administrative act, either by decree or precept, or by rescript, without prejudice to can. 76 §1.

Actus administrativus singularis, sive est decretum aut praeceptum sive est rescriptum, elici potest, intra fines suae competentiae, ab eo qui potestate exsecutiva gaudet, firmo praescripto can. 76, §1.

Canon 34. §1 Instructions, namely, which set out the provisions of a law and develop the manner in which it is to be put into effect, are given for the benefit of those whose duty it is to execute the law, and they bind them in executing the law. Those who have executive power may, within the limits of their competence, lawfully publish such instructions.

§2 The regulations of an instruction do not derogate from the law, and if there are any which cannot be reconciled with the provisions of the law they have no force.

§3 Instructions cease to have force not only by explicit or implicit revocation by the competent authority who published them or by that authority’s superior, but also by the cessation of the law which they were designed to set out and execute.

§1. Instructiones, quae nempe legum praescripta declarant atque rationes in iisdem exsequendis servandas evolvunt et determinant, ad usum eorum dantur quorum est curare ut leges exsecutioni mandentur, eosque in legum exsecutione obligant; eas legitime edunt, intra fines suae competentiae, qui potestate exsecutiva gaudent.

§2. Instructionum ordinationes legibus non derogant, et si quae cum legum praescriptis componi nequeant, omni vi carent.

§3. Vim habere desinunt instructiones non tantum revocatione explicita aut implicita auctoritatis competentis, quae eas edidit, eiusve superioris, sed etiam cessante lege ad quam declarandam vel exsecutioni mandandam datae sunt.

Canon 33. §1 General executory decrees, even if published in directories or other such documents, do not derogate from the law, and any of their provisions which are contrary to the law have no force.

§2 These decrees cease to have force by explicit or implicit revocation by the competent authority, and by the cessation of the law for whose execution they were issued. They do not cease on the expiry of the authority of the person who issued them, unless the contrary is expressly provided.

§1. Decreta generalia exsecutoria, etiamsi edantur in directoriis aliusve nominis documentis, non derogant legibus, et eorum praescripta quae legibus sint contraria omni vi carent.

§2. Eadem vim habere desinunt revocatione explicita aut implicita ab auctoritate competenti facta, necnon cessante lege ad cuius exsecutionem data sunt; non autem cessant resoluto iure statuentis nisi contrarium expresse caveatur.

Canon 32. General executory decrees which define the manner of application or urge the observance of laws, bind those who are bound by the laws.

Decreta generalia exsecutoria eos obligant qui tenentur legibus, quarum eadem decreta modos applicationis determinant aut observantiam urgent.

Canon 31. §1 Within the limits of their competence, those who have executive power can issue general executory decrees, that is, decrees which define more precisely the manner of applying a law, or which urge the observance of laws.

§2 The provisions of can. 8 are to be observed in regard to the promulgation, and to the interval before the coming into effect, of the decrees mentioned in §1.

§1. Decreta generalia exsecutoria, quibus nempe pressius determinantur modi in lege applicanda servandi aut legum observantia urgetur, ferre valent, intra fines suae competentiae, qui potestate gaudent exsecutiva.

§2. Ad decretorum promulgationem et vacationem quod attinet, de quibus in §1, serventur praescripta can. 8.

Canon 30. A general decree, as in can. 29, cannot be made by one who has only executive power, unless in particular cases this has been expressly authorised by the competent legislator in accordance with the law, and provided the conditions prescribed in the act of authorisation are observed.

Qui potestate exsecutiva tantum gaudet, decretum generale, de quo in can. 29, ferre non valet, nisi in casibus particularibus ad normam iuris id ipsi a legislatore competenti expresse fuerit concessum et servatis condicionibus in actu concessionis statutis.

Canon 29. General decrees, by which a competent legislator makes common provisions for a community capable of receiving a law, are true laws and are regulated by the provisions of the canons on laws.

Decreta generalia, quibus a legislatore competenti pro communitate legis recipiendae capaci communia feruntur praescripta, proprie sunt leges et reguntur praescriptis canonum de legibus.

Canon 28. Without prejudice to the provisions of can. 5, a custom, whether contrary to or apart from the law, is revoked by a contrary custom or law. But unless the law makes express mention of them, it does not revoke centennial or immemorial customs, nor does a universal law revoke particular customs.

Firmo praescripto can. 5, consuetudo, sive contra sive praeter legem, per contrariam consuetudinem aut legem revocatur; sed, nisi expressam de iis mentionem faciat, lex non revocat consuetudines centenarias aut immemorabiles, nec lex universalis consuetudines particulares.

Canon 27. Custom is the best interpreter of laws.

Consuetudo est optima legum interpres.

