Canon 834. §1 The Church carries out its office of sanctifying in a special way in the sacred liturgy, which is an exercise of the priestly office of Jesus Christ. In the liturgy, by the use of signs perceptible to the senses, our sanctification is symbolised and, in a manner appropriate to each sign, is brought about. Through the liturgy a complete public worship is offered to God by the head and members of the mystical body of Christ.

§2 This worship takes place when it is offered in the name of the Church, by persons lawfully deputed and through actions approved by ecclesiastical authority.

§1. Munus sanctificandi Ecclesia peculiari modo adimplet per sacram liturgiam, quae quidem habetur ut Iesu Christi muneris sacerdotalis exercitatio, in qua hominum sanctificatio per signa sensibilia significatur ac modo singulis proprio efficitur, atque a mystico Iesu Christi Corpore, Capite nempe et membris, integer cultus Dei publicus exercetur.

§2. Huiusmodi cultus tunc habetur, cum defertur nomine Ecclesiae a personis legitime deputatis et per actus ab Ecclesiae auctoritate probatos.

Canon 835. §1 The sanctifying office is exercised principally by Bishops, who are the high priests, the principal dispensers of the mysteries of God and the moderators, promoters and guardians of the entire liturgical life in the Churches entrusted to their care.

§2 This office is also exercised by priests. They, too, share in the priesthood of Christ and, as his ministers under the authority of the Bishop, are consecrated to celebrate divine worship and to sanctify the people.

§3 Deacons have a share in the celebration of divine worship in accordance with the provisions of law.

§4 The other members of Christ’s faithful have their own part in this sanctifying office, each in his or her own way actively sharing in liturgical celebrations, particlarly in the Eucharist. Parents have a special share in this office when they live their married lives in a christian spirit and provide for the christian education of their children.

§1. Munus sanctificandi exercent imprimis Episcopi, qui sunt magni sacerdotes, mysteriorum Dei praecipui dispensatores atque totius vitae liturgicae in Ecclesia sibi commissa moderatores, promotores atque custodes.

§2. Illud quoque exercent presbyteri, qui nempe, et ipsi Christi sacerdotii participes, ut eius ministri sub Episcopi auctoritate, ad cultum divinum celebrandum et populum sanctificandum consecrantur.

§3. Diaconi in divino cultu celebrando partem habent, ad normam iuris praescriptorum.

§4. In munere sanctificandi propriam sibi partem habent ceteri quoque christifideles actuose liturgicas celebrationes, eucharisticam praesertim, suo modo participando; peculiari modo idem munus participant parentes vitam coniugalem spiritu christiano ducendo et educationem christianam filiorum procurando.

Canon 836. Since christian worship, in which the common priesthood of Christ’s faithful is exercised, must proceed from and rest upon faith, sacred ministers are to strive diligently to arouse and enlighten this faith, especially by the ministry of the word by which faith is born and nourished.

Cum cultus christianus, in quo sacerdotium commune christifidelium exercetur, opus sit quod a fide procedit et eadem innititur, ministri sacri eandem excitare et illustrare sedulo curent, ministerio praesertim verbi, quo fides nascitur et nutritur.

Canon 837. §1 Liturgical actions are not private but are celebrations of the Church itself as the ‘sacrament of unity’, that is, the holy people united and ordered under the
Bishops. Accordingly, they concern the whole body of the Church, making it known and influencing it. They affect individual members of the Church in ways that vary according to orders, role and actual participation.

§2 Since liturgical matters by their very nature call for a community celebration, they are, as far as possible, to be celebrated in the presence of Christ’s faithful and with their active participation.

§1. Actiones liturgicae non sunt actiones privatae, sed celebrationes Ecclesiae ipsius, quae est "unitatis sacramentum," scilicet plebs sancta sub Episcopis adunata et ordinata; quare ad universum corpus Ecclesiae pertinent illudque manifestant et afficiunt; singula vero membra ipsius attingunt diverso modo, pro diversitate ordinum, munerum et actualis participationis.

§2. Actiones liturgicae, quatenus suapte natura celebrationem communem secumferant, ubi id fieri potest, cum frequentia et actuosa participatione christifidelium celebrentur.

Canon 838. §1 The ordering and guidance of the sacred liturgy depends solely upon the authority of the Church, namely, that of the Apostolic See and, as provided by law, that of the diocesan Bishop.

§2 It is for the Apostolic See to order the sacred liturgy of the universal Church, publish liturgical books, recognise adaptations approved by the Episcopal Conference according to the norm of law, and exercise vigilance that liturgical regulations are observed faithfully everywhere.
[revised wording according to m.p. Magnum principium, 3.IX.2017]

§3 It pertains to the Episcopal Conferences to faithfully prepare versions of the liturgical books in vernacular languages, suitable accommodated within defined limits, and to approve and publish the liturgical books for the regions for which they are responsible after the confirmation of the Apostolic See.
[revised wording according to m.p. Magnum principium, 3.IX.2017]

§4 Within the limits of his competence, it belongs to the diocesan Bishop to lay down for the Church entrusted to his care, liturgical regulations which are binding on all.

§1. Sacrae liturgiae moderatio ab Ecclesiae auctoritate unice pendet: quae quidem est penes Apostolicam Sedem et, ad normam iuris, penes Episcopum dioecesanum.

§2. Apostolicae Sedis est sacram liturgiam Ecclesiae universae ordinare, libros liturgicos edere, aptationes, ad normam iuris a conferentia Episcoporum approbatas, recognoscere, necnon advigiliare ut ordinationes liturgicae ubique fideliter observentur.

§ 3. Ad Episcoporum Conferentias spectat versions librorum liturgicorum in linguas vernaculas fideliter et convenienter intra limites definitos accommodatas parare et approbare atquae libros liturgicos, pro regionibus ad quas pertinent, post confirmationem Apostolicae Sedis edere.

§4. Ad Episcopum dioecesanum in Ecclesia sibi commissa pertinet, intra limites suae competentiae, normas de re liturgica dare, quibus omnes tenentur.

Canon 839. §1 The Church carries out its sanctifying office by other means also, that is by prayer, in which it asks God to make Christ’s faithful holy in the truth, and by works of penance and charity, which play a large part in establishing and strengthening in souls the Kingdom of Christ, and so contribute to the salvation of the world.

§2 Local Ordinaries are to ensure that the prayers and the pious and sacred practices of the christian people are in full harmony with the laws of the Church.

§1. Aliis quoque mediis munus sanctificationis peragit Ecclesia, sive orationibus, quibus Deum deprecatur ut christifideles sanctificati sint in veritate, sive paenitentiae et caritatis operibus, quae quidem magnopere ad Regnum Christi in animis radicandum et roborandum adiuvant et ad mundi salutem conferunt.

§2. Curent locorum Ordinarii ut orationes necnon pia et sacra exercitia populi christiani normis Ecclesiae plene congruant.

Canon 840. The sacraments of the New Testament were instituted by Christ the Lord and entrusted to the Church. As actions of Christ and of the Church, they are signs and means by which faith is expressed and strengthened, worship is offered to God and our sanctification is brought about. Thus they contribute in the most effective manner to establishing, strengthening and manifesting ecclesiastical communion.
Accordingly, in the celebration of the sacraments both the sacred ministers and all the other members of Christ’s faithful must show great reverence and due care.

Sacramenta Novi Testamenti, a Christo Domino instituta et Ecclesiae concredita, utpote actiones Christi et Ecclesiae, signa exstant ac media quibus fides exprimitur et roboratur, cultus Deo redditur et hominum sanctificatio efficitur, atque ideo ad communionem ecclesiasticam inducendam, firmandam et manifestandam summopere conferunt; quapropter in iis celebrandis summa veneratione debitaque diligentia uti debent tum sacri ministri tum ceteri christifideles.

Canon 841. Since the sacraments are the same throughout the universal Church, and belong to the divine deposit of faith, only the supreme authority in the Church can approve or define what is needed for their validity. It belongs to the same authority,
or to another competent authority in accordance with cann. 838 §§3 and 4, to determine what is required for their lawful celebration, administration and reception and for the order to be observed in their celebration.

Cum sacramenta eadem sint pro universa Ecclesia et ad divinum depositum pertineant, unius supremae Ecclesiae auctoritatis est probare et definire quae ad eorum validitatem sunt requisita, atque eiusdem aliusve auctoritatis competentis, ad normam can. 838, §§3 et 4, est decernere quae ad eorum celebrationem, administrationem et receptionem licitam necnon ad ordinem in eorum celebratione servandum spectant.

Canon 842. §1 A person who has not received baptism cannot validly be admitted to the other sacraments.

§2 The sacraments of baptism, confirmation and the blessed Eucharist so complement one another that all three are required for full christian initiation.

§1. Ad cetera sacramenta valide admitti nequit, qui baptismum non recepit.

§2. Sacramenta baptismi, confirmationis et sanctissimae Eucharistiae ita inter se coalescunt, ut ad plenam initiationem christianam requirantur.

Canon 843. §1 Sacred ministers may not deny the sacraments to those who opportunely ask for them, are properly disposed and are not prohibited by law from receiving them.

§2 According to their respective offices in the Church, both pastors of souls and all other members of Christ’s faithful have a duty to ensure that those who ask for the sacraments are prepared for their reception. This should be done through proper evangelisation and catechetical instruction, in accordance with the norms laid down by the competent authority.

§1. Ministri sacri denegare non possunt sacramenta iis qui opportune eadem petant, rite sint dispositi, nec iure ab iis recipiendis prohibeantur.

§2. Animarum pastores ceterique christifideles, pro suo quisque ecclesiastico munere, officium habent curandi ut qui sacramenta petunt debita evangelizatione necnon catechetica institutione ad eadem recipienda praeparentur, attentis normis a competenti auctoritate editis.

Canon 844. §1 Catholic ministers may lawfully administer the sacraments only to catholic members of Christ’s faithful, who equally may lawfully receive them only from catholic ministers, except as provided in §§2, 3 and 4 of this canon and in can. 861 §2.

§2 Whenever necessity requires or a genuine spiritual advantage commends it, and provided the danger of error or indifferentism is avoided, Christ’s faithful for whom it is physically or morally impossible to approach a catholic minister, may lawfully receive the sacraments of penance, the Eucharist and anointing of the sick from non-catholic ministers in whose Churches these sacraments are valid.

§3 Catholic ministers may lawfully administer the sacraments of penance, the Eucharist and anointing of the sick to members of the eastern Churches not in full communion with the catholic Church, if they spontaneously ask for them and are properly disposed. The same applies to members of other Churches which the Apostolic See judges to be in the same position as the aforesaid eastern Churches so far as the sacraments are concerned.

§4 If there is a danger of death or if, in the judgement of the diocesan Bishop or of the Episcopal Conference, there is some other grave and pressing need, catholic ministers may lawfully administer these same sacraments to other christians not in full communion with the catholic Church, who cannot approach a minister of their own community and who spontaneously ask for them, provided that they demonstrate the catholic faith in respect of these sacraments and are properly disposed.

§5 In respect of the cases dealt with in §§2, 3 and 4, the diocesan Bishop or the Episcopal Conference is not to issue general norms except after consultation with the competent authority, at least at the local level, of the non-catholic Church or community concerned.

§1. Ministri catholici sacramenta licite administrant solis christifidelibus catholicis, qui pariter eadem a solis ministris catholicis licite recipiunt, salvis huius canonis §§2, 3 et 4, atque can. 861, §2 praescriptis.

§2. Quoties necessitas id postulet aut vera spiritualis utilitas id suadeat, et dummodo periculum vitetur erroris vel indifferentismi, licet christifidelibus quibus physice aut moraliter impossibile sit accedere ad ministrum catholicum, sacramenta paenitentiae, Eucharistiae et unctionis infirmorum recipere a ministris non catholicis, in quorum Ecclesia valida exsistunt praedicta sacramenta.

§3. Ministri catholici licite sacramenta paenitentiae, Eucharistiae et unctionis infirmorum administrant membris Ecclesiarum orientalium quae plenam cum Ecclesia catholica communionem non habent, si sponte id petant et rite sint disposita; quod etiam valet quoad membra aliarum Ecclesiarum, quae iudicio Sedis Apostolicae, ad sacramenta quod attinet, in pari condicione ac praedictae Ecclesiae orientales versantur.

§4. Si adsit periculum mortis aut, iudicio Episcopi dioecesani aut Episcoporum conferentiae, alia urgeat gravis necessitas, ministri catholici licite eadem sacramenta administrant ceteris quoque christianis plenam communionem cum Ecclesia catholica non habentibus, qui ad suae communitatis ministrum accedere nequeant atque sponte id petant, dummodo quoad eadem sacramenta fidem catholicam manifestent et rite sint dispositi.

§5. Pro casibus de quibus in §§2, 3 et 4, Episcopus dioecesanus aut Episcoporum conferentia generales normas ne ferant, nisi post consultationem cum auctoritate competenti saltem locali Ecclesiae vel communitatis non catholicae, cuius interest.

Canon 845. §1 Because they imprint a character, the sacraments of baptism, confirmation and order cannot be repeated.

§2 If after diligent enquiry a prudent doubt remains as to whether the sacraments mentioned in §1 have been conferred at all, or conferred validly, they are to be conferred conditionally.

§1. Sacramenta baptismi, confirmationis et ordinis, quippe quae characterem imprimant, iterari nequeunt.

§2. Si, diligenti inquisitione peracta, prudens adhuc dubium supersit num sacramenta de quibus in §1 revera aut valide collata fuerint, sub condicione conferantur.

Canon 846. §1 The liturgical books, approved by the competent authority, are to be faithfully followed in the celebration of the sacraments. Accordingly, no one may on a personal initiative add to or omit or alter anything in those books.

§2 The ministers are to celebrate the sacraments according to their own rite.

§1. In sacramentis celebrandis fideliter serventur libri liturgici a competenti auctoritate probati; quapropter nemo in iisdem quidpiam proprio marte addat, demat aut mutet.

§2. Minister sacramenta celebret secundum proprium ritum.

Canon 847. §1 In administering sacraments in which holy oils are to be used, the minister must use oil made from olives or other plants, which, except as provided in can. 999, n. 2, has recently been consecrated or blessed by a Bishop. Older oil is not to be used except in a case of necessity.

§2 The parish priest is to obtain the holy oils from his own Bishop and keep them carefully in fitting custody.

§1. In administrandis sacramentis, in quibus sacra olea adhibenda sunt, minister uti debet oleis ex olivis aut aliis ex plantis expressis atque, salvo praescripto can. 999, n. 2, ab Episcopo consecratis vel benedictis, et quidem, recenter; veteribus ne utatur, nisi adsit necessitas.

§2. Parochus olea sacra a proprio Episcopo impetret eaque decenti custodia diligenter asservet.

Canon 848. For the administration of the sacraments the minister may not ask for anything beyond the offerings which are determined by the competent authority, and he must always ensure that the needy are not deprived of the help of the sacraments by reason of poverty.

Minister, praeter oblationes a competenti auctoritate definitas, pro sacramentorum administratione nihil petat, cauto semper ne egentes priventur auxilio sacramentorum ratione paupertatis.

Canon 849. Baptism, the gateway to the sacraments, is necessary for salvation, either by actual reception or at least by desire. By it people are freed from sins, are born again as children of God and, made like to Christ by an indelible character, are incorporated into the Church. It is validly conferred only by a washing in real water with the proper form of words.

Baptismus, ianua sacramentorum, in re vel saltem in voto ad salutem necessarius, quo homines a peccatis liberantur, in Dei filios regenerantur atque indelebili charactere Christo configurati Ecclesiae incorporantur, valide confertur tantummodo per lavacrum aquae verae cum debita verborum forma.

Canon 850. Baptism is administered according to the rite prescribed in the approved liturgical books, except in a case of urgent necessity when only those elements which are required for the validity of the sacrament must be observed.

Baptismus minstratur secundum ordinem in probatis liturgicis libris praescriptum, excepto casu necessitatis urgentis, in quo ea tantum observari debent, quae ad validitatem sacramenti requiruntur.

Canon 851. The celebration of baptism should be properly prepared. Accordingly:

1° an adult who intends to receive baptism is to be admitted to the catechumenate and, as far as possible, brought through the various stages to sacramental initiation, in accordance with the rite of initiation as adapted by the Episcopal Conference and with the particular norms issued by it;

2° the parents of a child who is to be baptised, and those who are to undertake the office of sponsers, are to be suitably instructed on the meaning of this sacrament and the obligations attaching to it. The parish priest is to see to it that either he or others duly prepare the parents, by means of pastoral advice and indeed by prayer together; a number of families might be brought together for this purpose and, where possible, each family visited.

Baptismi celebratio debite praeparetur oportet; itaque:

1° adultus, qui baptismum recipere intendit, ad catechumenatum admittatur et, quatenus fieri potest, per varios gradus ad initiationem sacramentalem perducatur, secundum ordinem initiationis ab Episcoporum conferentia aptatum et peculiares normas ab eadem editas;

2° infantis baptizandi parentes, itemque qui munus patrini sunt suscepturi, de significatione huius sacramenti deque obligationibus cum eo cohaerentibus rite edoceantur; parochus per se vel per alios curet ut ita pastoralibus monitionibus, immo et communi precatione, debite parentes instruantur, plures adunando familias atque, ubi fieri possit, eas visitando.

Canon 852. §1 The provisions of the canons on adult baptism apply to all those who, being no longer infants, have reached the use of reason.

§2 One who is incapable of personal responsibility is regarded as an infant even in regard to baptism.

§1. Quae in canonibus de baptismo adulti habentur praescripta, applicantur omnibus qui, infantia egressi, rationis usum assecuti sunt.

§2. Infanti assimilatur, etiam ad baptismum quod attinet, qui non est sui compos.

Canon 853. Apart from a case of necessity, the water to be used in conferring baptism is to be blessed, in accordance with the provisions of the liturgical books.

Aqua in baptismo conferendo adhibenda, extra casum necessitatis, benedicta sit oportet, secundum librorum liturgicorum praescripta.

Canon 854. Baptism is to be conferred either by immersion or by pouring, in accordance with the provisions of the Episcopal Conference.

Baptismus conferatur sive per immersionem sive per infusionem, servatis Episcoporum conferentiae praescriptis.

Canon 855. Parents, sponsors and parish priests are to take care that a name is not given which is foreign to christian sentiment.

Curent parentes, patrini et parochus ne imponatur nomen a sensu christiano alienum.

Canon 856. Though baptism may be celebrated on any day, it is recommended that normally it be celebrated on a Sunday or, if possible, on the vigil of Easter.

Licet baptismus quolibet die celebrari possit, commendatur tamen ut ordinarie die dominica aut, si fieri possit, in vigilia Paschatis, celebretur.

Canon 857. §1 Apart from a case of necessity, the proper place for baptism is a church or an oratory.

§2 As a rule and unless a just reason suggests otherwise, an adult is to be baptised in his or her proper parish church, and an infant in the proper parish church of the parents.

§1. Extra casum necessitatis, proprius baptismi locus est ecclesia aut oratorium.

§2. Pro regula habeatur ut adultus baptizetur in propria ecclesia paroeciali, infans vero in ecclesia paroeciali parentum propria, nisi iusta causa aliud suadeat.

Canon 858. §1 Each parish church is to have a baptismal font, without prejudice to the same right already acquired by other churches.

§2 The local Ordinary, after consultation with the local parish priest, may for the convenience of the faithful permit or order that a baptismal font be placed also in another church or oratory within the parish.

§1. Quaevis ecclesia paroecialis baptismalem fontem habeat, salvo iure cumulativo aliis ecclesiis iam quaesito.

§2. Loci Ordinarius, audito loci parocho, potest ad fidelium commoditatem permittere aut iubere, ut fons baptismalis habeatur etiam in alia ecclesia aut oratorio intra paroeciae fines.

Canon 859. If, because of distance or other circumstances, the person to be baptised cannot without grave inconvenience go or be brought to the parish church or the oratory mentioned in can. 858 §2, baptism may and must be conferred in some other church or oratory which is nearer, or even in some other fitting place.

Si ad ecclesiam paroecialem aut ad aliam ecclesiam vel oratorium, de quo in can. 858, §2, baptizandus, propter locorum distantiam aliave adiuncta, sine gravi incommodo accedere vel transferri nequeat, baptismus conferri potest et debet in alia propinquiore ecclesia vel oratorio, aut etiam alio in loco decenti.

Canon 860. §1 Apart from a case of necessity, baptism is not to be conferred in private houses, unless the local Ordinary should for a grave reason permit it.

§2 Unless the diocesan Bishop has decreed otherwise, baptism is not to be conferred in hospital, except in a case of necessity or for some other pressing pastoral reason.

§1. Praeter casum necessitatis, baptismus ne conferatur in domibus privatis, nisi loci Ordinarius gravi de causa id permiserit.

§2. In valetudinariis, nisi aliter Episcopus dioecesanus statuerit, baptismus ne celebretur, nisi in casu necessitatis vel alia ratione pastorali cogente.

Canon 861. §1 The ordinary minister of baptism is a Bishop, a priest or a deacon, without prejudice to the provision of can. 530, n. 1.

§2 If the ordinary minister is absent or impeded, a catechist or some other person deputed to this office by the local Ordinary, may lawfully confer baptism; indeed, in a case of necessity, any person who has the requisite intention may do so. Pastors of souls, especially parish priests, are to be diligent in ensuring that Christ’s faithful are taught the correct way to baptise.

§1. Minister ordinarius baptismi est Episcopus, presbyter et diaconus, firmo praescripto can. 530, n. 1.

§2. Absente aut impedito ministro ordinario, licite baptismus confert catechista aliusve ad hoc munus ab Ordinario loci deputatus, immo, in casu necessitatis, quilibet homo debita intentione motus; solliciti sint animarum pastores, praesertim parochus, ut christifideles de recto baptizandi modo edoceantur.

Canon 862. Except in a case of necessity, it is unlawful for anyone without due permission to confer baptism outside his own territory, not even upon his own subjects.

Excepto casu necessitatis, nemini licet, sine debita licentia, in alieno territorio baptismum conferre, ne suis quidem subditis.

Canon 863. The baptism of adults, at least of those who have completed their fourteenth year, is to be referred to the Bishop, so that he himself may confer it if he judges this appropriate.

Baptismus adultorum, saltem eorum qui aetatem quattuordecim annorum expleverunt, ad Episcopum dioecesanum deferatur ut, si id expedire iudicaverit, ab ipso administretur.

Canon 864. Every unbaptised person, and only such a person, can be baptised.

Baptismi capax est omnis et solus homo nondum baptizatus.

Canon 865. §1 To be admitted to baptism, an adult must have manifested the intention to receive baptism, must be adequately instructed in the truths of the faith and in the duties of a christian, and tested in the christian life over the course of the catechumenate. The person must moreover be urged to have sorrow for personal sins.

§2 An adult in danger of death may be baptised if, with some knowledge of the principal truths of the faith, he or she has in some manner manifested the intention to receive baptism and promises to observe the requirements of the christian religion.

§1. Ut adultus baptizari possit, oportet voluntatem baptismum recipiendi manifestaverit, de fidei veritatibus obligationibusque christianis sufficienter sit instructus atque in vita christiana per catechumenatum sit probatus; admoneatur etiam ut de peccatis suis doleat.

§2. Adultus, qui in periculo mortis versatur, baptizari potest si, aliquam de praecipuis fidei veritatibus cognitionem habens, quovis modo intentionem suam baptismum recipiendi manifestaverit et promittat se christianae religionis mandata esse servaturum.

Canon 866. Unless there is a grave reason to the contrary, immediately after receiving baptism an adult is to be confirmed, to participate in the celebration of the Eucharist and to receive holy communion.

Adultus qui baptizatur, nisi gravis obstet ratio, statim post baptismum confirmetur atque celebrationem eucharisticam, communionem etiam recipiendo, participet.

Canon 867. §1 Parents are obliged to see that their infants are baptised within the first few weeks. As soon as possible after the birth, indeed even before it, they are to approach the parish priest to ask for the sacrament for their child, and to be themselves duly prepared for it.

§2 If the infant is in danger of death, it is to be baptised without any delay.

§1. Parentes obligatione tenentur curandi ut infantes intra priores hebdomadas baptizentur; quam primum post nativitatem, immo iam ante eam, parochum adeant ut sacramentum pro filio petant et debite ad illud praeparentur.

§2. Si infans in periculo mortis versetur, sine ulla mora baptizetur.

Canon 868. §1 For an infant to be baptised lawfully it is required:

1° that the parents, or at least one of them, or the person who lawfully holds their place, give their consent;

2° there must be a founded hope that the infant will be brought up in the Catholic religion subject to §3; if such hope is altogether lacking, the baptism is to be delayed according to the prescripts of particular law after the parents have been informed of the reason.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§2 An infant of catholic parents, indeed even of non-catholic parents, may in danger of death be baptised even if the parents are opposed to it.

§3. The child of non-Catholic Christians is lawfully baptized if the parents or at least one of them or the one who legitimately takes their place requests it and if it is impossible for them, physically or morally, to approach their own minister.
[new paragraph added by m.p. De concordia inter Codices, 31.V.2016]

§1. Ut infans licite baptizetur, oportet:

1° parentes, saltem eorum unus aut qui legitime eorundem locum tenet, consentiant;

2° spes habeatur fundata eum in religione catholica educatum iri, firma §3; quae si prorsus deficiat, baptismus secundum praescripta iuris particularis differatur, monitis de ratione parentibus.

§2. Infans parentum catholicorum, immo et non catholicorum, in periculo mortis licite baptizatur, etiam invitis parentibus.

§3. Infans christianorum non catholicorum licite baptizatur, si parentes aut unus saltem eorum aut is, qui legitime eorundem locum tenet, id petunt et si eis corporaliter aut moraliter impossibile sit accedere ad ministrum proprium.

Canon 869. §1 If there is doubt as to whether a person was baptised or whether a baptism was conferred validly, and after serious enquiry this doubt persists, the person is to be baptised conditionally.

§2 Those baptised in a non-catholic ecclesial community are not to be baptised conditionally unless there is a serious reason for doubting the validity of their baptism, on the ground of the matter or the form of words used in the baptism, or of the intention of the adult being baptised or of that of the baptising minister.

§3 If in the cases mentioned in §§1 and 2 a doubt remains about the conferring of the baptism or its validity, baptism is not to be conferred until the doctrine of the sacrament of baptism is explained to the person to be baptised, if that person is an adult. Moreover, the reasons for doubting the validity of the earlier baptism should be given to the person or, where an infant is concerned, to the parents.

§1. Si dubitetur num quis baptizatus fuerit, aut baptismus valide collatus fuerit, dubio quidem post seriam investigationem permanente, baptismus eidem sub condicione conferatur.

§2. Baptizati in communitate ecclesiali non catholica non sunt sub condicione baptizandi, nisi, inspecta materia et verborum forma in baptismo collato adhibitis necnon attenta intentione baptizati adulti et ministri baptizantis, seria ratio adsit de baptismi validitate dubitandi.

§3. Quod si, in casibus de quibus in §§1 et 2, dubia remaneat baptismi collatio aut validitas, baptismus ne conferatur nisi postquam baptizando, si sit adultus, doctrina de baptismi sacramento exponatur, atque eidem aut, si de infante agitur, eius parentibus rationes dubiae validitatis baptismi celebrati declarentur.

Canon 870. An abandoned infant or a foundling is to be baptised unless diligent enquiry establishes that it has already been baptised.

Infans expositus aut inventus, nisi re diligenter investigata de eius baptismo constet, baptizetur.

Canon 871. Aborted foetuses, if they are alive, are to be baptised, in so far as this is possible.

Fetus abortivi, si vivant, quatenus fieri potest, baptizentur.

Canon 872. In so far as possible, a person being baptised is to be assigned a sponsor. In the case of an adult baptism, the sponsor’s role is to assist the person in christian initiation. In the case of an infant baptism, the role is together with the parents to present the child for baptism, and to help it to live a christian life befitting the baptised and faithfully to fulfil the duties inherent in baptism.

Baptizando, quantum fieri potest, detur patrinus, cuius est baptizando adulto in initiatione christiana adstare, et baptizandum infantem una cum parentibus ad baptismum praesentare itemque operam dare ut baptizatus vitam christianam baptismo congruam ducat obligationesque eidem inhaerentes fideliter adimpleat.

Canon 873. One sponsor, male or female, is sufficient; but there may be two, one of each sex.

Patrinus unus tantum vel matrina una vel etiam unus et una assumantur.

Canon 874. §1 To be admitted to undertake the office of sponsor, a person must:

1° be appointed by the candidate for baptism, or by the parents or whoever stands in their place, or failing these, by the parish priest or the minister; to be appointed the person must be suitable for this role and have the intention of fulfilling it;

2° be not less than sixteen years of age, unless a different age has been stipulated by the diocesan Bishop, or unless the parish priest or the minister considers that there is a just reason for an exception to be made;

3° be a catholic who has been confirmed and has received the blessed Eucharist, and who lives a life of faith which befits the role to be undertaken;

4° not labour under a canonical penalty, whether imposed or declared;

5° not be either the father or the mother of the person to be baptised.

