Code of Canon Law

BOOK I.

GENERAL NORMS LIBER I. DE NORMIS GENERALIBUS

Can. 1 The canons of this Code regard only the Latin Church.
Can. 2 For the most part the Code does not define the rites which must be observed in celebrating liturgical actions. Therefore, liturgical laws in force until now retain their force unless one of them is contrary to the canons of the Code.
Can. 3 The canons of the Code neither abrogate nor derogate from the agreements entered into by the Apostolic See with nations or other political societies. These agreements therefore continue in force exactly as at present, notwithstanding contrary prescripts of this Code.
Can. 4 Acquired rights and privileges granted to physical or juridic persons up to this time by the Apostolic See remain intact if they are in use and have not been revoked, unless the canons of this Code expressly revoke them.
Can. 5 §1. Universal or particular customs presently in force which are contrary to the prescripts of these canons and are reprobated by the canons of this Code are absolutely suppressed and are not permitted to revive in the future. Other contrary customs are also considered suppressed unless the Code expressly provides otherwise or unless they are centenary or immemorial customs which can be tolerated if, in the judgment of the ordinary, they cannot be removed due to the circumstances of places and persons.
§2. Universal or particular customs beyond the law (praeter ius) which are in force until now are preserved.
Can. 6 §1. When this Code takes force, the following are abrogated:
1/ the Code of Canon Law promulgated in 1917;
2/ other universal or particular laws contrary to the prescripts of this Code unless other provision is expressly made for particular laws;
3/ any universal or particular penal laws whatsoever issued by the Apostolic See unless they are contained in this Code;
4/ other universal disciplinary laws regarding matter which this Code completely reorders.
§2. Insofar as they repeat former law, the canons of this Code must be assessed also in accord with canonical tradition.

TITLE I. ECCLESIASTICAL LAWS (Cann. 7 - 22)

Can. 7 A law is established when it is promulgated.
Can. 8 §1. Universal ecclesiastical laws are promulgated by publication in the official commentary, Acta Apostolicae Sedis, unless another manner of promulgation has been prescribed in particular cases. They take force only after three months have elapsed from the date of that issue of the Acta unless they bind immediately from the very nature of the matter, or the law itself has specifically and expressly established a shorter or longer suspensive period (vacatio).
§2. Particular laws are promulgated in the manner determined by the legislator and begin to oblige a month after the day of promulgation unless the law itself establishes another time period.
Can. 9 Laws regard the future, not the past, unless they expressly provide for the past. Can. 10 Only those laws must be considered invalidating or disqualifying which
expressly establish that an act is null or that a person is effected.
Can. 11 Merely ecclesiastical laws bind those who have been baptized in the Catholic Church or received into it, possess the efficient use of reason, and, unless the law expressly provides otherwise, have completed seven years of age.
Can. 12 §1. Universal laws bind everywhere all those for whom they were issued.
§2. All who are actually present in a certain territory, however, are exempted from universal laws which are not in force in that territory.
§3. Laws established for a particular territory bind those for whom they were issued as well as those who have a domicile or quasi-domicile there and who at the same time are actually residing there, without prejudice to the prescript of ⇒ can. 13.
Can. 13 §1. Particular laws are not presumed to be personal but territorial unless it is otherwise evident.
§2. Travelers are not bound:
1/ by the particular laws of their own territory as long as they are absent from it unless either the transgression of those laws causes harm in their own territory or the laws are personal;
2/ by the laws of the territory in which they are present, with the exception of those laws which provide for public order, which determine the formalities of acts, or which regard immovable goods located in the territory.
§3. Transients are bound by both universal and particular laws which are in force in the place where they are present.
Can. 14 Laws, even invalidating and disqualifying ones, do not oblige when there is a doubt about the law. When there is a doubt about a fact, however, ordinaries can dispense from laws provided that, if it concerns a reserved dispensation, the authority to whom it is reserved usually grants it.
Can. 15 §1. Ignorance or error about invalidating or disqualifying laws does not
impede their effect unless it is expressly established otherwise.
§2. Ignorance or error about a law, a penalty, a fact concerning oneself, or a notorious fact concerning another is not presumed; it is presumed about a fact concerning another which is not notorious until the contrary is proven.
Can. 16 §1. The legislator authentically interprets laws as does the one to whom the same legislator has entrusted the power of authentically interpreting.
§2. An authentic interpretation put forth in the form of law has the same force as the law itself and must be promulgated. If it only declares the words of the law which are certain in themselves, it is retroactive; if it restricts or extends the law, or if it explains a doubtful law, it is not retroactive.
§3. An interpretation in the form of a judicial sentence or of an administrative act in a particular matter, however, does not have the force of law and only binds the persons for whom and affects the matters for which it was given.
Can. 17 Ecclesiastical laws must be understood in accord with the proper meaning of the words considered in their text and context. If the meaning remains doubtful and obscure, recourse must be made to parallel places, if there are such, to the purpose and circumstances of the law, and to the mind of the legislator.
Can. 18 Laws which establish a penalty, restrict the free exercise of rights, or contain an exception from the law are subject to strict interpretation.
Can. 19 If a custom or an express prescript of universal or particular law is lacking in a certain matter, a case, unless it is penal, must be resolved in light of laws issued in similar matters, general principles of law applied with canonical equity, the jurisprudence and practice of the Roman Curia, and the common and constant opinion of learned persons.
Can. 20 A later law abrogates, or derogates from, an earlier law if it states so expressly, is directly contrary to it, or completely reorders the entire matter of the earlier law. A universal law, however, in no way derogates from a particular or special law unless the law expressly provides otherwise.
Can. 21 In a case of doubt, the revocation of a pre-existing law is not presumed, but later laws must be related to the earlier ones and, insofar as possible, must be harmonized with them.
Can. 22 Civil laws to which the law of the Church yields are to be observed in canon law with the same effects, insofar as they are not contrary to divine law and unless canon law provides otherwise.

TITLE II. CUSTOM (Cann. 23 - 28)

Can. 23 Only that custom introduced by a community of the faithful and approved by the legislator according to the norm of the following canons has the force of law.
Can. 24 §1. No custom which is contrary to divine law can obtain the force of law.
§2. A custom contrary to or beyond canon law (praeter ius canonicum) cannot obtain the force of law unless it is reasonable; a custom which is expressly reprobated in the law, however, is not reasonable.
Can. 25 No custom obtains the force of law unless it has been observed with the intention of introducing a law by a community capable at least of receiving law.
Can. 26 Unless the competent legislator has specifically approved it, a custom contrary to the canon law now in force or one beyond a canonical law (praeter legem canonicam) obtains the force of law only if it has been legitimately observed for thirty continuous and complete years. Only a centenary or immemorial custom, however, can prevail against a canonical law which contains a clause prohibiting future customs.
Can. 27 Custom is the best interpreter of laws.
Can. 28 Without prejudice to the prescript of ⇒ can. 5, a contrary custom or law revokes a custom which is contrary to or beyond the law (praeter legem). Unless it makes express mention of them, however, a law does not revoke centenary or immemorial customs, nor does a universal law revoke particular customs

TITLE III.

GENERAL DECREES AND INSTRUCTIONS (Cann. 29 - 34)

Can. 29 General decrees, by which a competent legislator issues common prescripts for a community capable of receiving law, are laws properly speaking and are governed by the prescripts of the canons on laws.
Can. 30 A person who possesses only executive power is not able to issue the general decree mentioned in ⇒ can. 29 unless, in particular cases, it has been expressly granted to that person by a competent legislator according to the norm of law and the conditions stated in the act of the grant have been observed.
Can. 31 §1. Those who possess executive power are able to issue, within the limits of their competence, general executory decrees, namely, those which more precisely determine the methods to be observed in applying the law or which urge the observance of laws.
§2. With respect to the promulgation and suspensive period (vacatio) of the decrees mentioned in §1, the prescripts of ⇒ can. 8 are to be observed.
Can. 32 General executory decrees oblige those who are bound by the laws whose methods of application the same decrees determine or whose observance they urge.
Can. 33 §1. General executory decrees, even if they are issued in directories or in documents of another name, do not derogate from laws, and their prescripts which are contrary to laws lack all force.
§2. Such decrees cease to have force by explicit or implicit revocation made by
competent authority as well as by cessation of the law for whose execution they were given. They do not, however, cease when the authority of the one who established them expires unless the contrary is expressly provided.
Can. 34 §1. Instructions clarify the prescripts of laws and elaborate on and determine the methods to be observed in fulfilling them. They are given for the use of those whose duty it is to see that laws are executed and oblige them in the execution of the laws. Those who possess executive power legitimately issue such instructions within the limits of their competence.
§2. The ordinances of instructions do not derogate from laws. If these ordinances cannot be reconciled with the prescripts of laws, they lack all force.
§3. Instructions cease to have force not only by explicit or implicit revocation of the competent authority who issued them or of the superior of that authority but also by the cessation of the law for whose clarification or execution they were given.

TITLE IV.

SINGULAR ADMINISTRATIVE ACTS (Cann. 35 - 93)

CHAPTER I. COMMON NORMS

Can. 35 A singular administrative act, whether it is a decree, a precept, or a rescript, can be issued by one who possesses executive power within the limits of that person’s competence, without prejudice to the prescript of ⇒ can. 76, §1.
Can. 36 §1. An administrative act must be understood according to the proper meaning of the words and the common manner of speaking. In a case of doubt, those which refer to litigation, pertain to threatening or inflicting penalties, restrict the rights of a person, injure the acquired rights of others, or are contrary to a law which benefits private persons are subject to a strict interpretation; all others are subject to a broad interpretation.
§2. An administrative act must not be extended to other cases besides those expressed. Can. 37 An administrative act which regards the external forum must be put in writing. Furthermore, if it is given in commissariat form, the act of its execution must be put in
writing.
Can. 38 An administrative act, even if it is a rescript given motu proprio, lacks effect insofar as it injures the acquired right of another or is contrary to a law or approved custom, unless the competent authority has expressly added a derogating clause.
Can. 39 Conditions in an administrative act are considered added for validity only when they are expressed by the particles if (si), unless (nisi), or provided that (dummodo).
Can. 40 The executor of any administrative act invalidly carries out his or her function before receiving the relevant letter and verifying its authenticity and integrity, unless previous notice of the letter had been communicated to the executor by authority of the one who issued the act.
Can. 41 The executor of an administrative act to whom is entrusted merely the task of execution cannot refuse the execution of this act unless it clearly appears that the act itself is null or cannot be upheld for another grave cause, or the conditions attached to the administrative act itself have not been fulfilled. Nevertheless, if the execution of the administrative act seems inopportune due to the circumstances of person or place, the executor is to suspend the execution. In such cases the executor is to inform immediately the authority who issued the act.
Can. 42 The executor of an administrative act must proceed according to the norm of the mandate. If, however, the executor did not fulfill the essential conditions attached to the relevant letter and did not observe the substantial form of proceeding, the execution is invalid.
Can. 43 The executor of an administrative act can, according to his or her prudent judgment, substitute another as executor unless substitution has been forbidden, the executor has been chosen for personal qualifications, or a substitute has been predetermined. In these cases, however, the executor may entrust the preparatory acts to another.
Can. 44 The executor’s successor in office can also execute an administrative act unless the executor was chosen for personal qualifications.
Can. 45 If the executor has erred in any way in the execution of an administrative act, the executor is permitted to execute the same act again.
Can. 46 An administrative act does not cease when the authority of the one who established it expires unless the law expressly provides otherwise.
Can. 47 The revocation of an administrative act by another administrative act of a competent authority takes effect only from the moment at which the revocation is legitimately made known to the person for whom it has been given.

CHAPTER II.

SINGULAR DECREES AND PRECEPTS

Can. 48 A singular decree is an administrative act issued by a competent executive authority in which a decision is given or a provision is made for a particular case according to the norms of law. Of their nature, these decisions or provisions do not presuppose a petition made by someone.
Can. 49 A singular precept is a decree which directly and legitimately enjoins a specific person or persons to do or omit something, especially in order to urge the observance of law.
Can. 50 Before issuing a singular decree, an authority is to seek out the necessary information and proofs and, insofar as possible, to hear those whose rights can be injured.
Can. 51 A decree is to be issued in writing, with the reasons at least summarily expressed if it is a decision.
Can. 52 A singular decree has force only in respect to the matters which it decides and for the persons for whom it was given. It obliges these persons everywhere, however, unless it is otherwise evident.
Can. 53 If decrees are contrary to one another, a particular decree prevails over a general in those matters which are specifically expressed. If they are equally particular or equally general, the decree later in time modifies the earlier to the extent that the later one is contrary to it.
Can. 54 §1. A singular decree whose application is entrusted to an executor takes effect from the moment of execution; otherwise, from the moment it is made known to the person by the authority of the one who issued it.
§2. To be enforced, a singular decree must be made known by a legitimate document according to the norm of law.
Can. 55 Without prejudice to the prescripts of cann. ⇒ 37 and ⇒ 51, when a very grave reason prevents the handing over of the written text of a decree, the decree is considered to have been made known if it is read to the person to whom it is destined in the presence of a notary or two witnesses. After a written record of what has occurred has been prepared, all those present must sign it.
Can. 56 A decree is considered to have been made known if the one for whom it is destined has been properly summoned to receive or hear the decree but, without a just cause, did not appear or refused to sign.
Can. 57 §1. Whenever the law orders a decree to be issued or an interested party legitimately proposes a petition or recourse to obtain a decree, the competent authority is to provide for the matter within three months from the receipt of the petition or recourse unless the law prescribes some other time period.
§2. When this time period has passed, if the decree has not yet been given, the response is presumed to be negative with respect to the presentation of further recourse.
§3. A presumed negative response does not exempt the competent authority from the obligation of issuing the decree and even of repairing the damage possibly incurred, according to the norm of ⇒ can. 128.
Can. 58 §1. A singular decree ceases to have force through legitimate revocation by competent authority as well as through cessation of the law for whose execution it was given.
§2. A singular precept not imposed by a legitimate document ceases when the authority of the one who issued it expires.

CHAPTER III. RESCRIPTS

Can. 59 §1. A rescript is an administrative act issued in writing by competent executive authority; of its very nature, a rescript grants a privilege, dispensation, or other favor at someone’s request.
§2. The prescripts established for rescripts are valid also for the oral granting of a permission or favors unless it is otherwise evident.
Can. 60 Any rescript can be requested by all those who are not expressly prohibited from doing so.
Can. 61 Unless it is otherwise evident, a rescript can be requested for another even without the person’s assent and has force before the person’s acceptance, without prejudice to contrary clauses.
Can. 62 A rescript in which no executor is given has effect at the moment the letter is given; other rescripts, at the moment of execution.
Can. 63 §1. Subreption, or concealment of the truth, prevents the validity of a rescript if in the request those things were not expressed which according to law, style, and canonical practice must be expressed for validity, unless it is a rescript of favor which is given motu proprio.
§2. Obreption, or a statement of falsehood, also prevents the validity of a rescript if not even one proposed motivating reason is true.
§3. The motivating reason in rescripts for which there is no executor must be true at the time when the rescript is given; in others, at the time of execution.
Can. 64 Without prejudice to the authority of the Penitentiary for the internal forum, a favor denied by any dicastery of the Roman Curia cannot be granted validly by any other dicastery of the same Curia or by another competent authority below the Roman Pontiff without the assent of the dicastery before which the matter was initiated.
Can. 65 §1. Without prejudice to the prescripts of §§2 and 3, no one is to petition from another ordinary a favor denied by one’s own ordinary unless mention of the denial has been made. When this mention has been made, however, the ordinary is not to grant the favor unless he has obtained the reasons for the denial from the prior ordinary.
§2. A favor denied by a vicar general or by an episcopal vicar cannot be granted validly by another vicar of the same bishop even if the reasons for the denial have been obtained from the vicar who denied it.
§3. A favor denied by a vicar general or by an episcopal vicar and afterwards obtained
from the diocesan bishop without any mention made of this denial is invalid. A favor denied by a diocesan bishop, however, even if mention is made of the denial, cannot be obtained validly from his vicar general or episcopal vicar without the consent of the bishop.
Can. 66 A rescript does not become invalid due to an error in the name of the person to whom it is given or by whom it is issued, or of the place where the person resides, or in the matter concerned, provided that, in the judgment of the ordinary, there is no doubt about the person or the matter.
Can. 67 §1. If it happens that two contrary rescripts are obtained for one and the same thing, the particular prevails over the general in those matters which are particularly expressed.
§2. If they are equally particular or equally general, the earlier in time prevails over the later unless there is express mention of the earlier one in the later one or unless the person who obtained the earlier one has not used the rescript out of malice or notable negligence.
§3. In a case of doubt whether a rescript is invalid or not, recourse is to be made to the one who issued it.
Can. 68 A rescript of the Apostolic See in which no executor is given must be presented to the ordinary of the one who obtained it only when it is prescribed in the same letter, or it concerns public matters, or it is necessary that conditions be verified.
Can. 69 A rescript for whose presentation no time is specified can be shown to the executor at any time, provided that there is neither fraud nor malice.
Can. 70 If in a rescript the granting of a favor is entrusted to an executor, it is up to the prudent judgment and conscience of the executor to grant or deny the favor.
Can. 71 No one is bound to use a rescript given only in his or her favor unless bound to do so by a canonical obligation from another source.
Can. 72 Rescripts granted by the Apostolic See which have expired can be extended once by the diocesan bishop for a just cause, but not beyond three months.
Can. 73 Rescripts are not revoked by a contrary law unless the law itself provides otherwise.
Can. 74 Although one can use in the internal forum a favor granted orally, the person is bound to prove the favor in the external forum whenever someone legitimately requests it.
Can. 75 If a rescript contains a privilege or dispensation, the prescripts of the following canons are also to be observed.

CHAPTER IV. PRIVILEGES

Can. 76 §1. A privilege is a favor given through a particular act to the benefit of certain physical or juridic persons; it can be granted by the legislator as well as by an executive authority to whom the legislator has granted this power.
§2. Centenary or immemorial possession induces the presumption that a privilege has been granted.
Can. 77 A privilege must be interpreted according to the norm of ⇒ can. 36, §1, but that interpretation must always be used by which the beneficiaries of a privilege actually obtain some favor.
Can. 78 §1. A privilege is presumed to be perpetual unless the contrary is proved.
§2. A personal privilege, namely one which follows the person, is extinguished with that person’s death.
§3. A real privilege ceases through the complete destruction of the thing or place; a local privilege, however, revives if the place is restored within fifty years.
Can. 79 A privilege ceases through revocation by the competent authority according to the norm of D can. 47, without prejudice to the prescript of D can. 81.
Can. 80 §1. No privilege ceases through renunciation unless the competent authority has accepted the renunciation.
§2. Any physical person can renounce a privilege granted only in that person’s favor.
§3. Individual persons cannot renounce a privilege granted to some juridic person or granted in consideration of the dignity of a place or of a thing, nor is a juridic person free to renounce a privilege granted to it if the renunciation brings disadvantage to the Church or to others.
Can. 81 A privilege is not extinguished when the authority of the one who granted it expires unless it has been given with the clause, at our good pleasure (ad beneplacitum nostrum), or some other equivalent expression.
Can. 82 A privilege which is not burdensome to others does not cease through non-use or contrary use. If it is to the disadvantage of others, however, it is lost if legitimate prescription takes place.
Can. 83 §1. A privilege ceases through the lapse of the time period or through the completion of the number of cases for which it had been granted, without prejudice to the prescript of D can. 142, §2.
§2. It also ceases if, in the judgment of the competent authority, circumstances are so changed in the course of time that it becomes harmful or its use illicit.
Can. 84 One who abuses the power given by a privilege deserves to be deprived of that
privilege.
Therefore, when the holder of a privilege has been warned in vain, an ordinary is to deprive the one who gravely abuses it of a privilege which he himself has granted. If the privilege was granted by the Apostolic See, however, an ordinary is bound to notify the Apostolic See.

CHAPTER V. DISPENSATIONS

Can. 85 A dispensation, or the relaxation of a merely ecclesiastical law in a particular case, can be granted by those who possess executive power within the limits of their competence, as well as by those who have the power to dispense explicitly or implicitly either by the law itself or by legitimate delegation.
Can. 86 Laws are not subject to dispensation to the extent that they define those things which are essentially constitutive of juridic institutes or acts.
Can. 87 §1. A diocesan bishop, whenever he judges that it contributes to their spiritual good, is able to dispense the faithful from universal and particular disciplinary laws issued for his territory or his subjects by the supreme authority of the Church. He is not able to dispense, however, from procedural or penal laws nor from those whose dispensation is specially reserved to the Apostolic See or some other authority.
§2. If recourse to the Holy See is difficult and, at the same time, there is danger of grave harm in delay, any ordinary is able to dispense from these same laws even if dispensation is reserved to the Holy See, provided that it concerns a dispensation which the Holy See is accustomed to grant under the same circumstances, without prejudice to the prescript of D can. 291.
Can. 88 A local ordinary is able to dispense from diocesan laws and, whenever he judges that it contributes to the good of the faithful, from laws issued by a plenary or provincial council or by the conference of bishops.
Can. 89 A pastor and other presbyters or deacons are not able to dispense from universal and particular law unless this power has been expressly granted to them.
Can. 90 §1. One is not to be dispensed from an ecclesiastical law without a just and reasonable cause, after taking into account the circumstances of the case and the gravity of the law from which dispensation is given; otherwise the dispensation is illicit and, unless it is given by the legislator himself or his superior, also invalid.
§2. In a case of doubt concerning the sufficiency of the cause, a dispensation is granted validly and licitly.
Can. 91 Even when outside his territory, one who possesses the power to dispense is able to exercise it with respect to his subjects even though they are absent from the territory, and, unless the contrary is expressly established, also with respect to travelers actually present in the territory, as well as with respect to himself.
Can. 92 A dispensation is subject to a strict interpretation according to the norm of D
can. 36, §1, as is the very power to dispense granted for a particular case.
Can. 93 A dispensation which has successive application ceases in the same ways as a privilege as well as by the certain and total cessation of the motivating cause.

TITLE V.

STATUTES AND RULES OF ORDER (Cann. 94 - 95)

Can. 94 §1. Statutes in the proper sense are ordinances which are established according to the norm of law in aggregates of persons (universitates personarum) or of things (universitates rerum) and which define their purpose, constitution, government, and methods of operation.
§2. The statutes of an aggregate of persons (universitas personarum) bind only the persons who are its legitimate members; the statutes of an aggregate of things (universitas rerum), those who direct it.
§3. Those prescripts of statutes established and promulgated by virtue of legislative power are governed by the prescripts of the canons on laws.
Can. 95 §1. Rules of order (ordines) are rules or norms, which must be observed in meetings, whether convened by ecclesiastical authority or freely convoked by the Christian faithful, as well as in other celebrations. They define those things which pertain to the constitution, direction, and ways of proceeding.
§2. These rules of order bind those who participate in these assemblies or celebrations.

TITLE VI.

PHYSICAL AND JURIDIC PERSONS (Cann. 96 - 123)

CHAPTER I.

THE CANONICAL CONDITION OF PHYSICAL PERSONS

Can. 96 By baptism one is incorporated into the Church of Christ and is constituted a person in it with the duties and rights which are proper to Christians in keeping with their condition, insofar as they are in ecclesiastical communion and unless a legitimately issued sanction stands in the way.
Can. 97 §1. A person who has completed the eighteenth year of age has reached majority; below this age, a person is a minor.
§2. A minor before the completion of the seventh year is called an infant and is considered not responsible for oneself (non sui compos). With the completion of the seventh year, however, a minor is presumed to have the use of reason.
Can. 98 §1. A person who has reached majority has the full exercise of his or her rights.
§2. A minor, in the exercise of his or her rights, remains subject to the authority of parents or guardians except in those matters in which minors are exempted from their authority by divine law or canon law. In what pertains to the appointment of guardians and their authority, the prescripts of civil law are to be observed unless canon law provides otherwise or unless in certain cases the diocesan bishop, for a just cause, has decided to provide for the matter through the appointment of another guardian.
Can. 99 Whoever habitually lacks the use of reason is considered not responsible for oneself (non sui compos) and is equated with infants.
Can. 100 A person is said to be: a resident (incola) in the place where the person has a domicile; a temporary resident (advena) in the place where the person has a quasi- domicile; a traveler (peregrinus) if the person is outside the place of a domicile or quasi-domicile which is still retained; a transient (vagus) if the person does not have a domicile or quasi- domicile anywhere.
Can. 101 §1. The place of origin of a child, even of a neophyte, is that in which the parents had a domicile or, lacking that, a quasi-domicile when the child was born or, if the parents did not have the same domicile or quasi-domicile, that of the mother.
§2. In the case of a child of transients, the place of origin is the actual place of birth; in the case of an abandoned child, it is the place where the child was found.
Can. 102 §1. Domicile is acquired by that residence within the territory of a certain parish or at least of a diocese, which either is joined with the intention of remaining there permanently unless called away or has been protracted for five complete years.
§2. Quasi-domicile is acquired by residence within the territory of a certain parish or at least of a diocese, which either is joined with the intention of remaining there for at least three months unless called away or has in fact been protracted for three months.
§3. A domicile or quasi-domicile within the territory of a parish is called parochial;
within the territory of a diocese, even though not within a parish, diocesan.
Can. 103 Members of religious institutes and societies of apostolic life acquire a domicile in the place where the house to which they are attached is located; they acquire a quasi-domicile in the house where they are residing, according to the norm of D can. 102, §2.
Can. 104 Spouses are to have a common domicile or quasi-domicile; by reason of legitimate separation or some other just cause, both can have their own domicile or quasi-domicile.
Can. 105 §1. A minor necessarily retains the domicile and quasi-domicile of the one to whose power the minor is subject. A minor who is no longer an infant can also acquire a quasi-domicile of one’s own; a minor who is legitimately emancipated according to the norm of civil law can also acquire a domicile of one’s own.
§2. Whoever for some other reason than minority has been placed legitimately under the guardianship or care of another has the domicile and quasi-domicile of the
guardian or curator.
Can. 106 Domicile and quasi-domicile are lost by departure from a place with the intention of not returning, without prejudice to the prescript of D can. 105.
Can. 107 §1. Through both domicile and quasi-domicile, each person acquires his or her pastor and ordinary.
§2. The proper pastor or ordinary of a transient is the pastor or local ordinary where the transient is actually residing.
§3. The proper pastor of one who has only a diocesan domicile or quasi-domicile is the pastor of the place where the person is actually residing.
Can. 108 §1. Consanguinity is computed through lines and degrees.
§2. In the direct line there are as many degrees as there are generations or persons, not counting the common ancestor.
§3. In the collateral line there are as many degrees as there are persons in both the lines together, not counting the common ancestor.
Can. 109 §1. Affinity arises from a valid marriage, even if not consummated, and exists between a man and the blood relatives of the woman and between the woman and the blood relatives of the man.
§2. It is so computed that those who are blood relatives of the man are related in the same line and degree by affinity to the woman, and vice versa.
Can. 110 Children who have been adopted according to the norm of civil law are considered the children of the person or persons who have adopted them.
Can. 111 §1. Through the reception of baptism, the child of parents who belong to the Latin Church is enrolled in it, or, if one or the other does not belong to it, both parents have chosen by mutual agreement to have the offspring baptized in the Latin Church. If there is no mutual agreement, however, the child is enrolled in the ritual Church to which the father belongs.
§2. Anyone to be baptized who has completed the fourteenth year of age can freely choose to be baptized in the Latin Church or in another ritual Church sui iuris; in that case, the person belongs to the Church which he or she has chosen.
Can. 112 §1. After the reception of baptism, the following are enrolled in another ritual Church sui iuris:
1/ a person who has obtained permission from the Apostolic See;
2/ a spouse who, at the time of or during marriage, has declared that he or she is transferring to the ritual Church sui iuris of the other spouse; when the marriage has ended, however, the person can freely return to the Latin Church;
3/ before the completion of the fourteenth year of age, the children of those mentioned
in nn. 1 and 2 as well as, in a mixed marriage, the children of the Catholic party who has legitimately transferred to another ritual Church; on completion of their fourteenth year, however, they can return to the Latin Church.
§2. The practice, however prolonged, of receiving the sacraments according to the rite of another ritual Church sui iuris does not entail enrollment in that Church.

CHAPTER II. JURIDIC PERSONS

Can. 113 §1. The Catholic Church and the Apostolic See have the character of a moral person by divine ordinance itself.
§2. In the Church, besides physical persons, there are also juridic persons, that is, subjects in canon law of obligations and rights which correspond to their nature.
Can. 114 §1. Juridic persons are constituted either by the prescript of law or by special grant of competent authority given through a decree. They are aggregates of persons (universitates personarum) or of things (universitates rerum) ordered for a purpose which is in keeping with the mission of the Church and which transcends the purpose of the individuals.
§2. The purposes mentioned in §1 are understood as those which pertain to works of piety, of the apostolate, or of charity, whether spiritual or temporal.
§3. The competent authority of the Church is not to confer juridic personality except on those aggregates of persons (universitates personarum) or things (universitates rerum) which pursue a truly useful purpose and, all things considered, possess the means which are foreseen to be efficient to achieve their designated purpose.
Can. 115 §1. Juridic persons in the Church are either aggregates of persons
(universitates personarum) or aggregates of things (universitates rerum).
§2. An aggregate of persons (universitas personarum), which can be constituted only with at least three persons, is collegial if the members determine its action through participation in rendering decisions, whether by equal right or not, according to the norm of law and the statutes; otherwise it is non-collegial.
§3. An aggregate of things (universitas rerum), or an autonomous foundation, consists of goods or things, whether spiritual or material, and either one or more physical persons or a college directs it according to the norm of law and the statutes.
Can. 116 §1. Public juridic persons are aggregates of persons (universitates personarum) or of things (universitates rerum) which are constituted by competent ecclesiastical authority so that, within the purposes set out for them, they fulfill in the name of the Church, according to the norm of the prescripts of the law, the proper function entrusted to them in view of the public good; other juridic persons are private.
§2. Public juridic persons are given this personality either by the law itself or by a special decree of competent authority expressly granting it. Private juridic persons are
given this personality only through a special decree of competent authority expressly granting it.
Can. 117 No aggregate of persons (universitas personarum) or of things (universitas rerum), intending to obtain juridic personality, is able to acquire it unless competent authority has approved its statutes.
Can. 118 Representing a public juridic person and acting in its name are those whose competence is acknowledged by universal or particular law or by its own statutes. Representing a private juridic person are those whose competence is granted by statute.
Can. 119 With regard to collegial acts, unless the law or statutes provide otherwise:
1/ if it concerns elections, when the majority of those who must be convoked are present, that which is approved by the absolute majority of those present has the force of law; after two indecisive ballots, a vote is to be taken on the two candidates who have obtained the greater number of votes or, if there are several, on the two senior in age; after the third ballot, if a tie remains, the one who is senior in age is considered elected;
2/ if it concerns other affairs, when an absolute majority of those who must be convoked are present, that which is approved by the absolute majority of those present has the force of law; if after two ballots the votes are equal, the one presiding can break the tie by his or her vote;
3/ what touches all as individuals, however, must be approved by all.
Can. 120 §1. A juridic person is perpetual by its nature; nevertheless, it is extinguished if it is legitimately suppressed by competent authority or has ceased to act for a hundred years. A private juridic person, furthermore, is extinguished if the association is dissolved according to the norm of its statutes or if, in the judgment of competent authority, the foundation has ceased to exist according to the norm of its statutes.
§2. If even one of the members of a collegial juridic person survives, and the aggregate of persons (universitas personarum) has not ceased to exist according to its statutes, that member has the exercise of all the rights of the aggregate (universitas).
Can. 121 If aggregates of persons (universitates personarum) or of things (universitates rerum), which are public juridic persons, are so joined that from them one aggregate (universitas) is constituted which also possesses juridic personality, this new juridic person obtains the goods and patrimonial rights proper to the prior ones and assumes the obligations with which they were burdened. With regard to the allocation of goods in particular and to the fulfillment of obligations, however, the intention of the founders and donors as well as acquired rights must be respected.
Can. 122 If an aggregate (universitas) which possesses public juridic personality is so divided either that a part of it is united with another juridic person or that a distinct public juridic person is erected from the separated part, the ecclesiastical authority competent to make the division, having observed before all else the intention of the
founders and donors, the acquired rights, and the approved statutes, must take care personally or through an executor:
1/ that common, divisible, patrimonial goods and rights as well as debts and other obligations are divided among the juridic persons concerned, with due proportion in equity and justice, after all the circumstances and needs of each have been taken into account;
2/ that the use and usufruct of common goods which are not divisible accrue to each juridic person and that the obligations proper to them are imposed upon each, in due proportion determined in equity and justice.
Can. 123 Upon the extinction of a public juridic person, the allocation of its goods, patrimonial rights, and obligations is governed by law and its statutes; if these give no indication, they go to the juridic person immediately superior, always without prejudice to the intention of the founders and donors and acquired rights. Upon the extinction of a private juridic person, the allocation of its goods and obligations is governed by its own statutes.

TITLE VII.

JURIDIC ACTS (Cann. 124 - 128)

Can. 124 §1. For the validity of a juridic act it is required that the act is placed by a qualified person and includes those things which essentially constitute the act itself as well as the formalities and requirements imposed by law for the validity of the act.
§2. A juridic act placed correctly with respect to its external elements is presumed valid.
Can. 125 §1. An act placed out of force inflicted on a person from without, which the person was not able to resist in any way, is considered as never to have taken place.
§2. An act placed out of grave fear, unjustly inflicted, or out of malice is valid unless the law provides otherwise. It can be rescinded, however, through the sentence of a judge, either at the instance of the injured party or of the party’s successors in law, or ex officio.
Can. 126 An act placed out of ignorance or out of error concerning something which constitutes its substance or which amounts to a condition sine qua non is invalid. Otherwise it is valid unless the law makes other provision. An act entered into out of ignorance or error, however, can give rise to a rescissory action according to the norm of law.
Can. 127 §1. When it is established by law that in order to place acts a superior needs the consent or counsel of some college or group of persons, the college or group must be convoked according to the norm of D can. 166 unless, when it concerns seeking counsel only, particular or proper law provides otherwise. For such acts to be valid, however, it is required that the consent of an absolute majority of those present is obtained or that the counsel of all is sought.
§2. When it is established by law that in order to place acts a superior needs the consent or counsel of certain persons as individuals:
1/ if consent is required, the act of a superior who does not seek the consent of those persons or who acts contrary to the opinion of all or any of them is invalid;
2/ if counsel is required, the act of a superior who does not hear those persons is invalid; although not obliged to accept their opinion even if unanimous, a superior is nonetheless not to act contrary to that opinion, especially if unanimous, without a reason which is overriding in the superior’s judgment.
§3. All whose consent or counsel is required are obliged to offer their opinion sincerely and, if the gravity of the affair requires it, to observe secrecy diligently; moreover, the superior can insist upon this obligation.
Can. 128 Whoever illegitimately inflicts damage upon someone by a juridic act or by any other act placed with malice or negligence is obliged to repair the damage inflicted.

TITLE VIII.

