Caput I

Particular churches in which and from which exists the one and unique Catholic Church are first of all dioceses; to which unless (nisi) otherwise evident are likened a territorial prelature, a territorial abbacy, an apostolic vicariate, an apostolic prefecture, and an apostolic administration which has been erected on a stable basis.

A diocese is a portion of the people of God which is entrusted for pastoral care to a bishop with the cooperation of the presbyterate so that, adhering to its pastor and gathered by him in the Holy Spirit through the gospel and the Eucharist, it constitutes a particular church in which the one, holy, catholic and apostolic Church of Christ is truly present and operative.

A territorial prelature or territorial abbacy is a certain portion of the people of God which is established within certain territorial boundaries and whose care, due to special circumstances, is entrusted to some prelate or abbot who governs it as its proper pastor, like a diocesan bishop.

§ 1.

An apostolic vicariate or an apostolic prefecture is a certain portion of the people of God which is not yet erected into a diocese, due to particular circumstances, and whose pastoral care is entrusted to an apostolic vicar or to an apostolic prefect who governs it in the name of the Supreme Pontiff.

§ 2.

An apostolic administration is a certain portion of the people of God which is not erected into a diocese by the Supreme Pontiff due to particular and very serious reasons and whose pastoral care is entrusted to an apostolic administrator who governs it in the name of the Supreme Pontiff.

§ 1.

As a rule that portion of the people of God which constitutes a diocese or some other particular church is limited to a definite territory so that it comprises all the faithful who inhabit that territory.

§ 2.

Nevertheless, there can be erected within the same territory particular churches which are distinct by reason of the rite of the faithful or some similar reason when such is deemed advantageous in the judgment of the supreme authority of the Church after it has listened to the conferences of bishops concerned.

It is within the sole competence of the supreme authority of the Church to erect particular churches; once they have been legitimately erected these churches enjoy juridic personality by reason of the law itself.

§ 1.

Each and every diocese or other particular church is to be divided into distinct parts or parishes.

§ 2.

In order to foster pastoral care through common action several neighboring parishes can be joined together into special groups such as vicariates forane.

§ 1.

Through the Holy Spirit who has been given to them, bishops are the successors of the apostles by divine institution; they are constituted pastors within the Church so that they are teachers of doctrine, priests of sacred worship, and ministers of governance.

§ 2.

By the fact of their episcopal consecration bishops receive along with the function of sanctifying also the functions of teaching and ruling, which by their very nature, however, can be exercised only when they are in hierarchical communion with the head of the college and its members.

Bishops are called diocesan when the care of a diocese has been entrusted to them; all others are called titular.

§ 1.

The Supreme Pontiff freely appoints bishops or confirms those who have been legitimately elected.

§ 2.

At least every three years the bishops of an ecclesiastical province or, if circumstances suggest this, the bishops of a conference of bishops are to compose in common counsel and in secret a list of presbyters, including members of institutes of consecrated life, who are suitable for the episcopacy and send it to the Apostolic See; each bishop retains the right to make known to the Apostolic See on his own the names of presbyters who he thinks worthy and suitable for the episcopal office.

§ 3.

Unless (nisi) other provisions have legitimately been made, whenever a diocesan bishop or a coadjutor bishop is to be named, in regard to the ternus, as it is called, to be proposed to the Apostolic See it is the responsibility of the pontifical legate to seek out individually the suggestions of the metropolitan and the suffragans of the province to which the diocese to be provided for belongs or with which it is joined and of the president of the conference of bishops and to communicate them to the Apostolic See together with his own preference; moreover, the pontifical legate is to hear some members of the college of consultors and of the cathedral chapter, and if he judges it expedient, he shall also obtain, individually and in secret, the opinion of other members of the secular and religious clergy as well as of the laity who are outstanding for their wisdom.

§ 4.

Unless (nisi) other provisions have been legitimately made, a diocesan bishop who judges that an auxiliary bishop ought to be given to his diocese is to propose to the Apostolic See a list of at least three priests who are quite suitable for this office.

§ 5.

No rights and privileges of election, nomination, presentation, or designation of bishops are hereafter granted to civil authorities.

§ 1.

In order for a person to be a suitable candidate for the episcopacy it is required that he be:

(1) outstanding for his solid faith, good morals, piety, zeal for souls, wisdom, prudence and human virtues and endowed with the other talents which make him fit to fulfill the office in question;

(2) in possession of a good reputation;

(3) at least thirty-five years of age;

(4) ordained a priest for at least five years;

(5) in possession of a doctorate or at least a licentiate in sacred scripture, theology, or canon law from an institute of higher studies approved by the Apostolic See or at least truly expert in these same disciplines.

§ 2.

The definitive judgment concerning the suitability of the person to be promoted belongs to the Apostolic See.

Unless (nisi) he is held back by a legitimate impediment, whoever is promoted to the episcopacy must receive episcopal consecration within three months from the reception of the apostolic letter and before he takes possession of his office.

Before he takes canonical possession of his office, the person promoted is to make a profession of faith and take an oath of fidelity to the Apostolic See in accord with a formula approved by the same Apostolic See.

§ 1.

A diocesan bishop in the diocese committed to him possesses all the ordinary, proper and immediate power which is required for the exercise of his pastoral office except for those cases which the law or a decree of the Supreme Pontiff reserves to the supreme authority of the Church or to some other ecclesiastical authority.

§ 2.

Unless (nisi) it appears otherwise from the nature of the matter or from a prescription of the law, persons who head the other communities of the faithful mentioned in can. 368 are equivalent in law to a diocesan bishop.

§ 1.

A bishop promoted to a diocese cannot exercise the office entrusted to him unless (nisi) he has first taken canonical possession of the diocese, but he can exercise the offices which he already had in the same diocese at the time of promotion, with due regard for the prescription of can. 409, § 2. § 2. Unless (nisi) he is held back by a legitimate impediment, a person promoted to the office of diocesan bishop must take canonical possession of his diocese within four months from the reception of the apostolic letter if he has not yet been consecrated a bishop or within two months if he has already been consecrated.

§ 3.

A bishop takes canonical possession of a diocese as soon as he personally or through a proxy has presented within the diocese the apostolic letter to the college of consultors, in the presence of the chancellor of the curia who officially records the event; in newly erected dioceses, however, he takes canonical possession as soon as he has seen to the communication of the apostolic letter to the clergy and the people present in the cathedral church, with the senior presbyter among those present officially recording the event.

§ 4.

It is strongly recommended that the act of taking canonical possession occur within a liturgical act in the cathedral church with the clergy and people assisting.

§ 1.

In the exercise of his pastoral office a diocesan bishop is to show that he is concerned with all the Christian faithful who are committed to his care regardless of age, condition or nationality, both those who live within his territory and who are staying in it temporarily; he is to extend his apostolic spirit to those who cannot sufficiently make use of ordinary pastoral care due to their condition in life and to those who no longer practice their religion.

§ 2.

If he has faithful of a different rite within his diocese, he is to provide for their spiritual needs either by means of priests or parishes of that rite or by means of an episcopal vicar.

§ 3.

He is to act with kindness and charity toward those who are not in full communion with the Catholic Church, fostering ecumenism as it is understood by the Church.

§ 4.

He is to consider nonbaptized as being committed to him in the Lord so that there may shine upon them the charity of Christ for whom the bishop must be a witness before all.

The diocesan bishop is to attend to presbyters with special concern and listen to them as his assistants and advisers; he is to protect their rights and see to it that they correctly fulfill the obligations proper to their state and that means and institutions which they need are available to them to foster their spiritual and intellectual life; he is also to make provision for their decent support and social assistance, in accord with the norm of law.

As much as is possible the diocesan bishop is to foster vocations to the different ministries and to the consecrated life, with special care shown for priestly and missionary vocations.

§ 1.

The diocesan bishop is bound to present and explain to the faithful the truths of the faith which are to be believed and applied to moral issues, frequently preaching in person; he is also to see to the careful observance of the prescriptions of the canons concerning the ministry of the word, especially those concerning the homily and catechetical formation, so that the whole of Christian doctrine is imparted to all.

§ 2.

Through suitable means he is strongly to safeguard the integrity and unity of the faith to be believed while nevertheless acknowledging a rightful freedom in the further investigation of its truths.

Since the diocesan bishop is mindful that he is obliged to set a personal example of holiness, in charity, humility, and simplicity of life, he is to make every effort to promote the holiness of the Christian faithful according to each one's own vocation; since he is the foremost dispenser of the mysteries of God, he is constantly to endeavor to have the Christian faithful entrusted to his care grow in grace through the celebration of the sacraments and both understand and live the paschal mystery.

§ 1.

After he has taken possession of his diocese the diocesan bishop must apply a Mass for the people committed to him on Sundays and the other holy days of obligation within his region.

§ 2.

The bishop himself must personally celebrate and apply Mass for the people on the days mentioned in § 1; but if he is legitimately hindered from such celebration, he is to apply Mass on these days through another priest or personally do so on other days.

§ 3.

A bishop satisfies this obligation by applying one Mass for all the people entrusted to him if, besides his own diocese, other dioceses are entrusted to him, even under the title of administration.

§ 4.

A bishop who has not satisfied the obligation mentioned in § § 1-3 is to apply as many Masses for the people as he has missed as soon as possible.

He is to preside frequently over the celebration of the Eucharist in the cathedral church or in another church of his diocese, especially on holy days of obligation and other solemnities.

A diocesan bishop can conduct pontifical functions throughout his entire diocese; he cannot do so, however, outside his own diocese without the express or at least reasonably presumed consent of the local ordinary.

§ 1.

The diocesan bishop is to rule the particular church committed to him with legislative, executive and judicial power in accord with the norm of law.

§ 2.

The bishop personally exercises legislative power; he exercises executive power either personally or through vicars general or episcopal vicars in accord with the norm of law; he exercises judicial power either personally or through a judicial vicar and judges in accord with the norm of law.