§2 A baptised person who belongs to a non-catholic ecclesial community may be admitted only in company with a catholic sponsor, and then simply as a witness to the baptism.

§1. Ut quis ad munus patrini suscipiendum admittatur, oportet:

1° ab ipso baptizando eiusve parentibus aut ab eo qui eorum locum tenet aut, his deficientibus, a parocho vel ministro sit designatus atque aptitudinem et intentionem habeat hoc munus gerendi;

2° decimum sextum aetatis annum expleverit, nisi alia aetas ab Episcopo dioecesano statuta fuerit vel exceptio iusta de causa parocho aut ministro admittenda videatur;

3° sit catholicus, confirmatus et sanctissimum Eucharistiae sacramentum iam receperit, idemque vitam ducat fidei et muneri suscipiendo congruam;

4° nulla poena canonica legitime irrogata vel declarata sit innodatus;

5° non sit pater aut mater baptizandi.

§2. Baptizatus ad communitatem ecclesialem non catholicam pertinens, nonnisi una cum patrino catholico, et quidem ut testis tantum baptismi, admittatur.

Canon 875. Whoever administers baptism is to take care that if there is not a sponsor present, there is at least one witness who can prove that the baptism was conferred.

Qui baptismum administrat curet ut, nisi adsit patrinus, habeatur saltem testis quo collatio baptismi probari possit.

Canon 876. To prove that baptism has been conferred, if there is no conflict of interest, it is sufficient to have either one unexceptionable witness or, if the baptism was conferred upon an adult, the sworn testimony of the baptised person.

Ad collatum baptismum comprobandum, si nemini fiat praeiudicium, sufficit declaratio unius testis omni exceptione maioris, aut ipsius baptizati iusiurandum, si ipse in aetate adulta baptismum receperit.

Canon 877. §1 The parish priest of the place in which the baptism was conferred must carefully and without delay record in the register of baptism the names of the baptised, the minister, the parents, the sponsors and, if there were such, the witnesses, and the place and date of baptism. He must also enter the date and place of birth.

§2 In the case of a child of an unmarried mother, the mother’s name is to be entered if her maternity is publicly known or if, either in writing or before two witnesses, she freely asks that this be done. Similarly, the name of the father is to be entered, if his paternity is established either by some public document or by his own declaration in the presence of the parish priest and two witnesses. In all other cases, the name of the baptised person is to be registered, without any indication of the name of the father or of the parents.

§3 In the case of an adopted child, the names of the adopting parents are to be registered and, at least if this is done in the local civil registration, the names of the natural parents in accordance with §§1 and 2 subject however to the rulings of the
Episcopal Conference.

§1. Parochus loci, in quo baptismus celebratur, debet nomina baptizatorum, mentione facta de ministro, parentibus, patrinis necnon, si adsint, testibus, de loco ac die collati baptismi, in baptizatorum libro sedulo et sine ulla mora referre, simul indicatis die et loco nativitatis.

§2. Si de filio agatur e matre non nupta nato, matris nomen inserendum est, si publice de eius maternitate constet aut ipsa sponte sua, scripto vel coram duobus testibus, id petat; item nomen patris inscribendum est, si eius paternitas probatur aliquo publico documento aut ipsius declaratione coram parocho et duobus testibus facta; in ceteris casibus, inscribatur baptizatus, nulla facta de patris aut parentum nomine indicatione

§3. Si de filio adoptivo agitur, inscribantur nomina adoptantium necnon, saltem si ita fiat in actu civili regionis, parentum naturalium ad normam §§1 et 2, attentis Episcoporum conferentiae praescriptis.

Canon 878. If baptism was administered neither by the parish priest nor in his presence, the minister of baptism, whoever that was, must notify the parish priest of the parish in which the baptism was administered, so that he may register the baptism in accordance with can. 877 §1.

Si baptismus neque a parocho neque eo praesente administratus fuerit, minister baptismi, quicumque est, de collato baptismo certiorem facere debet parochum paroeciae in qua baptismus administratus est, ut baptismum adnotet ad normam can. 877, §1.

Canon 879. The sacrament of confirmation confers a character. By it the baptised continue their path of christian initiation. They are enriched with the gift of the Holy
Spirit, and are more closely linked to the Church. They are made strong and more firmly obliged by word and deed to witness to Christ and to spread and defend the faith.

Sacramentum confirmationis, quod characterem imprimit et quo baptizati, iter initiationis christianae prosequentes, Spiritus Sancti dono ditantur atque perfectius Ecclesiae vinculantur, eosdem roborat arctiusque obligat ut verbo et opere testes sint Christi fidemque diffundant et defendant.

Canon 880. §1 The sacrament of confirmation is conferred by anointing with chrism on the forehead in a laying on of hands, and by the words prescribed in the approved liturgical books.

§2 The chrism to be used in the sacrament of confirmation must have been consecrated by a Bishop, even when the sacrament is administered by a priest.

§1. Sacramentum confirmationis confertur per unctionem chrismatis in fronte, quae fit manus impositione atque per verba in probatis liturgicis libris praescripta.

§2. Chrisma in sacramento confirmationis adhibendum debet esse ab Episcopo consecratum, etiamsi sacramentum a presbytero ministretur.

Canon 881. It is desirable that the sacrament of confirmation be celebrated in a church and indeed during Mass. However, for a just and reasonable cause it may be celebrated apart from Mass and in any fitting place.


Expedit ut confirmationis sacramentum in ecclesia, et quidem intra Missam, celebretur; ex causa tamen iusta et rationabili, extra Missam et quolibet loco digno celebrari potest.

Canon 882. The ordinary minister of confirmation is a Bishop. A priest can also validly confer this sacrament if he has the faculty to do so, either from the general law or by way of a special grant from the competent authority.

Confirmationis minister ordinarius est Episcopus; valide hoc sacramentum confert presbyter quoque hac facultate vi iuris universalis aut peculiaris concessionis competentis auctoritatis instructus.

Canon 883. The following have, by law, the faculty to administer confirmation:

1° within the confines of their jurisdiction, those who in law are equivalent to a diocesan Bishop;

2° in respect of the person to be confirmed, the priest who by virtue of his office or by mandate of the diocesan Bishop baptises an adult or admits a baptised adult into full communion with the catholic Church;

3° in respect of those in danger of death, the parish priest or indeed any priest.

Ipso iure facultate confirmationem ministrandi gaudent:

1° intra fines suae dicionis, qui iure Episcopo dioecesano aequiparantur;

2° quoad personam de qua agitur, presbyter qui, vi officii vel mandati Episcopi dioecesani, infantia egressum baptizat aut iam baptizatum in plenam Ecclesiae catholicae communionem admittit;

3° quoad eos qui in periculo mortis versantur, parochus, immo quilibet presbyter.

Canon 884. §1 The diocesan Bishop is himself to administer confirmation or to ensure that it is administered by another Bishop. If necessity so requires, he may grant to one or several specified priests the faculty to administer this sacrament.

§2 For a grave reason the Bishop, or the priest who by law or by special grant of the competent authority has the faculty to confirm, may in individual cases invite other priests to join with him in administering the sacrament.

§1. Episcopus dioecesanus confirmationem administret per se ipse aut curet ut per alium Episcopum administretur; quod si necessitas id requirat, facultatem concedere potest uni vel pluribus determinatis presbyteris, qui hoc sacramentum administrent.

§2. Gravi de causa, Episcopus itemque presbyter, vi iuris aut peculiaris concessionis competentis auctoritatis facultate confirmandi donatus, possunt in singulis casibus presbyteros, ut et ipsi sacramentum administrent, sibi sociare.

Canon 885. §1 The diocesan Bishop is bound to ensure that the sacrament of confirmation is conferred upon his subjects who duly and reasonably request it.

§2 A priest who has this faculty must use it for those in whose favour it was granted.

§1. Episcopus dioecesanus obligatione tenetur curandi ut sacramentum confirmationis subditis rite et rationabiliter petentibus conferatur.

§2. Presbyter, qui hac facultate gaudet, eadem uti debet erga eos in quorum favorem facultas concessa est.

Canon 886. §1 A Bishop in his own diocese may lawfully administer the sacrament of confirmation even to the faithful who are not his subjects, unless there is an express prohibition by their own Ordinary.

§2 In order lawfully to administer confirmation in another diocese, unless it be to his own subjects, a Bishop needs the permission, at least reasonably presumed, of the diocesan Bishop.

§1. Episcopus in sua dioecesi sacramentum confirmationis legitime administrat etiam fidelibus non subditis, nisi obstet expressa proprii ipsorum Ordinarii prohibitio.

§2. Ut in aliena dioecesi confirmationem licite administret, Episcopus indiget, nisi agatur de suis subditis, licentia saltem rationabiliter praesumpta Episcopi dioecesani.

Canon 887. A priest who has the faculty to administer confirmation may, within the territory assigned to him, lawfully administer this sacrament even to those from outside the territory, unless there is a prohibition by their own Ordinary. He cannot, however, validly confirm anyone in another territory, without prejudice to the provision of can. 883, n.3.

Presbyter facultate confirmationem ministrandi gaudens, in territorio sibi designato hoc sacramentum extraneis quoque licite confert, nisi obstet proprii eorum Ordinarii vetitum; illud vero in alieno territorio nemini valide confert, salvo praescripto can. 883, n. 3.

Canon 888. Within the territory in which they can confer confirmation, ministers may confirm even in exempt places.

Intra territorium in quo confirmationem conferre valent, ministri in locis quoque exemptis eam ministrare possunt.

Canon 889. §1 Every baptised person who is not confirmed, and only such a person, is capable of receiving confirmation.

§2 Apart from the danger of death, to receive confirmation lawfully a person who has the use of reason must be suitably instructed, properly disposed and able to renew the baptismal promises.

§1. Confirmationis recipiendae capax est omnis et solus baptizatus, nondum confirmatus.

§2. Extra periculum mortis, ut quis licite confirmationem recipiat, requiritur, si rationis usu polleat, ut sit apte institutus, rite dispositus et promissiones baptismales renovare valeat.

Canon 890. The faithful are bound to receive this sacrament at the proper time. Parents and pastors of souls, especially parish priests, are to see that the faithful are properly instructed to receive the sacrament and come to it at the opportune time.

Fideles tenentur obligatione hoc sacramentum tempestive recipiendi; curent parentes, animarum pastores, praesertim parochi, ut fideles ad illud recipiendum rite instruantur et opportuno tempore accedant.

Canon 891. The sacrament of confirmation is to be conferred on the faithful at about the age of discretion, unless the Episcopal Conference has decided on a different age, or there is a danger of death or, in the judgement of the minister, a grave reason suggests otherwise.

Sacramentum confirmationis conferatur fidelibus circa aetatem discretionis, nisi Episcoporum conferentia aliam aetatem determinaverit, aut adsit periculum mortis vel, de iudicio ministri, gravis causa aliud suadeat.

Canon 892. As far as possible the person to be confirmed is to have a sponsor. The sponsor’s function is to take care that the person confirmed behaves as a true witness of Christ and faithfully fulfils the duties inherent in this sacrament.

Confirmando, quantum id fieri potest, adsit patrinus, cuius est curare ut confirmatus tamquam verus Christi testis se gerat obligationesque eidem sacramento inhaerentes fideliter adimpleat.

Canon 893. §1 A person who would undertake the office of sponsor must fulfil the conditions mentioned in can. 874.

§2 It is desirable that the sponsor chosen be the one who undertook this role at baptism.

§1. Ut quis patrini munere fungatur, condiciones adimpleat oportet, de quibus in can. 874.

§2. Expedit ut tamquam patrinus assumatur qui idem munus in baptismo suscepit.

Canon 894. To establish that confirmation has been conferred, the provisions of can.
876 are to be observed.

Ad collatam confirmationem probandam serventur praescripta can. 876.

Canon 895. The names of those confirmed, the minister, the parents, the sponsors and the place and date of the confirmation are to be recorded in the confirmation register of the diocesan curia or, wherever this has been prescribed by the Episcopal
Conference or by the diocesan Bishop, in the register to be kept in the parochial archive. The parish priest must notify the parish priest of the place of the baptism that the confirmation was conferred, so that it be recorded in the baptismal register, in accordance with can. 535 §2.

Nomina confirmatorum, facta mentione ministri, parentum et patrinorum, loci et diei collatae confirmationis in librum confirmatorum Curiae dioecesanae adnotentur, vel, ubi id praescripserit Episcoporum conferentia aut Episcopus dioecesanus, in librum in archivo paroeciali conservandum; parochus debet de collata confirmatione monere parochum loci baptismi, ut adnotatio fiat in libro baptizatorum, ad normam can. 535, §2.

Canon 896. If the parish priest of the place was not present, the minister, personally or through someone else, is to notify him as soon as possible that the confirmation was conferred.

Si parochus loci praesens non fuerit, eundem de collata confirmatione minister per se vel per alium quam primum certiorem faciat.

Canon 897. The most venerable sacrament is the blessed Eucharist, in which Christ the
Lord himself is contained, offered and received, and by which the Church continually lives and grows. The eucharistic Sacrifice, the memorial of the death and resurrection of the Lord, in which the Sacrifice of the cross is forever perpetuated, is the summit and the source of all worship and christian life. By means of it the unity of God’s people is signified and brought about, and the building up of the body of Christ is perfected. The other sacraments and all the apostolic works of Christ are bound up with, and directed to, the blessed Eucharist.

Augustissimum Sacramentum est sanctissima Eucharistia, in qua ipsemet Christus Dominus continetur, offertur et sumitur, et qua continuo vivit et crescit Ecclesia. Sacrificium eucharisticum, memoriale mortis et resurrectionis Domini, in quo Sacrificium crucis in saecula perpetuatur, totius cultus et vitae christianae est culmen et fons, quo significatur et efficitur unitas populi Dei et corporis Christi aedificatio perficitur. Cetera enim sacramenta et omnia ecclesiastica apostolatus opera cum sanctissima Eucharistia cohaerent et ad eam ordinantur.

Canon 898. Christ’s faithful are to hold the blessed Eucharist in the highest honour.
They should take an active part in the celebration of the most august Sacrifice of the
Mass; they should receive the sacrament with great devotion and frequently, and should reverence it with the greatest adoration. In explaining the doctrine of this sacrament, pastors of souls are assiduously to instruct the faithful about their obligation in this regard.

Christifideles maximo in honore sanctissimam Eucharistiam habeant, actuosam in celebratione augustissimi Sacrificii partem habentes, devotissime et frequenter hoc sacramentum recipientes, atque summa cum adoratione idem colentes; animarum pastores doctrinam de hoc sacramento illustrantes, fideles hanc obligationem sedulo edoceant.

Canon 899. §1 The celebration of the Eucharist is an action of Christ himself and of the
Church. In it Christ the Lord, through the ministry of the priest, offers himself, substantially present under the appearances of bread and wine, to God the Father, and gives himself as spiritual nourishment to the faithful who are associated with him in his offering.

§2 In the eucharistic assembly the people of God are called together under the presidency of the Bishop or of a priest authorised by him, who acts in the person of
Christ. All the faithful present, whether clerics or lay people, unite to participate in their own way, according to their various orders and liturgical roles.

§3 The eucharistic celebration is to be so ordered that all the participants derive from it the many fruits for which Christ the Lord instituted the eucharistic Sacrifice.

§1. Eucharistica celebratio actio est ipsius Christi et Ecclesiae, in qua Christus Dominus, ministerio sacerdotis, semetipsum, sub speciebus panis et vini substantialiter praesentem, Deo Patri offert atque fidelibus in sua oblatione sociatis se praebet ut cibum spiritualem.

§2. In eucharistica Synaxi populus Dei in unum convocatur, Episcopo aut, sub eius auctoritate, presbytero praeside, personam Christi gerente, atque omnes qui intersunt fideles, sive clerici sive laici, suo quisque modo pro ordinum et liturgicorum munerum diversitate, participando concurrunt.

§3. Celebratio eucharistica ita ordinetur, ut omnes participantes exinde plurimos capiant fructus, ad quos obtinendos Christus Dominus Sacrificium eucharisticum instituit.

Canon 900. §1 The only minister who, in the person of Christ, can bring into being the sacrament of the Eucharist, is a validly ordained priest.

§2 Any priest who is not debarred by canon law may lawfully celebrate the Eucharist, provided the provisions of the following canons are observed.

§1. Minister, qui in persona Christi sacramentum Eucharistiae conficere valet, est solus sacerdos valide ordinatus.

§2. Licite Eucharistiam celebrat sacerdos lege canonica non impeditus, servatis praescriptis canonum qui sequuntur.

Canon 901. A priest is entitled to offer Mass for anyone, living or dead.

Integrum est sacerdoti Missam applicare pro quibusvis, tum vivis tum defunctis.

Canon 902. Unless the benefit of Christ’s faithful requires or suggests otherwise, priests may concelebrate the Eucharist; they are, however, fully entitled to celebrate the Eucharist individually, but not while a concelebration is taking place in the same church or oratory.

Nisi utilitas christifidelium aliud requirat aut suadeat, sacerdotes Eucharistiam concelebrare possunt, integra tamen pro singulis libertate manente Eucharistiam individuali modo celebrandi, non vero eo tempore, quo in eadem ecclesia aut oratorio concelebratio habetur.

Canon 903. A priest is to be permitted to celebrate the Eucharist, even if he is not known to the rector of the church, provided either that he presents commendatory letters, not more than a year old, from his own Ordinary or Superior, or that it can be prudently judged that he is not debarred from celebrating.

Sacerdos ad celebrandum admittatur etiamsi rectori ecclesiae sit ignotus, dummodo aut litteras commendatitias sui Ordinarii vel sui Superioris, saltem intra annum datas, exhibeat, aut prudenter existimari possit eundem a celebratione non esse impeditum.

Canon 904. Remembering always that in the mystery of the eucharistic Sacrifice the work of redemption is continually being carried out, priests are to celebrate frequently. Indeed, daily celebration is earnestly recommended, because, even if it should not be possible to have the faithful present, it is an action of Christ and of the Church in which priests fulfil their principal role.

Sacerdotes, memoria semper tenentes in mysterio Sacrificii eucharistici opus redemptionis continuo exerceri, frequenter celebrent; immo enixe commendatur celebratio cotidiana, quae quidem, etiam si praesentia fidelium haberi non possit, actus est Christi et Ecclesiae, in quo peragendo munus suum praecipuum sacerdotes adimplent.

Canon 905. §1 Apart from those cases in which the law allows him to celebrate or concelebrate the Eucharist a number of times on the same day, a priest may not celebrate more than once a day.

§2 If there is a scarcity of priests, the local Ordinary may for a good reason allow priests to celebrate twice in one day or even, if pastoral need requires it, three times on Sundays or holydays of obligation.

§1. Exceptis casibus in quibus ad normam iuris licitum est pluries eadem die Eucharistiam celebrare aut concelebrare, non licet sacerdoti plus semel in die celebrare.

§2. Si sacerdotum penuria habeatur, concedere potest loci Ordinarius ut sacerdotes, iusta de causa, bis in die, immo, necessitate pastorali id postulante, etiam ter in diebus dominicis et festis de praecepto, celebrent.

Canon 906. A priest may not celebrate the eucharistic Sacrifice without the participation of at least one of the faithful, unless there is a good and reasonable cause for doing so.

Nisi iusta et rationabili de causa, sacerdos Sacrificium eucharisticum ne celebret sine participatione alicuius saltem fidelis.

Canon 907. In the celebration of the Eucharist, deacons and lay persons are not permitted to say the prayers, especially the eucharistic prayer, nor to perform the actions which are proper to the celebrating priest.

In celebratione eucharistica diaconis et laicis non licet orationes, speciatim precem eucharisticam, proferre vel actionibus fungi, quae sacerdotis celebrantis sunt propriae.

Canon 908. Catholic priests are forbidden to concelebrate the Eucharist with priests or ministers of Churches or ecclesial communities which are not in full communion with the catholic Church.

Sacerdotibus catholicis vetitum est una cum sacerdotibus vel ministris Ecclesiarum communitatumve ecclesialium plenam communionem cum Ecclesia catholica non habentium, Eucharistiam concelebrare.

Canon 909. A priest is not to omit dutifully to prepare himself by prayer before the celebration of the Eucharist, nor afterwards to omit to make thanksgiving to God.

Sacerdos ne omittat ad eucharistici Sacrificii celebrationem oratione debite se praeparare, eoque expleto Deo gratias agere.

Canon 910. §1 The ordinary minister of holy communion is a Bishop, a priest or a deacon.

§2 The extraordinary minister of holy communion is an acolyte, or another of
Christ’s faithful deputed in accordance with can. 230 §3.
[NB see Authentic Interpretation of canon 910 §2, 1.VI.1988]

§1. Minister ordinarius sacrae communionis est Episcopus, presbyter et diaconus.

§2. Extraordinarius sacrae communionis minister est acolythus necnon alius christifidelis ad normam can. 230, §3 deputatus.

Canon 911. §1 The duty and right to bring the blessed Eucharist to the sick as Viaticum belongs to the parish priest, to assistant priests, to chaplains and, in respect of all who are in the house, to the community Superior in clerical religious institutes or societies of apostolic life.

§2 In a case of necessity, or with the permission at least presumed of the parish priest, chaplain or Superior, who must subsequently be notified, any priest or other minister of holy communion must do this.

§1. Officium et ius sanctissimam Eucharistiam per modum Viatici ad infirmos deferendi habent parochus et vicarii paroeciales, cappellani, necnon Superior communitatis in clericalibus institutis religiosis aut societatibus vitae apostolicae quoad omnes in domo versantes.

§2. In casu necessitatis aut de licentia saltem praesumpta parochi, cappellani vel Superioris, cui postea notitiam dari oportet, hoc facere debet quilibet sacerdos vel alius sacrae communionis minister.

Canon 912. Any baptised person who is not forbidden by law may and must be admitted to holy communion.

Quilibet baptizatus, qui iure non prohibeatur, admitti potest et debet ad sacram communionem.

Canon 913. §1 For holy communion to be administered to children, it is required that they have sufficient knowledge and be accurately prepared, so that according to their capacity they understand what the mystery of Christ means, and are able to receive the Body of the Lord with faith and devotion.

§2 The blessed Eucharist may, however, be administered to children in danger of death if they can distinguish the Body of Christ from ordinary food and receive communion with reverence.

§1. Ut sanctissima Eucharistia ministrari possit pueris, requiritur ut ipsi sufficienti cognitione et accurata praeparatione gaudeant, ita ut mysterium Christi pro suo captu percipiant et Corpus Domini cum fide et devotione sumere valeant.

§2. Pueris tamen in periculo mortis versantibus sanctissima Eucharistia ministrari potest, si Corpus Christi a communi cibo discernere et communionem reverenter suscipere possint.

Canon 914. It is primarily the duty of parents and of those who take their place, as it is the duty of the parish priest, to ensure that children who have reached the use of reason are properly prepared and, having made their sacramental confession, are nourished by this divine food as soon as possible. It is also the duty of the parish priest to see that children who have not reached the use of reason, or whom he has judged to be insufficiently disposed, do not come to holy communion.

Parentum imprimis atque eorum qui parentum locum tenent necnon parochi officium est curandi ut pueri usum rationis assecuti debite praeparentur et quam primum, praemissa sacramentali confessione, hoc divino cibo reficiantur; parochi etiam est advigilare ne ad sacram Synaxim accedant pueri, qui rationis usum non sint adepti aut quos non sufficienter dispositos iudicaverit.

Canon 915. Those upon whom the penalty of excommunication or interdict has been imposed or declared, and others who obstinately persist in manifest grave sin, are not to be admitted to holy communion.

Ad sacram communionem ne admittantur excommunicati et interdicti post irrogationem vel declarationem poenae aliique in manifesto gravi peccato obstinate perseverantes.

Canon 916. Anyone who is conscious of grave sin may not celebrate Mass or receive the Body of the Lord without previously having been to sacramental confession, unless there is a grave reason and there is no opportunity to confess; in this case the person is to remember the obligation to make an act of perfect contrition, which includes the resolve to go to confession as soon as possible.

Qui conscius est peccati gravis, sine praemissa sacramentali confessione Missam ne celebret neve Corpori Domini communicet, nisi adsit gravis ratio et deficiat opportunitas confitendi; quo in casu meminerit se obligatione teneri ad eliciendum actum perfectae contritionis, qui includit propositum quam primum confitendi.

Canon 917. One who has received the blessed Eucharist may receive it again on the same day only within a eucharistic celebration in which that person participates, without prejudice to the provision of can. 921 §2.
[NB see Authentic Interpretation of canon 917, 11.VII.1984]

Qui sanctissimam Eucharistiam iam recepit, potest eam iterum eadem die suscipere solummodo intra eucharisticam celebrationem cui participat, salvo praescripto can. 921, §2.

Canon 918. It is most strongly recommended that the faithful receive holy communion in the course of a eucharistic celebration. If, however, for good reason they ask for it apart from the Mass, it is to be administered to them, observing the liturgical rites.

Maxime commendatur ut fideles in ipsa eucharistica celebratione sacram communionem recipiant; ipsis tamen iusta de causa petentibus extra Missam ministretur, servatis liturgicis ritibus.

Canon 919. §1 Whoever is to receive the blessed Eucharist is to abstain for at least one hour before holy communion from all food and drink, with the sole exception of water and medicine.

§2 A priest who, on the same day, celebrates the blessed Eucharist twice or three times may consume something before the second or third celebration, even though there is not an hour’s interval.

§3 The elderly and those who are suffering from some illness, as well as those who care for them, may receive the blessed Eucharist even if within the preceding hour they have consumed something.

§1. Sanctissimam Eucharistiam recepturus per spatium saltem unius horae ante sacram communionem abstineat a quocumque cibo et potu, excepta tantummodo aqua atque medicina.

§2. Sacerdos, qui eadem die bis aut ter sanctissimam Eucharistiam celebrat, aliquid sumere potest ante secundam aut tertiam celebrationem, etiamsi non intercesserit spatium unius horae.

§3. Aetate provecti et infirmitate quadam laborantes necnon eorum curae addicti, sanctissimam Eucharistiam accipere possunt, etiamsi intra horam antecedentem aliquid sumpserint.

Canon 920. §1 Once admitted to the blessed Eucharist, each of the faithful is obliged to receive holy communion at least once a year.

§2 This precept must be fulfilled during paschal time, unless for a good reason it is fulfilled at another time during the year.

§1. Omnis fidelis, postquam ad sanctissimam Eucharistiam initiatus sit, obligatione tenetur semel saltem in anno, sacram communionem recipiendi.

§2. Hoc praeceptum impleri debet tempore paschali, nisi iusta de causa alio tempore intra annum adimpleatur.

Canon 921. §1 Christ’s faithful who are in danger of death, from whatever cause, are to be strengthened by holy communion as Viaticum.

§2 Even if they have already received holy communion that same day, it is nevertheless strongly suggested that in danger of death they should communicate again.

§3 While the danger of death persists, it is recommended that holy communion be administered a number of times, but on separate days.

§1. Christifideles qui versantur in periculo mortis, quavis ex causa procedenti, sacra communione per modum Viatici reficiantur.

§2. Etiamsi eadem die sacra communione refecti fuerint, valde tamen suadetur ut qui in vitae discrimen adducti sint, denuo communicent.

§3. Perdurante mortis periculo, commendatur ut sacra communio pluries, distinctis diebus, administretur.

Canon 922. Holy Viaticum for the sick is not to be unduly delayed. Those who have the care of souls are to take assiduous care that the sick are strengthened by it while they are in full possession of their faculties.

Sanctum Viaticum infirmis ne nimium differatur; qui animarum curam gerunt sedulo advigilent, ut eodem infirmi plene sui compotes reficiantur.

Canon 923. Christ’s faithful may participate in the eucharistic Sacrifice and receive holy communion in any catholic rite, without prejudice to the provisions of can. 844.

Christifideles Sacrificium eucharisticum participare et sacram communionem suscipere possunt quolibet ritu catholico, firmo praescripto can. 844.

Canon 924. §1 The most holy Sacrifice of the Eucharist must be celebrated in bread, and in wine to which a small quantity of water is to be added.

§2 The bread must be wheaten only, and recently made, so that there is no danger of corruption.

§3 The wine must be natural, made from grapes of the vine, and not corrupt.

§1. Sacrosanctum eucharisticum Sacrificium offerri debet ex pane et vino, cui modica aqua miscenda est.

§2. Panis debet esse mere triticeus et recenter confectus, ita ut nullum sit periculum corruptionis.

§3. Vinum debet esse naturale de genimine vitis et non corruptum.

Canon 925. Holy communion is to be given under the species of bread alone or, in accordance with the liturgical laws, under both species or, in case of necessity, even under the species of wine alone.

Sacra communio conferatur sub sola specie panis aut, ad normam legum liturgicarum, sub utraque specie; in casu autem necessitatis, etiam sub sola specie vini.