THE POWER OF GOVERNANCE (Cann. 129 - 144)

Can. 129 §1. Those who have received sacred orders are qualified, according to the norm of the prescripts of the law, for the power of governance, which exists in the Church by divine institution and is also called the power of jurisdiction.
§2. Lay members of the Christian faithful can cooperate in the exercise of this same power according to the norm of law.
Can. 130 Of itself, the power of governance is exercised for the external forum; sometimes, however, it is exercised for the internal forum alone, so that the effects which its exercise is meant to have for the external forum are not recognized there, except insofar as the law establishes it in determined cases.
Can. 131 §1. The ordinary power of governance is that which is joined to a certain office by the law itself; delegated, that which is granted to a person but not by means of an office.
§2. The ordinary power of governance can be either proper or vicarious.
§3. The burden of proving delegation rests on the one who claims to have been delegated.
Can. 132 §1. Habitual faculties are governed by the prescripts for delegated power.
§2. Nevertheless, unless the grant expressly provides otherwise or the ordinary was chosen for personal qualifications, a habitual faculty granted to an ordinary is not withdrawn when the authority of the ordinary to whom it was granted expires, even if he has begun to execute it, but the faculty transfers to any ordinary who succeeds him in governance.
Can. 133 §1. A delegate who exceeds the limits of the mandate with respect to either matters or persons does not act at all.
§2. A delegate who carries out those things for which the person was delegated in some manner other than that determined in the mandate is not considered to exceed the limits of the mandate unless the manner was prescribed for validity by the one delegating.
Can. 134 §1. In addition to the Roman Pontiff, by the title of ordinary are understood in the law diocesan bishops and others who, even if only temporarily, are placed offer some particular church or a community equivalent to it according to the norm of D can. 368 as well as those who possess general ordinary executive power in them, namely, vicars general and episcopal vicars; likewise, for their own members, major superiors of clerical religious institutes of pontifical right and of clerical societies of apostolic life of pontifical right who at least possess ordinary executive power.
§2. By the title of local ordinary are understood all those mentioned in §1 except the superiors of religious institutes and of societies of apostolic life.
§3. Within the context of executive power, those things which in the canons are attributed by name to the diocesan bishop are understood to belong only to a diocesan bishop and to the others made equivalent to him in D can. 381, §2, excluding the vicar general and episcopal vicar except by special mandate.
Can. 135 §1. The power of governance is distinguished as legislative, executive, and judicial.
§2. Legislative power must be exercised in the manner prescribed by law; that which a legislator below the supreme authority possesses in the Church cannot be validly delegated unless the law explicitly provides otherwise. A lower legislator cannot validly issue a law contrary to higher law.
§3. Judicial power, which judges or judicial colleges possess, must be exercised in the manner prescribed by law and cannot be delegated except to perform acts preparatory to some decree or sentence.
§4. In what pertains to the exercise of executive power, the prescripts of the following canons are to be observed.
Can. 136 Unless the nature of the matter or a prescript of law establishes otherwise, a person is able to exercise executive power offer his subjects, even when he or they are outside his territory; he is also able to exercise this power offer travelers actually present in the territory if it concerns granting favors or executing universal laws or particular laws which bind them according to the norm of D can. 13, §2, n. 2.
Can. 137 §1. Ordinary executive power can be delegated both for a single act and for all cases unless the law expressly provides otherwise.
§2. Executive power delegated by the Apostolic See can be subdelegated for a single act or for all cases unless the delegate was chosen for personal qualifications or
subdelegation was expressly forbidden.
§3. Executive power delegated by another authority who has ordinary power can be subdelegated only for individual cases if it was delegated for all cases. If it was delegated for a single act or for determined acts, however, it cannot be subdelegated except by express grant of the one delegating.
§4. No subdelegated power can be subdelegated again unless the one delegating has expressly granted this.
Can. 138 Ordinary executive power as well as power delegated for all cases must be interpreted broadly; any other, however, must be interpreted strictly. Nevertheless, one who has delegated power is understood to have been granted also those things without which the delegate cannot exercise this power.
Can. 139 §1. Unless the law determines otherwise, the fact that a person approaches some competent authority, even a higher one, does not suspend the executive power, whether ordinary or delegated, of another competent authority.
§2. Nevertheless, a lower authority is not to become involved in cases submitted to a higher authority except for a grave and urgent cause; in this case, the lower authority is immediately to notify the higher concerning the matter.
Can. 140 §1. When several persons have been delegated in solidum to transact the same affair, the one who first begins to deal with it excludes the others from doing so unless that person subsequently was impeded or did not wish to proceed further in carrying it out.
§2. When several persons have been delegated collegially to transact an affair, all must proceed according to the norm of D can. 119 unless the mandate has provided otherwise.
§3. Executive power delegated to several persons is presumed to be delegated to them in solidum.
Can. 141 When several persons have been delegated successively, that person is to take care of the affair whose mandate is the earlier and has not been subsequently revoked.
Can. 142 §1. Delegated power ceases: by fulfillment of the mandate; by expiration of the time or completion of the number of cases for which it was granted; by cessation of the purpose for the delegation; by revocation of the one delegating directly communicated to the delegate as well as by resignation of the delegate made known to and accepted by the one delegating. It does not cease, however, when the authority of the one delegating expires unless this appears in attached clauses.
§2. Nevertheless, an act of delegated power which is exercised for the internal forum alone and is placed inadvertently after the lapse of the time limit of the grant is valid.
Can. 143 §1. Ordinary power ceases by loss of the office to which it is connected.
§2. Unless the law provides otherwise, ordinary power is suspended if, legitimately, an appeal is made or a recourse is lodged against privation of or removal from office.
Can. 144 §1. In factual or legal common error and in positive and probable doubt of law or of fact, the Church supplies executive power of governance for both the external and internal forum.
§2. The same norm is applied to the faculties mentioned in cann. D 882, D 883, D
966, and D 1111, §1.

TITLE IX. ECCLESIASTICAL OFFICES (Cann. 145 - 196)

Can. 145 §1. An ecclesiastical office is any function constituted in a stable manner by divine or ecclesiastical ordinance to be exercised for a spiritual purpose.
§2. The obligations and rights proper to individual ecclesiastical offices are defined either in the law by which the office is constituted or in the decree of the competent authority by which the office is at the same time constituted and conferred.

CHAPTER I.

PROVISION OF ECCLESIASTICAL OFFICE

Can. 146 An ecclesiastical office cannot be acquired validly without canonical provision.
Can. 147 The provision of an ecclesiastical office is made: through free conferral by a competent ecclesiastical authority; through installation by the same authority if presentation preceded it; through confirmation or admission granted by the same authority if election or postulation preceded it; finally, through simple election and acceptance by the one elected if the election does not require confirmation.
Can. 148 The provision of offices is also the competence of the authority to whom it belongs to erect, change, and suppress them unless the law establishes otherwise.
Can. 149 §1. To be promoted to an ecclesiastical office, a person must be in the communion of the Church as well as suitable, that is, endowed with those qualities which are required for that office by universal or particular law or by the law of the foundation.
§2. Provision of an ecclesiastical office made to one who lacks the requisite qualities is invalid only if the qualities are expressly required for the validity of the provision by universal or particular law or by the law of the foundation. Otherwise it is valid but can be rescinded by decree of competent authority or by sentence of an administrative tribunal.
§3. Provision of an office made as a result of simony is invalid by the law itself.
Can. 150 An office which entails the full care of souls and for whose fulfillment the
exercise of the priestly order is required cannot be conferred validly on one who is not yet a priest.
Can. 151 The provision of an office which entails the care of souls is not to be deferred without a grave cause.
Can. 152 Two or more incompatible offices, that is, offices which together cannot be fulfilled at the same time by the same person, are not to be conferred upon one person.
Can. 153 §1. The provision of an office which by law is not vacant is by that fact invalid and is not validated by subsequent vacancy.
§2. Nevertheless, if it concerns an office which by law is conferred for a determined period of time, provision can be made within six months before the expiration of this time and takes effect from the day of the vacancy of the office.
§3. A promise of some office, no matter by whom it is made, produces no juridic effect.
Can. 154 An office vacant by law, which may still be possessed illegitimately by someone, can be conferred provided that it has been declared properly that the possession is not legitimate and mention of this declaration is made in the letter of conferral.
Can. 155 A person who confers an office in the place of another who is negligent or impeded acquires no power thereafter offer the person upon whom the office was conferred. The juridic condition of that person, however, is established just as if the provision had been completed according to the ordinary norm of law.
Can. 156 The provision of any office is to be put in writing. Art. 1.
FREE CONFERRAL
Can. 157 Unless the law explicitly establishes otherwise, it is for the diocesan bishop to provide for ecclesiastical offices in his own particular church by free conferral.
Art. 2. PRESENTATION
Can. 158 §1. Presentation for an ecclesiastical office by a person who has the right of presentation must be made to the authority to whom it belongs to install in that office. Moreover, this must be done within three months from notice of the vacancy of the office unless other provision has been made legitimately.
§2. If some college or group of persons has the right of presentation, the person to be presented is to be designated according to the prescripts of D cann. 165-179.
Can. 159 No one is to be presented unwillingly; therefore, a person who is proposed for presentation and questioned about his or her intention can be presented unless the
person declines within eight useful days.
Can. 160 §1. The person who possesses the right of presentation can present one or even several persons, either at the same time or successively.
§2. No one can present oneself; a college or group of persons, however, can present one of its own members.
Can. 161 §1. Unless the law establishes otherwise, a person who has presented one found unsuitable can present another candidate within a month, but once more only.
§2. If the person presented renounces or dies before the installation, the one who has the right of presentation can exercise this right again within a month from the notice of the renunciation or death.
Can. 162 A person who has not made presentation within the useful time according to the norm of D can. 158, §1 and D can. 161 as well as one who has twice presented an unsuitable person loses the right of presentation for that case. The authority to whom it belongs to install freely provides for the vacant office, with the assent, however, of the proper ordinary of the person appointed.
Can. 163 The authority competent to install the person presented according to the norm of law is to install the one legitimately presented whom the authority has found suitable and who has accepted. If several persons legitimately presented have been found suitable, the authority must install one of them.
Art. 3. ELECTION
Can. 164 Unless the law has provided otherwise, the prescripts of the following canons are to be observed in canonical elections.
Can. 165 Unless the law or the legitimate statutes of a college or group have provided otherwise, if a college or group of persons has the right of election to office, the election is not to be delayed beyond three months of useful time computed from the notice of the vacancy of the office. If this limit has passed without action, the ecclesiastical authority who has the right of confirming the election or the right of providing for the office successively is to make provision freely for the vacant office.
Can. 166 §1. The person presiding offer a college or group is to convoke all those belonging to the college or group; the notice of convocation, however, when it must be personal, is valid if it is given in the place of domicile or quasi-domicile or in the place of residence.
§2. If anyone of those to be convoked was overlooked and for that reason was absent, the election is valid. Nevertheless, at the instance of that same person and when the oversight and absence have been proved, the election must be rescinded by the competent authority even if it has been confirmed, provided that it is evident juridically that recourse had been made at least within three days from the notice of the
election.
§3. If more than one-third of the electors were overlooked, however, the election is null by the law itself unless all those overlooked were in fact present.
Can. 167 §1. When the notice of the convocation has been given legitimately, those present on the day and at the place determined in the same notice have the right to vote. The faculty of voting by letter or proxy is excluded unless the statutes legitimately provide otherwise.
§2. If one of the electors is present in the house where the election occurs but cannot be present at the election due to ill health, his or her written vote is to be sought by the tellers.
Can. 168 Even if a person has the right to vote in his or her own name under several titles, the person can vote only once.
Can. 169 For an election to be valid, no one can be admitted to vote who does not belong to the college or group.
Can. 170 An election whose freedom actually has been impeded in any way is invalid by the law itself.
Can. 171 §1. The following are effected to vote:
1/ a person incapable of a human act;
2/ a person who lacks active voice;
3/ a person under a penalty of excommunication whether through a judicial sentence or through a decree by which a penalty is imposed or declared;
4/ a person who has defected notoriously from the communion of the Church.
§2. If one of the above is admitted, the person’s vote is null, but the election is valid unless it is evident that, with that vote subtracted, the one elected did not receive the required number of votes.
Can. 172 §1. To be valid, a vote must be:
1/ free; therefore the vote of a person who has been coerced directly or indirectly by grave fear or malice to vote for a certain person or different persons separately is invalid;
2/ secret, certain, absolute, determined.
§2. Conditions attached to a vote before the election are to be considered as not having been added.
Can. 173 §1. Before an election begins, at least two tellers are to be designated from the membership of the college or group.
§2. The tellers are to collect the votes, to examine in the presence of the one presiding offer the election whether the number of ballots corresponds to the number of electors, to count the votes themselves, and to announce openly how many votes each person has received.
§3. If the number of votes exceeds the number of electors, the voting is without effect.
§4. All the acts of an election are to be transcribed accurately by the secretary and are to be preserved carefully in the archive of the college after they have been signed at least by the same secretary, the one presiding, and the tellers.
Can. 174 §1. Unless the law or the statutes provide otherwise, an election can also be done by compromise, provided that the electors, by unanimous and written consent, transfer the right to elect on that occasion to one or more suitable persons, whether from among the membership or outside it, who are to elect in the name of all by virtue of the faculty received.
§2. If it concerns a college or group composed of clerics alone, those commissioned must be ordained; otherwise the election is invalid.
§3. Those commissioned must observe the prescripts of the law concerning elections and, for the validity of the election, the conditions attached to the compromise agreement which are not contrary to the law; conditions contrary to the law, however, are to be considered as not having been attached.
Can. 175 The compromise ceases and the right to vote returns to those authorizing the compromise:
1/ by revocation by the college or group before any action was taken;
2/ if some condition attached to the compromise agreement was not fulfilled;
3/ if the election had been completed but was null.
Can. 176 Unless the law or the statutes provide otherwise, the person who has received the required number of votes according to the norm of D can. 119, n. 1 is considered elected and is to be announced as such by the one presiding offer the college or group.
Can. 177 §1. An election must be communicated immediately to the person elected who must inform the one presiding offer the college or group whether or not he or she accepts the election within eight useful days after receiving the notification; otherwise, the election has no effect.
§2. If the one elected has not accepted, the person loses every right deriving from the election and does not regain any right by subsequent acceptance but can be elected again. A college or group, however, must proceed to a new election within a month from notifcation of non-acceptance.
Can. 178 The person elected who has accepted an election which does not need confirmation obtains the office in full right immediately; otherwise, the person acquires only the right to the office.
Can. 179 §1. If the election requires confirmation, the person elected must personally or through another seek confirmation from the competent authority within eight useful days from the day of acceptance of election; otherwise, the person is deprived of every right unless it has been proved that the person was prevented from seeking confirmation by a just impediment.
§2. The competent authority cannot deny confirmation if the person elected has been found suitable according to the norm of D can. 149, §1, and the election was conducted according to the norm of law.
§3. Confirmation must be given in writing.
§4. Before being notified of confirmation, the person elected is not permitted to become involved in the administration of the office, whether in matters spiritual or temporal, and acts possibly placed by the person are null.
§5. Once notified of the confirmation, the one elected obtains the office in full right unless the law provides otherwise.
Art. 4. POSTULATION
Can. 180 §1. If a canonical impediment from which a dispensation can be and customarily is granted prevents the election of a person whom the electors believe to be more suitable and whom they prefer, by their votes they can postulate that person from the competent authority unless the law provides otherwise.
§2. Those commissioned to elect in virtue of a compromise cannot postulate unless this was expressed in the compromise.
Can. 181 §1. At least two-thirds of the votes are required for a postulation to have force.
§2. A vote for postulation must be expressed by the words, I postulate, or the equivalent. The formula, I elect or I postulate, or the equivalent is valid for election if there is no impediment; otherwise it is valid for postulation.
Can. 182 §1. A postulation must be sent within eight useful days by the one presiding to the authority competent to confirm the election, to whom it pertains to grant the dispensation from the impediment, or, if the authority does not have this power, to petition the dispensation from a higher authority. If confirmation is not required, a postulation must be sent to the authority competent to grant the dispensation.
§2. If a postulation has not been sent within the prescribed time, by that fact it is null, and the college or group is deprived of the right of electing or postulating for that occasion unless it is proved that the one presiding had been prevented from sending the postulation by a just impediment or had refrained from sending it at the opportune time by malice or negligence.
§3. The person postulated acquires no right by postulation; the competent authority is
not obliged to admit the postulation.
§4. Electors cannot revoke a postulation made to a competent authority unless the authority consents.
Can. 183 §1. If a postulation has not been admitted by the competent authority, the right of electing reverts to the college or group.
§2. If a postulation has been admitted, however, this is to be made known to the person postulated, who must respond according to the norm of D can. 177, §1.
§3. A person who accepts a postulation which has been admitted acquires the office in full right immediately.

CHAPTER II.

LOSS OF ECCLESIASTICAL OFFICE

Can. 184 §1. An ecclesiastical office is lost by the lapse of a predetermined time, by reaching the age determined by law, by resignation, by transfer, by removal, and by privation.
§2. An ecclesiastical office is not lost by the expiration in any way of the authority of the one who conferred it unless the law provides otherwise.
§3. Loss of an office which has taken effect is to be made known as soon as possible to all those who have some right offer the provision of the office.
Can. 185 The title of emeritus can be conferred upon a person who loses an office by reason of age or of resignation which has been accepted.
Can. 186 Loss of an office by the lapse of a predetermined time or by the reaching of a certain age takes effect only from the moment when the competent authority communicates it in writing.
Art. 1. RESIGNATION
Can. 187 Anyone responsible for oneself (sui compos) can resign from an ecclesiastical ofWce for a just cause.
Can. 188 A resignation made out of grave fear that is inflicted unjustly or out of malice, substantial error, or simony is invalid by the law itself.
Can. 189 §1. To be valid, a resignation, whether it requires acceptance or not, must be made to the authority to whom it pertains to make provision of the office in question; this must be done either in writing, or orally in the presence of two witnesses.
§2. The authority is not to accept a resignation which is not based on a just and proportionate cause.
§3. A resignation which requires acceptance lacks all force if it is not accepted within three months; one which does not require acceptance takes effect when it has been communicated by the one resigning according to the norm of law.
§4. A resignation can be revoked by the one resigning as long as it has not taken effect; once it has taken effect it cannot be revoked, but the one who resigned can obtain the office by some other title.
Art. 2. TRANSFER
Can. 190 §1. A transfer can be made only by a person who has the right of providing for the office which is lost as well as for the office which is conferred.
§2. If a transfer is made when the officeholder is unwilling, a grave cause is required and the manner of proceeding prescribed by law is to be observed, always without prejudice to the right of proposing contrary arguments.
§3. To take effect a transfer must be communicated in writing.
Can. 191 §1. In a transfer, the prior office becomes vacant through the canonical possession of the other office unless the law provides otherwise or competent authority has prescribed otherwise.
§2. The person transferred receives the remuneration assigned to the prior office until the person has taken canonical possession of the other office.
Art. 3. REMOVAL
Can. 192 A person is removed from office either by a decree issued legitimately by competent authority, without prejudice to rights possibly acquired by contract, or by the law itself according to the norm of D can. 194.
Can. 193 §1. A person cannot be removed from an office conferred for an indefinite period of time except for grave causes and according to the manner of proceeding defined by law.
§2. The same is valid for the removal of a person from an office conferred for a definite period of time before this time has elapsed, without prejudice to the prescript of D can. 624, §3.
§3. A person upon whom an office is conferred at the prudent discretion of a competent authority according to the prescripts of the law can, upon the judgment of the same authority, be removed from that office for a just cause.
§4. To take effect, the decree of removal must be communicated in writing.
Can. 194 §1. The following are removed from an ecclesiastical office by the law itself:
1/ a person who has lost the clerical state;
2/ a person who has publicly defected from the Catholic faith or from the communion of the Church;
3/ a cleric who has attempted marriage even if only civilly.
§2. The removal mentioned in nn. 2 and 3 can be enforced only if it is established by the declaration of a competent authority.
Can. 195 If a person is removed not by the law itself but by a decree of competent authority from an office which provides the person’s support, the same authority is to take care that the support is provided for a suitable period, unless other provision is made.
Art. 4. PRIVATION
Can. 196 §1. Privation from office, namely, a penalty for a delict, can be done only according to the norm of law.
§2. Privation takes effect according to the prescripts of the canons on penal law.
Can. 197 The Church receives prescription as it is in the civil legislation of the nation in question, without prejudice to the exceptions which are established in the canons of this Code; prescription is a means of acquiring or losing a subjective right as well as of freeing oneself from obligations.
Can. 198 No prescription is valid unless it is based in good faith not only at the beginning but through the entire course of time required for prescription, without prejudice to the prescript of D Can. 1362.
Can. 199 The following are not subject to prescription:
1/ rights and obligations which are of the divine natural or positive law;
2/ rights which can be obtained from apostolic privilege alone;
3/ rights and obligations which directly regard the spiritual life of the Christian faithful;
4/ the certain and undoubted boundaries of ecclesiastical territories;
5/ Mass offerings and obligations;
6/ provision of an ecclesiastical office which, according to the norm of law, requires the exercise of a sacred order;
7/ the right of visitation and the obligation of obedience, in such a way that the Christian faithful cannot be visited by any ecclesiastical authority or are no longer subject to any authority.

TITLE XI.

COMPUTATION OF TIME (Cann. 200 - 203)

Can. 200 Unless the law expressly provides otherwise, time is to be computed according to the norm of the following canons.
Can. 201 §1. Continuous time is understood as that which undergoes no interruption.
§2. Useful time is understood as that which a person has to exercise or to pursue a right, so that it does not run for a person who is unaware or unable to act.
Can. 202 §1. In law, a day is understood as a period consisting of 24 continuous hours and begins at midnight unless other provision is expressly made; a week is a period of
7 days; a month is a period of 30 days, and a year is a period of 365 days unless a month and a year are said to be taken as they are in the calendar.
§2. If time is continuous, a month and a year must always be taken as they are in the calendar.
Can. 203 §1. The initial day (a quo) is not computed in the total unless its beginning coincides with the beginning of the day or the law expressly provides otherwise.
§2. Unless the contrary is established, the final day (ad quem) is computed in the total which, if the time consists of one or more months or years, or one or more weeks, is reached at the end of the last day of the same number or, if a month lacks a day of the same number, at the end of the last day of the month.

BOOK II.

THE PEOPLE OF GOD LIBER II. DE POPULO DEI

PART I.
THE CHRISTIAN FAITHFUL (Cann. 204 - 207)
Can. 204 §1. The Christian faithful are those who, inasmuch as they have been incorporated in Christ through baptism, have been constituted as the people of God. For this reason, made sharers in their own way in Christ’s priestly, prophetic, and royal function, they are called to exercise the mission which God has entrusted to the Church to fulfill in the world, in accord with the condition proper to each.
§2. This Church, constituted and organized in this world as a society, subsists in the Catholic Church governed by the successor of Peter and the bishops in communion with him.
Can. 205 Those baptized are fully in the communion of the Catholic Church on this earth who are joined with Christ in its visible structure by the bonds of the profession of faith, the sacraments, and ecclesiastical governance.
Can. 206 §1. Catechumens, that is, those who ask by explicit choice under the influence of the Holy Spirit to be incorporated into the Church, are joined to it in a special way. By this same desire, just as by the life of faith, hope, and charity which they lead, they are united with the Church which already cherishes them as its own.
§2. The Church has a special care for catechumens; while it invites them to lead a life of the gospel and introduces them to the celebration of sacred rites, it already grants them various prerogatives which are proper to Christians.
Can. 207 §1. By divine institution, there are among the Christian faithful in the Church sacred ministers who in law are also called clerics; the other members of the Christian faithful are called lay persons.
§2. There are members of the Christian faithful from both these groups who, through the profession of the evangelical counsels by means of vows or other sacred bonds recognized and sanctioned by the Church, are consecrated to God in their own special way and contribute to the salvific mission of the Church; although their state does not belong to the hierarchical structure of the Church, it nevertheless belongs to its life and holiness.

TITLE I.

THE OBLIGATIONS AND RIGHTS OF ALL THE CHRISTIAN FAITHFUL (Cann. 208 - 223)

Can. 208 From their rebirth in Christ, there exists among all the Christian faithful a true equality regarding dignity and action by which they all cooperate in the building up of the Body of Christ according to each one’s own condition and function.
Can. 209 §1. The Christian faithful, even in their own manner of acting, are always obliged to maintain communion with the Church.
§2. With great diligence they are to fulfill the duties which they owe to the universal Church and the particular church to which they belong according to the prescripts of the law.
Can. 210 All the Christian faithful must direct their efforts to lead a holy life and to promote the growth of the Church and its continual sanctification, according to their own condition.
Can. 211 All the Christian faithful have the duty and right to work so that the divine message of salvation more and more reaches all people in every age and in every land.
Can. 212 §1. Conscious of their own responsibility, the Christian faithful are bound to follow with Christian obedience those things which the sacred pastors, inasmuch as they represent Christ, declare as teachers of the faith or establish as rulers of the Church.
§2. The Christian faithful are free to make known to the pastors of the Church their needs, especially spiritual ones, and their desires.
§3. According to the knowledge, competence, and prestige which they possess, they have the right and even at times the duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church and to make their opinion known to the rest of the Christian faithful, without prejudice to the integrity of faith and morals, with reverence toward their pastors, and attentive to common advantage and the dignity of persons.
Can. 213 The Christian faithful have the right to receive assistance from the sacred pastors out of the spiritual goods of the Church, especially the word of God and the sacraments.
Can. 214 The Christian faithful have the right to worship God according to the prescripts of their own rite approved by the legitimate pastors of the Church and to follow their own form of spiritual life so long as it is consonant with the doctrine of the Church.
Can. 215 The Christian faithful are at liberty freely to found and direct associations for purposes of charity or piety or for the promotion of the Christian vocation in the world and to hold meetings for the common pursuit of these purposes.
Can. 216 Since they participate in the mission of the Church, all the Christian faithful have the right to promote or sustain apostolic action even by their own undertakings, according to their own state and condition. Nevertheless, no undertaking is to claim the name Catholic without the consent of competent ecclesiastical authority.
Can. 217 Since they are called by baptism to lead a life in keeping with the teaching of the gospel, the Christian faithful have the right to a Christian education by which they are to be instructed properly to strive for the maturity of the human person and at the same time to know and live the mystery of salvation.
Can. 218 Those engaged in the sacred disciplines have a just freedom of inquiry and of expressing their opinion prudently on those matters in which they possess expertise, while observing the submission due to the magisterium of the Church.
Can. 219 All the Christian faithful have the right to be free from any kind of coercion in choosing a state of life.
Can. 220 No one is permitted to harm illegitimately the good reputation which a person possesses nor to injure the right of any person to protect his or her own privacy.
Can. 221 §1. The Christian faithful can legitimately vindicate and defend the rights which they possess in the Church in the competent ecclesiastical forum according to the norm of law.
§2. If they are summoned to a trial by a competent authority, the Christian faithful also have the right to be judged according to the prescripts of the law applied with equity.
§3. The Christian faithful have the right not to be punished with canonical penalties except according to the norm of law.
Can. 222 §1. The Christian faithful are obliged to assist with the needs of the Church so that the Church has what is necessary for divine worship, for the works of the apostolate and of charity, and for the decent support of ministers.
§2. They are also obliged to promote social justice and, mindful of the precept of the
Lord, to assist the poor from their own resources.
Can. 223 §1. In exercising their rights, the Christian faithful, both as individuals and gathered together in associations, must take into account the common good of the Church, the rights of others, and their own duties toward others.
§2. In view of the common good, ecclesiastical authority can direct the exercise of rights which are proper to the Christian faithful.

TITLE II.

THE OBLIGATIONS AND RIGHTS OF THE LAY CHRISTIAN FAITHFUL (Cann. 224 - 231)

Can. 224 In addition to those obligations and rights which are common to all the Christian faithful and those which are established in other canons, the lay Christian faithful are bound by the obligations and possess the rights which are enumerated in the canons of this title.
Can. 225 §1. Since, like all the Christian faithful, lay persons are designated by God for the apostolate through baptism and confirmation, they are bound by the general obligation and possess the right as individuals, or joined in associations, to work so that the divine message of salvation is made known and accepted by all persons everywhere in the world. This obligation is even more compelling in those circumstances in which only through them can people hear the gospel and know Christ.
§2. According to each one’s own condition, they are also bound by a particular duty to imbue and perfect the order of temporal affairs with the spirit of the gospel and thus to give witness to Christ, especially in carrying out these same affairs and in exercising secular functions.
Can. 226 §1. According to their own vocation, those who live in the marital state are bound by a special duty to work through marriage and the family to build up the people of God.
§2. Since they have given life to their children, parents have a most grave obligation and possess the right to educate them. Therefore, it is for Christian parents particularly to take care of the Christian education of their children according to the doctrine handed on by the Church.
Can. 227 The lay Christian faithful have the right to have recognized that freedom which all citizens have in the affairs of the earthly city. When using that same freedom, however, they are to take care that their actions are imbued with the spirit of the gospel and are to heed the doctrine set forth by the magisterium of the Church. In
matters of opinion, moreover, they are to avoid setting forth their own opinion as the doctrine of the Church.
Can. 228 §1. Lay persons who are found suitable are qualified to be admitted by the sacred pastors to those ecclesiastical offices and functions which they are able to exercise according to the precepts of the law.
§2. Lay persons who excel in necessary knowledge, prudence, and integrity are qualified to assist the pastors of the Church as experts and advisors, even in councils according to the norm of law.
Can. 229 §1. Lay persons are bound by the obligation and possess the right to acquire knowledge of Christian doctrine appropriate to the capacity and condition of each in order for them to be able to live according to this doctrine, announce it themselves, defend it if necessary, and take their part in exercising the apostolate.
§2. They also possess the right to acquire that fuller knowledge of the sacred sciences which are taught in ecclesiastical universities and faculties or in institutes of religious sciences, by attending classes there and pursuing academic degrees.
§3. If the prescripts regarding the requisite suitability have been observed, they are also qualified to receive from legitimate ecclesiastical authority a mandate to teach the sacred sciences.
Can. 230 §1. Lay men who possess the age and qualifications established by decree of the conference of bishops can be admitted on a stable basis through the prescribed liturgical rite to the ministries of lector and acolyte.
Nevertheless, the conferral of these ministries does not grant them the right to obtain support or remuneration from the Church.
§2. Lay persons can fulfill the function of lector in liturgical actions by temporary designation. All lay persons can also perform the functions of commentator or cantor, or other functions, according to the norm of law.
§3. When the need of the Church warrants it and ministers are lacking, lay persons, even if they are not lectors or acolytes, can also supply certain of their duties, namely, to exercise the ministry of the word, to preside offer liturgical prayers, to confer baptism, and to distribute Holy Communion, according to the prescripts of the law.
Can. 231 §1. Lay persons who permanently or temporarily devote themselves to special service of the Church are obliged to acquire the appropriate formation required to fulfill their function properly and to carry out this function conscientiously, eagerly, and diligently.
§2. Without prejudice to the prescript of D can. 230, §1 and with the prescripts of civil law having been observed, lay persons have the right to decent remuneration appropriate to their condition so that they are able to provide decently for their own needs and those of their family. They also have a right for their social provision, social security, and health benefits to be duly provided.

TITLE III.

SACRED MINISTERS OR CLERICS (Cann. 232 - 293)

CHAPTER I.

