CONSTITUTIONS AND CANONS
WEXFORD JURISDICTION

Section 1.

The name of this Communion is, in law and fact the Old Roman Catholic Church in North America, and shall be thusly chartered and incorporated in each Province, State or Country where her activities are carried on.

Section 2.

This Communion shall consist of all provinces, dioceses, and parishes, that shall subscribe to the fundamental principles of the Old Roman Catholic faith as held from the First by the Ancient Church of Utrecht.

Section 3.

The General Objects of this Communion shall be as follows and each charter and incorporation shall consist of the same General Objects.

a) To promote the Christian religion according to the Old Roman Catholic tradition. Adhering to the principles of Old Roman Catholicism as given to us throuqh the aqes and carried on by the Old Roman Catholic See of Utrecht, the Netherlands, after the separation from the See of Rome in 1870; and as set forth in the Declaration of Utrecht of 1889.

b) To build church buildings and maintain the same; (i) for the establishment of a Seminary for the study of religion; (ii) for the establishment and maintenance of religious communities; (iii) for the establishment of drop-in centres; and (iv) for the establishment and maintenance of houses of public worship.

c) To establish and maintain homes for the aged and the poor.

d) To establish and maintain institutions for all types of rehabilitation.

e) To establish and maintain charitable institutions.

f) To establish and maintain schools of learning for all age levels.

g) To publish and distribute religious literature.

h) Subject to the Mortmain and Charitable Uses Act and the Charitable Gifts Act, to collect and receive alms, gifts, donations and bequests for the support of charities and church institutions.

Section 4.

The Canon Law herein set forth shall govern this Communion in all matters of policy, worship, and faith, except where other local provisions have been authorized and promulgated.

Section 5.

It is provided that the Canons of the Un-divided Church remain forever unforced within this Church. Where no provision has been made in this Code of Canons on any given matter, those Canons are to be observed and obeyed as providing for such matters.

Section 6.

The supreme spiritual and legislative authority of this Communion is vested in the General Synod and Synod of Bishops, and that authority shall be excrci3ed over head and members alike.

Section 7.

The Spiritual and Temporal head of this Church is, and shall forever be, the Most Reverend Archbishop-Primate, the Primate of the Old Roman Catholic Church in North America.

Section 8.

The General Synod shall consist of the Synod of Bishops, the Clergy of this Communion, and one elected member of the laity from each parish or mission of this Communion.

Section 9.

The General Synod of this Communion shall convene every two years during the month of July. The exact dates to be announced by the Archbishop-Primate six months in advance.

Section 10.

The Synod of Bishops shall convene during the two days prior to the General Synod.

Section 11.

All decisions by the General Synod and the Synod of Bishops shall be binding upon both the Clergy and the Laity of this Communion.

Section 12.

The Archbishop-Primate shall submit all his actions to the General Synod for review, consent, and ratification, nor may he in any instance consecrate Bishops without first obtaining the consent of the Synod of Bishops of this Church.

Section 13.

For the purpose of this Code of Canons, the faithful of the Old Roman Catholic Church in North America, and the Old Roman Catholic Church in North America, are referred to as "faithful", "Catholics", "Catholic". There is no reference by these terms to any other Catholic body or the faithful of any Catholic body; reference is to the Old Roman Catholic Church in North America only.

ARTICLE II

Section 1.

The election of an Archbishop-Primate, should that office become vacant, shall be from the Synod of Bishops and confirmed by the General Synod.

Section 2.

The Archbishop-Primate shall appoint a Vicar Apostolic, who shall assist the Archbishop-Primate in the exercise of his duties, and shall with the Archbishop - Primate be responsible to the General Synod of this Communion. The Vicar Apostolic shall be the assistant of the Archbishop-Primate in all matters ecclesiastical.

Section 3.

The Vicar Apostolic may not in any wise interfere with local diocesan affairs of any see, which has it own local episcopal authority resident within the Jurisdiction assigned by the Communion to a Bishop. But it is provided that the Vicar Apostolic may cause an investigation to be made into diocesan affairs, where there is evidence of serious disorders which affect the welfare spiritual and temporal of the Communion as a whole.

Section 4.

The Vicar Apostolic shall call a General Synod for the purpose of electing an Archbishop - Primate should that office become vacant.

Section 5.

There shall not be a perpetual coadjutor to the Archbishop-Primate of this Communion. In the event that the Primatial Office shall become vacant Section 1 of this Article is to be enforced.

Section 6.

When any given region of the Communion has fifty canonical erected parishes, it may be created a Diocesan jurisdiction and an Ordinary granted to that jurisdiction by the General Synod of the Communion.

Section 7.

The election of all Bishops shall rest with the Archbishop-Primate and must be confirmed by the Synod of Bishops.

Section 8.

The Mother See of this Communion shall be the Primatial See of Wexford and shall consist of that part of Metropolitan Toronto bounded on the west by Yonge Street, on the north by Steeles Avenue, on the south by Lake Ontario, and on the east by the boundaries of the Metropolitan area.

Section 9.

The Archbishop-Primate shall be the Archbishop-Metropolitan of the Primatial See of Wexford and he shall appoint from among the Bishops, Priests and Laity, such qualified persons to form the Primatial Chapter and Curia of the Church in North America.

Section 10.

Diocesan Bishops, shall be the ecclesiastical authority within their own sees, and appeals from them may be made to the Archbishop-Primate if he receives written permission of the Bishop whose acts are being appealed The final Court ot Appeal is the General Synod of this Communion.

Section 11.

In the event of a vacancy within the Episcopal Order, the Synod shall certify the same to the Archbishop-Primate, who shall then issue his mandate for the Synod to elect one of the celibate Priests to fill such vacancy. It is provided that all such elections shall be confirmed by the Most Reverend Archbishop-Primate before Episcopal consecration may be given.

Section 12.

Those Bishops received in the Communion of this Church, who shall have obtained episcopal consecration in some other communion, shall first be tried, examined, and proved concerning their qualifications before being admitted to the exercise of such episcopal statue in this Church. But where there is a serious doubt as to as to the validity of the orders of such applicants, they shall be ordained and consecrated sub-conditione, Ir they are to be admitted to the exercise of the Episcopate.

ARTICLE III

Section 1.

Candidates for the Sacred Priesthood must be twenty-four years of age and shall have completed their theological preparation in a recognized seminary of this Communion, or under the supervision of such priests qualified to prepare such students, under the direction of their own Bishop or the Primatial Office.

Section 2.

The same Canon applies as stated in Article 11, Section 4. upon reception of Priests ordained outside of the obedience of this Communion.

Section 3.

All candidates for the Priesthood, shall be required to give in writing, before the reception of Holy Orders, that they will exercise their ministry within the obedience of this Communion, and under the Iurisdiction of their Ordinary. Violation of this will result in canonical action.

Section 4.

Priests in good standing within the Communion shall receive from their own Ordinary their celebret, which should be given tor a stated ecclesiastical year.

Section 5.

Priests shall exercise their ministry only in the place where they are assigned to, and may not discharge any sacramental actions outside of their own cure, without the permission of their Ordinary.

Section 6.

Priests who hold status of pastors of churches within this Communion shall have the parish and all property vested in the name of the Communion and of the local Ordinary and diocesan officials, and have authority to transfer same. The Archbishop-Primate, the Ordinary, and the Chancellor of the Church shall form the board of incorporations of all Diocesan Jurisdictions. All Parishes and Missions received into this Church shall likewise be incorporated within the provisions of this Canon.

Section 7.

Priest may be excardinated from one Jurisdiction to another with the permission of their Ordinary, and that of the Ordinary of the jurisdiction they seek to enter.

ARTICLE IV

Section 1.

Those in Orders of Deacon shall, until such time as they be ordained Priests, be assigned by their Bishops to serve as curates or vicars of missions. But it is provided that no cleric may be ordained deacon, until he has completed two years of theological preparation or studied with a qualified priest, and has attained the full age ot twenty-three years.

Section 2.

It is provided that the Order of Perpetual Deacon may be restored within this Church. Only those candidates who are non-celibates may be ordained to this Order, and those so ordained not to be promoted to a higher Office or Order.

Section 3.

Candidates for Minor Orders, shall first be examined as to mental and educational fitness for the clerical state, and then only admitted after they have promised to follow all the canonical requirements for Holy Orders.

Section 4.

This Communion does not tolerate the practice of any of its clergy attempting to form or contract marriages after the reception of Holy Orders, and this Communion holds that Orders, under such conditions, are an impediment to marriage.

Section 5.

Priests, non-celibates, coming to this Church, mist prove that their marriages were contracted before the reception of Orders; and in those instances where it is established, that marriage followed the reception of Orders, such will not be admitted to the exercise of the Priesthood in this Communion.

Section 6.

Priests whose canonical marriage has been dissolved through civil action, may not contract another marriage. This canon applies to all Clergy regardless of order and status.

Section 7.

There shall be a period of not less than three months from the reception of the lonsure to the reception of the Minor Orders. Further, there shall be a period of not less than six months from the reception of Minor Orders to the Subdeacon. And there shall be a period of not less than one year from the reception of Subdeacon to the Deacon and one year from the Deacon to the Priesthood.

Section 8.

It Is provided that in certain cases the Archbishop-Primate may dispense with Section 7 of this Article and allow ordination to be given to a suitable candidate.

ARTICLE V

Section 1.

This Church recognizes the Religious State, and decrees that Religious Orders shall exist within the fellowship of the Communion, with the approval of the Bishop of the Diocese, if they are wise and self-supporting.

Section 2.

The Religious shall at all times be under the direct jurisdiction of the Archbishop- Primate, and the immediate jurisdiction of their own Superiors.

Section 3.

Religious superiors shall ensure that their subjects when designated by thorn willingly undertake, without prejudice to religious discipline, labours of the sacred ministry, especially in the diocese in which they reside, as often as their services are needed by local Ordinaries and pastors, even outside their own churches or oratories. In turn, local Ordinaries and pastors shall willingly call upon the services of religious, especially those residing in their diocese, for the work of the sacred ministry, especially for the hearing of confessions.

