Book III The Teaching Office of the Church

§ 1.

The Church, to whom Christ the Lord entrusted the deposit of faith so that, assisted by the Holy Spirit, it might reverently safeguard revealed truth, more closely examine it and faithfully proclaim and expound it, has the innate duty and right to preach to gospel to all nations, independent of any human power whatever, using the means of social communication proper to it.

§ 2.

To the Church belongs the right always and everywhere to announce moral principles, including those pertaining to the social order, and to make judgments on any human affairs to the extent that they are required by the fundamental rights of the human person or the salvation of souls.

§ 1.

All persons are bound to seek the truth in matters concerning God and God's Church; by divine law they also are obliged and have the right to embrace and to observe that truth which they have recognized.

§ 2.

Persons cannot ever be forced by anyone to embrace the Catholic faith against their conscience.

§ 1.

The Supreme Pontiff, in virtue of his office, possesses infallible teaching authority when, as supreme pastor and teacher of all the faithful, whose task is to confirm his fellow believers in the faith, he proclaims with a definitive act that a doctrine of faith or morals is to be held as such.

§ 2.

The college of bishops also possesses infallible teaching authority when the bishops exercise their teaching office gathered together in an ecumenical council when, as teachers and judges of faith and morals, they declare that for the universal Church a doctrine of faith or morals must be definitively held; they also exercise it scattered throughout the world but united in a bond of communion among themselves and with the successor of Peter when together with that same Roman Pontiff in their capacity as authentic teachers of faith and morals they agree on an opinion to be held as definitive.

§ 3.

No doctrine is understood to be infallibly defined unless (nisi) it is clearly established as such.

All that is contained in the written word of God or in tradition, that is, in the one deposit of faith entrusted to the Church and also proposed as divinely revealed either by the solemn magisterium of the Church or by its ordinary and universal magisterium, must be believed with divine and catholic faith; it is manifested by the common adherence of the Christian faithful under the leadership of the sacred magisterium; therefore, all are bound to avoid any doctrines whatever which are contrary to these truths.

Heresy is the obstinate post-baptismal denial of some truth which must be believed with divine and catholic faith, or it is likewise an obstinate doubt concerning the same; apostasy is the total repudiation of the Christian faith; schism is the refusal of submission to the Roman Pontiff or of communion with the members of the Church subject to him.

A religious respect of intellect and will, even if not the assent of faith, is to be paid to the teaching which the Supreme Pontiff or the college of bishops enunciate on faith or morals when they exercise the authentic magisterium even if they do not intend to proclaim it with a definitive act; therefore the Christian faithful are to take care to avoid whatever is not in harmony with that teaching.

Although they do not enjoy infallible teaching authority, the bishops in communion with the head and members of the college, whether as individuals or gathered in conferences of bishops or in particular councils, are authentic teachers and instructors of the faith for the faithful entrusted to their care; the faithful must adhere to the authentic teaching of their own bishops with a religious assent of soul.

All the Christian faithful are obliged to observe the constitutions and decrees which the legitimate authority of the Church issues in order to propose doctrine and proscribe erroneous opinions; this is especially true of the constitutions and decrees issued by the Roman Pontiff or the college of bishops.

§ 1.

It is within the special competence of the entire college of bishops and of the Apostolic See to promote and direct the participation of Catholics in the ecumenical movement, whose purpose is the restoration of unity among all Christians, which the Church is bound by the will of Christ to promote.

§ 2.

It is likewise within the competence of bishops and, in accord with the norm of law, of conferences of bishops to promote the same unity and to issue practical norms for the needs and opportunities presented by diverse circumstances in light of the prescriptions of the supreme church authority.

§ 1.

As regards the universal Church the duty of proclaiming the gospel has been especially entrusted to the Roman Pontiff and to the college of bishops.

§ 2.

As regards the particular church entrusted to them the individual bishops exercise this responsibility since within it they are the moderators of the entire ministry of the word; sometimes, several bishops simultaneously fulfill this office jointly for various churches at once in accord with the norm of law.