THE FORMATION OF CLERICS

Can. 232 The Church has the duty and the proper and exclusive right to form those who are designated for the sacred ministries.
Can. 233 §1. The duty of fostering vocations rests with the entire Christian community so that the needs of the sacred ministry in the universal Church are provided for sufficiently. This duty especially binds Christian families, educators, and, in a special way, priests, particularly pastors. Diocesan bishops, who most especially are to be concerned for promoting vocations, are to teach the people entrusted to them of the importance of the sacred ministry and of the need for ministers in the Church and are to encourage and support endeavors to foster vocations, especially by means of projects established for that purpose.
§2. Moreover, priests, and especially diocesan bishops, are to have concern that men of a more mature age who consider themselves called to the sacred ministries are prudently assisted in word and deed and duly prepared.
Can. 234 §1. Minor seminaries and other similar institutions are to be preserved, where they exist, and fostered; for the sake of fostering vocations, these institutions provide special religious formation together with instruction in the humanities and science. Where the diocesan bishop judges it expedient, he is to erect a minor seminary or similar institution.
§2. Unless in certain cases circumstances indicate otherwise, young men disposed to the priesthood are to be provided with that formation in the humanities and science by which the youth in their own region are prepared to pursue higher studies.
Can. 235 §1. Young men who intend to enter the priesthood are to be provided with a suitable spiritual formation and prepared for their proper duties in a major seminary throughout the entire time of formation or, if in the judgment of the diocesan bishop circumstances demand it, for at least four years.
§2. The diocesan bishop is to entrust those who legitimately reside outside a seminary to a devout and suitable priest who is to be watchful that they are carefully formed in the spiritual life and in discipline.
Can. 236 According to the prescripts of the conference of bishops, those aspiring to the permanent diaconate are to be formed to nourish a spiritual life and instructed to fulfill correctly the duties proper to that order:
1/ young men are to live at least three years in some special house unless the diocesan bishop has established otherwise for grave reasons;
2/ men of a more mature age, whether celibate or married, are to spend three years in a
program defined by the conference of bishops.
Can. 237 §1. Where it is possible and expedient, there is to be a major seminary in every diocese; otherwise, the students who are preparing for the sacred ministries are to be entrusted to another seminary, or an interdiocesan seminary is to be erected.
§2. An interdiocesan seminary is not to be erected unless the conference of bishops, if the seminary is for its entire territory, or the bishops involved have obtained the prior approval of the Apostolic See for both the erection of the seminary and its statutes.
Can. 238 §1. Seminaries legitimately erected possess juridic personality in the Church by the law itself.
§2. In the handling of all affairs, the rector of the seminary represents it unless competent authority has established otherwise for certain affairs.
Can. 239 §1. Every seminary is to have a rector who presides over it, a vice-rector if one is needed, a finance officer, and, if the students pursue their studies in the seminary itself, teachers who give instruction in various disciplines coordinated in an appropriate manner.
§2. Every seminary is to have at least one spiritual director, though the students remain free to approach other priests who have been designated for this function by the bishop.
§3. The statutes of a seminary are to provide ways through which the other moderators, the teachers, and even the students themselves participate in the responsibility of the rector, especially in maintaining discipline.
Can. 240 §1. In addition to ordinary confessors, other confessors are to come regularly to the seminary. Without prejudice to the discipline of the seminary, students are always free to approach any confessor, whether in the seminary or outside it.
§2. When decisions are made about admitting students to orders or dismissing them from the seminary, the opinion of the spiritual director and confessors can never be sought.
Can. 241 §1. A diocesan bishop is to admit to a major seminary only those who are judged qualified to dedicate themselves permanently to the sacred ministries; he is to consider their human, moral, spiritual, and intellectual qualities, their physical and psychic health, and their correct intention.
§2. Before they are accepted, they must submit documents of the reception of baptism and confirmation and any other things required by the prescripts of the program of priestly formation.
§3. If it concerns admitting those who were dismissed from another seminary or religious institute, testimony of the respective superior is also required, especially concerning the cause for their dismissal or departure.
Can. 242 §1. Each nation is to have a program of priestly formation which is to be
established by the conference of bishops, attentive to the norms issued by the supreme authority of the Church, and which is to be approved by the Holy See. This program is to be adapted to new circumstances, also with the approval of the Holy See, and is to define the main principles of the instruction to be given in the seminary and general norms adapted to the pastoral needs of each region or province.
§2. All seminaries, both diocesan and interdiocesan, are to observe the norms of the program mentioned in §1.
Can. 243 In addition, each seminary is to have its own rule, approved by the diocesan bishop, or, if it is an interdiocesan seminary, by the bishops involved, which is to adapt the norms of the program of priestly formation to particular circumstances and especially to determine more precisely the points of discipline which pertain to the daily life of the students and the order of the entire seminary.
Can. 244 The spiritual formation and doctrinal instruction of the students in a seminary are to be arranged harmoniously and so organized that each student, according to his character, acquires the spirit of the gospel and a close relationship with Christ along with appropriate human maturity.
Can. 245 §1. Through their spiritual formation, students are to become equipped to exercise the pastoral ministry fruitfully and are to be formed in a missionary spirit; they are to learn that ministry always carried out in living faith and charity fosters their own sanctification. They also are to learn to cultivate those virtues which are valued highly in human relations so that they are able to achieve an appropriate integration between human and supernatural goods.
§2. Students are so to be formed that, imbued with love of the Church of Christ, they are bound by humble and filial charity to the Roman Pontiff, the successor of Peter, are attached to their own bishop as faithful coworkers, and work together with their brothers. Through common life in the seminary and through relationships of friendship and of association cultivated with others, they are to be prepared for fraternal union with the diocesan presbyterium whose partners they will be in the service of the Church.
Can. 246 §1. The eucharistic celebration is to be the center of the entire life of a seminary in such a way that, sharing in the very love of Christ, the students daily draw strength of spirit for apostolic work and for their spiritual life especially from this richest of sources.
§2. They are to be formed in the celebration of the liturgy of the hours by which the ministers of God pray to God in the name of the Church for all the people entrusted to them, and indeed, for the whole world.
§3. The veneration of the Blessed Virgin Mary, including the marian rosary, mental prayer, and other exercises of piety are to be fostered; through these, students are to acquire a spirit of prayer and gain strength in their vocation.
§4. Students are to become accustomed to approach the sacrament of penance
frequently; it is also recommended that each have a director of his spiritual life whom he has freely chosen and to whom he can confidently open his conscience.
§5. Each year students are to make a spiritual retreat.
Can. 247 §1. Students are to be prepared through suitable education to observe the state of celibacy and are to learn to honor it as a special gift of God.
§2. They are duly to be informed of the duties and burdens which are proper to sacred ministers of the Church; no difficulty of the priestly life is to be omitted.
Can. 248 The doctrinal instruction given is to be directed so that students acquire an extensive and solid learning in the sacred disciplines along with a general culture appropriate to the necessities of place and time, in such way that, grounded in their own faith and nourished thereby, they are able to announce in a suitable way the teaching of the gospel to the people of their own time in a manner adapted to their understanding.
Can. 249 The program of priestly formation is to provide that students not only are carefully taught their native language but also understand Latin well and have a suitable understanding of those foreign languages which seem necessary or useful for their formation or for the exercise of pastoral ministry.
Can. 250 The philosophical and theological studies which are organized in the seminary itself can be pursued either successively or conjointly, in accord with the program of priestly formation. These studies are to encompass at least six full years in such a way that the time dedicated to philosophical disciplines equals two full years and to theological studies four full years.
Can. 251 Philosophical instruction must be grounded in the perennially valid philosophical heritage and also take into account philosophical investigation over the course of time. It is to be taught in such a way that it perfects the human development of the students, sharpens their minds, and makes them better able to pursue theological studies.
Can. 252 §1. Theological instruction is to be imparted in the light of faith and under the leadership of the magisterium in such a way that the students understand the entire Catholic doctrine grounded in divine revelation, gain nourishment for their own spiritual life, and are able properly to announce and safeguard it in the exercise of the ministry.
§2. Students are to be instructed in sacred scripture with special diligence in such a way that they acquire a comprehensive view of the whole of sacred scripture.
§3. There are to be classes in dogmatic theology, always grounded in the written word of God together with sacred tradition; through these, students are to learn to penetrate more intimately the mysteries of salvation, especially with St. Thomas as a teacher. There are also to be classes in moral and pastoral theology, canon law, liturgy, ecclesiastical history, and other auxiliary and special disciplines, according to the norm of the prescripts of the program of priestly formation.
Can. 253 §1. The bishop or bishops concerned are to appoint to the function of teacher in philosophical, theological, and juridic disciplines only those who are outstanding in virtue and have obtained a doctorate or licentiate from a university or faculty recognized by the Holy See.
§2. Care is to be taken that diVerent teachers are appointed to teach sacred scripture, dogmatic theology, moral theology, liturgy, philosophy, canon law, ecclesiastical history, and other disciplines which must be taught according to their proper methodology.
§3. The authority mentioned in §1 is to remove a teacher who is gravely deficient in his or her function.
Can. 254 §1. In giving instruction in their disciplines, teachers are to have a constant concern for the intimate unity and harmony of the entire doctrine of the faith so that students find that they learn one science. For this to be realized more suitably, there is to be someone in the seminary who directs the entire curriculum of studies.
§2. Students are to be instructed in such a way that they also become qualified to examine questions by their own appropriate research and with scientific methodology; therefore, there are to be assignments in which the students learn to pursue certain studies through their own efforts under the direction of the teachers.
Can. 255 Although the entire formation of students in the seminary has a pastoral purpose, strictly pastoral instruction is to be organized through which students learn the principles and skills which, attentive also to the needs of place and time, pertain to the exercise of the ministry of teaching, sanctifying, and governing the people of God.
Can. 256 §1. Students are to be instructed diligently in those things which in a particular manner pertain to the sacred ministry, especially in catechetical and homiletic skills, in divine worship and particularly the celebration of the sacraments, in relationships with people, even non-Catholics or non-believers, in the administration of a parish, and in the fulfillment of other functions.
§2. Students are to be instructed about the needs of the universal Church in such a way that they have solicitude for the promotion of vocations and for missionary, ecumenical, and other more urgent questions, including social ones.
Can. 257 §1. The instruction of students is to provide that they have solicitude not only for the particular church in whose service they are to be incardinated but also for the universal Church, and that they show themselves prepared to devote themselves to particular churches which are in grave need.
§2. The diocesan bishop is to take care that clerics intending to move from their own particular church to a particular church of another region are suitably prepared to exercise the sacred ministry there, that is, that they learn the language of the region and understand its institutions, social conditions, usages, and customs.
Can. 258 In order that students also learn the art of exercising the apostolate in practice, during the course of studies and especially during times of vacation they are
to be initiated into pastoral practice by means of appropriate activities, determined by judgment of the ordinary, adapted to the age of the students and the conditions of the places, and always under the direction of a skilled priest.
Can. 259 §1. The diocesan bishop or, for an interdiocesan seminary, the bishops involved are competent to decide those things which pertain to the above-mentioned governance and administration of the seminary.
§2. The diocesan bishop or, for an interdiocesan seminary, the bishops involved are to visit the seminary frequently, to watch offer the formation of their own students as well as the philosophical and theological instruction taught in the seminary, and to keep themselves informed about the vocation, character, piety, and progress of the students, especially with a view to the conferral of sacred ordination.
Can. 260 In carrying out their proper functions, all must obey the rector, to whom it belongs to care for the daily supervision of the seminary according to the norm of the program of priestly formation and of the rule of the seminary.
Can. 261 §1. The rector of a seminary and, under his authority, the moderators and teachers for their part are to take care that the students observe exactly the norms prescribed by the program of priestly formation and by the rule of the seminary.
§2. The rector of a seminary and the director of studies are carefully to provide that the teachers properly perform their function according to the prescripts of the program of priestly formation and of the rule of the seminary.
Can. 262 A seminary is to be exempt from parochial governance. The rector of the seminary or his delegate fulfills the office of pastor for all those who are in the seminary, except for matrimonial matters and without prejudice to the prescript of D can. 985.
Can. 263 The diocesan bishop or, for an interdiocesan seminary, the bishops involved in a way determined by them through common counsel must take care that provision is made for the establishment and maintenance of the seminary, the support of the students, the remuneration of the teachers, and the other needs of the seminary.
Can. 264 §1. In addition to the offering mentioned in D can. 1266, a bishop can impose a tax in the diocese to provide for the needs of the seminary.
§2. All ecclesiastical juridic persons, even private ones, which have a seat in the diocese are subject to the tax for the seminary unless they are sustained by alms alone or in fact have a college of students or teachers to promote the common good of the Church. A tax of this type must be general, in proportion to the revenues of those who are subject to it, and determined according to the needs of the seminary.

CHAPTER II.

THE ENROLLMENT, OR INCARDINATION, OF CLERICS

Can. 265 Every cleric must be incardinated either in a particular church or personal prelature, or in an institute of consecrated life or society endowed with this faculty, in such a way that unattached or transient clerics are not allowed at all.
Can. 266 §1. Through the reception of the diaconate, a person becomes a cleric and is incardinated in the particular church or personal prelature for whose service he has been advanced.
§2. Through the reception of the diaconate, a perpetually professed religious or a definitively incorporated member of a clerical society of apostolic life is incardinated as a cleric in the same institute or society unless, in the case of societies, the constitutions establish otherwise.
§3. Through the reception of the diaconate, a member of a secular institute is incardinated in the particular church for whose service he has been advanced unless he is incardinated in the institute itself by virtue of a grant of the Apostolic See.
Can. 267 §1. For a cleric already incardinated to be incardinated validly in another particular church, he must obtain from the diocesan bishop a letter of excardination signed by the same bishop and a letter of incardination from the diocesan bishop of the particular church in which he desires to be incardinated signed by that bishop.
§2. Excardination thus granted does not take effect unless incardination in another particular church has been obtained.
Can. 268 §1. A cleric who has legitimately moved from his own particular church to another is incardinated in the latter particular church by the law itself after Five years if he has made such a desire known in writing both to the diocesan bishop of the host church and to his own diocesan bishop and neither of them has expressed opposition in writing to him within four months of receiving the letter.
§2. Through perpetual or definitive admission into an institute of consecrated life or into a society of apostolic life, a cleric who is incardinated in the same institute or society according to the norm of D can. 266, §2 is excardinated from his own particular church.
Can. 269 A diocesan bishop is not to allow the incardination of a cleric unless:
1/ the necessity or advantage of his own particular church demands it, and without prejudice to the prescripts of the law concerning the decent support of clerics;
2/ he knows by a lawful document that excardination has been granted, and has also obtained from the excardinating bishop, under secrecy if need be, appropriate testimonials concerning the cleric’s life, behavior and studies;
3/ the cleric has declared in writing to the same diocesan bishop that he wishes to be dedicated to the service of the new particular church according to the norm of law.
Can. 270 Excardination can be licitly granted only for just causes such as the advantage of the Church or the good of the cleric himself. It cannot be denied, however, except for evident, grave causes. A cleric who thinks he has been wronged and has found an accepting bishop, however, is permitted to make recourse against the decision.
Can. 271 §1. Apart from the case of true necessity of his own particular church, a diocesan bishop is not to deny permission to clerics, whom he knows are prepared and considers suitable and who request it, to move to regions laboring under a grave lack of clergy where they will exercise the sacred ministry. He is also to make provision that the rights and duties of these clerics are determined through a written agreement with the diocesan bishop of the place they request.
§2. A diocesan bishop can grant permission for his clerics to move to another particular church for a predetermined time, which can even be renewed several times. Nevertheless, this is to be done so that these clerics remain incardinated in their own particular church and, when they return to it, possess all the rights which they would have had if they had been dedicated to the sacred ministry there.
§3. For a just cause the diocesan bishop can recall a cleric who has moved legitimately to another particular church while remaining incardinated in his own church provided that the agreements entered into with the other bishop and natural equity are observed; the diocesan bishop of the other particular church, after having observed these same conditions and for a just cause, likewise can deny the same cleric permission for further residence in his territory.
Can. 272 A diocesan administrator cannot grant excardination or incardination or even permission to move to another particular church unless the episcopal see has been vacant for a year and he has the consent of the college of consultors.

CHAPTER III.

THE OBLIGATIONS AND RIGHTS OF CLERICS

Can. 273 Clerics are bound by a special obligation to show reverence and obedience to the Supreme Pontiff and their own ordinary.
Can. 274 §1. Only clerics can obtain offices for whose exercise the power of orders or the power of ecclesiastical governance is required.
§2. Unless a legitimate impediment excuses them, clerics are bound to undertake and fulfill faithfully a function which their ordinary has entrusted to them.
Can. 275 §1. Since clerics all work for the same purpose, namely, the building up of the Body of Christ, they are to be united among themselves by a bond of brotherhood and prayer and are to strive for cooperation among themselves according to the prescripts of particular law.
§2. Clerics are to acknowledge and promote the mission which the laity, each for his or her part, exercise in the Church and in the world.
Can. 276 §1. In leading their lives, clerics are bound in a special way to pursue holiness since, having been consecrated to God by a new title in the reception of orders, they are dispensers of the mysteries of God in the service of His people.
§2. In order to be able to pursue this perfection:
1/ they are first of all to fulfill faithfully and tirelessly the duties of the pastoral ministry;
2/ they are to nourish their spiritual life from the two-fold table of sacred scripture and the Eucharist; therefore, priests are earnestly invited to offer the eucharistic sacrifice daily and deacons to participate in its offering daily;
3/ priests and deacons aspiring to the presbyterate are obliged to carry out the liturgy of the hours daily according to the proper and approved liturgical books; permanent deacons, however, are to carry out the same to the extent defined by the conference of bishops;
4/ they are equally bound to make time for spiritual retreats according to the prescripts of particular law;
5/ they are urged to engage in mental prayer regularly, to approach the sacrament of penance frequently, to honor the Virgin Mother of God with particular veneration, and to use other common and particular means of sanctification.
Can. 277 §1. Clerics are obliged to observe perfect and perpetual continence for the sake of the kingdom of heaven and therefore are bound to celibacy which is a special gift of God by which sacred ministers can adhere more easily to Christ with an undivided heart and are able to dedicate themselves more freely to the service of God and humanity.
§2. Clerics are to behave with due prudence towards persons whose company can endanger their obligation to observe continence or give rise to scandal among the faithful.
§3. The diocesan bishop is competent to establish more specific norms concerning this matter and to pass judgment in particular cases concerning the observance of this obligation.
Can. 278 §1. Secular clerics have the right to associate with others to pursue purposes in keeping with the clerical state.
§2. Secular clerics are to hold in esteem especially those associations which, having statutes recognized by competent authority, foster their holiness in the exercise of the ministry through a suitable and properly approved rule of life and through fraternal assistance and which promote the unity of clerics among themselves and with their own bishop.
§3. Clerics are to refrain from establishing or participating in associations whose purpose or activity cannot be reconciled with the obligations proper to the clerical state
or can prevent the diligent fulfillment of the function entrusted to them by competent ecclesiastical authority.
Can. 279 §1. Even after ordination to the priesthood, clerics are to pursue sacred studies and are to strive after that solid doctrine founded in sacred scripture, handed on by their predecessors, and commonly accepted by the Church, as set out especially in the documents of councils and of the Roman Pontiffs. They are to avoid profane novelties and pseudo-science.
§2. According to the prescripts of particular law, priests are to attend pastoral lectures held after priestly ordination and, at times established by the same law, are also to attend other lectures, theological meetings, and conferences which offer them the opportunity to acquire a fuller knowledge of the sacred sciences and pastoral methods.
§3. They are also to acquire knowledge of other sciences, especially of those which are connected with the sacred sciences, particularly insofar as such knowledge contributes to the exercise of pastoral ministry.
Can. 280 Some practice of common life is highly recommended to clerics; where it exists, it must be preserved as far as possible.
Can. 281 §1. Since clerics dedicate themselves to ecclesiastical ministry, they deserve remuneration which is consistent with their condition, taking into account the nature of their function and the conditions of places and times, and by which they can provide for the necessities of their life as well as for the equitable payment of those whose services they need.
§2. Provision must also be made so that they possess that social assistance which provides for their needs suitably if they suffer from illness, incapacity, or old age.
§3. Married deacons who devote themselves completely to ecclesiastical ministry deserve remuneration by which they are able to provide for the support of themselves and their families. Those who receive remuneration by reason of a civil profession which they exercise or have exercised, however, are to take care of the needs of themselves and their families from the income derived from it.
Can. 282 §1. Clerics are to foster simplicity of life and are to refrain from all things that have a semblance of vanity.
§2. They are to wish to use for the good of the Church and works of charity those goods which have come to them on the occasion of the exercise of ecclesiastical office and which are left offer after provision has been made for their decent support and for the fulfillment of all the duties of their own state.
Can. 283 §1. Even if clerics do not have a residential office, they nevertheless are not to be absent from their diocese for a notable period of time, to be determined by particular law, without at least the presumed permission of their proper ordinary.
§2. They are entitled, however, to a fitting and sufficient time of vacation each year as determined by universal or particular law.
Can. 284 Clerics are to wear suitable ecclesiastical garb according to the norms issued by the conference of bishops and according to legitimate local customs.
Can. 285 §1. Clerics are to refrain completely from all those things which are unbecoming to their state, according to the prescripts of particular law.
§2. Clerics are to avoid those things which, although not unbecoming, are nevertheless foreign to the clerical state.
§3. Clerics are forbidden to assume public offices which entail a participation in the exercise of civil power.
§4. Without the permission of their ordinary, they are not to take on the management of goods belonging to lay persons or secular offices which entail an obligation of rendering accounts. They are prohibited from giving surety even with their own goods without consultation with their proper ordinary. They also are to refrain from signing promissory notes, namely, those through which they assume an obligation to make payment on demand.
Can. 286 Clerics are prohibited from conducting business or trade personally or through others, for their own advantage or that of others, except with the permission of legitimate ecclesiastical authority.
Can. 287 §1. Most especially, clerics are always to foster the peace and harmony based on justice which are to be observed among people.
§2. They are not to have an active part in political parties and in governing labor unions unless, in the judgment of competent ecclesiastical authority, the protection of the rights of the Church or the promotion of the common good requires it.
Can. 288 The prescripts of cann. D 284, D 285, §§3 and 4, D 286, and D 287, §2 do not bind permanent deacons unless particular law establishes otherwise.
Can. 289 §1. Since military service is hardly in keeping with the clerical state, clerics and candidates for sacred orders are not to volunteer for military service except with the permission of their ordinary.
§2. Clerics are to use exemptions from exercising functions and public civil offices foreign to the clerical state which laws and agreements or customs grant in their favor unless their proper ordinary has decided otherwise in particular cases.

CHAPTER IV.

LOSS OF THE CLERICAL STATE

Can. 290 Once validly received, sacred ordination never becomes invalid. A cleric, nevertheless, loses the clerical state:
1/ by a judicial sentence or administrative decree, which declares the invalidity of sacred ordination;
2/ by a judicial sentence or administrative decree, which declares the invalidity of sacred ordination;
3/ by rescript of the Apostolic See which grants it to deacons only for grave causes and to presbyters only for most grave causes.
Can. 291 Apart from the case mentioned in D can. 290, n. 1, loss of the clerical state does not entail a dispensation from the obligation of celibacy, which only the Roman Pontiff grants.
Can. 292 A cleric who loses the clerical state according to the norm of law loses with it the rights proper to the clerical state and is no longer bound by any obligations of the clerical state, without prejudice to the prescript of D can. 291. He is prohibited from exercising the power of orders, without prejudice to the prescript of D can. 976. By the loss of the clerical state, he is deprived of all offices, functions, and any delegated power.
Can. 293 A cleric who loses the clerical state cannot be enrolled among clerics again except through a rescript of the Apostolic See.

TITLE IV.

PERSONAL PRELATURES (Cann. 294 - 297)

Can. 294 After the conferences of bishops involved have been heard, the Apostolic See can erect personal prelatures, which consist of presbyters and deacons of the secular clergy, to promote a suitable distribution of presbyters or to accomplish particular pastoral or missionary works for various regions or for different social groups.
Can. 295 §1. The statutes established by the Apostolic See govern a personal prelature, and a prelate presides offer it as the proper ordinary; he has the right to erect a national or international seminary and even to incardinate students and promote them to orders under title of service to the prelature.
§2. The prelate must see to both the spiritual formation and decent support of those whom he has promoted under the above-mentioned title.
Can. 296 Lay persons can dedicate themselves to the apostolic works of a personal prelature by agreements entered into with the prelature. The statutes, however, are to determine suitably the manner of this organic cooperation and the principal duties and rights connected to it.
Can. 297 The statutes likewise are to define the relations of the personal prelature with the local ordinaries in whose particular churches the prelature itself exercises or desires to exercise its pastoral or missionary works, with the previous consent of the diocesan bishop.

TITLE V.

ASSOCIATIONS OF THE CHRISTIAN FAITHFUL (Cann. 298 - 329)

CHAPTER I. COMMON NORMS

Can. 298 §1. In the Church there are associations distinct from institutes of consecrated life and societies of apostolic life; in these associations the Christian faithful, whether clerics, lay persons, or clerics and lay persons together, strive in a common endeavor to foster a more perfect life, to promote public worship or Christian doctrine, or to exercise other works of the apostolate such as initiatives of evangelization, works of piety or charity, and those which animate the temporal order with a Christian spirit.
§2. The Christian faithful are to join especially those associations which competent ecclesiastical authority has erected, praised, or commended.
Can. 299 §1. By means of a private agreement made among themselves, the Christian faithful are free to establish associations to pursue the purposes mentioned in D can.
298, §1, without prejudice to the prescript of D can. 301, §1.
§2. Even if ecclesiastical authority praises or commends them, associations of this type are called private associations.
§3. No private association of the Christian faithful is recognized in the Church unless competent authority reviews its statutes.
Can. 300 No association is to assume the name Catholic without the consent of competent ecclesiastical authority according to the norm of D can. 312.
Can. 301 §1. It is for the competent ecclesiastical authority alone to erect associations of the Christian faithful which propose to hand on Christian doctrine in the name of the Church or to promote public worship, or which intend other purposes whose pursuit is of its nature reserved to the same ecclesiastical authority.
§2. Competent ecclesiastical authority, if it has judged it expedient, can also erect associations of the Christian faithful to pursue directly or indirectly other spiritual purposes whose accomplishment has not been sufficiently provided for through the initiatives of private persons.
§3. Associations of the Christian faithful which are erected by competent ecclesiastical authority are called public associations.
Can. 302 Those associations of the Christian faithful are called clerical which are under the direction of clerics, assume the exercise of sacred orders, and are recognized as such by competent authority.
Can. 303 Associations whose members share in the spirit of some religious institute while in secular life, lead an apostolic life, and strive for Christian perfection under the
higher direction of the same institute are called third orders or some other appropriate name.
Can. 304 §1. All public or private associations of the Christian faithful, by whatever title or name they are called, are to have their own statutes which define the purpose or social objective of the association, its seat, government, and conditions required for membership and which determine the manner of its acting, attentive, however, to the necessity or advantage of time and place.
§2. They are to choose a title or name for themselves adapted to the usage of time and place, selected above all with regard to their intended purpose.
Can. 305 §1. All associations of the Christian faithful are subject to the vigilance of competent ecclesiastical authority which is to take care that the integrity of faith and morals is preserved in them and is to watch so that abuse does not creep into ecclesiastical discipline. This authority therefore has the duty and right to inspect them according to the norm of law and the statutes. These associations are also subject to the governance of this same authority according to the prescripts of the canons which follow.
§2. Associations of any kind are subject to the vigilance of the Holy See; diocesan associations and other associations to the extent that they work in the diocese are subject to the vigilance of the local ordinary.
Can. 306 In order for a person to possess the rights and privileges of an association and the indulgences and other spiritual favors granted to the same association, it is necessary and sufficient that the person has been validly received into it and has not been legitimately dismissed from it according to the prescripts of law and the proper statutes of the association.
Can. 307 §1. The reception of members is to be done according to the norm of law and the statutes of each association.
§2. The same person can be enrolled in several associations.
§3. Members of religious institutes can join associations according to the norm of their proper law with the consent of their superior.
Can. 308 No one legitimately enrolled is to be dismissed from an association except for a just cause according to the norm of law and the statutes.
Can. 309 According to the norm of law and the statutes, legitimately established associations have the right to issue particular norms respecting the association itself, to hold meetings, and to designate moderators, officials, other officers, and administrators of goods.
Can. 310 A private association which has not been established as a juridic person cannot, as such, be a subject of obligations and rights. Nevertheless, the members of the Christian faithful associated together in it can jointly contract obligations and can acquire and possess rights and goods as co-owners and co-possessors; they are able to
exercise these rights and obligations through an agent or a proxy.
Can. 311 Members of institutes of consecrated life who preside offer or assist associations in some way united to their institute are to take care that these associations give assistance to the works of the apostolate which already exist in a diocese, especially cooperating, under the direction of the local ordinary, with associations which are ordered to the exercise of the apostolate in the diocese.

CHAPTER II.

PUBLIC ASSOCIATIONS OF THE CHRISTIAN FAITHFUL

Can. 312 §1. The authority competent to erect public associations is:
1/ the Holy See for universal and international associations;
2/ the conference of bishops in its own territory for national associations, that is, those which from their founding are directed toward activity throughout the whole nation;
3/ the diocesan bishop in his own territory, but not a diocesan administrator, for diocesan associations, except, however, for those associations whose right of erection has been reserved to others by apostolic privilege.
§2. Written consent of the diocesan bishop is required for the valid erection of an association or section of an association in a diocese even if it is done by virtue of apostolic privilege. Nevertheless, the consent given by a diocesan bishop for the erection of a house of a religious institute is also valid for the erection in the same house or church attached to it of an association which is proper to that institute.
Can. 313 Through the same decree by which the competent ecclesiastical authority according to the norm of D can. 312 erects it, a public association and even a confederation of public associations is constituted a juridic person and, to the extent it is required, receives a mission for the purposes which it proposes to pursue in the name of the Church.
Can. 314 The statutes of each public association and their revision or change need the approval of the ecclesiastical authority competent to erect the association according to the norm of D can. 312, §1.
Can. 315 Public associations are able on their own initiative to undertake endeavors in keeping with their own character. These endeavors are governed according to the norm of the statutes, though under the higher direction of the ecclesiastical authority mentioned in D can. 312, §1.
Can. 316 §1. A person who has publicly rejected the Catholic faith, has defected from ecclesiastical communion, or has been punished by an imposed or declared excommunication cannot be received validly into public associations.
§2. Those enrolled legitimately who fall into the situation mentioned in §1, after being warned, are to be dismissed from the association, with due regard for its statutes and without prejudice to the right of recourse to the ecclesiastical authority mentioned in D
can. 312, §1.
Can. 317 §1. Unless the statutes provide otherwise, it is for the ecclesiastical authority mentioned in D can. 312, §1 to confirm the moderator of a public association elected by the public association itself, install the one presented, or appoint the moderator in his own right. The same ecclesiastical authority also appoints the chaplain or ecclesiastical assistant, after having heard the major officials of the association, when it is expedient.
§2. The norm stated in §1 is also valid for associations which members of religious institutes erect outside their own churches or houses in virtue of apostolic privilege. In associations which members of religious institutes erect in their own church or house, however, the nomination or confirmation of the moderator and chaplain pertains to the superior of the institute, according to the norm of the statutes.
§3. In associations which are not clerical, lay persons are able to exercise the function of moderator. A chaplain or ecclesiastical assistant is not to assume that function unless the statutes provide otherwise.
§4. Those who exercise leadership in political parties are not to be moderators in public associations of the Christian faithful which are ordered directly to the exercise of the apostolate.
Can. 318 §1. In special circumstances and where grave reasons require it, the ecclesiastical authority mentioned in D Can. 312, §1 can designate a trustee who is to direct the association for a time in its name.
§2. The person who appointed or confirmed the moderator of a public association can remove the moderator for a just cause, after the person has heard, however, the moderator and the major officials of the association according to the norm of the statutes. The person who appointed a chaplain can remove him according to the norm of D cann. 192-195.
Can. 319 §1. Unless other provision has been made, a legitimately erected public association administers the goods which it possesses according to the norm of the statutes under the higher direction of the ecclesiastical authority mentioned in D can.
312, §1, to which it must render an account of administration each year.
§2. It must also render to the same authority a faithful account of the expenditure of the offerings and alms which it has collected.
Can. 320 §1. Only the Holy See can suppress associations it has erected.
§2. For grave causes, a conference of bishops can suppress associations it has erected. A diocesan bishop can suppress associations he has erected and also associations which members of religious institutes have erected through apostolic indult with the consent of the diocesan bishop.
§3. The competent authority is not to suppress a public association unless the authority has heard its moderator and other major officials.

CHAPTER III.

PRIVATE ASSOCIATIONS OF THE CHRISTIAN FAITHFUL

Can. 321 The Christian faithful guide and direct private associations according to the prescripts of the statutes.
Can. 322 §1. A private association of the Christian faithful can acquire juridic personality through a formal decree of the competent ecclesiastical authority mentioned in D can. 312.
§2. No private association of the Christian faithful can acquire juridic personality unless the ecclesiastical authority mentioned in D can. 312, §1 has approved its statutes. Approval of the statutes, however, does not change the private nature of the association.
Can. 323 §1. Although private associations of the Christian faithful possess autonomy according to the norm of D can.
321, they are subject to the vigilance of ecclesiastical authority according to the norm of D can. 305 and even to the governance of the same authority.
§2. It also pertains to ecclesiastical authority, while respecting the autonomy proper to private associations, to be watchful and careful that dissipation of their energies is avoided and that their exercise of the apostolate is ordered to the common good.
Can. 324 §1. A private association of the Christian faithful freely designates its moderator and officials according to the norm of the statutes.
§2. A private association of the Christian faithful can freely choose a spiritual advisor, if it desires one, from among the priests exercising ministry legitimately in the diocese; nevertheless, he needs the confirmation of the local ordinary.
Can. 325 §1. A private association of the Christian faithful freely administers those goods it possesses according to the prescripts of the statutes, without prejudice to the right of competent ecclesiastical authority to exercise vigilance so that the goods are used for the purposes of the association.
§2. A private association is subject to the authority of the local ordinary according to the norm of D can. 1301 in what pertains to the administration and distribution of goods which have been donated or left to it for pious causes.
Can. 326 §1. A private association of the Christian faithful ceases to exist according to the norm of its statutes. The competent authority can also suppress it if its activity causes grave harm to ecclesiastical doctrine or discipline or is a scandal to the faithful.
§2. The allocation of the goods of an association which has ceased to exist must be determined according to the norm of its statutes, without prejudice to acquired rights and the intention of the donors.

CHAPTER IV.

SPECIAL NORMS FOR ASSOCIATIONS OF THE LAITY

Can. 327 Lay members of the Christian faithful are to hold in esteem associations established for the spiritual purposes mentioned in D can. 298, especially those which propose to animate the temporal order with the Christian spirit and in this way greatly foster an intimate union between faith and life.
Can. 328 Those who preside offer associations of the laity, even those which have been erected by virtue of apostolic privilege, are to take care that their associations cooperate with other associations of the Christian faithful where it is expedient and willingly assist various Christian works, especially those in the same territory.
Can. 329 Moderators of associations of the laity are to take care that the members of the association are duly formed to exercise the apostolate proper to the laity.

SECTION I.

THE SUPREME AUTHORITY OF THE CHURCH (Cann. 330 - 367) CHAPTER I.

THE ROMAN PONTIFF AND THE COLLEGE OF BISHOPS

Can. 330 Just as by the Lord’s decision Saint Peter and the other Apostles constitute one college, so in a like manner the Roman Pontiff, the successor of Peter, and the bishops, the successors of the Apostles, are united among themselves.
Art. 1.
THE ROMAN PONTIFF
Can. 331 The bishop of the Roman Church, in whom continues the office given by the Lord uniquely to Peter, the first of the Apostles, and to be transmitted to his successors, is the head of the college of bishops, the Vicar of Christ, and the pastor of the universal Church on earth. By virtue of his office he possesses supreme, full, immediate, and universal ordinary power in the Church, which he is always able to exercise freely.
Can. 332 §1. The Roman Pontiff obtains full and supreme power in the Church by his acceptance of legitimate election together with episcopal consecration. Therefore, a person elected to the supreme pontificate who is marked with episcopal character obtains this power from the moment of acceptance. If the person elected lacks episcopal character, however, he is to be ordained a bishop immediately.
§2. If it happens that the Roman Pontiff resigns his office, it is required for validity that the resignation is made freely and properly manifested but not that it is accepted by anyone.
Can. 333 §1. By virtue of his office, the Roman Pontiff not only possesses power offer
the universal Church but also obtains the primacy of ordinary power offer all particular churches and groups of them. Moreover, this primacy strengthens and protects the proper, ordinary, and immediate power which bishops possess in the particular churches entrusted to their care.
§2. In fulfilling the office of supreme pastor of the Church, the Roman Pontiff is always joined in communion with the other bishops and with the universal Church. He nevertheless has the right, according to the needs of the Church, to determine the manner, whether personal or collegial, of exercising this office.
§3. No appeal or recourse is permitted against a sentence or decree of the Roman
Pontiff.
Can. 334 Bishops assist the Roman Pontiff in exercising his office. They are able to render him cooperative assistance in various ways, among which is the synod of bishops. The cardinals also assist him, as do other persons and various institutes according to the needs of the times. In his name and by his authority, all these persons and institutes fulfill the function entrusted to them for the good of all the churches, according to the norms defined by law.
Can. 335 When the Roman See is vacant or entirely impeded, nothing is to be altered in the governance of the universal Church; the special laws issued for these circumstances, however, are to be observed.
Art. 2.
THE COLLEGE OF BISHOPS
Can. 336 The college of bishops, whose head is the Supreme Pontiff and whose members are bishops by virtue of sacramental consecration and hierarchical communion with the head and members of the college and in which the apostolic body continues, together with its head and never without this head, is also the subject of supreme and full power offer the universal Church.
Can. 337 §1. The college of bishops exercises power offer the universal Church in a solemn manner in an ecumenical council.
§2. It exercises the same power through the united action of the bishops dispersed in the world, which the Roman Pontiff has publicly declared or freely accepted as such so that it becomes a true collegial act.
§3. It is for the Roman Pontiff, according to the needs of the Church, to select and promote the ways by which the college of bishops is to exercise its function collegially regarding the universal Church.
Can. 338 §1. It is for the Roman Pontiff alone to convoke an ecumenical council, preside offer it personally or through others, transfer, suspend, or dissolve a council, and to approve its decrees.
§2. It is for the Roman Pontiff to determine the matters to be treated in a council and
establish the order to be observed in a council. To the questions proposed by the Roman Pontiff, the council fathers can add others which are to be approved by the Roman Pontiff.
Can. 339 §1. All the bishops and only the bishops who are members of the college of bishops have the right and duty to take part in an ecumenical council with a deliberative vote.
§2. Moreover, some others who are not bishops can be called to an ecumenical council by the supreme authority of the Church, to whom it belongs to determine their roles in the council.
Can. 340 If the Apostolic See becomes vacant during the celebration of a council, the council is interrupted by the law itself until the new Supreme Pontiff orders it to be continued or dissolves it.
Can. 341 §1. The decrees of an ecumenical council do not have obligatory force unless they have been approved by the Roman Pontiff together with the council fathers, confirmed by him, and promulgated at his order.
§2. To have obligatory force, decrees which the college of bishops issues when it places a truly collegial action in another way initiated or freely accepted by the Roman Pontiff need the same confirmation and promulgation.

CHAPTER II.

THE SYNOD OF BISHOPS

Can. 342 The synod of bishops is a group of bishops who have been chosen from different regions of the world and meet together at fixed times to foster closer unity between the Roman Pontiff and bishops, to assist the Roman Pontiff with their counsel in the preservation and growth of faith and morals and in the observance and strengthening of ecclesiastical discipline, and to consider questions pertaining to the activity of the Church in the world.
Can. 343 It is for the synod of bishops to discuss the questions for consideration and express its wishes but not to resolve them or issue decrees about them unless in certain cases the Roman Pontiff has endowed it with deliberative power, in which case he ratifies the decisions of the synod.
Can. 344 The synod of bishops is directly subject to the authority of the Roman Pontiff who:
1/ convokes a synod as often as it seems opportune to him and designates the place where its sessions are to be held;
2/ radios the election of members who must be elected according to the norm of special law and designates and appoints other members;
3/ determines at an appropriate time before the celebration of a synod the contents of the questions to be treated, according to the norm of special law;
4/ defines the agenda;
5/ presides at the synod personally or through others;
6/ concludes, transfers, suspends, and dissolves the synod.
Can. 345 The synod of bishops can be assembled in a general session, that is, one which treats matters that directly pertain to the good of the universal Church; such a session is either ordinary or extraordinary. It can also be assembled in a special session, namely, one which considers affairs that directly pertain to a determinate region or regions.
Can. 346 §1. A synod of bishops assembled in an ordinary general session consists of members of whom the greater part are bishops elected for each session by the conferences of bishops according to the method determined by the special law of the synod; others are designated by virtue of the same law; others are appointed directly by the Roman Pontiff; to these are added some members of clerical religious institutes elected according to the norm of the same special law.
§2. A synod of bishops gathered in an extraordinary general session to treat affairs which require a speedy solution consists of members of whom the greater part are bishops designated by the special law of the synod by reason of the office which they hold; others are appointed directly by the Roman Pontiff; to these are added some members of clerical religious institutes elected according to the norm of the same law.
§3. A synod of bishops gathered in a special session consists of members especially selected from those regions for which it was called, according to the norm of the special law which governs the synod.
Can. 347 §1. When the Roman Pontiff concludes a session of the synod of bishops, the function entrusted in it to the bishops and other members ceases.
§2. If the Apostolic See becomes vacant after a synod is convoked or during its celebration, the session of the synod and the function entrusted to its members are suspended by the law itself until the new Pontiff has decided to dissolve or continue the session.
Can. 348 §1. The synod of bishops has a permanent general secretariat presided offer by a general secretary who is appointed by the Roman Pontiff and assisted by the council of the secretariat. This council consists of bishops, some of whom are elected by the synod of bishops itself according to the norm of special law while others are appointed by the Roman Pontiff. The function of all these ceases when a new general session begins.
§2. Furthermore, for each session of the synod of bishops one or more special secretaries are constituted who are appointed by the Roman Pontiff and remain in the office entrusted to them only until the session of the synod has been completed.

