Part One: The Christian Faithful

§ 1.

The Christian faithful are those who, inasmuch as they have been incorporated in Christ through baptism, have been constituted as the people of God; for this reason, since they have become sharers in Christ's priestly, prophetic and royal office in their own manner, they are called to exercise the mission which God has entrusted to the Church to fulfill in the world, in accord with the condition proper to each one.

§ 2.

This Church, constituted and organized as a society in this world, subsists in the Catholic Church, governed by the successor of Peter and the bishops in communion with him.

Those baptized are fully in communion with the Catholic Church on this earth who are joined with Christ in its visible structure by the bonds of profession of faith, of the sacraments and of ecclesiastical governance.

§ 1.

Catechumens are in union with the Church in a special manner, that is, under the influence of the Holy Spirit, they ask to be incorporated into the Church by explicit choice and are therefore united with the Church by that choice just as by a life of faith, hope and charity which they lead; the Church already cherishes them as its own.

§ 2.

The Church has special care for catechumens; the Church invites them to lead the evangelical life and introduces them to the celebration of sacred rites, and grants them various prerogatives which are proper to Christians.

§ 1.

Among the Christian faithful by divine institution there exist in the Church sacred ministers, who are also called clerics in law, and other Christian faithful, who are also called laity.

§ 2.

From both groups there exist Christian faithful who are consecrated to God in their own special manner and serve the salvific mission of the Church through the profession of the evangelical counsels by means of vows or other sacred bonds recognized and sanctioned by the Church. Although their state does not belong to the hierarchical structure of the Church, they nevertheless do belong to its life and holiness.

In virtue of their rebirth in Christ there exists among all the Christian faithful a true equality with regard to dignity and the activity whereby all cooperate in the building up of the Body of Christ in accord with each one's own condition and function.

§ 1.

The Christian faithful are bound by an obligation, even in their own patterns of activity, always to maintain communion with the Church.

§ 2.

They are to fulfill with great diligence the duties which they owe to the universal Church and to the particular church to which they belong according to the prescriptions of law.

All the Christian faithful must make an effort, in accord with their own condition, to live a holy life and to promote the growth of the Church and its continual sanctification.

All the Christian faithful have the duty and the right to work so that the divine message of salvation may increasingly reach the whole of humankind in every age and in every land.

§ 1.

The Christian faithful, conscious of their own responsibility, are bound by Christian obedience to follow what the sacred pastors, as representatives of Christ, declare as teachers of the faith or determine as leaders of the Church.

§ 2.

The Christian faithful are free to make known their needs, especially spiritual ones, and their desires to the pastors of the Church.

§ 3.

In accord with the knowledge, competence and preeminence which they possess, they have the right and even at times a duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church, and they have a right to make their opinion known to the other Christian faithful, with due regard for the integrity of faith and morals and reverence toward their pastors, and with consideration of the common good and dignity of persons.

The Christian faithful have the right to receive assistance from the sacred pastors out of the spiritual goods of the Church, especially the word of God and the sacraments.

The Christian faithful have the right to worship God according to the prescriptions of their own rite approved by the legitimate pastors of the Church, and to follow their own form of spiritual life consonant with the teaching of the Church.

The Christian faithful are at liberty freely to found and to govern associations for charitable and religious purposes or for the promotion of the Christian vocation in the world; they are free to hold meetings to pursue these purposes in common.

All the Christian faithful, since they participate in the mission of the Church, have the right to promote or to sustain apostolic action by their own undertakings in accord with each one's state and condition; however, no undertaking shall assume the name Catholic unless (nisi) the consent of competent ecclesiastical authority is given.

The Christian faithful since they are called by baptism to lead a life in conformity with the teaching of the gospel, have the right to a Christian education by which they will be properly instructed so as to develop the maturity of a human person and at the same time come to know and live the mystery of salvation.

Those who are engaged in the sacred disciplines enjoy a lawful freedom of inquiry and of prudently expressing their opinions on matters in which they have expertise, while observing a due respect for the magisterium of the Church.

All the Christian faithful have the right to be free from any kind of coercion in choosing a state in life.

No one is permitted to damage unlawfully the good reputation which another person enjoys nor to violate the right of another person to protect his or her own privacy.

§ 1.

The Christian faithful can legitimately vindicate and defend the rights which they enjoy in the Church before a competent ecclesiastical court in accord with the norm of law.

§ 2.

The Christian faithful also have the right, if they are summoned to judgment by competent authority, that they be judged in accord with the prescriptions of the law to be applied with equity.

§ 3.

The Christian faithful have the right not to be punished with canonical penalties except (nisi) in accord with the norm of law.

§ 1.

The Christian faithful are obliged to assist with the needs of the Church so that the Church has what is necessary for divine worship, for apostolic works and works of charity and for the decent sustenance of ministers.

§ 2.

They are also obliged to promote social justice and, mindful of the precept of the Lord, to assist the poor from their own resources.

§ 1.

In exercising their rights the Christian faithful, both as individuals and when gathered in associations, must take account of the common good of the Church and of the rights of others as well as their own duties toward others.

§ 2.

In the interest of the common good, ecclesiastical authority has competence to regulate the exercise of the rights which belong to the Christian faithful.

In addition to those obligations and rights which are common to all the Christian faithful and those which are determined in other canons, the lay Christian faithful are bound by the obligations and possess the rights which are enumerated in the canons of this title.

§ 1.

Since the laity like all the Christian faithful are deputed by God to the apostolate through their baptism and confirmation, they are therefore bound by the general obligations and enjoy the general right to work as individuals or in associations so that the divine message of salvation becomes known and accepted by all persons throughout the world; this obligation has a greater impelling force in those circumstances in which people can hear the gospel and know Christ only through lay persons.