Section 4.

In the exercise of the sacred ministry, religious, even regulars, are in many things subject to the jurisdiction the Archbishop-Primate and are bound to observe the regulations published by him.

Section 5.

Local Ordinaries have the right to preach in any church in their territory, even an exempt one.

Section 6.

Priests of another diocese, whether secular or religious, shall not be invited to preach unless the permission of the Ordinary of the place in which the sermon is to be given has been previously obtained; the latter is not to grant permission unless he is either already certain of their qualifications, or has received from the preacher's own Ordinary testimonials asserting the preacher's learning, piety and Integrity. However, according to the common opinion, the pastor may permit a priest who is known to him to preach once or twice without obtaining faculties from the Ordinary. Thus, for example, a priest who has no faculties to preach may be permitted to deliver a Lenten sermon or a sermon at Forty Hours' Devotion.

Section 7.

By means of the homily at Mass, the mysteries of faith and the guiding principles of the Christian life are expounded from the sacred text, during the course of the liturgical year. The homily, therefore, is to be highly esteemed as a part of the liturgy itself; in fact, at those masses which are celebrated with the people present on Sundays and Holy Days of obligation, it is not to be omitted except for a serious reason. No exception may be made for conventual, sung or pontifical Masses.

Section 8.

Ordinaries shall see to it that at least once every ten years pastors provide a sacred mission, as it is called, for the flock entrusted to their care The pastor, even a religious pastor, must abide by the regulations of the local Ordinary in providing these missions for the people.

Section 9.

If in the judgment of the local Ordinary the aid of religious is needed for the catechetical instruction of the people, religious superiors, even exempt, when requested by the Ordinary, are bound either personally or through their discipline, to give this instruction to the people, especially in their own churches.

Section 10.

It Is the right of the local Ordinary to regulate in his diocese everything pertaining to the training of the people in Christian doctrine; and even exempt religious, In teaching non- exempt persons, are obliged to abide by his regulations.

Section 11.

The Archbishop-Primate has the right and the duty to guard lest in any school anything should be taught or should happen contrary to faith or good morals. He has the right to approve the instructors in religion and the textbooks of religion; and also in the interest of religion and morals, to demand that both instructors and textbooks be removed.

Section 12.

Religious and secular clerics may not publish books on moral, religious, or theological topics, holy pictures, books or booklets of devotion, of prayers, etc., unless they first obtain the permission of the Archbishop-Primate and obtain the nihil obstat and the imprimatur of the Archbishop-Primate.

Section 13.

The permission by which the Archbishop-Primate grants authorization for publishing (the Imprimatur) is to be given in writing and is to be printed at the beginnlnq of the book or magazine, or on the sacred image, giving the name of the Archbishop-Primate and also the place and date of the grant.

Section 14.

Local Ordinaries must see to it that the prescriptions of the sacred canons concerning divine worship are accurately observed, and especially that superstitious practices are not introduced into public or private worship or into the daily lives of the faithful, and also that nothing be introduced which is foreign to the faith, in conflict with ecclesiastical tradition or which savours of sordid profiteering. The Ordinary can visit the churches and public oratories to see to it that the sacred canons are observed.

Section 15.

No one may place or cause to be placed in churches, even exempt, or in other sacred places, any unusual image, unless it has been approved by the local Ordinary.

Section 16.

Only those relics can be publicly venerated in churches, even exempt churches, which arecertified to be genuine through an authentic document issued by the Archbishop-Primate, or by some other ecclesiastical person to whom the faculty of authenticating relics has been granted to by the Archbishop-Primate.

Section 17.

Unless there is an immemorial custom to the contrary, or unless in the prudent judgment of the Bishop, local circumstances require something different, on the feast of Corpus Christi there shall take place in any given place only one solemn procession through the public streets, and that from the principal church; in it all the clergy must take part, as well as all religiou6 communities of men, even those enjoying exemption; only those regulars are excused from participation who live perpetually in the strict enclosure.

Section 18.

If the local Ordinary orders the ringing of bells, the recitation of certain prayers, or the carrying out of certain functions for a public purpose, all religious, even exempt must obey, without prejudice, however, to the constitutions and privileges of each institute.

Section 19.

Special regulations made by the local Ordinary or the Archbishop of admitting priests or bishops to the celebration of Mass in a providing these regulations are not contrary to the Code of Canon by everyone.

Section 20.

Each religious institute enjoys only those privileges which are contained in the Code of Canon Law or which have been directly granted to it by the Primatial See; every communication of privileges is excluded for the future. Privileges acquired through communication and peacefully enjoyed by religious institutes before the Code are not abrogated by this canon. The privileges enjoyed by a regular order belong also to the nuns of that order, In so far as they are capable of enjoying them.

Section 21.

All regulars enjoy the privilege of beginning the celebration of Mass from two hours before dawn to two hours after midday, probably also three hours after midday. Regulars may use this privilege anywhere; other priests, including seculars, may enjoy this privilege when they celebrate Mass in a church or oratory of regulars.

Section 22.

A cleric in minor orders or in tonsure may, for a reasonable cause, act as subdeacon in a solemn Mass, providing he does not wear the maniple, pour water into the chalice at the offertory, touch the chalice during the canon, or purify the chalice after the communion. Those who are not clerics are not allowed to act as subdeacon at Mass, and every contrary privilege and custom is hereby revoked and abrogated.

Section 23.

No priest or bishop shall be absent from his parish or diocese on a Sunday or Holy Day without the expressed permission of either his local Ordinary or the Primatial Office.

ARTICLE VI

Section 1.

For canonical purposes, any Congregation that shall consist of thirty baptized and confirmed communicants, shall be given thc status of a Canonical Mission.

Section 2.

Each diocesan jurisdiction, shall have its' own local Synod to legislate for its own immediate government but must refer all its actions taken to the General Synod for approbation.

Section 3.

The Diocesan Synod, after Its organization, shall present in due form, the notices of all elections held in that Synod, and the names of the members of its curia; together with the written approbation of the Ordinary to such elections.

ARTICLE VII

Section 1.

The official language of this Church is and shall ever be the English language, however, the ancient use of the Latin shall be permitted where the Priest is sufficiently schooled in the useage of the Latin. The vernacular of the local area shall also be permitted in the liturgical services of the Church, subject to the approval of the diocesan, and with the approval of the Archbishop-Primate.

Section 2.

The official formularies of this Church shall be and shall remain, the Pontificale Romanum, the Missale flomanum, and the Rituale Romanum (edition edited by Archbishop A. H. Mathew, Great Britian, and Archbishop Gerard Gul, Archbishop of Utrecht, 1909); and these to be used without any deletions or changes, except where reference is made to the Holy See. The official Hymnal of the Church shall be the English Hymnal.

ARTICLE VIII

Section 1.

No Priest shall administer the Holy Communion to any who are not baptized Catholics.

Section 2.

No one representing himself to be a Bishop or Priest may be permitted to use the Altars of this Church when the same is not of a Communion enjoying Inter-Communion with this Church.

Section 3.

No Priest of this Church may participate in any sacerdotal functions in any Communion, not enjoying Inter-Communion with this Church.

Section 4.

This church does not hold any formal union or communion with any other Religious Society or Group, not does she recognize the Orders or Rites of such. Exception being, the Orders and Sacrament of the Papal Catholic Communion, and the Holy Eastern Orthodox Churches in union and subjection to the true Patriarchal Sees of the East.

ARTICLE IX

Section 1.

All Bishops shall before exercising their Office and Order in this Church, shall first be required to make a Profession of Faith before the Archbishop-Primate, or one delegatad by him to receive such a Profession.

Section 2.

All Priests shall after appointment as Pastors, before exercising those duties, make a Profession of Faith in the presence of their Ordinary, or one delegated by the Ordinary to receive such a Profession.

ARTICLE X

Section 1.

Any diocesan of jurisdiction may authorize the formation of Confraternities, provided that such foundations have the approval of the General Synod.

ARTICLE XI

Section 1.

The Rights and Privileges of the laity within this Church, shall be protected and respected by all in administrative offices, and none may be refused recourse to the Tribunals of the Church for redress in any matter affecting their sacramental relationship to the Church.

Section 2.

Only those laymen who are Baptized and Confirmed may be united in Matrimony by the Clergy of this Church, providing there has been no previous union contracted by the same. In all instances of a Mixed Marriage, the case must be referred to the Ordinary for the proper dispensation if the Ordinary deems such a marriage permissible.

Section 3.

Every regularly constituted parish shall make a monthly offering to its diocesan authority and to the Archbishop-Primate. The sum to be fixed by the General Synod.

ARTICLE XII

Section 1.

Each Parish shall have a Vestry consisting of five members, who shall have been confirmed and in good communicant standing. The same shall be elected by the Parish at a meeting called for that purpose. Such Vestry shall then be certified with the office of the Chancellor of the Diocesan Jurisdiction.

Section 2.

The Vestry shall assist the pastor of the Church in all the temporal concerns of the respective parish, but have no authority over matters spiritual or concerning the rendering of the Divine Services.

Section 3.

The Vestry may not interfere with the pastoral relations of the pastor with the laity, nor may they resume to dismiss the pastor from his Parish.

Section 4.

The Ordinary may after obtaining the advice of his Curia, effect such pastoral changes as he shall deem necessary for the good of the Parish and of its people.

Section 5.

All Curates shall be appointed by the Ordinary to the Parishes after consultation with the pastor of the same. Their living is to be the responsibility of the Parish to which they are assigned. The pastor may not dismiss any curate from his assignment, but where a change Is thought desirable, the pastor shall consult with the Ordinary.

ARTICLE XIII

Section 1.