CHAPTER III.

THE CARDINALS OF THE HOLY ROMAN CHURCH

Can. 349 The cardinals of the Holy Roman Church constitute a special college which provides for the election of the Roman Pontiff according to the norm of special law. The cardinals assist the Roman Pontiff either collegially when they are convoked to deal with questions of major importance, or individually when they help the Roman Pontiff through the various offices they perform, especially in the daily care of the universal Church.
Can. 350 §1. The college of cardinals is divided into three orders: the episcopal order, to which belong cardinals to whom the Roman Pontiff assigns title of a suburbicarian church and Eastern patriarchs who have been brought into the college of cardinals; the presbyteral order and the diaconal order.
§2. The Roman Pontiff assigns each of the cardinals of the presbyteral or diaconal orders his own title or diaconia in Rome.
§3. Eastern patriarchs who have been made members of the college of cardinals have their own patriarchal see as a title.
§4. The cardinal dean holds as his title the Diocese of Ostia together with the other church he already has as a title.
§5. Through a choice made in consistory and approved by the Supreme Pontiff and with priority of order and promotion observed, cardinals from the presbyteral order can transfer to another title, and cardinals from the diaconal order to another diaconia and if they have been in the diaconal order for ten full years, even to the presbyteral order.
§6. A cardinal transferring through choice from the diaconal order to the presbyteral order takes precedence offer all those cardinal presbyters who were brought into the cardinalate after him.
Can. 351 §1. The Roman Pontiff freely selects men to be promoted as cardinals, who have been ordained at least into the order of the presbyterate and are especially outstanding in doctrine, morals, piety, and prudence in action; those who are not yet bishops must receive episcopal consecration.
§2. Cardinals are created by a decree of the Roman Pontiff which is made public in the presence of the college of cardinals. From the moment of the announcement they are bound by the duties and possess the rights defined by law.
§3. When the Roman Pontiff has announced the selection of a person to the dignity of cardinal but reserves the name of the person in pectore, the one promoted is not bound in the meantime by any of the duties of cardinals nor does he possess any of their rights. After the Roman Pontiff has made his name public, however, he is bound by the same duties and possesses the same rights; he possesses the right of precedence, though, from the day of reservation in pectore.
Can. 352 §1. The dean presides offer the college of cardinals; if he is impeded, the assistant dean takes his place.
Neither the dean nor the assistant dean possesses any power of governance offer the other cardinals but is considered as first among equals.
§2. When the office of dean is vacant, the cardinals who possess title to a suburbicarian church and they alone are to elect one from their own group who is to act as dean of the college; the assistant dean, if he is present, or else the oldest among them, presides at this election. They are to submit the name of the person elected to the Roman Pontiff who is competent to approve him.
§3. The assistant dean is elected in the same manner as that described in §2, with the dean himself presiding.
The Roman Pontiff is also competent to approve the election of the assistant dean.
§4. If the dean and assistant dean do not have a domicile in Rome, they are to acquire one there.
Can. 353 §1. The cardinals especially assist the supreme pastor of the Church through collegial action in consistories in which they are gathered by order of the Roman Pontiff who presides. Consistories are either ordinary or extraordinary.
§2. For an ordinary consistory, all the cardinals, at least those present in Rome, are called together to be consulted concerning certain grave matters which occur rather frequently or to carry out certain very solemn acts.
§3. For an extraordinary consistory, which is celebrated when particular needs of the Church or the treatment of more grave affairs suggests it, all the cardinals are called together.
§4. Only the ordinary consistory in which some solemnities are celebrated can be public, that is, when prelates, representatives of civil societies, and others who have been invited to it are admitted in addition to the cardinals.
Can. 354 The cardinals who preside offer dicasteries and other permanent institutes of the Roman Curia and Vatican City and who have completed the seventy-fifth year of age are asked to submit their resignation from office to the Roman Pontiff who will see to the matter after considering the circumstances.
Can. 355 §1. The cardinal dean is competent to ordain as a bishop the one elected as Roman Pontiff if he needs to be ordained; if the dean is impeded, the assistant dean has the same right, and if he is impeded, the oldest cardinal from the episcopal order.
§2. The senior cardinal deacon announces the name of the newly elected Supreme Pontiff to the people; likewise, in the place of the Roman Pontiff, he places the pallium upon metropolitans or hands it offer to their proxies.
Can. 356 Cardinals are obliged to cooperate assiduously with the Roman Pontiff;
therefore, cardinals who exercise any office in the curia and who are not diocesan
bishops are obliged to reside in Rome. Cardinals who have the care of some diocese as the diocesan bishop are to go to Rome whenever the Roman Pontiff calls them.
Can. 357 §1. The cardinals who have been assigned title to a suburbicarian church or a church in Rome are to promote the good of these dioceses or churches by counsel and patronage after they have taken possession of them.
Nevertheless, they possess no power of governance offer them nor are they to intervene in any way in those matters which pertain to the administration of their goods, their discipline, or the service of the churches.
§2. In those matters which pertain to their own person, cardinals living outside of Rome and outside their own diocese are exempt from the power of governance of the bishop of the diocese in which they are residing.
Can. 358 A cardinal to whom the Roman Pontiff entrusts the function of representing him in some solemn celebration or among some group of persons as a legates a latere, that is, as his alter ego, as well as one to whom the Roman Pontiff entrusts the fulfillment of a certain pastoral function as his special envoy (missus specialis) has competence only offer those things which the Roman Pontiff commits to him.
Can. 359 When the Apostolic See is vacant, the college of cardinals possesses only that power in the Church which is attributed to it in special law.

CHAPTER IV. THE ROMAN CURIA

Can. 360 The Supreme Pontiff usually conducts the affairs of the universal Church through the Roman Curia which performs its function in his name and by his authority for the good and service of the churches. The Roman Curia consists of the Secretariat of State or the Papal Secretariat, the Council for the Public Affairs of the Church, congregations, tribunals, and other institutes; the constitution and competence of all these are defined in special law.
Can. 361 In this Code, the term Apostolic See or Holy See refers not only to the Roman Pontiff but also to the Secretariat of State, the Council for the Public Affairs of the Church, and other institutes of the Roman Curia, unless it is otherwise apparent from the nature of the matter or the context of the words.

CHAPTER V.

LEGATES OF THE ROMAN PONTIFF

Can. 362 The Roman Pontiff has the innate and independent right to appoint, send, transfer, and recall his own legates either to particular churches in various nations or regions or to states and public authorities. The norms of international law are to be observed in what pertains to the mission and recall of legates appointed to states.
Can. 363 §1. To the legates of the Roman Pontiff is entrusted the office of representing the Roman Pontiff in a stable manner to particular churches or also to the states and
public authorities to which they are sent.
§2. Those who are designated as delegates or observers in a pontifical mission at international councils or at conferences and meetings also represent the Apostolic See.
Can. 364 The principal function of a pontifical legate is daily to make stronger and more effective the bonds of unity which exist between the Apostolic See and particular churches. Therefore, it pertains to the pontifical legate for his own jurisdiction:
1/ to send information to the Apostolic See concerning the conditions of particular churches and everything that touches the life of the Church and the good of souls;
2/ to assist bishops by action and counsel while leaving intact the exercise of their legitimate power;
3/ to foster close relations with the conference of bishops by offering it assistance in every way;
4/ regarding the nomination of bishops, to transmit or propose to the Apostolic See the names of candidates and to instruct the informational process concerning those to be promoted, according to the norms given by the Apostolic See;
5/ to strive to promote matters which pertain to the peace, progress, and cooperative effort of peoples;
6/ to collaborate with bishops so that suitable relations are fostered between the Catholic Church and other Churches or ecclesial communities, and even non-Christian religions;
7/ in associated action with bishops, to protect those things which pertain to the mission of the Church and the Apostolic See before the leaders of the state;
8/ in addition, to exercise the faculties and to fulfill other mandates which the
Apostolic See entrusts to him.
Can. 365 §1. It is also the special function of a pontifical legate who at the same time acts as a legate to states according to the norms of international law:
1/ to promote and foster relations between the Apostolic See and the authorities of the state;
2/ to deal with questions which pertain to relations between Church and state and in a special way to deal with the drafting and implementation of concordats and other agreements of this type.
§2. In conducting the affairs mentioned in §1, a pontifical legate, as circumstances suggest, is not to neglect to seek the opinion and counsel of the bishops of the ecclesiastical jurisdiction and is to inform them of the course of affairs.
Can. 366 In view of the particular character of the function of a legate:
1/ the seat of a pontifical legation is exempt from the power of governance of the local
ordinary unless it is a question of celebrating marriages;
2/ after he has notified in advance the local ordinaries insofar as possible, a pontifical legate is permitted to perform liturgical celebrations in all churches of his legation, even in pontificals.
Can. 367 The function of a pontifical legate does not cease when the Apostolic See becomes vacant unless the pontifical letter establishes otherwise; it does cease, however, when the mandate has been fulfilled, when the legate has been notified of recall, or when the Roman Pontiff accepts the legate’s resignation.

TITLE I.

PARTICULAR CHURCHES AND THE AUTHORITY ESTABLISHED IN THEM (Cann. 368 - 430)

CHAPTER I. PARTICULAR CHURCHES

Can. 368 Particular churches, in which and from which the one and only Catholic Church exists, are first of all dioceses, to which, unless it is otherwise evident, are likened a territorial prelature and territorial abbacy, an apostolic vicariate and an apostolic prefecture, and an apostolic administration erected in a stable manner.
Can. 369 A diocese is a portion of the people of God which is entrusted to a bishop for him to shepherd with the cooperation of the presbyterium, 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.
Can. 370 A territorial prelature or territorial abbacy is a certain portion of the people of God which is defined territorially and whose care, due to special circumstances, is entrusted to some prelate or abbot who governs it as its proper pastor just like a diocesan bishop.
Can. 371 §1. An apostolic vicariate or apostolic prefecture is a certain portion of the people of God which has not yet been established as a diocese due to special circumstances and which, to be shepherded, is entrusted to an apostolic vicar or 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 as a diocese by the Supreme Pontiff due to special and particularly grave reasons and whose pastoral care is entrusted to an apostolic administrator who governs it in the name of the Supreme Pontiff.
Can. 372 §1. As a rule, a portion of the people of God which constitutes a diocese or other particular church is limited to a definite territory so that it includes all the faithful living in the territory.
§2. Nevertheless, where in the judgment of the supreme authority of the Church it
seems advantageous after the conferences of bishops concerned have been heard, particular churches distinguished by the rite of the faithful or some other similar reason can be erected in the same territory.
Can. 373 It is only for the supreme authority to erect particular churches; those legitimately erected possess juridic personality by the law itself.
Can. 374 §1. Every diocese or other particular church is to be divided into distinct parts or parishes.
§2. To foster pastoral care through common action, several neighboring parishes can be joined into special groups, such as vicariates forane.

CHAPTER II.

BISHOPS

Art. 1.
BISHOPS IN GENERAL
Can. 375 §1. Bishops, who by divine institution succeed to the place of the Apostles through the Holy Spirit who has been given to them, are constituted pastors in the Church, so that they are teachers of doctrine, priests of sacred worship, and ministers of governance.
§2. Through episcopal consecration itself, bishops receive with the function of sanctifying also the functions of teaching and governing; by their nature, however, these can only be exercised in hierarchical communion with the head and members of the college.
Can. 376 Bishops to whom the care of some diocese is entrusted are called diocesan;
others are called titular.
Can. 377 §1. The Supreme Pontiff freely appoints bishops or confirms those legitimately elected.
§2. At least every three years, bishops of an ecclesiastical province or, where circumstances suggest it, of a conference of bishops, are in common counsel and in secret to compose a list of presbyters, even including members of institutes of consecrated life, who are more suitable for the episcopate. They are to send it to the Apostolic See, without prejudice to the right of each bishop individually to make known to the Apostolic See the names of presbyters whom he considers worthy of and suited to the episcopal function.
§3. Unless it is legitimately established otherwise, whenever a diocesan or coadjutor bishop must be appointed, as regards what is called the ternus to be proposed to the Apostolic See, the pontifical legate is to seek individually and to communicate to the Apostolic See together with his own opinion the suggestions of the metropolitan and suffragans of the province to which the diocese to be provided for belongs or with which it is joined in some grouping, and the suggestions of the president of the
conference of bishops. The pontifical legate, moreover, is to hear some members of the college of consultors and cathedral chapter and, if he judges it expedient, is also to seek individually and in secret the opinion of others from both the secular and non- secular clergy and from laity outstanding in wisdom.
§4. Unless other provision has been legitimately made, a diocesan bishop who judges that an auxiliary should be given to his diocese is to propose to the Apostolic See a list of at least three presbyters more suitable for this office.
§5. In the future, no rights and privileges of election, nomination, presentation, or designation of bishops are granted to civil authorities.
Can. 378 §1. In regard to the suitability of a candidate for the episcopacy, it is required that he is:
1/ outstanding in solid faith, good morals, piety, zeal for souls, wisdom, prudence, and human virtues, and endowed with other qualities which make him suitable to fulfill the office in question;
2/ of good reputation;
3/ at least thirty-Five years old;
4/ ordained to the presbyterate 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 the same disciplines.
§2. The definitive judgment concerning the suitability of the one to be promoted pertains to the Apostolic See.
Can. 379 Unless he is prevented by a legitimate impediment, whoever has been promoted to the episcopacy must receive episcopal consecration within three months from the receipt of the apostolic letter and before he takes possession of his office.
Can. 380 Before he takes canonical possession of his office, the one promoted is to make the profession of faith and take the oath of fidelity to the Apostolic See according to the formula approved by the Apostolic See.
Art. 2.
DIOCESAN BISHOPS
Can. 381 §1. A diocesan bishop in the diocese entrusted to him has all ordinary, proper, and immediate power which is required for the exercise of his pastoral function except for cases which the law or a decree of the Supreme Pontiff reserves to the supreme authority or to another ecclesiastical authority.
§2. Those who preside offer the other communities of the faithful mentioned in D can.
368 are equivalent in law to a diocesan bishop unless it is otherwise apparent from the
nature of the matter or from a prescript of law.
Can. 382 §1. One promoted as bishop cannot assume the exercise of the office entrusted to him before he has taken canonical possession of the diocese. Nevertheless, he is able to exercise offices which he already had in the same diocese at the time of promotion, without prejudice to the prescript of D can. 409, §2.
§2. Unless he is prevented by a legitimate impediment, one promoted to the office of diocesan bishop must take canonical possession of his diocese within four months of receipt of the apostolic letter if he has not already been consecrated a bishop; if he has already been consecrated, within two months from receipt of this letter.
§3. A bishop takes canonical possession of a diocese when he personally or through a proxy has shown the apostolic letter in the same diocese to the college of consultors in the presence of the chancellor of the curia, who records the event. In newly erected dioceses, he takes canonical possession when he has seen to the communication of the same letter to the clergy and people present in the cathedral church, with the senior presbyter among those present recording the event.
§4. It is strongly recommended that the taking of canonical possession be done within a liturgical act in the cathedral church with the clergy and people gathered together.
Can. 383 §1. In exercising the function of a pastor, a diocesan bishop is to show himself concerned for all the Christian faithful entrusted to his care, of whatever age, condition, or nationality they are, whether living in the territory or staying there temporarily; he is also to extend an apostolic spirit to those who are not able to make sufficient use of ordinary pastoral care because of the condition of their life and to those who no longer practice their religion.
§2. If he has faithful of a different rite in his diocese, he is to provide for their spiritual needs either through priests or parishes of the same rite or through an episcopal vicar.
§3. He is to act with humanity and charity toward the brothers and sisters who are not in full communion with the Catholic Church and is to foster ecumenism as it is understood by the Church.
§4. He is to consider the non-baptized as committed to him in the Lord, so that there shines on them the charity of Christ whose witness a bishop must be before all people.
Can. 384 With special solicitude, a diocesan bishop is to attend to presbyters and listen to them as assistants and counselors. He is to protect their rights and take care that they correctly fulfill the obligations proper to their state and that the means and institutions which they need to foster spiritual and intellectual life are available to them.
He also is to take care that provision is made for their decent support and social assistance, according to the norm of law.
Can. 385 As much as possible, a diocesan bishop is to foster vocations to different ministries and to consecrated life, with special care shown for priestly and missionary vocations.
Can. 386 §1. A diocesan bishop, frequently preaching in person, is bound to propose and explain to the faithful the truths of the faith which are to be believed and applied to morals. He is also to take care that the prescripts of the canons on the ministry of the word, especially those on the homily and catechetical instruction, are carefully observed so that the whole Christian doctrine is handed on to all.
§2. Through more suitable means, he is firmly to protect the integrity and unity of the faith to be believed, while nonetheless acknowledging a just freedom in further investigating its truths.
Can. 387 Since the diocesan bishop is mindful of his obligation to show an example of holiness in charity, humility, and simplicity of life, he is to strive to promote in every way the holiness of the Christian faithful according to the proper vocation of each. Since he is the principal dispenser of the mysteries of God, he is to endeavor constantly that the Christian faithful entrusted to his care grow in grace through the celebration of the sacraments and that they understand and live the paschal mystery.
Can. 388 §1. After the diocesan bishop has taken possession of the diocese, he must apply a Mass for the people entrusted to him each Sunday and on the other holy days of obligation in his region.
§2. The bishop himself must personally celebrate and apply a Mass for the people on the days mentioned in §1. If he is legitimately impeded from this celebration, however, he is to apply the Masses either on the same days through another or on other days himself.
§3. A bishop to whom other dioceses besides his own have been entrusted, even under title of administration, satisfies the obligation by applying one Mass for all the people entrusted to him.
§4. A bishop who has not satisfied the obligation mentioned in §§1-3 is to apply as soon as possible as many Masses for the people as he has omitted.
Can. 389 He is frequently to preside at the celebration of the Most Holy Eucharist in the cathedral church or another church of his diocese, especially on holy days of obligation and other solemnities.
Can. 390 A diocesan bishop can perform pontifical functions in his entire diocese but not outside his own diocese without the express, or at least reasonably presumed, consent of the local ordinary.
Can. 391 §1. It is for the diocesan bishop to govern the particular church entrusted to him with legislative, executive, and judicial power according to the norm of law.
§2. The bishop exercises legislative power himself. He exercises executive power either personally or through vicars general or episcopal vicars according to the norm of law. He exercises judicial power either personally or through the judicial vicar and judges according to the norm of law.
Can. 392 §1. Since he must protect the unity of the universal Church, a 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 exercise vigilance so that abuses do not creep into ecclesiastical discipline, especially regarding the ministry of the word, the celebration of the sacraments and sacramentals, the worship of God and the veneration of the saints, and the administration of goods.
Can. 393 The diocesan bishop represents his diocese in all its juridic affairs.
Can. 394 §1. A bishop is to foster various forms of the apostolate in the diocese and is to take care that in the entire diocese or in its particular districts, all the works of the apostolate are coordinated under his direction, with due regard for the proper character of each.
§2. He is to insist upon the duty which binds the faithful to exercise the apostolate according to each one’s condition and ability and is to exhort them to participate in and assist the various works of the apostolate according to the needs of place and time.
Can. 395 §1. Even if a diocesan bishop has a coadjutor or auxiliary, he is bound by the law of personal residence in the diocese.
§2. Apart from ad limina visits, councils, synods of bishops, conferences of bishops which he must attend, or some other duty legitimately entrusted to him, he can be absent from his diocese for a reasonable cause but not beyond a month, whether continuous or interrupted, and provided that he makes provision so that the diocese will suffer no detriment from his absence.
§3. He is not to be absent from the diocese on Christmas, during Holy Week, and on Easter, Pentecost, and the Feast of the Body and Blood of Christ, except for a grave and urgent cause.
§4. If a bishop has been illegitimately absent from the diocese for more than six months, the metropolitan is to inform the Apostolic See of his absence; if it concerns the metropolitan, the senior suffragan is to do so.
Can. 396 §1. A bishop is obliged to visit the diocese annually either in whole or in part, so that he visits the entire diocese at least every Five years either personally or, if he has been legitimately impeded, through the coadjutor bishop, an auxiliary, vicar general, episcopal vicar, or another presbyter.
§2. A bishop is permitted to choose the clerics he prefers as companions and assistants on a visitation; any contrary privilege or custom is reprobated.
Can. 397 §1. Persons, Catholic institutions, and sacred things and places, which are located within the area of the diocese, are subject to ordinary episcopal visitation.
§2. A bishop can visit members of religious institutes of pontifical right and their houses only in the cases expressed in law.
Can. 398 A bishop is to strive to complete the pastoral visitation with due diligence.
He is to take care that he does not burden or impose a hardship on anyone through unnecessary expenses.
Can. 399 §1. Every Five years a diocesan bishop is bound to make a report to the Supreme Pontiff on the state of the diocese entrusted to him, according to the form and time determined by the Apostolic See.
§2. If the year determined for submitting a report falls entirely or in part within the first two years of his governance of a diocese, a bishop can refrain from making and submitting his report on this one occasion.
Can. 400 §1. Unless the Apostolic See has established otherwise, during the year in which he is bound to submit a report to the Supreme Pontiff, a diocesan bishop is to go to Rome to venerate the tombs of the Blessed Apostles Peter and Paul and to present himself to the Roman Pontiff.
§2. A bishop is to satisfy the above-mentioned obligation personally unless he is legitimately impeded. In that case, he is to satisfy it through his coadjutor, if he has one, or auxiliary, or a suitable priest of his presbyterium who resides in his diocese.
§3. An apostolic vicar can satisfy this obligation through a proxy, even one living in
Rome. This obligation does not bind an apostolic prefect.
Can. 401 §1. A diocesan bishop who has completed the seventy-fifth year of age is requested to present his resignation from office to the Supreme Pontiff, who will make provision after he has examined all the circumstances.
§2. A diocesan bishop who has become less able to fulfill his office because of ill health or some other grave cause is earnestly requested to present his resignation from office.
Can. 402 §1. A bishop whose resignation from office has been accepted retains the title of emeritus of his diocese and can retain a place of residence in that diocese if he so desires, unless in certain cases the Apostolic See provides otherwise because of special circumstances.
§2. The conference of bishops must take care that suitable and decent support is provided for a retired bishop, with attention given to the primary obligation which binds the diocese he has served.
Art. 3.
COADJUTOR AND AUXILIARY BISHOPS
Can. 403 §1. When the pastoral needs of a diocese suggest it, one or more auxiliary bishops are to be appointed at the request of the diocesan bishop. An auxiliary bishop does not possess the right of succession.
§2. In more serious circumstances, even of a personal nature, an auxiliary bishop provided with special faculties can be given to a diocesan bishop.
§3. If it appears more opportune to the Holy See, it can appoint ex officio a coadjutor bishop who also has special faculties. A coadjutor bishop possesses the right of succession.
Can. 404 §1. A coadjutor bishop takes possession of his office when he, either personally or through a proxy, has shown the apostolic letter of appointment to the diocesan bishop and college of consultors in the presence of the chancellor of the curia, who records the event.
§2. An auxiliary bishop takes possession of his office when he has shown the apostolic letter of appointment to the diocesan bishop in the presence of the chancellor of the curia, who records the event.
§3. If the diocesan bishop is completely impeded, however, it suffices that both the coadjutor bishop and the auxiliary bishop show the apostolic letter of appointment to the college of consultors in the presence of the chancellor of the curia.
Can. 405 §1. A coadjutor bishop and an auxiliary bishop have the obligations and rights which are determined in the prescripts of the following canons and are defined in the letter of their appointment.
§2. A coadjutor bishop and the auxiliary bishop mentioned in D can. 403, §2 assist the diocesan bishop in the entire governance of the diocese and take his place if he is absent or impeded.
Can. 406 §1. The diocesan bishop is to appoint a coadjutor bishop and the auxiliary bishop mentioned in D can. 403, §2 as vicar general. Moreover, the diocesan bishop is to entrust to him before others those things which by law require a special mandate.
§2. Unless the apostolic letter has provided otherwise and without prejudice to the provision of §1, a diocesan bishop is to appoint his auxiliary or auxiliaries as vicars general or at least as episcopal vicars, dependent only on his authority or that of the coadjutor bishop or auxiliary bishop mentioned in D can. 403, §2.
Can. 407 §1. In order to foster the present and future good of the diocese as much as possible, a diocesan bishop, a coadjutor, and the auxiliary mentioned in D can. 403, §2 are to consult one another on matters of major importance.
§2. In considering cases of major importance, especially of a pastoral character, a diocesan bishop is to wish to consult the auxiliary bishops before others.
§3. Since a coadjutor bishop and an auxiliary bishop are called to share in the solicitude of the diocesan bishop, they are to exercise their duties in such a way that they proceed in harmony with him in effort and intention.
Can. 408 §1. A coadjutor bishop and an auxiliary bishop who are not prevented by a just impediment are obliged to perform pontificals and other functions to which the diocesan bishop is bound whenever the diocesan bishop requires it.
§2. A diocesan bishop is not to entrust habitually to another the episcopal rights and
functions which a coadjutor or auxiliary bishop can exercise.
Can. 409 §1. When the episcopal see is vacant, the coadjutor bishop immediately becomes the bishop of the diocese for which he had been appointed provided that he has legitimately taken possession of it.
§2. When the episcopal see is vacant and unless competent authority has established otherwise, an auxiliary bishop preserves all and only those powers and faculties which he possessed as vicar general or episcopal vicar while the see was filled until a new bishop has taken possession of the see. If he has not been designated to the function of diocesan administrator, he is to exercise this same power, conferred by law, under the authority of the diocesan administrator who presides offer the governance of the diocese.
Can. 410 Like the diocesan bishop, a coadjutor bishop and an auxiliary bishop are obliged to reside in the diocese.
Except for a brief time, they are not to be absent from it other than to fulfill some duty outside the diocese or for vacation, which is not to exceed one month.
Can. 411 The prescripts of cann. D 401 and D 402, §2 on resignation from office apply to a coadjutor and auxiliary bishop.

CHAPTER III.

THE IMPEDED SEE AND THE VACANT SEE

Art. 1.
THE IMPEDED SEE
Can. 412 An episcopal see is understood to be impeded if by reason of captivity, banishment, exile, or incapacity a diocesan bishop is clearly prevented from fulfilling his pastoral function in the diocese, so that he is not able to communicate with those in his diocese even by letter.
Can. 413 §1. When a see is impeded, the coadjutor bishop, if there is one, has governance of the diocese unless the Holy See has provided otherwise. If there is none or he is impeded, governance passes to an auxiliary bishop, the vicar general, an episcopal vicar, or another priest, following the order of persons established in the list which the diocesan bishop is to draw up as soon as possible after taking possession of the diocese. The list, which must be communicated to the metropolitan, is to be renewed at least every three years and preserved in secret by the chancellor.
§2. If there is no coadjutor bishop or he is impeded and the list mentioned in §1 is not available, it is for the college of consultors to select a priest to govern the diocese.
§3. The one who has assumed the governance of a diocese according to the norm of
§§1 or 2 is to advise the Holy See as soon as possible of the impeded see and the function he has assumed.
Can. 414 Whoever has been called according to the norm of D can. 413 to exercise the pastoral care of a diocese temporarily and only for the period in which the see is impeded is bound by the obligations and possesses the power in the exercise of the pastoral care of the diocese which a diocesan administrator has by law.
Can. 415 If an ecclesiastical penalty prevents a diocesan bishop from exercising his function, the metropolitan or, if there is none or it concerns him, the suffragan senior in promotion, is to have recourse immediately to the Holy See so that it will make provision.
Art. 2.
THE VACANT SEE
Can. 416 An episcopal see is vacant upon the death of a diocesan bishop, resignation accepted by the Roman Pontiff, transfer, or privation made known to the bishop.
Can. 417 Everything that a vicar general or episcopal vicar does has force until they have received certain notice of the death of the diocesan bishop. Likewise, everything that a diocesan bishop, a vicar general, or an episcopal vicar does has force until they have received certain notice of the above-mentioned pontifical acts.
Can. 418 §1. Upon certain notice of transfer, a bishop must claim the diocese to which he has been transferred (ad quam) and take canonical possession of it within two months. On the day that he takes possession of the new diocese, however, the diocese from which he has been transferred (a qua) is vacant.
§2. Upon certain notice of transfer until the canonical possession of the new diocese, a transferred bishop in the diocese from which he has been transferred:
1/ obtains the power of a diocesan administrator and is bound by the obligations of the same; all power of the vicar general and episcopal vicar ceases, without prejudice to D can. 409, §2;
2/ receives the entire remuneration proper to this office.
Can. 419 When a see is vacant and until the designation of a diocesan administrator, the governance of a diocese devolves upon the auxiliary bishop or, if there are several, upon the one who is senior in promotion. If there is no auxiliary bishop, however, it devolves upon the college of consultors unless the Holy See has provided otherwise.
The one who so assumes governance of the diocese is to convoke without delay the college competent to designate a diocesan administrator.
Can. 420 When the see is vacant in an apostolic vicariate or prefecture, the governance is assumed by the pro-vicar or pro-prefect, appointed only for this purpose by the vicar or prefect immediately after the vicar or prefect has taken possession of the vicariate or prefecture, unless the Holy See has established otherwise.
Can. 421 §1. The college of consultors must elect a diocesan administrator, namely the one who is to govern the diocese temporarily, within eight days from receiving notice
of the vacancy of an episcopal see and without prejudice to the prescript of D can. 502,
§3.
§2. If a diocesan administrator has not been elected legitimately within the prescribed time for whatever cause, his designation devolves upon the metropolitan, and if the metropolitan church itself is vacant or both the metropolitan and the suffragan churches are vacant, it devolves upon the suffragan bishop senior in promotion.
Can. 422 An auxiliary bishop or, if there is none, the college of consultors is to inform the Apostolic See of the death of a bishop as soon as possible. The one elected as diocesan administrator is to do the same concerning his own election.
Can. 423 §1. One diocesan administrator is to be designated; any contrary custom is reprobated. Otherwise, the election is invalid.
§2. A diocesan administrator is not to be the finance officer at the same time. Therefore, if the Finance officer of the diocese has been elected as administrator, the Finance council is to elect a temporary Finance officer.
Can. 424 A diocesan administrator is to be elected according to the norm of D cann.
165-178.
Can. 425 §1. Only a priest who has completed thirty-Five years of age and has not already been elected, appointed, or presented for the same vacant see can be designated validly to the function of diocesan administrator.
§2. A priest who is outstanding in doctrine and prudence is to be elected as diocesan administrator.
§3. If the conditions previously mentioned in §1 have been neglected, the metropolitan or, if the metropolitan church itself is vacant, the suffragan bishop senior in promotion, after he has ascertained the truth of the matter, is to designate an administrator in his place. The acts of the one who was elected contrary to the prescripts of §1, however, are null by the law itself.
Can. 426 When a see is vacant, the person who is to govern the diocese before the designation of a diocesan administrator possesses the power which the law grants to a vicar general.
Can. 427 §1. A diocesan administrator is bound by the obligations and possesses the power of a diocesan bishop, excluding those matters which are excepted by their nature or by the law itself.
§2. When he has accepted election, the diocesan administrator obtains power and no other confirmation is required, without prejudice to the obligation mentioned in D can.
833, n. 4.
Can. 428 §1. When a see is vacant, nothing is to be altered.
§2. Those who temporarily care for the governance of the diocese are forbidden to do anything which can be prejudicial in some way to the diocese or episcopal rights.
They, and consequently all others, are specifically prohibited, whether personally or through another, from removing or destroying any documents of the diocesan curia or from changing anything in them.
Can. 429 A diocesan administrator is obliged to reside in the diocese and to apply
Mass for the people according to the norm of D can. 388.
Can. 430 §1. The function of a diocesan administrator ceases when the new bishop has taken possession of the diocese.
§2. The removal of a diocesan administrator is reserved to the Holy See. If an administrator resigns, the resignation must be presented in authentic form to the college competent to elect, but it does not need acceptance.
If a diocesan administrator has been removed, resigns, or dies, another diocesan administrator is to be elected according to the norm of D can. 421.

TITLE II.

GROUPINGS OF PARTICULAR CHURCHES (Cann. 431 - 459)

CHAPTER I.

ECCLESIASTICAL PROVINCES AND ECCLESIASTICAL REGIONS

Can. 431 §1. To promote the common pastoral action of different neighboring dioceses according to the circumstances of persons and places and to foster more suitably the relations of the diocesan bishops among themselves, neighboring particular churches are to be brought together into ecclesiastical provinces limited to a certain territory.
§2. As a rule, exempt dioceses are no longer to exist. Therefore, individual dioceses and other particular churches within the territory of some ecclesiastical province must be joined to this ecclesiastical province.
§3. It is only for the supreme authority of the Church to establish, suppress, or alter ecclesiastical provinces after having heard the bishops involved.
Can. 432 §1. The provincial council and the metropolitan possess authority in an ecclesiastical province according to the norm of law.
§2. An ecclesiastical province possesses juridic personality by the law itself.
Can. 433 §1. If it seems advantageous, especially in nations where particular churches are more numerous, the Holy See can unite neighboring ecclesiastical provinces into ecclesiastical regions at the request of the conference of bishops.
§2. An ecclesiastical region can be erected as a juridic person.
Can. 434 It belongs to a meeting of the bishops of an ecclesiastical region to foster cooperation and common pastoral action in the region. Nevertheless, such a meeting does not have the powers attributed to a conference of bishops in the canons of this Code unless the Holy See has specifically granted it certain powers.

CHAPTER II. METROPOLITANS

Can. 435 A metropolitan, who is the archbishop of his diocese, presides offer an ecclesiastical province. The office of metropolitan is joined with an episcopal see determined or approved by the Roman Pontiff.
Can. 436 §1. In the suffragan dioceses, a metropolitan is competent:
1/ to exercise vigilance so that the faith and ecclesiastical discipline are observed carefully and to inform the Roman Pontiff of abuses, if there are any;
2/ to conduct a canonical visitation for a cause previously approved by the Apostolic
See if a suffragan has neglected it;
3/ to designate a diocesan administrator according to the norm of cann. D 421, §2, and
D 425, §3.
§2. Where circumstances demand it, the Apostolic See can endow a metropolitan with special functions and power to be determined in particular law.
§3. The metropolitan has no other power of governance in the suffragan dioceses. He can perform sacred functions, however, as if he were a bishop in his own diocese in all churches, but he is first to inform the diocesan bishop if the church is the cathedral.
Can. 437 §1. Within three months from the reception of episcopal consecration or if he has already been consecrated, from the canonical provision, a metropolitan is obliged to request the pallium from the Roman Pontiff either personally or through a proxy. The pallium signifies the power which the metropolitan, in communion with the Roman Church, has by law in his own province.
§2. A metropolitan can use the pallium according to the norm of liturgical laws within any church of the ecclesiastical province offer which he presides, but not outside it, even if the diocesan bishop gives his assent.
§3. A metropolitan needs a new pallium if he is transferred to another metropolitan see.
Can. 438 The titles of patriarch and primate entail no power of governance in the Latin Church apart from a prerogative of honor unless in some matters the contrary is clear from apostolic privilege or approved custom.