§ 2.

Each lay person in accord with his or her condition is bound by a special duty to imbue and perfect the order of temporal affairs with the spirit of the gospel; they thus give witness to Christ in a special way in carrying out those affairs and in exercising secular duties.

§ 1.

Lay persons who live in the married state in accord with their own vocation are bound by a special duty to work for the upbuilding of the people of God through their marriage and their family.

§ 2.

Because they have given life to their children, parents have a most serious obligation and enjoy the right to educate them; therefore Christian parents are especially to care for the Christian education of their children according to the teaching handed on by the Church.

Lay Christian faithful have the right to have recognized that freedom in the affairs of the earthly city which belongs to all citizens; when they exercise such freedom, however, they are to take care that their actions are imbued with the spirit of the gospel and take into account the doctrine set forth by the magisterium of the Church; but they are to avoid proposing their own opinion as the teaching of the Church in questions which are open to various opinions.

§ 1.

Qualified lay persons are capable of assuming from their sacred pastors those ecclesiastical offices and functions which they are able to exercise in accord with the prescriptions of law.

§ 2.

Lay persons who excel in the necessary knowledge, prudence, and uprightness are capable of assisting the pastors of the Church as experts or advisors; they can do so even in councils, in accord with the norm of law.

§ 1.

Lay persons are bound by the obligation and possess the right to acquire a knowledge of Christian doctrine adapted to their capacity and condition so that they can live in accord with that doctrine, announce it, defend it when necessary, and be enabled to assume their role in exercising the apostolate.

§ 2.

Lay persons also possess the right to acquire that deeper knowledge of the sacred sciences which are taught in ecclesiastical universities or faculties or in institutes of religious sciences by attending classes and obtaining academic degrees.

§ 3.

Likewise, the prescriptions as to the required suitability having been observed, lay persons are capable of receiving from legitimate ecclesiastical authority a mandate to teach the sacred sciences.

§ 1.

Lay men who possess the age and qualifications determined by decree of the conference of bishops can be installed on a stable basis in the ministries of lector and acolyte in accord with the prescribed liturgical rite; the conferral of these ministries, however, does not confer on these lay men a right to obtain support or remuneration from the Church.

§ 2.

Lay persons can fulfill the function of lector during liturgical actions by temporary deputation; likewise all lay persons can fulfill the functions of commentator or cantor or other functions, in accord with the norm of law.

§ 3.

When the necessity of the Church warrants it and when ministers are lacking, lay persons, even if they are not lectors or acolytes, can also supply for certain of their offices, namely, to exercise the ministry of the word, to preside over liturgical prayers, to confer baptism, and to distribute Holy Communion in accord with the prescriptions of law.

§ 1.

Lay persons who devote themselves permanently or temporarily to some special service of the Church are obliged to acquire the appropriate formation which is required to fulfill their function properly and to carry it out conscientiously, zealously, and diligently.

§ 2.

With due regard for can. 230, § 1, they have a right to a decent remuneration suited to their condition; by such remuneration they should be able to provide decently for their own needs and for those of their family with due regard for the prescriptions of civil law; they likewise have a right that their pension, social security and health benefits be duly provided.

The Church has the duty and the proper and exclusive right to form those who are commissioned for the sacred ministries.

§ 1.

A duty rests upon the entire Christian community to foster vocations so that sufficient provision is made for the needs of the sacred ministry throughout the entire Church; Christian families, educators and in a special way priests, especially pastors (parochus), are particularly bound by this duty. Since it is principally the concern of diocesan bishops to promote vocations, they should instruct the people entrusted to them concerning the importance of the sacred ministry and the necessity of ministers in the Church; therefore they are to encourage and support endeavors to foster vocations by means of projects especially established for that purpose.

§ 2.

Moreover priests, and especially diocesan bishops, are also to be solicitous that men of a more mature age who consider themselves called to the sacred ministries are prudently assisted in word and in deed and duly prepared.

§ 1.

Wherever minor seminaries or other such institutions exist they are to be maintained and supported; such institutions are those in which, for the sake of fostering vocations, special religious formation along with instruction in the humanities and sciences is provided; whenever the diocesan bishop judges it expedient he should provide for the erection of a minor seminary or a similar institution.

§ 2.

Unless (nisi) in certain cases circumstances indicate otherwise, young men who intend to be advanced to the priesthood are to be equipped with that training in the humanities and sciences by which young people in their own region are prepared to pursue higher studies.

§ 1.

Young men who intend to enter the priesthood are to be given a suitable spiritual formation and trained for the duties of the priesthood in a major seminary throughout the entire time of formation, or, if circumstances demand it in the judgment of the diocesan bishop, at least for four years.

§ 2.

Those who legitimately live outside a seminary are to be entrusted by the diocesan bishop to a devout and suitable priest, who is to see to it that they are carefully formed in the spiritual life and in discipline.

According to the prescriptions of the conference of bishops, aspirants to the permanent diaconate are to be formed to nourish a spiritual life and instructed in the correct fulfillment of the duties proper to this order in the following manner:

(1) young men are to live for at least three years in some special house unless (nisi) the diocesan bishop decides otherwise for serious reasons;

(2) men or a more mature age, whether celibate or married, are to spend three years in a program determined by the conference of bishops.

§ 1.

Wherever it is possible and expedient, there is to be a major seminary in every diocese; otherwise the students who are preparing themselves for the sacred ministries are to be entrusted to another seminary, or an interdiocesan seminary is to be erected.

§ 2.