Canon 926. In the eucharistic celebration, in accordance with the ancient tradition of the latin Church, the priest is to use unleavened bread wherever he celebrates Mass.

In eucharistica celebratione secundum antiquam Ecclesiae latinae traditionem sacerdos adhibeat panem azymum ubicumque litat.

Canon 927. It is absolutely wrong, even in urgent and extreme necessity, to consecrate one element without the other, or even to consecrate both outside the eucharistic celebration.

Nefas est, urgente etiam extrema necessitate, alteram materiam sine altera, aut etiam utramque extra eucharisticam celebrationem, consecrare.

Canon 928. The eucharistic celebration is to be carried out either in the latin language or in another language, provided the liturgical texts have been lawfully approved.

Eucharistica celebratio peragatur lingua latina aut alia lingua, dummodo textus liturgici legitime approbati fuerint.

Canon 929. In celebrating and administering the Eucharist, priests and deacons are to wear the sacred vestments prescribed by the rubrics.

Sacerdotes et diaconi in Eucharistia celebranda et ministranda sacra ornamenta rubricis praescripta deferant.

Canon 930. §1 A priest who is ill or elderly, if he is unable to stand, may celebrate the eucharistic Sacrifice sitting but otherwise observing the liturgical laws; he may not, however, do so in public except by permission of the local Ordinary.

§2 A priest who is blind or suffering from some other infirmity, may lawfully celebrate the eucharistic Sacrifice by using the text of any approved Mass, with the assistance, if need be, of another priest or deacon or even a properly instructed lay person.

§1. Sacerdos infirmus aut aetate provectus, si stare nequeat, Sacrificium eucharisticum celebrare potest sedens, servatis quidem legibus liturgicis, non tamen coram populo, nisi de licentia loci Ordinarii.

§2. Sacerdos caecus aliave infirmitate laborans licite eucharisticum Sacrificium celebrat, adhibendo textum quemlibet Missae ex probatis, adstante, si casus ferat, alio sacerdote vel diacono, aut etiam laico rite instructo, qui eundem adiuvet.

Canon 931. The celebration and distribution of the Eucharist may take place on any day and at any hour, except those which are excluded by the liturgical laws.

Eucharistiae celebratio et distributio fieri potest qualibet die et hora, iis exceptis, quae secundum liturgicas normas excluduntur.

Canon 932. §1 The eucharistic celebration is to be carried out in a sacred place, unless in a particular case necessity requires otherwise; in which case the celebration must be in a fitting place.

§2 The eucharistic Sacrifice must be carried out at an altar that is dedicated or blessed. Outside a sacred place an appropriate table may be used, but always with an altar cloth and a corporal.

§1. Celebratio eucharistica peragatur in loco sacro, nisi in casu particulari necessitas aliud postulet; quo in casu, in loco honesto celebratio fieri debet.

§2. Sacrificium eucharisticum peragendum est super altare dedicatum vel benedictum; extra locum sacrum adhiberi potest mensa conveniens, retentis semper tobalea et corporali.

Canon 933. For a good reason, with the express permission of the local Ordinary and provided scandal has been eliminated, a priest may celebrate the Eucharist in a place of worship of any Church or ecclesial community which is not in full communion with the catholic Church.

Iusta de causa et de licentia expressa Ordinarii loci licet sacerdoti Eucharistiam celebrare in templo alicuius Ecclesiae aut communitatis ecclesialis plenam communionem cum Ecclesia catholica non habentium, remoto scandalo.

Canon 934. §1 The blessed Eucharist:

1° must be reserved in the cathedral church or its equivalent, in every parish church, and in the church or oratory attached to the house of a religious institute or society of apostolic life

2° may be reserved in a Bishop’s chapel and, by permission of the local Ordinary, in other churches, oratories and chapels.

§2 In sacred places where the blessed Eucharist is reserved there must always be someone who is responsible for it, and as far as possible a priest is to celebrate Mass there at least twice a month.

§1. Sanctissima Eucharistia:

1° asservari debet in ecclesia cathedrali aut eidem aequiparata, in qualibet ecclesia paroeciali necnon in ecclesia vel oratorio domui instituti religiosi aut societatis vitae apostolicae adnexo;

2° asservari potest in sacello Episcopi et, de licentia Ordinarii loci, in aliis ecclesiis, oratoriis et sacellis.

§2. In locis sacris ubi sanctissima Eucharistia asservatur, adesse semper debet qui eius curam habeat et, quantum fieri potest, sacerdos saltem bis in mense Missam ibi celebret.

Canon 935. It is not lawful for anyone to keep the blessed Eucharist in personal custody or to carry it around, unless there is an urgent pastoral need and the prescriptions of the diocesan Bishop are observed.

Nemini licet sanctissimam Eucharistiam apud se retinere aut secum in itinere deferre, nisi necessitate pastorali urgente et servatis Episcopi dioecesani praescriptis.

Canon 936. In a house of a religious institute or other house of piety, the blessed
Eucharist is to be reserved only in the church or principal oratory attached to the house. For a just reason, however, the Ordinary can permit it to be reserved also in another oratory of the same house.

In domo instituti religiosi aliave pia domo, sanctissima Eucharistia asservetur tantummodo in ecclesia aut in oratorio principali domui adnexo; potest tamen iusta de causa Ordinarius permittere, ut etiam in alio oratorio eiusdem domus asservetur.

Canon 937. Unless there is a grave reason to the contrary, a church in which the blessed
Eucharist is reserved is to be open to the faithful for at least some hours every day, so that they can pray before the blessed Sacrament.

Nisi gravis obstet ratio, ecclesia in qua sanctissima Eucharistia asservatur, per aliquot saltem horas cotidie fidelibus pateat, ut coram sanctissimo Sacramento orationi vacare possint.

Canon 938. §1 The blessed Eucharist is to be reserved habitually in only one tabernacle of a church or oratory.

§2 The tabernacle in which the blessed Eucharist is reserved should be sited in a distinguished place in the church or oratory, a place which is conspicuous, suitably adorned and conducive to prayer.

§3 The tabernacle in which the blessed Eucharist is habitually reserved is to be immovable, made of solid and non-transparent material, and so locked as to give the greatest security against any danger of profanation.

§4 For a grave reason, especially at night, it is permitted to reserve the blessed
Eucharist in some other safer place, provided it is fitting.

§5 The person in charge of a church or oratory is to see to it that the key of the tabernacle in which the blessed Eucharist is reserved, is in maximum safe keeping.

§1. Sanctissima Eucharistia habitualiter in uno tantum ecclesiae vel oratorii tabernaculo asservetur.

§2. Tabernaculum, in quo sanctissima Eucharistia asservatur, situm sit in aliqua ecclesiae vel oratorii parte insigni, conspicua, decore ornata, ad orationem apta.

§3. Tabernaculum, in quo habitualiter sanctissima Eucharistia asservatur, sit inamovibile, materia solida non transparenti confectum, et ita clausum ut quam maxime periculum profanationis vitetur.

§4. Gravi de causa, licet sanctissimam Eucharistiam, nocturno praesertim tempore, alio in loco tutiore et decoro asservare.

§5. Qui ecclesiae vel oratorii curam habet, prospiciat ut clavis tabernaculi, in quo sanctissima Eucharistia asservatur, diligentissime custodiatur.

Canon 939. Consecrated hosts, in a quantity sufficient for the needs of the faithful, are to be kept in a pyx or ciborium, and are to be renewed frequently, the older hosts having been duly consumed.

Hostiae consecratae quantitate fidelium necessitatibus sufficienti in pyxide seu vasculo serventur, et frequenter, veteribus rite consumptis, renoventur.

Canon 940. A special lamp is to burn continuously before the tabernacle in which the blessed Eucharist is reserved, to indicate and to honour the presence of Christ.

Coram tabernaculo, in quo sanctissima Eucharistia asservatur, peculiaris perenniter luceat lampas, qua indicetur et honoretur Christi praesentia.

Canon 941. §1 In churches or oratories which are allowed to reserve the blessed
Eucharist, there may be exposition, either with the pyx or with the monstrance, in accordance with the norms prescribed in the liturgical books.

§2 Exposition of the blessed Sacrament may not take place while Mass is being celebrated in the same area of the church or oratory.

§1. In ecclesiis aut oratoriis quibus datum est asservare sanctissimam Eucharistiam, fieri possunt expositiones sive cum pyxide sive cum ostensorio, servatis normis in libris liturgicis praescriptis.

§2. Celebratione Missae durante, ne habeatur in eadem ecclesiae vel oratorii aula sanctissimi Sacramenti expositio.

Canon 942. It is recommended that in these churches or oratories, there is to be each year a solemn exposition of the blessed Sacrament for an appropriate, even if not for a continuous time, so that the local community may more attentively meditate on and adore the eucharistic mystery. This exposition is to take place only if a fitting attendance of the faithful is foreseen, and the prescribed norms are observed.

Commendatur ut in iisdem ecclesiis et oratoriis quotannis fiat sollemnis sanctissimi Sacramenti expositio per congruum tempus, etsi non continuum, protracta, ut communitas localis eucharisticum mysterium impensius meditetur et adoret; huiusmodi tamen expositio fiat tantum si congruus praevideatur fidelium concursus et servatis normis statutis.

Canon 943. The minister of exposition of the blessed Sacrament and of the eucharistic blessing is a priest or deacon. In special circumstances the minister of exposition and deposition alone, but without the blessing, is an acolyte, and extraordinary minister of holy communion, or another person deputed by the local Ordinary, in accordance with the regulations of the diocesan Bishop.

Minister expositionis sanctissimi Sacramenti et benedictionis eucharisticae est sacerdos vel diaconus; in peculiaribus adiunctis, solius expositionis et repositionis, sine tamen benedictione, est acolythus, minister extraordinarius sacrae communionis aliusve ab Ordinario loci deputatus, servatis Episcopi dioecesani praescriptis.

Canon 944. §1 Wherever in the judgement of the diocesan Bishop it can be done, a procession through the streets is to be held, especially on the solemnity of the Body and Blood of Christ, as a public witness of veneration of the blessed Eucharist.

§2 It is for the diocesan Bishop to establish such regulations about processions as will provide for participation in them and for their being carried out in a dignified manner.


§1. Ubi de iudicio Episcopi dioecesani fieri potest, in publicum erga sanctissimam Eucharistiam venerationis testimonium, habeatur, praesertim in sollemnitate Corporis et Sanguinis Christi, processio per vias publicas ducta.

§2. Episcopi dioecesani est de processionibus statuere ordinationes, quibus earum participationi et dignitati prospiciatur.

Canon 945. §1 In accordance with the approved custom of the Church, any priest who celebrates or concelebrates a Mass may accept an offering to apply the Mass for a specific intention.

§2 It is earnestly recommended to priests that, even if they do not receive an offering, they celebrate Mass for the intentions of Christ’s faithful, especially of those in need.

§1. Secundum probatum Ecclesiae morem, sacerdoti cuilibet Missam celebranti aut concelebranti licet stipem oblatam recipere, ut iuxta certam intentionem Missam applicet.

§2. Enixe commendatur sacerdotibus ut, etiam nulla recepta stipe, Missam ad intentionem christifidelium praecipue egentium celebrent.

Canon 946. The faithful who make an offering so that Mass can be celebrated for their intention, contribute to the good of the Church, and by that offering they share in the
Church’s concern for the support of its ministers and its activities.

Christifideles stipem offerentes, ut ad suam intentionem Missa applicetur, ad bonum conferunt Ecclesiae atque eius curam in ministris operibusque sustinendis ea oblatione participant.

Canon 947. Even the semblance of trafficking or trading is to be entirely excluded from
Mass offerings.

A stipe Missarum quaelibet etiam species negotiationis vel mercaturae omnino arceatur.

Canon 948. Separate Masses must be applied for the intentions of those for whom an individual offering, even if small, has been made and accepted.

Distinctae applicandae sunt Missae ad eorum intentiones pro quibus singulis stips, licet exigua, oblata et acceptata est.

Canon 949. One who is obliged to celebrate and apply Mass for the intentions of those who made an offering, is bound by this obligation even if the offering received is lost through no fault of his.

Qui obligatione gravatur Missam celebrandi et applicandi ad intentionem eorum qui stipem obtulerunt, eadem obligatione tenetur, etiamsi sine ipsius culpa stipes perceptae perierint.

Canon 950. If a sum of money is offered for the application of Masses, but with no indication of the number of Masses to be celebrated, their number is to be calculated on the basis of the offering prescribed in the place where the donor resides, unless the donor’s intention must lawfully be presumed to have been otherwise.

Si pecuniae summa offertur pro Missarum applicatione, non indicato Missarum celebrandarum numero, hic supputetur attenta stipe statuta in loco in quo oblator commoratur, nisi aliam fuisse eius intentionem legitime praesumi debeat.

Canon 951. §1 A priest who celebrates a number of Masses on the same day may apply each Mass for the intention for which an offering was made, subject however to the rule that, apart from Christmas Day, he may retain for himself the offering for only one Mass; the others he is to transmit to purposes prescribed by the Ordinary, while allowing for some compensation on the ground of an extrinsic title.
[NB see Authentic Interpretation of canon 951 §1, 23.IV.1987]

§2 A priest who on the same day concelebrates a second Mass may not under any title accept an offering for it.

§1. Sacerdos plures eadem die Missas celebrans, singulas applicare potest ad intentionem pro qua stips oblata est, ea tamen lege ut, praeterquam in die Nativitatis Domini, stipem pro una tantum Missa faciat suam, ceteras vero in fines ab Ordinario praescriptos concredat, admissa quidem aliqua retributione ex titulo extrinseco.

§2. Sacerdos alteram Missam eadem die concelebrans, nullo titulo pro ea stipem recipere potest.

Canon 952. §1 The provincial council or the provincial Bishops’ meeting is to determine by decree, for the whole of the province, what offering is to be made for the celebration and application of Mass. Nonetheless, it is permitted to accept, for the application of a Mass, an offering voluntarily made, which is greater, or even less, than that which has been determined.

§2 Where there is no such decree, the custom existing in the diocese is to be observed.

§3 Members of religious institutes of all kinds must abide by the decree or the local custom mentioned in §§1 and 2.

§1. Concilii provincialis aut conventus Episcoporum provinciae est pro universa provincia per decretum definire quaenam pro celebratione et applicatione Missae sit offerenda stips, nec licet sacerdoti summam maiorem expetere; ipsi tamen fas est stipem sponte oblatam definita maiorem pro Missae applicatione accipere, et etiam minorem.

§2. Ubi desit tale decretum, servetur consuetudo in dioecesi vigens.

§3. Sodales quoque institutorum religiosorum quorumlibet stare debent eidem decreto aut consuetudini loci, de quibus in §§1 et 2.

Canon 953. No one may accept more offerings for Masses to be celebrated by himself than he can discharge within a year.

Nemini licet tot stipes Missarum per se applicandarum accipere, quibus intra annum satisfacere non potest.

Canon 954. If in certain churches or oratories more Masses are requested than can be celebrated there, these may be celebrated elsewhere, unless the donors have expressly stipulated otherwise.

Si certis in ecclesiis aut oratoriis Missae petuntur celebrandae numero plures quam ut ibidem celebrari possint, earundem celebratio alibi fieri licet, nisi contrariam voluntatem oblatores expresse manifestaverint.

Canon 955. §1 One who intends to transfer to others the celebration of Masses to be applied, is to transfer them as soon as possible to priests of his own choice, provided he is certain that they are of proven integrity. He must transfer the entire offering received, unless it is quite certain that an amount in excess of the diocesan offering was given as a personal gift. Moreover, it is his obligation to see to the celebration of the Masses until such time as he has received evidence that the obligation has been undertaken and the offering received.

§2 Unless it is established otherwise, the time within which Masses are to be celebrated begins from the day the priest who is to celebrate them receives them.

§3 Those who transfer to others Masses to be celebrated are without delay to record in a book both the Masses which they have accepted and those which they have passed on, noting also the offerings for these Masses.

§4 Each priest must accurately record the Masses which he has accepted to celebrate and those which he has in fact celebrated.

§1. Qui celebrationem Missarum applicandarum aliis committere intendat, earum celebrationem quam primum sacerdotibus sibi acceptis committat, dummodo ipsi constet eos esse omni exceptione maiores; integram stipem receptam transmittere debet, nisi certo constet excessum supra summam in dioecesi debitam datum esse intuitu personae; obligatione etiam tenetur Missarum celebrationem curandi, donec tum susceptae obligationis tum receptae stipis testimonium acceperit.

§2. Tempus intra quod Missae celebrandae sunt initium habet a die quo sacerdos easdem celebraturus recepit, nisi aliud constet.

§3. Qui aliis Missas celebrandas committunt, sine mora in librum referant tum Missas quas acceperunt, tum eas, quas aliis tradiderunt, notatis etiam earundem stipibus.

§4. Quilibet sacerdos accurate notare debet Missas quas celebrandas acceperit, quibusque satisfecerit.

Canon 956. Each and every administrator of pious causes and those, whether clerics or lay persons, who are in any way obliged to provide for the celebration of Masses, are to transfer to their Ordinaries, in a manner to be determined by the latter, such Mass obligations as have not been discharged within a year.

Omnes et singuli administratores causarum piarum aut quoquo modo obligati ad Missarum celebrationem curandam, sive clerici sive laici, onera Missarum quibus intra annum non fuerit satisfactum suis Ordinariis tradant, secundum modum ab his definiendum.

Canon 957. The duty and the right to see that Mass obligations are fulfilled belongs, in the case of churches of the secular clergy, to the local Ordinary; in the case of churches of religious institutes or societies of apostolic life, to their Superiors.

Officium et ius advigilandi ut Missarum onera adimpleantur, in ecclesiis cleri saecularis pertinet ad loci Ordinarium, in ecclesiis institutorum religiosorum aut societatum vitae apostolicae ad eorum Superiores.

Canon 958. §1 The parish priest, as well as the rector of a church or other pious place in which Mass offerings are usually received, is to have a special book in which he is accurately to record the number, the intention and the offering of the Masses to be celebrated, and the fact of their celebration.

§2 The Ordinary is obliged to inspect these books each year, either personally or through others.


§1. Parochus necnon rector ecclesiae aliusve pii loci, in quibus stipes Missarum recipi solent, peculiarem habeant librum, in quo accurate adnotent Missarum celebrandarum numerum, intentionem, stipem oblatam, necnon celebrationem peractam.

§2. Ordinarius obligatione tenetur singulis annis huiusmodi libros per se aut per alios recognoscendi.

Canon 959. In the sacrament of penance the faithful who confess their sins to a lawful minister, are sorry for those sins and have a purpose of amendment, receive from
God, through the absolution given by that minister, forgiveness of sins they have committed after baptism, and at the same time they are reconciled with the Church, which by sinning they wounded.

In sacramento paenitentiae fideles peccata legitimo ministro confitentes, de iisdem contriti atque propositum sese emendandi habentes, per absolutionem ab eodem ministro impertitam, veniam peccatorum quae post baptismum commiserint a Deo obtinent, simulque reconciliantur cum Ecclesia, quam peccando vulneraverunt.

Canon 960. Individual and integral confession and absolution constitute the sole ordinary means by which a member of the faithful who is conscious of grave sin is reconciled with God and with the Church. Physical or moral impossibility alone excuses from such confession, in which case reconciliation may be attained by other means also.

Individualis et integra confessio atque absolutio unicum constituunt modum ordinarium, quo fidelis peccati gravis sibi conscius cum Deo et Ecclesia reconciliatur; solummodo impossibilitas physica vel moralis ab huiusmodi confessione excusat, quo in casu aliis quoque modis reconciliatio haberi potest.

Canon 961. §1 General absolution, without prior individual confession, cannot be given to a number of penitents together, unless:

1° danger of death threatens and there is not time for the priest or priests to hear the confessions of the individual penitents;

2° there exists a grave necessity, that is, given the number of penitents, there are not enough confessors available properly to hear the individual confessions within an appropriate time, so that without fault of their own the penitents are deprived of the sacramental grace or of holy communion for a lengthy period of time. A sufficient necessity is not, however, considered to exist when confessors cannot be available merely because of a great gathering of penitents, such as can occur on some major feastday or pilgrimage.

§2 It is for the diocesan Bishop to judge whether the conditions required in §1, n. 2 are present; mindful of the criteria agreed with the other members of the Episcopal
Conference, he can determine the cases of such necessity.

§1. Absolutio pluribus insimul paenitentibus sine praevia individuali confessione, generali modo impertiri non potest, nisi:

1° immineat periculum mortis et tempus non suppetat sacerdoti vel sacerdotibus ad audiendas singulorum paenitentium confessiones;

2° adsit gravis necessitas, videlicet quando, attento paenitentium numero, confessariorum copia praesto non est ad rite audiendas singulorum confessiones intra congruum tempus, ita ut paenitentes, sine propria culpa, gratia sacramentali aut sacra communione diu carere cogantur; necessitas vero non censetur sufficiens, cum confessarii praesto esse non possunt, ratione solius magni concursus paenitentium, qualis haberi potest in magna aliqua festivitate aut peregrinatione.

§2. Iudicium ferre an dentur condiciones ad normam §1, n. 2 requisitae, pertinet ad Episcopum dioecesanum, qui, attentis criteriis cum ceteris membris Episcoporum conferentiae concordatis, casus talis necessitatis determinare potest.

Canon 962. §1 For a member of Christ’s faithful to benefit validly from a sacramental absolution given to a number of people simultaneously, it is required not only that he or she be properly disposed, but be also at the same time personally resolved to confess in due time each of the grave sins which cannot for the moment be thus confessed.

§2 Christ’s faithful are to be instructed about the requirements set out in §1, as far as possible even on the occasion of general absolution being received. An exhortation that each person should make an act of contrition is to precede a general absolution, even in the case of danger of death if there is time.

§1. Ut christifidelis sacramentali absolutione una simul pluribus data valide fruatur, requiritur non tantum ut sit apte dispositus, sed ut insimul sibi proponat singillatim debito tempore confiteri peccata gravia, quae in praesens ita confiteri nequit.

§2. Christifideles, quantum fieri potest etiam occasione absolutionis generalis recipiendae, de requisitis ad normam §1 edoceantur et absolutioni generali, in casu quoque periculi mortis, si tempus suppetat, praemittatur exhortatio ut actum contritionis quisque elicere curet.

Canon 963. Without prejudice to the obligation mentioned in can. 989, a person whose grave sins are forgiven by a general absolution, is as soon as possible, when the opportunity occurs, to make an individual confession before receiving another general absolution, unless a just reason intervenes.

Firma manente obligatione de qua in can. 989, is, cui generali absolutione gravia peccata remittuntur, ad confessionem individualem quam primum, occasione data, accedat, antequam aliam recipiat absolutionem generalem, nisi iusta causa interveniat.

Canon 964. §1 The proper place for hearing sacramental confessions is a church or oratory.

§2 As far as the confessional is concerned, norms are to be issued by the Episcopal
Conference, with the proviso however that confessionals, which the faithful who so wish may freely use, are located in an open place, and fitted with a fixed grille between the penitent and the confessor.
[NB see Authentic Interpretation of canon 964 §2, 7.VII.1998]

§3 Except for a just reason, confessions are not to be heard elsewhere than in a confessional.

§1. Ad sacramentales confessiones excipiendas locus proprius est ecclesia aut oratorium.

§2. Ad sedem confessionalem quod attinet, normae ab Episcoporum conferentia statuantur, cauto tamen ut semper habeantur in loco patenti sedes confessionales crate fixa inter paenitentem et confessarium instructae, quibus libere uti possint fideles, qui id desiderent.

§3. Confessiones extra sedem confessionalem ne excipiantur, nisi iusta de causa.

Canon 965. Only a priest is the minister of the sacrament of penance.

Minister sacramenti paenitentiae est solus sacerdos.

Canon 966. §1 For the valid absolution of sins, it is required that, in addition to the power of order, the minister has the faculty to exercise that power in respect of the faithful to whom he gives absolution.

§2 A priest can be given this faculty either by the law itself, or by a concession issued by the competent authority in accordance with can. 969.

§1. Ad validam peccatorum absolutionem requiritur ut minister, praeterquam potestate ordinis, facultate gaudeat eandem in fideles, quibus absolutionem impertitur, exercendi.

§2. Hac facultate donari potest sacerdos, sive ipso iure sive concessione ab auctoritate competenti facta ad normam can. 969.

Canon 967. §1 Besides the Roman Pontiff, Cardinals by virtue of the law itself have the faculty to hear the confessions of Christ’s faithful everywhere. Likewise, Bishops have this faculty, which they may lawfully use everywhere, unless in a particular case the diocesan Bishop has refused.

§2 Those who have the faculty habitually to hear confessions, whether by virtue of their office or by virtue of a concession by the Ordinary of either the place of incardination or that in which they have a domicile, can exercise that faculty everywhere, unless in a particular case the local Ordinary has refused, without prejudice to the provisions of cann. 974 §§2 and 3.

§3 In respect of the members and of those others who live day and night in a house of an institute or society, this same faculty is by virtue of the law itself possessed everywhere by those who have the faculty to hear confessions, whether by virtue of their office or by virtue of a special concession of the competent Superior in accordance with cann. 968 §2 and 969 §2. They may lawfully use this faculty, unless in a particular case some major Superior has, in respect of his own subjects, refused.

§1. Praeter Romanum Pontificem, facultate christifidelium ubique terrarum confessiones excipiendi ipso iure gaudent Cardinales; itemque Episcopi, qui eadem et licite ubique utuntur, nisi Episcopus dioecesanus in casu particulari renuerit.

§2. Qui facultate confessiones habitualiter excipiendi gaudent sive vi officii sive vi concessionis Ordinarii loci incardinationis aut loci in quo domicilium habent, eadem facultatem ubique exercere possunt, nisi loci Ordinarius in casu particulari renuerit, firmis praescriptis can. 974, §§2 et 3.

§3. Ipso iure eadem facultate ubique potiuntur erga sodales aliosque in domo instituti aut societatis diu noctuque degentes, qui vi officii aut concessionis Superioris competentis ad normam can. 968, §2 et 969, §2 facultate confessiones excipiendi sunt instructi; qui quidem eadem et licite utuntur, nisi aliquis Superior maior quoad proprios subditos in casu particulari renuerit.

Canon 968. §1 By virtue of his office, for each within the limits of his jurisdiction, the faculty to hear confessions belongs to the local Ordinary, to the canon penitentiary, to the parish priest, and to those others who are in the place of the parish priest.

§2 By virtue of their office, the faculty to hear the confessions of their own subjects and of those others who live day and night in the house, belongs to the Superiors of religious institutes or of societies of apostolic life, if they are clerical and of pontifical right, who in accordance with the constitutions have executive power of governance, without prejudice however to the provision of can. 630 §4.

§1. Vi officii pro sua quisque dicione facultate ad confessiones excipiendas gaudent loci Ordinarius, canonicus paenitentiarius, itemque parochus aliique qui loco parochi sunt.

§2. Vi officii facultate gaudent confessiones excipiendi suorum subditorum aliorumque, in domo diu noctuque degentium, Superiores instituti religiosi aut societatis vitae apostolicae, si sint clericales iuris pontificii, ad normam constitutionum potestate regiminis exsecutiva fruentes, firmo tamen praescripto can. 630, §4.

Canon 969. §1 Only the local Ordinary is competent to give to any priests whomsoever the faculty to hear the confessions of any whomsoever of the faithful. Priests who are members of religious institutes may not, however, use this faculty without the permission, at least presumed, of their Superior.

§2 The Superior of a religious institute or of a society of apostolic life, mentioned in can. 968 §2, is competent to give to any priests whomsoever the faculty to hear the confessions of his own subjects and of those others who live day and night in the house.

§1. Solus loci Ordinarius competens est qui facultatem ad confessiones quorumlibet fidelium excipiendas conferat presbyteris quibuslibet; presbyteri autem, qui sodales sunt institutorum religiosorum, eadem ne utantur sine licentia saltem praesumpta sui Superioris.

§2. Superior instituti religiosi aut societatis vitae apostolicae, de quo in can. 968, §2, competens est qui facultatem ad excipiendas confessiones suorum subditorum aliorumque in domo diu noctuque degentium presbyteris quibuslibet conferat.

Canon 970. The faculty to hear confessions is not to be given except to priests whose suitability has been established, either by examination or by some other means.

Facultas ad confessiones excipiendas ne concedatur nisi presbyteris qui idonei per examen reperti fuerint, aut de eorum idoneitate aliunde constet.

Canon 971. The local Ordinary is not to give the faculty habitually to hear confessions to a priest, even to one who has a domicile or quasi-domicile within his jurisdiction, without first, as far as possible, consulting that priest’s own Ordinary.

Facultatem ad excipiendas habitualiter confessiones loci Ordinarius presbytero, etsi domicilium vel quasi-domicilium in sua dicione habenti, ne concedat, nisi prius, quantum fieri potest, audito eiusdem presbyteri Ordinario.

Canon 972. The faculty to hear confessions may be given by the competent authority mentioned in can. 969, for either an indeterminate or a determinate period of time.