CHAPTER III. PARTICULAR COUNCILS

Can. 439 §1. A plenary council, that is, one for all the particular churches of the same conference of bishops, is to be celebrated whenever it seems necessary or useful to the conference of bishops, with the approval of the Apostolic See.
§2. The norm established in §1 is valid also for the celebration of a provincial council
in an ecclesiastical province whose boundaries coincide with the territory of a nation.
Can. 440 §1. A provincial council for the different particular churches of the same ecclesiastical province is to be celebrated whenever it seems opportune in the judgment of the majority of the diocesan bishops of the province, without prejudice to D can. 439, §2.
§2. When a metropolitan see is vacant, a provincial council is not to be convoked. Can. 441 It is for the conference of bishops:
1/ to convoke a plenary council;
2/ to select the place to celebrate the council within the territory of the conference of bishops;
3/ to select from among the diocesan bishops a president of the plenary council whom the Apostolic See must approve;
4/ to determine the agenda and questions to be treated, set the opening and duration of a plenary council, transfer, extend, and dissolve it.
Can. 442 §1. It is for the metropolitan with the consent of the majority of the suffragan bishops:
1/ to convoke a provincial council;
2/ to select the place to celebrate the provincial council within the territory of the province;
3/ to determine the agenda and questions to be treated, set the opening and duration of the provincial council, transfer, extend, and dissolve it.
§2. It is for the metropolitan or, if he is legitimately impeded, a suffragan bishop elected by the other sufuffagan bishops to preside offer a provincial council.
Can. 443 §1. The following must 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 perform in the territory a special function committed to them by the Apostolic See or the conference of bishops.
§2. Other titular bishops, even retired ones, living in the territory can be called to particular councils; they also have the right of a deliberative vote.
§3. The following must be called to particular councils but with only a consultative vote:
1/ the vicars general and episcopal vicars of all the particular churches in the territory;
2/ major superiors of religious institutes and societies of apostolic life in a number for both men and women which the conference of bishops or the bishops of the province are to determine; these superiors are to be elected respectively by all the major superiors of the institutes and societies which have a seat in the territory;
3/ rectors of ecclesiastical and Catholic universities and deans of faculties of theology and of canon law, which have a seat in the territory;
4/ some rectors of major seminaries elected by the rectors of the seminaries which are located in the territory, in a number to be determined as in n. 2.
§4. Presbyters and other members of the Christian faithful can also be called to particular councils, but with only a consultative vote and in such a way that their number does not exceed half the number of those mentioned in §§1-3.
§5. Moreover, cathedral chapters and the presbyteral council and pastoral council of each particular church are to be invited to provincial councils in such a way that each of them sends two of their members designated collegially by them; however, they have only a consultative vote.
§6. Others can also be invited as guests to particular councils, if it is expedient in the judgment of the conference of bishops for a plenary council, or of the metropolitan together with the suffragan bishops for a provincial council.
Can. 444 §1. All who are called to particular councils must attend them unless they are prevented by a just impediment, about which they are bound to inform the president of the council.
§2. Those who are called to particular councils and have a deliberative vote in them can send a proxy if they are prevented by a just impediment; the proxy has only a consultative vote.
Can. 445 A particular council, for its own territory, takes care that provision is made for the pastoral needs of the people of God and possesses the power of governance, especially legislative power, so that, always without prejudice to the universal law of the Church, it is able to decide what seems opportune for the increase of the faith, the organization of common pastoral action, and the regulation of morals and of the common ecclesiastical discipline which is to be observed, promoted, and protected.
Can. 446 When a particular council has ended, the president is to take care that all the acts of the council are sent to the Apostolic See. Decrees issued by a council are not to be promulgated until the Apostolic See has reviewed them. It is for the council itself to define the manner of promulgation of the decrees and the time when the promulgated decrees begin to oblige.

CHAPTER IV. CONFERENCES OF BISHOPS

Can. 447 A conference of bishops, a permanent institution, is a group of bishops of
some nation or certain territory who jointly exercise certain pastoral functions for the Christian faithful of their territory in order to promote the greater good which the Church offers to humanity, especially through forms and programs of the apostolate fittingly adapted to the circumstances of time and place, according to the norm of law.
Can. 448 §1. As a general rule, a conference of bishops includes those who preside offer all the particular churches of the same nation, according to the norm of D can.
450.
§2. If, however, in the judgment of the Apostolic See, having heard the diocesan bishops concerned, the circumstances of persons or things suggest it, a conference of bishops can be erected for a territory of lesser or greater area, so that it only includes either bishops of some particular churches constituted in a certain territory or those who preside offer particular churches in different nations. It is for the Apostolic See to establish special norms for each of them.
Can. 449 §1. It is only for the supreme authority of the Church to erect, suppress, or alter conferences of bishops, after having heard the bishops concerned.
§2. A legitimately erected conference of bishops possesses juridic personality by the law itself.
Can. 450 §1. To a conference of bishops belong by the law itself all diocesan bishops in the territory, those equivalent to them in law, coadjutor bishops, auxiliary bishops, and other titular bishops who perform in the same territory a special function entrusted to them by the Apostolic See or conference of bishops. Ordinaries of another rite can also be invited though in such a way that they have only a consultative vote unless the statutes of the conference of bishops decree otherwise.
§2. Other titular bishops and the legate of the Roman Pontiff are not by law members of a conference of bishops.
Can. 451 Each conference of bishops is to prepare its own statutes which must be reviewed by the Apostolic See and which are to organize, among other things, the plenary meetings of the conference which are to be held and to provide for a permanent council of bishops, a general secretariat of the conference, and also other offices and commissions which, in the judgment of the conference, more effectively help it to achieve its purpose.
Can. 452 §1. Each conference of bishops is to elect a president for itself, is to determine who is to perform the function of pro-president when the president is legitimately impeded, and is to designate a general secretary, according to the norm of the statutes.
§2. The president of a conference, and, when he is legitimately impeded, the pro- president, presides not only offer the general meetings of the conference of bishops but also offer the permanent council.
Can. 453 Plenary meetings of a conference of bishops are to be held at least once each year and, in addition, whenever particular circumstances require it, according to the
prescripts of the statutes.
Can. 454 §1. By the law itself, diocesan bishops, those who are equivalent to them in law, and coadjutor bishops have a deliberative vote in plenary meetings of a conference of bishops.
§2. Auxiliary bishops and other titular bishops who belong to a conference of bishops have a deliberative or consultative vote according to the prescripts of the statutes of the conference. Nonetheless, only those mentioned in §1 have a deliberative vote in drawing up or changing the statutes.
Can. 455 §1. A conference of bishops can only issue general decrees in cases where universal law has prescribed it or a special mandate of the Apostolic See has established it either motu proprio or at the request of the conference itself.
§2. The decrees mentioned in §1, in order to be enacted validly in a plenary meeting, must be passed by at least a two thirds vote of the prelates who belong to the conference and possess a deliberative vote. They do not obtain binding force unless they have been legitimately promulgated after having been reviewed by the Apostolic See.
§3. The conference of bishops itself determines the manner of promulgation and the time when the decrees take effect.
§4. In cases in which neither universal law nor a special mandate of the Apostolic See has granted the power mentioned in §1 to a conference of bishops, the competence of each diocesan bishop remains intact, nor is a conference or its president able to act in the name of all the bishops unless each and every bishop has given consent.
Can. 456 When a plenary meeting of a conference of bishops has ended, the president is to send a report of the acts of the conference and its decrees to the Apostolic See so that the acts are brought to its notice and it can review the decrees if there are any.
Can. 457 It is for the permanent council of bishops to take care that the agenda for a plenary session of a conference is prepared and that decisions made in plenary session are properly executed. It is also for the council to take care of other affairs which are entrusted to it according to the norm of the statutes.
Can. 458 It is for the general secretariat:
1/ to prepare a report of the acts and decrees of a plenary meeting of a conference and the acts of the permanent council of bishops, to communicate the same to all the members of the conference, and to draw up other acts whose preparation the president of the conference or the permanent council entrusts to the general secretary;
2/ to communicate to neighboring conferences of bishops the acts and documents which the conference in plenary meeting or the permanent council of bishops decides to send to them.
Can. 459 §1. Relations between conferences of bishops, especially neighboring ones,
are to be fostered in order to promote and protect the greater good.
§2. Whenever conferences enter into actions or programs having an international character, however, the Apostolic See must be heard.

TITLE III.

THE INTERNAL ORDERING OF PARTICULAR CHURCHES (Cann. 460 -

572)

CHAPTER I.

THE DIOCESAN SYNOD

Can. 460 A diocesan synod is a group of selected priests and other members of the Christian faithful of a particular church who offer assistance to the diocesan bishop for the good of the whole diocesan community according to the norm of the following canons.
Can. 461 §1. A diocesan synod is to be celebrated in individual particular churches when circumstances suggest it in the judgment of the diocesan bishop after he has heard the presbyteral council.
§2. If a bishop has the care of several dioceses or has the care of one as the proper bishop but of another as administrator, he can convoke one diocesan synod for all the dioceses entrusted to him.
Can. 462 §1. The diocesan bishop alone convokes a diocesan synod, but not one who temporarily presides offer a diocese.
§2. The diocesan bishop presides offer a diocesan synod. He can, however, delegate a vicar general or episcopal vicar to fulfill this responsibility for individual sessions of the synod.
Can. 463 §1. The following must be called to a diocesan synod as members of the synod and are obliged to participate in it:
1/ a coadjutor bishop and auxiliary bishops;
2/ vicars general, episcopal vicars, and the judicial vicar;
3/ canons of the cathedral church;
4/ members of the presbyteral council;
5/ lay members of the Christian faithful, even members of institutes of consecrated life, chosen by the pastoral council in a manner and number to be determined by the diocesan bishop or, where this council does not exist, in a manner determined by the diocesan bishop;
6/ the rector of the diocesan major seminary;
7/ vicars forane;
8/ at least one presbyter from each vicariate forane, chosen by all those who have the care of souls there; also another presbyter must be chosen who, if the first is impeded, is to take his place;
9/ some superiors of religious institutes and of societies of apostolic life which have a house in the diocese, chosen in a number and manner determined by the diocesan bishop.
§2. The diocesan bishop can also call others to a diocesan synod as members of the synod; they can be clerics, members of institutes of consecrated life, or lay members of the Christian faithful.
§3. If the diocesan bishop has judged it opportune, he can invite as observers to the diocesan synod other ministers or members of Churches or ecclesial communities which are not in full communion with the Catholic Church.
Can. 464 If a member of the synod is prevented by a legitimate impediment, the member cannot send a proxy to attend it in his or her name. The member, however, is to inform the diocesan bishop of this impediment.
Can. 465 All proposed questions are subject to the free discussion of the members during sessions of the synod.
Can. 466 The only legislator in a diocesan synod is the diocesan bishop; the other members of the synod possess only a consultative vote. Only he signs the synodal declarations and decrees, which can be published by his authority alone.
Can. 467 The diocesan bishop is to communicate the texts of the synodal declarations and decrees to the metropolitan and the conference of bishops.
Can. 468 §1. The diocesan bishop is competent to suspend or dissolve a diocesan synod according to his prudent judgment.
§2. When an episcopal see is vacant or impeded, a diocesan synod is interrupted by the law itself until the succeeding diocesan bishop has decided that it is to be continued or has declared it terminated.

CHAPTER II.

THE DIOCESAN CURIA

Can. 469 The diocesan curia consists of those institutions and persons which assist the bishop in the governance of the whole diocese, especially in guiding pastoral action, in caring for the administration of the diocese, and in exercising judicial power.
Can. 470 The appointment of those who exercise offices in the diocesan curia pertains to the diocesan bishop.
Can. 471 All those who are admitted to offices in the curia must:
1/ promise to fulfill their function faithfully according to the manner determined by law or by the bishop;
2/ observe secrecy within the limits and according to the manner determined by law or by the bishop.
Can. 472 The prescripts of Book VII, Processes, are to be observed regarding cases and persons which belong to the exercise of judicial power in the curia. The prescripts of the following canons, however, are to be observed regarding those things which pertain to the administration of the diocese.
Can. 473 §1. A diocesan bishop must take care that all the affairs which belong to the administration of the whole diocese are duly coordinated and are ordered to attain more suitably the good of the portion of the people of God entrusted to him.
§2. It is for the diocesan bishop himself to coordinate the pastoral action of the vicars general or episcopal vicars. Where it is expedient, a moderator of the curia can be appointed who must be a priest and who, under the authority of the bishop, is to coordinate those things which pertain to the treatment of administrative affairs and to take care that the other members of the curia properly fulfill the office entrusted to them.
§3. Unless in the judgment of the bishop local circumstances suggest otherwise, the vicar general or if there are several, one of the vicars general, is to be appointed moderator of the curia.
§4. Where the bishop has judged it expedient, he can establish an episcopal council, consisting of the vicars general and episcopal vicars, to foster pastoral action more suitably.
Can. 474 For validity, acts of the curia which are to have juridic effect must be signed by the ordinary from whom they emanate; they must also be signed by the chancellor of the curia or a notary. The chancellor, moreover, is bound to inform the moderator of the curia concerning such acts.
Art. 1.
VICARS GENERAL AND EPISCOPAL VICARS
Can. 475 §1. In each diocese the diocesan bishop must appoint a vicar general who is provided with ordinary power according to the norm of the following canons and who is to assist him in the governance of the whole diocese.
§2. As a general rule, one vicar general is to be appointed unless the size of the diocese, the number of inhabitants, or other pastoral reasons suggest otherwise.
Can. 476 Whenever the correct governance of a diocese requires it, the diocesan bishop can also appoint one or more episcopal vicars, namely, those who in a specific part of the diocese or in a certain type of affairs or over the faithful of a specific rite or offer certain groups of persons possess the same ordinary power which a vicar general
has by universal law, according to the norm of the following canons.
Can. 477 §1. The diocesan bishop freely appoints a vicar general and an episcopal vicar and can freely remove them, without prejudice to the prescript of D can. 406. 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, a diocesan bishop can appoint another to take his place; the same norm applies to an episcopal vicar.
Can. 478 §1. A vicar general and an episcopal vicar are to be priests not less than thirty years old, doctors or licensed in canon law or theology or at least truly expert in these disciplines, and recommended by sound doctrine, integrity, prudence, and experience in handling matters.
§2. The function of vicar general and episcopal vicar can neither be coupled with the function of canon penitentiary nor be entrusted to blood relatives of the bishop up to the fourth degree.
Can. 479 §1. By virtue of office, the vicar general has the executive power offer the whole diocese which belongs to the diocesan bishop by law, namely, the power to place all administrative acts except those, however, which the bishop has reserved to himself or which require a special mandate of the bishop by law.
§2. By the law itself an episcopal vicar has the same power mentioned in §1 but only offer the specific part of the territory or the type of affairs or the faithful of a specific rite or group for which he was appointed, except those cases which the bishop has reserved to himself or to a vicar general or which require a special mandate of the bishop by law.
§3. Within the limit of their competence, the habitual faculties granted by the Apostolic See to the bishop and the execution of rescripts also pertain to a vicar general and an episcopal vicar, unless it has been expressly provided otherwise or the personal qualifications of the diocesan bishop were chosen.
Can. 480 A vicar general and an episcopal vicar must report to the diocesan bishop concerning the more important affairs which are to be handled or have been handled, and they are never to act contrary to the intention and mind of the diocesan bishop.
Can. 481 §1. The power of a vicar general and an episcopal vicar ceases at the expiration of the time of the mandate, by resignation, by removal made known to them by the diocesan bishop, without prejudice to cann. D 406 and D 409, and at the vacancy of the episcopal see.
§2. When the function of the diocesan bishop is suspended, the power of a vicar general and an episcopal vicar is suspended also unless they are bishops.
Art. 2.
THE CHANCELLOR, OTHER NOTARIES, AND THE ARCHIVES
Can. 482 §1. In every curia a chancellor is to be appointed whose principal function, unless particular law establishes otherwise, is to take care that 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 to be vice-chancellor.
§3. By reason of being chancellor and vice-chancellor they are notaries and secretaries of the curia.
Can. 483 §1. Besides the chancellor, other notaries can be appointed whose writing or signature establishes authenticity for any acts, for judicial acts only, or for acts of a certain case or affair only.
§2. The chancellor and notaries must be of unimpaired reputation and above all suspicion. In cases in which the reputation of a priest can be called into question, the notary must be a priest.
Can. 484 It is the duty of notaries:
1/ to draw up the acts and instruments regarding decrees, dispositions, obligations, or other things which require their action;
2/ to record faithfully in writing what has taken place and to sign it with a notation of the place, day, month, and year;
3/ having observed what is required, to furnish acts or instruments to one who legitimately requests them from the records and to declare copies of them to be in conformity with the original.
Can. 485 The chancellor and other notaries can be freely removed from office by the diocesan bishop, but not by a diocesan administrator except with the consent of the college of consultors.
Can. 486 §1. All documents which regard the diocese or parishes must be protected with the greatest care.
§2. In every curia there is to be erected in a safe place a diocesan archive, or record storage area, in which instruments and written documents which pertain to the spiritual and temporal affairs of the diocese are to be safeguarded after being properly filled and diligently secured.
§3. An inventory, or catalog, of the documents which are contained in the archive is to be kept with a brief synopsis of each written document.
Can. 487 §1. The archive must be locked and only the bishop and chancellor are to have its key. No one is permitted to enter except with the permission either of the bishop or of both the moderator of the curia and the chancellor.
§2. Interested parties have the right to obtain personally or through a proxy an authentic written copy or photocopy of documents which by their nature are public and
which pertain to their personal status.
Can. 488 It is not permitted to remove documents from the archive except for a brief time only and with the consent either of the bishop or of both the moderator of the curia and the chancellor.
Can. 489 §1. In the diocesan curia there is also to be a secret archive, or at least in the common archive there is to be a safe or cabinet, completely closed and locked, which cannot be removed; in it documents to be kept secret are to be protected most securely.
§2. Each year documents of criminal cases in matters of morals, in which the accused parties have died or ten years have elapsed from the condemnatory sentence, are to be destroyed. A brief summary of what occurred along with the text of the definitive sentence is to be retained.
Can. 490 §1. Only the bishop is to have the key to the secret archive.
§2. When a see is vacant, the secret archive or safe is not to be opened except in a case of true necessity by the diocesan administrator himself.
§3. Documents are not to be removed from the secret archive or safe.
Can. 491 §1. A diocesan bishop is to take care that the acts and documents of the archives of cathedral, collegiate, parochial, and other churches in his territory are also diligently preserved and that inventories or catalogs are made in duplicate, one of which is to be preserved in the archive of the church and the other in the diocesan archive.
§2. A diocesan bishop is also to take care that there is an historical archive in the diocese and that documents having historical value are diligently protected and systematically ordered in it.
§3. In order to inspect or remove the acts and documents mentioned in §§1 and 2, the norms established by the diocesan bishop are to be observed.
Art. 3.
THE FINANCE COUNCIL AND THE FINANCE OFFICER
Can. 492 §1. In every diocese a Finance council is to be established, offer which the diocesan bishop himself or his delegate presides and which consists of at least three members of the Christian faithful truly expert in Financial affairs and civil law, outstanding in integrity, and appointed by the bishop.
§2. Members of the Finance council are to be appointed for Five years, but at the end of this period they can be appointed for other Five year terms.
§3. Persons who are related to the bishop up to the fourth degree of consanguinity or affnity are excluded from the Finance council.
Can. 493 In addition to the functions entrusted to it in Book V, The Temporal Goods
of the Church, the Finance council prepares each year, according to the directions of the diocesan bishop, a budget of the income and expenditures which are foreseen for the entire governance of the diocese in the coming year and at the end of the year examines an account of the revenues and expenses.
Can. 494 §1. In every diocese, after having heard the college of consultors and the Finance council, the bishop is to appoint a Finance officer who is truly expert in Financial affairs and absolutely distinguished for honesty.
§2. The Finance officer is to be appointed for a Five year term but can be appointed for other Five year terms at the end of this period. The finance officer is not to be removed while in this function except for a grave cause to be assessed by the bishop after he has heard the college of consultors and the Finance council.
§3. It is for the Finance officer to administer the goods of the diocese under the authority of the bishop in accord with the budget determined by the Finance council and, from the income of the diocese, to meet expenses which the bishop or others designated by him have legitimately authorized.
§4. At the end of the year, the Finance officer must render an account of receipts and expenditures to the Finance council.

CHAPTER III.

THE PRESBYTERAL COUNCIL AND THE COLLEGE OF CONSULTORS

Can. 495 §1. In each diocese a presbyteral council is to be established, that is, a group of priests which, representing the presbyterium, is to be like a senate of the bishop and which assists the bishop in the governance of the diocese according to the norm of law to promote as much as possible the pastoral good of the portion of the people of God entrusted to him.
§2. In apostolic vicariates and prefectures, the vicar or prefect is to establish a council of at least three missionary presbyters whose opinion, even by letter, he is to hear in more serious matters.
Can. 496 The presbyteral council is to have its own statutes approved by the diocesan bishop, attentive to the norms issued by the conference of bishops.
Can. 497 In what pertains to the designation of members of the presbyteral council:
1/ the priests themselves are freely to elect about half, according to the norm of the following canons and of the statutes;
2/ according to the norm of the statutes, some priests must be ex officio members, that is, members who are to belong to the council by reason of the office entrusted to them;
3/ the diocesan bishop is freely entitled to appoint others.
Can. 498 §1. The following have the right of election, both active and passive, in constituting a presbyteral council:
1/ all secular priests incardinated in the diocese;
2/ secular priests not incardinated in the diocese and priests who are members of some religious institute or society of apostolic life, who reside in the diocese and exercise some office for the good of the diocese.
§2. To the extent that the statutes provide for it, the same right of election can be conferred on other priests who have a domicile or quasi-domicile in the diocese.
Can. 499 The manner of electing members of the presbyteral council must be determined in the statutes in such a way that, insofar as possible, the priests of the presbyterium are represented, taking into account especially the different ministries and various regions of the diocese.
Can. 500 §1. It is for the diocesan bishop to convoke the presbyteral council, preside offer it, and determine the questions to be treated by it or receive proposals from the members.
§2. The presbyteral council possesses only a consultative vote; the diocesan bishop is to hear it in affairs of greater importance but needs its consent only in cases expressly defined by law.
§3. The presbyteral council is not able to act without the diocesan bishop who alone has charge of making public those things which have been established according to the norm of §2.
Can. 501 §1. Members of the presbyteral council are to be designated for a time determined in the statutes, in such a way, however, that the entire council or some part of it is renewed within five years.
§2. When a see is vacant, the presbyteral council ceases and the college of consultors fulfills its functions.
Within a year of taking possession, a bishop must establish the presbyteral council anew.
§3. If the presbyteral council does not fulfill the function entrusted to it for the good of the diocese or gravely abuses it, the diocesan bishop, after having consulted with the metropolitan, or, if it concerns the metropolitan see itself, with the suffragan bishop senior in promotion, can dissolve it but must establish it anew within a year.
Can. 502 §1. From among the members of the presbyteral council and in a number not less than six nor more than twelve, the diocesan bishop freely appoints some priests who are to constitute for five years a college of consultors, to which belongs the functions determined by law. When the five years elapse, however, it continues to exercise its proper functions until a new college is established.
§2. The diocesan bishop presides offer the college of consultors. When a see is impeded or vacant, however, the one who temporarily takes the place of the bishop or, if he has not yet been appointed, the priest who is senior in ordination in the college of
consultors presides.
§3. The conference of bishops can establish that the functions of the college of consultors are to be entrusted to the cathedral chapter.
§4. In an apostolic vicariate and prefecture, the council of the mission mentioned in D can. 495, §2 has the functions of the college of consultors unless the law establishes otherwise.

CHAPTER IV. CHAPTERS OF CANONS

Can. 503 A chapter of canons, whether cathedral or collegial, is a college of priests which performs more solemn liturgical functions in a cathedral or collegial church. In addition, it is for the cathedral chapter to fulfill the functions which the law or the diocesan bishop entrusts to it.
Can. 504 The erection, alteration, or suppression of a cathedral chapter is reserved to the Apostolic See.
Can. 505 Each and every chapter, whether cathedral or collegial, is to have its own statutes, drawn up through a legitimate capitular act and approved by the diocesan bishop. These statutes are neither to be changed nor abrogated except with the approval of the same diocesan bishop.
Can. 506 §1. The statutes of a chapter are to determine the constitution of the chapter and the number of canons, always without prejudice to the laws of its foundation. They are to define those things which the chapter and individual canons are to do in the performance of divine worship and ministry. They are to determine the meetings in which the affairs of the chapter are handled and establish the conditions required for the validity and liceity of those affairs, without prejudice to the prescripts of universal law.
§2. The statutes are also to define the compensation, whether stable or to be given on the occasion of the performance of some function, and, attentive to the norms issued by the Holy See, the insignia of the canons.
Can. 507 §1. One of the canons is to preside offer the chapter; other offices are also to be constituted according to the norm of the statutes, after the practice prevailing in the region has been taken into consideration.
§2. Other offices can be entrusted to clerics who do not belong to the chapter; through these offices they assist the canons according to the norm of the statutes.
Can. 508 §1. By virtue of office, the canon penitentiary of a cathedral church and of a collegial church has the ordinary faculty, which he cannot delegate to others, of absolving in the sacramental forum outsiders within the diocese and members of the diocese even outside the territory of the diocese from undeclared latae sentential censures not reserved to the Apostolic See.
§2. Where there is no chapter, the diocesan bishop is to appoint a priest to fulfill the same function.
Can. 509 §1. After having heard the chapter, it is for the diocesan bishop, but not a diocesan administrator, to confer each and every canonry, both in a cathedral church and in a collegial church; every contrary privilege is revoked.
It is for the same bishop to confirm the person elected by the chapter to preside offer it.
§2. A diocesan bishop is to confer canonries only upon priests outstanding in doctrine and integrity of life, who have laudably exercised the ministry.
Can. 510 §1. Parishes are no longer to be joined to a chapter of canons; the diocesan bishop is to separate from a chapter those parishes which are united to it.
§2. In a church which is at the same time parochial and capitular, a pastor is to be designated, whether chosen from among the members of the chapter or not. This pastor is bound by all the duties and possesses the rights and faculties which are proper to a pastor according to the norm of law.
§3. It is for the diocesan bishop to establish definite norms which fittingly integrate the pastoral duties of the pastor and the functions proper to the chapter, taking care that the pastor is not a hindrance to capitular functions nor the chapter to parochial functions. The diocesan bishop, who above all is to take care that the pastoral needs of the faithful are aptly provided for, is to resolve conflicts if they occur.
§4. Alms given to a church which is at the same time parochial and capitular are presumed given to the parish unless it is otherwise evident.

CHAPTER V.

THE PASTORAL COUNCIL

Can. 511 In every diocese and to the extent that pastoral circumstances suggest it, a pastoral council is to be constituted which under the authority of the bishop investigates, considers, and proposes practical conclusions about those things which pertain to pastoral works in the diocese.
Can. 512 §1. A pastoral council consists of members of the Christian faithful who are in full communion with the Catholic Church—clerics, members of institutes of consecrated life, and especially laity—who are designated in a manner determined by the diocesan bishop.
§2. The Christian faithful who are designated to a pastoral council are to be selected in such a way that they truly reflect the entire portion of the people of God which constitutes the diocese, with consideration given to the different areas of the diocese, social conditions and professions, and the role which they have in the apostolate whether individually or joined with others.
§3. No one except members of the Christian faithful outstanding in firm faith, good morals, and prudence is to be designated to a pastoral council.
Can. 513 §1. A pastoral council is constituted for a period of time according to the prescripts of the statutes which are issued by the bishop.
§2. When the see is vacant, a pastoral council ceases.
Can. 514 §1. A pastoral council possesses only a consultative vote. It belongs to the diocesan bishop alone to convoke it according to the needs of the apostolate and to preside over it; it also belongs to him alone to make public what has been done in the council.
§2. The pastoral council is to be convoked at least once a year.

CHAPTER VI.