An interdiocesan seminary is not to be erected unless (nisi) the approval of the Apostolic See has first been obtained for both its erection and its statutes; the approval will be obtained by the conference of bishops if it involves the entire territory, otherwise by the bishops involved.

§ 1.

By the law itself seminaries legitimately erected possess juridic personality in the Church.

§ 2.

The rector of the seminary represents it in the handling of all matters unless (nisi) the competent authority has determined otherwise concerning certain matters.

§ 1.

Every seminary is to have a rector who presides over it, a vicerector if necessary, and a finance officer; moreover, if the students pursue their studies within the seminary itself it is also to have teachers who give instruction in the several disciplines in an appropriately coordinated curriculum.

§ 2.

Every seminary is to have at least one spiritual director; the students, however, are free to approach other priests who have been appointed for this function by the bishop.

§ 3.

The statutes of the seminary are to provide for ways in which the other moderators, professors, and even the students themselves share in the concerns of the rector especially regarding the observance of discipline.

§ 1.

In addition to the ordinary confessors, other confessors are to come regularly to the seminary; moreover, with due regard for the discipline of the seminary, a student is always at liberty to go to any confessor in the seminary or outside of it.

§ 2.

In making decisions concerning the admission of students to orders or their dismissal from the seminary, the opinion of the spiritual director and the confessors can never be sought.

§ 1.

The diocesan bishop is to admit to the major seminary only those who are judged capable of dedicating themselves permanently to the sacred ministries in light of their human, moral, spiritual and intellectual characteristics, their physical and psychological health and their proper motivation.

§ 2.

Before they are accepted, they must submit documents certifying that baptism and confirmation have been received and other documents which are required in accord with the prescriptions of the program for priestly formation.

§ 3.

When persons seek admission after they have been dismissed from another seminary or from a religious institute, further testimony is required from their respective superior, especially regarding the cause of their dismissal or their leaving.

§ 1.

Each nation should have a program for priestly formation which is to be determined by the conference of bishops in light of the norms issued by the supreme authority of the Church and which is also to be approved by the Holy See; when new circumstances require it the program is to be updated with the similar approval of the Holy See; this program is to define the main principles for imparting formation in the seminary as well as general norms which have been adapted to the pastoral needs of each region or province.

§ 2.

The norms of the program mentioned in § 1 are to be observed in all seminaries, both diocesan and interdiocesan.

Furthermore, each seminary is to have its own rule, approved by the diocesan bishop or, in the case of an interdiocesan seminary, by the bishops involved; in the seminary rule the norms of the program for priestly formation should be adapted to particular circumstances, and those areas of discipline which affect the daily life of the students and the order of the entire seminary are to be determined more precisely.

The spiritual formation of the students in the seminary and their doctrinal instruction are to be harmonized and arranged so that in accord with the unique character of each student, they acquire the spirit of the gospel and a close relationship with Christ along with appropriate human maturity.

§ 1.

Through their spiritual formation the students are to become equipped to exercise fruitfully the pastoral ministry and they are to be formed in a missionary spirit; in the course of their formation they are to learn that a ministry which is always carried out in living faith and in charity fosters their own sanctity; they are to learn to cultivate those virtues which are highly valued in human relations so that they can achieve an appropriate integration of human and supernatural qualities.

§ 2.

The students are to be so formed that, imbued with the love for the Church of Christ, they are devoted with a humble and filial love to the Roman Pontiff, the successor of Peter, are attached to their own bishop as his trustworthy coworkers, and work as companions with their brothers; through the common life in the seminary and through cultivating relationships of friendship and association with others they are to be prepared for fraternal union with the diocesan presbyterate, with whose members they will share in the service of the Church.

§ 1.

The celebration of the Most Holy Eucharist is to be the center of the entire life of the seminary, so that daily the students, sharing in the very love of Christ, may draw especially from this richest of all sources the strength of spirit needed for their apostolic work and their spiritual life.

§ 2.

They are to be formed to celebrate the liturgy of the hours by which the ministers of God pray to God in the name of the Church on behalf of all the people committed to them, indeed on behalf of the entire world.

§ 3.

Devotion to the Blessed Virgin Mary, including the rosary, mental prayer and other devotional exercises are to be fostered so that the students acquire a spirit of prayer and gain strength in their vocation.

§ 4.

The students are to become accustomed to approach the sacrament of penance frequently, and it is also recommended that each one have a director for his spiritual life who has been freely chosen and to whom he can open his conscience with confidence.

§ 5.

Each year the students are to make a retreat.

§ 1.

The students are to be prepared through suitable education to observe the state of celibacy, and they are also to learn to honor it as a special gift of God.

§ 2.

They are to be duly informed of the duties and burdens of sacred ministers of the Church; no difficulty of the priestly life is to be kept back from them.

The doctrinal instruction which is to be given has as its goal that the students acquire, along with a general culture which is in accord with the needs of time and place, extensive and solid learning in the sacred disciplines; after they have thereby been grounded and nourished in their own faith, they should be able to announce the teaching of the gospel in a suitable fashion to the people of their times and in a manner which is adapted to their understanding.

The program for priestly formation is to make provision that the students are not only carefully taught their native language but also that they are well skilled in the Latin language; they are also to have a suitable familiarity with those foreign languages which seem necessary or useful for their own formation or for the exercise of pastoral ministry.

Philosophical and theological studies which are conducted in the seminary itself can be pursued successively or conjointly in accord with the program of priestly formation; these studies are to encompass a period of at least six full years in such a way that two full years are devoted to the philosophical disciplines and four full years to theological studies.

Philosophical training ought to be based upon that heritage of philosophy which is perennially valid, and it also is to take into account contemporary philosophical investigation; it is to be so imparted that it perfects the human development of the students, sharpens their minds, and renders them more suitable for pursuing theological studies.