It is proper for presbyters who are co-workers with the bishops to proclaim the gospel of God; pastors (parochus) and others entrusted with the care of souls are especially bound to this office as regards the people entrusted to them; deacons also are to serve the people of God in the ministry of the word in communion with the bishop and his presbyterate.

In virtue of their consecration to God, members of institutes of consecrated life give testimony to the gospel in a special manner, and they are appropriately enlisted by the bishop to assist in proclaiming the gospel.

In virtue of their baptism and confirmation lay members of the Christian faithful are witnesses to the gospel message by word and by example of a Christian life; they can also be called upon to cooperate with the bishop and presbyters in the exercise of the ministry of the word.

The mystery of Christ is to be expounded completely and faithfully in the ministry of the word, which ought to be based upon sacred scripture, tradition, liturgy, the magisterium and the life of the Church.

The various means which are available are to be employed to proclaim Christian teaching, especially preaching and catechetical formation, which always hold the primary place; other means to be employed, however, are the exposition of doctrine in schools, academies, conferences and meetings of every type, and its spreading by means of public declarations by legitimate authority made on the occasion of certain events, by the press, and by the other instruments of social communication.

Since the people of God are first brought together by the word of the living God, which it is altogether proper to require from the mouth of priests, sacred ministers are to value greatly the task of preaching since among their principal duties is the proclaiming of the gospel of God to all.

It is the right of bishops to preach the word of God everywhere, including the churches and oratories of religious institutes of pontifical right, unless (nisi) the local bishop has expressly refused this in particular cases.

With due regard for the prescription of can. 765, presbyters and deacons possess the faculty to preach everywhere, to be exercised with at least the presumed consent of the rector of the church, unless (nisi) that faculty has been restricted or taken away by the competent ordinary or unless express permission is required by particular law.

Preaching to religious in their churches or oratories requires the permission of the superior who is competent in accord with the norm of the constitutions.

Lay persons can be admitted to preach in a church or oratory if it is necessary in certain circumstances or if it is useful in particular cases according to the prescriptions of the conference of bishops and with due regard for can. 767, § 1.

§ 1.

Among the forms of preaching the homily is preeminent; it is a part of the liturgy itself and is reserved to a priest or to a deacon; in the homily the mysteries of faith and the norms of Christian living are to be expounded from the sacred text throughout the course of the liturgical year.

§ 2.

Whenever a congregation is present a homily is to be given at all Sunday Masses and at Masses celebrated on holy days of obligation; it cannot be omitted without a serious reason.

§ 3.

If a sufficient number of people are present it is strongly recommended that a homily also be given at Masses celebrated during the week, especially during Advent or Lent or on the occasion of some feast day or time of mourning.

§ 4.

It is the duty of the pastor (parochus) or the rector of a church to see to it that these prescriptions are conscientiously observed.

§ 1.

It is necessary that those who proclaim the word of God to the Christian faithful are first of all to propose those things which one ought to believe and do for the glory of God and for the salvation of humankind.

§ 2.

They are also to impart to the faithful the teaching which the magisterium of the Church proposes concerning the dignity and freedom of the human person, the unity and stability of the family and its duties, the obligations which men and woman have from being joined together in society, and the ordering of temporal affairs according to God's plan.

Christian doctrine is to be proposed in a manner accommodated to the condition of its listeners and adapted to the needs of the times.

At certain times according to the prescriptions of the diocesan bishop, pastors (parochus) are to arrange for those types of preaching which are called spiritual exercises or sacred missions or for other types of preaching adapted to their needs.

§ 1.

Pastors of souls, especially bishops and pastors (parochus), are to take care that the word of God is proclaimed also to those members of the faithful who do not enjoy sufficiently or who lack completely common and ordinary pastoral care due to their condition of life.

§ 2.

They are also to make provision for the message of the gospel to come to non-believers who live in their territory, since the care of souls must embrace them as well as the faithful.

§ 1.

The norms issued by the diocesan bishop concerning the exercise of preaching are to be observed by all.

§ 2.