§ 1.

Since he must protect the unity of the universal Church, the bishop is bound to promote the common discipline of the whole Church and therefore to urge the observance of all ecclesiastical laws.

§ 2.

He is to be watchful lest abuses creep into ecclesiastical discipline, especially concerning the ministry of the word, the celebration of the sacraments and sacramentals, the worship of God and devotion to the saints, and also the administration of property.

The diocesan bishop represents his diocese in all its juridic affairs.

§ 1.

The bishop is to foster the various aspects of the apostolate within his diocese and see to it that within the entire diocese or within its individual districts all the works of the apostolate are coordinated under his direction, with due regard for their distinctive character.

§ 2.

He is to urge the faithful to exercise the apostolate in proportion to each one's condition and ability, since it is a duty to which they are bound; he is also to recommend to them that they participate and assist in the various works of the apostolate in accord with the needs of time and place.

§ 1.

Even if he has a coadjutor or an auxiliary bishop, a diocesan bishop is bound by the law of personal residence within his diocese.

§ 2.

Provided (dummodo) provision is made that the diocese not suffer any disadvantage through his absence from it, he can be absent from his diocese for a just cause but not for more than one month, whether continuous or interrupted; this period does not include the time spent on his ad limina visit, or at councils, at a synod of bishops or at a conference of bishops, whenever he must be present, or the time spend on another office which has been legitimately entrusted to him.

§ 3.

Except (nisi) for a serious and urgent reason he is not be absent from his diocese on Christmas, during Holy Week, on Easter, Pentecost, or Corpus Christi.

§ 4.

If the bishop has been absent illegally from his diocese beyond six months, the metropolitan is to inform the Apostolic See; the senior suffragan is to do so if the metropolitan is illegally absent.

§ 1.

The bishop is obliged to visit his diocese annually, either in its entirety or in part, in such a way that the entire diocese is visited at least every five years; he may make this visitation personally or if he is legitimately hindered from doing so personally, he may do so through the coadjutor or auxiliary bishop, through a vicar general or episcopal vicar, or through another presbyter.

§ 2.

The bishop has the right to choose for himself those clerics he prefers to be his companions and assistants on the visitation; any other contrary privilege or custom whatsoever is reprobated.

§ 1.

Persons, Catholic institutions, and sacred things and places are subject to the ordinary episcopal visitation if they are located within the area of the diocese.

§ 2.

The bishop can visit members of religious institutes of pontifical right and their houses only in those cases expressly mentioned in law.

The bishop is to strive to complete his pastoral visitation with due diligence, and he is to take care lest anyone be imposed upon or burdened by unnecessary expenses.

§ 1.

The diocesan bishop is bound to present a report to the Supreme Pontiff every five years concerning the state of the diocese committed to him, according to a form and at a time determined by the Apostolic See.

§ 2.

If the year set for the presentation of this report falls entirely or in part within the first twoyear period of his governance of the diocese, the bishop can omit the composition and presentation of the report on this one occasion.

§ 1.

During the year in which he is bound to present his report to the Supreme Pontiff and unless (nisi) other provisions have been made by the Apostolic See, the diocesan bishop is to come to Rome to venerate the tombs of the blessed apostles Peter and Paul and is to appear before the Roman Pontiff.

§ 2.

Unless (nisi) he is legitimately hindered from doing so, the bishop is to satisfy this aforementioned obligation personally; if he is so hindered, he is to satisfy this obligation through his coadjutor, if he has one, through an auxiliary bishop, or through a suitable priest of his presbyterate who resides in his diocese.

§ 3.

An apostolic vicar can satisfy this obligation through an agent, even through one living in Rome; an apostolic prefect is not bound by this obligation.

§ 1.

A diocesan bishop who has completed his seventy-fifth year of age is requested to present his resignation from office to the Supreme Pontiff who will make provisions after he has examined all the circumstances.

§ 2.

A diocesan bishop is earnestly requested to present his resignation from office when he has become less able to fulfill his office due to ill health or another serious reason.

§ 1.

A bishop whose resignation from office has been accepted retains the title of bishop emeritus of his diocese and can retain a place of residence in his diocese if he so desires, unless (nisi) other provisions have been made by the Apostolic See in certain cases due to special circumstances.

§ 2.

The conference of bishops must see to it that suitable and decent support is provided for a resigned bishop, with due regard for the primary obligation which rests upon the diocese which he has served.

§ 1.

When the pastoral needs of the diocese warrant it one or several auxiliary bishops are to be appointed at the request of the diocesan bishop; an auxiliary bishop does not possess the right of succession.

§ 2.

An auxiliary bishop equipped with special faculties can be given to a diocesan bishop in more serious circumstances even of a personal character.

§ 3.

If it appears more opportune to the Holy See, it can ex officio appoint a coadjutor bishop who is also equipped with special faculties; a coadjutor bishop does possess the right of succession.

§ 1.

A coadjutor bishop takes possession of his office when he personally or through his proxy has presented the apostolic letter of appointment to the diocesan bishop and the college of consultors in the presence of the chancellor of the curia who officially records the event.

§ 2.

An auxiliary bishop takes possession of his office when he has presented the apostolic letter of appointment to the diocesan bishop in the presence of the chancellor of the curia who officially records the event.

§ 3.

If, however, the diocesan bishop is completely hindered, it is sufficient for both a coadjutor bishop and an auxiliary bishop to present the apostolic letter of appointment to the college of consultors in the presence of the chancellor of the curia.

§ 1.

A coadjutor bishop and an auxiliary bishop have the obligations and rights which are determined in the prescriptions of the following canons as well as those which are defined in the letter of their appointment.

§ 2.

A coadjutor bishop and the auxiliary bishop mentioned in can. 403, § 2, aid the diocesan bishop in the entire governance of the diocese and take his place if he is absent or impeded.

§ 1.

A coadjutor bishop as well as the auxiliary bishop mentioned in can. 403, § 2, is to be appointed a vicar general by the diocesan bishop; moreover the diocesan bishop is to commit to such a bishop rather than to others those matters which by law require a special mandate.

§ 2.

Unless (nisi) another provision has been made in the apostolic letter and with due regard for the prescription of § 1, the diocesan bishop should appoint his auxiliary or auxiliaries as vicars general or at least episcopal vicars, dependent upon his authority alone, or that of a coadjutor bishop or the auxiliary bishop mentioned in can. 403, § 2.

§ 1.

In order to foster the present and future good of the diocese as much as possible, the diocesan bishop, the coadjutor and the auxiliary bishop mentioned in can. 403, § 2, are to consult with one another on matters of major importance.

§ 2.

In considering matters of major importance, especially of a pastoral character, the diocesan bishop is to consult his auxiliary bishops before others.

§ 3.

Because they have been called upon to share part of the concerns of the diocesan bishop, a coadjutor bishop and an auxiliary bishop are so to fulfill their duties that they proceed in harmony with him in their efforts and intentions.

§ 1.

Unless they are prevented from doing so by reason of a just impediment, a coadjutor bishop and an auxiliary bishop are obliged to perform the pontifical and other functions to which the diocesan bishop is bound whenever he requests them to.

§ 2.

The diocesan bishop is not to entrust habitually to another those episcopal rights and functions which the coadjutor or auxiliary bishop can exercise.

§ 1.

Upon the vacancy of the episcopal see the coadjutor immediately becomes the bishop of the diocese for which he had been appointed provided (dummodo) he has legitimately taken possession of it.

§ 2.

Unless (nisi) other provisions have been made by the competent authority, upon the vacancy of the episcopal see an auxiliary bishop retains all and only those powers and faculties which he possessed as vicar general or as episcopal vicar while the see was filled until an new bishop takes possession of the see; if, however, he has not been designated diocesan administrator, he may exercise this same power, conferred by law, under the authority of the diocesan administrator who presides over the governance of the diocese.

A coadjutor bishop and an auxiliary bishop are obliged to reside within the diocese like the diocesan bishop and they are not to leave the diocese except for a short time, unless they are fulfilling some other office outside the diocese or they are on vacation, which is not to exceed one month.

The prescriptions of cann. 401 and 402, § 2, on resignation from office are applicable to a coadjutor and an auxiliary bishop.

An episcopal see is understood to be impeded if by reason of captivity, banishment, exile or incapacity, the diocesan bishop is wholly prevented from fulfilling his pastoral function in the diocese, and cannot communicate with the people of his diocese even by letter.

§ 1.

When the see is impeded the governance of the diocese, unless (nisi) the Holy See provides otherwise, belongs to the coadjutor bishop if there is one; if there is none or if he is impeded, it belongs to an auxiliary bishop or the vicar general or the episcopal vicar or to another priest, following the order of persons determined in a list to be composed by the diocesan bishop immediately upon taking possession of the diocese, which list is to be communicated to the metropolitan and renewed at least every three years; it is to be preserved in secret by the chancellor.

§ 2.

If there is no coadjutor bishop or he is impeded, and the list mentioned in § 1 is also lacking, the college of consultors is to select a priest who is to govern the diocese.

§ 3.

Whoever assumes the governance of the diocese according to the norms of § 1 or § 2 shall immediately advise the Holy See of the see's being impeded and of his assuming the function.

Whoever is called to exercise temporarily the pastoral care of a diocese according to the norm of can. 413 is bound by the obligations and enjoys the power which belong by law to a diocesan administrator only for the time during which the see is impeded.

If the diocesan bishop is prohibited from exercising his function by an ecclesiastical penalty, the metropolitan is to make recourse immediately to the Holy See in order that it may provide; if there is no metropolitan or if he himself is the penalized bishop, the senior suffragan in terms of promotion is to make such recourse.

An episcopal see is vacant upon the death of the diocesan bishop, upon his resignation accepted by the Roman Pontiff, and upon transferral or deprivation of office made known to the bishop.