§ 1.

Theological training is to be so imparted in the light of faith and under the guidance of the magisterium that the students have a thorough understanding of Catholic doctrine in its integrity based on divine revelation, that they gather nourishment from it for their own spiritual lives, and that they can properly announce and safeguard it in the exercise of their ministry.

§ 2.

The students are to be taught Sacred Scripture with special diligence so that they acquire a perception of the whole of Sacred Scripture.

§ 3.

There are to be classes in dogmatic theology which are always to be based upon the written word of God along with sacred tradition, in which the students may learn to penetrate ever more profoundly the mysteries of salvation, with St. Thomas as their teacher in a special way; there are likewise to be classes in moral and pastoral theology, in canon law, liturgy, church history, and other auxiliary and special disciplines; all these classes should be in accord with the prescriptions of the program for priestly formation.

§ 1.

Only those persons are to be appointed by the appropriate bishop or bishops to teach the philosophical, theological and juridical disciplines in a seminary who, being outstanding in virtue, have obtained a doctorate or licentiate from a university or faculty recognized by the Holy See.

§ 2.

Care is to be taken that distinct and individual teachers are appointed to teach Sacred Scripture, dogmatic theology, moral theology, liturgy, philosophy, canon law, church history, and other disciplines all of which are to be taught in accord with their own proper methodology.

§ 3.

A teacher who is seriously deficient in his or her duty, is to be removed by the authority mentioned in § 1.

§ 1.

In imparting their disciplines, teachers are to be constantly concerned for the close unity and harmony of the entire doctrine of the faith so that their students experience that they are learning one science; in order for this objective to be more suitably realized, there is to be someone in the seminary who moderates the whole curriculum of studies (director of studies).

§ 2.

The students are to be instructed so that they become capable of examining questions in a scientific method through their own qualified research; therefore projects are to be conducted under the supervision of the teachers by which the students learn to pursue certain studies through their own efforts.

Although the entire formation of the students in the seminary is for a pastoral purpose, strictly pastoral training is also to be arranged by which the students are taught the principles and skills which pertain to the ministry of teaching, sanctifying and ruling the people of God in light of the needs of the place and time.

§ 1.

The students are to be instructed diligently in those matters which have a special relationship to sacred ministry, especially catechetics and homiletics, the celebration of divine worship, particularly that of the sacraments, the conducting of relationships with people, even non-Catholics or non-believers, the administration of a parish, and the fulfillment of all other duties.

§ 2.

The students are to be instructed in the needs of the universal Church so that they have a concern for the promotion of vocations, for missionary questions, for ecumenical concerns and other more urgent issues including those of a social nature.

§ 1.

The formation of students is to prepare them so that they are concerned not only for the particular church into whose service they are incardinated but also for the universal Church; hence they are to show that they are ready to devote themselves to particular churches which are in serious need.

§ 2.

The diocesan bishop is to take care that the clergy who intend to transfer from their own particular church to a particular church in another region are suitably prepared to exercise the sacred ministry there, namely, that they learn the language of that region and understand the region's institutions, social conditions, usages, and customs.

In order that they may also learn through practice the art of exercising the apostolate, during the course of their studies and especially during the holiday times the students are to be initiated into pastoral practice; this is to be accomplished by means of suitable activities, determined by the judgment of the ordinary and adapted to the age of the students and to local conditions and always under the supervision of a skilled priest.

§ 1.

The diocesan bishop, or, if it is a question of an interdiocesan seminary, the bishops involved, are competent to make decisions concerning the above-mentioned governance and administration of the seminary.

§ 2.

The diocesan bishop, or, if it is a question of an interdiocesan seminary, the bishops involved, are to visit the seminary frequently in person; they are to watch over the formation of the students and the philosophical and theological instruction given them in the seminary; they are also to keep themselves informed concerning their students' vocations, character, piety and progress, especially in view of the conferral of sacred ordination.

In carrying out their duties all are to obey the rector who has the responsibility to see to the daily administration of the seminary in accord with the norms of the program for priestly formation and the rule of the seminary.

§ 1.

The rector of the seminary and, under his authority, the moderators and teachers for their part are to see to it that the students exactly observe the norms of the program for priestly formation and the prescriptions of the rule of the seminary.

§ 2.

The rector of the seminary and the director of studies are carefully to see to it that the teachers duly perform their function in accord with the prescriptions of the program for priestly formation and the rule of the seminary.

The seminary is to be exempt from parochial governance; the rector of the seminary or his delegate is to fulfill the office of pastor (parochus) for all who are in the seminary, with the exception of matrimonial matters and with due regard for the prescription of can. 985.

The diocesan bishop must see to it that provision is made for the establishment and maintenance of the seminary, the support of the students, the remuneration of the teachers, and other needs of the seminary; if the seminary is interdiocesan the bishops involved must make such provisions based upon a mutual agreement worked out by them.

§ 1.

In addition to the collection mentioned in can. 1266 the bishop can impose a tax within the diocese to provide for the needs of the seminary.

§ 2.

All ecclesiastical juridic persons, even private ones, which have a foundation in the diocese are subject to this tax for the seminary, unless (nisi) they are maintained through alms alone or they contain a college of students or teachers to promote the common good of the Church; a tax of this type must be general, proportioned to the revenues of those who are subject to it, and determined in accord with the needs of the seminary.

Every cleric must be incardinated into some particular church or personal prelature or into an institute of consecrated life or society endowed with this faculty, so that unattached or transient clerics are not allowed at all.

§ 1.

A person becomes a cleric through the reception of diaconate and is incardinated into the particular church or personal prelature for whose service he has been advanced.