The prescriptions of the conference of bishops are to be observed in giving radio or television talks on Christian doctrine.

There is a proper and serious duty, especially on the part of pastors of souls, to provide for the catechesis of the Christian people so that the faith of the faithful becomes living, explicit and productive through formation in doctrine and the experience of Christian living.

§ 1.

Under the supervision of legitimate ecclesiastical authority this concern for catechesis pertains to all the members of the Church in proportion to each one's role.

§ 2.

Parents above others are obliged to form their children in the faith and practice of the Christian life by word and example; godparents and those who take the place of parents are bound by an equivalent obligation.

§ 1.

While observing the prescriptions of the Apostolic See it is the responsibility of the diocesan bishop to issue norms concerning catechetics and to make provision that suitable instruments for catechesis are available, even by preparing a catechism, if such seems appropriate, and by fostering and coordinating catechetical endeavors.

§ 2.

It is within the competence of the conference of bishops, with the prior approval of the Apostolic See, to see to it that catechisms are issued for its territory if such seems useful.

§ 3.

There can be established within the conference of bishops a catechetical office whose principal task would be to furnish assistance to the individual dioceses in catechetical matters.

In virtue of his office the pastor (parochus) is bound to provide for the catechetical formation of adults, young people and children, to which end he is to employ the services of the clerics attached to the parish, members of institutes of consecrated life and of societies of apostolic life, with due regard for the character of each institute, and lay members of the Christian faithful, above all catechists; all of these are not to refuse to furnish their services willingly unless (nisi) they are legitimately impeded. The pastor is to promote and foster the role of parents in the family catechesis mentioned in can. 774, § 2.

In accord with the norms established by the diocesan bishop, the pastor (parochus) is to make particular provision:

(1) that suitable catechesis is given for the celebration of the sacraments;

(2) that children are properly prepared for the first reception of the sacraments of penance and Most Holy Eucharist and the sacrament of confirmation by means of a catechetical formation given over an appropriate period of time;

(3) that children are more fruitfully and deeply instructed through catechetical formation after the reception of First Communion;

(4) that catechetical formation also be given to those handicapped in body or mind insofar as their condition permits;

(5) that the faith of young people and adults be fortified, enlightened and developed through various means and endeavors.

Superiors of religious institutes and of societies of apostolic life are to see to it that catechetical formation is diligently imparted in their churches, schools and in other works entrusted to them in any manner.

Catechetical formation is to be given by employing all those helps, teaching aids and instruments of social communication which appear to be more effective in enabling the faithful in light of their characteristics, talents, age and conditions of life, to learn the Catholic teaching more fully and practice it more suitably.

Local ordinaries are to see to it that catechists are duly prepared to fulfill their task correctly, namely, that continuing formation is made available to them, that they acquire a proper knowledge of the Church's teaching, and that they learn in theory and in practice the norms proper to the pedagogical disciplines.

Since the entire Church is missionary by its nature and since the work of evangelization is to be viewed as a fundamental duty of the people of God, all the Christian faithful, conscious of their own responsibility in this area, are to assume their own role in missionary work.

§ 1.

The supreme direction and coordination of endeavors and activities which deal with missionary work and missionary cooperation belong to the Roman Pontiff and the college of bishops.

§ 2.

Since they are the sponsors for the universal Church and for all the churches, individual bishops are to have a special concern for missionary work especially by initiating, fostering and sustaining missionary endeavors in their own particular church.

Since members of institutes of consecrated life dedicate themselves through their consecration to the service of the Church they are obliged in a special manner to engage in missionary work in accord with the character of the institute.

Missionaries are those persons who are sent to engage in missionary work by competent ecclesiastical authority; they can be chosen from among those who are native or non-native to the country; they may be secular clerics, members of institutes of consecrated life or of societies of apostolic life, or other lay members of the Christian faithful.

§ 1.

Catechists are to be employed in carrying out missionary work; catechists are those lay members of the Christian faithful who have been duly instructed, who stand out by reason of their Christian manner of life, and who devote themselves to expounding the gospel teaching and organizing liturgical functions and works of charity under the supervision of a missionary.