PARISHES, PASTORS, AND PAROCHIAL VICARS

Can. 515 §1. A parish is a certain community of the Christian faithful stably constituted in a particular church, whose pastoral care is entrusted to a pastor (parochus) as its proper pastor (pastor) under the authority of the diocesan bishop.
§2. It is only for the diocesan bishop to erect, suppress, or alter parishes. He is neither to erect, suppress, nor alter notably parishes, unless he has heard the presbyteral council.
§3. A legitimately erected parish possesses juridic personality by the law itself.
Can. 516 §1. Unless the law provides otherwise, a quasi-parish is equivalent to a parish; a quasi-parish is a definite community of the Christian faithful in a particular church, entrusted to a priest as its proper pastor but not yet erected as a parish because of particular circumstances.
§2. When certain communities cannot be erected as parishes or quasi-parishes, the diocesan bishop is to provide for their pastoral care in another way.
Can. 517 §1. When circumstances require it, the pastoral care of a parish or of different parishes together can be entrusted to several priests in solidum, with the requirement, however, that in exercising pastoral care one of them must be the moderator, namely, the one who is to direct the joint action and to answer for it to the bishop.
§2. If, because of a lack of priests, the diocesan bishop has decided that participation in the exercise of the pastoral care of a parish is to be entrusted to a deacon, to another person who is not a priest, or to a community of persons, he is to appoint some priest who, provided with the powers and faculties of a pastor, is to direct the pastoral care.
Can. 518 As a general rule a parish is to be territorial, that is, one which includes all the Christian faithful of a certain territory. When it is expedient, however, personal parishes are to be established determined by reason of the rite, language, or nationality of the Christian faithful of some territory, or even for some other reason.
Can. 519 The pastor (parochus) is the proper pastor (pastor) of the parish entrusted to him, exercising the pastoral care of the community committed to him under the authority of the diocesan bishop in whose ministry of Christ he has been called to share, so that for that same community he carries out the functions of teaching, sanctifying, and governing, also with the cooperation of other presbyters or deacons and with the assistance of lay members of the Christian faithful, according to the norm of law.
Can. 520 §1. A juridic person is not to be a pastor. With the consent of the competent superior, however, a diocesan bishop, but not a diocesan administrator, can entrust a parish to a clerical religious institute or clerical society of apostolic life, even by erecting it in a church of the institute or society, with the requirement, however, that one presbyter is to be the pastor of the parish or, if the pastoral care is entrusted to several in solidum, the moderator as mentioned in D can. 517, §1.
§2. The entrusting of a parish mentioned in §1 can be made either perpetually or for a specific, predetermined time. In either case it is to be made by means of a written agreement between the diocesan bishop and the competent superior of the institute or society, which expressly and accurately defines, among other things, the work to be accomplished, the persons to be assigned to the parish, and the Financial arrangements.
Can. 521 §1. To become a pastor validly, one must be in the sacred order of the presbyterate.
§2. Moreover, he is to be outstanding in sound doctrine and integrity of morals and endowed with zeal for souls and other virtues; he is also to possess those qualities which are required by universal or particular law to care for the parish in question.
§3. For the office of pastor to be conferred on someone, his suitability must be clearly evident by some means determined by the diocesan bishop, even by means of an examination.
Can. 522 A pastor must possess stability and therefore is to be appointed for an indefinite period of time. The diocesan bishop can appoint him only for a specific period if the conference of bishops has permitted this by a decree.
Can. 523 Without prejudice to the prescript of D can. 682, §1, the provision of the office of pastor belongs to the diocesan bishop, and indeed by free conferral, unless someone has the right of presentation or election.
Can. 524 A diocesan bishop is to entrust a vacant parish to the one whom he considers suited to fulfill its parochial care, after weighing all the circumstances and without any favoritism. To make a judgment about suitability, he is to hear the vicar forane and conduct appropriate investigations, having heard certain presbyters and lay members of the Christian faithful, if it is warranted.
Can. 525 When a see is vacant or impeded, it belongs to the diocesan administrator or another who governs the diocese temporarily:
1/ to install or confirm presbyters who have been legitimately presented or elected for a parish;
2/ to appoint pastors if the see has been vacant or impeded for a year.
Can. 526 §1. A pastor is to have the parochial care of only one parish; nevertheless, because of a lack of priests or other circumstances, the care of several neighboring parishes can be entrusted to the same pastor.
§2. In the same parish there is to be only one pastor or moderator in accord with the norm of D can. 517, §1; any contrary custom is reprobated and any contrary privilege whatsoever is revoked.
Can. 527 §1. The person who has been promoted to carry out the pastoral care of a parish obtains this care and is bound to exercise it from the moment of taking possession.
§2. The local ordinary or a priest delegated by him places the pastor in possession; he is to observe the method accepted by particular law or legitimate custom. The same ordinary, however, can dispense from that method for a just cause; in this case, the notification of the dispensation to the parish replaces the taking of possession.
§3. The local ordinary is to prescribe the time within which possession of a parish must be taken. When this has elapsed without action, he can declare the parish vacant unless there was a just impediment.
Can. 528 §1. A pastor is obliged to make provision so that the word of God is proclaimed in its entirety to those living in the parish; for this reason, he is to take care that the lay members of the Christian faithful are instructed in the truths of the faith, especially by giving a homily on Sundays and holy days of obligation and by offering catechetical instruction. He is to foster works through which the spirit of the gospel is promoted, even in what pertains to social justice. He is to have particular care for the Catholic education of children and youth. He is to make every effort, even with the collaboration of the Christian faithful, so that the message of the gospel comes also to those who have ceased the practice of their religion or do not profess the true faith.
§2. The pastor is to see to it that the Most Holy Eucharist is the center of the parish assembly of the faithful.
He is to work so that the Christian faithful are nourished through the devout celebration of the sacraments and, in a special way, that they frequently approach the sacraments of the Most Holy Eucharist and penance. He is also to endeavor that they are led to practice prayer even as families and take part consciously and actively in the sacred liturgy which, under the authority of the diocesan bishop, the pastor must direct in his own parish and is bound to watch over so that no abuses creep in.
Can. 529 §1. In order to fulfill his office diligently, a pastor is to strive to know the faithful entrusted to his care.
Therefore he is to visit families, sharing especially in the cares, anxieties, and griefs of
the faithful, strengthening them in the Lord, and prudently correcting them if they are failing in certain areas. With generous love he is to help the sick, particularly those close to death, by refreshing them solicitously with the sacraments and commending their souls to God; with particular diligence he is to seek out the poor, the afflicted, the lonely, those exiled from their country, and similarly those weighed down by special difficulties. He is to work so that spouses and parents are supported in fulfilling their proper duties and is to foster growth of Christian life in the family.
§2. A pastor is to recognize and promote the proper part which the lay members of the Christian faithful have in the mission of the Church, by fostering their associations for the purposes of religion. He is to cooperate with his own bishop and the presbyterium of the diocese, also working so that the faithful have concern for parochial communion, consider themselves members of the diocese and of the universal Church, and participate in and sustain efforts to promote this same communion.
Can. 530 The following functions are especially entrusted to a pastor:
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 D can. 883, n. 3;
3/ the administration of Viaticum and of the anointing of the sick, without prejudice to the prescript of D can. 1003, §§2 and 3, and the imparting of the apostolic blessing;
4/ the assistance at marriages and the nuptial blessing;
5/ the performance of funeral rites;
6/ the blessing of the baptismal font at Easter time, the leading of processions outside the church, and solemn blessings outside the church;
7/ the more solemn eucharistic celebration on Sundays and holy days of obligation. Can. 531 Although another person has performed a certain parochial function, that
person is to put the offerings received from the Christian faithful on that occasion in
the parochial account, unless in the case of voluntary openings the contrary intention of the donor is certain. The diocesan bishop, after having heard the presbyteral council, is competent to establish prescripts which provide for the allocation of these openings
and the remuneration of clerics fulfilling the same function.
Can. 532 In all juridic affairs the pastor represents the parish according to the norm of law. He is to take care that the goods of the parish are administered according to the norm of D cann. 1281-1288.
Can. 533 §1. A pastor is obliged to reside in a rectory near the church. Nevertheless, in particular cases and if there is a just cause, the local ordinary can permit him to reside elsewhere, especially in a house shared by several presbyters, provided that the performance of parochial functions is properly and suitably provided for.
§2. Unless there is a grave reason to the contrary, a pastor is permitted to be absent
from the parish each year for vacation for at most one continuous or interrupted month; those days which the pastor spends once a year in spiritual retreat are not computed in the time of vacation. In order to be absent from the parish for more than a week, however, a pastor is bound to inform the local ordinary.
§3. It is for the diocesan bishop to establish norms which see to it that during the absence of the pastor, a priest endowed with the necessary faculties provides for the care of the parish.
Can. 534 §1. After a pastor has taken possession of his parish, he is obliged to apply a Mass for the people entrusted to him on each Sunday and holy day of obligation in his diocese. If he is legitimately impeded from this celebration, however, he is to apply it on the same days through another or on other days himself.
§2. A pastor who has the care of several parishes is bound to apply only one Mass for the entire people entrusted to him on the days mentioned in §1.
§3. A pastor who has not satisfied the obligation mentioned in §§1 and 2 is to apply as soon as possible as many Masses for the people as he has omitted.
Can. 535 §1. Each parish is to have parochial registers, that is, those of baptisms, marriages, deaths, and others as prescribed by the conference of bishops or the diocesan bishop. The pastor is to see to it that these registers are accurately inscribed and carefully preserved.
§2. In the baptismal register are also to be noted confirmation and those things which pertain to the canonical status of the Christian faithful by reason of marriage, without prejudice to the prescript of D can. 1133, of adoption, of the reception of sacred orders, of perpetual profession made in a religious institute, and of change of rite. These notations are always to be noted on a baptismal certificate.
§3. Each parish is to have its own seal. Documents regarding the canonical status of the Christian faithful and all acts which can have juridic importance are to be signed by the pastor or his delegate and sealed with the parochial seal.
§4. In each parish there is to be a storage area, or archive, in which the parochial registers are protected along with letters of bishops and other documents which are to be preserved for reason of necessity or advantage. The pastor is to take care that all of these things, which are to be inspected by the diocesan bishop or his delegate at the time of visitation or at some other opportune time, do not come into the hands of outsiders.
§5. Older parochial registers are also to be carefully protected according to the prescripts of particular law.
Can. 536 §1. If the diocesan bishop judges it opportune after he has heard the presbyteral council, a pastoral council is to be established in each parish, over which the pastor presides and in which the Christian faithful, together with those who share in pastoral care by virtue of their office in the parish, assist in fostering pastoral activity.
§2. A pastoral council possesses a consultative vote only and is governed by the norms established by the diocesan bishop.
Can. 537 In each parish there is to be a finance council which is governed, in addition to universal law, by norms issued by the diocesan bishop and in which the Christian faithful, selected according to these same norms, are to assist the pastor in the administration of the goods of the parish, without prejudice to the prescript of D can.
532.
Can. 538 §1. A pastor ceases from office by removal or transfer carried out by the diocesan bishop according to the norm of law, by resignation made by the pastor himself for a just cause and accepted by the same bishop for validity, and by lapse of time if he had been appointed for a definite period according to the prescripts of particular law mentioned in D can. 522.
§2. A pastor who is a member of a religious institute or is incardinated in a society of apostolic life is removed according to the norm of D can. 682, §2.
§3. When a pastor has completed seventy-Five years of age, he is requested to submit his resignation from office to the diocesan bishop who is to decide to accept or defer it after he has considered all the circumstances of the person and place. Attentive to the norms established by the conference of bishops, the diocesan bishop must provide suitable support and housing for a retired pastor.
Can. 539 When a parish becomes vacant or when a pastor is prevented from exercising his pastoral function in the parish by reason of captivity, exile or banishment, incapacity or ill health, or some other cause, the diocesan bishop is to designate as soon as possible a parochial administrator, that is, a priest who takes the place of the pastor according to the norm of D can. 540.
Can. 540 §1. A parochial administrator is bound by the same duties and possesses the same rights as a pastor unless the diocesan bishop establishes otherwise.
§2. A parochial administrator is not permitted to do anything which prejudices the rights of the pastor or can harm parochial goods.
§3. After he has completed his function, a parochial administrator is to render an account to the pastor.
Can. 541 §1. When a parish becomes vacant or a pastor has been impeded from exercising his pastoral function and before the appointment of a parochial administrator, the parochial vicar is to assume the governance of the parish temporarily. If there are several vicars, the one who is senior in appointment or, if there are no vicars, a pastor determined by particular law assumes this governance.
§2. The one who has assumed the governance of a parish according to the norm of §1 is immediately to inform the local ordinary about the vacancy of the parish.
Can. 542 Priests to whom the pastoral care of some parish or of different parishes together is entrusted in solidum according to the norm of D can. 517, §1:
1/ must be endowed with the qualities mentioned in D can. 521;
2/ are to be appointed or installed according to the norm of the prescripts of cann. D
522 and D 524;
3/ obtain pastoral care only from the moment of taking possession; their moderator is placed in possession according to the norm of the prescripts of D can. 527, §2; for the other priests, however, a legitimately made profession of faith replaces taking possession.
Can. 543 §1. If the pastoral care of some parish or of different parishes together is entrusted to priests in solidum, each of them is obliged to perform the tasks and functions of pastor mentioned in cann. D 528, D 529, and D 530 according to the arrangement they establish. All of them have the faculty of assisting at marriages and all the powers to dispense granted to a pastor by law; these are to be exercised, however, under the direction of the moderator.
§2. All the priests who belong to the group:
1/ are bound by the obligation of residence;
2/ are to establish through common counsel an arrangement by which one of them is to celebrate a Mass for the people according to the norm of D can. 534;
3/ the moderator alone represents in juridic affairs the parish or parishes entrusted to the group.
Can. 544 When a priest from the group mentioned in D can. 517, §1 or its moderator ceases from office as well as when one of them becomes incapable of exercising his pastoral function, the parish or parishes whose care is entrusted to the group do not become vacant. It is for the diocesan bishop, however, to appoint another moderator; before someone is appointed by the bishop, the priest in the group who is senior in appointment is to fulfill this function.
Can. 545 §1. Whenever it is necessary or opportune in order to carry out the pastoral care of a parish fittingly, one or more parochial vicars can be associated with the pastor. As co-workers with the pastor and sharers in his solicitude, they are to offer service in the pastoral ministry by common counsel and effort with the pastor and under his authority.
§2. A parochial vicar can be assigned either to assist in exercising the entire pastoral ministry for the whole parish, a determined part of the parish, or a certain group of the Christian faithful of the parish, or even to assist in fulfilling a specific ministry in different parishes together.
Can. 546 To be appointed a parochial vicar validly, one must be in the sacred order of the presbyterate.
Can. 547 The diocesan bishop freely appoints a parochial vicar, after he has heard, if he has judged it opportune, the pastor or pastors of the parishes for which the parochial
vicar is appointed and the vicar forane, without prejudice to the prescript of D can.
682, §1.
Can. 548 §1. The obligations and rights of a parochial vicar, besides being defined in the canons of this chapter, diocesan statutes, and the letter of the diocesan bishop, are more specifically determined in the mandate of the pastor.
§2. Unless the letter of the diocesan bishop expressly provides otherwise, a parochial vicar is obliged to assist the pastor in the entire parochial ministry by reason of office, except for the application of the Mass for the people, and to substitute for the pastor if the situation arises according to the norm of law.
§3. A parochial vicar is to report to the pastor regularly concerning proposed and existing pastoral endeavors in such a way that the pastor and the vicar or vicars, through common efforts, are able to provide for the pastoral care of the parish for which they are together responsible.
Can. 549 Unless the diocesan bishop has provided otherwise according to the norm of D can. 533, §3 and unless a parochial administrator has been appointed, the prescripts of D can. 541, §1 are to be observed when the pastor is absent. In this case, the vicar is also bound by all the obligations of the pastor, except the obligation of applying Mass for the people.
Can. 550 §1. A parochial vicar is obliged to reside in the parish or, if he has been appointed for different parishes jointly, in one of them. Nevertheless, for a just cause the local ordinary can allow him to reside elsewhere, especially in a house shared by several presbyters, provided that this is not detrimental to the performance of his pastoral functions.
§2. The local ordinary is to take care that some manner of common life in the rectory is fostered between the pastor and the vicars where this can be done.
§3. A parochial vicar possesses the same right as a pastor concerning the time of vacation.
Can. 551 The prescripts of D can. 531 are to be observed in regards to openings which the Christian faithful give to a vicar on the occasion of the performance of pastoral ministry.
Can. 552 The diocesan bishop or diocesan administrator can remove a parochial vicar for a just cause, without prejudice to the prescript of D can. 682, §2.
CHAPTER VII. VICARS FORANE
Can. 553 §1. A vicar forane, who is also called a dean, an archpriest, or some other name, is a priest who is placed over a vicariate forane.
§2. Unless particular law establishes otherwise, the diocesan bishop appoints the vicar forane, after he has heard the priests who exercise ministry in the vicariate in question
according to his own prudent judgment.
Can. 554 §1. For the office of vicar forane, which is not tied to the office of pastor 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 by 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.
Can. 555 §1. In addition to the faculties legitimately given to him by particular law, the vicar forane has the duty and right:
1/ of promoting and coordinating common pastoral activity in the vicariate;
2/ of seeing to it that the clerics of his district lead a life in keeping with their state and perform their duties diligently;
3/ of seeing to it that religious functions are celebrated according to the prescripts of the sacred liturgy, that the beauty and elegance of churches and sacred furnishings are maintained carefully, especially in the eucharistic celebration and custody of the Most Blessed Sacrament, that the parochial registers are inscribed correctly and protected appropriately, that ecclesiastical goods are administered carefully, and finally that the rectory is cared for with proper diligence.
§2. In the vicariate entrusted to him, the vicar forane:
1/ is to see to it that, according to the prescripts of particular law and at the times stated, the clerics attend lectures, theological meetings, or conferences according to the norm of D can. 279, §2;
2/ is to take care that spiritual supports are available to the presbyters of his district, and likewise to be concerned especially for those who find themselves in more difficult circumstances or are beset by problems.
§3. The vicar forane is to take care that the pastors of his district whom he knows to be gravely ill do not lack spiritual and material aids and that the funeral rites of those who have died are celebrated worthily. He is also to make provision so that, on the occasion of illness or death, the registers, documents, sacred furnishings, and other things which belong to the Church are not lost or removed.
§4. A vicar forane is obliged to visit the parishes of his district according to the determination made by the diocesan bishop.

CHAPTER VIII.

RECTORS OF CHURCHES AND CHAPLAINS

Art. 1.
RECTORS OF CHURCHES
Can. 556 Rectors of churches are understood here as priests to whom is committed the care of some church which is neither parochial nor capitular nor connected to a house of a religious community or society of apostolic life which celebrates services in it.
Can. 557 §1. The diocesan bishop freely appoints the rector of a church, without prejudice to the right of election or presentation if someone legitimately has it; in that case, it is for the diocesan bishop to confirm or install the rector.
§2. Even if a church belongs to some clerical religious institute of pontifical right, the diocesan bishop is competent to install the rector presented by the superior.
§3. The rector of a church which is connected with a seminary or other college which is governed by clerics is the rector of the seminary or college unless the diocesan bishop has determined otherwise.
Can. 558 Without prejudice to the prescript of D can. 262, a rector is not permitted to perform the parochial functions mentioned in D can. 530, nn. 1-6 in the church entrusted to him unless the pastor consents or, if the matter warrants it, delegates.
Can. 559 A rector can perform liturgical celebrations, even solemn ones, in the church entrusted to him, without prejudice to the legitimate laws of the foundation, and provided that, in the judgment of the local ordinary, they do not harm parochial ministry in any way.
Can. 560 When the local ordinary considers it opportune, he can order a rector to celebrate in his church particular functions, even parochial ones, for the people and to make the church available for certain groups of the Christian faithful to conduct liturgical celebrations there.
Can. 561 No one is permitted to celebrate the Eucharist, administer the sacraments, or perform other sacred functions in the church without the permission of the rector or another legitimate superior; this permission must be granted or denied according to the norm of law.
Can. 562 The rector of a church, under the authority of the local ordinary and observing the legitimate statutes and acquired rights, is obliged to see to it that sacred functions are celebrated worthily in the church according to the liturgical norms and prescripts of the canons, that obligations are fulfilled faithfully, that goods are administered diligently, that the maintenance and beauty of sacred furnishings and buildings are provided for, and that nothing whatever occurs which is in any way unfitting to the holiness of the place and the reverence due to a house of God.
Can. 563 Without prejudice to the prescript of D can. 682, §2, the local ordinary, for a just cause and according to his own prudent judgment, can remove the rector of a church from office, even if he had been elected or presented by others.
Art. 2.
CHAPLAINS
Can. 564 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, which is to be exercised according to the norm of universal and particular law.
Can. 565 Unless the law provides otherwise or someone legitimately has special rights, a chaplain is appointed by the local ordinary to whom it also belongs to install the one presented or to confirm the one elected.
Can. 566 §1. A chaplain must be provided with all the faculties which proper pastoral care requires. In addition to those which are granted by particular law or special delegation, a chaplain possesses by virtue of office the faculty of hearing the confessions of the faithful entrusted to his care, of preaching the word of God to them, of administering Viaticum and the anointing of the sick, and of conferring 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, of absolving from latae sententiae censures which are neither reserved nor declared, without prejudice, however, to the prescript of D can. 976.
Can. 567 §1. The local ordinary is not to proceed to the appointment of a chaplain to a house of a lay religious institute without consulting the superior, who has the right to propose a specific priest after the superior has heard the community.
§2. It is for the chaplain to celebrate or direct liturgical functions; nevertheless, he is not permitted to involve himself in the internal governance of the institute.
Can. 568 As far as possible, chaplains are to be appointed for those who are not able to avail themselves of the ordinary care of pastors because of the condition of their lives, such as migrants, exiles, refugees, nomads, sailors.
Can. 569 Military chaplains are governed by special laws.
Can. 570 If a non-parochial church is connected to the seat of a community or group, the chaplain is to be the rector of that church, unless the care of the community or of the church requires otherwise.
Can. 571 In the exercise of his pastoral function, a chaplain is to preserve a fitting relationship with the pastor.
Can. 572 In what pertains to the removal of a chaplain, the prescript of D can. 563 is to be observed.

SECTION I:

INSTITUTES OF CONSECRATED LIFE

TITLE I:

NORMS COMMON TO ALL INSTITUTES OF CONSECRATED LIFE (Cann.

573 - 606)

Can. 573 §1. The life consecrated through the profession of the evangelical counsels is a stable form of living by which the faithful, following Christ more closely under the action of the Holy Spirit, are totally dedicated to God who is loved most of all, so that, having been dedicated by a new and special title to His honor, to the building up of the Church, and to the salvation of the world, they strive for the perfection of charity in the service of the kingdom of God and, having been made an outstanding sign in the Church, foretell the heavenly glory.
§2. The Christian faithful freely assume this form of living in institutes of consecrated life canonically erected by competent authority of the Church. Through vows or other sacred bonds according to the proper laws of the institutes, they profess the evangelical counsels of chastity, poverty, and obedience and, through the charity to which the counsels lead, are joined in a special way to the Church and its mystery.
Can. 574 §1. The state of those who profess the evangelical counsels in institutes of this type belongs to the life and holiness of the Church and must be fostered and promoted by all in the Church.
§2. Certain Christian faithful are specially called by God to this state so that they possess a special gift in the life of the Church and contribute to its salvific mission, according to the purpose and spirit of the institute.
Can. 575 The evangelical counsels, based on the teaching and examples of Christ the Teacher, are a divine gift which the Church has received from the Lord and preserves always through His grace.
Can. 576 It is for the competent authority of the Church to interpret the evangelical counsels, to direct their practice by laws, and by canonical approbation to establish the stable forms of living deriving from them, and also, for its part, to take care that the institutes grow and flourish according to the spirit of the founders and sound traditions.
Can. 577 In the Church there are a great many institutes of consecrated life which have different gifts according to the grace which has been given them: they more closely follow Christ who prays, or announces the kingdom of God, or does good to people, or lives with people in the world, yet who always does the will of the Father.
Can. 578 All must observe faithfully the mind and designs of the founders regarding the nature, purpose, spirit, and character of an institute, which have been sanctioned by competent ecclesiastical authority, and its sound traditions, all of which constitute the patrimony of the same institute.
Can. 579 Diocesan bishops, each in his own territory, can erect institutes of consecrated life by formal decree, provided that the Apostolic See has been consulted.
Can. 580 The aggregation of one institute of consecrated life to another is reserved to the competent authority of the aggregating institute; the canonical autonomy of the aggregated institute is always to be preserved.
Can. 581 To divide an institute into parts, by whatever name they are called, to erect new parts, to join those erected, or to redefine their boundaries belongs to the competent authority of the institute, according to the norm of the constitutions.
Can. 582 Mergers and unions of institutes of consecrated life are reserved to the
Apostolic See only; confederations and federations are also reserved to it.
Can. 583 Changes in institutes of consecrated life affecting those things which had been approved by the Apostolic See cannot be made without its permission.
Can. 584 The suppression of an institute pertains only to the Apostolic See; a decision regarding the temporal goods of the institute is also reserved to the Apostolic See.
Can. 585 It belongs to the competent authority of an institute to suppress its parts.
Can. 586 §1. A just autonomy of life, especially of governance, is acknowledged for individual institutes, by which they possess their own discipline in the Church and are able to preserve their own patrimony intact, as mentioned in D can. 578.
§2. It is for local ordinaries to preserve and safeguard this autonomy.
Can. 587 §1. To protect more faithfully the proper vocation and identity of each institute, the fundamental code or constitutions of every institute must contain, besides those things which are to be observed as stated in D can. 578, fundamental norms regarding governance of the institute, the discipline of members, incorporation and formation of members, and the proper object of the sacred bonds.
§2. A code of this type is approved by competent authority of the Church and can be changed only with its consent.
§3. In this code spiritual and juridic elements are to be joined together suitably;
nevertheless, norms are not to be multiplied without necessity.
§4. Other norms established by competent authority of an institute are to be collected suitably in other codes and, moreover, can be reviewed appropriately and adapted according to the needs of places and times.
Can. 588 §1. By its very nature, the state of consecrated life is neither clerical nor lay.
§2. That institute is called clerical which, by reason of the purpose or design intended by the founder or by virtue of legitimate tradition, is under the direction of clerics, assumes the exercise of sacred orders, and is recognized as such by the authority of the Church.
§3. That institute is called lay which, recognized as such by the authority of the Church, has by virtue of its nature, character, and purpose a proper function defined by the founder or by legitimate tradition, which does not include the exercise of sacred
orders.
Can. 589 An institute of consecrated life is said to be of pontifical right if the Apostolic See has erected it or approved it through a formal decree. It is said to be of diocesan right, however, if it has been erected by a diocesan bishop but has not obtained a decree of approval from the Apostolic See.
Can. 590 §1. Inasmuch as institutes of consecrated life are dedicated in a special way to the service of God and of the whole Church, they are subject to the supreme authority of the Church in a special way.
§2. Individual members are also bound to obey the Supreme Pontiff as their highest superior by reason of the sacred bond of obedience.
Can. 591 In order to provide better for the good of institutes and the needs of the apostolate, the Supreme Pontiff, by reason of his primacy in the universal Church and with a view to common advantage, can exempt institutes of consecrated life from the governance of local ordinaries and subject them to himself alone or to another ecclesiastical authority.
Can. 592 §1. In order better to foster the communion of institutes with the Apostolic See, each supreme moderator is to send a brief report of the state and life of the institute to the Apostolic See, in a manner and at a time established by the latter.
§2. The moderators of every institute are to promote knowledge of documents of the Holy See which regard the members entrusted to them and are to take care about their observance.
Can. 593 Without prejudice to the prescript of D can. 586, institutes of pontifical right are immediately and exclusively subject to the power of the Apostolic See in regards to internal governance and discipline.
Can. 594 Without prejudice to D can. 586, an institute of diocesan right remains under the special care of the diocesan bishop.
Can. 595 §1. It is for the bishop of the principal seat to approve the constitutions and confirm changes legitimately introduced into them, without prejudice to those things which the Apostolic See has taken in hand, and also to treat affairs of greater importance affecting the whole institute which exceed the power of internal authority, after he has consulted the other diocesan bishops, however, if the institute has spread to several dioceses.
§2. A diocesan bishop can grant dispensations from the constitutions in particular cases.
Can. 596 §1. Superiors and chapters of institutes possess that power over members which is defined in universal law and the constitutions.
§2. In clerical religious institutes of pontifical right, however, they also possess ecclesiastical power of governance for both the external and internal forum.
§3. The prescripts of cann. D 131, D 133, and D 137- 144 apply to the power mentioned in §1.
Can. 597 §1. Any Catholic endowed with a right intention who has the qualities required by universal and proper law and who is not prevented by any impediment can be admitted into an institute of consecrated life.
§2. No one can be admitted without suitable preparation.
Can. 598 §1. Each institute, attentive to its own character and purposes, is to define in its constitutions the manner in which the evangelical counsels of chastity, poverty, and obedience must be observed for its way of living.
§2. Moreover, all members must not only observe the evangelical counsels faithfully and fully but also arrange their life according to the proper law of the institute and thereby strive for the perfection of their state.
Can. 599 The evangelical counsel of chastity assumed for the sake of the kingdom of heaven, which is a sign of the world to come and a source of more abundant fruitfulness in an undivided heart, entails the obligation of perfect continence in celibacy.
Can. 600 The evangelical counsel of poverty in imitation of Christ who, although he was rich, was made poor for us, entails, besides a life which is poor in fact and in spirit and is to be led productively in moderation and foreign to earthly riches, a dependence and limitation in the use and disposition of goods according to the norm of the proper law of each institute.
Can. 601 The evangelical counsel of obedience, undertaken in a spirit of faith and love in the following of Christ obedient unto death, requires the submission of the will to legitimate superiors, who stand in the place of God, when they command according to the proper constitutions.
Can. 602 The life of brothers or sisters proper to each institute, by which all the members are united together as a special family in Christ, is to be defined in such a way that it becomes a mutual support for all in fulfilling the vocation of each. Moreover, by their communion as brothers or sisters rooted and founded in charity, members are to be an example of universal reconciliation in Christ.
Can. 603 §1. In addition to institutes of consecrated life, the Church recognizes the eremitic or anchoritic life by which the Christian faithful devote their life to the praise of God and the salvation of the world through a stricter withdrawal from the world, the silence of solitude, and assiduous prayer and penance.
§2. A hermit is recognized by law as one dedicated to God in consecrated life if he or she publicly professes in the hands of the diocesan bishop the three evangelical counsels, confirmed by vow or other sacred bond, and observes a proper program of living under his direction.
Can. 604 §1. Similar to these forms of consecrated life is the order of virgins who,
expressing the holy resolution of following Christ more closely, are consecrated to God by the diocesan bishop according to the approved liturgical rite, are mystically betrothed to Christ, the Son of God, and are dedicated to the service of the Church.
§2. In order to observe their own resolution more faithfully and to perform by mutual assistance service to the Church in harmony with their proper state, virgins can be associated together.
Can. 605 The approval of new forms of consecrated life is reserved only to the Apostolic See. Diocesan bishops, however, are to strive to discern new gifts of consecrated life granted to the Church by the Holy Spirit and are to assist promoters so that these can express their proposals as well as possible and protect them by appropriate statutes; the general norms contained in this section are especially to be utilized.
Can. 606 Those things which are established for institutes of consecrated life and their members are equally valid in law for either sex, unless it is otherwise evident from the context of the wording or the nature of the matter.

TITLE II.

RELIGIOUS INSTITUTES (Cann. 607 - 709)

Can. 607 §1. As a consecration of the whole person, religious life manifests in the Church a wonderful marriage brought about by God, a sign of the future age. Thus the religious brings to perfection a total self-giving as a sacrifice offered to God, through which his or her whole existence becomes a continuous worship of God in charity.
§2. A religious institute is a society in which members, according to proper law, pronounce public vows, either perpetual or temporary which are to be renewed, however, when the period of time has elapsed, and lead a life of brothers or sisters in common.
§3. The public witness to be rendered by religious to Christ and the Church entails a separation from the world proper to the character and purpose of each institute.

CHAPTER I.

RELIGIOUS HOUSES AND THEIR ERECTION AND SUPPRESSION

Can. 608 A religious community must live in a legitimately established house under the authority of a superior designated according to the norm of law. Each house is to have at least an oratory in which the Eucharist is to be celebrated and reserved so that it is truly the center of the community.
Can. 609 §1. Houses of a religious institute are erected by the authority competent according to the constitutions, with the previous written consent of the diocesan bishop.
§2. In addition, the permission of the Apostolic See is required to erect a monastery of nuns.
Can. 610 §1. The erection of houses takes place with consideration for their advantage to the Church and the institute and with suitable safeguards for those things which are required to carry out properly the religious life of the members according to the proper purposes and spirit of the institute.
§2. No house is to be erected unless it can be judged prudently that the needs of the members will be provided for suitably.
Can. 611 The consent of the diocesan bishop to erect a religious house of any institute entails the right:
1/ to lead a life according to the character and proper purposes of the institute;
2/ to exercise the works proper to the institute according to the norm of law and without prejudice to the conditions attached to the consent;
3/ for clerical institutes to have a church, without prejudice to the prescript of D can.
1215, §3 and to perform sacred ministries, after the requirements of the law have been observed.
Can. 612 For a religious house to be converted to apostolic works different from those for which it was established, the consent of the diocesan bishop is required, but not if it concerns a change which refers only to internal governance and discipline, without prejudice to the laws of the foundation.
Can. 613 §1. A religious house of canons regular or of monks under the governance and care of its own moderator is autonomous unless the constitutions state otherwise.
§2. The moderator of an autonomous house is a major superior by law.
Can. 614 Monasteries of nuns associated to an institute of men maintain their own way of life and governance according to the constitutions. Mutual rights and obligations are to be defined in such a way that spiritual good can come from the association.
Can. 615 An autonomous monastery which does not have another major superior besides its own moderator and is not associated to another institute of religious in such a way that the superior of the latter possesses true power over such a monastery as determined by the constitutions is entrusted to the special vigilance of the diocesan bishop according to the norm of law.
Can. 616 §1. The supreme moderator can suppress a legitimately erected religious house according to the norm of the constitutions, after the diocesan bishop has been consulted. The proper law of the institute is to make provision for the goods of the suppressed house, without prejudice to the intentions of the founders or donors or to legitimately acquired rights.
§2. The suppression of the only house of an institute belongs to the Holy See, to which the decision regarding the goods in that case is also reserved.
§3. To suppress the autonomous house mentioned in D can. 613 belongs to the general chapter, unless the constitutions state otherwise.
§4. To suppress an autonomous monastery of nuns belongs to the Apostolic See, with due regard to the prescripts of the constitutions concerning its goods.

CHAPTER II.

THE GOVERNANCE OF INSTITUTES

Art. 1.
SUPERIORS AND COUNCILS
Can. 617 Superiors are to fulfill their function and exercise their power according to the norm of universal and proper law.
Can. 618 Superiors are to exercise their power, received from God through the ministry of the Church, in a spirit of service. Therefore, docile to the will of God in fulfilling their function, they are to govern their subjects as sons or daughters of God and, promoting the voluntary obedience of their subjects with reverence for the human person, they are to listen to them willingly and foster their common endeavor for the good of the institute and the Church, but without prejudice to the authority of superiors to decide and prescribe what must be done.
Can. 619 Superiors are to devote themselves diligently to their office and together with the members entrusted to them are to strive to build a community of brothers or sisters in Christ, in which God is sought and loved before all things. Therefore, they are to nourish the members regularly with the food of the word of God and are to draw them to the celebration of the sacred liturgy. They are to be an example to them in cultivating virtues and in the observance of the laws and traditions of their own institute; they are to meet the personal needs of the members appropriately, solicitously to care for and visit the sick, to correct the restless, to console the faint of heart, and to be patient toward all.
Can. 620 Those who govern an entire institute, a province of an institute or part equivalent to a province, or an autonomous house, as well as their vicars, are major superiors. Comparable to these are an abbot primate and a superior of a monastic congregation, who nonetheless do not have all the power which universal law grants to major superiors.
Can. 621 A grouping of several houses which constitutes an immediate part of the same institute under the same superior and has been canonically erected by legitimate authority is called a province.
Can. 622 The supreme moderator holds power over all the provinces, houses, and members of an institute; this power is to be exercised according to proper law. Other superiors possess power within the limits of their function.
Can. 623 In order for members to be appointed or elected validly to the function of superior, a suitable time is required after perpetual or definitive profession, to be determined by proper law, or if it concerns major superiors, by the constitutions.
Can. 624 §1. Superiors are to be constituted for a certain and appropriate period of time according to the nature and need of the institute, unless the constitutions determine otherwise for the supreme moderator and for superiors of an autonomous house.
§2. Proper law is to provide suitable norms so that superiors, constituted for a definite time, do not remain too long in offices of governance without interruption.
§3. Nevertheless, they can be removed from office during their function or be transferred to another for reasons established in proper law.
Can. 625 §1. The supreme moderator of an institute is to be designated by canonical election according to the norm of the constitutions.
§2. The bishop of the principal seat presides at the elections of a superior of the autonomous monastery mentioned in D can. 615 and of the supreme moderator of an institute of diocesan right.
§3. Other superiors are to be constituted according to the norm of the constitutions, but in such a way that, if they are elected, they need the confirmation of a competent major superior; if they are appointed by a superior, however, a suitable consultation is to precede.
Can. 626 Superiors in the conferral of offices and members in elections are to observe the norms of universal and proper law, are to abstain from any abuse or partiality, and are to appoint or elect those whom they know in the Lord to be truly worthy and suitable, having nothing before their eyes but God and the good of the institute. Moreover, in elections they are to avoid any procurement of votes, either directly or indirectly, whether for themselves or for others.
Can. 627 §1. According to the norm of the constitutions, superiors are to have their own council, whose assistance they must use in carrying out their function.
§2. In addition to the cases prescribed in universal law, proper law is to determine the cases which require consent or counsel to act validly; such consent or counsel must be obtained according to the norm of D can. 127.
Can. 628 §1. The superiors whom the proper law of the institute designates for this function are to visit the houses and members entrusted to them at stated times according to the norms of this same proper law.
§2. It is the right and duty of a diocesan bishop to visit even with respect to religious discipline:
1/ the autonomous monasteries mentioned in D can. 615;
2/ individual houses of an institute of diocesan right located in his own territory.
§3. Members are to act with trust toward a visitator, to whose legitimate questioning they are bound to respond according to the truth in charity. Moreover, it is not permitted for anyone in any way to divert members from this obligation or otherwise
to impede the scope of the visitation.
Can. 629 Superiors are to reside in their respective houses, and are not to absent themselves from their house except according to the norm of proper law.
Can. 630 §1. Superiors are to recognize the due freedom of their members regarding the sacrament of penance and direction of conscience, without prejudice, however, to the discipline of the institute.
§2. According to the norm of proper law, superiors are to be concerned that suitable confessors are available to the members, to whom the members can confess frequently.
§3. In monasteries of nuns, in houses of formation, and in more numerous lay communities, there are to be ordinary confessors approved by the local ordinary after consultation with the community; nevertheless, there is no obligation to approach them.
§4. Superiors are not to hear the confessions of subjects unless the members request it on their own initiative.
§5. Members are to approach superiors with trust, to whom they can freely and on their own initiative open their minds. Superiors, however, are forbidden to induce the members in any way to make a manifestation of conscience to them.
Art. 2. CHAPTERS
Can. 631 §1. The general chapter, which holds supreme authority in the institute according to the norm of the constitutions, is to be composed in such a way that, representing the entire institute, it becomes a true sign of its unity in charity. It is for the general chapter principally: to protect the patrimony of the institute mentioned in D can. 578, promote suitable renewal according to that patrimony, elect the supreme moderator, treat affairs of greater importance, and issue norms which all are bound to obey.
§2. The constitutions are to define the composition and extent of the power of a chapter; proper law is to determine further the order to be observed in the celebration of the chapter, especially in what pertains to elections and the manner of handling affairs.
§3. According to the norms determined in proper law, not only provinces and local communities, but also any member can freely send wishes and suggestions to a general chapter.
Can. 632 Proper law is to determine accurately what is to pertain to other chapters of the institute and to other similar assemblies, namely, what pertains to their nature, authority, composition, way of proceeding and time of celebration.
Can. 633 §1. Organs of participation or consultation are to fulfill faithfully the function entrusted to them according to the norm of universal and proper law and to
express in their own way the concern and participation of all the members for the good of the entire institute or community.
§2. In establishing and using these means of participation and consultation, wise discretion is to be observed and their procedures are to conform to the character and purpose of the institute.
Art. 3.
TEMPORAL GOODS AND THEIR ADMINISTRATION
Can. 634 §1. As juridic persons by the law itself, institutes, provinces, and houses are capable of acquiring, possessing, administering, and alienating temporal goods unless this capacity is excluded or restricted in the constitutions.
§2. Nevertheless, they are to avoid any appearance of excess, immoderate wealth, and accumulation of goods.
Can. 635 §1. Since the temporal goods of religious institutes are ecclesiastical, they are governed by the prescripts of Book V, The Temporal Goods of the Church, unless other provision is expressly made.
§2. Nevertheless, each institute is to establish suitable norms concerning the use and administration of goods, by which the poverty proper to it is to be fostered, protected, and expressed.
Can. 636 §1. In each institute and likewise in each province which is governed by a major superior, there is to be a Finance officer, distinct from the major superior and constituted according to the norm of proper law, who is to manage the administration of goods under the direction of the respective superior. Insofar as possible, a Finance officer distinct from the local superior is to be designated even in local communities.
§2. At the time and in the manner established by proper law, Finance officers and other administrators are to render an account of their administration to the competent authority.
Can. 637 The autonomous monasteries mentioned in D can. 615 must render an account of their administration to the local ordinary once a year. Moreover, the local ordinary has the right to be informed about the Financial reports of a religious house of diocesan right.
Can. 638 §1. Within the scope of universal law, it belongs to proper law to determine acts which exceed the limit and manner of ordinary administration and to establish what is necessary to place an act of extraordinary administration validly.
§2. In addition to superiors, the officials who are designated for this in proper law also validly incur expenses and perform juridic acts of ordinary administration within the limits of their function.
§3. For the validity of alienation and of any other affair in which the patrimonial condition of a juridic person can worsen, the written permission of the competent
superior with the consent of the council is required.
Nevertheless, if it concerns an affair which exceeds the amount defined by the Holy See for each region, or things given to the Church by vow, or things precious for artistic or historical reasons, the permission of the Holy See itself is also required.
§4. For the autonomous monasteries mentioned in D can. 615 and for institutes of diocesan right, it is also necessary to have the written consent of the local ordinary.
Can. 639 §1. If a juridic person has contracted debts and obligations even with the permission of the superiors, it is bound to answer for them.
§2. If a member has entered into a contract concerning his or her own goods with the permission of the superior, the member must answer for it, but if the business of the institute was conducted by mandate of the superior, the institute must answer.
§3. If a religious has entered into a contract without any permission of superiors, he or she must answer, but not the juridic person.
§4. It is a fixed rule, however, that an action can always be brought against one who has profited from the contract entered into.
§5. Religious superiors are to take care that they do not permit debts to be contracted unless it is certain that the interest on the debt can be paid off from ordinary income and that the capital sum can be paid off through legitimate amortization within a period that is not too long.
Can. 640 Taking into account local conditions, institutes are to strive to give, as it were, a collective witness of charity and poverty and are to contribute according to their ability something from their own goods to provide for the needs of the Church and the support of the poor.

CHAPTER III.