There shall be a General Seminary of the Church, in which all candidates for the Sacred Ministry shall prepare for entrance into the Sacred Ministry. No candidate may be accepted for the Sacred Ministry from any other Theological Institute, but all must enter the Seminary of this Church. The period of theological preparation shall consist of a four year period of study and preparation.

Section 2.

The General Canons of the Catholic Church state who may be admitted to the Seminary, and none may be so admitted contrary to these Canons.

Section 3.

The Dioceses and their Parishes of this Church shall be responsible for the support of the General Seminary.

ARTICLE XIV

Section 1.

The following ecclesiastical titles accepted by this Church and are as follows:

The Primate
The Most Reverend,
and addressed as His Eminence

Archbishop-Metropolitan
Thw Most Reverend,
and addressed as His Grace

Vicar Apostolic
The Most Reverend
addressed as His Excellency

Bishops
Most Reverend,
addressed as His Excellency

Vicar Generals
Right Reverend Monsignor

Chancellors
Very Reverend Monsignor

Superiors of Religious Orders
Very Reverend

Superiors of Female Religious Orders
Reverend Mother,
if possessing an elected and duly blessed Abbess
The Lady Abbess

Priests
Reverend Father

Deacons
Reverend Mister

Clerics
Reverend Brother

ARTICLE XV

Section 1.

No one shall be baptized while enclosed in his mother's womb as long as there is a probable hope that baptism can be conferred after delivery. A fetus that has been baptized in the womb must be baptized again conditionally after delivery.

Section 2.

If a pregnant mother dies the fetus is to be extracted by those whose responsibility it is to do so, and if It is certainly alive, It shall be baptized absolutely; If It Is doubtful whether It Is alive, conditionally.

Section 3.

Care must be taken that every aborted fetus, no matter at what period of gestation It Is aborted, shall be baptized absolutely if it is certain that the fetus is alive; If there Is doubt that it is alive, it shall be baptized conditionally.

Section 4.

Monstrous and unusual forms of fetus shall always be baptized at least conditionally; in doubt whether the fetus Is one or many human beings, one shall be baptized absolutoly, the others conditionally.

Section 5.

Infants are to be baptized as soon as possible: pastors and preachers have a responsibility to make sure that the faithful are instructed adequately concerning their obligations in this matter.

Section 6.

Infants who have been abandoned shall be baptized conditionally, if, after careful investigation, there is no certainty about their baptism.

Section 7.

An infant child of non-Catholic parents, even if its parents are unwilling, is licitly baptized when its life is so threatened that it can prudently be foreseen that it will die before it attains the use of reason. Outside the danger of death, if there Is sufficlent guaranty of its Catholic education, the infant may be licitly baptized:
a] if its parents or guardians, or at least one of them assents;
b) if its parents, that is, its father, mother, grandfather, grandmother and guardians are deceased, or if they have been deprived of their parental rights over the infant, or have been effectively enjoined from exercising them in any way.

Section 8.

Offspring shall be baptized in the rite of the parents, if only one of the parents is Catholic, offspring must be baptized in the rite of this parent.

Section 9.

An adult shall not be baptized except with his own knowledge and consent, and after due instruction; moreover, he must be admonished to be sorry for his sins.

Section 10.

in danger of death, however, if the adult cannot be instructed more thoroughly in the principal mysteries of the faith, it suffices for the conferring of baptism that he should in some way manifest that he assents to those mysteries, and sincerely promises that he will observe the precepts of the Christian religion. If he is hut even able to ask for baptism, but has either previously or in his present condition given some indication of his Intention to receive baptism, he should be baptized conditionally; if later he recovers and doubt remains concerning the validity of the baptism conferred, baptism should again be administered conditionally.

Section 11.

Baptism shall be conferred solemnly. Baptismal water must be used in the administration of solemn baptism. Except during Eastertide, when the water blessed at the Easter Vigil must be used, baptismal water may be blessed within the rite of baptism itself, using an approved shorter formula. Pastors should see to it that a Christian name be given the person baptized; but if they are not able to prevail in this matter, they should add to the name chosen by the parents the name of some saint, and they shall record both names in the baptismal register.

Section 12.

For a grave and reasonable cause the local Ordinary may permit the ceremonies prescribed for the baptism of infants to be used in the baptism of adults.

Section 13.

The catechumenate for adults, comprising several distinct steps, Is to be taken into use at the discretion of the local Ordinary. By this means the time of the catechumenate, which is intended as a period of suitable instruction, may be sanctified by sacred rites to be celebrated at successive intervals of time.

Section 14.

It is lawful to confer baptism privately in danger of death.

Section 15.

When baptism is repeated conditionally, the ceremonies which were omitted in the previous baptism should be supplied; if they were performed in the previous baptism, they may be repeated or omitted at the second baptism.

Section 16.

No one shall be solemnly baptized unless, so far as this is possible, he has a sponsor. Only one sponsor, even of different sex than that of the person baptized, or at most two, one man and one woman should be employed. In order that one may validly act as a sponsor, it is necessary;
a) that he be baptized, have the use of reason and the intention to act as sponsor;
b) that he belongs to no heretical or schismatic sect; be not, by a condemnatory or declaratory sentence, excommunicated, infamous by infamy of law, or excluded from legitimate acts; be not a deposed or degraded cleric;
c) that he be not the father, mother, or spouse of the person to be baptized;
d) that he shall have reached the fourteenth year of his age, unless for a justifying reson the minister judges otherwise;
e) that he be not a novice or a professed member of a religious institute, except in a case of necessity, and then only with the express permission of at least the local superior;
f) that he be not in sacred orders, unless he has obtained the express permission of his proper Ordinary.

Section 17.

The proper place for the administration of solemn baptism is the baptistery in a Church or public oratory. Solemn baptism is reserved to one's proper pastor. If, however, The Child cannot be taken to the proper pastor easily and without delay, any pastor may baptize It within the limits of his parish. Ordinarily solemn baptism may not be administered in private homes unless the bishop permits it for a just cause in some extraordinary case.

Section 18.

Pastors are obliged to record exactly and without delay in the baptismal register the names of persons baptized1 making mention of the minister, the parents, the sponsors, the place and the day on which baptism was conferred.

Section 19.

If the baptism was conferred neither by the proper pastor nor in his presence the minister shall as soon as possible notify the proper pastor by reason of domicile of the fact of the administration of baptism.

Section 20.

Converts should be received with great care, especially if they are strangers to the pastor. The pastor should above all try to ascertain their motives. if material considerations v.g., intended marriage, are impelling motives, he should make them aware that such motives are not sufficient. He should not, however, refuse to instruct them for that reason alone, since grace often builds on such extrinsic and natural motives.

Section 21.

Since error and unbelief on the part of the minister of baptism do not of themselves affect the validity of the sacrament, the baptism administered in non-Catholic churches is without doubt valid If the proper matter, form and intention are not wanting. Therefore, in each case, diligent inquiry must be made regarding the validity or invalidity of the non Catholic baptism of a prospective convert. Only if, after the investigation has been made, there still remains a probable doubt concerning the validity of a convert's baptism, is the sacrament to be repeated conditionally.

Section 22.

If it is certain that the non-Catholic baptism is invalid, absolute baptism must be administered. If the person to be baptized has not attained the use of reason, the ceremonies for the baptism of children are to be used; for those who have attained the use of reason, the ceremonies for the baptism of adults should be used, unless the bishop has granted permission to use the rite of baptism for children in such cases. The abjuration of heresy, absolution from censure and confession are omitted.

Section 23.

If the former baptism is truly of doubtful validity and the convert is to be re-baptired conditionally, the following order is to be observed:
a) Profession of Faith and abjuration of heresy:
b) Conditional baptism;
c) Confession with conditional absolution.

Section 24.

If the non-Catholic baptism is valid, the order of procedure is:
a] Profession of Faith and abjuration of heresy;
b] Absolution in the external forum from excommunication;
c] Confession and absolution from sins.

ARTICLE XVI

Section 1.

Persons who have not been baptized cannot be validly confirmed To receive confirmation licitly and with fruit, the recipients must be in the state of grace, and if they have the taco of reason, they must be sufficiently instructed.

Section 2.

Although In the Church confirmation is usually deferred until about the seventh year of age, it may be conferred before this age if an infant is in danger of death, or if the minister for good and weighty reasons thinks it expedient to administer the sacrament earlier.

Section 3.

In accordance with a very ancient usage of the Church, a sponsor should, if possible, be procured for confirmation. The sponsor should stand for one or two persons only, unless the minister for a just cause allows him to stand for more; and no candidate for confirmation shall have more than one sponsor.

Section 4.

In order that a person may be a sponsor validly, the same conditions are required as for valid sponsorship at baptism; and in addition, the sponsor himself must be confirmed.

Section 5.

The pastor must recbrd in the confirmation register the names of the minister, the persons confirmed1 the parents, the sponsors, and also the date and place of confirmation. Besides, he must make not of the confirmation in the baptismal register.

Section 6.

The faculty to confer the sacrament of confirmation is given to the following priest under the conditions and in the cases mentioned below:
a) to pastors who have a territory of their own, exclusive therefore of personal and family pastors unless these also have their own proper, though cumulative, territory. (Pastors of national parishes would, therefore, have the faculty.)
b) to priests to whom the full care of souls with all the rights and obligations of pastors has been entrusted in and stable manner with a definite territory and with a determinate church.

Section 7.

The aforesaid ministers may confer the sacrament of confirmation:
a) only upon the faithful who are staying in their territory including persons in places which have withdrawn from parochial jurisdiction (v.q. seminaries, sanitaria, religious houses which are in any way exempt).
b) they must confer the sacrament personally.
c) only upon those faithful who are in danger of death from grave illness.
d) the faculty may be used either in the episcopal city itself or outside of it, provided the services of the bishop of the diocese cannot be obtained or he is lawfully impeded from conferring the sacrament in person, and no other bishop is available who might take his place without serious inconvenience.

Section 8.