All those things done by the vicar general or episcopal vicar have full force until they have received certain notice of the death of the diocesan bishop; likewise, those things done by the diocesan bishop or the vicar general or episcopal vicar have full force until they have received certain notice of the abovementioned pontifical actions.

§ 1.

Upon certain notice of transferral the bishop must go to the new diocese within two months and take canonical possession of it; and from the day he takes possession of the new diocese his former diocese is vacant.

§ 2.

From the reception of certain notice of transferral until taking canonical possession of the new diocese, the transferred bishop in his former diocese:

(1) obtains the power of a diocesan administrator and is bound by those obligations; all authority of the vicar general and episcopal vicars ceases, with due regard for can. 409, § 2;

(2) continues to receive the entire salary proper to this office.

When the see is vacant, until the establishment of a diocesan administrator, the governance of the diocese devolves upon the auxiliary bishop or if there are several, upon the senior auxiliary bishop in terms of promotion, or if there is no auxiliary bishop upon the college of consultors, unless (nisi) the Holy See has provided otherwise; whoever assumes the governance of the diocese in this fashion is to convoke without delay the college which is competent to designate the diocesan administrator.

Unless (nisi) the Holy See has determined otherwise, when the see is vacant in an apostolic vicariate or prefecture, its governance is assumed by a pro-vicar or pro-prefect named for this purpose by the vicar or prefect immediately after taking possession.

§ 1.

Within eight days of receiving the notice of the vacancy of the episcopal see, the diocesan administrator, that is, he who governs the diocese in the interim, must be elected by the college of consultors, with due regard for the prescription of can. 502, § 3. § 2. If within the prescribed time the diocesan administrator for any reason at all has not been legitimately elected, the choosing of the same devolves upon the metropolitan, and if the vacant see is itself the metropolitan church or the metropolitan church is vacant as well as the suffragan, it devolves upon the senior suffragan bishop in terms of promotion.

The auxiliary bishop, or if there is none, the college of consultors, is to inform the Holy See immediately of the death of the bishop; the one elected diocesan administrator is to do the same concerning his own election.

§ 1.

One person is to be chosen diocesan administrator, and all contrary customs are revoked; otherwise the election is invalid.

§ 2.

The diocesan administrator is not to be the finance officer at the same time; accordingly if the finance officer of the diocese has been elected administrator another temporary finance officer is to be chosen by the finance council.

The diocesan administrator is to be elected according to the norms of cann. 165-178.

§ 1.

To be validly chosen diocesan administrator one must be a priest of at least thirty-five years of age who has not been elected, nominated or presented for the same vacant see.

§ 2.

A priest who is outstanding in doctrine and prudence is to be elected diocesan administrator.

§ 3.

If the conditions previously mentioned in § 1 have been neglected, the metropolitan, or if the metropolitan church itself is vacant, the senior suffragan bishop in terms of promotion, having ascertained the truth of the matter, is to appoint an administrator in his stead; the acts of the one who was elected contrary to the prescriptions of § 1 are invalid by law.

Whoever governs the diocese while the see is vacant and before an administrator is designated enjoys the power which the law grants to the vicar general.

§ 1.

The diocesan administrator is bound by the obligations and enjoys the power of the diocesan bishop, excluding those things which are excepted by their very nature or by the law itself.

§ 2.

Once the diocesan administrator has accepted the election he obtains power; no further confirmation is required, but the obligation of can. 833, § 4, remains.

§ 1.

When the see is vacant there are to be no innovations.

§ 2.

Those who temporarily govern the diocese are prohibited from doing anything which could in any way be prejudicial to the diocese or episcopal rights; they themselves and any other persons are specifically prohibited from removing, destroying or altering any documents of the diocesan curia, whether personally or through another.

The diocesan administrator is obliged to reside in the diocese and to apply Mass for the people according to the norm of can. 388.

§ 1.

The responsibilities of the diocesan administrator cease with the taking possession of the diocese by the new bishop.

§ 2.

The removal of the diocesan administrator is reserved to the Holy See; any resignation must be presented in authentic form to the college which is competent to elect but it does not have to be accepted by this body; if the diocesan administrator has been removed or resigned or dies another administrator is to be elected according to the norm of can. 421.

§ 1.

Neighboring particular churches are to be brought together into ecclesiastical provinces limited to a certain territory in order that the common pastoral activity of the various neighboring dioceses may be promoted in accord with the circumstances of persons and places and in order that the relationships of the diocesan bishops among themselves may be more suitably fostered.

§ 2.

As a rule exempt dioceses are no longer to exist; individual dioceses, therefore, and the other particular churches which exist within the territory of an ecclesiastical province must belong to this ecclesiastical province.

§ 3.

The supreme authority of the Church alone is competent to establish, suppress, or change ecclesiastical provinces, after hearing the bishops involved.

§ 1.

In accord with the norm of law the provincial council and the metropolitan possess authority within the ecclesiastical province.

§ 2.

An ecclesiastical province enjoys juridic personality by the law itself.

§ 1.

If it appears useful, especially in nations where particular churches are more numerous, neighboring ecclesiastical provinces can be united into ecclesiastical regions by the Holy See at the proposal of the conference of bishops.

§ 2.

An ecclesiastical region can be erected into a juridic person.

The gathering of the bishops of an ecclesiastical region is to foster cooperation and common pastoral action in the region; however, the powers which are given in the canons of this code to the conference of bishops do not belong to such a gathering, unless (nisi) some of them shall have been specially granted to it by the Holy See.

The metropolitan, who is the archbishop of the diocese which he heads, presides over an ecclesiastical province; this office is connected with an episcopal see which has been determined or approved by the Roman Pontiff.

§ 1.

Within the suffragan dioceses the metropolitan is competent:

(1) to be vigilant that the faith and ecclesiastical discipline are carefully preserved and to inform the Roman Pontiff of abuses if there are any;

(2) to perform the canonical visitation if the suffragan bishop has neglected it, after the reason for doing so has first been approved by the Apostolic See;

(3) to appoint a diocesan administrator in accord with the norm of cann. 421, § 2 and 425, § 3. § 2. Where circumstances demand it a metropolitan can be invested by the Apostolic See with special duties and power to be determined in particular law. § 3. The metropolitan possesses no other power of governance within the suffragan dioceses; he can, however, perform sacred functions in all the churches as if he were a bishop in his own diocese, but he is to inform the diocesan bishop if it is the cathedral church.

§ 1.

Within three months from the reception of episcopal consecration or from the time of canonical provision if he has already been consecrated a bishop, a metropolitan is obliged personally or through his proxy to request the pallium of the Roman Pontiff; the pallium signifies the power with which the metropolitan is invested by law within his own province in communion with the Roman Church.

§ 2.

In accord with the norm of liturgical laws a metropolitan can use the pallium in any church whatsoever within the ecclesiastical province over which he presides, but not outside it, even if the diocesan bishop gives his assent.

§ 3.

A metropolitan requires a new pallium if he is transferred to another metropolitan see.

The title of patriarch or primate besides being a prerogative of honor, carries with it no power of governance in the Latin Church unless (nisi) the contrary is clear in some instances in virtue of apostolic privilege or approved custom.

§ 1.

A plenary council, that is, one which is held for all the particular churches belonging to the same conference of bishops, is to be celebrated as often as it seems necessary or advantageous to the conference of bishops, with the approval of the Apostolic See.

§ 2.

The norm established in § 1 is also valid for the celebration of a provincial council in an ecclesiastical province whose boundaries coincide with the territory of a nation.

§ 1.

With due regard for can. 439, § 2, a provincial council for the various particular churches of the same ecclesiastical province is to be celebrated as often as it seems opportune in the judgment of the majority of the diocesan bishops of the province. § 2. When the metropolitan see is vacant a provincial council is not to be convoked.

It is the role of the conference of bishops:

(1) to convoke a plenary council;

(2) to select the place in which to celebrate a council within the territory of the conference of bishops;

(3) to select the president of the plenary council from among the diocesan bishops, but he is to be approved by the Apostolic See;

(4) to determine its agenda and the questions to be treated; to establish the date for the opening and closing of the plenary council; to transfer, prolong and dissolve it.

§ 1.

With the consent of the majority of the suffragan bishops, it is the role of the metropolitan:

(1) to convoke a provincial council;

(2) to select the place in which to celebrate a provincial council within the territory of the province;

(3) to determine its agenda and the questions to be treated; to establish the date for the opening and closing of the provincial council; to transfer, prolong or dissolve it.

§ 2.

It is the role of the metropolitan to preside over a provincial council; if he is legitimately hindered from doing so this role devolves upon the suffragan bishop elected by the other suffragans.

§ 1.

The following are to be called to particular councils and have the right of a deliberative vote in them:

(1) diocesan bishops;

(2) coadjutor and auxiliary bishops;

(3) other titular bishops who fulfill within the territory a special function committed to them by the Apostolic See or by the conference of bishops.

§ 2.

Other titular bishops who are living in the territory, even emeriti, can be called to particular councils and they have the right of a deliberative vote.

§ 3.

The following are to be called to particular councils but they have only a consultative vote:

(1) the vicars general and the episcopal vicars of all the particular churches in the territory;

(2) the major superiors of religious institutes and societies of apostolic life; the number of men and women, however, is to be determined by the conference of bishops or by the bishops of the province; and the superiors are in turn to be elected by all the major superiors of the institutes and societies which have their headquarters within the territory;

(4) some rectors of major seminaries; their number is to be determined in accord with n. 2 above; and they are elected by the rectors of the seminaries which are located within the territory.

§ 4.

Presbyters and other members of the Christian faithful can also be called to particular councils with only a consultative vote; their number is not to exceed half of the number of those mentioned in § § 1- 3.

§ 5.

The cathedral chapters, the presbyteral council and the pastoral council of each of the particular churches are likewise to be invited to provincial councils in such a way that each sends two of its members as representatives; these should be selected in a collegial manner by each of these bodies; they possess only a consultative vote.