THE ADMISSION OF CANDIDATES AND THE FORMATION OF MEMBERS

Art. 1.
ADMISSION TO THE NOVITIATE
Can. 641 The right to admit candidates to the novitiate belongs to major superiors according to the norm of proper law.
Can. 642 With vigilant care, superiors are only to admit those who, besides the required age, have the health, suitable character, and sufficient qualities of maturity to embrace the proper life of the institute. This health, character, and maturity are to be verified even by using experts, if necessary, without prejudice to the prescript of D can. 220.
Can. 643 §1. The following are admitted to the novitiate invalidly:
1/ one who has not yet completed seventeen years of age;
2/ a spouse, while the marriage continues to exist;
3/ one who is currently bound by a sacred bond to some institute of consecrated life or is incorporated in some society of apostolic life, without prejudice to the prescript of D can. 684;
4/ one who enters the institute induced by force, grave fear, or malice, or the one whom a superior, induced in the same way, has received;
5/ one who has concealed his or her incorporation in some institute of consecrated life or in some society of apostolic life.
§2. Proper law can establish other impediments even for validity of admission or can attach conditions.
Can. 644 Superiors are not to admit to the novitiate secular clerics without consulting their proper ordinary nor those who, burdened by debts, cannot repay them.
Can. 645 §1. Before candidates are admitted to the novitiate, they must show proof of baptism, confirmation, and free status.
§2. If it concerns the admission of clerics or those who had been admitted in another institute of consecrated life, in a society of apostolic life, or in a seminary, there is additionally required the testimony of, respectively, the local ordinary, the major superior of the institute or society, or the rector of the seminary.
§3. Proper law can require other proof about the requisite suitability of candidates and freedom from impediments.
§4. Superiors can also seek other information, even under secrecy, if it seems necessary to them.
Art. 2.
THE NOVITIATE AND FORMATION OF NOVICES
Can. 646 The novitiate, through which life in an institute is begun, is arranged so that the novices better understand their divine vocation, and indeed one which is proper to the institute, experience the manner of living of the institute, and form their mind and heart in its spirit, and so that their intention and suitability are tested.
Can. 647 §1. The erection, transfer, and suppression of a novitiate house are to be done through written decree of the supreme moderator of the institute with the consent of the council.
§2. To be valid, a novitiate must be made in a house properly designated for this purpose. In particular cases and as an exception, by grant of the supreme moderator with the consent of the council, a candidate can make the novitiate in another house of the institute under the direction of some approved religious who acts in the place of the director of novices.
§3. A major superior can permit a group of novices to reside for a certain period of time in another house of the institute designated by the superior.
Can. 648 §1. To be valid, a novitiate must include twelve months spent in the community itself of the novitiate, without prejudice to the prescript of D can. 647, §3.
§2. To complete the formation of novices, in addition to the period mentioned in §1, the constitutions can establish one or more periods of apostolic exercises to be spent outside the community of the novitiate.
§3. The novitiate is not to last longer than two years.
Can. 649 §1. Without prejudice to the prescripts of D can. 647, §3 and D can. 648, §2, an absence from the novitiate house which lasts more than three months, either continuous or interrupted, renders the novitiate invalid. An absence which lasts more than fifteen days must be made up.
§2. With the permission of the competent major superior, first profession can be anticipated, but not by more than fifteen days.
Can. 650 §1. The scope of the novitiate demands that novices be formed under the guidance of a director according to the program of formation defined in proper law.
§2. Governance of the novices is reserved to one director under the authority of the major superiors.
Can. 651 §1. The director of novices is to be a member of the institute who has professed perpetual vows and has been legitimately designated.
§2. If necessary, the director can be given assistants who are subject to the director in regard to the supervision of the novices and the program of formation.
§3. Members who are carefully prepared and who, not impeded by other duties, can carry out this function fruitfully and in a stable manner are to be placed in charge of the formation of novices.
Can. 652 §1. It is for the director and assistants to discern and test the vocation of the novices and to form them gradually to lead correctly the life of perfection proper to the institute.
§2. Novices are to be led to cultivate human and Christian virtues; through prayer and self-denial they are to be introduced to a fuller way of perfection; they are to be taught to contemplate the mystery of salvation and to read and meditate on the sacred scriptures; they are to be prepared to cultivate the worship of God in the sacred liturgy; they are to learn a manner of leading a life consecrated to God and humanity in Christ through the evangelical counsels; they are to be instructed regarding the character and spirit, the purpose and discipline, the history and life of the institute; and they are to be imbued with love for the Church and its sacred pastors.
§3. Conscious of their own responsibility, the novices are to collaborate actively with their director in such a way that they faithfully respond to the grace of a divine
vocation.
§4. Members of the institute are to take care that they cooperate for their part in the work of formation of the novices through example of life and prayer.
§5. The time of the novitiate mentioned in D can. 648, §1 is to be devoted solely to the task of formation and consequently novices are not to be occupied with studies and functions which do not directly serve this formation.
Can. 653 §1. A novice can freely leave an institute; moreover, the competent authority of the institute can dismiss a novice.
§2. At the end of the novitiate, if judged suitable, a novice is to be admitted to temporary profession; otherwise the novice is to be dismissed. If there is doubt about the suitability of a novice, the major superior can extend the time of probation according to the norm of proper law, but not beyond six months.
Art. 3.
RELIGIOUS PROFESSION
Can. 654 By religious profession, members assume the observance of the three evangelical counsels by public vow, are consecrated to God through the ministry of the Church, and are incorporated into the institute with the rights and duties defined by law.
Can. 655 Temporary profession is to be made for a period defined in proper law; it is not to be less than three years nor longer than six.
Can. 656 For the validity of temporary profession it is required that:
1/ the person who is to make it has completed at least eighteen years of age;
2/ the novitiate has been validly completed;
3/ admission has been given freely by the competent superior with the vote of the council according to the norm of law;
4/ the profession is expressed and made without force, grave fear, or malice;
5/ the profession is received by a legitimate superior personally or through another. Can. 657 §1. When the period for which profession was made has elapsed, a religious
who freely petitions and is judged suitable is to be admitted to renewal of profession or
to perpetual profession; otherwise, the religious is to depart.
§2. If it seems opportune, however, the competent superior can extend the period of temporary profession according to proper law, but in such a way that the total period in which the member is bound by temporary vows does not exceed nine years.
§3. Perpetual profession can be anticipated for a just cause, but not by more than three months.
Can. 658 In addition to the conditions mentioned in D can. 656, nn. 3, 4, and 5 and others imposed by proper law, the following are required for the validity of perpetual profession:
1/ the completion of at least twenty-one years of age;
2/ previous temporary profession of at least three years, without prejudice to the prescript of D can. 657, §3.
Art. 4.
THE FORMATION OF RELIGIOUS
Can. 659 §1. In individual institutes the formation of all the members is to be continued after first profession so that they lead the proper life of the institute more fully and carry out its mission more suitably.
§2. Therefore, proper law must define the program of this formation and its duration, attentive to the needs of the Church and the conditions of people and times, insofar as the purpose and character of the institute require it.
§3. Universal law and the program of studies proper to the institute govern the formation of members who are preparing to receive holy orders.
Can. 660 §1. Formation is to be systematic, adapted to the capacity of the members, spiritual and apostolic, doctrinal and at the same time practical. Suitable degrees, both ecclesiastical and civil, are also to be obtained when appropriate.
§2. During the time of this formation, offices and tasks which may impede it are not to be entrusted to the members.
Can. 661 Through their entire life, religious are to continue diligently their spiritual, doctrinal, and practical formation. Superiors, moreover, are to provide them with the resources and time for this.

CHAPTER IV.

THE OBLIGATIONS AND RIGHTS OF INSTITUTES AND THEIR MEMBERS

Can. 662 Religious are to have as the supreme rule of life the following of Christ proposed in the gospel and expressed in the constitutions of their own institute.
Can. 663 §1. The first and foremost duty of all religious is to be the contemplation of divine things and assiduous union with God in prayer.
§2. Members are to make every effort to participate in the eucharistic sacrifice daily, to receive the most sacred Body of Christ, and to adore the Lord himself present in the sacrament.
§3. They are to devote themselves to the reading of sacred scripture and mental prayer, to celebrate worthily the liturgy of the hours according to the prescripts of proper law, without prejudice to the obligation for clerics mentioned in D can. 276, §2, n. 3, and to
perform other exercises of piety.
§4. With special veneration, they are to honor the Virgin Mother of God, the example and protector of all consecrated life, also through the marian rosary.
§5. They are to observe faithfully an annual period of sacred retreat.
Can. 664 Religious are to strive after conversion of the soul toward God, to examine their conscience, even daily, and to approach the sacrament of penance frequently.
Can. 665 §1. Observing common life, religious are to live in their own religious house and are not to be absent from it except with the permission of their superior. If it concerns a lengthy absence from the house, however, the major superior, with the consent of the council and for a just cause, can permit a member to live outside a house of the institute, but not for more than a year, except for the purpose of caring for ill health, of studies, or of exercising an apostolate in the name of the institute.
§2. A member who is absent from a religious house illegitimately with the intention of withdrawing from the power of the superiors is to be sought out solicitously by them and is to be helped to return to and persevere in his or her vocation.
Can. 666 In the use of means of social communication, necessary discretion is to be observed and those things are to be avoided which are harmful to one’s vocation and dangerous to the chastity of a consecrated person.
Can. 667 §1. In all houses, cloister adapted to the character and mission of the institute is to be observed according to the determinations of proper law, with some part of a religious house always reserved to the members alone.
§2. A stricter discipline of cloister must be observed in monasteries ordered to contemplative life.
§3. Monasteries of nuns which are ordered entirely to contemplative life must observe papal cloister, that is, cloister according to the norms given by the Apostolic See. Other monasteries of nuns are to observe a cloister adapted to their proper character and defined in the constitutions.
§4. For a just cause, a diocesan bishop has the faculty of entering the cloister of monasteries of nuns which are in his diocese and, for a grave cause and with the consent of the superior, of permitting others to be admitted to the cloister and the nuns to leave it for a truly necessary period of time.
Can. 668 §1. Before first profession, members are to cede the administration of their goods to whomever they prefer and, unless the constitutions state otherwise, are to make disposition freely for their use and revenue. Moreover, at least before perpetual profession, they are to make a will which is to be valid also in civil law.
§2. To change these dispositions for a just cause and to place any act regarding temporal goods, they need the permission of the superior competent according to the norm of proper law.
§3. Whatever a religious acquires through personal effort or by reason of the institute, the religious acquires for the institute. Whatever accrues to a religious in any way by reason of pension, subsidy, or insurance is acquired for the institute unless proper law states otherwise.
§4. A person who must renounce fully his or her goods due to the nature of the institute is to make that renunciation before perpetual profession in a form valid, as far as possible, even in civil law; it is to take effect from the day of profession. A perpetually professed religious who wishes to renounce his or her goods either partially or totally according to the norm of proper law and with the permission of the supreme moderator is to do the same.
§5. A professed religious who has renounced his or her goods fully due to the nature of the institute loses the capacity of acquiring and possessing and therefore invalidly places acts contrary to the vow of poverty. Moreover, whatever accrues to the professed after renunciation belongs to the institute according to the norm of proper law.
Can. 669 §1. Religious are to wear the habit of the institute, made according to the norm of proper law, as a sign of their consecration and as a witness of poverty.
§2. Clerical religious of an institute which does not have a proper habit are to wear clerical dress according to the norm of D can. 284.
Can. 670 An institute must supply the members with all those things which are necessary to achieve the purpose of their vocation, according to the norm of the constitutions.
Can. 671 A religious is not to accept functions and offices outside the institute without the permission of a legitimate superior.
Can. 672 Religious are bound by the prescripts of cann. D 277, D 285, D 286, D 287, and D 289, and religious clerics additionally by the prescripts of D can. 279, §2; in lay institutes of pontifical right, the proper major superior can grant the permission mentioned in D can. 255, §4.

CHAPTER V.

THE APOSTOLATE OF INSTITUTES

Can. 673 The apostolate of all religious consists first of all in the witness of their consecrated life, which they are bound to foster by prayer and penance.
Can. 674 Institutes which are entirely ordered to contemplation always hold a distinguished place in the mystical Body of Christ: for they offer an extraordinary sacrifice of praise to God, illumine the people of God with the richest fruits of holiness, move it by their example, and extend it with hidden apostolic fruitfulness. For this reason, members of these institutes cannot be summoned to furnish assistance in the various pastoral ministries however much the need of the active apostolate urges it.
Can. 675 §1. Apostolic action belongs to the very nature of institutes dedicated to works of the apostolate.
Accordingly, the whole life of the members is to be imbued with an apostolic spirit;
indeed the whole apostolic action is to be informed by a religious spirit.
§2. Apostolic action is to proceed always from an intimate union with God and is to confirm and foster this union.
§3. Apostolic action, to be exercised in the name and by the mandate of the Church, is to be carried out in the communion of the Church.
Can. 676 Lay institutes, whether of men or of women, participate in the pastoral function of the Church through spiritual and corporal works of mercy and offer the most diverse services to people. Therefore, they are to persevere faithfully in the grace of their vocation.
Can. 677 §1. Superiors and members are to retain faithfully the mission and works proper to the institute.
Nevertheless, attentive to the necessities of times and places, they are to accommodate them prudently, even employing new and opportune means.
§2. Moreover, if they have associations of the Christian faithful joined to them, institutes are to assist them with special care so that they are imbued with the genuine spirit of their family.
Can. 678 §1. Religious are subject to the power of bishops whom they are bound to follow with devoted submission and reverence in those matters which regard the care of souls, the public exercise of divine worship, and other works of the apostolate.
§2. In exercising an external apostolate, religious are also subject to their proper superiors and must remain faithful to the discipline of the institute. The bishops themselves are not to fail to urge this obligation if the case warrants it.
§3. In organizing the works of the apostolate of religious, diocesan bishops and religious superiors must proceed through mutual consultation.
Can. 679 When a most grave cause demands it, a diocesan bishop can prohibit a member of a religious institute from residing in the diocese if his or her major superior, after having been informed, has neglected to make provision; moreover, the matter is to be referred immediately to the Holy See.
Can. 680 Among the various institutes and also between them and the secular clergy, there is to be fostered an ordered cooperation and a coordination under the direction of the diocesan bishop of all the works and apostolic activities, without prejudice to the character and purpose of individual institutes and the laws of the foundation.
Can. 681 §1. Works which a diocesan bishop entrusts to religious are subject to the authority and direction of the same bishop, without prejudice to the right of religious superiors according to the norm of D can. 678, §§2 and 3.
§2. In these cases, the diocesan bishop and the competent superior of the institute are to draw up a written agreement which, among other things, is to define expressly and accurately those things which pertain to the work to be accomplished, the members to be devoted to it, and economic matters.
Can. 682 §1. If it concerns conferring an ecclesiastical office in a diocese upon some religious, the diocesan bishop appoints the religious, with the competent superior making the presentation, or at least assenting to the appointment.
§2. A religious can be removed from the of-Fie entrusted to him or her at the discretion either of the entrusting authority after having informed the religious superior or of the superior after having informed the one entrusting; neither requires the consent of the other.
Can. 683 §1. At the time of pastoral visitation and also in the case of necessity, the diocesan bishop, either personally or through another, can visit churches and oratories which the Christian faithful habitually attend, schools, and other works of religion or charity, whether spiritual or temporal, entrusted to religious, but not schools which are open exclusively to the institute’s own students.
§2. If by chance he has discovered abuses and the religious superior has been warned in vain, he himself can make provision on his own authority.

CHAPTER VI.

SEPARATION OF MEMBERS FROM THE INSTITUTE

Art. 1.
TRANSFER TO ANOTHER INSTITUTE
Can. 684 §1. A member in perpetual vows cannot transfer from one religious institute to another except by a grant of the supreme moderator of each institute and with the consent of their respective councils.
§2. After completing a probation which is to last at least three years, the member can be admitted to perpetual profession in the new institute. If the member refuses to make this profession or is not admitted to make it by competent superiors, however, the member is to return to the original institute unless an indult of secularization has been obtained.
§3. For a religious to transfer from an autonomous monastery to another of the same institute or federation or confederation, the consent of the major superior of each monastery and of the chapter of the receiving monastery is required and is sufficient, without prejudice to other requirements established by proper law; a new profession is not required.
§4. Proper law is to determine the time and manner of the probation which must precede the profession of a member in the new institute.
§5. For a transfer to be made to a secular institute or a society of apostolic life or from
them to a religious institute, permission of the Holy See is required, whose mandates must be observed.
Can. 685 §1. Until a person makes profession in the new institute, the rights and obligations which the member had in the former institute are suspended although the vows remain. Nevertheless, from the beginning of probation, the member is bound to the observance of the proper law of the new institute.
§2. Through profession in the new institute, the member is incorporated into it while the preceding vows, rights, and obligations cease.
Art. 2.
DEPARTURE FROM AN INSTITUTE
Can. 686 §1. With the consent of the council, the supreme moderator for a grave cause can grant an indult of exclaustration to a member professed by perpetual vows, but not for more than three years, and if it concerns a cleric, with the prior consent of the ordinary of the place in which he must reside. To extend an indult or to grant it for more than three years is reserved to the Holy See, or to the diocesan bishop if it concerns institutes of diocesan right.
§2. It is only for the Apostolic See to grant an indult of exclaustration for nuns.
§3. At the petition of the supreme moderator with the consent of the council, exclaustration can be imposed by the Holy See on a member of an institute of pontifical right, or by a diocesan bishop on a member of an institute of diocesan right, for grave causes, with equity and charity observed.
Can. 687 An exclaustrated member is considered freed from the obligations which cannot be reconciled with the new condition of his or her life, yet remains dependent upon and under the care of superiors and also of the local ordinary, especially if the member is a cleric. The member can wear the habit of the institute unless the indult determines otherwise. Nevertheless, the member lacks active and passive voice.
Can. 688 §1. A person who wishes to leave an institute can depart from it when the time of profession has been completed.
§2. During the time of temporary profession, a person who asks to leave the institute for a grave cause can obtain an indult of departure from the supreme moderator with the consent of the council in an institute of pontifical right. In institutes of diocesan right and in the monasteries mentioned in D can. 615, however, the bishop of the house of assignment must confirm the indult for it to be valid.
Can. 689 §1. If there are just causes, the competent major superior, after having heard the council, can exclude a member from making a subsequent profession when the period of temporary profession has been completed.
§2. Physical or psychic illness, even contracted after profession, which in the judgment of experts renders the member mentioned in §1 unsuited to lead the life of the institute
constitutes a cause for not admitting the member to renew profession or to make perpetual profession, unless the illness had been contracted through the negligence of the institute or through work performed in the institute.
§3. If, however, a religious becomes insane during the period of temporary vows, even though unable to make a new profession, the religious cannot be dismissed from the institute.
Can. 690 §1. The supreme moderator with the consent of the council can readmit without the burden of repeating the novitiate one who had legitimately left the institute after completing the novitiate or after profession. Moreover, it will be for the same moderator to determine an appropriate probation prior to temporary profession and the time of vows to precede perpetual profession, according to the norm of cann. D 655 and D 657.
§2. The superior of an autonomous monastery with the consent of the council possesses the same faculty.
Can. 691 §1. A perpetually professed religious is not to request an indult of departure from an institute except for the gravest of causes considered before the Lord. The religious is to present a petition to the supreme moderator of the institute who is to transmit it along with a personal opinion and the opinion of the council to the competent authority.
§2. In institutes of pontifical right, an indult of this type is reserved to the Apostolic See. In institutes of diocesan right, however, the bishop of the diocese in which the house of assignment is situated can also grant it.
Can. 692 Unless it has been rejected by the member in the act of notification, an indult of departure granted legitimately and made known to the member entails by the law itself dispensation from the vows and from all the obligations arising from profession.
Can. 693 If a member is a cleric, an indult is not granted before he finds a bishop who incardinates him in the diocese or at least receives him experimentally. If he is received experimentally, he is incardinated into the diocese by the law itself after five years have passed, unless the bishop has refused him.
Art. 3.
DISMISSAL OF MEMBERS
Can. 694 §1. A member must be held as ipso facto dismissed from an institute who:
1/ has defected notoriously from the Catholic faith;
2/ has contracted marriage or attempted it, even only civilly.
§2. In these cases, after the proofs have been collected, the major superior with the council is to issue without any delay a declaration of fact so that the dismissal is established juridically.
Can. 695 §1. A member must be dismissed for the delicts mentioned in cann. D 1397, D 1398, and D 1395, unless in the delicts mentioned in D can. 1395, §2, the superior decides that dismissal is not completely necessary and that correction of the member, restitution of justice, and reparation of scandal can be resolved sufficiently in another way.
§2. In these cases, after the proofs regarding the facts and imputability have been collected, the major superior is to make known the accusation and proofs to the member to be dismissed, giving the member the opportunity for self-defense. All the acts, signed by the major superior and a notary, together with the responses of the member, put in writing and signed by that member, are to be transmitted to the supreme moderator.
Can. 696 §1. A member can also be dismissed for other causes provided that they are grave, external, imputable, and juridically proven such as: habitual neglect of the obligations of consecrated life; repeated violations of the sacred bonds; stubborn disobedience to the legitimate prescripts of superiors in a grave matter; grave scandal arising from the culpable behavior of the member; stubborn upholding or diffusion of doctrines condemned by the magisterium of the Church; public adherence to ideologies infected by materialism or atheism; the illegitimate absence mentioned in D can. 665, §2, lasting six months; other causes of similar gravity which the proper law of the institute may determine.
§2. For the dismissal of a member in temporary vows, even causes of lesser gravity established in proper law are sufficient.
Can. 697 In the cases mentioned in D can. 696, if the major superior, after having heard the council, has decided that a process of dismissal must be begun:
1/ the major superior is to collect or complete the proofs;
2/ the major superior is to warn the member in writing or before two witnesses with an explicit threat of subsequent dismissal unless the member reforms, with the cause for dismissal clearly indicated and full opportunity for self-defense given to the member; if the warning occurs in vain, however, the superior is to proceed to another warning after an intervening space of at least fifteen days;
3/ if this warning also occurs in vain and the major superior with the council decides that incorrigibility is sufficiently evident and that the defenses of the member are insufficient, after fifteen days have elapsed from the last warning without effect, the major superior is to transmit to the supreme moderator all the acts, signed personally and by a notary, along with the signed responses of the member.
Can. 698 In all the cases mentioned in cann. D 695 and D 696, the right of the member to communicate with and to offer defenses directly to the supreme moderator always remains intact.
Can. 699 §1. The supreme moderator with the council, which must consist of at least four members for validity, is to proceed collegially to the accurate consideration of the
proofs, arguments, and defenses; if it has been decided through secret ballot, the supreme moderator is to issue a decree of dismissal with the reasons in law and in fact expressed at least summarily for validity.
§2. In the autonomous monasteries mentioned in D can. 615, it belongs to the diocesan bishop, to whom the superior is to submit the acts examined by the council, to decide on dismissal.
Can. 700 A decree of dismissal does not have effect unless it has been confirmed by the Holy See, to which the decree and all the acts must be transmitted; if it concerns an institute of diocesan right, confirmation belongs to the bishop of the diocese where the house to which the religious has been attached is situated. To be valid, however, the decree must indicate the right which the dismissed possesses to make recourse to the competent authority within ten days from receiving notification. The recourse has suspensive effect.
Can. 701 By legitimate dismissal, vows as well as the rights and obligations deriving from profession cease ipso facto.
Nevertheless, if the member is a cleric, he cannot exercise sacred orders until he finds a bishop who receives him into the diocese after an appropriate probation according to the norm of D can. 693 or at least permits him to exercise sacred orders.
Can. 702 §1. Those who depart from a religious institute legitimately or have been dismissed from it legitimately can request nothing from the institute for any work done in it.
§2. Nevertheless, the institute is to observe equity and the charity of the gospel toward a member who is separated from it.
Can. 703 In the case of grave external scandal or of most grave imminent harm to the institute, a member can be expelled immediately from a religious house by the major superior or, if there is danger in delay, by the local superior with the consent of the council. If it is necessary, the major superior is to take care to begin a process of dismissal according to the norm of law or is to refer the matter to the Apostolic See.
Can. 704 In the report referred to in D can. 592, §1, which is to be sent to the Apostolic See, mention is to be made of members who have been separated from the institute in any way.
CHAPTER VII.
RELIGIOUS RAISED TO THE EPISCOPATE
Can. 705 A religious raised to the episcopate remains a member of his institute but is subject only to the Roman Pontiff by virtue of the vow of obedience and is not bound by obligations which he himself prudently judges cannot be reconciled with his condition.
Can. 706 The religious mentioned above:
1/ if he has lost the right of ownership of goods through profession, has the use, revenue, and administration of goods which accrue to him; a diocesan bishop and the others mentioned in D can. 381, §2, however, acquire property on behalf of the particular church; others, on behalf of the institute or the Holy See insofar as the institute is capable or not of possession;
2/ if he has not lost the right of ownership of goods through profession, recovers the use, revenue, and administration of the goods which he had; those things which accrue to him afterwards he fully acquires for himself;
3/ in either case, however, must dispose of goods according to the intention of the donors when they do not accrue to him personally.
Can. 707 §1. A retired religious bishop can choose a place of residence even outside the houses of his institute, unless the Apostolic See has provided otherwise.
§2. If he has served some diocese, D can. 402, §2 is to be observed with respect to his appropriate and worthy support, unless his own institute wishes to provide such support; otherwise the Apostolic See is to provide in another manner.
CHAPTER VIII.
CONFERENCES OF MAJOR SUPERIORS
Can. 708 Major superiors can be associated usefully in conferences or councils so that by common efforts they work to achieve more fully the purpose of the individual institutes, always without prejudice to their autonomy, character, and proper spirit, or to transact common affairs, or to establish appropriate coordination and cooperation with the conferences of bishops and also with individual bishops.
Can. 709 Conferences of major superiors are to have their own statutes approved by the Holy See, by which alone they can be erected even as a juridic person and under whose supreme direction they remain.

TITLE III.

SECULAR INSTITUTES (Cann. 710 - 730)

Can. 710 A secular institute is an institute of consecrated life in which the Christian faithful, living in the world, strive for the perfection of charity and seek to contribute to the sanctification of the world, especially from within.
Can. 711 The consecration of a member of a secular institute does not change the member’s proper canonical condition among the people of God, whether lay or clerical, with due regard for the prescripts of the law which refer to institutes of consecrated life.
Can. 712 Without prejudice to the prescripts of D cann. 598-601, the constitutions are to establish the sacred bonds by which the evangelical counsels are assumed in the
institute and are to define the obligations which these same bonds bring about; the proper secularity of the institute, however, is always to be preserved in its way of life.
Can. 713 §1. Members of these institutes express and exercise their own consecration in apostolic activity, and like leaven they strive to imbue all things with the spirit of the gospel for the strengthening and growth of the Body of Christ.
§2. In the world and from the world, lay members participate in the evangelizing function of the Church whether through the witness of a Christian life and of fidelity toward their own consecration, or through the assistance they offer to order temporal things according to God and to inform the world by the power of the gospel.
They also cooperate in the service of the ecclesial community according to their own secular way of life.
§3. Through the witness of consecrated life especially in the presbyterium, clerical members help their brothers by a particular apostolic charity, and by their sacred ministry among the people of God they bring about the sanctification of the world.
Can. 714 Members are to lead their lives in the ordinary conditions of the world according to the norm of the constitutions, whether alone, or in their own families, or in a group living as brothers or sisters.
Can. 715 §1. Clerical members incardinated in a diocese are subject to the diocesan bishop, without prejudice to those things which regard consecrated life in their own institute.
§2. Those who are incardinated in an institute according to the norm of D can. 266, §3, however, are subject to the bishop like religious if they are appointed to the proper works of the institute or to the governance of the institute.
Can. 716 §1. All members are to participate actively in the life of the institute according to proper law.
§2. Members of the same institute are to preserve communion among themselves, caring solicitously for a spirit of unity and a genuine relationship as brothers or sisters.
Can. 717 §1. The constitutions are to prescribe the proper manner of governance; they are to define the time during which the moderators hold their office and the manner by which they are designated.
§2. No one is to be designated as supreme moderator who is not incorporated definitively.
§3. Those who have been placed in charge of the governance of an institute are to take care that its unity of spirit is preserved and that the active participation of the members is promoted.
Can. 718 The administration of the goods of an institute, which must express and foster evangelical poverty, is governed by the norms of Book V, The Temporal Goods of the Church, and by the proper law of the institute.
Likewise, proper law is to define the obligations of the institute, especially Financial ones, towards members who carry on work for it.
Can. 719 §1. For members to respond faithfully to their vocation and for their apostolic action to proceed from their union with Christ, they are to devote themselves diligently to prayer, to give themselves in a Fitting way to the reading of sacred scripture, to observe an annual period of spiritual retreat, and to perform other spiritual exercises according to proper law.
§2. The celebration of the Eucharist, daily if possible, is to be the source and strength of their whole consecrated life.
§3. They are to approach freely the sacrament of penance which they are to receive frequently.
§4. They are to obtain freely necessary direction of conscience and to seek counsel of this kind even from the moderators, if they wish.
Can. 720 The right of admission into the institute, either for probation or for the assumption of sacred bonds, whether temporary or perpetual or definitive, belongs to the major moderators with their council, according to the norm of the constitutions.
Can. 721 §1. A person is admitted to initial probation invalidly:
1/ who has not yet attained the age of majority;
2/ who is bound currently by a sacred bond in some institute of consecrated life or is incorporated in a society of apostolic life;
3/ a spouse, while the marriage continues to exist.
§2. The constitutions can establish other impediments to admission even for validity or can attach conditions.
§3. Moreover, to be received, the person must have the maturity necessary to lead rightly the proper life of the institute.
Can. 722 §1. Initial probation is to be ordered in a way that the candidates understand more fittingly their own divine vocation, and indeed, the one proper to the institute, and that they are trained in the spirit and way of life of the institute.
§2. Candidates are properly to be formed to lead a life according to the evangelical counsels and are to be taught to transform their whole life into the apostolate, employing those forms of evangelization which better respond to the purpose, spirit, and character of the institute.
§3. The constitutions are to define the manner and length of this probation before first taking on sacred bonds in the institute; the length is not to be less than two years.
Can. 723 §1. When the period of initial probation has elapsed, a candidate who is judged suitable is to assume the three evangelical counsels strengthened by a sacred
bond or is to depart from the institute.
§2. This first incorporation is to be temporary according to the norm of the constitutions; it is not to be less than five years.
§3. When the period of this incorporation has elapsed, the member who is judged suitable is to be admitted to perpetual incorporation or to definitive incorporation, that is, with temporary bonds that are always to be renewed.
§4. Definitive incorporation is equivalent to perpetual incorporation with regard to the specific juridic effects established in the constitutions.
Can. 724 §1. Formation after the first assumption of sacred bonds is to be continued without interruption according to the constitutions.
§2. Members are to be formed in divine and human things at the same time; moreover, moderators of the institute are to have a serious concern for the continued spiritual formation of the members.
Can. 725 An institute can associate to itself by some bond determined in the constitutions other members of the Christian faithful who are to strive for evangelical perfection according to the spirit of the institute and are to participate in its mission.
Can. 726 §1. When the period of temporary incorporation has elapsed, a member is able to leave the institute freely or the major moderator, after having heard the council, can exclude a member for a just cause from the renewal of the sacred bonds.
§2. For a grave cause, a temporarily incorporated member who freely petitions it is able to obtain an indult of departure from the supreme moderator with the consent of the council.
Can. 727 §1. After having considered the matter seriously before the Lord, a perpetually incorporated member who wishes to leave the institute is to seek an indult of departure from the Apostolic See through the supreme moderator if the institute is of pontifical right; otherwise the member may also seek it from the diocesan bishop, as it is defined in the constitutions.
§2. If it concerns a cleric incardinated in the institute, the prescript of D can. 693 is to be observed.
Can. 728 When an indult of departure has been granted legitimately, all the bonds as well as the rights and obligations deriving from incorporation cease.
Can. 729 A member is dismissed from an institute according to the norm of cann. D
694 and D 695; moreover, the constitutions are to determine other causes for dismissal provided that they are proportionately grave, external, imputable, and juridically proven, and the method of proceeding established in cann. 697-700 is to be observed. The prescript of D can. 701 applies to one dismissed.
Can. 730 In order for a member of a secular institute to transfer to another secular institute, the prescripts of cann. D 684, §§1, 2, 4, and D 685 are to be observed;
moreover, for transfer to be made to a religious institute or to a society of apostolic life or from them to a secular institute, the permission of the Apostolic See is required, whose mandates must be observed.

SECTION II.

SOCIETIES OF APOSTOLIC LIFE (Cann. 731 - 755)

Can. 731 §1. Societies of apostolic life resemble institutes of consecrated life; their members, without religious vows, pursue the apostolic purpose proper to the society and, leading a life in common as brothers or sisters according to their proper manner of life, strive for the perfection of charity through the observance of the constitutions.
§2. Among these are societies in which members assume the evangelical counsels by some bond defined in the constitutions.
Can. 732 Those things which are established in cann. D 578-597 and D 606 apply to societies of apostolic life, without prejudice, however, to the nature of each society; moreover, D cann. 598-602 apply to the societies mentioned in D can. 731, §2.
Can. 733 §1. The competent authority of the society erects a house and establishes a local community with the previous written consent of the diocesan bishop, who must also be consulted concerning its suppression.
§2. Consent to erect a house entails the right to have at least an oratory in which the
Most Holy Eucharist is to be celebrated and reserved.
Can. 734 The constitutions determine the governance of a society, with D cann. 617-
633 observed according to the nature of each society.
Can. 735 §1. The proper law of each society determines the admission, probation, incorporation, and formation of members.
§2. In what pertains to admission into a society, the conditions established in D cann.
642- 645 are to be observed.
§3. Proper law must determine the manner of probation and formation, especially doctrinal, spiritual, and apostolic, adapted to the purpose and character of the society, in such a way that the members, recognizing their divine vocation, are suitably prepared for the mission and life of the society.
Can. 736 §1. In clerical societies, clerics are incardinated in the society itself unless the constitutions establish otherwise.
§2. In those things which belong to the program of studies and to the reception of orders, the norms for secular clerics are to be observed, without prejudice to §1.
Can. 737 Incorporation entails on the part of the members the obligations and rights defined in the constitutions and on the part of the society concern for leading the members to the purpose of their proper vocation according to the constitutions.
Can. 738 §1. All members are subject to their proper moderators according to the norm of the constitutions in those matters which regard the internal life and discipline of the society.
§2. They are also subject to the diocesan bishop in those matters which regard public worship, the care of souls, and other works of the apostolate, with attention to D cann.
679-683.
§3. The constitutions or particular agreements define the relations of a member incardinated in a diocese with his own bishop.
Can. 739 In addition to the obligations to which members as members are subject according to the constitutions, they are bound by the common obligations of clerics unless it is otherwise evident from the nature of the thing or the context.
Can. 740 Members must live in a house or in a legitimately established community and must observe common life according to the norm of proper law, which also governs absences from the house or community.
Can. 741 §1. Societies and, unless the constitutions determine otherwise, their parts and houses are juridic persons and, as such, capable of acquiring, possessing, administering, and alienating temporal goods according to the norm of the prescripts of Book V, The Temporal Goods of the Church, of cann. D 636, D 638, and D 639, and of proper law.
§2. According to the norm of proper law, members are also capable of acquiring, possessing, administering, and disposing of temporal goods, but whatever comes to them on behalf of the society is acquired by the society.
Can. 742 The constitutions of each society govern the departure and dismissal of a member not yet definitively incorporated.
Can. 743 Without prejudice to the prescript of D can. 693, a definitively incorporated member can obtain an indult of departure from the society from the supreme moderator with the consent of the council, unless it is reserved to the Holy See according to the constitutions; with the indult, the rights and obligations deriving from incorporation cease.
Can. 744 §1. It is equally reserved to the supreme moderator with the consent of the council to grant permission for a definitively incorporated member to transfer to another society of apostolic life; the rights and obligations proper to the society are suspended in the meantime, without prejudice to the right of returning before definitive incorporation in the new society.
§2. Transfer to an institute of consecrated life or from one to a society of apostolic life requires the permission of the Holy See, whose mandates must be observed.
Can. 745 The supreme moderator with the consent of the council can grant an indult to live outside the society to a definitively incorporated member, but not for more than three years; the rights and obligations which cannot be reconciled with the new
condition of the member are suspended, but the member remains under the care of the moderators. If it concerns a cleric, moreover, the consent of the ordinary of the place in which he must reside is required, under whose care and dependence he also remains.
Can. 746 For the dismissal of a definitively incorporated member, D cann. 694-704 are to be observed with appropriate adaptations.