Annotation: The minister shall enter the usual record in the confirmation register and add: confirmation conferred by apostolic indult, the person being in danger of death from grave illness. Provision must also be made for the entry of an annotation in the baptismal register, and, if the person belongs to another parish, his proper pastor is to be notifIed. The minister must also send to the local Ordinary an authentic notice of the confirmation which he has conferred.

Section 9.

Rubrics: The rubrics and ceremonies to be used by the priest in conferring the sacrament of confirmation may be found in the Rituals Romanum or in the Coilectio Rituum.

Section 10.

Warning: A priest who dares to administer confirmation without having the faculty to do so, is to be suspended (a ferendas sententlae penalty); if the minister has the faculty confirm, but presumes to overstep the limits of the faculty, he is by that very fact (Ipso facto) deprived of the faculty.

ARTICLE XVII

Section 1.

Concerning the Priest who offers Mass

a) State of Grace

No matter how contrite he may believe himself to be, a priest conscious of mortal sin, shall not dare to celebrate Mass without previous sacramental confession; but if, lacking a confessor to whom he is obliged to confess and being at the same time obliged by necessity to celebrate, he then celebrates Mass after having made an act of perfect contrition, he must go to confession as soon as possible.

b) Physical Disabilities

Residential Bishops can allow priests suffering from poor eyesight or who are afflicted with some other ailment to celebrate daily the votive Mass of the Blessed Virgin or the Mass of the Dead, with the assistance, if necessary, of another priest or of a deacon. Moreover the same permission can be granted to priests who art totally blind, provided however that they are always assisted by another priest or by a deacon. Furthermore, the bishop may permit sick and elderly priests who are unable to stand, to celebrate Mass while seated, with due observance of the liturgical laws. Superiors general of clerical religious institutes can grant these same permissions to priests who are subject to them.

c) Bination and Trination

(i) Residential Bishops can permit priests, because of scarcity of clergy and for a lust cause, to celebrate Mass twice on weekdays; provided that genuine pastoral necessity so demands, permission can be granted to trinate on Sundays and Holy Days of obligation.

(ii) Ordinaries are granted the faculty to permit priests to celebrate Mass three times on Saturday and days preceding holy days of obligation, provided the first and second Masses are celebrated for weddings or funerals and the third Mass is celebrated in the evening so that the precept may be satisfied by the faithful. The acceptance of a stipend is prohibited except for a single Mass.

(iii) There are a number of occasions when, apart from the situations envisioned above, a priest may celebrate or concelebrate more than one Mass in a given day:

(a) On Holy Thursday, anyone who celebrates or concelebrates the Mass of the Chrism, may also celebrate or concelebrate an Evening Mass of the Lord's Supper. Likewise, one who has celebrated a Mass for the benefit of the faithful, may concelebrate at the Evening Mass.
(b) Whoever celebrates or concelebrates Mass in the Easter Vigil, may also celebrate or conceleberate the second Mass of Easter Sunday. Even though one has celebrated or concelebrated the Mass of the Easter Vigil, he may still say the Mass of Easter Sunday twice to three times if he has permission to biriate or trinate.
(c) To priests who have charge of two or more parishes, the local Ordinary can permit bination of the Mass of the Lord's Supper, repetition of the Liturgical Action of Good Friday, and of the Easter Vigil, not however in the same parish.
(d) Whoever concelebrates with the Bishop or his delegate in a synod, in the pastoral visitation or in meetings of priest, may celebrate another Mass for the sake of the faithful, if the same Bishop judges it useful. This holds also for meetings of religious with their own Ordinary.
(e) On Christmas, and also on All Soul's Day, all priests may celebrate three Masses,including those who, because of poor eyesight or another infirmity, have the faculty of saying the Votive Mass of the Blessed Virgin or the daily Mass of Requiem every day. On Christmas, all priests may concelebrate three Masses, provided that each Mass takes place at the proper time of day according to the liturgical prescriptious: priests may likewise concelebrate three times on All Soul's Day.

d) The Celebret

(i) A priest who wishes to celebrate Mass in a church to which he is not attached is to be permitted to celebrate Mass, if he presents an authentic and still valid, commendatory letter of his Ordinary if he is a secular priest, or of his superior (at least of his local superior) If he is a religious, unless it is evident that in the meantime he has been guilty of some offense which would require that he be debarred from the celebration of Mass.

(ii) Special regulations made by the local Ordinary in this matter. provided they are not contrary to the Code, must be observed by all, even by exempt religious, unless there is question of giving to religious permission to celebrate Mass in a church of their own institute.

e) The Calendar

(i) On solemnities the priest is bound to follow the calendar of the Church.

(ii) On Sundays, weekdays of Advent and Lent, feasts, and obliatory memorials if Massis celebrated with or without a congregation, the priest should follow the calendar of the Church.

(iii) On optional memorials and on ferials throughout the year, the priest may choose the ferlal Mass, the Mass of the saint of the day, or of any saint in the martyrology that day, a Mass for various occasions or a Votive Mass.

Section 2.

Time and Place for the celebration of Mass.

a) Time of Day

According to the common law, Mass should not be begun earlier than one hour before dawn, nor later than one hour after midday. However, residential Bishops can permit priests, for a just cause, to celebrate Mass at any hour of the day, with due observance of the other prescriptions of law. If he so desires, the Bishop may simply grant this permission to all priests in the diocese, to be exercised at their discretion. This faculty can be used to permit evening Mass on any occasion, including weddings and funerals, even though the evening time is not required by the spiritual good of a notable part of the faithful. Moreover, for the benefit of the religious, Superiors General of clerical religious institutes may grant the same permission to priests subject to them only, to be exercised within their houses, and always respecting the rights of the local Ordinary in what pertains to the celebration of Mass for the sake of the faithful. With the consent of their Council, the Superiors General may subdelegate this faculty to other major Superiors of the same institute.

Holy Week

(i) Thursday of the Lord's Supper. The evening Mass of the Lord's Supper is to be celebrated not earlier than 4.00 pm and not later than 9.00 pm Where required by pastoral necessity, the local Ordinary may permit the celebration of a second evening Mass - in addition to the principal Mass of the Lord's Supper - in churches and public and semi-public oratories. In a case of genuine necessity, he may grant that this Mass be celebrated in the morning, but only for the faithful who are in no way able to participate In the evening Mass.

(ii) Friday of the Passion and Death of the Lord. On Good Friday the liturgical service Is to be celebrated In the afternoon house, ordinarily around 3.00 pm If, however, pastoral considerations make it advisable, the services may begin as early as 12 noon, or also at a later hour, but not beyond 9.00 pm.

(iii) Holy Saturday. The Vigil service is to be begun at an hour which will allow the Mass itself to begin approximately at midnight between Holy Saturday and Easter Sunday. Because of circumstances of time and place, the local Ordinary may allow the Vigil to be held at an earlier hour, but it may not begin before dusk, and certainly not before sunset. The celebration of the Mass of the Easter Vigil alone, without the preceding ceremonies, is forbidden.

c) The Place

(i) The Eucharist is normally celebrated In a sacred place. The Ordinary, within his own jurisdiction, will decide when there is a real necessity which permits celebrating outside a church or oratory.

(ii) Residential Bishops grant permission to celebrate Mass outside of a church or oratory in a proper place, in individual cases for a just cause, but habitually only for a more serious cause. Superiors General or religious institutes enjoy this same faculty in reference to their religious houses and they may delegate the faculty to other major superiors of their institute.

(iii) Local Ordinaries, and for their own houses religious Ordinaries, have the faculty to permit the celebration of the Eucharist outside of a sacred place in favour of special groups or gatherings of people (for instance, family groups celebrating special occasions, the aged in a senior citizens home, young people making a retreat at their school). If there is question of Mass being said in a private home or in an institution, the Ordinary should satisfy himself of the aptitude and decorum of the place. Likewise the permission should not be given for use on Sundays and Holydays except in special cases, least prIest be taken away from their duties at the parish church and lest the sense of the unity of all the faIthful of the community be weakened.

(iv) In a sacred place the Eucharist should be celebrated on a fixed altar or on a movable altar. In other places, especially where the Eucharist is not regularly celebrated, a suitable table covered with a cloth and corporal may be used. It is not necessary to have a consecrated altar stone on the table when the Eucharist is celebrated outside a sacred place.

Section 3.

Concelebration of Mass

a) Permission to Concelebrate

The rubrics of the Roman Missal recommend concelebration the following cases.

[i] without any further permission:
[a] Holy Thursday, both In the Mass of Chrlsm and in the Evening Mass
[b] Masses in Councils, meetings of Bishops and Synods
[c] Mass In the Blessing of an Abbot

(ii) with the permission of the Ordinary, who is to judge whether it is opportune:
(a) at conventual Mass, and at the principal Mass in churches and oratories, when the needs of the faithful do not require that all the priests available should celebrate individually.
(b) Masses celebrated at any kind of priest's meetings, whether the priests be secular clergy or religious.
(c) Masses celebrated on the occasion of the pastoral visitation or whenever priests meet with their Bishop during a retreat or any other gathering.

b) Regulation of Concelebration

It is for the Bishop, according to the norms of Law, to set up disciplinary regulations governing the conduct of conelebrations held in his diocese, even in the churches and semipublic oratories of exempt religious. But, it is the right of all Ordinaries, including the major Superiors of even non-exempt clerical religious institutes and societies of clerics living in common without vows, to determine whether concelebration is opportune, and to give permission for it in their churches and oratories.

c) General Discipline of Concelebration

(i) In order that the unity of the priesthood may be fittingly demonstrated, concelebration takes place only once a day in a given church or chapel. However, where there Is a large number of priests, the Ordinaries and major Superiors may allow concelebration several times on the same day, but at different times or in distinct sacred places.

(ii) Once a Mass has already begun, no one can be admitted to the number of concelebrants.

(iii) All concelebrants wear the usual vestments for Mass. For a just cause, v.g. lack of vestments, the concelebrants may omit the chasuble, not however the alb and stole. The principal celebrant always wears the chasuble.