§ 6.

Others also can be invited to particular councils as guests if it seems advantageous in the judgment of the conference of bishops in regard to a plenary council or in the judgement of the metropolitan along with his suffragan bishops in regard to a provincial council.

§ 1.

All who are invited to attend particular councils must attend them unless (nisi) they are detained by a just impediment about which they are bound to inform the president of the council.

§ 2.

Those who are invited to attend particular councils and who have a deliberative vote in them can send a proxy if they are detained by a just impediment; however, the proxy has only a consultative vote.

A particular council sees to it that provision is made for the pastoral needs of the people of God in its own territory, and it possesses the power of governance, especially legislative power, so that with due regard always for the universal law of the Church it can decree what seems appropriate for increasing faith, organizing common pastoral activity, directing morals and preserving, promoting or protecting common ecclesiastical discipline.

At the conclusion of a particular council the president is to see to it that all the acts of the council are sent to the Apostolic See; decrees issued by the council are not to be promulgated until (nisi) after they have been reviewed by the Apostolic See; it is the role of the council itself to define the manner of the promulgation of its decrees and the time at which the promulgated decrees begin to oblige.

The conference of bishops, a permanent institution, is a grouping of bishops of a given nation or territory whereby, according to the norm of law, they jointly exercise certain pastoral functions on behalf of the Christian faithful of their territory in view of promoting that greater good which the Church offers humankind, especially through forms and programs of the apostolate which are fittingly adapted to the circumstances of the time and place.

§ 1.

Generally the conference of bishops encompasses all who preside over particular churches of the same nation according to can. 450.

§ 2.

If, however, in the judgment of the Apostolic See, having consulted the diocesan bishops who are involved, circumstances of persons or things suggest it, a conference of bishops may be erected for a smaller or larger territory so that it takes in either the bishops of some particular churches constituted in a given territory or those presiding over particular churches in different nations; it is for the same Apostolic See to determine special norms for individual conferences.

§ 1.

After hearing the bishops involved, it pertains to the supreme church authority alone to erect, suppress or change the conferences of bishops.

§ 2.

The conference of bishops once legitimately erected enjoys a juridic personality by the law itself.

§ 1.

The members of the conference of bishops are, by law, all diocesan bishops and those equivalent to them in law, also coadjutor bishops, auxiliary bishops and other titular bishops who fulfill within the same territory a particular function for which they are mandated by the Apostolic See or by the conference of bishops; ordinaries of another rite may also be invited, however in such manner that they enjoy only consultative vote, unless (nisi) the statutes of the conference of bishops determine otherwise.

§ 2.

The other titular bishops and the legates of the Roman Pontiff are not by law members of the conference of bishops.

Each conference of bishops is to prepare its own statutes, which must be reviewed by the Holy See, and which among other things are to provide for the holding of plenary meetings of the conference as well as a permanent council of bishops, a general secretary of the conference, and other offices and commissions, which in the judgment of the conference will help it fulfill its purpose more effectively.

§ 1.

Each conference of bishops is to elect a president for itself; it is also to determine who is to serve in the role of propresident when the president is legitimately impeded; and it is also to appoint a general secretary of the conference, according to the norm of the statutes.

§ 2.

The president of the conference, and the pro-president when the former is legitimately impeded, preside not only at the general meetings of the conference of bishops but also over its permanent council.

The plenary sessions of the conference of bishops are to be held at least annually, and additionally as often as special circumstances require, according to the prescriptions of the statutes.

§ 1.

Diocesan bishops, those equivalent to them in law and also coadjutor bishops have a deliberative vote in plenary sessions of the conference of bishops by the law itself.

§ 2.

Auxiliary bishops and other titular bishops who are members of the conference of bishops enjoy either a deliberative or consultative vote according to the prescriptions of the statutes of the conference; however, only those mentioned in § 1 enjoy a deliberative vote when it is a question of drawing up or modifying the statutes.

§ 1.

The conference of bishops can issue general decrees only in those cases in which the common law prescribes it, or a special mandate of the Apostolic See, given either motu proprio or at the request of the conference, determines it.

§ 2.

The general decrees mentioned in § 1 can be validly passed in a plenary session only if twothirds of the members of the conference having a deliberative vote approve them; such decrees do not have binding force, unless (nisi) they have been legitimately promulgated, after having been reviewed by the Apostolic See.

§ 3.

The manner of promulgation and the time from which the decrees take effect are to be determined by the conference of bishops itself.

§ 4.

In the cases where neither the universal law nor a special mandate of the Apostolic See has granted the conference of bishops the power mentioned above in § 1, the competence of individual diocesan bishops remains intact; and neither the conference nor its president may act in the name of all the bishops unless (nisi) each and every bishop has given his consent.

When the plenary session of the conference of bishops has been completed, a report of the acts of the conference and its decrees are to be sent to the Apostolic See by the president, so that these acts may be brought to its attention and it may review the decrees, if there by any.

The permanent council of bishops is to prepare the agenda for the plenary meeting of the conference of bishops and see to it that the decisions made during the plenary sessions are properly implemented; it is also to care for other matters which are entrusted to it according to the norm of the statutes.

It is the responsibility of the general secretary:

(1) to prepare a report of the acts and decrees of the plenary meeting of the conference of bishops, and also the acts of the permanent council and to communicate the same to all the members of the conference; he is also to draw up the other acts which are entrusted to him by the president of the conference or by the permanent council;

(2) to communicate to neighboring conferences of bishops those acts and documents which the conference in plenary session or the permanent council of bishops decided to send to them.

§ 1.

Mutual relationships are to be fostered between the conferences of bishops of different regions, especially those who are neighbors, for the promotion and protection of the greater good.

§ 2.

Whenever the actions or programs entered into by the conferences take on an international aspect it is necessary to consult the Apostolic See.

A diocesan synod is a group of selected priests and other Christian faithful of a particular church which offers assistance to the diocesan bishop for the good of the entire diocesan community according to the norm of the following canons.

§ 1.

A diocesan synod is to be celebrated in each of the particular churches when circumstances warrant it in the judgment of the diocesan bishop, after he has consulted the presbyteral council.

§ 2.

If a bishop has the care of several dioceses or if he has the care of one as its proper bishop and of another as its administrator, he can convoke one diocesan synod for all the dioceses entrusted to him.

§ 1.

Only the diocesan bishop convokes the diocesan synod, not however one who presides over a diocese ad interim.

§ 2.

The diocesan bishop presides over the diocesan synod; he can, however, delegate the vicar general or an episcopal vicar to fulfill this office for individual sessions of the synod.

§ 1.

The following persons are to be called to the diocesan synod as its members and are obliged to participate in it:

(1) the coadjutor bishop and the auxiliary bishops;

(2) the vicars general, the episcopal vicars and the judicial vicar;

(3) the canons of the cathedral church;

(4) the members of the presbyteral council;

(5) lay members of the Christian faithful and members of institutes of consecrated life, to be selected by the pastoral council in a manner and number to be determined by the diocesan bishop or, where such a council does not exist, in a manner determined by the diocesan bishop;

(6) the rector of the diocesan major seminary;

(7) the vicars forane;

(8) at least one presbyter to be selected from each vicariate forane by all who have the care of souls there; also to be selected is another presbyter who would take the place of the first one selected if he were impeded;

(9) some superiors of the religious institutes and societies of apostolic life which have a house in the diocese, to be selected in a manner and number determined by the diocesan bishop.

§ 2.

Others can be called as members to the diocesan synod by the diocesan bishop; these can be clerics, members of institutes of consecrated life, or lay members of the Christian faithful.

§ 3.

If he should judge it opportune, the diocesan bishop can invite as observers to the diocesan synod some ministers or members of churches or ecclesial communities which are not in full communion with the Catholic Church.

A member of the synod who is hindered by a legitimate impediment cannot send a proxy to attend in his or her name; such a member is to inform the diocesan bishop of this impediment.

All the proposed questions are to be subject to the free discussion of the members during the sessions of the synod.

The diocesan bishop is the sole legislator at a diocesan synod while the remaining members of the synod possess only a consultative vote; he alone signs the synodal declarations and decrees which can be published only through his authority.

The diocesan bishop is to communicate the texts of the synodal declarations and decrees to the metropolitan and to the conference of bishops.

§ 1.

It is within the competence of the diocesan bishop to suspend or dissolve a diocesan synod in accord with his own prudent judgment.

§ 2.

If the episcopal see should become vacant or impeded, a diocesan synod is interrupted by the law itself until the succeeding diocesan bishop has decreed that it is to continue or that it is terminated.

The diocesan curia consists of those institutions and persons which furnish assistance to the bishop in the governance of the entire diocese, especially in directing pastoral activity, in providing for the administration of the diocese, and in exercising judicial power.

The diocesan bishop appoints those who exercise offices within the diocesan curia.

All persons who are admitted to offices within the curia must:

(1) promise to fulfill their function faithfully according to the manner determined by law or by the diocesan bishop;

(2) observe secrecy within the limits and according to the manner determined by law or by the bishop.

The prescriptions of Book VII: "Processes" are to be observed concerning cases and persons which refer to the exercise of judicial power in the curia; the prescriptions of the following canons are to be observed concerning those matters which involve the administration of the diocese.

§ 1.

The diocesan bishop must see to it that all matters which concern the administration of the entire diocese are duly coordinated and arranged in such a manner that the good of the portion of God's people entrusted to him is more suitably attained.

§ 2.

It is the responsibility of the diocesan bishop himself to coordinate the pastoral activity of the vicars general or episcopal vicars; whenever it is expedient he can appoint a moderator of the curia, who ought to be a priest, and whose task it is, under the authority of the bishop, to coordinate the exercise of administrative responsibilities and to see to it that the other members of the curia duly fulfill the office entrusted to them.

§ 3.

Unless (nisi) in the judgment of the bishop local circumstances warrant otherwise, the vicar general, or if there are several, one of the vicars general is to be appointed moderator of the curia.