Canon 26. Unless it has been specifically approved by the competent legislator, a custom which is contrary to the canon law currently in force, or is apart from the canon law, acquires the force of law only when it has been lawfully observed for a period of thirty continuous and complete years. Only a centennial or immemorial custom can prevail over a canonical law which carries a clause forbidding future customs.

Nisi a competenti legislatore specialiter fuerit probata, consuetudo vigenti iuri canonico contraria aut quae est praeter legem canonicam, vim legis obtinet tantum, si legitime per annos triginta continuos et completos servata fuerit; contra legem vero canonicam, quae clausulam contineat futuras consuetudines prohibentem, sola praevalere potest consuetudo centenaria aut immemorabilis.

Canon 25. No custom acquires the force of law unless it has been observed, with the intention of introducing a law, by a community capable at least of receiving a law.

Nulla consuetudo vim legis obtinet, nisi a communitate legis saltem recipiendae capaci cum animo iuris inducendi servata fuerit.

Canon 24. §1 No custom which is contrary to divine law can acquire the force of law.

§2 A custom which is contrary to or apart from canon law, cannot acquire the force of law unless it is reasonable; a custom which is expressly reprobated in the law is not reasonable.

§1. Nulla consuetudo vim legis obtinere potest, quae sit iuri divino contraria.

§2. Nec vim legis obtinere potest consuetudo contra aut praeter ius canonicum, nisi sit rationabilis; consuetudo autem quae in iure expresse reprobatur, non est rationabilis.

Canon 23. A custom introduced by a community of the faithful has the force of law only if it has been approved by the legislator, in accordance with the following canons.

Ea tantum consuetudo a communitate fidelium introducta vim legis habet, quae a legislatore approbata fuerit, ad normam canonum qui sequuntur.

Canon 22. When the law of the Church remits some issue to the civil law, the latter is to be observed with the same effects in canon law, insofar as it is not contrary to divine law, and provided it is not otherwise stipulated in canon law.

Leges civiles ad quas ius Ecclesiae remittit, in iure canonico iisdem cum effectibus serventur, quatenus iuri divino non sint contrariae et nisi aliud iure canonico caveatur.

Canon 21. In doubt, the revocation of a previous law is not presumed; rather, later laws are to be related to earlier ones and, as far as possible, harmonised with them.

In dubio revocatio legis praeexistentis non praesumitur, sed leges posteriores ad priores trahendae sunt et his, quantum fieri potest, conciliandae.

Canon 20. A later law abrogates or derogates from an earlier law, if it expressly so states, or if it is directly contrary to that law, or if it integrally reorders the whole subject matter of the earlier law. A universal law, however, does not derogate from a particular or from a special law, unless the law expressly provides otherwise.

Lex posterior abrogat priorem aut eidem derogat, si id expresse edicat aut illi sit directe contraria, aut totam de integro ordinet legis prioris materiam; sed lex universalis minime derogat iuri particulari aut speciali, nisi aliud in iure expresse caveatur.

Canon 19. If on a particular matter there is not an express provision of either universal or particular law, nor a custom, then, provided it is not a penal matter, the question is to be decided by taking into account laws enacted in similar matters, the general principles of law observed with canonical equity, the jurisprudence and practice of the Roman Curia, and the common and constant opinion of learned authors.

Si certa de re desit expressum legis sive universalis sive particularis praescriptum aut consuetudo, causa, nisi sit poenalis, dirimenda est attentis legibus latis in similibus, generalibus iuris principiis cum aequitate canonica servatis, iurisprudentia et praxi Curiae Romanae, communi constantique doctorum sententia.

Canon 18. Laws which prescribe a penalty, or restrict the free exercise of rights, or contain an exception to the law, are to be interpreted strictly.

Leges quae poenam statuunt aut liberum iurium exercitium coarctant aut exceptionem a lege continent, strictae subsunt interpretationi.

Canon 17. Ecclesiastical laws are to be understood according to the proper meaning of the words considered in their text and context. If the meaning remains doubtful or obscure, there must be recourse to parallel places, if there be any, to the purpose and circumstances of the law, and to the mind of the legislator.

Leges ecclesiasticae intellegendae sunt secundum propriam verborum significationem in textu et contextu consideratam; quae si dubia et obscura manserit, ad locos parallelos, si qui sint, ad legis finem ac circumstantias et ad mentem legislatoris est recurrendum.

Canon 16. §1 Laws are authentically interpreted by the legislator and by that person to whom the legislator entrusts the power of authentic interpretation.

§2 An authentic interpretation which is presented by way of a law has the same force as the law itself, and must be promulgated. If it simply declares the sense of words which are certain in themselves, it has retroactive force. If it restricts or extends the law or resolves a doubt, it is not retroactive.

§3 On the other hand, an interpretation by way of a court judgement or of an administrative act in a particular case, does not have the force of law. It binds only those persons and affects only those matters for which it was given.