(iv) Ordinarily, whoever concelebrates may not say another Mass on the same day. Exceptions to this rule are given under Section 1 .c) of this Article.

(v) Each concelebrant may formulate his own particular intention for the Mass and legitimately accept a stipend in keeping with the law.

Section 4.

Application of Holy Mass

a) The Intention for Holy Mass

Generally speaking, the Holy Sacrifice of the Mass can be offered for any living person, as well as for the souls of the faithful departed. However, public application of Mass is forbidden for any living excommunicated person, and likewise for any deceased person who was denied ecclesiastical burial. Private application (known to one or the other persononly) may be made in favour of anyone who is capable of benefiting by the fruits of the Mass, whether faithful or infidel, even someone who is excommunicated or who has been denied ecclesiastical burial. If there is question of an excommunicate who is vitandus, Mass may be offered only for his conversion.

b) Prescribed Mass Intentions

(i) Mass for the people (Missa pro popula) must be offered by the pastor on the days presribed by law; this is a serious obligation in justice, bother personal and real, requiring that the Mass be said on the proper day at least by another priest should the pastor himself be impeded from offering it on that day, or as soon as possible, should a justifying cause prevent the offering of the Mass on the proper day even by another priest. The pastor must offer the Mass for the people on all Sundays and Holydays. A pastor who is in charge of more than one parish need offer only one Mass for the people on these occasions when he is bound by this obligation. Likewise, one Mass suffices on those feast which happen to occur on Sunday.

(ii) Religious superiors may command that their subjects celebrate Mass according to the intention prescribed the constitutions, or by the superiors themselves,' the exceptions however, allowed by the constitutions or by lawful custom always being respected.

c) Mass Stipends

(i) Every priest who celebrates (or concelebrates) and applies Mass for a certain intention may accept a stipend. It is the right of the local Ordinary to fix the stipend of Masses In his diocese, and no one may demand a larger one. Where the Ordinary has made no such determination, the custom of the diocese specifies the amount of the stipend. Even exempt religious are obliged by the decree of the local Ordinary or the custom of the diocese in this matter. A priest may accept a larger stipend If it si offered, and, unless the local Ordinary has forbidden it, also a smaller one.

(ii) If anyone should give a sum of money for the application of Masses without indicating the number of Masses to be said, this is to be determined on the basis of the stipend of the place where the donor was staying, unless a contrary intention on his part must be lawfully presumed.

(iii) If a priest celebrates Mass more than once a day and applies one Mass under an obligation of justice (v.g. the Mass for the people), he may not receive a stipend for another Mass, except on Christmas; he may, however, receive some compensation, based on a claim extrinsic to the application of the Mass (v.g. a late hour, distance, singing)

(iv) It is presumed that the donor of a stipend wishes only the application of Mass for a certain intention; if, however, he expressly specifies certain circumstances to be observed in the celebration of Mass (place, time, votive Mass, sung Mass, Gregorian Mass, etc.), the priest who accepts the stipend must carry out these specifications.

(v) As to the time when Holy Mass is to be applied, the following rules apply:
(a) if the time was expressly specified by the donor of the stipend, Holy Mass must positively be said at that time.
(b) if, in case of manual stipends, the donor did not expressly specify a time, then Masses to be said for an urgent intention must be said as soon as possible, and within a time proper to obtain the purpose; in all other cases the Masses must be said within a short time, that is, a time that is, a time that is reasonable according to the larger or smaller number of Masses requested.

Section 5.

Rites and Ceremonies

a) General Norms

The norms and the form of the Eucharistic celebration are those given in the rubrics of thoMissale Romanum (edition edited by Archbishop A. H. Mathew, Great Britain, andArchbishop Gerard Gul, Archbishop of Utrecht, 1909). Liturgical actions are not private functions but celebrations of the Church, and in these celebrations each person is to perform that function proper to him without usurping functions reserved to others.

b) Bread and Wine

The bread used for the celebration of the Eucharist is wheat bread, and, accordlng to the ancient custom of the Church, is unleavened. The wine for the Eucharist must be natural and pure, from the fruits of the vine. It shall not be mixed with any foreign substance.

C) Servers

It Is desirable that at least one server assist the celebrant. Even in Mass said without a congregation a server should be in attendance upon the celebrant unless a serious necessity excuses. The traditional liturgical norms of the Church prohibit women, young girls and women religious from serving the priest at the altar even in chapels of convents, schools and institutions.

d) Readings and Homily

God speaks to his people, and Christ, present in his word, announces the good news of the Gospel. Hence other readings, whether from sacred or profane authors of the past or present, may not be substituted for the Word of God. The homily is an integral part of the liturgy and source of nourishment for the Christian life. It should develop some point of the readings or of another text from the Ordinary of the Mass. the homilist should keep In mind the mystery that is being celebrated and the needs of the particular community. The homily is to be given on Sundays and Holydays at all Masses which are celebrated with a Congregation; it should not be omitted except for a serious reason. The homily is recommended on other days especially on the weekday of Advent, Lent, and Easter, as well as on other feasts and occasions when the people come to church in large numbers. The homily is the task and office of the priest (or deacon) and the faithful should not add Comments or engage in dialogue during the homily.

e) Defects occurring in the Celebration of Mass

(i) If the priest notices after the consecration or when he receives communion that water was poured into the chalice instead of wine, he pours the water into another container, then pours wine with water into the chalice and consecrates it. He says only the part of the narrative for the consecration of the chalice, without consecrating bread again.

(ii) If a host or any particle should fall, it is to be picked up reverently. If any of the Precious Blood spills, the area should be washed and the water poured into the sacrarium.

Section 6.

a] The Minister of the Sacrament.

(i) The office of administering Holy Communion belongs first of all to priest and then to deacons.

(ii) Holy Communion may be distributed everyday of the year, and no matter what time of day a priest celebrates Mass, he may distribute Holy Communion during it. Outside of Mass, Holy Communion may be distributed only at the hours when Mass may be said unless there is good reason to distribute it at some other hour. However in virtue of Pastorale munus, Bishops usually permit priests to distribute Holy Communion also in the afternoon and evening hours.

(iii) Holy Communion may be distributed wherever Mass may be said unless the Bishop of the diocese, for good reason, forbids it in some particular cases.

(iv) When a priest takes Communion to the sick, he may also give Communion to those who live in the same house with the sick person1 or to nurses attending to a patient in a hospital room.

b) The Recipient of the Sacrament

(i) In danger of death, that Holy Communion may and should be administered to children, it suffices that they know enough to distinguish the Body of the Lord from ordinary food and reverently to adore it.

(ii) Outside of danger of death a more thorough knowledge of Christian doctrine and a more accurate preparation are properly required, namely; the child must have knowladge of the mysteries of faith necessary by necessity of means for salvation, and be able with fitting devotion to approach the Holy Eucharist.

(iii) The decision regarding the sufficient disposition of a child for its admission to First Communion belongs to the confessor and to the child's parents or guardians.

(iv) No one conscious of mortal sin, no matter how contrite he may believe himself to be, shall go to Holy Communion without previous sacramental confession; but if one lacks a confessor to whom he is obliged to confess, and is at the same time obliged by necessity to communicate, he shall first make an act of perfect contrition.

(v) The general rule is that a person who has received Holy Communion cannot communicate again on the same day.

(vi) Sacred ministers who perform their function in concelebrated Masses twice on the same day may also receive Communion twice on the same day.

(vii) At a conventual Mass in religious communities priest-members of the community who attend, may communicate even though they have celebrated or will celebrate Mass individually on that day.

(viii) One who comes into danger of death is urged to receive Communion even though he has already comirtunicated on the same day.

ARTICLE XVIII

Section 1.

Reservation and Exposition of the Blessed Sacrament

a) Reservation

The Blessed Sacrament must be reserved in cathedral churches and in all parish churches as well as in all churches attached to houses of exempt religious With the permission of the local Ordinary, it may be reserved in the principal public or semi-public oratory of pious or religious houses and of ecclesiastical colleges conducted by the secular clergy or by religious. In order that the Blessed Sacrament may be reserved in the above mentioned churches and oratories, there must be a responsible person to guard it and that, as a tule, Mass be said there at least once a week. However, an occasional omission of the weekly Mass for some good reason is permissible. For a good reason the local Ordinary may grant permission to reserve the Blessed Sacrament also in other churches or public oratories but only per modum actus, that is to say, for a given occasion and not perpetually. In religious or pious houses, the Blessed Sacrament may be reserved only in the church or principal oratory, and in convents of nuns it may not be reserved within the choir or the precincts of the enclosure.

b] The Tabernacle

The Holy Eucharist is to be kept in a solid, unbreakable tabernacle, and ordinarily there should be only one tabernacle in a church. The place of reservation is to be on the High or Main Altar of the Church or oratory. Under no circumstances is the Holy Eucharist to be reserved in a chapel or another place in the church. The tabernacle should be completely veiled (top and all four sides) in a veil of the colour of the day. Black is never to be used, purple is used in place of black. However, if the structure of the altar is such that this veiling is impossible only the front side of the Tabernacle need be veiled.

Exception - The Blessed Sacrament may be reserved in another tabernacle other than on the main altar only when the liturgy allows it, v.g., Holy Thursday, Good Friday.

C) The Lamp

Before the tabernacle in which the Blessed Sacrament is reserved at least one lamp, fed either with olive oil or beeswax, shall be kept burning day and night. Where olive oil is not obtainable, the local Ordinary may allow the use of other oils, which should, in as far as possible, be vegetable oils. The local Ordinary, may in certain cases, permit the burning of an electric lamp before the tabernacle.

d] Renewal of the Sacred Species

The consecrated hosts, whether reserved for the Communion of the faithful or for the exposition of the Blessed Sacrament, shall be fresh and they shall be renewed frequently, tbose remaining from a previous consecration being duly consumed, so that danger of corruption is avoided. The instructions of the local Ordinaries In these matters are to be wduiously observed. Renewal of the Sacred Species, according to the Caeremoniale Episcoporum should take place every week. Most authors allow that renewal take place every two weeks.