§ 4.

If he judges it expedient in fostering more suitable pastoral activity, the bishop can establish an episcopal council consisting of the vicars general and the episcopal vicars.

Those curial acts which are to have a juridic effect must, for their validity, be signed by the ordinary from whom they emanate; likewise they are to be signed by the chancellor or the notary of the curia; the chancellor is bound to inform the moderator of the curia concerning such acts.

§ 1.

A vicar general is to be appointed in each diocese by the diocesan bishop; he is to assist the diocesan bishop in the governance of the entire diocese and is endowed with ordinary power according to the following canons.

§ 2.

As a general rule only one vicar general is to be appointed unless (nisi) the size of the diocese, the number of its inhabitants or other pastoral reasons warrant otherwise.

As often as the correct governance of the diocese requires it the diocesan bishop can also appoint one or several episcopal vicars, who possess the same ordinary power which the universal law gives to the vicar general according to the following canons either in a determined section of the diocese or in a certain type of business or over the faithful of a determined rite or over certain groups of persons.

§ 1.

With due regard for the prescription of can. 406, the diocesan bishop freely appoints and freely removes a vicar general and an episcopal vicar; an episcopal vicar who is not an auxiliary bishop is to be appointed only for a time to be determined in the act of appointment.

§ 2.

When a vicar general is absent or legitimately impeded the diocesan bishop can appoint another to take his place; the same norm applies to an episcopal vicar.

§ 1.

A vicar general and an episcopal vicar are to be priests, not less than thirty years of age, holding a doctorate or licentiate in canon law or in theology or at least being truly expert in these disciplines, as well as being recommended by reason of their sound doctrine, integrity, prudence, and experience in handling matters.

§ 2.

The role of vicar general and episcopal vicar cannot be assumed by the same person who functions as canon penitentiary; nor is this office to be entrusted to persons who are related by blood to the diocesan bishop up to the fourth degree.

§ 1.

In virtue of his office the vicar general possesses that executive power in the entire diocese which belongs to the diocesan bishop in law, that is, he possesses the power to place all administrative acts with the exception of those which the bishop has reserved to himself or which in law require the special mandate of the bishop.

§ 2.

The episcopal vicar possesses by the law itself the same power mentioned in § 1 but only over that determined section of territory, that type of business, or those faithful of a determined rite or group for which he was appointed, with the exception of those cases which the bishop has reserved to himself or to the vicar general or which in law require the special mandate of the bishop.

§ 3.

Within the limits of their competency the vicar general and episcopal vicar also possess the habitual faculties granted to the bishop by the Apostolic See as well as the power to execute rescripts, unless (nisi) other provisions have been expressly made or unless the diocesan bishop has been chosen to act because of some personal qualification.

The vicar general and the episcopal vicar must report to the diocesan bishop on the principal matters which are to be treated and which have been treated, and they are never to act contrary to his will and mind.

§ 1.

The power of a vicar general or of an episcopal vicar ceases when the time of their mandate has expired, when they resign and with due regard for cann. 406 and 409, when they are informed of their removal by the diocesan bishop and when the episcopal see is vacant.

§ 2.

Unless (nisi) they possess the episcopal dignity the power of the vicar general and of the episcopal vicar is suspended with the suspension from office of the diocesan bishop.

§ 1.

In every curia a chancellor is to be appointed whose principal task is, unless (nisi) particular law determines otherwise, to see to it that the acts of the curia are gathered, arranged and safeguarded in the archive of the curia.

§ 2.

If it seems necessary the chancellor can be given an assistant, whose title is vice-chancellor.

§ 3.

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

§ 1.

Besides the chancellor other notaries can be appointed, whose writing or signature establishes the authenticity of any acts whatsoever, of judicial acts only or of the acts of a certain case or transaction only.

§ 2.

The chancellor and the notaries must be of good character and above reproach; a priest must be the notary in cases in which the reputation of a priest can be called into question.

The duties of notaries are:

(1) to write the acts and instruments relating to decrees, dispositions, obligations and other tasks required of them;

(2) to record faithfully in writing what has taken place and sign the record with a notation of the place, day, month and year;

(3) with due consideration of all requirements, to furnish acts or instruments to one legitimately requesting them from the files and to declare copies of them to be in conformity with the original.

Chancellors and notaries can be freely removed from office by the diocesan bishop, but not by the diocesan administrator except (nisi) with the consent of the college of consultors.

§ 1.

All diocesan and parochial documents must be protected with the greatest care.

§ 2.

In every curia, there is to be established in a safe place a diocesan archive or storeroom in which the instruments and writings which refer to both the spiritual and temporal affairs of the diocese, properly arranged and diligently secured, are to be safeguarded.

§ 3.

There is to be an inventory or catalog of the documents contained in the archive, with a brief synopsis of the contents of each one.

§ 1.

It is necessary that the archive be locked and that only the bishop and the chancellor have a key to it; no one may licitly enter it without the permission either of the bishop or of both the moderator of the curia and the chancellor.

§ 2.

It is a right of interested parties to obtain personally or through their proxy an authentic written copy or a photocopy of documents which are public by their nature and which pertain to the status of such persons.

It is not permitted to remove documents from the archives, except (nisi) for a brief time only and with the consent either of the bishop or of both the moderator of the curia and the chancellor.

§ 1.

There is also to be a secret archive in the diocesan curia or at least a safe or file in the ordinary archive, completely closed and locked which cannot be removed from the place, and in which documents to be kept secret are to be protected most securely.

§ 2.

Every year documents of criminal cases are to be destroyed in matters of morals in which the criminal has died or in which ten years have passed since the condemnatory sentence; but a brief summary of the case with the text of the definitive sentence is to be retained.

§ 1.

Only the bishop may have the key to the secret archive.

§ 2.

When the see is vacant the secret archive or safe is not to be opened, except (nisi) in a case of true necessity by the diocesan administrator himself.

§ 3.

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

§ 1.

The diocesan bishop is to see to it that the acts and documents of the archives of cathedral, collegiate, parochial and other churches in his territory also are diligently preserved; also, inventories or catalogs are to be made in duplicate, one of which is to be kept in the church's own archive and the other in the diocesan archive.

§ 2.

The diocesan bishop is also to see to it that there is an historical archive in the diocese in which documents having an historical value are diligently preserved and systematically arranged.

§ 3.

In order to inspect or remove the acts and documents spoken of in § § 1 and 2 above, the norms established by the diocesan bishop are to be observed.

§ 1.

In each diocese a finance council is to be established by the bishop, over which he himself or his delegate presides, and which is to be composed of at least three members of the Christian faithful truly skilled in financial affairs as well as in civil law, of outstanding integrity and appointed by the bishop.

§ 2.

Members of the finance council are to be named for a five year term; but having completed this term they may be named to other five year terms.

§ 3.

Those persons are excluded from the finance council who are related to the bishop up to the fourth degree of consanguinity or affinity.

In addition to the duties committed to it in Book V: "The Temporal Goods of the Church," the finance council is to prepare each year according to the directions of the diocesan bishop a budget of the income and expenditures foreseen for the governance of the entire diocese in the coming year; moreover at the close of the year it is to examine a report of receipts and expenditures.

§ 1.

In each diocese, after listening to the college of consultors and also the finance council, the bishop is to name a finance officer who is to be truly skilled in financial affairs and absolutely distinguished for honesty.

§ 2.

The finance officer is to be appointed for a five year term but, having completed this term, may be reappointed for other five year terms; during the term of office the finance officer may not be removed except (nisi) for a grave cause, to be assessed by the bishop after listening to the college of consultors and the finance council.

§ 3.

It is the role of the finance officer to administer the goods of the diocese under the authority of the bishop in accordance with the budget determined by the finance council; from the income of the diocese the finance officer is to meet the expenditures which the bishop or others deputized by him have legitimately authorized.

§ 4.

At the end of the year the finance officer must give to the finance council a report of receipts and expenditures.

§ 1.

A presbyteral council is to be established in each diocese, that is, a body of priests who are to be like a senate of the bishop, representing the presbyterate; this council is to aid the bishop in the governance of the diocese according to the norm of law, in order that the pastoral welfare of the portion of the people of God entrusted to him may be promoted as effectively as possible.

§ 2.

In apostolic vicariates and prefectures the vicar or the prefect is to establish a council of at least three missionary presbyters whose opinion is to be heard in more serious matters, even by letter.

The presbyteral council is to have its own statutes approved by the diocesan bishop, in light of the norms issued by the conference of bishops.

With regard to the designation of the members of the presbyteral council:

(1) about half the members are to be freely elected by the priests themselves according to the norm of the following canons as well as the council's statutes;

(2) some priests, according to the council's statutes, ought to be ex officio members, that is, members of the council in virtue of their office;

(3) the diocesan bishop is free to name some others.

§ 1.

The following have the right to both active and passive vote in constituting the presbyteral council:

(1) all secular priests incardinated in the diocese;

(2) secular priests not incardinated in the diocese, and priests who are members of an institute of consecrated life or a society of apostolic life, who live in the diocese and exercise some office for the good of the diocese.

§ 2.

To the extent the statutes provide for it, the same right of election can be extended to other priests who have a domicile or quasi-domicile in the diocese.

The manner of electing members of the presbyteral council is to be determined in the statutes in such a way that, insofar as it is possible, the priests of the presbyterate are represented, taking into account especially the diversity of ministries and various regions of the diocese.

§ 1.

It pertains to the diocesan bishop to convoke the presbyteral council, to preside over it, and to determine the questions to be treated by it or to receive proposals from its members.

§ 2.

The presbyteral council enjoys only a consultative vote; the bishop is to listen to it in matters of greater moment, but he needs its consent only cases expressly defined by law.

§ 3.

The presbyteral council is never able to act without the diocesan bishop who alone can divulge what was determined in keeping with § 2.