§ 2.

Catechists are to be educated in schools destined for this purpose or, where such schools are lacking, under the supervision of missionaries.

Missionary activity, properly so-called, by which the Church is implanted among peoples and groups in which it has not yet taken root, is accomplished by the Church especially by sending heralds of the gospel until the young churches are fully established to the point that they are able to perform the work of evangelization on their own with their own resources and sufficient means.

§ 1.

By the witness of their life and words missionaries are to establish a sincere dialogue with those who do not believe in Christ in order that through methods suited to their characteristics and culture avenues may be open to them by which they can be led to an understanding of the gospel message.

§ 2.

Missionaries are to see to it that they teach the truths of faith to those whom they judge to be ready to accept the gospel message so that these persons can be admitted to the reception of baptism when they freely request it.

§ 1.

After a period of pre-catechumenate has elapsed, persons who have manifested a willingness to embrace faith in Christ are to be admitted to the catechumenate in liturgical ceremonies and their names are to be registered in a book destined for this purpose.

§ 2.

Through instruction and an apprenticeship in the Christian life catechumens are suitably to be initiated into the mystery of salvation and introduced to the life of faith, liturgy, charity of the people of God and the apostolate.

§ 3.

It is the responsibility of the conference of bishops to issue statutes by which the catechumenate is regulated; these statutes are to determine what things are to be expected of catechumens and define what prerogatives are recognized as theirs.

Through a suitable instruction neophytes are to be formed to a more thorough understanding of the gospel truth and the baptismal duties to be fulfilled; they are to be imbued with a love of Christ and of His Church.

§ 1.

It is the responsibility of the diocesan bishop in missionary territories:

(1) to promote, supervise and coordinate endeavors and works which concern missionary activity;

(2) to provide that the necessary contracts are entered into with the moderators of institutes which dedicate themselves to missionary work and that relations with them redound to the good of the mission.

§ 2.

All missionaries living in his jurisdiction, including religious and their assistants, are subject to the prescriptions issued by the diocesan bishop mentioned in § 1, n. 1.

To foster missionary cooperation in the individual dioceses:

(1) missionary vocations are to be promoted;

(2) a priest is to be appointed to promote effectively endeavors on behalf of the missions, especially the Pontifical Missionary Works;

(3) an annual missions' day is to be observed;

(4) every year a suitable monetary contribution for the missions is to be forwarded to the Holy See.

The conferences of bishops are to establish and promote works through which persons who come to their territory from missionary lands for the sake of work or study may be received like family and assisted with adequate pastoral care.

§ 1.

Parents as well as those who take their place are obliged and enjoy the right to educate their offspring; Catholic parents also have the duty and the right to select those means and institutions through which they can provide more suitably for the Catholic education of the children according to local circumstances.

§ 2.

Parents also have the right to make use of those aids to be furnished by civil society which they need in order to obtain Catholic education for their children.

§ 1.

The duty and right of educating belongs in a unique way to the Church which has been divinely entrusted with the mission to assist men and women so that they can arrive at the fullness of the Christian life.

§ 2.

Pastors of souls have the duty to arrange all things so that all the faithful may enjoy a Catholic education.

Since a true education must strive for the integral formation of the human person, a formation which looks toward the person's final end, and at the same time toward the common good of societies, children and young people are to be so reared that they can develop harmoniously their physical, moral and intellectual talents, that they acquire a more perfect sense of responsibility and a correct use of freedom, and that they be educated for active participation in social life.

§ 1.

Among educational means the Christian faithful should greatly value schools, which are of principal assistance to parents in fulfilling their educational task.

§ 2.

It is incumbent upon parents to cooperate closely with the school teachers to whom they entrust their children to be educated; in fulfilling their duty teachers are to collaborate closely with parents who are to be willingly heard and for whom associations or meetings are to be inaugurated and held in great esteem.

It is necessary that parents enjoy true freedom in selecting schools; the Christian faithful must therefore be concerned that civil society acknowledge this freedom for parents and also safeguard it with its resources in accord with distributive justice.