Section 2.

Exposition

a) Public Exposition

(i) Public exposition of the Blessed Sacrament with the monstrance is allowed on the Feast of Corpus Christi and on each of the seven following days, both after Mass and at Vespers, in all church and public oratories; at other times, however, public exposition is allowed only for a grave cause, especially for a public cause, and with the permission of the local Ordinary even though the church belongs to an exempt religious institute.

(ii) In all parish churches and in others in which the Blessed Sacrament is habitually reserved, the Forty Hours' Devotion shall be observed each year on days determined according to the mind of the local Ordinary; and if, because of special circumstances, this devotion cannot be carried out without grave difficulty and with the reverence due to so great a sacrament, the local Ordinary shall see to it that on certain days the Blessed Sacrament shall be exposed with due solemnity for at least several continuous hours.

(iii) During the Benediction of the Blessed Sacrament.

b) Private Exposition

Private exposition, that is with the ciborium, may be held for any good reason, and without the permission of the Ordinary, in churches and oratories authorized to reserve the Blessed Sacrament. For private exposition the door of the tabernacle is opened and the covered pyx or ciborium remains in the open tablernacle, placed near the opening, but not outside the tabernacle.

ARTICLE XIX

Section 1.

The following have ordinary jurisdiction to hear confessions:

a) The local Ordinary in his own territory. Ihe term "local Ordinary" includes also the vicar general, and during the vacancy of the diocese, the diocesan administrator.

b) Pastors and those who have a status equivalent to pastors,

c) Superiors in exempt religious institutes according to the norm of their constitutions. Per se this includes local superiors also, unless the constitutions restrict the power to the major superiors.

Section 2.

Those empowered to delegate jurisdiction for the sacrament of penance are the folldwing:

a) The local Ordinary of the place in which the confessions are to be heard grants delegated jurisdiction for the confessions of all persons, whether lay or religious, to priests both secular and religious, even exempt; religious priest should, however, not use this jurisdiction without at least the presumed permission of their own superior, To hear confessions validly, one needs jurisdiction expressly granted either orally or in writing.

b) The religious superior, in exempt clerical institutes, delegated jurisdiction is also granted by the proper superior according to the constitutions, for the confession of the professed, the novices, and others who live day and night in the religious house by reason of services to be rendered, education, hospitality, or health; the same superior may grant these faculties also to priests of the secular clergy and to those belonging to another religious institute.

Section 3.

Concerning the use of delegated jurisdiction, note the following:

a) Since the religious superior in a clerical institute has jurisdiction which is not territorial but personal, one delegated by him can hear the confessions of the superior's subjects in every place, i.e., ubique terrarum.

b) All priests, secular and religious, who are approved in a given place for the hearing of confessions, whether their jurisdiction be ordinary or delegated, can also validly and licitly absolve vagi and peregrini who come to them from another diocese or parish.

Section 4.

Cessation of delegated jurisdiction. The ordinary ways in which delegated jurisdiction comes to an end are by the lapse of time or the exhausting of the number of Instances for which the jurisdiction has been granted; by the revocation of faculties, which revocation must be directly communicated to the one delegated; on the contrary, one's faculties do not cease to exist with the loss of office on the part of the delegating superior, except when the faculties were granted by the superior "ad beneplacitum nostrum," or In the case where one received a special faculty to grant some favour to a particular penitent, and in both instances, the case has not yet been begun.

Section 5.

Jurisdiction delegated in extraordinary circumstances.

a) In danger of death, whether it be from some internal (sickness) or external caune (dangerous voyage, difficult childbirth, dangerous operation), any priest, though not approved for confessions, and though censured, irregulal, apostate, schismatic, heretical or degraded, and even though an approved confessor be present, can validly and licitly absolve any penitent from all sins and censures, no matter in what manner reserved or notorious.

Section 6.

All priests who are on a sea voyage, provided they have duly obtained the faculty of hearing confessions from their own Ordinary or from the Ordinary of the port of embarkation or from the Ordinary of any intervening port at which they will call during the voyage, can, throughout the entire voyage, hear aboard ship the confessions of all the faithful who are making the voyage with them, even though the ship should, in the course of the journey, pass through or even call at various places subject to the jurisdicuon of several Ordinaries. The provisions of this Canon shall apply and be extended, with the appropriate adjustment of the clauses to fit the case, to priests who make a voyage by air.

ARTICLE XX

Section 1.

Excommunication is a censure by reason of which one is excluded from the community of the falthful1 with the effects enumerated in the Sacred Canons.

Section 2.

The excommunicate loses the right to assist at the divine services. A toleratus if ho assists passively need not be expelled; a vitandus, however, is to be expelled. A vitandus, sententlatus or one whose excommunication is notorious must be excluded from active assistance at divine service, i.e., such assistance as involves some participation in the functions themselves.

Section 3.

The excommunicate is forbidden to receive sacraments. the sententiatus is, moreover1 forbidden to receive the sacramentals, and, unless he gives signs of repentance before death, ecclesiastical burial is to be denied him.

Section 4.

The excommunicate is forbidden to celebrate Holy Mass and to confect or administer the sacraments or sacramentals.

Section 5.

The excommunicate does not partake of the suffrages, and public prayers of the Church; private prayers and private application of Mass for him are permitted provided scandal is avoided; but in regard to the vitandus, Mass may be offered only for his conversion.

Section 6.

An excommunicate is excluded from legitimate ecclesiastical acts; he is forbidden to exercise any ecclesiastical office or posts; he is forbidden to enjoy privileges granted him prior to his excommunication; he is forbidden to exercise the right to vote (the vote is invalid if the excommunicate is a sententiatus); he cannot acquire dignities, offices, benefices, pensions or any other post in the Church. A sententiatus cannot validly obtain any primatial favour unless in the rescript mention is made of the excommunication. A sententlatus is deprived of the revenue deriving from any dignity, office, benefice, pension or position that he has in the Church; a vitandus is deprived of the office, pension, etc. itself.

Section 7.

An act of jurisdiction of either the internal or external forum performed by a non- sententiatus Is valid but unlawful; it is also lawful If requested by the faithful. An act of Jurisdiction performed by a sententiatus is not only unlawful but invalid as well, except when he absolves in danger of death.

Section 8.

A vitandus Is one who has been excommunicatede by name by the Primatial See excommunication has been publicly announced, the decree also declaring that the person is to be avoided. All other excommunicates are tolerati and among them We may distinguish the sententiati, namely, those who have been excommunicated by a condemnatory sentence, or whose excommunication has been officially recognized, and strengthened by a declaratory sentence, and the non-sententiati, namely, those whose excommunication has not been affected by any sentence of an ecclesiastical superior.

Section 9.

Excommunication is incurred because of the following crimes:

a) Desecration of the Sacred Species.
b) Assault (physical) on the Bishops.
c) Illicit consecration of Bishops.
d) Direct violation of the Seal of Confession.
e) Absolution of 0ne15 accomplice in an impure sin.
f) Apostasy, Heresy1 Schism.
g) Simulation.
h) Those who invoke the aid of the secular power to hinder the exercise of ecclesiastical jurisdiction.
i) Those who invoke the aid of the secular power to hinder the execution of letters or acts of the Primatial See.
j) Those who enact laws. mandates or decrees against the liberty or rights of the Church.
k) Those who conspire against the legitimate ecclesiastical authorities.
l] Those who usurp an ecclesiastical office, benefice or dignity without canonical Institution or provision.
m) Violation of the Privilegium Fori.
n) Violation of the Privilegium Canonis.
o) Usurpation of Rights.
p) Falsification of Documents.
q) False denunciation.
r) Forbidden business.
s) Membership in forbidden societies.
t) Unwarranted absolutions.
u) Communication with a Vitandus.
v) Violation of the Privilegium Fori.
w) Usurpation of Ecclesiastical goods.
x) Duelling.
y) Simony.
z) Withdrawing documents.
aa) Marriage after divorice.
bb) Educating children in heresy.
cc) Traffic in False Relics.
dd) Violation of the Privilege of the Canon.
ee) Abortion.
ff) Apostasy from religion.
gg) Unlawful marriage.
hh) Unlawful alienation.
ii) Forcing one into the clerical or religious state.
jj) Omitting denunciation of solicitation.

Section 10.

In order that a censure be incurred, it is required:

a) That the sin be objectively and subjectively mortal.
b) That the sin be external, even though secret. Hence, although heresy in thought IS a mortal sin, it does not fall under censure.
c) That the sin is certain.
d) That the sin be consummated, i.e., that the words of the law stating the crime and the punishment be fulfilled in their strict sense.
e) That the sin be committed with obstinacy toward the law.

Section 11.

Those who co-operate in a crime may also be censured. The necessary co-operators are those who by concerted physical action accomplish the crime, or those who command It, or those who by their physical or moral influence so concur in the crime that without their co-operation the crime would not have been committed; all these incur the same censure as the one who actually commits the crime unless the law expressly provides otherwise. The accessory oc-operators are those who by their co-operation merely facilitate the crime; they do not ordinarily incur the same censure as the one committing the crime, but are to be punished according to the prudent judgment of the superior.

Section 12.

Those who have not yet reached the age of adolescence (the impuberes) are excused from all Ipso facto (latae sententiae) penalties.

Section 13.

The habitually insane, even though they at times have lucid intervals1 and even though they appear to be sane in certain types of action, are presumed to be incapable of crime.

Section 14.

A latae sententiae penalty binds the delinquent in both the external and internal forum as soon as he is conscious of the crime; however, before a declaratory sentence is pronounced, the delinquent is excused from the observance of the penalty whenever he cannot observe it without defaming himself; and in the external forum no one can demand its observance of him until the declaratory sentence is pronounced or unless the crime is notorious.