§ 2.

A professed member of a religious institute in perpetual vows or a definitively incorporated member of a clerical society of apostolic life is incardinated as a cleric to the institute or society through the reception of diaconate unless (nisi) in the case of societies their constitutions establish otherwise.

§ 3.

A member of a secular institute is incardinated into a particular church for whose service he has been advanced through the reception of diaconate unless (nisi) he is incardinated into the institute itself by virtue of a grant of the Apostolic See.

§ 1.

In order for a cleric already incardinated to be incardinated validly into another particular church, he must obtain from the diocesan bishop a letter of excardination signed by the bishop; he must likewise obtain from the diocesan bishop of the particular church into which he desires to be incardinated a letter of incardination signed by that bishop.

§ 2.

Excardination thus granted does not take effect unless (nisi) incardination into another particular church has been obtained.

§ 1.

A cleric who has legitimately moved from his own particular church into another one is incardinated into this other particular church by the law itself after five years if he made such a desire known in writing both to the diocesan bishop of the host church and to his own diocesan bishop and provided neither of them informed the cleric of his opposition in writing within four months of the reception of his letter.

§ 2.

Through perpetual or definitive admission to an institute of consecrated life or to a society of apostolic life a cleric who is incardinated into that institute or society in accord with the norm of can. 266, § 2 is excardinated from his own particular church.

A diocesan bishop is not to allow the incardination of a cleric unless (nisi):

(1) the necessity or advantage of his own particular church demands it, with due regard for the prescriptions of the law concerning the decent support of clerics;

(2) he is certain from a legitimate document that excardination has been granted, and he also has in addition appropriate testimonials from the excardinating diocesan bishop, in secrecy if necessary, concerning the cleric's life, morals, and studies;

(3) the cleric has declared in writing to the same diocesan bishop that he wishes to be dedicated to the service of the new particular church in accord with the norm of law.

Excardination can be granted licitly for just causes only, such as the benefit of the Church or the good of the cleric himself; however, it cannot be denied except (nisi) for serious reasons; a cleric, however, who thinks that he has been wronged and who has found a bishop to accept him may have recourse against the decision.

§ 1.

Outside the case of the true necessity of his own particular church, the diocesan bishop is not to deny clerics permission to move to regions which suffer from a serious dearth of clergy and to exercise the sacred ministry there when he knows that such clerics are prepared and when he judges them fit to do so; he is also to make provision that the rights and duties of these clerics are established through a written agreement with the diocesan bishop of the place where they are going.

§ 2.

A diocesan bishop can grant his clerics permission to move to another particular church for a predetermined period of time which can be renewed several times; such clerics remain incardinated in their own particular church and, when they return to it, they possess all the rights which they would have had if they had exercised the sacred ministry there.

§ 3.

A cleric who has legitimately moved to another particular church while remaining incardinated in his own church can for a just cause be recalled by his own diocesan bishop provided (dummodo) the agreements made with the other bishop and natural equity are observed; under the same conditions the diocesan bishop of the other particular church can likewise for a just cause deny the same cleric permission for a longer stay in his territory.

A diocesan administrator cannot grant excardination, incardination or permission to move to another particular church unless (nisi) the episcopal see has been vacant for a year and unless he has the consent of the college of consultors.

Clerics are bound by a special obligation to show reverence and obedience to the Supreme Pontiff and to their own ordinary.

§ 1.

Only clerics can obtain those offices for whose exercise there is required the power of orders or the power of ecclesiastical governance.

§ 2.

Unless (nisi) they are excused by a legitimate impediment, clerics are bound to undertake and faithfully fulfill a duty which has been entrusted to them by their ordinary.

§ 1.

Since they all work toward one end, the building up of the Body of Christ, clerics are to be united among themselves by the bond of brotherhood and of prayer; they are to strive for cooperation among themselves in accord with the prescriptions of particular law.

§ 2.

Clerics are to acknowledge and promote that mission which lay persons exercise in their own way in the Church and in the world.

§ 1.

In leading their lives clerics are especially bound to pursue holiness because they are consecrated to God by a new title in the reception of orders as dispensers of God's mysteries in the service of His people.

§ 2.

In order for them to pursue this perfection:

(1) first of all they are faithfully and untiringly to fulfill the duties of pastoral ministry;

(2) they are to nourish their spiritual life from the twofold table of Sacred Scripture and the Eucharist; priests are therefore earnestly invited to offer the sacrifice of the Eucharist daily and deacons are earnestly invited to participate daily in offering it;

(3) priests as well as deacons aspiring to the priesthood are obliged to fulfill the liturgy of the hours daily in accordance with the proper and approved liturgical books; permanent deacons, however, are to do the same to the extent it is determined by the conference of bishops;

(4) they are also bound to make a retreat according to the prescriptions of particular law;

(5) they are to be conscientious in devoting time regularly to mental prayer, in approaching the sacrament of penance frequently, in cultivating special devotion to the Virgin Mother of God, and in using other common and particular means for their sanctification.

§ 1.

Clerics are obliged to observe perfect and perpetual continence for the sake of the kingdom of heaven and therefore are obliged to observe celibacy, which is a special gift of God, by which sacred ministers can adhere more easily to Christ with an undivided heart and can more freely dedicate themselves to the service of God and humankind.

§ 2.

Clerics are to conduct themselves with due prudence in associating with persons whose company could endanger their obligation to observe continence or could cause scandal for the faithful.

§ 3.

The diocesan bishop has the competence to issue more specific norms concerning this matter and to pass judgment in particular cases concerning the observance of this obligation.

§ 1.