§ 1.

Members of the presbyteral council are to be designated for a term determined in the statutes in such a way that the full council or some part of it is renewed within a five year period.

§ 2.

When the see is vacant the presbyteral council ceases and its functions are fulfilled by the college of consultors; within a year of taking possession of the diocese the bishop must establish the presbyteral council anew.

§ 3.

If the presbyteral council is no longer fulfilling the function committed to it for the good of the diocese or is gravely abusing it, the diocesan bishop can dissolve it after consulting with the metropolitan or, if it is a question of the metropolitan see itself, with the suffragan senior by promotion, but the bishop must establish it anew within a year.

§ 1.

Some priests are to be freely selected by the diocesan bishop from among the members of the presbyteral council to constitute a college of consultors; their number is to be not less than six nor more than twelve; the college is established for a five year term, and is responsible for the functions determined in the law; when the five year term is over, the college continues to exercise its proper functions until a new college is established.

§ 2.

The diocesan bishop presides over the college of consultors; if the see is impeded or vacant, the one who takes the place of the bishop in the interim presides, or, if such a person has not yet been established, the priest who is oldest in ordination in the college of consultors.

§ 3.

The conference of bishops can determine that the functions of the college of consultors be committed to the cathedral chapter.

§ 4.

In apostolic vicariates and prefectures the functions of the college of consultors belong to the mission council mentioned in can. 495, § 2, unless (nisi) the law determines otherwise.

The chapter of canons, whether cathedral or collegial, is a college of priests whose responsibility it is to perform the more solemn liturgical functions in the cathedral or collegial church; moreover, the cathedral chapter is to fulfill the duties which have been committed to it by the law itself or by the diocesan bishop.

The erection, change or suppression of a cathedral chapter is reserved to the Apostolic See.

Each and every chapter, whether cathedral or collegial, is to have its own statutes, drawn up by a legitimate capitular act and approved by the diocesan bishop; these statutes are not to be changed or abrogated without the approval of the same diocesan bishop.

§ 1.

With due regard always for the laws of its foundation, the statutes of the chapter are to determine the constitution of the chapter and the number of canons, define which things must be done by the chapter and which by the individual canons in the performance of divine worship and the ministry, schedule the meetings in which the business of the chapter is taken care of, and, with due regard for the prescriptions of universal law, determine the conditions required for valid and legitimate transactions.

§ 2.

The statutes are also to define, having observed the norms laid down by the Holy See, the proper insignia of the canons and their financial compensation, whether stable or to be given on the occasion of the performance of duty.

§ 1.

One of the canons is to preside over the chapter, and other offices are also to be established according to the norm of the statutes, taking cognizance as well of the usages prevailing in the region.

§ 2.

Other offices which may aid the canons can be entrusted to clerics who do not belong to the chapter, according to the norms of the statutes.

§ 1.

The canon penitentiary, both of a cathedral church and of a collegial church, in virtue of his office has the ordinary faculty, which nevertheless he cannot delegate to another, of absolving in the sacramental forum from undeclared latae sententiae censures not reserved to the Apostolic See, even outsiders within the diocese and members of the diocese outside it.

§ 2.

Where there is no chapter the diocesan bishop is to appoint a priest to fulfill this same function.

§ 1.

It is for the diocesan bishop, having listened to the chapter, but not for the diocesan administrator, to confer each and every individual canonry whether in the cathedral church or in the collegial church, every contrary privilege being revoked; it is for the same bishop to confirm the election by the chapter of the one who shall preside over it.

§ 2.

The diocesan bishop is to confer the canonry only upon priests outstanding in doctrine and integrity of life who have exercised the ministry in a praiseworthy manner.

§ 1.

Parishes are no longer to be joined to a chapter of canons; those which are united to some chapter are to be separated from the chapter by the diocesan bishop.

§ 2.

In a church which is at the same time parochial and capitular, a pastor (parochus) is to be designated, whether chosen from among the members of the chapter or not; this pastor (parochus) is bound by all the duties and enjoys all the rights and faculties which are proper to a pastor (parochus) according to the norm of law.

§ 3.

It is for the diocesan bishop to establish definite norms by which the pastoral duties of the pastor (parochus) and the responsibilities proper to the chapter are to be fittingly integrated; these norms are to preclude the pastor's impeding capitular functions or the chapter's impeding parochial functions; the diocesan bishop is to resolve conflicts, should any arise; his first concern will be seeing to it that the pastoral necessities of the faithful are fittingly provided for.

§ 4.

Any alms which are given to a church which is at the same time parochial and capitular are presumed to be given to the parish unless (nisi) otherwise evident.

In each diocese, to the extent that pastoral circumstances recommend it, a pastoral council is to be established whose responsibility it is to investigate under the authority of the diocesan bishop all those things which pertain to pastoral works, to ponder them and to propose practical conclusions about them.

§ 1.

The pastoral council consists of Christian faithful who are in full communion with the Catholic Church, clerics, members of institutes of consecrated life and especially lay persons, who are designated in a manner determined by the diocesan bishop.

§ 2.

The Christian faithful who are appointed to the pastoral council are to be so selected that the entire portion of the people of God which constitutes the diocese is truly reflected, with due regard for the diverse regions, social conditions and professions of the diocese as well as the role which they have in the apostolate, either as individuals or in conjunction with others.

§ 3.

No one except (nisi) Christians of proven faith, good morals and outstanding prudence are to be appointed to the pastoral council.

§ 1.

The pastoral council is to be established for a period of time according to the prescriptions of the statutes which are issued by the bishop.

§ 2.

When the see is vacant the pastoral council ceases to exist.

§ 1.

It pertains exclusively to the diocesan bishop to convoke the pastoral council according to the necessities of the apostolate and to preside over it; the pastoral council enjoys only a consultative vote; it is for the bishop alone to make public what has been done in the council.

§ 2.

The pastoral council is to be convoked at least once a year.

§ 1.

A parish is a definite community of the Christian faithful established on a stable basis within a particular church; the pastoral care of the parish is entrusted to a pastor (parochus) as its own shepherd under the authority of the diocesan bishop.

§ 2.

The diocesan bishop alone is competent to erect, suppress or alter parishes, he is not to erect, suppress or notably alter them without hearing the presbyteral council.

§ 3.

A legitimately erected parish has juridic personality by the law itself.

§ 1.

Unless (nisi) the law provides otherwise, a quasi-parish is equivalent to a parish; a quasi-parish is a definite community of the Christian faithful within a particular church which has been entrusted to a priest as its proper pastor (parochus) but due to particular circumstances has not yet been erected as a parish.

§ 2.

When certain communities cannot be erected as a parish or quasi-parish, the diocesan bishop is to provide for their pastoral care in another manner.

§ 1.

When circumstances require it, the pastoral care of a parish or of several parishes together can be entrusted to a team of several priests in solidum with the requirement, however, that one of them should be the moderator in exercising pastoral care, that is, he should direct their combined activity and answer for it to the bishop.

§ 2.

If the diocesan bishop should decide that due to a dearth of priests a participation in the exercise of the pastoral care of a parish is to be entrusted to a deacon or to some other person who is not a priest or to a community of persons, he is to appoint some priest endowed with the powers and faculties of a pastor (parochus) to supervise the pastoral care.

As a general rule a parish is to be territorial, that is it embraces all the Christian faithful within a certain territory; whenever it is judged useful, however, personal parishes are to be established based upon rite, language, the nationality of the Christian faithful within some territory or even upon some other determining factor.

The pastor (parochus) is the proper shepherd of the parish entrusted to him, exercising pastoral care in the community entrusted to him under the authority of the diocesan bishop in whose ministry of Christ he has been called to share; in accord with the norm of law he carries out for his community the duties of teaching, sanctifying and governing, with the cooperation of other presbyters or deacons and the assistance of lay members of the Christian faithful.

§ 1.

A juridic person is not to be a pastor (parochus); however, the diocesan bishop, but not the diocesan administrator, with the consent of the competent superior can entrust a parish to a clerical religious institute or to a clerical society of apostolic life, even erecting the parish in a church of the institute or society, with the requirement, however, that one presbyter should be the pastor (parochus) of the parish or one presbyter should act as the moderator mentioned in can. 517, § 1, if its pastoral care is entrusted to a team. § 2. The assignment of the parish mentioned in § 1 can be permanent or for a definite predetermined period of time; in either case the assignment should be made by means of a written agreement between the diocesan bishop and the competent superior of the institute or society; among other matters this agreement is expressly and carefully to determine the work to be done, the persons to be attached to the parish and the financial arrangements.

§ 1.

To assume the office of pastor (parochus) validly one must be in the sacred order of the presbyterate.

§ 2.

He should also be distinguished for his sound doctrine and integrity of morals and endowed with a zeal for souls and other virtues; he should also possess those qualities which are required by universal and particular law to care for the parish in question.

§ 3.

For the office of pastor (parochus) to be conferred on someone, it is necessary that his suitability be clearly evident by means of some method determined by the diocesan bishop, even by means of an examination.

The pastor (parochus) ought to possess stability in office and therefore he is to be named for an indefinite period of time; the diocesan bishop can name him for a certain period of time only if a decree of the conference of bishops has permitted this.

With due regard for the prescription of can. 682, § 1, the diocesan bishop is the person competent to provide for the office of pastor (parochus) by means of free conferral unless (nisi) someone possesses the right of presentation or of election.

After he has weighed all the circumstances, the diocesan bishop is to confer a vacant parish on the person whom he judges suited to fulfill its parochial care without any partiality; in order to make a judgment concerning a person's suitability he is to listen to the vicar forane, conduct appropriate investigations and, if it is warranted, listen to certain presbyters and lay members of the Christian faithful.

When a see is vacant or impeded the diocesan administrator or another person who is ruling the diocese in the meantime is competent:

(1) to install or confirm presbyters who have been legitimately presented or elected for a parish;

(2) to appoint pastors (parochus) if the see has been vacant or impeded for a year.