Parents are to entrust their children to those schools in which Catholic education is provided; but if they are unable to do this, they are bound to provide for their suitable Catholic education outside the schools.

The Christian faithful are to strive so that in civil society the laws which regulate the formation of youth provide also for their religious and moral education in the schools themselves in accord with the conscience of the parents.

§ 1.

The Church has the right to establish and supervise schools of any discipline, type and grade whatsoever.

§ 2.

The Christian faithful are to foster Catholic schools by supporting their establishment and their maintenance in proportion to their resources.

Religious institutes whose proper mission is that of education, while faithfully retaining this mission of theirs, are also to devote themselves to Catholic education through their schools established with the consent of the diocesan bishop.

§ 1.

If schools imparting an education imbued with the Christian spirit are not available the diocesan bishop is to see to it that they are established.

§ 2.

The diocesan bishop is to provide for the establishment of professional schools, technical schools and other schools required by special needs whenever such would be advantageous.

§ 1.

That school is considered to be Catholic which ecclesiastical authority or a public ecclesiastical juridic person supervises or which ecclesiastical authority recognizes as such by means of a written document.

§ 2.

It is necessary that the formation and education given in a Catholic school be based upon the principles of Catholic doctrine; teachers are to be outstanding for their correct doctrine and integrity of life.

§ 3.

Even if it really be Catholic, no school may bear the title "Catholic school" without (nisi) the consent of the competent ecclesiastical authority.

§ 1.

Catholic religious formation and education which are imparted in any schools whatsoever as well as that acquired through the various media of social communications are subject to the authority of the Church; it is the responsibility of the conference of bishops to issue general norms in this area, and it is the responsibility of the diocesan bishop to regulate such education and be vigilant over it.

§ 2.

The local ordinary is to be concerned that those who are assigned as religion teachers in schools, even in non-Catholic ones, be outstanding for their correct doctrine, their witness of Christian living and their pedagogical skill.

For his own diocese the local ordinary has the right to name or approve teachers of religion and likewise to remove or to demand that they be removed if it is required for reasons of religion or morals.

§ 1.

The diocesan bishop has the right of vigilance over the visitation of the Catholic schools located in his territory, even those schools which have been established or are being directed by members of religious institutes; he is likewise competent to issue prescriptions dealing with the general regulation of Catholic schools; such prescriptions are also operative for those schools which are directed by religious, with due regard for their autonomy regarding the internal management of their schools.

§ 2.

The directors of Catholic schools, under the vigilance of the local ordinary, are to see to it that the instruction given in them is at least as academically distinguished as that given in the other schools of the region.

The Church has the right to erect and to supervise universities which contribute to a higher level of human culture, to a fuller advancement of the human person and also to the fulfillment of the Church's teaching office.

Even if it really be Catholic, no university may bear the title or name "Catholic university" without (nisi) the consent of the competent ecclesiastical authority.

If it is possible and advantageous the conferences of bishops are to see to it that universities or at least faculties are established, suitably distributed throughout their territory, in which the various disciplines are to be investigated and taught with due regard for their academic autonomy, and with due consideration for Catholic doctrine.

§ 1.

It is the responsibility of the authority who is competent in accord with the statutes to provide for the appointment of teachers to Catholic universities who besides their scientific and pedagogical suitability are also outstanding in their integrity of doctrine and probity of life; when those requisite qualities are lacking they are to be removed from their positions in accord with the procedure set forth in the statutes.

§ 2.

The conference of bishops and the diocesan bishops concerned have the duty and right of being vigilant that in these universities the principles of Catholic doctrine are faithfully observed.

§ 1.

The competent ecclesiastical authority is to provide that at Catholic universities there be erected a faculty of theology, an institute of theology, or at least a chair of theology so that classes may be given for lay students.

§ 2.

In the individual Catholic universities classes should be given which treat in a special way those theological questions which are connected with the disciplines of their faculties.