Facultas ad confessiones excipiendas a competenti auctoritate, de qua in can. 969, concedi potest ad tempus sive indeterminatum sive determinatum.

Canon 973. The faculty habitually to hear confessions is to be given in writing.

Facultas ad confessiones habitualiter excipiendas scripto concedatur.

Canon 974. §1 Neither the local Ordinary nor the competent Superior may, except for a grave reason, revoke the grant of a faculty habitually to hear confessions.

§2 If the faculty to hear confessions granted by the local Ordinary mentioned in can.
967, §2, is revoked by that Ordinary, the priest loses the faculty everywhere. If the faculty is revoked by another local Ordinary, the priest loses it only in the territory of the Ordinary who revokes it.

§3 Any local Ordinary who has revoked a priest’s faculty to hear confessions is to notify the Ordinary who is proper to that priest by reason of incardination or, if the priest is a member of a religious institute, his competent Superior.

§4 If the faculty to hear confessions is revoked by his own major Superior, the priest loses everywhere the faculty to hear the confessions of the members of the institute.
But if the faculty is revoked by another competent Superior, the priest loses it only in respect of those subjects who are in that Superior’s jurisdiction.

§1. Loci Ordinarius, itemque Superior competens, facultatem ad confessiones excipiendas habitualiter concessam ne revocet nisi gravem ob causam.

§2. Revocata facultate ad confessiones excipiendas a loci Ordinario qui eam concessit, de quo in can. 967, §2, presbyter eandem facultatem ubique amittit; revocata eadem facultate ab alio loci Ordinario, eandem amittit tantum in territorio revocantis.

§3. Quilibet loci Ordinarius, qui alicui presbytero revocaverit facultatem ad confessiones excipiendas, certiorem reddat Ordinarium qui ratione incardinationis est presbyteri proprius, aut, si agatur de sodali instituti religiosi, eiusdem competentem Superiorem.

§4. Revocata facultate ad confessiones excipiendas a proprio Superiore maiore, facultatem ad excipiendas confessiones ubique erga sodales instituti amittit presbyter; revocata autem eadem facultate ab alio Superiore competenti, eandem amittit erga solos in eiusdem dicione subditos.

Canon 975. Apart from revocation, the faculty mentioned in can. 967 §2 ceases by loss of office, by excardination, or by loss of domicile.

Praeterquam revocatione, facultas de qua in can. 967, §2 cessat amissione officii vel excardinatione aut amissione domicilii.

Canon 976. Any priest, even though he lacks the faculty to hear confessions, can validly and lawfully absolve any penitents who are in danger of death, from any censures and sins, even if an approved priest is present.

Quilibet sacerdos, licet ad confessiones excipiendas facultate careat, quoslibet paenitentes in periculo mortis versantes valide et licite absolvit a quibusvis censuris et peccatis, etiamsi praesens sit sacerdos approbatus.

Canon 977. The absolution of a partner in a sin against the sixth commandment of the
Decalogue is invalid, except in danger of death.

Absolutio complicis in peccato contra sextum Decalogi praeceptum invalida est, praeterquam in periculo mortis.

Canon 978. §1 In hearing confessions the priest is to remember that he is at once both judge and healer, and that he is constituted by God as a minister of both divine justice and divine mercy, so that he may contribute to the honour of God and the salvation of souls.

§2 In administering the sacrament, the confessor, as a minister of the Church, is to adhere faithfully to the teaching of the magisterium and to the norms laid down by the competent authority.

§1. Meminerit sacerdos in audiendis confessionibus se iudicis pariter et medici personam sustinere ac divinae iustitiae simul et misericordiae ministrum a Deo constitutum esse, ut honori divino et animarum saluti consulat.

§2. Confessarius, utpote minister Ecclesiae, in administrando sacramento, doctrinae Magisterii et normis a competenti auctoritate latis fideliter adhaereat.

Canon 979. In asking questions the priest is to act with prudence and discretion, taking into account the condition and the age of the penitent, and he is to refrain from enquiring the name of a partner in sin.

Sacerdos in quaestionibus ponendis cum prudentia et discretione procedat, attenta quidem condicione et aetate paenitentis, abstineatque a nomine complicis inquirendo.

Canon 980. If the confessor is in no doubt about the penitent’s disposition and the penitent asks for absolution, it is not to be denied or delayed.

Si confessario dubium non est de paenitentis dispositione et hic absolutionem petat, absolutio ne denegetur nec differatur.

Canon 981. The confessor is to impose salutary and appropriate penances, in proportion to the kind and number of sins confessed, taking into account, however, the condition of the penitent. The penitent is bound personally to fulfil these penances.

Pro qualitate et numero peccatorum, habita tamen ratione paenitentis condicionis, salutares et convenientes satisfactiones confessarius iniungat; quas paenitens per se ipse implendi obligatione tenetur.

Canon 982. A person who confesses to having falsely denounced to ecclesiastical authority a confessor innocent of the crime of solicitation to a sin against the sixth commandment of the Decalogue, is not to be absolved unless that person has first formally withdrawn the false denunciation and is prepared to make good whatever harm may have been done.

Qui confitetur se falso confessarium innocentem apud auctoritatem ecclesiasticam denuntiasse de crimine sollicitationis ad peccatum contra sextum Decalogi praeceptum, ne absolvatur nisi prius falsam denuntiationem formaliter retractaverit et paratus sit ad damna, si quae habeantur, reparanda.

Canon 983. §1 The sacramental seal is inviolable. Accordingly, it is absolutely wrong for a confessor in any way to betray the penitent, for any reason whatsoever, whether by word or in any other fashion.

§2 An interpreter, if there is one, is also obliged to observe this secret, as are all others who in any way whatever have come to a knowledge of sins from a confession.

§1. Sacramentale sigillum inviolabile est; quare nefas est confessario verbis vel alio quovis modo et quavis de causa aliquatenus prodere paenitentem.

§2. Obligatione secretum servandi tenentur quoque interpres, si detur, necnon omnes alii ad quos ex confessione notitia peccatorum quoquo modo pervenerit.

Canon 984. §1 The confessor is wholly forbidden to use knowledge acquired in confession to the detriment of the penitent, even when all danger of disclosure is excluded.

§2 A person who is in authority may not in any way, for the purpose of external governance, use knowledge about sins which has at any time come to him from the hearing of confession.

§1. Omnino confessario prohibetur scientiae ex confessione acquisitae usus cum paenitentis gravamine, etiam quovis revelationis periculo excluso.

§2. Qui in auctoritate est constitutus, notitia quam de peccatis in confessione quovis tempore excepta habuerit, ad exteriorem gubernationem nullo modo uti potest.

Canon 985. The director and assistant director of novices, and the rector of a seminary or of any other institute of education, are not to hear the sacramental confessions of their students resident in the same house, unless in individual instances the students of their own accord request it.

Magister novitiorum eiusque socius, rector seminarii aliusve instituti educationis sacramentales confessiones suorum alumnorum in eadem domo commorantium ne audiant, nisi alumni in casibus particularibus sponte id petant.

Canon 986. §1 All to whom by virtue of office the care of souls is committed, are bound to provide for the hearing of the confessions of the faithful entrusted to them, who reasonably request confession, and they are to provide these faithful with an opportunity to make individual confession on days and at times arranged to suit them.

§2 In an urgent necessity, every confessor is bound to hear the confessions of Christ’s faithful, and in danger of death every priest is so obliged.

§1. Omnis, cui animarum cura vi muneris est demandata, obligatione tenetur providendi ut audiantur confessiones fidelium sibi commissorum, qui rationabiliter audiri petant, utque iisdem opportunitas praebeatur ad confessionem individualem, diebus ac horis in eorum commodum statutis, accedendi.

§2. Urgente necessitate, quilibet confessarius obligatione tenetur confessiones christifidelium excipiendi, et in periculo mortis quilibet sacerdos.

Canon 987. In order that the faithful may receive the saving remedy of the sacrament of penance, they must be so disposed that, repudiating the sins they have committed and having the purpose of amending their lives, they turn back to God.

Christifidelis, ut sacramenti paenitentiae remedium percipiat salutiferum, ita dispositus sit oportet ut, peccata quae commiserit repudians et propositum sese emendandi habens, ad Deum convertatur.

Canon 988. §1 The faithful are bound to confess, in kind and in number, all grave sins committed after baptism, of which after careful examination of conscience they are aware, which have not yet been directly pardoned by the keys of the Church, and which have not been confessed in an individual confession.

§2 The faithful are recommended to confess also venial sins.

§1. Christifidelis obligatione tenetur in specie et numero confitendi omnia peccata gravia post baptismum perpetrata et nondum per claves Ecclesiae directe remissa neque in confessione individuali accusata, quorum post diligentem sui discussionem conscientiam habeat.

§2. Commendatur christifidelibus ut etiam peccata venialia confiteantur.

Canon 989. All the faithful who have reached the age of discretion are bound faithfully to confess their grave sins at least once a year.

Omnis fidelis, postquam ad annos discretionis pervenerit, obligatione tenetur peccata sua gravia, saltem semel in anno, fideliter confitendi.

Canon 990. No one is forbidden to confess through an interpreter, provided however that abuse and scandal are avoided, and without prejudice to the provision of can.
983 §2.

Nemo prohibetur quominus per interpretem confiteatur, vitatis quidem abusibus et scandalis atque firmo praescripto can. 983, §2.

Canon 991. All Christ’s faithful are free to confess their sins to lawfully approved confessors of their own choice, even to one of another rite.

Cuivis christifideli integrum est confessario legitime approbato etiam alius ritus, cui maluerit, peccata confiteri.

Canon 992. An indulgence is the remission in the sight of God of the temporal punishment due for sins, the guilt of which has already been forgiven. A member of
Christ’s faithful who is properly disposed and who fulfils certain specific conditions, may gain an indulgence by the help of the Church which, as the minister of redemption, authoritatively dispenses and applies the treasury of the merits of Christ and the Saints.

Indulgentia est remissio coram Deo poenae temporalis pro peccatis, ad culpam quod attinet iam deletis, quam christifidelis, apte dispositus et certis ac definitis condicionibus, consequitur ope Ecclesiae quae, ut ministra redemptionis, thesaurum satisfactionum Christi et Sanctorum auctoritative dispensat et applicat.

Canon 993. An indulgence is partial or plenary according as it partially or wholly frees a person from the temporal punishment due for sins.

Indulgentia est partialis aut plenaria, prout a poena temporali pro peccatis debita liberat ex parte aut ex toto.

Canon 994. All members of the faithful can gain indulgences, partial or plenary, for themselves, or they can apply them by way of suffrage to the dead.

Quivis fidelis potest indulgentias sive partiales sive plenarias, aut sibi ipsi lucrari, aut defunctis applicare ad modum suffragii.

Canon 995. §1 Apart from the supreme authority in the Church, only those can grant indulgences to whom this power is either acknowledged in the law, or given by the
Roman Pontiff.

§2 No authority below the Roman Pontiff can give to others the faculty of granting indulgences, unless this authority has been expressly given to the person by the
Apostolic See.

§1. Praeter supremam Ecclesiae auctoritatem ii tantum possunt indulgentias elargiri, quibus haec potestas iure agnoscitur aut a Romano Pontifice conceditur.

§2. Nulla auctoritas infra Romanum Pontificem potest potestatem concedendi indulgentias aliis committere, nisi id ei a Sede Apostolica expresse fuerit indultum.

Canon 996. §1 To be capable of gaining indulgences a person must be baptised, not excommunicated, and in the state of grace at least on the completion of the prescribed work.

§2 To gain them, however, the person who is capable must have at least the intention of gaining them, and must fulfil the prescribed works at the time and in the manner determined by the terms of the grant.

§1. Ut quis capax sit lucrandi indulgentias debet esse baptizatus, non excommunicatus, in statu gratiae saltem in fine operum praescriptorum.

§2. Ut vero subiectum capax eas lucretur, habere debet intentionem saltem generalem eas acquirendi et opera iniuncta implere statuto tempore ac debito modo, secundum concessionis tenorem.

Canon 997. As far as the granting and the use of indulgences is concerned, the other provisions contained in the special laws of the Church must also be observed.

Ad indulgentiarum concessionem et usum quod attinet, servanda sunt insuper cetera praescripta quae in peculiaribus Ecclesiae legibus continentur.

Canon 998. The anointing of the sick, by which the Church commends to the suffering and glorified Lord the faithful who are dangerously ill so that he may support and save them, is conferred by anointing them with oil and pronouncing the words prescribed in the liturgical books.

Unctio infirmorum, qua Ecclesia fideles periculose aegrotantes Domino patienti et glorificato, ut eos allevet et salvet, commendat, confertur eos liniendo oleo atque verba proferendo in liturgicis libris praescripta.

Canon 999. The oil to be used in the anointing of the sick can be blessed not only by a
Bishop but also by:

1° those who are in law equivalent to the diocesan Bishop;

2° in a case of necessity, any priest but only in the actual celebration of the sacrament.

Praeter Episcopum, oleum in unctione infirmorum adhibendum benedicere possunt:

1° qui iure Episcopo dioecesano aequiparantur;

2° in casu necessitatis, quilibet presbyter in ipsa tamen celebratione sacramenti.

Canon 1000. §1 The anointings are to be carried out accurately, with the words and in the order and manner prescribed in the liturgical books. In a case of necessity, however, a single anointing on the forehead, or even on another part of the body, is sufficient while the full formula is recited.

§2 The minister is to anoint with his own hand, unless a grave reason indicates the use of an instrument.

§1. Unctiones verbis, ordine et modo praescriptis in liturgicis libris, accurate peragantur; in casu tamen necessitatis, sufficit unctio unica in fronte vel etiam in alia corporis parte, integra formula prolata.

§2. Unctiones peragat minister propria manu, nisi gravis ratio usum instrumenti suadeat.

Canon 1001. Pastors of souls and those who are close to the sick are to ensure that the sick are helped by this sacrament in good time.

Curent animarum pastores et infirmorum propinqui, ut tempore opportuno infirmi hoc sacramento subleventur.

Canon 1002. The communal celebration of anointing of the sick, for a number of the sick together, who have been appropriately prepared and are rightly disposed, may be held in accordance with the regulations of the diocesan Bishop.

Celebratio communis unctionis infirmorum, pro pluribus infirmis simul, qui apte sint praeparati et rite dispositi, iuxta Episcopi dioecesani praescripta peragi potest.

Canon 1003. §1 Every priest, but only a priest, can validly administer the anointing of the sick.

§2 All priests to whom has been committed the care of souls, have the obligation and the right to administer the anointing of the sick to those of the faithful entrusted to their pastoral care. For a reasonable cause, any other priest may administer this sacrament if he has the consent, at least presumed, of the aforementioned priest.

§3 Any priest may carry the holy oil with him, so that in a case of necessity he can administer the sacrament of anointing of the sick.

§1. Unctionem infirmorum valide administrat omnis et solus sacerdos.

§2. Officium et ius unctionis infirmorum ministrandi habent omnes sacerdotes, quibus demandata est cura animarum, erga fideles suo pastorali officio commissos; ex rationabili causa, quilibet alius sacerdos hoc sacramentum ministrare potest de consensu saltem praesumpto sacerdotis de quo supra.

§3. Cuilibet sacerdoti licet oleum benedictum secumferre ut, in casu necessitatis, sacramentum unctionis infirmorum ministrare valeat.

Canon 1004. §1 The anointing of the sick can be administered to any member of the faithful who, having reached the use of reason, begins to be in danger of death by reason of illness or old age.

§2 This sacrament can be repeated if the sick person, having recovered, again becomes seriously ill or if, in the same illness, the danger becomes more serious.

§1. Unctio infirmorum ministrari potest fideli qui, adepto rationis usu, ob infirmitatem vel senium in periculo incipit versari.

§2. Hoc sacramentum iterari potest, si infirmus, postquam convaluerit, denuo in gravem infirmitatem inciderit aut si, eadem infirmitate perdurante, discrimen factum gravius sit.

Canon 1005. If there is any doubt as to whether the sick person has reached the age of reason, or is dangerously ill, or is dead, this sacrament is to be administered.

In dubio utrum infirmus rationis usum attigerit, an periculose aegrotet vel mortuus sit, hoc sacramentum ministretur.

Canon 1006. This sacrament is to be administered to the sick who, when they were in possession of their faculties, at least implicitly asked for it.

Infirmis qui, cum suae mentis compotes essent, hoc sacramentum implicite saltem petierint, conferatur.

Canon 1007. The anointing of the sick is not to be conferred upon those who obstinately persist in a manifestly grave sin.

Unctio infirmorum ne conferatur illis, qui in manifesto gravi peccato obstinate perseverent.

Canon 1008. By divine institution, some of the Christian faithful are marked with an indelible character and constituted as sacred ministers by the sacrament of holy orders. They are thus consecrated and deputed so that, each according to his own grade, they may serve the People of God by a new and specific title.
[revised wording according to m.p. Omnium in mentem, 26.X.2009]

Sacramento ordinis ex divina institutione inter christifideles quidam, charactere indelebili quo signantur, constituuntur sacri ministri, qui nempe consecrantur et deputantur ut, pro suo quisque gradu, {in persona Christi Capitis munera docendi, sanctificandi et regendi adimplentes, Dei populum pascant} novo et peculiari titulo Dei populo inserviant. {Textus inter notas mutatus est ad textum qui sequitur per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

Canon 1009. §1 The orders are the episcopate, the priesthood and the diaconate.

§2 They are conferred by the imposition of hands and the prayer of consecration which the liturgical books prescribe for each grade.

§3 Those who are constituted in the order of the episcopate or the presbyterate receive the mission and capacity to act in the person of Christ the Head, whereas deacons are empowered to serve the People of God in the ministries of the liturgy, the word and charity.
[new paragraph added by m.p. Omnium in mentem, 26.X.2009]

§1. Ordines sunt episcopatus, presbyteratus et diaconatus.

§2. Conferuntur manuum impositione et precatione consecratoria, quam pro singulis gradibus libri liturgici praescribunt.

§3. Qui constituti sunt in ordine episcopatus aut presbyteratus missionem et facultatem agendi in persona Christi Capitis accipiunt, diaconi vero vim populo Dei serviendi in diaconia liturgiae, verbi, et caritatis. {Tertius paragraphus promulgatus est per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

Canon 1010. An ordination is to be celebrated during Mass, on a Sunday or holyday of obligation. For pastoral reasons, however, it may take place on other days also, even on ferial days.

Ordinatio intra Missarum sollemnia celebretur, die dominico vel festo de praecepto, sed ob rationes pastorales aliis etiam diebus, ferialibus non exceptis, fieri potest.

Canon 1011. §1 An ordination is normally to be celebrated in the cathedral church. For pastoral reasons, however, it may be celebrated in another church or oratory.

§2 Clerics and other members of Christ’s faithful are to be invited to attend an ordination, so that the greatest possible number may be present at the celebration.

§1. Ordinatio generaliter in cathedrali ecclesia celebretur; ob rationes tamen pastorales in alia ecclesia aut oratorio celebrari potest.

§2. Ad ordinationem invitandi sunt clerici aliique christifideles, ut quam maxima frequentia celebrationi intersint.

Canon 1012. The minister of sacred ordination is a consecrated Bishop.

Sacrae ordinationis minister est Episcopus consecratus.

Canon 1013. No Bishop is permitted to consecrate anyone as Bishop, unless it is first established that a pontifical mandate has been issued.

Nulli Episcopo licet quemquam consecrare in Episcopum, nisi prius constet de pontificio mandato.

Canon 1014. Unless a dispensation has been granted by the Apostolic See, the principal consecrating Bishop at an episcopal consecration is to have at least two other consecrating Bishops with him. It is, however, entirely appropriate that all the
Bishops present should join with these in consecrating the Bishop-elect.

Nisi Sedis Apostolicae dispensatio intercesserit, Episcopus consecrator principalis in consecratione episcopali duos saltem Episcopos consecrantes sibi adiungat; valde convenit autem, ut una cum iisdem omnes Episcopi praesentes electum consecrent.

Canon 1015. §1 Each candidate is to be ordained to the priesthood or to the diaconate by his proper Bishop, or with lawful dimissorial letters granted by that Bishop.

§2 If not impeded from doing so by a just reason, a Bishop is himself to ordain his own subjects. He may not, however, without an apostolic indult lawfully ordain a subject of an oriental rite.

§3 Anyone who is entitled to give dimissorial letters for the reception of orders may also himself confer these orders, if he is a Bishop.

§1. Unusquisque ad presbyteratum et ad diaconatum a proprio Episcopo ordinetur aut cum legitimis eiusdem litteris dimissoriis.

§2. Episcopus proprius, iusta de causa non impeditus, per se ipse suos subditos ordinet; sed subditum orientalis ritus, sine apostolico indulto, licite ordinare non potest.

§3. Qui potest litteras dimissorias ad ordines recipiendos dare, potest quoque eosdem ordines per se ipse conferre, si charactere episcopali polleat.

Canon 1016. In what concerns the ordination to the diaconate of those who intend to enrol themselves in the secular clergy, the proper Bishop is the Bishop of the diocese in which the aspirant has a domicile, or the Bishop of the diocese to which he intends to devote himself. In what concerns the priestly ordination of the secular clergy, it is the Bishop of the diocese in which the aspirant was incardinated by the diaconate.

Episcopus proprius, quod attinet ad ordinationem diaconalem eorum qui clero saeculari se adscribi intendant, est Episcopus dioecesis, in qua promovendus habet domicilium, aut dioecesis cui promovendus sese devovere statuit; quod attinet ad ordinationem presbyteralem clericorum saecularium, est Episcopus dioecesis, cui promovendus per diaconatum est incardinatus.

Canon 1017. A Bishop may not confer orders outside his own jurisdiction except with the permission of the diocesan Bishop.

Episcopus extra propriam dicionem nonnisi cum licentia Episcopi dioecesani ordines conferre potest.

Canon 1018. §1 The following can give dimissorial letters for the secular clergy:

1° the proper Bishop mentioned in can. 1016;

2° the apostolic Administrator; with the consent of the college of consultors, the diocesan Administrator; with the consent of the council mentioned in can. 495 §2, the Pro-vicar and Pro-prefect apostolic.

§2 The diocesan Administrator, the Pro-vicar and Pro-prefect apostolic are not to give dimissorial letters to those to whom admission to orders was refused by the diocesan Bishop or by the Vicar or Prefect apostolic.

§1. Litteras dimissorias pro saecularibus dare possunt:

1° Episcopus proprius, de quo in can. 1016;

2° Administrator apostolicus atque, de consensu collegii consultorum, Administrator dioecesanus; de consensu consilii, de quo in can. 495, §2, Pro-vicarius et Pro-praefectus apostolicus.

§2. Administrator dioecesanus, Pro-vicarius et Pro-praefectus apostolicus litteras dimissorias ne iis concedant, quibus ab Episcopo dioecesano aut a Vicario vel Praefecto apostolico accessus ad ordines denegatus fuerit.

Canon 1019. §1 It belongs to the major Superior of a clerical religious institute of pontifical right or of a clerical society of apostolic life of pontifical right to grant dimissorial letters for the diaconate and for the priesthood to his subjects who are, in accordance with the constitutions, perpetually or definitively enrolled in the institute or society.

§2 The ordination of all other candidates of whatever institute or society, is governed by the law applying to the secular clergy, any indult whatsoever granted to Superiors being revoked.

§1. Superiori maiori instituti religiosi clericalis iuris pontificii aut societatis clericalis vitae apostolicae iuris pontificii competit ut suis subditis, iuxta constitutiones perpetuo vel definitive instituto aut societati adscriptis, concedat litteras dimissorias ad diaconatum et ad presbyteratum.

§2. Ordinatio ceterorum omnium alumnorum cuiusvis instituti aut societatis regitur iure clericorum saecularium, revocato quolibet indulto Superioribus concesso.

Canon 1020. Dimissorial letters are not to be granted unless all the testimonials and documents required by the law in accordance with cann. 1050 and 1051 have first been obtained.

Litterae dimissoriae ne concedantur, nisi habitis antea omnibus testimoniis et documentis, quae iure exiguntur ad norma can. 1050 et 1051.

Canon 1021. Dimissorial letters may be sent to any Bishop in communion with the
Apostolic See, but not to a Bishop of a rite other than that of the ordinand, unless there is an apostolic indult.

Litterae dimissoriae mitti possunt ad quemlibet Episcopum communionem cum Sede Apostolica habentem, excepto tantum, citra apostolicum indultum, Episcopo ritus diversi a ritu promovendi.

Canon 1022. When the ordaining Bishop has received the prescribed dimissorial letters, he may proceed to the ordination only when the authenticity of these letters is established beyond any doubt whatever.

Episcopus ordinans, acceptis legitimis litteris dimissoriis, ad ordinationem ne procedat, nisi de germana litterarum fide plane constet.

Canon 1023. Dimissorial letters can be limited or can be revoked by the person granting them or by his successor; once granted, they do not lapse on the expiry of the grantor’s authority.

Litterae dimissoriae possunt ab ipso concedente aut ab eius successore limitibus circumscribi aut revocari, sed semel concessae non extinguuntur resoluto iure concedentis.

Canon 1024. Only a baptised man can validly receive sacred ordination.

Sacram ordinationem valide recipit solus vir baptizatus.

Canon 1025. §1 In order lawfully to confer the orders of priesthood or diaconate, it must have been established, in accordance with the proofs laid down by law, that in the judgement of the proper Bishop or competent major Superior, the candidate possesses the requisite qualities, that he is free of any irregularity or impediment, and that he has fulfilled the requirements set out in can. 1033--1039. Moreover, the documents mentioned in can. 1050 must be to hand, and the investigation mentioned in can. 1051 must have been carried out.

§2 It is further required that, in the judgement of the same lawful Superior, the candidate is considered beneficial to the ministry of the Church.

§3 A Bishop ordaining his own subject who is destined for the service of another diocese, must be certain that the ordinand will in fact be attached to that other diocese.

§1. Ad licite ordines presbyteratus vel diaconatus conferendos requiritur ut candidatus, probatione ad normam iuris peracta, debitis qualitatibus, iudicio proprii Episcopi aut Superioris maioris competentis, praeditus sit, nulla detineatur irregularitate nulloque impedimento, atque praerequisita, ad normam can. 1033-1039 adimpleverit; praeterea documenta habeantur, de quibus in can. 1050, atque scrutinium peractum sit, de quo in can. 1051.

§2. Insuper requiritur ut, iudicio eiusdem legitimi Superioris, ad Ecclesiae ministerium utilis habeatur.

§3. Episcopo ordinanti proprium subditum, qui servitio alius dioecesis destinetur, constare debet ordinandum huic dioecesi addictum iri.

Canon 1026. For a person to be ordained, he must enjoy the requisite freedom. It is absolutely wrong to compel anyone, in any way or for any reason whatsoever, to receive orders, or to turn away from orders anyone who is canonically suitable.

Ut quis ordinetur debita libertate gaudeat oportet; nefas est quemquam, quovis modo, ob quamlibet causam ad ordines recipiendos cogere, vel canonice idoneum ab iisdem recipiendis avertere.

Canon 1027. Aspirants to the diaconate and the priesthood are to be formed by careful preparation in accordance with the law.

Aspirantes ad diaconatum et presbyteratum accurata praeparatione efformentur, ad normam iuris.

Canon 1028. The diocesan Bishop or the competent Superior must ensure that before they are promoted to any order, candidates are properly instructed concerning the order itself and its obligations.

Curet Episcopus dioecesanus aut Superior competens ut candidati, antequam ad ordinem aliquem promoveantur, rite edoceantur de iis, quae ad ordinem eiusque obligationes pertinent.

Canon 1029. Only those are to be promoted to orders who, in the prudent judgement of the proper Bishop or the competent major Superior, all things considered, have sound faith, are motivated by the right intention, are endowed with the requisite knowledge, enjoy a good reputation, and have moral probity, proven virtue and the other physical and psychological qualities appropriate to the order to be received.

Ad ordines ii soli promoveantur qui, prudenti iudicio Episcopi proprii aut Superioris maioris competentis, omnibus perpensis, integram habent fidem, recta moventur intentione, debita pollent scientia, bona gaudent existimatione, integris moribus probatisque virtutibus atque aliis qualitatibus physicis et psychicis ordini recipiendo congruentibus sunt praediti.

Canon 1030. The proper Bishop or the competent major Superior may, but only for a canonical reason, even one which is occult, forbid admission to the priesthood to deacons subject to them who were destined for the priesthood, without prejudice to recourse in accordance with the law.

Nonnisi ex causa canonica, licet occulta, proprius Episcopus vel Superior maior competens diaconis ad presbyteratum destinatis, sibi subditis, ascensum ad presbyteratum interdicere potest, salvo recursu ad normam iuris.

Canon 1031. §1 The priesthood may be conferred only upon those who have completed their twenty-fifth year of age, and possess a sufficient maturity; moreover, an interval of at least six months between the diaconate and the priesthood must have been observed. Those who are destined for the priesthood are to be admitted to the order of diaconate only when they have completed their twenty-third year.