Secular clerics have the right to associate with others for the purpose of pursuing ends which befit the clerical state.

§ 2.

Secular clerics are to place great value upon those associations in particular which, having statutes recognized by competent authority, foster holiness in the exercise of the ministry by means of a suitable and properly approved style of life and by means of fraternal assistance, and which promote the unity of the clergy among themselves and with their own bishop.

§ 3.

Clerics are to refrain from establishing or participating in associations whose ends or activity cannot be reconciled with the obligations proper to the clerical state or which could hinder the diligent fulfillment of the duty entrusted to them by competent ecclesiastical authority.

§ 1.

Even after their ordination to the priesthood clerics are to continue to pursue sacred studies; they are to strive after that solid doctrine which is based upon Sacred Scripture, handed down by their predecessors and commonly accepted by the Church and which is contained especially in the documents of the councils and of the Roman Pontiffs; they are to avoid profane novelties and pseudoscience.

§ 2.

In accord with the prescriptions of particular law, priests are to attend pastoral lectures which are to be held after priestly ordination; at times determined by the same particular law they are also to attend lectures and theological meetings or conferences which afford them opportunities to acquire a fuller knowledge of the sacred sciences and of pastoral methods.

§ 3.

They are likewise to pursue a knowledge of other sciences, especially those which are connected with the sacred sciences, particularly insofar as such knowledge contributes to the exercise of the pastoral ministry.

Some community of life is highly recommended to clerics; wherever such a practice exists, it is to be preserved to the extent possible.

§ 1.

When clerics dedicate themselves to the ecclesiastical ministry they deserve a remuneration which is consistent with their condition in accord with the nature of their responsibilities and with the conditions of time and place; this remuneration should enable them to provide for the needs of their own life and for the equitable payment of those whose services they need.

§ 2.

Provision is likewise to be made so that they possess that social assistance by which their needs are suitably provided for if they suffer from illness, incapacity or old age.

§ 3.

Married deacons who dedicate themselves completely to the ecclesiastical ministry deserve a remuneration by which they can provide for their own support and that of their families; married deacons, however, who receive remuneration by reason of a civil profession which they exercise or have exercised are to take care of their own and their family's needs from the incomes derived from their profession.

§ 1.

Clerics are to cultivate a simple style of life and are to avoid whatever has a semblance of vanity.

§ 2.

After they have provided for their own decent support and for the fulfillment of all the duties of their state of life from the goods which they receive on the occasion of exercising an ecclesiastical office, clerics should want to use any superfluous goods for the good of the Church and for works of charity.

§ 1.

Even if they do not have a residential office, clerics nevertheless are not to leave their diocese for a notable period of time, to be determined by particular law, without at least the presumed permission of their proper ordinary.

§ 2.

Clerics are entitled to a due and sufficient period of vacation each year, to be determined by universal or particular law.

Clerics are to wear suitable ecclesiastical garb in accord with the norms issued by the conference of bishops and in accord with legitimate local custom.

§ 1.

In accord with the prescriptions of particular law, clerics are to refrain completely from all those things which are unbecoming to their state.

§ 2.

Clerics are to avoid those things which, although not unbecoming, are nevertheless alien to the clerical state.

§ 3.

Clerics are forbidden to assume public offices which entail a participation in the exercise of civil power.

§ 4.

Without the permission of their ordinary clerics are neither to become agents for goods belonging to lay persons nor assume secular offices which entail an obligation to render accounts; they are forbidden to act as surety, even on behalf of their own goods, without consultation with their proper ordinary; they are likewise to refrain from signing promissory notes whereby they undertake the obligation to pay an amount of money without any determined reason.

Clerics are forbidden personally or through others to conduct business or trade either for their own benefit or that of others without (nisi) the permission of legitimate ecclesiastical authority.

§ 1.

Most especially, clerics are always to foster that peace and harmony based on justice which is to be observed among all persons.

§ 2.

Clerics are not to have an active role in political parties and in the direction of labor unions unless (nisi) the need to protect the rights of the Church or to promote the common good requires it in the judgment of the competent ecclesiastical authority.

Permanent deacons are not bound by the prescriptions of cann. 284, 285, § § 3 and 4, 286, (and) 287, § 2, unless (nisi) particular law determines otherwise.

§ 1.

Since military service is hardly consistent with the clerical state, clerics and candidates for sacred orders are not to volunteer for military service without (nisi) the permission of their own ordinary.

§ 2.

Clerics are to make use of those exemptions from exercising duties and public civil offices alien to the clerical state which laws, agreements, or customs grant in their favor, unless (nisi) in particular cases their own proper ordinary has decided otherwise.

After it has been validly received, sacred ordination never becomes invalid. A cleric, however, loses the clerical state:

(1) by a judicial decision or administrative decree which declares the invalidity of sacred ordination;

(2) by the legitimate infliction of the penalty of dismissal;

(3) by a rescript of the Apostolic See which is granted by the Apostolic See to deacons only for serious reasons and to presbyters only for the most serious reasons.

Besides the case mentioned in can. 290, n. 1, loss of the clerical state does not entail a dispensation from the obligation of celibacy, which is granted by the Roman Pontiff alone.

A cleric who loses the clerical state in accord with the norm of law also loses with it the rights which pertain to the clerical state; nor is he bound by any of the obligations of the clerical state, with due regard for the prescription of can. 291; he is prohibited from exercising the power of orders with due regard for the prescription of can. 976; and by the very fact he is deprived of all offices, functions and any delegated power.

A cleric who has lost the clerical state cannot become a member of the clergy again without (nisi) a rescript of the Apostolic See.