It is necessary that those who teach theological disciplines in any institute of higher studies have a mandate from the competent ecclesiastical authority.

The diocesan bishop is to have serious pastoral concern for students by erecting a parish for them or by assigning priests for this purpose on a stable basis; he is also to provide for Catholic university centers at universities, even non-Catholic ones, to give assistance, especially spiritual to young people.

The prescriptions established for universities are equally applicable to other institutes of higher studies.

Ecclesiastical universities or faculties are proper to the Church in virtue of its duty to announce revealed truth; they serve to investigate the sacred disciplines or those disciplines related to the sacred, and to instruct students scientifically in those same disciplines.

§ 1.

Ecclesiastical universities and faculties can be established only through erection by the Holy See or through its approval; the Holy See also has a supervisory role with respect to them.

§ 2.

Individual ecclesiastical universities and faculties must have their statutes and plan of studies approved by the Apostolic See.

No university or faculty which has not been erected or approved by the Apostolic See can grant academic degrees which have canonical effects in the Church.

The prescriptions for Catholic universities specified in cann. 810, 812 and 813 are also applicable to ecclesiastical universities and faculties.

Insofar as the good of a diocese, a religious institute or indeed the universal Church itself requires it, diocesan bishops or the competent superiors of institutes must send to ecclesiastical universities or faculties young people, clerics and members who are outstanding for their character, virtue and talent.

The directors and professors of ecclesiastical universities and faculties are to see to it that the various faculties of such universities mutually assist one another insofar as their objectives permit this; they are also to see to it that mutual cooperation exists between their own university or faculty and other universities and faculties, even non-ecclesiastical ones; through their combined efforts, meetings, coordinated scientific research and other means, they are to work together for the greater advance of the sciences.

The conference of bishops and the diocesan bishop are to provide, wherever possible, for the establishment of higher institutes for the religious sciences, namely institutes in which the theological disciplines and other disciplines pertaining to Christian culture are taught.

§ 1.

The pastors of the Church, employing a right which belongs to the Church in fulfilling its responsibility, are to endeavor to make use of the instruments of social communication.

§ 2.

These same pastors are to see to it that the faithful are taught that they are bound in duty to cooperate so that the use of the instruments of social communication is animated with a human and Christian spirit.

§ 3.

All the Christian faithful are to be concerned about furnishing assistance in this pastoral activity in such a way that the Church effectively fulfills its responsibility through such instruments; this is especially true for those who in any way have a role in the regulation or use of these instruments.

§ 1.

In order for the integrity of the truths of the faith and morals to be preserved, the pastors of the Church have the duty and the right to be vigilant lest harm be done to the faith or morals of the Christian faithful through writings or the use of the instruments of social communication; they likewise have the duty and the right to demand that writings to be published by the Christian faithful which touch upon faith or morals be submitted to their judgment; they also have the duty and right to denounce writings which harm correct faith or good morals.

§ 2.

The bishops as individuals or gathered in particular councils or conferences of bishops have the duty and the right mentioned in § 1 with regard to the Christian faithful committed to their care; the supreme authority of the Church has this duty and right in regard to the whole people of God.

§ 1.

Unless (nisi) otherwise established, the local ordinary whose permission or approval to publish books is to be sought according to the canons of this title is the proper local ordinary of the author or the ordinary of the place in which the books are published.

§ 2.

Unless (nisi) otherwise evident, the prescriptions of the canons of this title concerning books are to be applied to any writings whatsoever which are destined for public distribution.

§ 1.

Books of the Sacred Scriptures cannot be published unless (nisi) they have been approved either by the Apostolic See or by the conference of bishops; for their vernacular translations to be published it is required that they likewise be approved by the same authority and also annotated with necessary and sufficient explanations.

§ 2.

With the permission of the conference of bishops Catholic members of the Christian faithful can collaborate with separated brothers and sisters in preparing and publishing translations of the Sacred Scriptures annotated with appropriate explanations.

§ 1.

The prescriptions of can. 838 are to be observed concerning liturgical books.

§ 2.