Section 15.

Censure are taken away only by absolution. If there is question of a censure which does not impede the reception of the sacrament (v.g., suspension), the person under censure may be absolved from his sins, the censure remaining. If, however, there is question of a censure which impedes the reception of the sacrament (excommunication and personal interdict), the censured person cannot be absolved from his sins, unless he is first absolved from the censure.

Section 16.

Those who deliberately (scienter) perform the divine services or arrange for the celebration of them in an interdlcted place, and those who deliberately admit to the celebration of divine services forbidden to them clerics on whom there has been pronounced a declaratory or condemnatory sentence of excommunication, suspension or interdict, contract automatically interdict from entering a church, bindina until satisfaction is given according to the demands of the superior whose sentence they have ignored.

Section 17.

Those who voluntarily (sponte) give Christian burial to infidels, public apostates, those who have publicly belonged to an heretical, schismatic or atheistic sect, those excommunicated or interdicted by condemnatory or declaratory sentence, contrary to the prescription of the Canons, contract interdict from entering the church, reserved to the Ordinary.

Section 18.

Suspension is a censure by which a cleric is forbidden the use of his office, his benefice, or both.

Section 19.

General suspension, or suspension simpliciter without any further determination, forbids the use of one's office and benefice and of jurisdiction and prohibits the exercise of the power of orders.

Section 20.

Clerics who deliberately (scienter) have been promoted or have promoted to orders through simony, or have deliberately administered or received other sacraments through simony, incur suspension reserved to the Primatial See.

A priest who lacking the necessary jurisdiction, presumes (praesumpserit) to hear sacramental confessions is automatically suspended from divine acts.

ARTICLE XXI

Section 1.

The ordinary minister of the sacrament of the anointing of the sick, is the pastor in the place in which the sick person is staying. However, in case of necessity, or with at least the reasonably presumed permission of the pastor or the local Ordinary, any other priest may administer this sacrament.

Section 2.

A pastor must carefully keep the oil of the sick locked in a safe and fitting place in the church, but not at home except in case of necessity, or for some other lust reason, with the permission of the Ordinary.

Section 3.

Anointing of the sick can be administered only to one of the faithful, who after attaining the use of reason is in danger of death because of sickness or old age.

Section 4.

When there is doubt whether the sick person has attained the use of reason, whether he is truly in danger of death, or whether he is already dead, the sacrament is to be conferred conditionally.

Section 5.

The sacrament is to be conferred absolutely [i.e., without any condition] on those sick persons who, while they were conscious asked for the sacrament at least implicitly, or very likely would have asked for it, even though they have not become unconscious or have lost the use of reason.

Section 6.

This sacrament is not to be administered to those who contumaciously remain impenitent in manifest mortal sin; but if there is doubt in regard to this it is to be conferred conditionally.

Section 7.

When the minister has no doubts about the recipient's intention to receive the sacrament, but doubts the person's disposition so that it is doubtful whether the sacrament will be fruitful, the sacrament is administered absolutely and not conditionally.

The sacrament of anointing of the sick cannot be administered a second time during the same illness, unless the sick person has recovered after he was anointed and then fell again into the danger of death.

Section 9.

The anointings are to be made exactly with the words, and in the order and manner prescribed in the Ritual. The anointing of the feet may be omitted for any reasonable cause. Except in cases of grave necessity the minister shall perform the anointings with his hand, and shall use no instrument.

Section 10.

In case of necessity one anointing on only one of the senses, or better on the forehead, with the short form suffices; there is an obligation to supply the individual anointings when the danger has passed.

Section 11.

When the last rites are given without interruption, the sick man is to be anointed after he has made his confession and before he receives Viaticum.

Section 12.

If a dying Protestant or separated Eastern Christian is unconscious [sensibus destitutus], he may be given absolution and the anointing of the sick conditionally [if the sacrament is valid or if you are capable] if one has reason to think that the person lived in good faith and would welcome the help of the priest if he knew it to be necessary.

Section 13.

If a dying Protestant or separated Eastern Christian is conscious [sensibus non destitutus], and there exists a good reason to think that formal conversion to Catholicism is possible, then the priest is to lead him to renounce his errors and to make a formal profession of the Catholic faith. However, since most of these persons are in complete good faith, there is every reason to fear that attempts in this direction may destroy the good faith of the dying person and thus endanger his salvation.

ARTICLE XXII

Section 1.

The bodies of the faithful are to be buried in a cemetery which1 in accordance with the rites prescribed in the liturgical books, has been blessed or consecrated. In places where it is not possible to have Catholic cemeteries the local Ordinary shall see to it that the public cemeteries are blessed if the majority of persons who are buried there are Catholics, or at least that Catholics have in these cemeteries a special section for their own exclusive use and that this section be blessed. If even this cannot be done, then the individual graves are to be blessed in each particular burial.

Section 2.

Those who have died without baptism are not to be admitted to Christian burial. However, catechumens who, through no fault of their own, died without baptism, are to be treated as the baptized [and hence given Christian burial]. Finally all [Catholic] baptized persons are to be given Christian burial unless they are expressly deprived of it by law.

Section 3.

Unless before death they shall have manifested some signs of repentance or conversion, the following are not to be given ecclesiastical burial;

a] Those who are notorious apostates from the Christian faith, and those persona who are known to belong to a non-Catholic church, an atheistic sect, the Masonic order or other societies of the same kind.

b] Persons under excommunication or interdict following a condemnatory or declarative sentence.

c] Those who, will full deliberation, have committed suicide. If there exists a reasonable doubt as to full deliberation, the person is not to be denied ecclesiastical burial. Scandal will be unlikely where it is commonly known that the suicide probably resulted from a nervous or mental disorder. Publicity and solemnity should, in as far as possible, be avoided.

d] Those who have died in a duel or from a wound received in a duel.

e] Those who have ordered the cremation of their body, but only if it is proved that cremation was chosen because of the denial of Christian dogmas, because of a sectarian spirit or because of hatred for the Catholic religion and the Church.

f] Public and manifest sinners.

Section 4.

The above mentioned are not excluded from ecclesiastical burial if before they died they gave signs of repentance. If doubt should arise in any of these cases, the Ordinary is to be consulted, if time permits; if the doubt cannot be resolved, the body of the deceased is to be given Christian burial, in such wise, however, that scandal is prevented. v.g., by divulging the fact that the person showed signs of repentance before death, etc.

Section 5.

When a person has been deprived of ecclesiastical burial, any kind of funeral Mass, even an anniversary Mass, as well as other public funeral services must also be denied.

Section 6.

When the priest, requested by the family of the deceased, conducts funeral services or leads prayers at the wake for those who are not Catholics, burial in a Catholic cemetery may be permitted, especially to spouses and relatives of Catholics. Even in those cases where the priest does not conduct any service for the deceased, it is permissible, in consideration of a bond of consanguinity or of marriage, to bury non-Catholics in the family vault or plot of Catholic families in a Catholic cemetery. On the occasion of burials in Catholic cemeteries of those who were not Catholics it is recommended that clergymen of other churches be permitted to conduct graveside services. In this matter, it is the local Ordinary who has the authority to make final dispositions and decisions.

Section 7.

Where no Catholic cemetery is available, it will be necessary to bury the bodies of deceased Catholics in non-Catholic cemeteries. Moreover, even though there may be a Catholic cemetery in the place, it may be permissible for a Catholic to be interred in a non-Catholic cemetery, v.g., a convert whose surviving relatives" have a private plot; a Catholic who, in good faith, acquired a plot in a non-Catholic cemetery. whenever a Catholic is lawfully buried in a non-Catholic cemetery, those ecclesiastical rites, which are normally carried out at the graveside, including of course the blessing of the grave, may be permitted in the non-Catholic cemetery.

Section 8.

Infants of Catholic parents who die without baptism are not granted ecclesiastical burial; however, they may and should be buried in an unblessed portion of the blessed cemetery. In particular;

a] If the mother and fetus die together; the unbaptized fetus, which has remained in the mother's womb, and the mother are buried together in consecrated ground.

b] If the baby is born but both mother and child die; if the baby had not been baptized through no fault of the parents, it is probable that both mother and child may be buried together in consecrated ground.

c] In doubt as to whether the infant had been baptized or had been validly baptized, ecclesiastical burial is to be granted.

Section 9.

The church for the funeral is that of the proper parish of the deceased unless he had chosen another church. If the deceased had several proper parishes [v.g., by reason of domicile and quasi-domicile], the church for the funeral is the church of the parish in which the person died.

Section 10.

If a person [student, professor, servant, dies in the diocesan seminary he is to be buried from the seminary chapel by the rector of the seminary.

Section 11.

Men religious, clerical or lay, exempt nor non-exempt, are buried from the church or oratory of their own house or at least of their own institute; if this cannot be done because they died far away from their house, they are buried from the church of the parish in which they died unless the superior wishes to transfer the body to a church of the institute.

Section 12.

Women religious who die in the religious house are buried from the church or oratory of the institute if the religious house is not subject to the jurisdiction of the pastor, and the funeral service is conducted by the chaplain, women religious not exempted from the parochial jurisdiction are buried from the parochial church by the pastor.

Section 13.

The cemetery, which the deceased has lawfully chosen, receives preference over all others. if no choice of cemetery has been made by the deceased, the body is to be buried in the family cemetery or the family plot. a wife is legally interred in the cemetery of her husband. If no such family plot exists, the body is to be buried in the cemetery of the church from which it was buried.

Section 14.

When the pastor lawfully buries a person from his church. he is the lawful minister of the service. Hence, in the cases mentioned above, when the parish church is the lawful place of the funeral, the pastor is the lawful minister of the service.

Section 15

If the place of the funeral services is a church of regulars or some other church exempted from the parochial jurisdiction [v.g., the chapel of the diocesan seminary] the service is conducted by the rector of that church or chapel.

Section 16.

The minister for the funeral services of women religious; see. Section 12 of this Article.