§2 A candidate for the permanent diaconate who is not married may be admitted to the diaconate only when he has completed at least his twenty-fifth year; if he is married, not until he has completed at least his thirty-fifth year, and then with the consent of his wife.

§3 Episcopal Conferences may issue a regulation which requires a later age for the priesthood and for the permanent diaconate.

§4 A dispensation of more than a year from the age required by §§1 and 2 is reserved to the Apostolic See.

§1. Presbyteratus ne conferatur nisi iis qui aetatis annum vigesimum quintum expleverint et sufficienti gaudeant maturitate, servato insuper intervallo sex saltem mensium inter diaconatum et presbyteratum; qui ad presbyteratum destinantur, ad diaconatus ordinem tantummodo post expletum aetatis annum vigesimum tertium admittantur.

§2. Candidatus ad diaconatum permanentem qui non sit uxoratus ad eundem diaconatum ne admittatur, nisi post expletum vigesimum quintum saltem aetatis annum; qui matrimonio coniunctus est, nonnisi post expletum trigesimum quintum saltem aetatis annum, atque de uxoris consensu.

§3. Integrum est Episcoporum conferentiis normam statuere, qua provectior ad presbyteratum et ad diaconatum permanentem requiratur aetas.

§4. Dispensatio ultra annum super aetate requisita ad normam §§1 et 2, Apostolicae Sedi reservatur.

Canon 1032. §1 Aspirants to the priesthood may be promoted to the diaconate only when they have completed the fifth year of the curriculum of philosophical and theological studies.

§2 After completing the curriculum of studies and before being promoted to the priesthood, deacons are to spend an appropriate time, to be determined by the Bishop or by the competent major Superior, exercising the diaconal order and taking part in the pastoral ministry.

§3 An aspirant to the permanent diaconate is not to be promoted to this order until he has completed the period of formation.

§1. Aspirantes ad presbyteratum promoveri possunt ad diaconatum solummodo post expletum quintum curriculi studiorum philosophico-theologicorum annum.

§2. Post expletum studiorum curriculum, diaconus per tempus congruum, ab Episcopo vel a Superiore maiore competenti definiendum, in cura pastorali partem habeat, diaconalem exercens ordinem, antequam ad presbyteratum promoveatur.

§3. Aspirans ad diaconatum permanentem, ad hunc ordinem ne promoveatur nisi post expletum formationis tempus.

Canon 1033. Only one who has received the sacrament of sacred confirmation may lawfully be promoted to orders.

Licite ad ordines promovetur tantum qui recepit sacrae confirmationis sacramentum.

Canon 1034. §1 An aspirant to the diaconate or to the priesthood is not to be ordained unless he has first, through the liturgical rite of admission, secured enrolment as a candidate from the authority mentioned in cann. 1016 and 1019. He must previously have submitted a petition in his own hand and signed by him, which has been accepted in writing by the same authority.

§2 One who has by vows become a member of a clerical institute is not obliged to obtain this admission.

§1. Ad diaconatum vel presbyteratum aspirans ne ordinetur, nisi prius per liturgicum admissionis ritum ab auctoritate, de qua in can. 1016 et 1019, adscriptionem inter candidatos obtinuerit post praeviam suam petitionem propria manu exaratam et subscriptam, atque ab eadem auctoritate in scriptis acceptatam.

§2. Ad eandem admissionem obtinendam non tenetur, qui per vota in clericale institutum cooptatus est.

Canon 1035. §1 Before anyone may be promoted to the diaconate, whether permanent or transitory, he must have received the ministries of lector and acolyte, and have exercised them for an appropriate time.

§2 Between the conferring of the ministry of acolyte and the diaconate there is to be an interval of at least six months.

§1. Antequam quis ad diaconatum sive permanentem sive transeuntem promoveatur, requiritur ut ministeria lectoris et acolythi receperit et per congruum tempus exercuerit.

§2. Inter acolythatus et diaconatus collationem intervallum intercedat sex saltem mensium.

Canon 1036. For a candidate to be promoted to the order of diaconate or priesthood, he must submit to the proper Bishop or to the competent major Superior a declaration written in his own hand and signed by him, in which he attests that he will spontaneously and freely receive the sacred order and will devote himself permanently to the ecclesiastical ministry, asking at the same time that he be admitted to receive the order.

Candidatus, ut ad ordinem diaconatus aut presbyteratus promoveri possit, Episcopo proprio aut Superiori maiori competenti declarationem tradat propria manu exaratam et subscriptam, qua testificetur se sponte ac libere sacrum ordinem suscepturum atque se ministerio ecclesiastico perpetuo mancipaturum esse, insimul petens ut ad ordinem recipiendum admittatur.

Canon 1037. A candidate for the permanent diaconate who is not married and likewise a candidate for the priesthood, is not to be admitted to the order of diaconate unless he has, in the prescribed rite, publicly before God and the Church undertaken the obligation of celibacy, or unless he has taken perpetual vows in a religious institute.

Promovendus ad diaconatum permanentem qui non sit uxoratus, itemque promovendus ad presbyteratum, ad ordinem diaconatus ne admittantur, nisi ritu praescripto publice coram Deo et Ecclesia obligationem caelibatus assumpserint, aut vota perpetua in instituto religioso emiserint.

Canon 1038. A deacon who refuses to be promoted to the priesthood may not be forbidden the exercise of the order he has received, unless he is constrained by a canonical impediment, or unless there is some other grave reason, to be estimated by the diocesan Bishop or the competent major Superior

Diaconus, qui ad presbyteratum promoveri renuat, ab ordinis recepti exercitio prohiberi non potest, nisi impedimento detineatur canonico aliave gravi causa, de iudicio Episcopi dioecesani aut Superioris maioris competentis aestimanda.

Canon 1039. All who are to be promoted to any order must make a retreat for at least five days, in a place and in the manner determined by the Ordinary. Before he proceeds to the ordination, the Bishop must have assured himself that the candidates have duly made the retreat.

Omnes, qui ad aliquem ordinem promovendi sunt, exercitiis spiritualibus vacent per quinque saltem dies, loco et modo ab Ordinario determinatis; Episcopus, antequam ad ordinationem procedat, certior factus sit oportet candidatos rite iisdem exercitiis vacasse.

Canon 1040. Those bound by an impediment are to be barred from the reception of orders. An impediment may be simple; or it may be perpetual, in which case it is called an irregularity. No impediment is contracted which is not contained in the following canons.

A recipiendis ordinibus arcentur qui quovis impedimento afficiuntur sive perpetuo, quod venit nomine irregularitatis, sive simplici; nullum autem impedimentum contrahitur, quod in canonibus qui sequuntur non contineatur.

Canon 1041. The following persons are irregular for the reception of orders:

1° one who suffers from any form of insanity, or from any other psychological infirmity, because of which he is, after experts have been consulted, judged incapable of being able to fulfil the ministry;

2° one who has committed the offence of apostasy, heresy or schism;

3° one who has attempted marriage, even a civil marriage, either while himself prevented from entering marriage whether by an existing marriage bond or by a sacred order or by a public and perpetual vow of chastity, or with a woman who is validly married or is obliged by the same vow;

4° one who has committed wilful homicide, or one who has actually procured an abortion, and all who have positively cooperated;

5° one who has gravely and maliciously mutilated himself or another, or who has attempted suicide;
[NB see Authentic Interpretation of canon 1041, 4º-5º, 31.V.2016]

6° one who has carried out an act of order which is reserved to those in the order of the episcopate or priesthood, while himself either not possessing that order or being barred from its exercise by some canonical penalty, declared or imposed.

Ad recipiendos ordines sunt irregulares:

1° qui aliqua forma laborat amentiae aliusve psychicae infirmitatis, qua, consultis peritis, inhabilis iudicatur ad ministerium rite implendum;

2° qui delictum apostasiae, haeresis aut schismatis commiserit;

3° qui matrimonium etiam civile tantum attentaverit, vel ipsemet vinculo matrimoniali aut ordine sacro aut voto publico perpetuo castitatis a matrimonio ineundo impeditus, vel cum muliere matrimonio valido coniuncta aut eodem voto adstricta;

4° qui voluntarium homicidium perpetraverit aut abortum procuraverit, effectu secuto, omnesque positive cooperantes;

5° qui seipsum vel alium graviter et dolose mutilaverit vel sibi vitam adimere tentaverit;

6° qui actum ordinis posuerit constitutis in ordine episcopatus vel presbyteratus reservatum, vel eodem carens, vel ab eius exercitio poena aliqua canonica declarata vel irrogata prohibitus.

Canon 1042. The following are simply impeded from receiving orders:

1° a man who has a wife, unless he is lawfully destined for the permanent diaconate;

2° one who exercises an office or administration forbidden to clerics, in accordance with cann. 285 and 286, of which he must render an account; the impediment binds until such time as, having relinquished the office and administration and rendered the account, he has been freed;

3° a neophyte, unless, in the judgement of the Ordinary, he has been sufficiently tested.

Sunt a recipiendis ordinibus simpliciter impediti:

1° vir uxorem habens, nisi ad diaconatum permanentem legitime destinetur;

2° qui officium vel administrationem gerit clericis ad normam can. 285 et 286 vetitam cuius rationem reddere debet, donec, depositis officio et administratione atque rationibus redditis, liber factus sit;

3° neophytus, nisi, iudicio Ordinarii, sufficienter probatus fuerit.

Canon 1043. Christ’s faithful are bound to reveal, before ordination, to the Ordinary or to the parish priest, such impediments to sacred orders as they may know about.

Christifideles obligatione tenentur impedimenta ad sacros ordines, si qua norint, Ordinario vel parocho ante ordinationem revelandi.

Canon 1044. §1 The following are irregular for the exercise of orders already received:

1° one who, while bound by an irregularity for the reception of orders, unlawfully received orders;

2° one who committed the offence mentioned in can. 1041, n. 2, if the offence is public

3° one who committed any of the offences mentioned in can. 1041, nn. 3, 4,5,6.

§2 The following are impeded from the exercise of orders:

1° one who, while bound by an impediment to the reception of orders, unlawfully received orders;

2° one who suffers from insanity or from some other psychological infirmity mentioned in can. 1041, n. 1, until such time as the Ordinary, having consulted an expert, has allowed the exercise of the order in question.

§1. Ad exercendos ordines receptos sunt irregulares:

1° qui irregularitate ad ordines recipiendos dum afficiebatur, illegitime ordines recepit;

2° qui delictum commisit, de quo in can. 1041, n. 2, si delictum est publicum;

3° qui delictum commisit, de quibus in can. 1041, nn. 3, 4, 5, 6.

§2. Ab ordinibus exercendis impediuntur:

1° qui impedimento ad ordines recipiendos detentus, illegitime ordines recepit;

2° qui amentia aliave infirmitate psychica de qua in can. 1041, n. 1 afficitur, donec Ordinarius, consulto perito, eiusdem ordinis exercitium permiserit.

Canon 1045. Ignorance of irregularities and impediments does not exempt from them.

Ignorantia irregularitatum atque impedimentorum ab eisdem non eximit.

Canon 1046. Irregularities and impediments are multiplied if they arise from different causes, not however from the repetition of the same cause, unless it is a question of the irregularity arising from the commission of wilful homicide or from having actually procured an abortion.

Irregularitates et impedimenta multiplicantur ex diversis eorundem causis, non autem ex repetita eadem causa, nisi agatur de irregularitate ex homicidio voluntario aut ex procurato abortu, effectu secuto.

Canon 1047. §1 If the fact on which they are based has been brought to the judicial forum, dispensation from all irregularities is reserved to the Apostolic See alone.

§2 Dispensation from the following irregularities and impediments to the reception of orders is also reserved to the Apostolic See:

1° irregularities arising from the offences mentioned in can. 1041, nn. 2 and 3, if they are public;

2° an irregularity arising from the offence, whether public or occult, mentioned in can. 1041, n. 4;

3° the impediment mentioned in can. 1042, n. 1.

§3 To the Apostolic See is also reserved the dispensation from the irregularities for the exercise of an order received mentioned in can. 1041, n.3 but only in public cases, and in n. 4 of the same canon even in occult cases.

§4 The Ordinary can dispense from irregularities and impediments not reserved to the
Holy See.

§1. Uni Apostolicae Sedi reservatur dispensatio ab omnibus irregularitatibus, si factum quo innituntur ad forum iudiciale deductum fuerit.

§2. Eidem etiam reservatur dispensatio ab irregularitatibus et impedimentis ad ordines recipiendos, quae sequuntur:

1° ab irregularitatibus ex delictis publicis, de quibus in can. 1041, nn. 2 et 3;

2° ab irregularitate ex delicto sive publico sive occulto, de quo in can. 1041, n. 4;

3° ab impedimento, de quo in can. 1042, n. 1.

§3. Apostolicae Sedi etiam reservatur dispensatio ab irregularitatibus ad exercitium ordinis suscepti, de quibus in can. 1041, n. 3, in casibus publicis tantum, atque in eodem canone, n. 4, etiam in casibus occultis.

§4. Ab irregularitatibus et impedimentis Sanctae Sedi non reservatis dispensare valet Ordinarius.

Canon 1048. In the more urgent occult cases, if the Ordinary or, in the case of the irregularities mentioned in can. 1041, nn. 3 and 4, the Penitentiary cannot be approached, and if there is imminent danger of serious harm or loss of reputation, the person who is irregular for the exercise of an order may exercise it. There remains, however, the obligation of his having recourse as soon as possible to the Ordinary or the Penitentiary, without revealing his name, and through a confessor.

In casibus occultis urgentioribus, si adiri nequeat Ordinarius aut cum de irregularitatibus agatur de quibus in can. 1041, nn. 3 et 4, Paenitentiaria, et si periculum immineat gravis damni aut infamiae, potest qui irregularitate ab ordine exercendo impeditur eundem exercere, firmo tamen manente onere quam primum recurrendi ad Ordinarium aut Paenitentiariam, reticito nomine et per confessarium.

Canon 1049. §1 In a petition to obtain a dispensation from irregularities or impediments, all irregularities and impediments are to be mentioned. However, a general dispensation is valid also for those omitted in good faith, with the exception of the irregularities mentioned in can. 1041, n. 4, or of others which have been brought to the judicial forum; it is not, however, valid for those concealed in bad faith.

§2 If it is question of an irregularity arising from wilful homicide or from a procured abortion, for the validity of the dispensation even the number of offences must be stated.

§3 A general dispensation from irregularities and impediments to the reception of orders is valid for all orders.

§1. In precibus ad obtinendam irregularitatum et impedimentorum dispensationem, omnes irregularitates et impedimenta indicanda sunt; attamen, dispensatio generalis valet etiam pro reticitis bona fide, exceptis irregularitatibus de quibus in can. 1041, n. 4, aliisve ad forum iudiciale deductis, non autem pro reticitis mala fide.

§2. Si agatur de irregularitate ex voluntario homicidio aut ex procurato abortu, etiam numerus delictorum ad validitatem dispensationis exprimendus est.

§3. Dispensatio generalis ab irregularitatibus et impedimentis ad ordines recipiendos valet pro omnibus ordinibus.

Canon 1050. For a person to be promoted to sacred orders, the following documents are required:

1° a certificate of studies duly completed in accordance with can. 1032;

2" for those to be ordained to the priesthood, a certificate of the reception of the diaconate

3° for those to be promoted to the diaconate, certificates of the reception of baptism, of confirmation and of the ministries mentioned in can. 1035, and a certificate that the declaration mentioned in can. 1036 has been made, if an ordinand to be promoted to the permanent diaconate is married, a certificate of his marriage and testimony of his wife’s consent.

Ut quis ad sacros ordines promoveri possit, sequentia requiruntur documenta:

1° testimonium de studiis rite peractis ad normam can. 1032;

2° si agatur de ordinandis ad presbyteratum, testimonium recepti diaconatus;

3° si agatur de promovendis ad diaconatum, testimonium recepti baptismi et confirmationis, atque receptorum ministeriorum de quibus in can. 1035; item testimonium factae declarationis de qua in can. 1036, necnon, si ordinandus qui promovendus est ad diaconatum permanentem sit uxoratus, testimonia celebrati matrimonii et consensus uxoris.

Canon 1051. In the investigation of the requisite qualities of one who is to be ordained, the following provisions are to be observed:

1° there is to be a certificate from the rector of the seminary or of the house of formation, concerning the qualities required in the candidate for the reception of the order, namely sound doctrine, genuine piety, good moral behaviour, fitness for the
exercise of the ministry, likewise, after proper investigation, a certificate of the candidate’s state of physical and psychological health;

2° the diocesan Bishop or the major Superior may, in order properly to complete the investigation, use other means which, taking into account the circumstances of time and place, may seem useful, such as testimonial letters, public notices or other sources of information.

Ad scrutinium de qualitatibus in ordinando requisitis quod attinet, serventur praescripta quae sequuntur:

1° habeatur testimonium rectoris seminarii vel domus formationis de qualitatibus ad ordinem recipiendum requisitis, scilicet de candidati recta doctrina, genuina pietate, bonis moribus, aptitudine ad ministerium exercendum; itemque, rite peracta inquisitione, de eius statu valetudinis physicae et psychicae;

2° Episcopus dioecesanus aut Superior maior, ut scrutinium rite peragatur, potest alia adhibere media quae sibi, pro temporis et loci adiunctis, utilia videantur, uti sunt litterae testimoniales, publicationes vel aliae informationes.

Canon 1052. §1 For a Bishop to proceed to an ordination which he is to confer by his own right, he must be satisfied that the documents mentioned in can. 1050 are at hand and that, as a result of the investigations prescribed by law, the suitability of the candidate has been positively established.

§2 For a Bishop to proceed to the ordination of someone not his own subject, it is sufficient that the dimissorial letters state that those documents are at hand, that the investigation has been conducted in accordance with the law, and that the candidate’s suitability has been established. If the ordinand is a member of a religious institute or a society of apostolic life, these letters must also testify that he has been definitively enrolled in the institute or society and that he is a subject of the Superior who gives the letters.

§3 If, not withstanding all this, the Bishop has definite reasons for doubting that the candidate is suitable to receive orders, he is not to promote him.

§1. Ut Episcopus ordinationem iure proprio conferens ad eam procedere possit, ipsi constare debet documenta, de quibus in can. 1050, praesto esse atque, scrutinio ad normam iuris peracto, idoneitatem candidati positivis argumentis esse probatam.

§2. Ut Episcopus ad ordinationem procedat alieni subditi, sufficit ut litterae dimissoriae referant eadem documenta praesto esse, scrutinium ad normam iuris esse peractum atque de idoneitate candidati constare; quod si promovendus sit sodalis instituti religiosi aut societatis vitae apostolicae, eaedem litterae insuper testari debent ipsum in institutum vel societatem definitive cooptatum fuisse et esse subditum Superioris qui dat litteras.

§3. Si, his omnibus non obstantibus, ob certas rationes Episcopus dubitat num candidatus sit idoneus ad ordines recipiendos, eundem ne promoveat.

Canon 1053. §1 After an ordination, the names of the individuals ordained, the name of the ordaining minister, and the place and date of ordination are to be entered in a special register which is to be carefully kept in the curia of the place of ordination.
All the documents of each ordination are to be accurately preserved.

§2 The ordaining Bishop is to give to each person ordained an authentic certificate of the ordination received. Those who, with dimissorial letters, have been promoted by a Bishop other than their own, are to submit the certificate to their proper Ordinary for the registration of the ordination in a special register, to be kept in the archive.

§1. Expleta ordinatione, nomina singulorum ordinatorum ac ministri ordinantis, locus et dies ordinationis notentur in peculiari libro apud curiam loci ordinationis diligenter custodiendo, et omnia singularum ordinationum documenta accurate serventur.

§2. Singulis ordinatis det Episcopus ordinans authenticum ordinationis receptae testimonium; qui, si ab Episcopo extraneo cum litteris dimissoriis promoti fuerint, illud proprio Ordinario exhibeant pro ordinationis adnotatione in speciali libro in archivo servando.

Canon 1054. The local Ordinary, if it concerns the secular clergy, or the competent major Superior, if it concerns his subjects, is to send a notification of each ordination to the parish priest of the place of baptism. The parish priest is to record the ordination in the baptismal register in accordance with can. 535 §2.

Loci Ordinarius, si agatur de saecularibus, aut Superior maior competens, si agatur de ipsius subditis, notitiam uniuscuiusque celebratae ordinationis transmittat ad parochum loci baptismi, qui id adnotet in suo baptizatorum libro, ad normam can. 535, §2.

Canon 1055. §1 The marriage covenant, by which a man and a woman establish between themselves a partnership of their whole life, and which of its own very
nature is ordered to the well-being of the spouses and to the procreation and upbringing of children, has, between the baptised, been raised by Christ the Lord to the dignity of a sacrament.

§2 Consequently, a valid marriage contract cannot exist between baptised persons without its being by that very fact a sacrament.

§1. Matrimoniale foedus, quo vir et mulier inter se totius vitae consortium constituunt, indole sua naturali ad bonum coniugum atque ad prolis generationem et educationem ordinatum, a Christo Domino ad sacramenti dignitatem inter baptizatos evectum est.

§2. Quare inter baptizatos nequit matrimonialis contractus validus consistere, quin sit eo ipso sacramentum.

Canon 1056. The essential properties of marriage are unity and indissolubility; in christian marriage they acquire a distinctive firmness by reason of the sacrament.

Essentiales matrimonii proprietates sunt unitas et indissolubilitas, quae in matrimonio christiano ratione sacramenti peculiarem obtinent firmitatem.

Canon 1057. §1 A marriage is brought into being by the lawfully manifested consent of persons who are legally capable. This consent cannot be supplied by any human power.

§2 Matrimonial consent is an act of will by which a man and a woman by an irrevocable covenant mutually give and accept one another for the purpose of establishing a marriage.

§1. Matrimonium facit partium consensus inter personas iure habiles legitime manifestatus, qui nulla humana potestate suppleri valet.

§2. Consensus matrimonialis est actus voluntatis, quo vir et mulier foedere irrevocabili sese mutuo tradunt et accipiunt ad constituendum matrimonium.

Canon 1058. All can contract marriage who are not prohibited by law.

Omnes possunt matrimonium contrahere, qui iure non prohibentur.

Canon 1059. The marriage of catholics, even if only one party is baptised, is governed not only by divine law but also by canon law, without prejudice to the competence of the civil authority in respect of the merely civil effects of the marriage.

Matrimonium catholicorum, etsi una tantum pars sit catholica, regitur iure non solum divino, sed etiam canonico, salva competentia civilis potestatis circa mere civiles eiusdem matrimonii effectus.

Canon 1060. Marriage enjoys the favour of law. Consequently, in doubt the validity of a marriage must be upheld until the contrary is proven.

Matrimonium gaudet favore iuris; quare in dubio standum est pro valore matrimonii, donec contrarium probetur.

Canon 1061. §1 A valid marriage between baptised persons is said to be merely ratified, if it is not consummated; ratified and consummated, if the spouses have in a human manner engaged together in a conjugal act in itself apt for the generation of offspring.
To this act marriage is by its nature ordered and by it the spouses become one flesh.

§2 If the spouses have lived together after the celebration of their marriage, consummation is presumed until the contrary is proven.

§3 An invalid marriage is said to be putative if it has been celebrated in good faith by at least one party. It ceases to be such when both parties become certain of its nullity.

§1. Matrimonium inter baptizatos validum dicitur ratum tantum, si non est consummatum; ratum et consummatum, si coniuges inter se humano modo posuerunt coniugalem actum per se aptum ad prolis generationem, ad quem natura sua ordinatur matrimonium, et quo coniuges fiunt una caro.

§2. Celebrato matrimonio, si coniuges cohabitaverint, praesumitur consummatio, donec contrarium probetur.

§3. Matrimonium invalidum dicitur putativum, si bona fide ab una saltem parte celebratum fuerit, donec utraque pars de eiusdem nullitate certa evadat.

Canon 1062. §1 A promise of marriage, whether unilateral or bilateral, called an engagement, is governed by the particular law which the Episcopal Conference has enacted, after consideration of such customs and civil laws as may exist.

§2 No right of action to request the celebration of marriage arises from a promise of marriage, but there does arise an action for such reparation of damages as may be due.

§1. Matrimonii promissio sive unilateralis sive bilateralis, quam sponsalia vocant, regitur iure particulari, quod ab Episcoporum conferentia, habita ratione consuetudinum et legum civilium, si quae sint, statutum fuit.

§2. Ex matrimonii promissione non datur actio ad petendam matrimonii celebrationem; datur tamen ad reparationem damnorum, si qua debeatur.

Canon 1063. Pastors of souls are obliged to ensure that their own church community provides for Christ’s faithful the assistance by which the married state is preserved in its christian character and develops in perfection. This assistance is to be given principally:

1° by preaching, by catechetical instruction adapted to children, young people and adults, indeed by the use of the means of social communication, so that Christ’s faithful are instructed in the meaning of christian marriage and in the role of christian spouses and parents;

2° by personal preparation for entering marriage, so that the spouses are disposed to the holiness and the obligations of their new state;

3° by the fruitful celebration of the marriage liturgy, so that it clearly emerges that the spouses manifest, and participate in, the mystery of the unity and fruitful love between Christ and the Church;

4° by the help given to those who have entered marriage, so that by faithfully observing and protecting their conjugal covenant, they may day by day achieve a holier and a fuller family life.

Pastores animarum obligatione tenentur curandi ut propria ecclesiastica communitas christifidelibus assistentiam praebeat, qua status matrimonialis in spiritu christiano servetur et in perfectione progrediatur. Haec assistentia imprimis praebenda est:

1° praedicatione, catechesi minoribus, iuvenibus et adultis aptata, immo usu instrumentorum communicationis socialis, quibus christifideles de significatione matrimonii christiani deque munere coniugum ac parentum christianorum instituantur;

2° praeparatione personali ad matrimonium ineundum, qua sponsi ad novi sui status sanctitatem et officia disponantur;

3° fructuosa liturgica matrimonii celebratione, qua eluceat coniuges mysterium unitatis et fecundi amoris inter Christum et Ecclesiam significare atque participare;

4° auxilio coniugatis praestito, ut ipsi foedus coniugale fideliter servantes atque tuentes, ad sanctiorem in dies plenioremque in familia vitam ducendam perveniant.

Canon 1064. It is the responsibility of the local Ordinary to ensure that this assistance is duly organised. If it is considered opportune, he should consult with men and women of proven experience and expertise.

Ordinarii loci est curare ut debite ordinetur eadem assistentia, auditis etiam, si opportunum videatur, viris et mulieribus experientia et peritia probatis.

Canon 1065. §1 Catholics who have not yet received the sacrament of confirmation are to receive it before being admitted to marriage, if this can be done without grave inconvenience.

§2 So that the sacrament of marriage may be fruitfully received, spouses are earnestly recommended that they approach the sacraments of penance and the blessed
Eucharist.

§1. Catholici qui sacramentum confirmationis nondum receperint, illud, antequam ad matrimonium admittantur, recipiant, si id fieri possit sine gravi incommodo.

§2. Ut fructuose sacramentum matrimonii recipiatur, enixe sponsis commendatur, ut ad sacramenta paenitentiae et sanctissimae Eucharistiae accedant.

Canon 1066. Before a marriage takes place, it must be established that nothing stands in the way of its valid and lawful celebration.

Antequam matrimonium celebretur, constare debet nihil eius validae ac licitae celebrationi obsistere.

Canon 1067. The Episcopal Conference is to lay down norms concerning the questions to be asked of the parties, the publication of marriage banns, and the other appropriate means of enquiry to be carried out before marriage. Only when he has carefully observed these norms may the parish priest assist at a marriage.

Episcoporum conferentia statuat normas de examine sponsorum, necnon de publicationibus matrimonialibus aliisve opportunis mediis ad investigationes peragendas, quae ante matrimonium necessaria sunt, quibus diligenter observatis, parochus procedere possit ad matrimonio assistendum.

Canon 1068. In danger of death, if other proofs are not available, it suffices, unless there are contrary indications, to have the assertion of the parties, sworn if need be, that they are baptised and free of any impediment.

In periculo mortis, si aliae probationes haberi nequeant, sufficit, nisi contraria adsint indicia, affirmatio contrahentium, si casus ferat etiam iurata, se baptizatos esse et nullo detineri impedimento.

Canon 1069. Before the celebration of a marriage, all the faithful are bound to reveal to the parish priest or the local Ordinary such impediments as they may know about.

Omnes fideles obligatione tenentur impedimenta, si quae norint, parocho aut loci Ordinario, ante matrimonii celebrationem, revelandi.

Canon 1070. If someone other than the parish priest whose function it is to assist at the marriage has made the investigations, he is by an authentic document to inform that parish priest of the outcome of these enquiries as soon as possible.

Si alius quam parochus, cuius est assistere matrimonio, investigationes peregerit, de harum exitu quam primum per authenticum documentum eundem parochum certiorem reddat.