For the reprinting in whole or in part of liturgical books as well as their vernacular translation, the ordinary of the place in which they are published must attest that they correspond with the approved edition.

§ 3.

Prayer books for the public or private use of the faithful may not be published without (nisi) the permission of the local ordinary.

§ 1.

With due regard for the prescriptions of can. 775, § 2, catechisms and other writings dealing with catechetical formation or their translations need the approval of the local ordinary for their publication.

§ 2.

Books which treat questions of sacred scripture, theology, canon law, church history or which deal with religious or moral disciplines cannot be employed as the textbooks on which instruction is based in elementary, middle or higher schools unless (nisi) they were published with the approval of the competent ecclesiastical authority or subsequently approved by it.

§ 3.

It is recommended that books which deal with the matters mentioned in § 2 be submitted to the judgment of the local ordinary even if they are not employed as textbooks for teaching; the same is true for writings in which something is found to be of special concern to religion or to good moral behavior.

§ 4.

Books and other writings which treat of questions of religion or morals cannot be exhibited, sold, or distributed in churches or oratories unless (nisi) they were published with the permission of the competent ecclesiastical authority or they were subsequently approved by it.

It is unlawful to reprint collections of decrees or acts issued by some ecclesiastical authority unless (nisi) prior permission of this same authority has been obtained and its conditions observed.

The approval or permission to publish some work applies to its original text, but not to new editions or translations of it.

§ 1.

The conference of bishops can compile a list of censors known for their knowledge, correct doctrine and prudence who could aid diocesan curias, or it can establish a commission of censors which local ordinaries can consult; however, the right of each local ordinary to entrust the judging of books to persons approved by him still remains intact.

§ 2.

In undertaking the office, the censor, laying aside any respect for persons, is to consider only the teaching of the Church concerning faith and morals as it is proposed by the ecclesiastical magisterium.

§ 3.

The censor's opinion must be given in writing; if it is favorable, the ordinary, in his own prudent judgment, is to grant the permission to publish, giving his own name and the time and place of the granting of the permission; if, however, he does not grant the permission, the ordinary is to communicate the reasons for his refusal to the author of the work.

§ 1.

Without (nisi) a just a reasonable cause the Christian faithful are not to write anything for newspapers, magazines or periodicals which are accustomed to attack openly the Catholic religion or good morals; clerics and members of religious institutes are to do so only with the permission of the local ordinary.

§ 2.

It is the responsibility of the conference of bishops to establish norms concerning the requirements for clerics and members of religious institutes to take part in radio or television programs which deal with questions concerning Catholic teaching or morals.

In order for members of religious institutes to publish writings dealing with questions of religion or morals they also need the permission of their major superior in accord with the norm of their constitutions.

The following persons are obliged to make a profession of faith personally in accord with a formula approved by the Apostolic See:

(1) in the presence of its president or his delegate, all persons who take part with either a deliberative or consultative vote in an ecumenical or particular council, in a synod of bishops, or in a diocesan synod; the president takes it in the presence of the council or synod;

(2) those promoted to the cardinalatial dignity, in accord with the statutes of the sacred college;

(3) in the presence of one delegated by the Apostolic See, all persons promoted to the episcopacy and those who are equivalent to a diocesan bishop;

(4) in the presence of the college of consultors, a diocesan administrator;

(5) in the presence of the diocesan bishop or his delegate, vicars general, episcopal vicars and vicars judicial;

(6) in the presence of the local ordinary or his delegate and at the beginning of their term of office, pastors (parochus), the rector of a seminary, and the professors of theology and philosophy in seminaries;

(7) in the presence of the grand chancellor or, in his absence, in the presence of the local ordinary, or in the presence of their delegates, the rector of an ecclesiastical or Catholic university at the beginning of the rector's term of office; in the presence of the rector, if the rector is a priest, or the local ordinary, or their delegates and at the beginning of their term of office, teachers in any universities whatsoever who teach disciplines which deal with faith or morals;

(8) the superiors in clerical religious institutes and societies of apostolic life in accord with the norm of the constitutions.