§ 1.

A pastor (parochus) is to have the parochial care of only one parish; however the care of several neighboring parishes can be entrusted to the same pastor (parochus) due to a dearth of priests or in other circumstances.

§ 2.

In the same parish there is to be only one pastor (parochus) or one moderator in accord with can. 517, § 1; any custom contrary to this is reprobated and any privilege contrary to this is revoked.

§ 1.

The person who has been promoted to carry out the pastoral care of a parish acquires that care and is bound to exercise it from the moment he takes possession of the parish.

§ 2.

While observing the method accepted by particular law or legitimate custom, the local ordinary or a priest delegated by him places the pastor (parochus) in possession of the parish; for a just cause, however, the same ordinary can dispense from such a method of installation; in such a situation the notification of the dispensation communicated to the parish replaces the formal taking of possession.

§ 3.

The local ordinary is to define a period of time within which the parish is to be taken possession of; if the time lapses needlessly and there be no legitimate impediment, he can declare the parish vacant.

§ 1.

The pastor (parochus) is obliged to see to it that the word of God in its entirety is announced to those living in the parish; for this reason he is to see to it that the lay Christian faithful are instructed in the truths of the faith, especially through the homily which is to be given on Sundays and holy days of obligation and through the catechetical formation which he is to give; he is to foster works by which the spirit of the gospel, including issues involving social justice, is promoted; he is to take special care for the Catholic education of children and of young adults; he is to make every effort with the aid of the Christian faithful to bring the gospel message also to those who have ceased practicing their religion or who do not profess the true faith.

§ 2.

The pastor (parochus) is to see to it that the Most Holy Eucharist is the center of the parish assembly of the faithful; he is to work to see to it that the Christian faithful are nourished through a devout celebration of the sacraments and especially that they frequently approach the sacrament of the Most Holy Eucharist and the sacrament of penance; he is likewise to endeavor that they are brought to the practice of family prayer as well as to a knowing and active participation in the sacred liturgy, which the pastor (parochus) must supervise in his parish under the authority of the diocesan bishop, being vigilant lest any abuses creep in.

§ 1.

In order to fulfill his office in earnest the pastor (parochus) should strive to come to know the faithful who have been entrusted to his care; therefore he is to visit families, sharing the cares, worries, and especially the griefs of the faithful, strengthening them in the Lord, and correcting them prudently if they are wanting in certain areas; with a generous love he is to help the sick, particularly those close to death, refreshing them solicitously with the sacraments and commending their souls to God; he is to make a special effort to seek out the poor, the afflicted, the lonely, those exiled from their own land, and similarly those weighed down with special difficulties; he is also to labor diligently so that spouses and parents are supported in fulfilling their proper duties, and he is to foster growth in the Christian life within the family.

§ 2.

The pastor (parochus) is to acknowledge and promote the proper role which the lay members of the Christian faithful have in the Church's mission by fostering their associations for religious purposes; he is to cooperate with his own bishop and with the presbyterate of the diocese in working hard so that the faithful be concerned for parochial communion and that they realize that they are members both of the diocese and of the universal Church and participate in and support efforts to promote such communion.

The following functions are especially entrusted to the pastor (parochus):

(1) the administration of baptism;

(2) the administration of the sacrament of confirmation to those who are in danger of death, according to the norm of can. 883, n. 3;

(3) the administration of Viaticum and the anointing of the sick with due regard for the prescription of can. 1003, § § 2 and 3, as well as the imparting of the apostolic blessing;

(4) the assistance at marriages and the imparting of the nuptial blessing;

(5) the performing of funerals;

(6) the blessing of the baptismal font during the Easter season, the leading of processions outside the church and the imparting of solemn blessings outside the church;

(7) the more solemn celebration of the Eucharist on Sundays and holy days of obligation.

Although another person may have performed some parochial function, that person is to put the offerings received from the Christian faithful on that occasion into the parish account, unless (nisi) it is obvious that such would be contrary to the will of the donor in the case of voluntary offerings; after he has listened to the presbyteral council, the diocesan bishop is competent to issue regulations which provide for the allocation of these offerings and the remuneration of clerics who fulfill the same function.

The pastor (parochus) represents the parish in all juridic affairs in accord with the norm of law; he is to see to it that the goods of the parish are administered in accord with the norms of cann. 1281-1288.

§ 1.

The pastor (parochus) is obliged to reside in a parish house close to the church; in particular cases, however, the local ordinary can permit him to live elsewhere, especially in a house shared by several presbyters, provided (dummodo) there is a just cause and suitable and due provision is made for the performance of parochial functions.

§ 2.

Unless (nisi) there is a serious reason to the contrary, the pastor (parochus) may be absent each year from the parish on vacation for at most one continuous or interrupted month; the days which the pastor (parochus) spends once a year in spiritual retreat are not counted in his vacation days; if the pastor is to be absent from the parish beyond a week he is bound to inform the local ordinary of this.

§ 3.

The diocesan bishop is to issue norms which provide for the care of a parish by a priest possessing the needed faculties during the absence of the pastor (parochus).

§ 1.

After he has taken possession of his parish the pastor (parochus) is obliged to apply Mass for the people entrusted to him each Sunday and holy day of obligation within the diocese; if he is legitimately prevented from this celebration, he is to apply Mass on these same days through another priest or he himself is to apply it on other days.

§ 2.

A pastor (parochus) who has the care of several parishes is obliged to apply only one Mass for all the people entrusted to him on those days mentioned in § 1.

§ 3.

A pastor (parochus) who has not satisfied the obligation mentioned in § § 1 and 2 is to apply as many Masses for his people as he has missed as soon as possible.

§ 1.

Each parish is to possess a set of parish books including baptismal, marriage and death registers as well as other registers prescribed by the conference of bishops or the diocesan bishop; the pastor (parochus) is to see to it that these registers are accurately inscribed and carefully preserved.

§ 2.

In the baptismal register are also to be noted the person's confirmation and whatever affects the canonical status of the Christian faithful by reason of marriage, with due regard for the prescription of can. 1133, adoption, reception of sacred orders, perpetual profession in a religious institute, and change of rite; these notations are always to be noted on a document which certifies the reception of baptism.

§ 3.

Each parish is to possess its own seal; documents which are issued to certify the canonical status of the Christian faithful as well as all acts which can have juridic importance are to be signed by the pastor (parochus) or his delegate and sealed with the parish seal.

§ 4.

Each parish is to have a registry or archive in which the parish books are kept along with episcopal letters and other documents which ought to be preserved due to necessity or usefulness; all these are to be inspected by the diocesan bishop or his delegate during his visitation or at another suitable time; the pastor (parochus) is to take care that they do not come into the hands of outsiders.

§ 5.

The older parish books are also to be carefully preserved in accord with the prescriptions of particular law.

§ 1.

After the diocesan bishop has listened to the presbyteral council and if he judges it opportune, a pastoral council is to be established in each parish; the pastor (parochus) presides over it, and through it the Christian faithful along with those who share in the pastoral care of the parish in virtue of their office give their help in fostering pastoral activity.

§ 2.

This pastoral council possesses a consultative vote only and is governed by norms determined by the diocesan bishop.

Each parish is to have a finance council which is regulated by universal law as well as by norms issued by the diocesan bishop; in this council the Christian faithful, selected according to the same norms, aid the pastor (parochus) in the administration of parish goods with due regard for the prescription of can. 532.

§ 1.

A pastor (parochus) ceases from office by means of removal or transfer by the diocesan bishop which has been done in accord with the norm of law, by resignation of the pastor (parochus) submitted for a just cause and accepted by the same diocesan bishop for validity and by lapse of time if the pastor has been appointed for a definite period of time in accord with the prescriptions of particular law mentioned in can. 522.

§ 2.

A pastor (parochus) who is a member of a religious institute or society of apostolic life is removed in accord with the norm of can. 682, § 2. § 3. When a pastor (parochus) has completed his seventy-fifth year of age he is asked to submit his resignation from office to the diocesan bishop, who, after considering all the circumstances of person and place, is to decide whether to accept or defer the resignation; the diocesan bishop, taking into account the norms determined by the conference of bishops, is to provide for the suitable support and housing of the resigned pastor.

When a parish becomes vacant or when the pastor (parochus) is prevented from exercising his pastoral office in the parish due to captivity, exile, banishment, incapacity, ill health, or some other cause, the diocesan bishop is to appoint as soon as possible a parochial administrator, that is, a priest who substitutes for the pastor in accord with the norm of can. 540.

§ 1.

A parochial administrator is bound by the same duties and enjoys the same rights as a pastor (parochus) unless (nisi) the diocesan bishop determines otherwise.

§ 2.

A parochial administrator is not permitted to do anything which can prejudice the rights of the pastor (parochus) or harm parish goods.

§ 3.

After he has fulfilled his function the parochial administrator is to render an account to the pastor (parochus).

§ 1.

When a parish becomes vacant or when the pastor (parochus) is hindered from exercising his pastoral duty the parochial vicar is to assume the governance of the parish in the meantime until a parochial administrator is appointed; if there are several parochial vicars, the senior vicar in terms of appointment assumes the governance; if there are no parochial vicars, then a pastor (parochus) specified by particular law assumes the governance.

§ 2.

The person who has assumed the governance of a parish in accord with the norm of § 1 is to inform the local ordinary immediately that the parish is vacant.

The priests who as a team have been entrusted with the pastoral care of some parish or group of different parishes in accord with the norm of can. 517, § 1:

(1) are to be endowed with the qualities mentioned in can. 521;

(2) are to be appointed or installed in accord with the prescriptions of cann. 522 and 524;

(3) are responsible for pastoral care only from the moment of taking possession; their moderator is to be placed in possession of the parish in accord with the prescriptions of can. 527, § 2; for the other priests a legitimately made profession of faith substitutes for taking possession.