Section 17

The minister of the funeral services of men religious:

a] in clerical institutes; when burial is from the church of the institute, the religious superior is the minister of the service. If burial is from the parish church of the place where the religious died, the pastor of the church is the minister of the funeral.

b] in lay institutes; when burial is from the church of the institute, the chaplain or the pastor is the minister of the service depending on whether the religious are exempted from the pastor's jurisdiction or not. if the burial is from the parish church, the pastor is the lawful minister of the service.

Section 18.

In the transfer of a body for reburial after exhumation [v.g., in the case of a soldier buried on foreign shores], if the burial ceremonies were observed in the first burial, none are prescribed in the second. If they are held, they are not reserved as of right to any particular pastor. If the due ceremonies were not observed in the first burial, they are to be performed in the second by the pastor of the deceased's domicile according to the ordinary norms of law.

ARTICEL XXIII

Section 1.

On Sundays and Holy Days there is an obligation to attend Mass; moreover, there is an obligation to abstain from servile work1 judicial acts and, unless the contrary is permitted by lawful custom or particular indults, from public marketing, gatherings of merchants and customers, and any other kind of public commercial occupation involving buying and selling.

Section 2.

In judging what type of work is servile work, the authors commonly look to the nature of the work, regardless of whether compensation is received for it or not. Historically and socially, that work is looked upon as servile which was performed by servants and slaves in former times. Hence, servile work is primarily manual labour, work, which is performed more with the body than with the mind.

Section 3.

The judicial acts that are forbidden are those performed with the observance of legal formalities [cum strepitu judiciali], whether the judicial process be civil or criminal, secular or ecclesiastical.

Section 4.

The public commercial occupations that are forbidden include the operation of grocery stores and markets, stock and commodity exchanges, downtown department stores, suburban shopping centres, auctions, bargain sales, etc.

Section 5.

Dispensation from the observance of feasts is granted in accord with the following norms:

a] Diocesan Bishops in virtue of their general dispensing power, may, in particular cases, dispense the faithful over whom they exercise authority from the observance of feasts. The particular case includes not only individual members of the faithful, but also a community in the strict sense.

b] Not only local Ordinaries but also pastors, in single cases and for a just cause, can dispense individual persons and families subject to them, even outside their territory, and in their territory also travelers [peregrini], from the common law of the observance of feast days.

c] In clerical exempt institutes, the superiors [even local] enjoy the same faculty to dispense as pastors. This faculty may be used in favour of their own subjects, and also in favour of those who are not their subjects, but who stay in the religious house day and night as servants, pupils, guests or patients.

Section 6.

The law of abstinence forbids the eating of meat, but not eggs, milk products, nor condiments of any kind, even though made from animal fat. The law of fast prescribes that only one full meal a day be taken. it does not forbid the taking of some food in the morning and evening, but approved local usage must be observed in regard to the quantity and quality of the food.

Section 7.

Days of Abstinence and Fast. According to the common law:

a] The law of abstinence must be observed on all Fridays, which are not holy days of obligation.

b] The law of fast and abstinence must be observed on Ash Wednesday and the Friday of the Passion and Death of the Lord.

Section 7.

Apostasy is complete defection from the faith on the part of one who received the true faith in Baptism.

Section 8.

Heresy is an error of judgment in consequence of which a baptized person obstinately denies or doubts a truth revealed by God and proposed by the Church for belief.

Section 9.

The obligation of saying the Divine Office is a grave one for all clerics in Sacred Orders, for those who have benefices for religious who have solemn vows in communities that have the choir obligation, excepting the lay Brothers and lay Sisters.

Section 10.

Clerics should lead a spiritual life more holy than the laity to whom they should be an example of virtue and upright life.

Section 11.

A cleric should continue his studies after his ordination especially his study of the sacred sciences.

Section 12.

All clerics are obliged to wear a becoming clerical garb, in accordance with the legitimate customs of the country and the regulations of their bishops.

Section 13.

Clerics should refrain from all amusements and occupations unbecoming to their sacred calling.

Section 14.

Medicine and surgery may be practiced by the clergy only with an primatial indult. Public offices that imply the exercise of lay jurisdiction or administration may not be held by clerics. Legal vocations are forbidden to clerics; wherefore they may not appear as counsel or attorney. They should not act as witnesses in important criminal trials except in case of necessity.

Section 15.

Private administrations of the goods and property of lay people and secular offices that impose the obligation of rendering an account' are forbidden to clerics without the permission of the Primatial See.

Section 16.

Business enterprises are forbidden to clerics whether conducted personally or through others, either for their own benefit or for the sake of others.

Section 17.

The "Privileglum canonis" protects clerics against personal injury. Whoever inflicts a personal injury on a cleric becomes guilty of a sacrilege.

Section 18.

The "Privileglum immunitatis" exempts the clergy from all civil duties and offices alien to their state.

Section 19.

The "Privileglum competentiae" permits an insolvent cleric to retain what is necessary to live in accordance with the clerical state.

Section 20.

An ecclesiastical penalty is the deprivation of some good inflicted by legitimate ecclesiastical authority for the betterment of the delinquent or in punishment of an offense.

Section 21.

An excommunication excludes a person from the communion of the faithful and carries with it certain other consequences.

Section 22.

An interdict deprives the faithful of certain spiritual goods without their being denied communion with the Church.

Section 23.

Suspension is a censure depriving a cleric of the right to exorcise the duties of his office and his power of orders, or to perceive the fruits of his benefice, or both.

Section 24.

Vindictive penalties may be inflicted upon all members of the Church [clerical and lay], or they may be applicable only to the clergy whenever they restrict the rights proper to the clerical state.

Section 25.

Penalties are either latae sententiae or ferendae sententia, according as they are incurred ipso facto by the commission of an offense, or must be inflicted by the judge.

Section 26.

Penalties may be either a jure or ab homine depending upon whether the punishment is designated in the law itself or is expressly imposed by special precept or by a condemnatory judicial sentence.

Section 27.

For a delinquent to incur an established penalty it is required:

[i] that there be an external act

[ii] that the offense be complete, according to all the characteristics of such a transgression

[iii] that a mortal sin be committed

[iv] that the delinquent [in case of a censure] be obstinate.

Section 28.

Accomplices incur the same penalty as the principal agent even though they are not expressly mentioned In the law, provided they really conspire and physically concur in the execution of the offense, or provided the offense is of such a nature that it requires an accomplice, or if without their co-operation the offense would not have been committed.

Section 29.

Affected ignorance does not excuse from any penalty latae sententiae whether the ignorance concerns the law itself or only its penalty.

Section 30.

Ignorance of the penalty or of the law does not excuse from a penalty latae sententiae if expression like those mention are not used in the text of the law and the ignorance is crass or supine; but if the ignorance is not crass or supine it excuses from censures latae sententiae; not, however, from vindictive penalties.

Section 31.

Grave fear does not excuse from penalties latae sententiae if the law contains no expressions such as "whoever presumes to" etc. and the offense implies contempt of the faith or ecclesiastical authority or the public detriment of souls.

Section 32.

Children do not incur censures latae sententiae before the age of puberty.

Section 33.

Censures cease only by absolution. In danger of death any priest may absolve from all censures without exception; in certain cases there remains the subsequent obligation of having recourse to the proper authorities.

ARTICLE XXVII

Section 1.

Jurisdiction in the external forum provides primarily and directly for the common and public good of the Church; it regulates the social action of the faithful, their relationship to the external and visible society of the Church. Therefore, it is exercised publicly and has public juridical effects.

Section 2.

Jurisdiction in the internal forum, the forum of conscience, provides primarily and directly for the private welfare of the faithful; it regulates their private actions and their moral relationship to God. Therefore it is exercised privately and confidentially, often in complete secrecy, and has no public juridical effects unless these are expressly granted by the law or by the action of some competent superior.

Section 3.

Ordinary jurisdiction is that which is attached to an office by the law itself; all other jurisdiction is delegated, i.e., committed to a person by one who possesses it as ordinary power.

Section 4.

One who has ordinary power of jurisdiction can delegate it in whole or in part to another, unless the law expressly provides otherwise.

Section 5.

Jurisdiction delegated by the Primatial See can be sub-delegated either for a single act or habitually, unless the person delegated was chosen because of his personal qualifications, or sub-delegation is forbidden.

Section 6.

Power delegated for comprehensive agency [ad universitatem negotiorum] by one who, though subordinate to the Archbishop-Primate, possesses ordinary power, can be sub- delegated in individual cases.

Section 7.

No sub-delegated power can again be sub-delegated unless the power to do so has been expressly granted by the person who, in virtue of ordinary jurisdiction, first delegated the power in question.

Section 8.

The power of orders attached to an office or entrusted to a person by a competent ecclesiastical superior cannot be transferred to another, unless this is expressly permitted by law or indult.

Section 9.

The power of jurisdiction can be exercised directly only upon one's subjects.

Section 10.

Judicial power, whether ordinary or delegated, can never be exercised for one's own benefit; nor, apart from certain exceptions, can it be exercised outside one's own territory.

Section 11.

Unless the subject matter of a case does not permit it or the law rules otherwise, voluntary or non-judicial power of jurisdiction can be exercised even in one's own favour, while a person is outside his territory, or on behalf of a subject who is absent from his territory.

Section 12.

An act of ordinary or delegated jurisdiction, which has been granted for exercise in the external forum, is valid also in the internal forum. but not vice versa, i.e., in the case of jurisdiction granted for the internal forum, an act generally produces no effects in the external forum. Power conferred for the internal forum can be exercised in the internal extra-sacramental forum, unless its exercise is limited to the sacramental forum. If the forum for which a certain power was granted is not specified, then the jurisdiction is understood as granted for both the internal and the external forum, unless the contrary is evident from the nature of the case.

Section 13.

Delegated power expires:

a] When the commission for which it was given is fulfilled;

b] When the time of delegation or the number of cases for which it was given has run out.