Canon 1071. §1 Except in a case of necessity, no one is to assist without the permission of the local Ordinary at:

1° a marriage of vagi;

2° a marriage which cannot be recognised by the civil law or celebrated in accordance with it;

3° a marriage of a person for whom a previous union has created natural obligations towards a third party or towards children;

4° a marriage of a person who has notoriously rejected the catholic faith;

5° a marriage of a person who is under censure;

6° a marriage of a minor whose parents are either unaware of it or are reasonably opposed to it;

7° a marriage to be entered by proxy, as mentioned in can. 1105.

§2 The local Ordinary is not to give permission to assist at the marriage of a person who has notoriously rejected the Catholic faith unless, with the appropriate adjustments, the norms of can. 1125 have been observed.

§1. Excepto casu necessitatis, sine licentia Ordinarii loci ne quis assistat:

1° matrimonio vagorum;

2° matrimonio quod ad normam legis civilis agnosci vel celebrari nequeat;

3° matrimonio eius qui obligationibus teneatur naturalibus erga aliam partem filiosve ex praecedenti unione ortis;

4° matrimonio eius qui notorie catholicam fidem abiecerit;

5° matrimonio eius qui censura innodatus sit;

6° matrimonio filii familias minoris, insciis aut rationabiliter invitis parentibus;

7° matrimonio per procuratorem ineundo, de quo in can. 1105.

§2. Ordinarius loci licentiam assistendi matrimonio eius qui notorie catholicam fidem abiecerit ne concedat, nisi servatis normis de quibus in can. 1125, congrua congruis referendo.

Canon 1072. Pastors of souls are to see to it that they dissuade young people from entering marriage before the age customarily accepted in the region.

Curent animarum pastores a matrimonii celebratione avertere iuvenes ante aetatem, qua secundum regionis receptos mores matrimonium iniri solet.

Canon 1073. A diriment impediment renders a person incapable of validly contracting a marriage.

Impedimentum dirimens personam inhabilem reddit ad matrimonium valide contrahendum.

Canon 1074. An impediment is said to be public, when it can be proved in the external forum; otherwise, it is occult.

Publicum censetur impedimentum, quod probari in foro externo potest; secus est occultum.

Canon 1075. §1 Only the supreme authority in the Church can authentically declare when the divine law prohibits or invalidates a marriage.

§2 Only the same supreme authority has the right to establish other impediments for those who are baptised.

§1. Supremae tantum Ecclesiae auctoritatis est authentice declarare quandonam ius divinum matrimonium prohibeat vel dirimat.

§2. Uni quoque supremae auctoritati ius est alia impedimenta pro baptizatis constituere.

Canon 1076. A custom which introduces a new impediment, or is contrary to existing impediments, is to be reprobated.

Consuetudo novum impedimentum inducens aut impedimentis exsistentibus contraria reprobatur.

Canon 1077. §1 The local Ordinary can in a specific case forbid a marriage of his own subjects, wherever they are residing, or of any person actually present in his territory; he can do this only for a time, for a grave reason and while that reason persists.

§2 Only the supreme authority in the Church can attach an invalidating clause to a prohibition.

§1. Ordinarius loci propriis subditis ubique commorantibus et omnibus in proprio territorio actu degentibus vetare potest matrimonium in casu peculiari, sed ad tempus tantum, gravi de causa eaque perdurante.

§2. Vetito clausulam dirimentem una suprema Ecclesiae auctoritas addere potest.

Canon 1078. §1 The local Ordinary can dispense his own subjects wherever they are residing, and all who are actually present in his territory, from all impediments of ecclesiastical law, except for those whose dispensation is reserved to the Apostolic
See.

§2 The impediments whose dispensation is reserved to the Apostolic See are:

1° the impediment arising from sacred orders or from a public perpetual vow of chastity in a religious institute of pontifical right

2° the impediment of crime mentioned in can. 1090.

§3 A dispensation is never given from the impediment of consanguinity in the direct line or in the second degree of the collateral line.

§1. Ordinarius loci proprios subditos ubique commorantes et omnes in proprio territorio actu degentes ab omnibus impedimentis iuris ecclesiastici dispensare potest, exceptis iis, quorum dispensatio Sedi Apostolicae reservatur.

§2. Impedimenta quorum dispensatio Sedi Apostolicae reservatur sunt:

1° impedimentum ortum ex sacris ordinibus aut ex voto publico perpetuo castitatis in instituto religioso iuris pontificii;

2° impedimentum criminis de quo in can. 1090.

§3. Numquam datur dispensatio ab impedimento consanguinitatis in linea recta aut in secundo gradu lineae collateralis.

Canon 1079. §1 When danger of death threatens, the local Ordinary can dispense his own subjects, wherever they are residing, and all who are actually present in his territory, both from the form to be observed in the celebration of marriage, and from each and every impediment of ecclesiastical law, whether public or occult, with the exception of the impediment arising from the sacred order of priesthood.

§2 In the same circumstances mentioned in §1, but only for cases in which not even the local Ordinary can be approached, the same faculty of dispensation is possessed by the parish priest, by a properly delegated sacred minister, and by the priest or deacon who assists at the marriage in accordance with can. 1116 §2.

§3 In danger of death, the confessor has the power to dispense from occult impediments for the internal forum, whether within the act of sacramental confession or outside it.

§4 In the case mentioned in §2, the local Ordinary is considered unable to be approached if he can be reached only by telegram or by telephone.

§1. Urgente mortis periculo, loci Ordinarius potest tum super forma in matrimonii celebratione servanda, tum super omnibus et singulis impedimentis iuris ecclesiastici sive publicis sive occultis, dispensare proprios subditos ubique commorantes et omnes in proprio territorio actu degentes, excepto impedimento orto ex sacro ordine presbyteratus.

§2. In eisdem rerum adiunctis, de quibus in §1, sed solum pro casibus in quibus ne loci quidem Ordinarius adiri possit, eadem dispensandi potestate pollet tum parochus, tum minister sacer rite delegatus, tum sacerdos vel diaconus qui matrimonio, ad normam can. 1116, §2, assistit.

§3. In periculo mortis confessarius gaudet potestate dispensandi ab impedimentis occultis pro foro interno sive intra sive extra actum sacramentalis confessionis.

§4. In casu de quo in §2, loci Ordinarius censetur adiri non posse, si tantum per telegraphum vel telephonum id fieri possit.

Canon 1080. §1 Whenever an impediment is discovered after everything has already been prepared for a wedding and the marriage cannot without probable danger of grave harm be postponed until a dispensation is obtained from the competent authority, the power to dispense from all impediments, except those mentioned in can. 1078 §2, n. 1, is possessed by the local Ordinary and, provided the case is occult, by all those mentioned in can. 1079 §§2-3, the conditions prescribed therein having been observed.

§2 This power applies also to the validation of a marriage when there is the same danger in delay and there is no time to have recourse to the Apostolic See or, in the case of impediments from which he can dispense, to the local Ordinary.

§1. Quoties impedimentum detegatur cum iam omnia sunt parata ad nuptias, nec matrimonium sine probabili gravis mali periculo differri possit usquedum a competenti auctoritate dispensatio obtineatur, potestate gaudent dispensandi ab omnibus impedimentis, iis exceptis de quibus in can. 1078, §2, n. 1, loci Ordinarius et, dummodo casus sit occultus, omnes de quibus in can. 1079, §§2-3, servatis condicionibus ibidem praescriptis.

§2. Haec potestas valet etiam ad matrimonium convalidandum, si idem periculum sit in mora nec tempus suppetat recurrendi ad Sedem Apostolicam vel ad loci Ordinarium, quod attinet ad impedimenta a quibus dispensare valet.

Canon 1081. The parish priest or the priest or deacon mentioned in can. 1079 §2, should inform the local Ordinary immediately of a dispensation granted for the external forum, and this dispensation is to be recorded in the marriage register.

Parochus aut sacerdos vel diaconus, de quibus in can. 1079, §2, de concessa dispensatione pro foro externo Ordinarium loci statim certiorem faciat; eaque adnotetur in libro matrimoniorum.

Canon 1082. Unless a rescript of the Penitentiary provides otherwise, a dispensation from an occult impediment granted in the internal nonsacramental forum, is to be recorded in the book to be kept in the secret archive of the curia. No other dispensation for the external forum is necessary if at a later stage the occult impediment becomes public.

Nisi aliud ferat Paenitentiariae rescriptum, dispensatio in foro interno non sacramentali concessa super impedimento occulto, adnotetur in libro, qui in secreto curiae archivo asservandus est, nec alia dispensatio pro foro externo est necessaria, si postea occultum impedimentum publicum evaserit.

Canon 1083. §1 A man cannot validly enter marriage before the completion of his sixteenth year of age, nor a woman before the completion of her fourteenth year.

§2 The Episcopal Conference may establish a higher age for the lawful celebration of marriage.

§1. Vir ante decimum sextum aetatis annum completum, mulier ante decimum quartum item completum, matrimonium validum inire non possunt.

§2. Integrum est Episcoporum conferentiae aetatem superiorem ad licitam matrimonii celebrationem statuere.

Canon 1084. §1 Antecedent and perpetual impotence to have sexual intercourse, whether on the part of the man or on that of the woman, whether absolute or relative, by its very nature invalidates marriage.

§2 If the impediment of impotence is doubtful, whether the doubt be one of law or one of fact, the marriage is not to be prevented nor, while the doubt persists, is it to be declared null.

§3 Without prejudice to the provisions of can. 1098, sterility neither forbids nor invalidates a marriage.

§1. Impotentia coeundi antecedens et perpetua, sive ex parte viri sive ex parte mulieris, sive absoluta sive relativa, matrimonium ex ipsa eius natura dirimit.

§2. Si impedimentum impotentiae dubium sit, sive dubio iuris sive dubio facti, matrimonium non est impediendum nec, stante dubio, nullum declarandum.

§3. Sterilitas matrimonium nec prohibet nec dirimit, firmo praescripto can. 1098.

Canon 1085. §1 A person bound by the bond of a previous marriage, even if not consummated, invalidly attempts marriage.

§2 Even though the previous marriage is invalid or for any reason dissolved, it is not thereby lawful to contract another marriage before the nullity or the dissolution of the previous one has been established lawfully and with certainty.

§1. Invalide matrimonium attentat qui vinculo tenetur prioris matrimonii, quamquam non consummati.

§2. Quamvis prius matrimonium sit irritum aut solutum qualibet ex causa, non ideo licet aliud contrahere, antequam de prioris nullitate aut solutione legitime et certo constiterit.

Canon 1086. §1 A marriage between two persons, one of whom was baptized in the
Catholic Church or received into it, and the other of whom is not baptized, is invalid.
[revised wording according to m.p. Omnium in mentem, 26.X.2009]

§2 This impediment is not to be dispensed unless the conditions mentioned in cann.
1125 and 1126 have been fulfilled.

§3 If at the time the marriage was contracted one party was commonly understood to be baptised, or if his or her baptism was doubtful, the validity of the marriage is to be presumed in accordance with can. 1060, until it is established with certainty that one party was baptised and the other was not.

§1. Matrimonium inter duas personas, quarum altera sit baptizata in Ecclesia catholica vel in eandem recepta {nec actu formali ab ea defecerit}, et altera non baptizata, invalidum est. {Textus inter notas abrogatus est per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

§2. Ab hoc impedimento ne dispensetur, nisi impletis condicionibus de quibus in can. 1125 et 1126.

§3. Si pars tempore contracti matrimonii tamquam baptizata communiter habebatur aut eius baptismus erat dubius, praesumenda est, ad normam can. 1060, validitas matrimonii, donec certo probetur alteram partem baptizatam esse, alteram vero non baptizatam.

Canon 1087. Those who are in sacred orders invalidly attempt marriage.

Invalide matrimonium attentant, qui in sacris ordinibus sunt constituti.

Canon 1088. Those who are bound by a public perpetual vow of chastity in a religious institute invalidly attempt marriage.

Invalide matrimonium attentant, qui voto publico perpetuo castitatis in instituto religioso adstricti sunt.

Canon 1089. No marriage can exist between a man and a woman who has been abducted, or at least detained, with a view to contracting a marriage with her, unless the woman, after she has been separated from her abductor and established in a safe and free place, chooses marriage of her own accord.

Inter virum et mulierem abductam vel saltem retentam intuitu matrimonii cum ea contrahendi, nullum matrimonium consistere potest, nisi postea mulier a raptore separata et in loco tuto ac libero constituta, matrimonium sponte eligat.

Canon 1090. §1 One who, with a view to entering marriage with a particular person, has killed that person’s spouse, or his or her own spouse, invalidly attempts this marriage.

§2 They also invalidly attempt marriage with each other who, by mutual physical or moral action, brought about the death of either’s spouse.

§1. Qui intuitu matrimonii cum certa persona ineundi, huius coniugi vel proprio coniugi mortem intulerit, invalide hoc matrimonium attentat.

§2. Invalide quoque matrimonium inter se attentant qui mutua opera physica vel morali mortem coniugi intulerunt.

Canon 1091. §1 Marriage is invalid between those related by consanguinity in all degrees of the direct line, whether ascending or descending, legitimate or natural.

§2 In the collateral line, it is invalid up to the fourth degree inclusive.

§3 The impediment of consanguinity is not multiplied.

§4 A marriage is never to be permitted if a doubt exists as to whether the parties are related by consanguinity in any degree of the direct line, or in the second degree of the collateral line.

§1. In linea recta consanguinitatis matrimonium irritum est inter omnes ascendentes et descendentes tum legitimos tum naturales.

§2. In linea collaterali irritum est usque ad quartum gradum inclusive.

§3. Impedimentum consanguinitatis non multiplicatur.

§4. Numquam matrimonium permittatur, si quod subest dubium num partes sint consanguineae in aliquo gradu lineae rectae aut in secundo gradu lineae collateralis.

Canon 1092. Affinity in any degree of the direct line invalidates marriage.

Affinitas in linea recta dirimit matrimonium in quolibet gradu.

Canon 1093. The impediment of public propriety arises when a couple live together after an invalid marriage, or from a notorious or public concubinage. It invalidates marriage in the first degree of the direct line between the man and those related by consanguinity to the woman, and vice versa.

Impedimentum publicae honestatis oritur ex matrimonio invalido post instauratam vitam communem aut ex notorio vel publico concubinatu; et nuptias dirimit in primo gradu lineae rectae inter virum et consanguineas mulieris, ac vice versa.

Canon 1094. Those who are legally related by reason of adoption cannot validly marry each other if their relationship is in the direct line or in the second degree of the collateral line.

Matrimonium inter se valide contrahere nequeunt qui cognatione legali ex adoptione orta, in linea recta aut in secundo gradu lineae collateralis, coniuncti sunt.

Canon 1095. The following are incapable of contracting marriage:

1° those who lack sufficient use of reason;

2° those who suffer from a grave lack of discretionary judgement concerning the essential matrimonial rights and obligations to be mutually given and accepted;

3° those who, because of causes of a psychological nature, are unable to assume the essential obligations of marriage.

Sunt incapaces matrimonii contrahendi:

1° qui sufficienti rationis usu carent;

2° qui laborant gravi defectu discretionis iudicii circa iura et officia matrimonialia essentialia mutuo tradenda et acceptanda;

3° qui ob causas naturae psychicae obligationes matrimonii essentiales assumere non valent.

Canon 1096. §1 For matrimonial consent to exist, it is necessary that the contracting parties be at least not ignorant of the fact that marriage is a permanent partnership between a man and a woman, ordered to the procreation of children through some form of sexual cooperation.

§2 This ignorance is not presumed after puberty.

§1. Ut consensus matrimonialis haberi possit, necesse est ut contrahentes saltem non ignorent matrimonium esse consortium permanens inter virum et mulierem ordinatum ad prolem, cooperatione aliqua sexuali, procreandam.

§2. Haec ignorantia post pubertatem non praesumitur.

Canon 1097. §1 Error about a person renders a marriage invalid.

§2 Error about a quality of the person, even though it be the reason for the contract, does not render a marriage invalid unless this quality is directly and principally intended.

§1. Error in persona invalidum reddit matrimonium.

§2. Error in qualitate personae, etsi det causam contractui, matrimonium irritum non reddit, nisi haec qualitas directe et principaliter intendatur.

Canon 1098. A person contracts invalidly who enters marriage inveigled by deceit, perpetrated in order to secure consent, concerning some quality of the other party, which of its very nature can seriously disrupt the partnership of conjugal life.

Qui matrimonium init deceptus dolo, ad obtinendum consensum patrato, circa aliquam alterius partis qualitatem, quae suapte natura consortium vitae coniugalis graviter perturbare potest, invalide contrahit.

Canon 1099. Provided it does not determine the will, error concerning the unity or the indissolubility or the sacramental dignity of marriage does not vitiate matrimonial consent.

Error circa matrimonii unitatem vel indissolubilitatem aut sacramentalem dignitatem, dummodo non determinet voluntatem, non vitiat consensum matrimonialem.

Canon 1100. Knowledge of or opinion about the nullity of a marriage does not necessarily exclude matrimonial consent.

Scientia aut opinio nullitatis matrimonii consensum matrimonialem non necessario excludit.

Canon 1101. §1 The internal consent of the mind is presumed to conform to the words or the signs used in the celebration of a marriage.

§2 If, however, either or both of the parties should by a positive act of will exclude marriage itself or any essential element of marriage or any essential property, such party contracts invalidly.

§1. Internus animi consensus praesumitur conformis verbis vel signis in celebrando matrimonio adhibitis.

§2. At si alterutra vel utraque pars positivo voluntatis actu excludat matrimonium ipsum vel matrimonii essentiale aliquod elementum, vel essentialem aliquam proprietatem, invalide contrahit.

Canon 1102. §1 Marriage cannot be validly contracted subject to a condition concerning the future.

§2 Marriage entered into subject to a condition concerning the past or the present is valid or not, according as whatever is the basis of the condition exists or not.

§3 However, a condition as mentioned in §2 may not lawfully be attached except with the written permission of the local Ordinary.

§1. Matrimonium sub condicione de futuro valide contrahi nequit.

§2. Matrimonium sub condicione de praeterito vel de praesenti initum est validum vel non, prout id quod condicioni subest, exsistit vel non.

§3. Condicio autem, de qua in §2, licite apponi nequit, nisi cum licentia Ordinarii loci scripto data.

Canon 1103. A marriage is invalid which was entered into by reason of force or of grave fear imposed from outside, even if not purposely, from which the person has no escape other than by choosing marriage.
[NB see Authentic Interpretation of canon 1103, 23.IV.1987]

Invalidum est matrimonium initum ob vim vel metum gravem ab extrinseco, etiam haud consulto incussum, a quo ut quis se liberet, eligere cogatur matrimonium.

Canon 1104. §1 To contract marriage validly it is necessary that the contracting parties be present together, either personally or by proxy

§2 The spouses are to express their matrimonial consent in words; if, however, they cannot speak, then by equivalent signs.

§1. Ad matrimonium valide contrahendum necesse est ut contrahentes sint praesentes una simul sive per se ipsi, sive per procuratorem.

§2. Sponsi consensum matrimonialem verbis exprimant; si vero loqui non possunt, signis aequipollentibus.

Canon 1105. §1 For a marriage by proxy to be valid, it is required:

1° that there be a special mandate to contract with a specific person;

2° that the proxy be designated by the mandator and personally discharge this function;

§2 For the mandate to be valid, it is to be signed by the mandator, and also by the parish priest or local Ordinary of the place in which the mandate is given or by a priest delegated by either of them or by at least two witnesses, or it is to be drawn up in a document which is authentic according to the civil law.

§3 If the mandator cannot write, this is to be recorded in the mandate and another witness added who is also to sign the document; otherwise, the mandate is invalid.

§4 If the mandator revokes the mandate, or becomes insane, before the proxy contracts in his or her name, the marriage is invalid, even though the proxy or the other contracting party is unaware of the fact.

§1. Ad matrimonium per procuratorem valide ineundum requiritur:

1° ut adsit mandatum speciale ad contrahendum cum certa persona;

2° ut procurator ab ipso mandante designetur, et munere suo per se ipse fungatur.

§2. Mandatum, ut valeat, subscribendum est a mandante et praeterea a parocho vel Ordinario loci in quo mandatum datur, aut a sacerdote ab alterutro delegato, aut a duobus saltem testibus; aut confici debet per documentum ad normam iuris civilis authenticum.

§3. Si mandans scribere nequeat, id in ipso mandato adnotetur et alius testis addatur qui scripturam ipse quoque subsignet; secus mandatum irritum est.

§4. Si mandans, antequam procurator eius nomine contrahat, mandatum revocaverit aut in amentiam inciderit, invalidum est matrimonium, licet sive procurator sive altera pars contrahens haec ignoraverit.

Canon 1106. Marriage can be contracted through an interpreter, but the parish priest may not assist at such a marriage unless he is certain of the trustworthiness of the interpreter.

Matrimonium per interpretem contrahi potest; cui tamen parochus ne assistat, nisi de interpretis fide sibi constet.

Canon 1107. Even if a marriage has been entered into invalidly by reason of an impediment or defect of form, the consent given is presumed to persist until its withdrawal has been established.

Etsi matrimonium invalide ratione impedimenti vel defectus formae initum fuerit, consensus praestitus praesumitur perseverare, donec de eius revocatione constiterit.

Canon 1108. §1 Only those marriages are valid which are contracted in the presence of the local Ordinary or parish priest or of the priest or deacon delegated by either of them, who, in the presence of two witnesses, assists, in accordance however with the rules set out in the following canons, and without prejudice to the exceptions mentioned in cann. 144, 1112 §1, 1116 and 1127 §§2-3.

§2 Only that person who, being present, asks the contracting parties to manifest their consent and in the name of the Church receives it, is understood to assist at a marriage.

§3. Only a priest validly assists at the marriage between two Eastern parties or between one Latin party and one Eastern Catholic or non-Catholic party.
[new paragraph added by m.p. De concordia inter Codices, 31.V.2016]

§1. Ea tantum matrimonia valida sunt, quae contrahuntur coram loci Ordinario aut parocho aut sacerdote vel diacono ab alterutro delegato qui assistant, necnon coram duobus testibus, secundum tamen regulas expressas in canonibus qui sequuntur, et salvis exceptionibus de quibus in can. 144, 1112, §1, 1116 et 1127, §§1-2.

§2. Assistens matrimonio intellegitur tantum qui praesens exquirit manifestationem contrahentium consensus eamque nomine Ecclesiae recipit.

Canon 1109. Unless the local ordinary and pastor have been excommunicated, interdicted, or suspended from office or declared such through a sentence or decree, by virtue of their office and within the confines of their territory they assist validly at the marriages not only of their subjects but also of those who are not their subjects, provided that at least one of the two parties is ascribed to the Latin Church.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

Loci Ordinarius et parochus, nisi per sententiam vel per decretum fuerint excommunicati vel interdicti vel suspensi ab officio aut tales declarati, vi officii, intra fines sui territorii, valide matrimoniis assistunt non tantum subditorum, sed etiam non subditorum, dummodo eorum alteruter sit ritus latini.

Canon 1110. A personal Ordinary and a personal parish priest by virtue of their office validly assist, within the confines of their jurisdiction, at the marriages only of those of whom at least one party is their subject.

Ordinarius et parochus personalis vi officii matrimonio solummodo eorum valide assistunt, quorum saltem alteruter subditus sit intra fines suae dicionis.

Canon 1111. §1 As long as they hold office validly, the local ordinary and the pastor can delegate to priests and deacons the faculty, even a general one, of assisting at
marriages within the limits of their territory, without prejudice to the provision of can. 1108 §3.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§2 In order that the delegation of the faculty to assist at marriages be valid, it must be expressly given to specific persons; if there is question of a special delegation, it is to be given for a specific marriage; if however there is question of a general delegation, it is to be given in writing.

§1. Loci Ordinarius et parochus, quamdiu valide officio funguntur, possunt facultatem intra fines sui territorii matrimoniis assistendi, etiam generalem, sacerdotibus et diaconis delegare.

§2. Ut valida sit delegatio facultatis assistendi matrimoniis, determinatis personis expresse dari debet; si agitur de delegatione speciali, ad determinatum matrimonium danda est; si vero agitur de delegatione generali, scripto est concedenda.

Canon 1112. §1 With the prior favourable opinion of the conference of bishops and after the permission of the Holy See has been obtained, the diocesan bishop can delegate lay persons to assist at marriages where priests or deacons are lacking, without prejudice to the provision of can. 1108 §3.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§2 A suitable lay person is to be selected, capable of giving instruction to those who are getting married, and fitted to conduct the marriage liturgy properly.

§1. Ubi desunt sacerdotes et diaconi, potest Episcopus dioecesanus, praevio voto favorabili Episcoporum conferentiae et obtenta licentia Sanctae Sedis, delegare laicos, qui matrimoniis assistant.

§2. Laicus seligatur idoneus, ad institutionem nupturientibus tradendam capax et qui liturgiae matrimoniali rite peragendae aptus sit.

Canon 1113. §1 Before a special delegation is granted, provision is to be made for all those matters which the law prescribes to establish the freedom to marry.

Antequam delegatio concedatur specialis, omnia provideantur, quae ius statuit ad libertatem status comprobandam.

Canon 1114. One who assists at a marriage acts unlawfully unless he has satisfied himself of the parties’ freedom to marry in accordance with the law and, whenever he assists by virtue of a general delegation, has satisfied himself of the parish priest’s permission, if this is possible.

Assistens matrimonio illicite agit, nisi ipsi constiterit de libero statu contrahentium ad normam iuris atque, si fieri potest, de licentia parochi, quoties vi delegationis generalis assistit.

Canon 1115. Marriages are to be celebrated in the parish in which either of the contracting parties has a domicile or a quasi-domicile or a month’s residence or, if there is question of vagi, in the parish in which they are actually residing. With the permission of the proper Ordinary or the proper parish priest, marriages may be celebrated elsewhere.

Matrimonia celebrentur in paroecia ubi alterutra pars contrahentium habet domicilium vel quasi-domicilium vel menstruam commorationem, aut, si de vagis agitur, in paroecia ubi actu commorantur; cum licentia proprii Ordinarii aut parochi proprii, alibi celebrari possunt.

Canon 1116. §1 If one who, in accordance with the law, is competent to assist, cannot be present or be approached without grave inconvenience, those who intend to enter a true marriage can validly and lawfully contract in the presence of witnesses only:

1° in danger of death;

2° apart from danger of death, provided it is prudently foreseen that this state of affairs will continue for a month.

§2 In either case, if another priest or deacon is at hand who can be present, he must be called upon and, together with the witnesses, be present at the celebration of the marriage, without prejudice to the validity of the marriage in the presence of only the witnesses.

§3. In addition to the provisions established in §1, nn. 1 and 2, the local ordinary can confer to any Catholic priest the faculty to bless the marriage of faithful Christians of the Eastern Churches who are not in full communion with the Catholic Church if they request it spontaneously, and provided there is nothing to preclude the valid and licit celebration of the marriage. The same priest, however, with the necessary prudence, shall inform the competent authority of the interested non-Catholic Church of the case.
[new paragraph added by m.p. De concordia inter Codices, 31.V.2016]

§1. Si haberi vel adiri nequeat sine gravi incommodo assistens ad normam iuris competens, qui intendunt verum matrimonium inire, illud valide ac licite coram solis testibus contrahere possunt:

1° in mortis periculo;

2° extra mortis periculum, dummodo prudenter praevideatur earum rerum condicionem esse per mensem duraturam.

§2. In utroque casu, si praesto sit alius sacerdos vel diaconus qui adesse possit, vocari et, una cum testibus, matrimonii celebrationi adesse debet, salva coniugii validitate coram solis testibus.

Canon 1117. The form prescribed above must be observed if at least one of the parties contracting the marriage was baptized in the Catholic Church or received into it, without prejudice to the provisions of can. 1127 §2.
[revised wording according to m.p. Omnium in mentem, 26.X.2009]

Statuta superius forma servanda est, si saltem alterutra pars matrimonium contrahentium in Ecclesia catholica baptizata vel in eandem recepta sit {neque actu formali ab ea defecerit}, salvis praescriptis can. 1127, §2. {Textus inter notas abrogatus est per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

Canon 1118. §1 A marriage between catholics, or between a catholic party and a baptised non-catholic, is to be celebrated in the parish church. By permission of the local Ordinary or of the parish priest, it may be celebrated in another church or oratory.

§2 The local Ordinary can allow a marriage to be celebrated in another suitable place.

§3 A marriage between a catholic party and an unbaptised party may be celebrated in a church or in another suitable place.

§1. Matrimonium inter catholicos vel inter partem catholicam et partem non catholicam baptizatam celebretur in ecclesia paroeciali; in alia ecclesia aut oratorio celebrari poterit de licentia Ordinarii loci vel parochi.

§2. Matrimonium in alio convenienti loco celebrari Ordinarius loci permittere potest.

§3. Matrimonium inter partem catholicam et partem non baptizatam in ecclesia vel in alio convenienti loco celebrari poterit.

Canon 1119. Apart from a case of necessity, in the celebration of marriage those rites are to be observed which are prescribed in the liturgical books approved by the
Church, or which are acknowledged by lawful customs.