§1. Leges authentice interpretatur legislator et is cui potestas authentice interpretandi fuerit ab eodem commissa.

§2. Interpretatio authentica per modum legis exhibita eandem vim habet ac lex ipsa et promulgari debet; si verba legis in se certa declaret tantum, valet retrorsum; si legem coarctet vel extendat aut dubiam explicet, non retrotrahitur.

§3. Interpretatio autem per modum sententiae iudicialis aut actus administrativi in re peculiari, vim legis non habet et ligat tantum personas atque afficit res pro quibus data est.

Canon 15. §1 Ignorance or error concerning invalidating or incapacitating laws does not prevent the effect of those laws, unless it is expressly provided otherwise.

§2 Ignorance or error is not presumed about a law, a penalty, a fact concerning oneself, or a notorious fact concerning another. It is presumed about a fact concerning another which is not notorious, until the contrary is proved.

§1. Ignorantia vel error circa leges irritantes vel inhabilitantes earundem effectum non impediunt, nisi aliud expresse statuatur.

§2. Ignorantia vel error circa legem aut poenam aut circa factum proprium aut circa factum alienum notorium non praesumitur; circa factum alienum non notorium praesumitur, donec contrarium probetur.

Canon 14. Laws, even invalidating and incapacitating ones, do not oblige when there is a doubt of law. When there is a doubt of fact, however Ordinaries can dispense from them provided, if there is question of a reserved dispensation, it is one which the authority to whom it is reserved is accustomed to grant.

Leges, etiam irritantes et inhabilitantes, in dubio iuris non urgent; in dubio autem facti Ordinarii ab eis dispensare possunt, dummodo, si agatur de dispensatione reservata, concedi soleat ab auctoritate cui reservatur.

Canon 13. §1 Particular laws are not presumed to be personal, but rather territorial, unless the contrary is clear.

§2 Peregrini are not bound:

1° by the particular laws of their own territory while they are absent from it, unless the transgression of those laws causes harm in their own territory, or unless the laws are personal

2° by the laws of the territory in which they are present, except for those laws which take care of public order, or determine the formalities of legal acts, or concern immovable property located in the territory.

§3 Vagi are bound by both the universal and the particular laws which are in force in the place in which they are present.

§1. Leges particulares non praesumuntur personales, sed territoriales, nisi aliud constet.

§2. Peregrini non adstringuntur:

1° legibus particularibus sui territorii quamdiu ab eo absunt, nisi aut earum transgressio in proprio territorio noceat, aut leges sint personales;

2° neque legibus territorii in quo versantur, iis exceptis quae ordini publico consulunt, aut actuum sollemnia determinant, aut res immobiles in territorio sitas respiciunt.

§3. Vagi obligantur legibus tam universalibus quam particularibus quae vigent in loco in quo versantur.

Canon 12. §1 Universal laws are binding everywhere on all those for whom they were enacted.

§2 All those actually present in a particular territory in which certain universal laws are not in force, are exempt from those laws.

§3 Without prejudice to the provisions of can. 13, laws enacted for a particular territory bind those for whom they were enacted and who have a domicile or quasi-domicile in that territory and are actually residing in it.

§1. Legibus universalibus tenentur ubique terrarum omnes pro quibus latae sunt.

§2. A legibus autem universalibus, quae in certo territorio non vigent, eximuntur omnes qui in eo territorio actu versantur.

§3. Legibus conditis pro peculiari territorio ii subiciuntur pro quibus latae sunt, quique ibidem domicilium vel quasi-domicilium habent et simul actu commorantur, firmo praescripto can. 13.

Canon 11. Merely ecclesiastical laws bind those who were baptised in the Catholic Church or received into it, and who have a sufficient use of reason and, unless the law expressly provides otherwise, who have completed their seventh year of age.

Legibus mere ecclesiasticis tenentur baptizati in Ecclesia catholica vel in eandem recepti, quique sufficienti rationis usu gaudent et, nisi aliud iure expresse caveatur, septimum aetatis annum expleverunt.

Canon 10. Only those laws are to be considered invalidating or incapacitating which expressly prescribe that an act is null or that a person is incapable.

Irritantes aut inhabilitantes eae tantum leges habendae sunt, quibus actum esse nullum aut inhabilem esse personam expresse statuitur.

Canon 9. Laws concern matters of the future, not those of the past, unless provision is made in them for the latter by name.

Leges respiciunt futura, non praeterita, nisi nominatim in eis de praeteritis caveatur.

Canon 8. §1 Universal ecclesiastical laws are promulgated by publication in the ‘Acta Apostolicae Sedis’, unless in particular cases another manner of promulgation has been prescribed. They come into force only on the expiry of three months from the date appearing on the particular issue of the ‘Acta’, unless because of the nature of the case they bind at once, or unless a shorter or a longer interval has been specifically and expressly prescribed m the law itself.