Personal prelatures which consist of presbyters and deacons of the secular clergy can be erected by the Apostolic See, after consulting the conferences of bishops involved, in order to promote an appropriate distribution of presbyters or to perform particular pastoral or missionary works for various regions or different social groups.

§ 1.

A personal prelature is governed by the statutes established by the Apostolic See, and it is presided over by a prelate as its proper ordinary, who has the right to erect a national or international seminary, to incardinate the students, and to promote them to orders under the title of service to the prelature.

§ 2.

The prelate must see to the spiritual formation and to the decent support of those whom he will promote by the abovementioned title.

Lay persons can dedicate themselves to the apostolic works of a personal prelature by agreements entered with the prelature; the mode of this organic cooperation and the principal duties and rights connected with it shall be appropriately determined in the statutes.

The statutes shall likewise define the relations of the personal prelature with the local ordinaries in whose particular churches the prelature itself exercises or desires to exercise its pastoral or missionary works, with the prior consent of the diocesan bishop.

§ 1.

In the Church there are associations distinct from institutes of consecrated life and societies of apostolic life, in which the Christian faithful, either clergy or laity, or clergy and laity together, strive by common effort to promote a more perfect life or to foster public worship or Christian doctrine or to exercise other apostolic works, namely to engage in efforts of evangelization, to exercise works of piety or charity and to animate the temporal order with the Christian spirit.

§ 2.

The Christian faithful should enroll especially in associations which are erected or praised or recommended by competent ecclesiastical authority.

§ 1.

The Christian faithful are free, by means of a private agreement made among themselves, to establish associations to attain the aims mentioned in can. 298, § 1, with due regard for the prescriptions of can. 301, § 1.

§ 2.

Such associations are called private associations even though they are praised or recommended by ecclesiastical authority.

§ 3.

No private association of the Christian faithful is recognized unless (nisi) its statutes are reviewed by competent authority.

No association shall assume the name "Catholic" without (nisi) the consent of competent ecclesiastical authority, in accord with the norm of can. 312.

§ 1.

Competent ecclesiastical authority alone has the right to erect associations of the Christian faithful which set out to teach Christian doctrine in the name of the Church or to promote public worship or which aim at other ends whose pursuit by their nature is reserved to the same ecclesiastical authority.

§ 2.

Competent ecclesiastical authority, if it judges it expedient, can also erect associations of the Christian faithful in order to attain directly or indirectly other spiritual ends whose accomplishment has not been sufficiently provided for by the efforts of private persons.

§ 3.

Associations of the Christian faithful which are erected by competent ecclesiastical authority are called public associations.

Associations of the Christian faithful are called clerical associations when they are under the direction of the clergy, when they presume the exercise of sacred orders, and when they are recognized as such by competent authority.

Associations whose members lead an apostolic life and strive for Christian perfection while living in the world and who share the spirit of some religious institute under the higher direction of that same institute are called third orders or some other appropriate name.

§ 1.

All associations of the Christian faithful, whether public or private, by whatever title or name they are called, are to have their own statutes which define the end of the association or its social objective, its headquarters, its government, the conditions of membership and by whom its policies are to be determined, according to the need or utility of time and place.

§ 2.

They are to choose a title or name for themselves which is adapted to the usage of their time and place, selected especially in view of their intended purpose.

§ 1.

All associations of the Christian faithful are subject to the vigilance of competent ecclesiastical authority, whose duty it is to take care that integrity of faith and morals is preserved in them and to watch lest abuse creep into ecclesiastical discipline; therefore that authority has the right and duty to visit them in accord with the norm of law and the statutes; such associations are also subject to the governance of the same authority according to the prescriptions of the following canons.

§ 2.

Associations of any kind whatever are subject to the vigilance of the Holy See; diocesan associations and also other associations to the extent that they work in the diocese are subject to the vigilance of the local ordinary.

In order for a person to enjoy the rights and privileges, indulgences and other spiritual favors granted to the association, it is necessary and suffices that the person has been validly received into it and not legitimately dismissed from it, in accord with the prescriptions of the law and the proper statutes of the association.

§ 1.

The reception of members is to be done in accord with the norm of law and the statutes of each association.

§ 2.

The same person can be enrolled in several associations.

§ 3.

Members of religious institutes can enroll in associations in accord with their own law with the consent of their superior.

No one who has been legitimately enrolled may be dismissed from an association except (nisi) for a just cause in accord with the norm of law and the statutes.

Legitimately constituted associations have the right, in accord with the law and the statutes, to issue particular norms respecting the association itself, to hold meetings, to designate moderators, officials, other officers and administrators of goods.

A private association which has not been constituted a juridic person cannot as such be a subject of obligations and rights; however, the Christian faithful associated together in it can jointly contract obligations and acquire rights and possess goods as co-owners and co- possessors; they can exercise their rights and obligations through an agent or proxy.

Members of institutes of consecrated life who preside over or assist associations in some way united to their institute are to see to it that these associations give assistance to the works of the apostolate in a diocese, especially cooperating, under the direction of the local ordinary, with associations which are ordered to the exercise of the apostolate in the diocese.

§ 1.

The authority competent to erect public associations is:

(1) the Holy See for universal and international associations;

(2) the conference of bishops in its own territory for national associations, that is, those which are directed by their founding purpose toward action in the whole nation;

(3) the diocesan bishop in his own territory for diocesan associations, but not the diocesan administrator; however, those associations are excepted for whose erection the right has been reserved to others by apostolic privilege.

§ 2.

The written consent of the diocesan bishop is required for the valid erection of an association or a branch of an association in a diocese, even if this is done in virtue of an apostolic privilege; however, the consent given by a diocesan bishop for the erection of a house of a religious institute also allows for the erection in the same house or church attached to it, of an association proper to the institute.