Extra casum necessitatis, in matrimonii celebratione serventur ritus in libris liturgicis, ab Ecclesia probatis, praescripti aut legitimis consuetudinibus recepti.

Canon 1120. The Episcopal Conference can draw up its own rite of marriage, in keeping with those usages of place and people which accord with the christian spirit; it is to be reviewed by the Holy See, and it is without prejudice to the law that the person who is present to assist at the marriage is to ask for and receive the expression of the consent of the contracting parties.

Episcoporum conferentia exarare potest ritum proprium matrimonii, a Sancta Sede recognoscendum, congruentem locorum et populorum usibus ad spiritum christianum aptatis, firma tamen lege ut assistens matrimonio praesens requirat manifestationem consensus contrahentium eamque recipiat.

Canon 1121. §1 As soon as possible after the celebration of a marriage, the parish priest of the place of celebration or whoever takes his place, even if neither has assisted at the marriage, is to record in the marriage register the names of the spouses, of the person who assisted and of the witnesses, and the place and date of the celebration of the marriage; this is to be done in the manner prescribed by the Episcopal Conference or by the diocesan Bishop.

§2 Whenever a marriage is contracted in accordance with can. 1116, the priest or deacon, if he was present at the celebration, otherwise the witnesses, are bound
jointly with the contracting parties as soon as possible to inform the parish priest or the local Ordinary about the marriage entered into.

§3 In regard to a marriage contracted with a dispensation from the canonical form, the local Ordinary who granted the dispensation is to see to it that the dispensation and the celebration are recorded in the marriage register both of the curia, and of the proper parish of the catholic party whose parish priest carried out the inquiries concerning the freedom to marry. The catholic spouse is obliged as soon as possible to notify that same Ordinary and parish priest of the fact that the marriage was cele brated, indicating also the place of celebration and the public form whichwas observed.

§1. Celebrato matrimonio, parochus loci celebrationis vel qui eius vices gerit, etsi neuter eidem astiterit, quam primum adnotet in matrimoniorum regestis nomina coniugum, assistentis ac testium, locum et diem celebrationis matrimonii, iuxta modum ab Episcoporum conferentia aut ab Episcopo dioecesano praescriptum.

§2. Quoties matrimonium ad normam can. 1116 contrahitur, sacerdos vel diaconus, si celebrationi adfuerit, secus testes tenentur in solidum cum contrahentibus parochum aut Ordinarium loci de inito coniugio quam primum certiorem reddere.

§3. Ad matrimonium quod attinet cum dispensatione a forma canonica contractum, loci Ordinarius, qui dispensationem concessit, curet ut inscribatur dispensatio et celebratio in libro matrimoniorum tum curiae tum paroeciae propriae partis catholicae, cuius parochus inquisitiones de statu libero peregit; de celebrato matrimonio eundem Ordinarium et parochum quam primum certiorem reddere tenetur coniux catholicus, indicans etiam locum celebrationis necnon formam publicam servatam.

Canon 1122. §1 A marriage which has been contracted is to be recorded also in the baptismal registers in which the baptism of the spouses was entered.

§2 If a spouse contracted marriage elsewhere than in the parish of baptism, the parish priest of the place of celebration is to send a notification of the marriage as soon as possible to the parish priest of the place of baptism.

§1. Matrimonium contractum adnotetur etiam in regestis baptizatorum, in quibus baptismus coniugum inscriptus est.

§2. Si coniux matrimonium contraxerit non in paroecia in qua baptizatus est, parochus loci celebrationis notitiam initi coniugii ad parochum loci collati baptismi quam primum transmittat.

Canon 1123. Whenever a marriage is validated for the external forum, or declared invalid, or lawfully dissolved other than by death, the parish priest of the place of the celebration of the marriage must be informed, so that an entry may be duly made in the registers of marriage and of baptism.

Quoties matrimonium vel convalidatur pro foro externo, vel nullum declaratur, vel legitime praeterquam morte solvitur, parochus loci celebrationis matrimonii certior fieri debet, ut adnotatio in regestis matrimoniorum et baptizatorum rite fiat.

Canon 1124. Marriage between two baptized persons, one of whom was baptized in the
Catholic Church or received into it after baptism, and the other a member of a
Church or ecclesial community not in full communion with the Catholic Church, cannot be celebrated without the express permission of the competent authority.
[revised wording according to m.p. Omnium in mentem, 26.X.2009]

Matrimonium inter duas personas baptizatas, quarum altera sit in Ecclesia catholica baptizata vel in eandem post baptismum recepta, {quaeque nec ab ea actu formali defecerit,} altera vero Ecclesiae vel communitati ecclesiali plenam communionem cum Ecclesia catholica non habenti adscripta, sine expressa auctoritatis competentis licentia prohibitum est. {Textus inter notas abrogatus est per littera apostolica motu proprio Omnium in Mentem die XXVI mensis Octobris anno MMIX.}

Canon 1125. The local Ordinary can grant this permission if there is a just and reasonable cause. He is not to grant it unless the following conditions are fulfilled:

1° the catholic party is to declare that he or she is prepared to remove dangers of defecting from the faith, and is to make a sincere promise to do all in his or her power in order that all the children be baptised and brought up in the catholic
Church;

2° the other party is to be informed in good time of these promises to be made by the catholic party, so that it is certain that he or she is truly aware of the promise and of the obligation of the catholic party

3° both parties are to be instructed about the purposes and essential properties of marriage, which are not to be excluded by either contractant.

Huiusmodi licentiam concedere potest Ordinarius loci, si iusta et rationabilis causa habeatur; eam ne concedat, nisi impletis condicionibus quae sequuntur:

1° pars catholica declaret se paratam esse pericula a fide deficiendi removere atque sinceram promissionem praestet se omnia pro viribus facturam esse, ut universa proles in Ecclesia catholica baptizetur et educetur;

2° de his promissionibus a parte catholica faciendis altera pars tempestive certior fiat, adeo ut constet ipsam vere consciam esse promissionis et obligationis partis catholicae;

3° ambae partes edoceantur de finibus et proprietatibus essentialibus matrimonii, a neutro contrahente excludendis.

Canon 1126. It is for the Episcopal Conference to prescribe the manner in which these declarations and promises, which are always required, are to be made, and to determine how they are to be established in the external forum, and how the non-catholic party is to be informed of them.

Episcoporum conferentiae est tum modum statuere, quo hae declarationes et promissiones, quae semper requiruntur, faciendae sint, tum rationem definire, qua de ipsis et in foro externo constet et pars non catholica certior reddatur.

Canon 1127. §1 The prescripts of can. 1108 are to be observed for the form to be employed in a mixed marriage; if however a Catholic party contracts marriage with a non-Catholic party of an Eastern Rite, the canonical form of the celebration must be observed for liceity only; for validity, however, the presence of a priest is required notwithstanding whatever else is to be observed in accordance with the law.
[revised wording according to m.p. De concordia inter Codices, 31.V.2016]

§2 If there are grave difficulties in the way of observing the canonical form, the local
Ordinary of the catholic party has the right to dispense from it in individual cases, having however consulted the Ordinary of the place of the celebration of the marriage; for validity, however, some public form of celebration is required. It is for the Episcopal Conference to establish norms whereby this dispensation may be granted in a uniform manner.

§3 It is forbidden to have, either before or after the canonical celebration in accordance with §1, another religious celebration of the same marriage for the purpose of giving or renewing matrimonial consent. Likewise, there is not to be a religious celebration in which the catholic assistant and a non-catholic minister, each performing his own rite, ask for the consent of the parties.

§1. Ad formam quod attinet in matrimonio mixto adhibendam, serventur praescripta can. 1108; si tamen pars catholica matrimonium contrahit cum parte non catholica ritus orientalis, forma canonica celebrationis servanda est ad liceitatem tantum; ad validitatem autem requiritur interventus ministri sacri, servatis aliis de iure servandis.

§2. Si graves difficultates formae canonicae servandae obstent, Ordinario loci partis catholicae ius est ab eadem in singulis casibus dispensandi, consulto tamen Ordinario loci in quo matrimonium celebratur, et salva ad validitatem aliqua publica forma celebrationis; Episcoporum conferentiae est normas statuere, quibus praedicta dispensatio concordi ratione concedatur.

§3. Vetatur ne, ante vel post canonicam celebrationem ad normam §1, alia habeatur eiusdem matrimonii celebratio religiosa ad matrimonialem consensum praestandum vel renovandum; item ne fiat celebratio religiosa, in qua assistens catholicus et minister non catholicus insimul, suum quisque ritum peragens, partium consensum exquirant.

Canon 1128. Local Ordinaries and other pastors of souls are to see to it that the catholic spouse and the children born of a mixed marriage are not without the spiritual help needed to fulfil their obligations; they are also to assist the spouses to foster the unity of conjugal and family life.

Locorum Ordinarii aliique animarum pastores curent, ne coniugi catholico et filiis e matrimonio mixto natis auxilium spirituale desit ad eorum obligationes adimplendas atque coniuges adiuvent ad vitae coniugalis et familiaris fovendam unitatem.

Canon 1129. The provisions of cann. 1127 and 1128 are to be applied also to marriages which are impeded by the impediment of disparity of worship mentioned in can.
1086 §1.

Praescripta can. 1127 et 1128 applicanda sunt quoque matrimoniis, quibus obstat impedimentum disparitatis cultus, de quo in can. 1086, §1.

Canon 1130. For a grave and urgent reason, the local Ordinary may permit that a marriage be celebrated in secret.

Ex gravi et urgenti causa loci Ordinarius permittere potest, ut matrimonium secreto celebretur.

Canon 1131. Permission to celebrate a marriage in secret involves:

1° that the investigations to be made before the marriage are carried out in secret;

2° that the secret in regard to the marriage which has been celebrated is observed by the local Ordinary, by whoever assists, by the witnesses and by the spouses.

Permissio matrimonium secreto celebrandi secumfert:

1° ut secreto fiant investigationes quae ante matrimonium peragendae sunt;

2° ut secretum de matrimonio celebrato servetur ab Ordinario loci, assistente, testibus, coniugibus.

Canon 1132. The obligation of observing the secret mentioned in can. 1131 n. 2 ceases for the local Ordinary if from its observance a threat arises of grave scandal or of grave harm to the sanctity of marriage. This fact is to be made known to the parties before the celebration of the marriage.

Obligatio secretum servandi, de qua in can. 1131, n. 2, ex parte Ordinarii loci cessat si grave scandalum aut gravis erga matrimonii sanctitatem iniuria ex secreti observantia immineat, idque notum fiat partibus ante matrimonii celebrationem.

Canon 1133. A marriage celebrated in secret is to be recorded only in a special register which is to be kept in the secret archive of the curia.

Matrimonium secreto celebratum in peculiari tantummodo regesto, servando in secreto curiae archivo, adnotetur.

Canon 1134. From a valid marriage there arises between the spouses a bond which of its own nature is permanent and exclusive. Moreover, in christian marriage the spouses are by a special sacrament strengthened and, as it were, consecrated for the duties and the dignity of their state.

Ex valido matrimonio enascitur inter coniuges vinculum natura sua perpetuum et exclusivum; in matrimonio praeterea christiano coniuges ad sui status officia et dignitatem peculiari sacramento roborantur et veluti consecrantur.

Canon 1135. Each spouse has an equal obligation and right to whatever pertains to the partnership of conjugal life.

Utrique coniugi aequum officium et ius est ad ea quae pertinent ad consortium vitae coniugalis.

Canon 1136. Parents have the most grave obligation and the primary right to do all in their power to ensure their children’s physical, social, cultural, moral and religious upbringing.

Parentes officium gravissimum et ius primarium habent prolis educationem tum physicam, socialem et culturalem, tum moralem et religiosam pro viribus curandi.

Canon 1137. Children who are conceived or born of a valid or of a putative marriage are legitimate.

Legitimi sunt filii concepti aut nati ex matrimonio valido vel putativo.

Canon 1138. §1 The father is he who is identified by a lawful marriage, unless by clear arguments the contrary is proven.

§2 Children are presumed legitimate who are born at least 180 days after the date the marriage was celebrated, or within 300 days from the date of the dissolution of conjugal life.

§1. Pater is est, quem iustae nuptiae demonstrant, nisi evidentibus argumentis contrarium probetur.

§2. Legitimi praesumuntur filii, qui nati sunt saltem post dies 180 a die celebrati matrimonii, vel infra dies 300 a die dissolutae vitae coniugalis.

Canon 1139. Illegitimate children are legitimated by the subsequent marriage of their parents, whether valid or putative, or by a rescript of the Holy See.

Filii illegitimi legitimantur per subsequens matrimonium parentum sive validum sive putativum, vel per rescriptum Sanctae Sedis.

Canon 1140. As far as canonical effects are concerned, legitimated children are equivalent to legitimate children in all respects, unless it is otherwise expressly provided by the law.

Filii legitimati, ad effectus canonicos quod attinet, in omnibus aequiparantur legitimis, nisi aliud expresse iure cautum fuerit.

Canon 1141. A marriage which is ratified and consummated cannot be dissolved by any human power or by any cause other than death.

Matrimonium ratum et consummatum nulla humana potestate nullaque causa, praeterquam morte, dissolvi potest.

Canon 1142. A non-consummated marriage between baptised persons or between a baptised party and an unbaptised party can be dissolved by the Roman Pontiff for a just reason, at the request of both parties or of either party, even if the other is unwilling.

Matrimonium non consummatum inter baptizatos vel inter partem baptizatam et partem non baptizatam a Romano Pontifice dissolvi potest iusta de causa, utraque parte rogante vel alterutra, etsi altera pars sit invita.

Canon 1143. §1 In virtue of the pauline privilege, a marriage entered into by two unbaptised persons is dissolved in favour of the faith of the party who received baptism, by the very fact that a new marriage is contracted by that same party, provided the unbaptised party departs.

§2 The unbaptised party is considered to depart if he or she is unwilling to live with the baptised party, or to live peacefully without offence to the Creator, unless the baptised party has, after the reception of baptism, given the other just cause to depart.

§1. Matrimonium initum a duobus non baptizatis solvitur ex privilegio paulino in favorem fidei partis quae baptismum recepit, ipso facto quo novum matrimonium ab eadem parte contrahitur, dummodo pars non baptizata discedat.

§2. Discedere censetur pars non baptizata, si nolit cum parte baptizata cohabitare vel cohabitare pacifice sine contumelia Creatoris, nisi haec post baptismum receptum iustam illi dederit discedendi causam.

Canon 1144. §1 For the baptised person validly to contract a new marriage, the unbaptised party must always be interpellated whether:

1° he or she also wishes to receive baptism;

2° he or she at least is willing to live peacefully with the baptised party without offence to the Creator.

§2 This interpellation is to be done after baptism. However, the local Ordinary can for a grave reason permit that the interpellation be done before baptism; indeed he can dispense from it, either before or after baptism, provided it is established, by at least a summary and extrajudicial procedure, that it cannot be made or that it would be useless.

§1. Ut pars baptizata novum matrimonium valide contrahat, pars non baptizata semper interpellari debet an:

1° velit et ipsa baptismum recipere;

2° saltem velit cum parte baptizata pacifice cohabitare, sine contumelia Creatoris.

§2. Haec interpellatio post baptismum fieri debet; at loci Ordinarius, gravi de causa, permittere potest ut interpellatio ante baptismum fiat, immo et ab interpellatione dispensare, sive ante sive post baptismum, dummodo constet modo procedendi saltem summario et extraiudiciali eam fieri non posse aut fore inutilem.

Canon 1145. As a rule, the interpellation is to be done on the authority of the local
Ordinary of the converted party. A period of time for reply is to be allowed by this
Ordinary to the other party, if indeed he or she asks for it, warning the person however that if the period passes without any reply, silence will be taken as a negative response.

§2 Even an interpellation made privately by the converted party is valid, and indeed it is lawful if the form prescribed above cannot be observed.

§3 In both cases there must be lawful proof in the external forum of the interpellation having been done and of its outcome.

§1. Interpellatio fiat regulariter de auctoritate loci Ordinarii partis conversae; a quo Ordinario concedendae sunt alteri coniugi, si quidem eas petierit, induciae ad respondendum, eodem tamen monito ut, si induciae inutiliter praeterlabantur, eius silentium pro responsione negativa habeatur.

§2. Interpellatio etiam privatim facta ab ipsa parte conversa valet, immo est licita, si forma superius praescripta servari nequeat.

§3. In utroque casu de interpellatione facta deque eiusdem exitu in foro externo legitime constare debet.

Canon 1146. The baptised party has the right to contract a new marriage with a catholic:

1° if the other party has replied in the negative to the interpellation, or if the interpellation has been lawfully omitted;

2° if the unbaptised person, whether already interpellated or not, who at first persevered in peaceful cohabitation without offence to the Creator, has subsequently departed without just cause, without prejudice to the provisions of can. 1144 and
1145.

Pars baptizata ius habet novas nuptias contrahendi cum parte catholica:

1° si altera pars negative interpellationi responderit, aut si interpellatio legitime omissa fuerit;

2° si pars non baptizata, sive iam interpellata sive non, prius perseverans in pacifica cohabitatione sine contumelia Creatoris, postea sine iusta causa discesserit, firmis praescriptis can. 1144 et 1145.

Canon 1147. However, the local Ordinary can for a grave reason allow the baptised party, using the pauline privilege, to contract marriage with a non-catholic party, whether baptised or unbaptised; in this case, the provisions of the canons on mixed marriages must also be observed.

Ordinarius loci tamen, gravi de causa, concedere potest ut pars baptizata, utens privilegio paulino, contrahat matrimonium cum parte non catholica sive baptizata sive non baptizata, servatis etiam praescriptis canonum de matrimoniis mixtis.

Canon 1148. §1 When an unbaptised man who simultaneously has a number of unbaptised wives, has received baptism in the catholic Church, if it would be a hardship for him to remain with the first of the wives, he may retain one of them, having dismissed the others. The same applies to an unbaptised woman who simultaneously has a number of unbaptised husbands.

§2 In the cases mentioned in §1, when baptism has been received, the marriage is to be contracted in the legal form, with due observance, if need be, of the provisions concerning mixed marriages and of other provisions of law.

§3 In the light of the moral, social and economic circumstances of place and person, the local Ordinary is to ensure that adequate provision is made, in accordance with the norms of justice, christian charity and natural equity, for the needs of the first wife and of the others who have been dismissed.

§1. Non baptizatus, qui plures uxores non baptizatas simul habeat, recepto in Ecclesia catholica baptismo, si durum ei sit cum earum prima permanere, unam ex illis, ceteris dimissis, retinere potest. Idem valet de muliere non baptizata, quae plures maritos non baptizatos simul habeat.

§2. In casibus de quibus in §1, matrimonium, recepto baptismo, forma legitima contrahendum est, servatis etiam, si opus sit, praescriptis de matrimoniis mixtis et aliis de iure servandis.

§3. Ordinarius loci, prae oculis habita condicione morali, sociali, oeconomica locorum et personarum, curet ut primae uxoris ceterarumque dimissarum necessitatibus satis provisum sit, iuxta normas iustitiae, christianae caritatis et naturalis aequitatis.

Canon 1149. An unbaptised person who, having received baptism in the catholic
Church, cannot re-establish cohabitation with his or her unbaptised spouse by reason of captivity or persecution, can contract another marriage, even if the other party has in the meantime received baptism, without prejudice to the provisions of can. 1141.

Non baptizatus qui, recepto in Ecclesia catholica baptismo, cum coniuge non baptizato ratione captivitatis vel persecutionis cohabitationem restaurare nequeat, aliud matrimonium contrahere potest, etiamsi altera pars baptismum interea receperit, firmo praescripto can. 1141.

Canon 1150. In a doubtful matter the privilege of the faith enjoys the favour of law.

In re dubia privilegium fidei gaudet favore iuris.

Canon 1151. Spouses have the obligation and the right to maintain their common conjugal life, unless a lawful reason excuses them.

Coniuges habent officium et ius servandi convictum coniugalem, nisi legitima causa eos excuset.

Canon 1152. §1 It is earnestly recommended that a spouse, motivated by christian charity and solicitous for the good of the family, should not refuse to pardon an adulterous partner and should not sunder the conjugal life. Nevertheless, if that spouse has not either expressly or tacitly condoned the other’s fault, he or she has the right to sever the common conjugal life, provided he or she has not consented to the adultery, nor been the cause of it, nor also committed adultery.

§2 Tacit condonation occurs if the innocent spouse, after becoming aware of the adultery, has willingly engaged in a marital relationship with the other spouse; it is presumed, however, if the innocent spouse has maintained the common conjugal life for six months, and has not had recourse to ecclesiastical or to civil authority.

§3 Within six months of having spontaneously terminated the common conjugal life, the innocent spouse is to bring a case for separation to the competent ecclesiastical authority. Having examined all the circumstances, this authority is to consider whether the innocent spouse can be brought to condone the fault and not prolong the separation permanently.

§1. Licet enixe commendetur ut coniux, caritate christiana motus et boni familiae sollicitus, veniam non abnuat comparti adulterae atque vitam coniugalem non disrumpat, si tamen eiusdem culpam expresse aut tacite non condonaverit, ius ipsi est solvendi coniugalem convictum, nisi in adulterium consenserit aut eidem causam dederit aut ipse quoque adulterium commiserit.

§2. Tacita condonatio habetur si coniux innocens, postquam de adulterio certior factus est, sponte cum altero coniuge maritali affectu conversatus fuerit; praesumitur vero, si per sex menses coniugalem convictum servaverit, neque recursum apud auctoritatem ecclesiasticam vel civilem fecerit.

§3. Si coniux innocens sponte convictum coniugalem solverit, intra sex menses causam separationis deferat ad competentem auctoritatem ecclesiasticam, quae, omnibus inspectis adiunctis, perpendat si coniux innocens adduci possit ad culpam condonandam et ad separationem in perpetuum non protrahendam.

Canon 1153. §1 A spouse who occasions grave danger of soul or body to the other or to the children, or otherwise makes the common life unduly difficult, provides the other spouse with a reason to leave, either by a decree of the local Ordinary or, if there is danger in delay, even on his or her own authority.

§2 In all cases, when the reason for separation ceases, the common conjugal life is to be restored, unless otherwise provided by ecclesiastical authority.

§1. Si alteruter coniugum grave seu animi seu corporis periculum alteri aut proli facessat, vel aliter vitam communem nimis duram reddat, alteri legitimam praebet causam discedendi, decreto Ordinarii loci et, si periculum sit in mora, etiam propria auctoritate.

§2. In omnibus casibus, causa separationis cessante, coniugalis convictus restaurandus est, nisi ab auctoritate ecclesiastica aliter statuatur.

Canon 1154. When a separation of spouses has taken place, provision is always, and in good time, to be made for the due maintenance and upbringing of the children.

Instituta separatione coniugum, opportune semper cavendum est debitae filiorum sustentationi et educationi.

Canon 1155. The innocent spouse may laudably readmit the other spouse to the conjugal life, in which case he or she renounces the right to separation .

Coniux innocens laudabiliter alterum coniugem ad vitam coniugalem rursus admittere potest, quo in casu iuri separationis renuntiat.

Canon 1156. §1 To validate a marriage which is invalid because of a diriment impediment, it is required that the impediment cease or be dispensed, and that at least the party aware of the impediment renews consent.

§2 This renewal is required by ecclesiastical law for the validity of the validation, even if at the beginning both parties had given consent and had not afterwards withdrawn it.

§1. Ad convalidandum matrimonium irritum ob impedimentum dirimens, requiritur ut cesset impedimentum vel ab eodem dispensetur, et consensum renovet saltem pars impedimenti conscia.

§2. Haec renovatio iure ecclesiastico requiritur ad validitatem convalidationis, etiamsi initio utraque pars consensum praestiterit nec postea revocaverit.

Canon 1157. The renewal of consent must be a new act of will consenting to a marriage which the renewing party knows or thinks was invalid from the beginning.

Renovatio consensus debet esse novus voluntatis actus in matrimonium, quod pars renovans scit aut opinatur ab initio nullum fuisse.

Canon 1158. §1 If the impediment is public, consent is to be renewed by both parties in the canonical form, without prejudice to the provision of can. 1127 §3.

§2 If the impediment cannot be proved, it is sufficient that consent be renewed privately and in secret, specifically by the party who is aware of the impediment
provided the other party persists in the consent given, or by both parties if the impediment is known to both.

§1. Si impedimentum sit publicum, consensus ab utraque parte renovandus est forma canonica, salvo praescripto can. 1127, §2.

§2. Si impedimentum probari nequeat, satis est ut consensus renovetur privatim et secreto, et quidem a parte impedimenti conscia, dummodo altera in consensu praestito perseveret, aut ab utraque parte, si impedimentum sit utrique parti notum.

Canon 1159. §1 A marriage invalid because of a defect of consent is validated if the party who did not consent, now does consent, provided the consent given by the other party persists.

§2 If the defect of the consent cannot be proven, it is sufficient that the party who did not consent, gives consent privately and in secret.

§3 If the defect of consent can be proven, it is necessary that consent be given in the canonical form.

§1. Matrimonium irritum ob defectum consensus convalidatur, si pars quae non consenserat, iam consentiat, dummodo consensus ab altera parte praestitus perseveret.

§2. Si defectus consensus probari nequeat, satis est ut pars, quae non consenserat, privatim et secreto consensum praestet.

§3. Si defectus consensus probari potest, necesse est ut consensus forma canonica praestetur.

Canon 1160. For a marriage which is invalid because of defect of form to become valid, it must be contracted anew in the canonical form, without prejudice to the provisions of can. 1127 §3[4].

Matrimonium nullum ob defectum formae, ut validum fiat, contrahi denuo debet forma canonica, salvo praescripto can. 1127, §2.

Canon 1161. §1 The retroactive validation of an invalid marriage is its validation without the renewal of consent, granted by the competent authority. It involves a dispensation from an impediment if there is one and from the canonical form if it had not been observed, as well as a referral back to the past of the canonical effects.

§2 The validation takes place from the moment the favour is granted; the referral back, however, is understood to have been made to the moment the marriage was celebrated, unless it is otherwise expressly provided.

§3 A retroactive validation is not to be granted unless it is probable that the parties intend to persevere in conjugal life.

§1. Matrimonii irriti sanatio in radice est eiusdem, sine renovatione consensus, convalidatio, a competenti auctoritate concessa, secumferens dispensationem ab impedimento, si adsit, atque a forma canonica, si servata non fuerit, necnon retrotractionem effectuum canonicorum ad praeteritum.

§2. Convalidatio fit a momento concessionis gratiae; retrotractio vero intellegitur facta ad momentum celebrationis matrimonii, nisi aliud expresse caveatur.

§3. Sanatio in radice ne concedatur, nisi probabile sit partes in vita coniugali perseverare velle.

Canon 1162. §1 If consent is lacking in either or both of the parties, a marriage cannot be rectified by a retroactive validation, whether consent was absent from the beginning or, though given at the beginning, was subsequently revoked.

§2 If the consent was indeed absent from the beginning but was subsequently given, a retroactive validation can be granted from the moment the consent was given.

§1. Si in utraque vel alterutra parte deficiat consensus, matrimonium nequit sanari in radice, sive consensus ab initio defuerit, sive ab initio praestitus, postea fuerit revocatus.

§2. Quod si consensus ab initio quidem defuerat, sed postea praestitus est, sanatio concedi potest a momento praestiti consensus.

Canon 1163. §1 A marriage which is invalid because of an impediment or because of defect of the legal form, can be validated retroactively, provided the consent of both parties persists.

§2 A marriage which is invalid because of an impediment of the natural law or of the divine positive law, can be validated retroactively only after the impediment has ceased.

§1. Matrimonium irritum ob impedimentum vel ob defectum legitimae formae sanari potest, dummodo consensus utriusque partis perseveret.

§2. Matrimonium irritum ob impedimentum iuris naturalis aut divini positivi sanari potest solummodo postquam impedimentum cessavit.

Canon 1164. A retroactive validation may validly be granted even if one or both of the parties is unaware of it; it is not, however, to be granted except for a grave reason.

Sanatio valide concedi potest etiam alterutra vel utraque parte inscia; ne autem concedatur nisi ob gravem causam.

Canon 1165. §1 Retroactive validation can be granted by the Apostolic See.

§2 It can be granted by the diocesan Bishop in individual cases, even if a number of reasons for nullity occur together in the same marriage, assuming that for a retroactive validation of a mixed marriage the conditions of can. 1125 will have been fulfilled. It cannot, however, be granted by him if there is an impediment whose dispensation is reserved to the Apostolic See in accordance with can. 1078 §2, or if there is question of an impediment of the natural law or of the divine positive law which has now ceased.

§1. Sanatio in radice concedi potest ab Apostolica Sede.

§2. Concedi potest ab Episcopo dioecesano in singulis casibus, etiam si plures nullitatis rationes in eodem matrimonio concurrant, impletis condicionibus, de quibus in can. 1125, pro sanatione matrimonii mixti; concedi autem ab eodem nequit, si adsit impedimentum cuius dispensatio Sedi Apostolicae reservatur ad normam can. 1078, §2, aut agatur de impedimento iuris naturalis aut divini positivi quod iam cessavit.