§ 1.

Each of the priests who as a team have been entrusted with the pastoral care of some parish or group of different parishes is obliged to perform the duties and functions of the pastor (parochus) which are mentioned in cann. 528, 529 and 530 in accord with an arrangement determined by themselves; all these priests possess the faculty to assist at marriages as well as all the faculties to dispense which are granted to the pastor (parochus) by the law itself, to be exercised, however, under the direction of the moderator.

§ 2.

All the priests of the team:

(1) are bound by the obligation of residence;

(2) through common counsel are to establish an arrangement by which one of them celebrates Mass for the people in accord with the norm of can. 534. § 3. In juridic affairs only the moderator represents the parish or parishes entrusted to the team.

When one of the priests in the team mentioned in can. 517, § 1 or its moderator ceases from office or when one of them becomes incapable of exercising pastoral duties the parish or parishes entrusted to the care of the team do not become vacant; however, the diocesan bishop is to name another moderator; the senior priest on the team in terms of assignment is to fulfill the office of moderator until another is appointed by the diocesan bishop.

§ 1.

A parochial vicar or several of them can be associated with the pastor (parochus) whenever it is necessary or suitable for duly implementing the pastoral care of the parish; parochial vicars are priests who render their services in pastoral ministry as coworkers with the pastor (parochus) in common counsel and endeavor with him and also under his authority.

§ 2.

A parochial vicar can be assigned to assist in fulfilling the entire pastoral ministry on behalf of an entire parish, a definite part of the parish, or a certain group of the Christian faithful of the parish; he can also be assigned to assist in fulfilling a certain type of ministry in different parishes concurrently.

To be validly named parochial vicar one must be constituted in the sacred order of the presbyterate.

The diocesan bishop freely names a parochial vicar, having hear, if he judges it opportune, the pastor (parochus) or pastors of the parishes for which he is appointed and the vicar forane, with due regard for the prescription of can. 682, § 1.

§ 1.

The obligations and rights of the parochial vicar are defined in the canons of this chapter, in the diocesan statutes, in the letter of the diocesan bishop and more specifically in the mandate give him by the pastor (parochus).

§ 2.

Unless (nisi) the letter of the diocesan bishop expressly states otherwise the parochial vicar is obliged by reason of his office to assist the pastor (parochus) in fulfilling the total parochial ministry, except for the obligation to apply Mass for the people, and if circumstances warrant it, to substitute for the pastor (parochus) in accord with the norm of law.

§ 3.

The parochial vicar is regularly to consult with the pastor (parochus) on planned or existing programs so that the pastor (parochus) and the parochial vicar or vicars can provide through their combined efforts for the pastoral care of the parish for which they are responsible together.

Unless (nisi) the diocesan bishop has provided otherwise in accord with the norm of can. 533, § 3, and unless (nisi) a parochial administrator has been appointed, the prescriptions of can. 541, § 1, should be observed during the absence of the pastor (parochus); in this case the parochial vicar is bound by all the obligations of the pastor (parochus) with the exception of the obligation to apply Mass for the people.

§ 1.

The parochial vicar is obliged to reside within the parish, or, if he has been appointed to different parishes concurrently, he is obliged to live in one of them; however, the local ordinary can permit him to reside elsewhere, especially in a house shared by several priests provided (dummodo) there is a just cause and such an arrangement does not hinder the discharge of his pastoral duties.

§ 2.

The local ordinary is to see to it that some community of life is fostered between the pastor (parochus) and the parochial vicars within the rectory whenever this can be done.

§ 3.

The parochial vicar possesses the same rights as the pastor (parochus) in the matter of vacation time.

The prescriptions of can. 531 are to be observed concerning the offerings which the Christian faithful give to the parochial vicar on the occasion of his performing his pastoral ministry.

With due regard for the prescription of can. 682, § 2, the parochial vicar can be removed by the diocesan bishop or by the diocesan administrator for a just cause.

§ 1.

A vicar forane, who is also called a dean or an archpriest or some other name, is a priest who is placed over a vicariate forane.

§ 2.

Unless (nisi) particular law determines otherwise the vicar forane is named by the diocesan bishop after, in accord with his own prudent judgment, he has consulted the priests who exercise ministry within the vicariate in question.

§ 1.

For the office of vicar forane, which is not linked to the office of pastor (parochus) of a certain parish, the bishop is to select a priest whom he has judged suitable after he has considered the circumstances of place and time.

§ 2.

A vicar forane is to be appointed for a certain period of time determined in particular law.

§ 3.

The diocesan bishop can freely remove a vicar forane from office for a just cause in accord with his own prudent judgment.

§ 1.

In addition to the faculties legitimately granted him in particular law, a vicar forane has the duty and right:

(1) to promote and coordinate the common pastoral activity within the vicariate;

(2) to see to it that the clerics of his district lead a life which is in harmony with their state of life and diligently perform their duties;

(3) to see to it that the religious functions are celebrated in accord with the prescriptions of the sacred liturgy, that the good appearance and condition of the churches and of sacred furnishings are carefully maintained especially in the celebration of the Eucharist and the custody of the Blessed Sacrament, that the parish books are correctly inscribed and duly cared for, that ecclesiastical goods are carefully administered, and finally that the rectory is maintained with proper care.

§ 2.

Within the vicariate entrusted to him the vicar forane:

(1) is to see to it that clerics, in accord with the prescriptions of particular law and at the times stated in such law, attend theological lectures, meetings, or conferences in accord with the norm of can. 279, § 2;

(2) is to take care that the presbyters of his district have ready access to spiritual helps and is to be particularly concerned about those priests who find themselves in rather difficult circumstances or who are beset with problems.

§ 3.

The vicar forane is to take care that the pastors (parochus) of his district whom he knows to be seriously ill do not lack spiritual and material aids, while seeing to it that the funerals of those who die are celebrated with dignity; he is likewise to make provision that when they are sick or dying, the books, documents, sacred furnishings or other things which belong to the Church are not lost or transported elsewhere.

§ 4.

The vicar forane is obliged to visit the parishes of his district in accord with the regulations made by the diocesan bishop.

Rectors of churches are understood to be priests to whom is given the care of some church which is neither parochial nor capitular nor connected with a house of a religious community or of a society of apostolic life which celebrates services in such a church.

§ 1.

The diocesan bishop freely names the rector of a church, with due regard for the right of election or of presentation if someone legitimately possesses it; in this case the diocesan bishop is competent to confirm or to install the rector.

§ 2.

Even if the church belongs to some clerical religious institute of pontifical right the diocesan bishop is competent to install the rector presented by the superior.

§ 3.

Unless (nisi) the diocesan bishop has determined otherwise, the rector of a church which is connected with a seminary or other college which is governed by clerics is the rector of that seminary or college.

With due regard for the prescription of can. 262, a rector is not allowed to perform the parochial functions mentioned in can. 530, nn. 1-6, in the church committed to him unless (nisi) the pastor (parochus) consents or delegates the rector if the matter warrants it.

A rector can perform liturgical celebrations, even solemn ones, in the church committed to him with due regard for the legitimate laws of the foundations and as long as they do not harm the parochial ministry in the judgment of the local ordinary.

When he thinks it advisable, the local ordinary can order the rector to celebrate within the church particular functions, even parochial ones, for the people and to make the church available to certain groups of the Christian faithful for the conducting of liturgical celebrations.

Without the permission of the rector or of another legitimate superior no one is allowed to celebrate the Eucharist, administer the sacraments or perform other sacred functions in the church; this permission is to be granted or denied in accord with the norm of law.

Under the authority of the local ordinary with due regard for legitimate statutes and vested rights, the rector of a church is obliged to see to it that the sacred functions are celebrated with dignity in the church in accord with the liturgical norms and the prescriptions of the canons, that obligations are faithfully fulfilled, that its goods are carefully administered, that the maintenance and the good appearance of sacred furnishings and buildings are provided for and that nothing whatever is done which is in any way out of harmony with the sanctity of the place and the reverence due to a house of God.

For a just cause and in accord with his own judgment the local ordinary can remove from office a rector of a church, even if he had been elected or presented by others, with due regard for the prescription of can. 682, § 2.

A chaplain is a priest to whom is entrusted in a stable manner the pastoral care, at least in part, of some community or particular group of the Christian faithful, to be exercised in accord with universal and particular law.

Unless (nisi) the law provides otherwise or special rights belong legitimately to someone, a chaplain is appointed by the local ordinary, who is also competent to install one who is presented or to confirm one who is elected.

§ 1.

A chaplain ought to be given all the faculties which proper pastoral care requires. Besides those which are granted by particular law or special delegation, a chaplain in virtue of his office enjoys the faculty to hear the confessions of the faithful entrusted to his care, to preach the word of God to them, to administer Viaticum and the anointing of the sick, and to confer the sacrament of confirmation on those who are in danger of death.

§ 2.

In hospitals, prisons and on sea journeys a chaplain, moreover, has the faculty, to be exercised only in those places, to absolve from censures latae sententiae which are not reserved or declared, with due regard for the prescription of can. 976.

§ 1.

The local ordinary is not to proceed to the appointment of a chaplain for the house of a lay religious institute without (nisi) consulting the superior who has the right to propose a priest after hearing the community.

§ 2.

It is the chaplain who celebrates or moderates liturgical functions; but he is not allowed to involve himself in the internal governance of the institute.

To the extent it is possible, chaplains are to be appointed for those who cannot avail themselves of the ordinary care of a pastor (parochus) because of the condition of their life, such as migrants, exiles, refugees, nomads, and sailors.

Military chaplains are governed by special laws.

If the headquarters of a community or group is attached to a nonparochial church the chaplain is to be the rector of that church, unless (nisi) the care of the community or church requires otherwise.

In exercising his pastoral office a chaplain is to maintain an appropriately close relationship with the pastor (parochus).

In regard to the removal of a chaplain the prescription of can. 563 shall be observed.