A public association as well as a confederation of public associations is constituted a juridic person by the decree by which it is erected by competent ecclesiastical authority in accord with the norm of can. 312; it also thereby receives a mission to pursue the ends which it proposes for itself in the name of the Church, to the extent that such a mission is required.

The statutes of any public association as well as their revision or change require the approval of the ecclesiastical authority which is competent to erect the association in accord with the norm of can. 312, § 1.

Public associations on their own initiative can begin undertakings in keeping with their character, and they can direct them in accord with their statutes, but under the further direction of the ecclesiastical authority mentioned in can. 312, § 1.

§ 1.

One who has publicly rejected the Catholic faith or abandoned ecclesiastical communion or been punished with an imposed or declared excommunication cannot be validly received into public associations.

§ 2.

Those legitimately enrolled who fall into the situations mentioned in § 1, are, after a warning, to be dismissed from the association, observing the association's statutes and reserving the right of recourse to the ecclesiastical authority mentioned in can. 312, § 1.

§ 1.

Unless (nisi) otherwise provided in the statutes, the ecclesiastical authority mentioned in can. 312, § 1, has the right to confirm as moderator of a public association the person elected by the association or to install the one presented or to name the person by his own right; the same ecclesiastical authority also names the chaplain or ecclesiastical assistant, having hear the major officials of the association where this is expedient.

§ 2.

The norms stated in § 1 is also valid for associations erected outside their own churches or houses by members of religious institutes in virtue of apostolic privilege; however, in associations erected by members of religious institutes in their own church or house, the nomination or confirmation of the moderator and chaplain belongs to the superior of the institute, in accord with the statutes.

§ 3.

In associations which are not clerical, lay persons can exercise the office of moderator; the chaplain or ecclesiastical assistant shall not assume that role unless (nisi) the statutes provide otherwise.

§ 4.

Those who exercise leadership in political parties are not to be moderators in public associations of the Christian faithful which are directly ordered to the exercise of the apostolate.

§ 1.

In special circumstances where grave reasons require it the ecclesiastical authority mentioned in can. 312, § 1, can designate a trustee who is to direct the association temporarily in the name of the authority.

§ 2.

The one who named or confirmed the moderator of a public association can remove the moderator for a just cause, having heard both the moderator and the major officials of the association in accord with the norm of the statutes; however, the one who named the chaplain can remove him in accord with the norm of cann. 192-195.

§ 1.

Unless (nisi) other provision has been made, a legitimately erected public association administers the goods which it possesses in accord with the norm of its statutes under the higher direction of the ecclesiastical authority mentioned in can. 312, § 1, to whom the association must render an account of the administration each year.

§ 2.

The association must also render to the same ecclesiastical authority a faithful account of the disposition of offerings and alms which it collects.

§ 1.

Associations erected by the Holy See can be suppressed only by the Holy See.

§ 2.

Associations erected by a conference of bishops can be suppressed by the same conference for grave reasons; associations erected by a diocesan bishop can be suppressed by him, and also associations erected through an apostolic indult by members of religious institutes with the consent of the diocesan bishop.

§ 3.

A public association is not to be suppressed by competent authority without (nisi) having heard its moderator and other major officials.

The Christian faithful guide and direct private associations according to the prescripts of their statutes.

§ 1.

A private association of the Christian faithful can acquire juridic personality by means of a formal decree of the competent ecclesiastical authority mentioned in can. 312.

§ 2.

No private association of the Christian faithful can acquire juridic personality unless (nisi) its statutes have been approved by the ecclesiastical authority mentioned in can. 312, § 1; however, the approval of the statutes does not change the private nature of the association.

§ 1.

Although private associations of the Christian faithful enjoy autonomy in accord with the norm of can. 321, they are subject to the vigilance of ecclesiastical authority in accord with the norm of can. 305, and are subject to the governance of the same authority.

§ 2.

It is also the responsibility of ecclesiastical authority, while observing the autonomy proper to private associations, to be watchful and take care that their energies are not dissipated and that their exercise of their apostolate is ordered toward the common good.

§ 1.

A private association of the Christian faithful freely selects its own moderator and officials in accord with the norm of its statutes.

§ 2.

A private association of the Christian faithful can freely choose a spiritual advisor, if it desires one, from among the priests legitimately exercising ministry in the diocese; however, he needs the confirmation of the local ordinary.

§ 1.

A private association of the Christian faithful freely administers the goods which it possesses according to the prescriptions of its statutes, with due regard for the right of competent ecclesiastical authority to be watchful that the goods are used for the purposes of the association.

§ 2.

An association is subject to the authority of the local ordinary in accord with the norm of can. 1301 concerning administration and disposition of funds which have been donated to it or left to it for pious causes.

§ 1.

A private association of the Christian faithful ceases to exist in accord with the norm of its statutes; it can also be suppressed by competent authority if its activity causes serious harm to ecclesiastical doctrine or discipline or is a scandal to the faithful.

§ 2.

The allocation of the goods of an extinct association is to be determined in accord with the norm of its statutes, with due regard for acquired rights and the will of the donors.

Lay members of the Christian faithful are to esteem greatly associations established for the spiritual purposes mentioned in can. 298, and especially those which propose to animate the temporal order with the Christian spirit and in this way greatly foster an intimate union between faith and life.

Those who preside over associations of the laity, even those associations erected in virtue of an apostolic privilege, are to see to it that they cooperate with other associations of the Christian faithful, where it is expedient, and willingly assist the various Christian works especially those in the same territory.

Moderators of associations of the laity are to see to it that the members of the association are duly formed for the exercise of the apostolate which is proper to the laity.