Canon 1166. Sacramentals are sacred signs which in a sense imitate the sacraments.
They signify certain effects, especially spiritual ones, and they achieve these effects through the intercession of the Church.

Sacramentalia sunt signa sacra, quibus, ad aliquam sacramentorum imitationem, effectus praesertim spirituales significantur et ex Ecclesiae impetratione obtinentur.

Canon 1167. §1 Only the Apostolic See can establish new sacramentals, or authentically interpret, suppress or change existing ones.

§2 The rites and the formulae approved by ecclesiastical authority are to be accurately observed when celebrating or administering sacramentals.

§1. Nova sacramentalia constituere aut recepta authentice interpretari, ex eis aliqua abolere aut mutare, sola potest Sedes Apostolica.

§2. In sacramentalibus conficiendis seu administrandis accurate serventur ritus et formulae ab Ecclesiae auctoritate probata.

Canon 1168. The minister of the sacramentals is a cleric who has the requisite power. In accordance with the liturgical books and subject to the judgement of the local
Ordinary, certain sacramentals can also be administered by lay people who possess the appropriate qualities.

Sacramentalium minister est clericus debita potestate instructus; quaedam sacramentalia, ad normam librorum liturgicorum, de iudicio loci Ordinarii, a laicis quoque, congruis qualitatibus praeditis, administrari possunt.

Canon 1169. §1 Consecrations and dedications can be validly carried out by those who are invested with the episcopal character, and by priests who are permitted to do so by law or by legitimate grant.

§2 Any priest can impart blessings, except for those reserved to the Roman Pontiff or to Bishops.

§3 A deacon can impart only those blessings which are expressly permitted to him by law.

§1. Consecrationes et dedicationes valide peragere possunt qui charactere episcopali insigniti sunt, necnon presbyteri quibus iure vel legitima concessione id permittitur.

§2. Benedictiones, exceptis iis quae Romano Pontifici aut Episcopis reservantur, impertire potest quilibet presbyter.

§3. Diaconus illas tantum benedictiones impertire potest, quae ipsi expresse iure permittuntur.

Canon 1170. While blessings are to be imparted primarily to catholics, they may be given also to catechumens and, unless there is a prohibition by the Church, even to non-catholics.

Benedictiones, imprimis impertiendae catholicis, dari possunt catechumenis quoque, immo, nisi obstet Ecclesiae prohibitio, etiam non catholicis.

Canon 1171. Sacred objects, set aside for divine worship by dedication or blessing, are to be treated with reverence. They are not to be made over to secular or inappropriate use, even though they may belong to private persons.

Res sacrae, quae dedicatione vel benedictione ad divinum cultum destinatae sunt, reverenter tractentur nec ad usum profanum vel non proprium adhibeantur, etiamsi in dominio sint privatorum.

Canon 1172. §1 No one may lawfully exorcise the possessed without the special and express permission of the local Ordinary.

§2 This permission is to be granted by the local Ordinary only to a priest who is endowed with piety, knowledge, prudence and integrity of life.

§1. Nemo exorcismos in obsessos proferre legitime potest, nisi ab Ordinario loci peculiarem et expressam licentiam obtinuerit.

§2. Haec licentia ab Ordinario loci concedatur tantummodo presbytero pietate, scientia, prudentia ac vitae integritate praedito.

Canon 1173. In fulfilment of the priestly office of Christ, the Church celebrates the liturgy of the hours, wherein it listens to God speaking to his people and recalls the mystery of salvation. In this way, the Church praises God without ceasing, in song and prayer, and it intercedes with him for the salvation of the whole world.

Ecclesia, sacerdotale munus Christi adimplens, liturgiam horarum celebrat, qua Deum ad populum suum loquentem audiens et memoriam mysterii salutis agens, Ipsum sine intermissione, cantu et oratione, laudat atque interpellat pro totius mundi salute.

Canon 1174. §1 Clerics are obliged to recite the liturgy of the hours, in accordance with can. 276, §2, n. 3; members of institutes of consecrated life and of societies of apostolic life are obliged in accordance with their constitutions.

§2 Others also of Christ’s faithful are earnestly invited, according to circumstances, to take part in the liturgy of the hours as an action of the Church.

§1. Obligatione liturgiae horarum persolvendae adstringuntur clerici, ad normam can. 276, §2, n. 3; sodales vero institutorum vitae consecratae necnon societatum vitae apostolicae, ad normam suarum constitutionum.

§2. Ad participandam liturgiam horarum, utpote actionem Ecclesiae, etiam ceteri christifideles, pro adiunctis, enixe invitantur.

Canon 1175. In carrying out the liturgy of the hours, each particular hour is, as far as possible, to be recited at the time assigned to it.

In liturgia horarum persolvenda, quantum fieri potest, verum tempus servetur uniuscuiusque horae.

Canon 1176. §1 Christ’s faithful who have died are to be given a Church funeral according to the norms of law.

§2 Church funerals are to be celebrated according to the norms of the liturgical books. In these funeral rites the Church prays for the spiritual support of the dead, it honours their bodies, and at the same time it brings to the living the comfort of hope.

§3 The Church earnestly recommends that the pious custom of burial be retained; but it does not forbid cremation, unless this is chosen for reasons which are contrary to christian teaching.


§1. Christifideles defuncti exequiis ecclesiasticis ad normam iuris donandi sunt.

§2. Exequiae ecclesiasticae, quibus Ecclesia defunctis spiritualem opem impetrat eorumque corpora honorat ac simul vivis spei solacium affert, celebrandae sunt ad normam legum liturgicarum.

§3. Enixe commendat Ecclesia, ut pia consuetudo defunctorum corpora sepeliendi servetur; non tamen prohibet cremationem, nisi ob rationes christianae doctrinae contrarias electa fuerit.

Canon 1177. §1 The funeral of any deceased member of the faithful should normally be celebrated in the church of that person’s proper parish.

§2 However, any member of the faithful, or those in charge of the deceased person’s funeral, may choose another church; this requires the consent of whoever is in charge of that church and a notification to the proper parish priest of the deceased.

§3 When death has occurred outside the person’s proper parish, and the body is not returned there, and another church has not been chosen, the funeral rites are to be celebrated in the church of the parish where the death occurred, unless another church is determined by particular law.

§1. Exequiae pro quolibet fideli defuncto generatim in propriae paroeciae ecclesia celebrari debent.

§2. Fas est autem cuilibet fideli, vel iis quibus fidelis defuncti exequias curare competit, aliam ecclesiam funeris eligere de consensu eius, qui eam regit, et monito defuncti parocho proprio.

§3. Si extra propriam paroeciam mors acciderit, neque cadaver ad eam translatum fuerit, neque aliqua ecclesia funeris legitime electa, exequiae celebrentur in ecclesia paroeciae ubi mors accidit, nisi alia iure particulari designata sit.

Canon 1178. The funeral ceremonies of a diocesan Bishop are to be celebrated in his own cathedral church, unless he himself has chosen another church.

Exequiae Episcopi dioecesani in propria ecclesia cathedrali celebrentur, nisi ipse aliam ecclesiam elegerit.

Canon 1179. Normally, the funerals of religious or of members of a society of apostolic life are to be celebrated in their proper church or oratory: by the Superior, if the institute or society is a clerical one; otherwise, by the chaplain.

Exequiae religiosorum aut sodalium societatis vitae apostolicae generatim celebrantur in propria ecclesia aut oratorio a Superiore, si institutum aut societas sint clericalia, secus a cappellano.

Canon 1180. §1 If a parish has its own cemetery, the deceased faithful are to be buried there, unless another cemetery has lawfully been chosen by the deceased person, or by those in charge of that person’s burial.

§2 All may, however, choose their cemetery of burial unless prohibited by law from doing so.

§1. Si paroecia proprium habeat coemeterium, in eo tumulandi sunt fideles defuncti, nisi aliud coemeterium legitime electum fuerit ab ipso defuncto vel ab iis quibus defuncti sepulturam curare competit.

§2. Omnibus autem licet, nisi iure prohibeantur, eligere coemeterium sepulturae.

Canon 1181. The provisions of can. 1264 are to be observed in whatever concerns the offerings made on the occasion of funerals. Moreover, care is to be taken that at funerals there is to be no preference of persons, and that the poor are not deprived of proper funeral rites.

Ad oblationes occasione funerum quod attinet, serventur praescripta can. 1264, cauto tamen ne ulla fiat in exequiis personarum acceptio neve pauperes debitis exequiis priventur.

Canon 1182. After the burial an entry is to be made in the register of the dead, in accordance with particular law.

Expleta tumulatione, inscriptio in librum defunctorum fiat ad normam iuris particularis.

Canon 1183. §1 As far as funeral rites are concerned, catechumens are to be reckoned among Christ’s faithful.

§2 Children whose parents had intended to have them baptised but who died before baptism, may be allowed Church funeral rites by the local Ordinary.

§3 Provided their own minister is not available, baptised persons belonging to a non-catholic Church or ecclesial community may, in accordance with the prudent judgement of the local Ordinary, be allowed Church funeral rites, unless it is established that they did not wish this.

§1. Ad exequias quod attinet, christifidelibus catechumeni accensendi sunt.

§2. Ordinarius loci permittere potest ut parvuli, quos parentes baptizare intendebant quique autem ante baptismum mortui sunt, exequiis ecclesiasticis donentur.

§3. Baptizatis alicui Ecclesiae aut communitati ecclesiali non catholicae adscriptis, exequiae ecclesiasticae concedi possunt de prudenti Ordinarii loci iudicio, nisi constet de contraria eorum voluntate et dummodo minister proprius haberi nequeat.

Canon 1184. §1 Church funeral rites are to be denied to the following, unless they gave some signs of repentance before death:

1° notorious apostates, heretics and schismatics;

2° those who for anti-christian motives chose that their bodies be cremated;

3° other manifest sinners to whom a Church funeral could not be granted without public scandal to the faithful.

§2 If any doubt occurs, the local Ordinary is to be consulted and his judgement followed.

§1. Exequiis ecclesiasticis privandi sunt, nisi ante mortem aliqua dederint paenitentiae signa:

1° notorii apostatae, haeretici et schismatici;

2° qui proprii corporis cremationem elegerint ob rationes fidei christianae adversas;

3° alii peccatores manifesti, quibus exequiae ecclesiasticae non sine publico fidelium scandalo concedi possunt.

§2. Occurrente aliquo dubio, consulatur loci Ordinarius, cuius iudicio standum est.

Canon 1185. Any form of funeral Mass is also to be denied to a person who has been excluded from a Church funeral.

Excluso ab ecclesiasticis exequiis deneganda quoque est quaelibet Missa exequialis.

Canon 1186. To foster the sanctification of the people of God, the Church commends to the special and filial veneration of Christ’s faithful the Blessed Mary ever-Virgin, the
Mother of God, whom Christ constituted the Mother of all. The Church also promotes the true and authentic cult of the other Saints, by whose example the faithful are edified and by whose intercession they are supported.

Ad sanctificationem populi Dei fovendam, Ecclesia peculiari et filiali christifidelium venerationi commendat Beatam Mariam semper Virginem, Dei Matrem, quam Christus hominum omnium Matrem constituit, atque verum et authenticum promovet cultum aliorum Sanctorum, quorum quidem exemplo christifideles aedificantur et intercessione sustentantur.

Canon 1187. Only those servants of God may be venerated by public cult who have been numbered by ecclesiastical authority among the Saints or the Blessed.

Cultu publico eos tantum Dei servos venerari licet, qui auctoritate Ecclesiae in album Sanctorum vel Beatorum relati sint.

Canon 1188. The practice of exposing sacred images in churches for the veneration of the faithful is to be retained. However, these images are to be displayed in moderate numbers and in suitable fashion, so that the christian people are not disturbed, nor is occasion given for less than appropriate devotion.

Firma maneat praxis in ecclesiis sacras imagines fidelium venerationi proponendi; attamen moderato numero et congruo ordine exponantur, ne populi christiani admiratio excitetur, neve devotioni minus rectae ansa praebeatur.

Canon 1189. The written permission of the Ordinary is required to restore precious images needing repair: that is, those distinguished by reason of age, art or cult, which are exposed in churches and oratories to the veneration of the faithful. Before giving such permission, the Ordinary is to seek the advice of experts.

Imagines pretiosae, idest vetustate, arte, aut cultu praestantes, in ecclesiis vel oratoriis fidelium venerationi expositae, si quando reparatione indigeant, numquam restaurentur sine data scripto licentia ab Ordinario; qui, antequam eam concedat, peritos consulat.

Canon 1190. §1 It is absolutely wrong to sell sacred relics.

§2 Distinguished relics, and others which are held in great veneration by the people, may not validly be in any way alienated nor transferred on a permanent basis, without the permission of the Apostolic See.

§3 The provision of §2 applies to images which are greatly venerated in any church by the people.

§1. Sacras reliquias vendere nefas est.

§2. Insignes reliquiae itemque aliae, quae magna populi veneratione honorantur, nequeunt quoquo modo valide alienari neque perpetuo transferri sine Apostolicae Sedis licentia.

§3. Praescriptum §2 valet etiam pro imaginibus, quae in aliqua ecclesia magna populi veneratione honorantur.

Canon 1191. §1 A vow is a deliberate and free promise made to God, concerning some good which is possible and better. The virtue of religion requires that it be fulfilled.

§2 Unless they are prohibited by law, all who have an appropriate use of reason are capable of making a vow.

§3 A vow made as a result of grave and unjust fear or of deceit is by virtue of the law itself invalid.

§1. Votum, idest promissio deliberata ac libera Deo facta de bono possibili et meliore, ex virtute religionis impleri debet.

§2. Nisi iure prohibeantur, omnes congruenti rationis usu pollentes, sunt voti capaces.

§3. Votum metu gravi et iniusto vel dolo emissum ipso iure nullum est.

Canon 1192. §1 A vow is public if it is accepted in the name of the Church by a lawful
Superior; otherwise, it is private.

§2 It is solemn if it is recognised by the Church as such; otherwise, it is simple.

§3 It is personal if it promises an action by the person making the vow; real, if it promises some thing; mixed, if it has both a personal and a real aspect.

§1. Votum est publicum, si nomine Ecclesiae a legitimo Superiore acceptetur; secus privatum.

§2. Sollemne, si ab Ecclesia uti tale fuerit agnitum; secus simplex.

§3. Personale, quo actio voventis promittitur; reale, quo promittitur res aliqua; mixtum, quod personalis et realis naturam participat.

Canon 1193. Of its nature a vow obliges only the person who makes it.

Votum non obligat, ratione sui, nisi emittentem.

Canon 1194. A vow ceases by lapse of the time specified for the fulfilment of the obligation, or by a substantial change in the matter promised, or by cessation of a condition upon which the vow depended or of the purpose of the vow, or by dispensation, or by commutation.

Cessat votum lapsu temporis ad finiendam obligationem appositi, mutatione substantiali materiae promissae, deficiente condicione a qua votum pendet aut eiusdem causa finali, dispensatione, commutatione.

Canon 1195. A person who has power over the matter of a vow can suspend the obligation of the vow for such time as the fulfilment of the vow would affect that person adversely.

Qui potestatem in voti materiam habet, potest voti obligationem tamdiu suspendere, quamdiu voti adimpletio sibi praeiudicium afferat.

Canon 1196. Besides the Roman Pontiff, the following can dispense from private vows, provided the dispensation does not injure the acquired rights of others;

1° the local Ordinary and the parish priest, in respect of all their own subjects and also of peregrini;

2° the Superior of a religious institute or of a society of apostolic life, if these are clerical and of pontifical right, in respect of members, novices and those who reside day and night in a house of the institute or society;

3° those to whom the faculty of dispensing has been delegated by the Apostolic See or by the local Ordinary.

Praeter Romanum Pontificem, vota privata possunt iusta de causa dispensare, dummodo dispensatio ne laedat ius aliis quaesitum:

1° loci Ordinarius et parochus, quod attinet ad omnes ipsorum subditos atque etiam peregrinos;

2° Superior instituti religiosi aut societatis vitae apostolicae, si sint clericalia iuris pontificii, quod attinet ad sodales, novitios atque personas, quae diu noctuque in domo instituti aut societatis degunt;

3° ii quibus ab Apostolica Sede vel ab Ordinario loci delegata fuerit dispensandi potestas.

Canon 1197. What has been promised by private vow can be commuted into something better or equally good by the person who made the vow. It can be commuted into something less good by one who has authority to dispense in accordance with Can.
1196.

Opus voto privato promissum potest in maius vel in aequale bonum ab ipso vovente commutari; in minus vero bonum, ab illo cui potestas est dispensandi ad normam can. 1196.

Canon 1198. Vows taken before religious profession are suspended as long as the person who made the vow remains in the religious institute.

Vota ante professionem religiosam emissa suspenduntur, donec vovens in instituto religioso permanserit.

Canon 1199. §1 An oath is the invocation of the divine Name as witness to the truth. It cannot be taken except in truth, judgement and justice.

§2 An oath which is required or accepted by the canons cannot validly be taken by proxy.

§1. Iusiurandum, idest invocatio Nominis divini in testem veritatis, praestari nequit, nisi in veritate, in iudicio et in iustitia.

§2. Iusiurandum quod canones exigunt vel admittunt, per procuratorem praestari valide nequit.

Canon 1200. §1 A person who freely swears on oath to do something is specially obliged by the virtue of religion to fulfil that which he or she asserted by the oath.

§2 An oath extorted by deceit, force or grave fear is by virtue of the law itself invalid.

§1. Qui libere iurat se aliquid facturum, peculiari religionis obligatione tenetur implendi, quod iureiurando firmaverit.

§2. Iusiurandum dolo, vi aut metu gravi extortum, ipso iure nullum est.

Canon 1201. §1 A promissory oath is determined by the nature and condition of the act to which it is attached.

§2 An act which directly threatens harm to others or is prejudicial to the public good or to eternal salvation, is in no way reinforced by an oath sworn to do that act.

§1. Iusiurandum promissorium sequitur naturam et condiciones actus cui adicitur.

§2. Si actui directe vergenti in damnum aliorum aut in praeiudicium boni publici vel salutis aeternae iusiurandum adiciatur, nullam exinde actus consequitur firmitatem.

Canon 1202. §1 The obligation of a promissory oath ceases:

1° if it is remitted by the person in whose favour the oath was sworn;

2° if what was sworn is substantially changed or, because of altered circumstances, becomes evil or completely irrelevant, or hinders a greater good;

3° if the purpose or the condition ceases under which the oath may have been made;

4° by dispensation or commutation in accordance with can. 1203.

Obligatio iureiurando promissorio inducta desinit:

1° si remittatur ab eo in cuius commodum iusiurandum emissum fuerat;

2° si res iurata substantialiter mutetur, aut, mutatis adiunctis, fiat vel mala vel omnino indifferens, vel denique maius bonum impediat;

3° deficiente causa finali aut condicione sub qua forte iusiurandum datum est;

4° dispensatione, commutatione, ad normam can. 1203.

Canon 1203. Those who can suspend, dispense or commute a vow have, in the same measure, the same power over a promissory oath. But if dispensation from an oath would tend to harm others and they refuse to remit the obligation, only the Apostolic
See can dispense the oath.

Qui suspendere, dispensare, commutare possunt votum, eandem potestatem eademque ratione habent circa iusiurandum promissorium; sed si iurisiurandi dispensatio vergat in praeiudicium aliorum qui obligationem remittere recusent, una Apostolica Sedes potest iusiurandum dispensare.

Canon 1204. An oath is subject to strict interpretation, in accordance with the law and with the intention of the person taking the oath or, if that person acts deceitfully, in accordance with the intention of the person in whose presence the oath is taken.

Iusiurandum stricte est interpretandum secundum ius et secundum intentionem iurantis aut, si hic dolo agat, secundum intentionem illius cui iusiurandum praestatur.

Canon 1205. Sacred places are those which are assigned to divine worship or to the burial of the faithful by the dedication or blessing which the liturgical books prescribe for this purpose.

Loca sacra ea sunt quae divino cultui fideliumve sepulturae deputantur dedicatione vel benedictione, quam liturgici libri ad hoc praescribunt.

Canon 1206. The dedication of a place belongs to the diocesan Bishop and to those equivalent to him in law. For a dedication in their own territory they can depute any
Bishop or, in exceptional cases, a priest.

Dedicatio alicuius loci spectat ad Episcopum dioecesanum et ad eos qui ipsi iure aequiparantur; iidem possunt cuilibet Episcopo vel, in casibus exceptionalibus, presbytero munus committere dedicationem peragendi in suo territorio.

Canon 1207. Sacred places are blessed by the Ordinary, but the blessing of churches is reserved to the diocesan Bishop. Both may, however, delegate another priest for the purpose.

Loca sacra benedicuntur ab Ordinario; benedictio tamen ecclesiarum reservatur Episcopo dioecesano; uterque vero potest alium sacerdotem ad hoc delegare.

Canon 1208. A document is to be drawn up to record the dedication or blessing of a church, or the blessing of a cemetery. One copy is to be kept in the diocesan curia, the other in the archive of the church.

De peracta dedicatione vel benedictione ecclesiae, itemque de benedictione coemeterii redigatur documentum, cuius alterum exemplar in curia dioecesana, alterum in ecclesiae archivo servetur.

Canon 1209. The dedication or the blessing of a place is sufficiently established even by a single unexceptionable witness, provided no one is harmed thereby.

Dedicatio vel benedictio alicuius loci, modo nemini damnum fiat, satis probatur etiam per unum testem omni exceptione maiorem.

Canon 1210. In a sacred place only those things are to be permitted which serve to exercise or promote worship, piety and religion. Anything out of harmony with the holiness of the place is forbidden. The Ordinary may however, for individual cases, permit other uses, provided they are not contrary to the sacred character of the place.

In loco sacro ea tantum admittantur quae cultui, pietati, religioni exercendis vel promovendis inserviunt, ac vetatur quidquid a loci sanctitate absonum sit. Ordinarius vero per modum actus alios usus, sanctitati tamen loci non contrarios, permittere potest.

Canon 1211. Sacred places are desecrated by acts done in them which are gravely injurious and give scandal to the faithful when, in the judgement of the local
Ordinary, these acts are so serious and so contrary to the sacred character of the place that worship may not be held there until the harm is repaired by means of the penitential rite which is prescribed in the liturgical books.

Loca sacra violantur per actiones graviter iniuriosas cum scandalo fidelium ibi positas, quae, de iudicio Ordinarii loci, ita graves et sanctitati loci contrariae sunt ut non liceat in eis cultum exercere, donec ritu paenitentiali ad normam librorum liturgicorum iniuria reparetur.

Canon 1212. Sacred places lose their dedication or blessing if they have been in great measure destroyed, or if they have been permanently made over to secular usage, whether by decree of the competent Ordinary or simply in fact.

Dedicationem vel benedictionem amittunt loca sacra, si magna ex parte destructa fuerint, vel ad usus profanos permanenter decreto competentis Ordinarii vel de facto reducta.

Canon 1213. Ecclesiastical authority freely exercises its powers and functions in sacred places.

Potestates suas et munera auctoritas ecclesiastica in locis sacris libere exercet.

Canon 1214. The term church means a sacred building intended for divine worship, to which the faithful have right of access for the exercise, especially the public exercise, of divine worship.

Ecclesiae nomine intellegitur aedes sacra divino cultui destinata, ad quam fidelibus ius est adeundi ad divinum cultum praesertim publice exercendum.

Canon 1215. §1 No church is to be built without the express and written consent of the diocesan Bishop.

§2 The diocesan Bishop is not to give his consent until he has consulted the council of priests and the rectors of neighbouring churches, and then decides that the new church can serve the good of souls and that the necessary means will be available to build the church and to provide for divine worship.

§3 Even though they have received the diocesan Bishop’s consent to establish a new house in a diocese or city, religious institutes must obtain the same Bishop’s permission before they may build a church in a specific and determined place.

§1. Nulla ecclesia aedificetur sine expresso Episcopi dioecesani consensu scriptis dato.

§2. Episcopus dioecesanus consensum ne praebeat nisi, audito consilio presbyterali et vicinarum ecclesiarum rectoribus, censeat novam ecclesiam bono animarum inservire posse, et media ad ecclesiae aedificationem et ad cultum divinum necessaria non esse defutura.

§3. Etiam instituta religiosa, licet consensum constituendae novae domus in dioecesi vel civitate ab Episcopo dioecesano rettulerint, antequam tamen ecclesiam in certo ac determinato loco aedificent, eiusdem licentiam obtinere debent.

Canon 1216. In the building and restoration of churches the advice of experts is to be used, and the principles and norms of liturgy and of sacred art are to be observed.

In ecclesiarum aedificatione et refectione, adhibito peritorum consilio, serventur principia et normae liturgiae et artis sacrae.

Canon 1217. §1 As soon as possible after completion of the building the new church is to be dedicated or at least blessed, following the laws of the sacred liturgy.

§2 Churches, especially cathedrals and parish churches, are to be dedicated by a solemn rite.

§1. Aedificatione rite peracta, nova ecclesia quam primum dedicetur aut saltem benedicatur, sacrae liturgiae legibus servatis.

§2. Sollemni ritu dedicentur ecclesiae, praesertim cathedrales et paroeciales.

Canon 1218. Each church is to have its own title. Once the church has been dedicated this title cannot be changed.

Unaquaeque ecclesia suum habeat titulum qui, peracta ecclesiae dedicatione, mutari nequit.

Canon 1219. All acts of divine worship may be carried out in a church which has been lawfully dedicated or blessed, without prejudice to parochial rights.

In ecclesia legitime dedicata vel benedicta omnes actus cultus divini perfici possunt, salvis iuribus paroecialibus.

Canon 1220. §1 Those responsible are to ensure that there is in churches such cleanliness and ornamentation as befits the house of God, and that anything which is discordant with the sacred character of the place is excluded.

§2 Ordinary concern for preservation and appropriate means of security are to be employed to safeguard sacred and precious goods.

§1. Curent omnes ad quos res pertinet, ut in ecclesiis illa munditia ac decor serventur, quae domum Dei addeceant, et ab iisdem arceatur quidquid a sanctitate loci absonum sit.

§2. Ad bona sacra et pretiosa tuenda ordinaria conservationis cura et opportuna securitatis media adhibeantur.

Canon 1221. Entry to a church at the hours of sacred functions is to be open and free of charge.

Ingressus in ecclesiam tempore sacrarum celebrationum sit liber et gratuitus.

Canon 1222. §1 If a church cannot in any way be used for divine worship and there is no possibility of its being restored, the diocesan Bishop may allow it to be used for some secular but not unbecoming purpose.

§2 Where other grave reasons suggest that a particular church should no longer be used for divine worship, the diocesan Bishop may allow it to be used for a secular but not unbecoming purpose. Before doing so, he must consult the council of priests; he must also have the consent of those who could lawfully claim rights over that church, and be sure that the good of souls would not be harmed by the transfer.

§1. Si qua ecclesia nullo modo ad cultum divinum adhiberi queat et possibilitas non detur eam reficiendi, in usum profanum non sordidum ab Episcopo dioecesano redigi potest.

§2. Ubi aliae graves causae suadeant ut aliqua ecclesia ad divinum cultum amplius non adhibeatur, eam Episcopus dioecesanus, audito consilio presbyterali, in usum profanum non sordidum redigere potest, de consensu eorum qui iura in eadem sibi legitime vindicent, et dummodo animarum bonum nullum inde detrimentum capiat.

Canon 1223. An oratory means a place which, by permission of the Ordinary, is set aside for divine worship, for the convenience of some community or group of the faithful who assemble there, to which however other members of the faithful may, with the consent of the competent Superior, have access.

Oratorii nomine intellegitur locus divino cultui, in commodum alicuius communitatis vel coetus fidelium eo convenientium de licentia Ordinarii destinatus, ad quem etiam alii fideles de consensu Superioris competentis accedere possunt.

Canon 1224. §1 The Ordinary is not to give the permission required for setting up an oratory unless he has first, personally or through another, inspected the place destined for the oratory and found it to be becomingly arranged.

§2 Once this permission has been given, the oratory cannot be converted to a secular usage without the authority of the same Ordinary.

§1. Ordinarius licentiam ad constituendum oratorium requisitam ne concedat, nisi prius per se vel per alium locum ad oratorium destinatum visitaverit et decenter instructum reppererit.

§2. Data autem licentia, oratorium ad usus profanos converti nequit sine eiusdem Ordinarii auctoritate.

Canon 1225. All sacred services may be celebrated in a lawfully constituted oratory, apart from those which are excluded by the law, by a provision of the local Ordinary, or by liturgical laws.

In oratoriis legitime constitutis omnes celebrationes sacrae peragi possunt, nisi quae iure aut Ordinarii loci praescripto excipiantur, aut obstent normae liturgicae.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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



LIBER V: DE BONIS ECCLESIAE TEMPORALIBUS