§2 Particular laws are promulgated in the manner determined by the legislator; they begin to oblige one month from the date of promulgation, unless a different period is prescribed in the law itself.

§1. Leges ecclesiasticae universales promulgantur per editionem in Acta Apostolicae Sedis commentario officiali, nisi in casibus particularibus alius promulgandi modus fuerit praescriptus, et vim suam exserunt tantum expletis tribus mensibus a die qui Acta numero appositus est, nisi ex natura rei illico ligent aut in ipsa lege brevior aut longior vacatio specialiter et expresse fuerit statuta.

§2. Leges particulares promulgantur modo a legislatore determinato et obligare incipiunt post mensem a die promulgationis, nisi alius terminus in ipsa lege statuatur.

Canon 7. A law comes into being when it is promulgated.

Lex instituitur cum promulgatur.

Canon 6. §1 When this Code comes into force, the following are abrogated:

1° the Code of Canon Law promulgated in 1917;

2° other laws, whether universal or particular, which are contrary to the provisions of this Code, unless it is otherwise expressly provided in respect of particular laws;

3° all penal laws enacted by the Apostolic See, whether universal or particular, unless they are resumed in this Code itself;

4° any other universal disciplinary laws concerning matters which are integrally reordered by this Code.

§2 To the extent that the canons of this Code reproduce the former law, they are to be assessed in the light also of canonical tradition.


§1. Hoc Codice vim obtinente, abrogantur:

1° Codex Iuris Canonici anno 1917 promulgatus;

2° aliae quoque leges, sive universales sive particulares, praescriptis huius Codicis contrariae, nisi de particularibus aliud expresse caveatur;

3° leges poenales quaelibet, sive universales sive particulares a Sede Apostolica latae, nisi in ipso hoc Codice recipiantur;

4° ceterae quoque leges disciplinares universales materiam respicientes, quae hoc Codice ex integro ordinatur.

§2. Canones huius Codicis, quatenus ius vetus referunt, aestimandi sunt ratione etiam canonicae traditionis habita.

Canon 5. §1 Universal or particular customs which have been in effect up to now but are contrary to the provisions of these canons and are reprobated in the canons of this Code, are completely suppressed, and they may not be allowed to revive in the future. Other contrary customs are also to be considered suppressed, unless the Code expressly provides otherwise, or unless they are centennial or immemorial: these latter may be tolerated if the Ordinary judges that, in the circumstances of place and person, they cannot be removed.

§2 Customs apart from the law, whether universal or particular, which have been in effect hitherto, are retained.

§1. Vigentes in praesens contra horum praescripta canonum consuetudines sive universales sive particulares, quae ipsis canonibus huius Codicis reprobantur, prorsus suppressae sunt, nec in posterum reviviscere sinantur; ceterae quoque suppressae habeantur, nisi expresse Codice aliud caveatur, aut centenariae sint vel immemorabiles, quae quidem, si de iudicio Ordinarii pro locorum ac personarum adiunctis submoveri nequeant, tolerari possunt.

§2. Consuetudines praeter ius hucusque vigentes, sive universales sive particulares, servantur.

Canon 4. Acquired rights, and likewise privileges hitherto granted by the Apostolic See to either physical or juridical persons, which are still in use and have not been revoked, remain intact, unless they are expressly revoked by the canons of this Code.

Iura quaesita, itemque privilegia quae, ab Apostolica Sede ad haec usque tempora personis sive physicis sive iuridicis concessa, in usu sunt nec revocata, integra manent, nisi huius Codicis canonibus expresse revocentur.

Canon 3. The canons of the Code do not abrogate, nor do they derogate from, agreements entered into by the Apostolic See with nations or other civil entities. For this reason, these agreements continue in force as hitherto, notwithstanding any contrary provisions of this Code.

Codicis canones initas ab Apostolica Sede cum nationibus aliisve societatibus politicis conventiones non abrogant neque iis derogant; eaedem idcirco perinde ac in praesens vigere pergent, contrariis huius Codicis praescriptis minime obstantibus.

Canon 2. For the most part the Code does not determine the rites to be observed in the celebration of liturgical actions. Accordingly, liturgical laws which have been in effect hitherto retain their force, except those which may be contrary to the canons of the Code.

Codex plerumque non definit ritus, qui in actionibus liturgicis celebrandis sunt servandi; quare leges liturgicae hucusque vigentes vim suam retinent, nisi earum aliqua Codicis canonibus sit contraria.

Canon 1. The canons of this Code concern only the Latin Church.

Canones huius Codicis unam Ecclesiam latinam respiciunt.