BOOK III.

THE TEACHING FUNCTION OF THE CHURCH LIBER III. DE ECCLESIAE MUNERE DOCENDI

Can. 747 §1. The Church, to which Christ the Lord has entrusted the deposit of faith so that with the assistance of the Holy Spirit it might protect the revealed truth reverently, examine it more closely, and proclaim and expound it faithfully, has the duty and innate right, independent of any human power whatsoever, to preach the gospel to all peoples, also using the means of social communication proper to it.
§2. It belongs to the Church always and everywhere to announce moral principles, even about the social order, and to render judgment concerning any human affairs insofar as the fundamental rights of the human person or the salvation of souls requires it.
Can. 748 §1. All persons are bound to seek the truth in those things which regard God and his Church and by virtue of divine law are bound by the obligation and possess the right of embracing and observing the truth which they have come to know.
§2. No one is ever permitted to coerce persons to embrace the Catholic faith against their conscience.
Can. 749 §1. By virtue of his office, the Supreme Pontiff possesses infallibility in teaching when as the supreme pastor and teacher of all the Christian faithful, who strengthens his brothers and sisters in the faith, he proclaims by definitive act that a doctrine of faith or morals is to be held.
§2. The college of bishops also possesses infallibility in teaching when the bishops gathered together in an ecumenical council exercise the magisterium as teachers and judges of faith and morals who declare for the universal Church that a doctrine of faith or morals is to be held definitively; or when dispersed throughout the world but preserving the bond of communion among themselves and with the successor of Peter and teaching authentically together with the Roman Pontiff matters of faith or morals, they agree that a particular proposition is to be held definitively.
§3. No doctrine is understood as defined infallibly unless this is manifestly evident. Can. 750 §1. A person must believe with divine and Catholic faith all those things
contained in the word of God, written or handed on, that is, in the one deposit of faith entrusted to the Church, and at the same time proposed as divinely revealed either by the solemn magisterium of the Church or by its ordinary and universal magisterium
which 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 whatsoever contrary to them.
§2. Each and every thing which is proposed definitively by the magisterium of the Church concerning the doctrine of faith and morals, that is, each and every thing which is required to safeguard reverently and to expound faithfully the same deposit of faith, is also to be firm-ly embraced and retained; therefore, one who rejects those propositions which are to be held definitively is opposed to the doctrine of the Catholic Church.
Can. 751 Heresy is the obstinate denial or obstinate doubt after the reception of baptism of some truth which is to be believed by divine and Catholic faith; apostasy is the total repudiation of the Christian faith; schism is the refusal of submission to the Supreme Pontiff or of communion with the members of the Church subject to him.
Can. 752 Although not an assent of faith, a religious submission of the intellect and will must be given to a doctrine which the Supreme Pontiff or the college of bishops declares concerning faith or morals when they exercise the authentic magisterium, even if they do not intend to proclaim it by definitive act; therefore, the Christian faithful are to take care to avoid those things which do not agree with it.
Can. 753 Although the bishops who are in communion with the head and members of the college, whether individually or joined together in conferences of bishops or in particular councils, do not possess infallibility in teaching, they are authentic teachers and instructors of the faith for the Christian faithful entrusted to their care; the Christian faithful are bound to adhere with religious submission of mind to the authentic magisterium of their bishops.
Can. 754 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 to proscribe erroneous opinions, particularly those which the Roman Pontiff or the college of bishops puts forth.
Can. 755 §1. It is above all for the entire college of bishops and the Apostolic See to foster and direct among Catholics the ecumenical movement whose purpose is the restoration among all Christians of the unity which the Church is bound to promote by the will of Christ.
§2. It is likewise for the bishops and, according to the norm of law, the conferences of bishops to promote this same unity and to impart practical norms according to the various needs and opportunities of the circumstances; they are to be attentive to the prescripts issued by the supreme authority of the Church.

TITLE I.

THE MINISTRY OF THE DIVINE WORD (Cann. 756 - 780)

Can. 756 §1. With respect to the universal Church, the function of proclaiming the gospel has been entrusted principally to the Roman Pontiff and the college of bishops.
§2. With respect to the particular church entrusted to him, an individual bishop, who is the moderator of the entire ministry of the word within it, exercises that function; sometimes several bishops fulfill this function jointly with respect to different churches at once, according to the norm of law.
Can. 757 It is proper for presbyters, who are co-workers of the bishops, to proclaim the gospel of God; this duty binds especially pastors and others to whom the care of souls is entrusted with respect to the people committed to them. It is also for deacons to serve the people of God in the ministry of the word in communion with the bishop and his presbyterium.
Can. 758 By virtue of their consecration to God, members of institutes of consecrated life give witness to the gospel in a special way and the bishop appropriately calls upon them as a help in proclaiming the gospel.
Can. 759 By virtue of baptism and confirmation, lay members of the Christian faithful are witnesses of the gospel message by word and the 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.
Can. 760 The mystery of Christ is to be set forth completely and faithfully in the ministry of the word, which must be based upon sacred scripture, tradition, liturgy, the magisterium, and the life of the Church.
Can. 761 The various means available are to be used to proclaim Christian doctrine: first of all preaching and catechetical instruction, which always hold the principal place, but also the presentation of doctrine in schools, academies, conferences, and meetings of every type and its diVusion through public declarations in the press or in other instruments of social communication by legitimate authority on the occasion of certain events.

CHAPTER I.

THE PREACHING OF THE WORD OF GOD

Can. 762 Sacred ministers, among whose principal duties is the proclamation of the gospel of God to all, are to hold the function of preaching in esteem since the people of God are first brought together by the word of the living God, which it is certainly right to require from the mouth of priests.
Can. 763 Bishops have the right to preach the word of God everywhere, including in churches and oratories of religious institutes of pontifical right, unless the local bishop has expressly forbidden it in particular cases.
Can. 764 Without prejudice to the prescript of D can. 765, presbyters and deacons possess the faculty of preaching everywhere; this faculty is to be exercised with at least the presumed consent of the rector of the church, unless the competent ordinary has restricted or taken away the faculty or particular law requires express permission.
Can. 765 Preaching to religious in their churches or oratories requires the permission
of the superior competent according to the norm of the constitutions.
Can. 766 Lay persons can be permitted to preach in a church or oratory, if necessity requires it in certain circumstances or it seems advantageous in particular cases, according to the prescripts of the conference of bishops and without prejudice to D can. 767, §1.
Can. 767 §1. Among the forms of preaching, the homily, which is part of the liturgy itself and is reserved to a priest or deacon, is preeminent; in the homily the mysteries of faith and the norms of Christian life are to be explained from the sacred text during the course of the liturgical year.
§2. A homily must be given at all Masses on Sundays and holy days of obligation which are celebrated with a congregation, and it cannot be omitted except for a grave cause.
§3. It is strongly recommended that if there is a sufficient congregation, a homily is to be given even at Masses celebrated during the week, especially during the time of Advent and Lent or on the occasion of some feast day or a sorrowful event.
§4. It is for the pastor or rector of a church to take care that these prescripts are observed conscientiously.
Can. 768 §1. Those who proclaim the divine word are to propose first of all to the Christian faithful those things which one must believe and do for the glory of God and the salvation of humanity.
§2. They are also to impart to the faithful the doctrine which the magisterium of the Church sets forth concerning the dignity and freedom of the human person, the unity and stability of the family and its duties, the obligations which people have from being joined together in society, and the ordering of temporal aVairs according to the plan established by God.
Can. 769 Christian doctrine is to be set forth in a way accommodated to the condition of the listeners and in a manner adapted to the needs of the times.
Can. 770 At certain times according to the prescripts of the diocesan bishop, pastors are to arrange for those types of preaching which are called spiritual exercises and sacred missions or for other forms of preaching adapted to needs.
Can. 771 §1. Pastors of souls, especially bishops and pastors, are to be concerned that the word of God is also proclaimed to those of the faithful who because of the condition of their life do not have suYcient common and ordinary pastoral care or lack it completely.
§2. They are also to make provision that the message of the gospel reaches non- believers living in the territory since the care of souls must also extend to them no less than to the faithful.
Can. 772 §1. In the exercise of preaching, moreover, all are to observe the norms
issued by the diocesan bishop.
§2. In giving a radio or television talk on Christian doctrine, the prescripts established by the conference of bishops are to be observed.

CHAPTER II. CATECHETICAL INSTRUCTION

Can. 773 It is a proper and grave duty especially of pastors of souls to take care of the catechesis of the Christian people so that the living faith of the faithful becomes manifest and active through doctrinal instruction and the experience of Christian life.
Can. 774 §1. Under the direction of legitimate ecclesiastical authority, solicitude for catechesis belongs to all members of the Church according to each one’s role.
§2. Parents above others are obliged to form their children by word and example in faith and in the practice of Christian life; sponsors and those who take the place of parents are bound by an equal obligation.
Can. 775 §1. Having observed the prescripts issued by the Apostolic See, it is for the diocesan bishop to issue norms for catechetics, to make provision that suitable instruments of catechesis are available, even by preparing a catechism if it seems opportune, and to foster and coordinate catechetical endeavors.
§2. If it seems useful, it is for the conference of bishops to take care that catechisms are issued for its territory, with the previous approval of the Apostolic See.
§3. The conference of bishops can establish a catechetical office whose primary function is to assist individual dioceses in catechetical matters.
Can. 776 By virtue of his function, a pastor is bound to take care of the catechetical formation of adults, youth, and children, to which purpose he is to use the help of the clerics attached to the parish, of members of institutes of consecrated life and of societies of apostolic life, taking into account the character of each institute, and of lay members of the Christian faithful, especially of catechists. None of these are to refuse to offer their help willingly unless they are legitimately impeded. The pastor is to promote and foster the function of parents in the family catechesis mentioned in D can. 774, §2.
Can. 777 Attentive to the norms established by the diocesan bishop, a pastor is to take care in a special way:
1/ that suitable catechesis is imparted for the celebration of the sacraments;
2/ that through catechetical instruction imparted for an appropriate period of time children are prepared properly for the first reception of the sacraments of penance and the Most Holy Eucharist and for the sacrament of confirmation;
3/ that having received first communion, these children are enriched more fully and deeply through catechetical formation;
4/ that catechetical instruction is given also to those who are physically or mentally impeded, insofar as their condition permits;
5/ that the faith of youth and adults is strengthened, enlightened, and developed through various means and endeavors.
Can. 778 Religious superiors and superiors of societies of apostolic life are to take care that catechetical instruction is imparted diligently in their churches, schools, and other works entrusted to them in any way.
Can. 779 Catechetical instruction is to be given by using all helps, teaching aids, and instruments of social communication which seem more effective so that the faithful, in a manner adapted to their character, capabilities and age, and conditions of life, are able to learn Catholic doctrine more fully and put it into practice more suitably.
Can. 780 Local ordinaries are to take care that catechists are duly prepared to fulfill their function properly, namely, that continuing formation is made available to them, that they understand the doctrine of the Church appropriately, and that they learn in theory and in practice the methods proper to the teaching disciplines.

TITLE II.

THE MISSIONARY ACTION OF THE CHURCH (Cann. 781 - 792)

Can. 781 Since the whole Church is by its nature missionary and the work of evangelization must be held as a fundamental duty of the people of God, all the Christian faithful, conscious of their responsibility, are to assume their part in missionary work.
Can. 782 §1. The Roman Pontiff and the college of bishops have the supreme direction and coordination of endeavors and actions which belong to missionary work and missionary cooperation.
§2. As sponsors of the universal Church and of all the churches, individual bishops are to have special solicitude for missionary work, especially by initiating, fostering, and sustaining missionary endeavors in their own particular churches.
Can. 783 Since by virtue of their consecration members of institutes of consecrated life dedicate themselves to the service of the Church, they are obliged to engage in missionary action in a special way and in a manner proper to their institute.
Can. 784 Missionaries, that is, those whom competent ecclesiastical authority sends to carry out missionary work, can be chosen from among natives or non-natives, whether secular clerics, members of institutes of consecrated life or of societies of apostolic life, or other lay members of the Christian faithful.
Can. 785 §1. Catechists are to be used in carrying out missionary work; catechists are lay members of the Christian faithful, duly instructed and outstanding in Christian life, who devote themselves to setting forth the teaching of the gospel and to organizing liturgies and works of charity under the direction of a missionary.
§2. Catechists are to be formed in schools designated for this purpose or, where such schools are lacking, under the direction of missionaries.
Can. 786 The Church accomplishes the specifically missionary action which implants the Church among peoples or groups where it has not yet taken root especially by sending heralds of the gospel until the young churches are established fully, that is, when they are provided with the proper resources and sufficient means to be able to carry out the work of evangelization themselves.
Can. 787 §1. By the witness of their life and word, missionaries are to establish a sincere dialogue with those who do not believe in Christ so that, in a manner adapted to their own temperament and culture, avenues are opened enabling them to understand the message of the gospel.
§2. Missionaries are to take care that they teach the truths of faith to those whom they consider prepared to receive the gospel message so that they can be admitted to receive baptism when they freely request it.
Can. 788 §1. When the period of the precatechumenate has been completed, those who have made known their intention to embrace faith in Christ are to be admitted to the catechumenate in liturgical ceremonies and their names are to be inscribed in the book designated for this purpose.
§2. Through instruction and the first experience of Christian life, catechumens are to be initiated suitably into the mystery of salvation and introduced into the life of the faith, the liturgy, the charity of the people of God, and the apostolate.
§3. It is for the conference of bishops to issue statutes which regulate the catechumenate by determining what things must be expected of the catechumens and by defining what prerogatives are to be recognized as theirs.
Can. 789 Neophytes are to be formed through suitable instruction to understand the gospel truth more deeply and to fulfill the duties assumed through baptism; they are to be imbued with a sincere love for Christ and his Church.
Can. 790 §1. It is for the diocesan bishop in the territories of a mission:
1/ to promote, direct, and coordinate endeavors and works which pertain to missionary action;
2/ to take care that appropriate agreements are entered into with moderators of institutes which dedicate themselves to missionary work and that relations with them result in the good of the mission.
§2. All missionaries, even religious and their assistants living in his jurisdiction, are subject to the prescripts issued by the diocesan bishop mentioned in §1, n. 1.
Can. 791 To foster missionary cooperation in individual dioceses:
1/ missionary vocations are to be promoted;
2/ a priest is to be designated to promote effectively endeavors for the missions, especially the Pontifical Missionary Works;
3/ an annual day for the missions is to be celebrated;
4/ a suitable offering for the missions is to be contributed each year and sent to the
Holy See.
Can. 792 Conferences of bishops are to establish and promote works by which those who come to their territory from mission lands for the sake of work or study are received as brothers and sisters and assisted with adequate pastoral care.

TITLE III.

CATHOLIC EDUCATION (Cann. 793 - 821)

Can. 793 §1. Parents and those who take their place are bound by the obligation and possess the right of educating their offspring. Catholic parents also have the duty and right of choosing those means and institutions through which they can provide more suitably for the Catholic education of their children, according to local circumstances.
§2. Parents also have the right to that assistance, to be furnished by civil society, which they need to secure the Catholic education of their children.
Can. 794 §1. The duty and right of educating belongs in a special way to the Church, to which has been divinely entrusted the mission of assisting persons so that they are able to reach the fullness of the Christian life.
§2. Pastors of souls have the duty of arranging everything so that all the faithful have a
Catholic education.
Can. 795 Since true education must strive for complete formation of the human person that looks to his or her final end as well as to the common good of societies, children and youth are to be nurtured in such a way that they are able to develop their physical, moral, and intellectual talents harmoniously, acquire a more perfect sense of responsibility and right use of freedom, and are formed to participate actively in social life.

CHAPTER I. SCHOOLS

Can. 796 §1. Among the means to foster education, the Christian faithful are to hold schools in esteem; schools are the principal assistance to parents in fulfilling the function of education.
§2. Parents must cooperate closely with the teachers of the schools to which they entrust their children to be educated; moreover, teachers in fulfilling their duty are to collaborate very closely with parents, who are to be heard willingly and for whom associations or meetings are to be established and highly esteemed.
Can. 797 Parents must possess a true freedom in choosing schools; therefore, the Christian faithful must be concerned that civil society recognizes this freedom for parents and even supports it with subsidies; distributive justice is to be observed.
Can. 798 Parents are to entrust their children to those schools which provide a Catholic education. If they are unable to do this, they are obliged to take care that suitable Catholic education is provided for their children outside the schools.
Can. 799 The Christian faithful are to strive so that in civil society the laws which regulate the formation of youth also provide for their religious and moral education in the schools themselves, according to the conscience of the parents.
Can. 800 §1. The Church has the right to establish and direct schools of any discipline, type, and level.
§2. The Christian faithful are to foster Catholic schools, assisting in their establishment and maintenance according to their means.
Can. 801 Religious institutes whose proper mission is education, retaining their mission faithfully, are also to strive to devote themselves to Catholic education through their schools, established with the consent of the diocesan bishop.
Can. 802 §1. If schools which offer an education imbued with a Christian spirit are not available, it is for the diocesan bishop to take care that they are established.
§2. Where it is expedient, the diocesan bishop is to make provision for the establishment of professional schools, technical schools, and other schools required by special needs.
Can. 803 §1. A Catholic school is understood as one which a competent ecclesiastical authority or a public ecclesiastical juridic person directs or which ecclesiastical authority recognizes as such through a written document.
§2. The instruction and education in a Catholic school must be grounded in the principles of Catholic doctrine; teachers are to be outstanding in correct doctrine and integrity of life.
§3. Even if it is in fact Catholic, no school is to bear the name Catholic school without the consent of competent ecclesiastical authority.
Can. 804 §1. The Catholic religious instruction and education which are imparted in any schools whatsoever or are provided through the various instruments of social communication are subject to the authority of the Church. It is for the conference of bishops to issue general norms about this field of action and for the diocesan bishop to regulate and watch over it.
§2. The local ordinary is to be concerned that those who are designated teachers of religious instruction in schools, even in non-Catholic ones, are outstanding in correct doctrine, the witness of a Christian life, and teaching skill.
Can. 805 For his own diocese, the local ordinary has the right to appoint or approve
teachers of religion and even to remove them or demand that they be removed if a reason of religion or morals requires it.
Can. 806 §1. The diocesan bishop has the right to watch over and visit the Catholic schools in his territory, even those which members of religious institutes have founded or direct. He also issues prescripts which pertain to the general regulation of Catholic schools; these prescripts are valid also for schools which these religious direct, without prejudice, however, to their autonomy regarding the internal direction of their schools.
§2. Directors of Catholic schools are to take care under the watchfulness of the local ordinary that the instruction which is given in them is at least as academically distinguished as that in the other schools of the area.

CHAPTER II.

CATHOLIC UNIVERSITIES AND OTHER INSTITUTES OF HIGHER STUDIES

Can. 807 The Church has the right to erect and direct universities, which contribute to a more profound human culture, the fuller development of the human person, and the fulfillment of the teaching function of the Church.
Can. 808 Even if it is in fact Catholic, no university is to bear the title or name of
Catholic university without the consent of competent ecclesiastical authority.
Can. 809 If it is possible and expedient, conferences of bishops are to take care that there are universities or at least faculties suitably spread through their territory, in which the various disciplines are studied and taught, with their academic autonomy preserved and in light of Catholic doctrine.
Can. 810 §1. The authority competent according to the statutes has the duty to make provision so that teachers are appointed in Catholic universities who besides their scientific and pedagogical qualifications are outstanding in integrity of doctrine and probity of life and that they are removed from their function when they lack these requirements; the manner of proceeding defined in the statutes is to be observed.
§2. The conferences of bishops and diocesan bishops concerned have the duty and right of being watchful so that the principles of Catholic doctrine are observed faithfully in these same universities.
Can. 811 §1. The competent ecclesiastical authority is to take care that in Catholic universities a faculty or institute or at least a chair of theology is erected in which classes are also given for lay students.
§2. In individual Catholic universities, there are to be classes which especially treat those theological questions which are connected to the disciplines of their faculties.
Can. 812 Those who teach theological disciplines in any institutes of higher studies whatsoever must have a mandate from the competent ecclesiastical authority.
Can. 813 The diocesan bishop is to have earnest pastoral care for students, even by erecting a parish or at least by designating priests stably for this, and is to make
provision that at universities, even non-Catholic ones, there are Catholic university centers which give assistance, especially spiritual assistance, to youth.
Can. 814 The prescripts established for universities apply equally to other institutes of higher learning.

CHAPTER III.

ECCLESIASTICAL UNIVERSITIES AND FACULTIES

Can. 815 Ecclesiastical universities or faculties, which are to investigate the sacred disciplines or those connected to the sacred and to instruct students scientifically in the same disciplines, are proper to the Church by virtue of its function to announce the revealed truth.
Can. 816 §1. Ecclesiastical universities and faculties can be established only through erection by the Apostolic See or with its approval; their higher direction also pertains to it.
§2. Individual ecclesiastical universities and faculties must have their own statutes and plan of studies approved by the Apostolic See.
Can. 817 No university or faculty which has not been erected or approved by the Apostolic See is able to confer academic degrees which have canonical effects in the Church.
Can. 818 The prescripts established for Catholic universities in cann. D 810, D 812, and D 813 are also valid for ecclesiastical universities and faculties.
Can. 819 To the extent that the good of a diocese, a religious institute, or even the universal Church itself requires it, diocesan bishops or the competent superiors of the institutes must send to ecclesiastical universities or faculties youth, clerics, and members, who are outstanding in character, virtue, and talent.
Can. 820 The moderators and professors of ecclesiastical universities and faculties are to take care that the various faculties of the university oVer mutual assistance as their subject matter allows and that there is mutual cooperation between their own university or faculty and other universities and faculties, even non-ecclesiastical ones, by which they work together for the greater advance of knowledge through common eVort, meetings, coordinated scientific research, and other means.
Can. 821 The conference of bishops and the diocesan bishop are to make provision so that where possible, higher institutes of the religious sciences are established, namely, those which teach the theological disciplines and other disciplines which pertain to Christian culture.

TITLE IV.

INSTRUMENTS OF SOCIAL COMMUNICATION AND BOOKS IN PARTICULAR (Cann. 822 - 832)

Can. 822 §1. The pastors of the Church, using a right proper to the Church in fulfilling their function, are to endeavor to make use of the instruments of social communication.
§2. These same pastors are to take care to teach the faithful that they are bound by the duty of cooperating so that a human and Christian spirit enlivens the use of instruments of social communication.
§3. All the Christian faithful, especially those who in any way have a role in the regulation or use of the same instruments, are to be concerned to offer assistance in pastoral action so that the Church exercises its function effectively through these instruments.
Can. 823 §1. In order to preserve the integrity of the truths of faith and morals, the pastors of the Church have the duty and right to be watchful so that no harm is done to the faith or morals of the Christian faithful through writings or the use of instruments of social communication. They also have the duty and right to demand that writings to be published by the Christian faithful which touch upon faith or morals be submitted to their judgment and have the duty and right to condemn writings which harm correct faith or good morals.
§2. Bishops, individually or gathered in particular councils or conferences of bishops, have the duty and right mentioned in §1 with regard to the Christian faithful entrusted to their care; the supreme authority of the Church, however, has this duty and right with regard to the entire people of God.
Can. 824 §1. Unless it is established otherwise, the local ordinary whose permission or approval to publish books must be sought according to the canons of this title is the proper local ordinary of the author or the ordinary of the place where the books are published.
§2. Those things established regarding books in the canons of this title must be applied to any writings whatsoever which are destined for public distribution, unless it is otherwise evident.
Can. 825 §1. Books of the sacred scriptures cannot be published unless the Apostolic See or the conference of bishops has approved them. For the publication of their translations into the vernacular, it is also required that they be approved by the same authority and provided with necessary and sufficient annotations.
§2. With the permission of the conference of bishops, Catholic members of the Christian faithful in collaboration with separated brothers and sisters can prepare and publish translations of the sacred scriptures provided with appropriate annotations.
Can. 826 §1. The prescripts of D can. 838 are to be observed concerning liturgical
books.
§2. To reprint liturgical books, their translations into the vernacular, or their parts, an attestation of the ordinary of the place where they are published must establish their agreement with the approved edition.
§3. Books of prayers for the public or private use of the faithful are not to be published without the permission of the local ordinary.
Can. 827 §1. To be published, catechisms and other writings pertaining to catechetical instruction or their translations require the approval of the local ordinary, without prejudice to the prescript of D can. 775, §2.
§2. Books which regard questions pertaining to sacred scripture, theology, canon law, ecclesiastical history, and religious or moral disciplines cannot be used as texts on which instruction is based in elementary, middle, or higher schools unless they have been published with the approval of competent ecclesiastical authority or have been approved by it subsequently.
§3. It is recommended that books dealing with the matters mentioned in §2, although not used as texts in instruction, as well as writings which especially concern religion or good morals are submitted to the judgment of the local ordinary.
§4. Books or other writings dealing with questions of religion or morals cannot be exhibited, sold, or distributed in churches or oratories unless they have been published with the permission of competent ecclesiastical authority or approved by it subsequently.
Can. 828 It is not permitted to reprint collections of decrees or acts published by some ecclesiastical authority unless the prior permission of the same authority has been obtained and the conditions prescribed by it have been observed.
Can. 829 The approval or permission to publish some work is valid for the original text but not for new editions or translations of the same.
Can. 830 §1. The conference of bishops can compile a list of censors outstanding in knowledge, correct doctrine, and prudence to be available to diocesan curias or can also establish a commission of censors which local ordinaries can consult; the right of each local ordinary to entrust judgment regarding books to persons he approves, however, remains intact.
§2. In fulfilling this office, laying aside any favoritism, the censor is to consider only the doctrine of the Church concerning faith and morals as it is proposed by the ecclesiastical magisterium.
§3. A censor must give his or her opinion in writing; if it is favorable, the ordinary, according to his own prudent judgment, is to grant permission for publication to take place, with his name and the time and place of the permission granted expressed. If he does not grant permission, the ordinary is to communicate the reasons for the denial to the author of the work.
Can. 831 §1. Except for a just and 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, however, are to do so only with the permission of the local ordinary.
§2. It is for the conference of bishops to establish norms concerning the requirements for clerics and members of religious institutes to take part on radio or television in dealing with questions of Catholic doctrine or morals.
Can. 832 Members of religious institutes also need permission of their major superior according to the norm of the constitutions in order to publish writings dealing with questions of religion or morals.

TITLE V.

THE PROFESSION OF FAITH (Can. 833)

Can. 833 The following are obliged personally to make a profession of faith according to the formula approved by the Apostolic See:
1/ in the presence of the president or his delegate, all those who attend with either a deliberative or consultative vote an ecumenical or particular council, a synod of bishops, and a diocesan synod; the president, however, makes it in the presence of the council or synod;
2/ those promoted to the cardinalatial dignity, according to the statutes of the sacred college;
3/ in the presence of the one delegated by the Apostolic See, all those promoted to the episcopate as well as those who are equivalent to a diocesan bishop;
4/ in the presence of the college of consultors, the diocesan administrator;
5/ in the presence of the diocesan bishop or his delegate, vicars general, episcopal vicars, and judicial vicars;
6/ in the presence of the local ordinary or his delegate and at the beginning of their function, pastors, the rector of a seminary, and teachers of theology and philosophy in seminaries; those to be promoted to the order of the diaconate;
7/ in the presence of the grand chancellor or, in his absence, in the presence of the local ordinary or their delegates, the rector of an ecclesiastical or Catholic university, when the rector’s function begins; in the presence of the rector if he is a priest or in the presence of the local ordinary or their delegates, teachers in any universities whatsoever who teach disciplines pertaining to faith or morals, when they begin their function;
8/ Superiors in clerical religious institutes and societies of apostolic life, according to the norm of the constitutions.

BOOK IV

FUNCTION OF THE CHURCH (Cann. 834 - 848) LIBER IV. DE ECCLESIAE MUNERE SANCTIFICANDI

Can. 834 §1. The Church fulfills its sanctifying function in a particular way through the sacred liturgy, which is an exercise of the priestly function of Jesus Christ. In the sacred liturgy the sanctification of humanity is signified through sensible signs and effected in a manner proper to each sign. In the sacred liturgy, the whole public worship of God is carried out by the Head and members of the mystical Body of Jesus Christ.
§2. Such worship takes place when it is carried out in the name of the Church by persons legitimately designated and through acts approved by the authority of the Church.
Can. 835 §1. The bishops in the first place exercise the sanctifying function; they are the high priests, the principal dispensers of the mysteries of God, and the directors, promoters, and guardians of the entire liturgical life in the church entrusted to them.
§2. Presbyters also exercise this function; sharing in the priesthood of Christ and as his ministers under the authority of the bishop, they are consecrated to celebrate divine worship and to sanctify the people.
§3. Deacons have a part in the celebration of divine worship according to the norm of the prescripts of the law.
§4. The other members of the Christian faithful also have their own part in the function of sanctifying by participating actively in their own way in liturgical celebrations, especially the Eucharist. Parents share in a particular way in this function by leading a conjugal life in a Christian spirit and by seeing to the Christian education of their children.
Can. 836 Since Christian worship, in which the common priesthood of the Christian faithful is carried out, is a work which proceeds from faith and is based on it, sacred ministers are to take care to arouse and enlighten this faith diligently, especially through the ministry of the word, which gives birth to and nourishes the faith.
Can. 837 §1. Liturgical actions are not private actions but celebrations of the Church itself which is the sacrament of unity, that is, a holy people gathered and ordered under the bishops. Liturgical actions therefore belong to the whole body of the Church and manifest and affect it; they touch its individual members in different ways, however, according to the diversity of orders, functions, and actual participation.
§2. Inasmuch as liturgical actions by their nature entail a common celebration, they are to be celebrated with the presence and active participation of the Christian faithful where possible.
Can. 838 §1. The direction of the sacred liturgy depends solely on the authority of the
Church which resides in the Apostolic See and, according to the norm of law, the diocesan bishop.
§2. It is for the Apostolic See to order the sacred liturgy of the universal Church, publish liturgical books and review their translations in vernacular languages, and exercise vigilance that liturgical regulations are observed faithfully everywhere.
§3. It pertains to the conferences of bishops to prepare and publish, after the prior review of the Holy See, translations of liturgical books in vernacular languages, adapted appropriately within the limits defined in the liturgical books themselves.
§4. Within the limits of his competence, it pertains to the diocesan bishop in the
Church entrusted to him to issue liturgical norms which bind everyone.
Can. 839 §1. The Church carries out the function of sanctifying also by other means, both by prayers in which it asks God to sanctify the Christian faithful in truth, and by works of penance and charity which greatly help to root and strengthen the kingdom of Christ in souls and contribute to the salvation of the world.
§2. Local ordinaries are to take care that the prayers and pious and sacred exercises of the Christian people are fully in keeping with the norms of the Church.

PART I.

THE SACRAMENTS

Can. 840 The sacraments of the New Testament were instituted by Christ the Lord and entrusted to the Church.
As actions of Christ and the Church, they are signs and means which express and strengthen the faith, render worship to God, and effect the sanctification of humanity and thus contribute in the greatest way to establish, strengthen, and manifest ecclesiastical communion. Accordingly, in the celebration of the sacraments the sacred ministers and the other members of the Christian faithful must use the greatest veneration and necessary diligence.
Can. 841 Since the sacraments are the same for the whole Church and belong to the divine deposit, it is only for the supreme authority of the Church to approve or define the requirements for their validity; it is for the same or another competent authority according to the norm of D can. 838 §§3 and 4 to decide what pertains to their licit celebration, administration, and reception and to the order to be observed in their celebration.
Can. 842 §1. A person who has not received baptism cannot be admitted validly to the other sacraments.
§2. The sacraments of baptism, confirmation, and the Most Holy Eucharist are interrelated in such a way that they are required for full Christian initiation.
Can. 843 §1. Sacred ministers cannot deny the sacraments to those who seek them at appropriate times, are properly disposed, and are not prohibited by law from receiving
them.
§2. Pastors of souls and other members of the Christian faithful, according to their respective ecclesiastical function, have the duty to take care that those who seek the sacraments are prepared to receive them by proper evangelization and catechetical instruction, attentive to the norms issued by competent authority.
Can. 844 §1. Catholic ministers administer the sacraments licitly to Catholic members of the Christian faithful alone, who likewise receive them licitly from Catholic ministers alone, without prejudice to the prescripts of §§2, 3, and 4 of this canon, and D can. 861, §2.
§2. Whenever necessity requires it or true spiritual advantage suggests it, and provided that danger of error or of indifferentism is avoided, the Christian faithful for whom it is physically or morally impossible to approach a Catholic minister are permitted to receive the sacraments of penance, Eucharist, and anointing of the sick from non-
Catholic ministers in whose Churches these sacraments are valid.
§3. Catholic ministers administer the sacraments of penance, Eucharist, and anointing of the sick licitly to members of Eastern Churches which do not have full communion with the Catholic Church if they seek such on their own accord and are properly disposed. This is also valid for members of other Churches which in the judgment of the Apostolic See are in the same condition in regard to the sacraments as these Eastern Churches.
§4. If the danger of death is present or if, in the judgment of the diocesan bishop or conference of bishops, some other grave necessity urges it, Catholic ministers administer these same sacraments licitly also to other Christians not having full communion with the Catholic Church, who cannot approach a minister of their own community and who seek such on their own accord, provided that they manifest Catholic faith in respect to these sacraments and are properly disposed.
§5. For the cases mentioned in §§2, 3, and 4, the diocesan bishop or conference of bishops is not to issue general norms except after consultation at least with the local competent authority of the interested non-Catholic Church or community.
Can. 845 §1. Since the sacraments of baptism, confirmation, and orders imprint a character, they cannot be repeated.
§2. If after completing a diligent inquiry a prudent doubt still exists whether the sacraments mentioned in §1
were actually or validly conferred, they are to be conferred conditionally.
Can. 846 §1. In celebrating the sacraments the liturgical books approved by competent authority are to be observed faithfully; accordingly, no one is to add, omit, or alter anything in them on one’s own authority.
§2. The minister is to celebrate the sacraments according to the minister’s own rite.
Can. 847 §1. In administering the sacraments in which holy oils must be used, the minister must use oils pressed from olives or other plants and, without prejudice to the prescript of D can. 999, n. 2, consecrated or blessed recently by a bishop; he is not to use old oils unless it is necessary.
§2. The pastor is to obtain the holy oils from his own bishop and is to preserve them diligently with proper care.
Can. 848 The minister is to seek nothing for the administration of the sacraments beyond the offerings defined by competent authority, always taking care that the needy are not deprived of the assistance of the sacraments because of poverty.

TITLE I. BAPTISM (Cann. 849 - 878)

Can. 849 Baptism, the gateway to the sacraments and necessary for salvation by actual reception or at least by desire, is validly conferred only by a washing of true water with the proper form of words. Through baptism men and women are freed from sin, are reborn as children of God, and, configured to Christ by an indelible character, are incorporated into the Church.

CHAPTER I.

THE CELEBRATION OF BAPTISM

Can. 850 Baptism is administered according to the order prescribed in the approved liturgical books, except in case of urgent necessity when only those things required for the validity of the sacrament must be observed.
Can. 851 The celebration of baptism must be prepared properly; consequently:
1/ an adult who intends to receive baptism is to be admitted to the catechumenate and is to be led insofar as possible through the various stages to sacramental initiation, according to the order of initiation adapted by the conference of bishops and the special norms issued by it;
2/ the parents of an infant to be baptized and those who are to undertake the function of sponsor are to be instructed properly on the meaning of this sacrament and the obligations attached to it. The pastor personally or through others is to take care that the parents are properly instructed through both pastoral advice and common prayer, bringing several families together and, where possible, visiting them.
Can. 852 §1. The prescripts of the canons on adult baptism are to be applied to all those who, no longer infants, have attained the use of reason.
§2. A person who is not responsible for oneself (non sui compos) is also regarded as an infant with respect to baptism.
Can. 853 Apart from a case of necessity, the water to be used in conferring baptism must be blessed according to the prescripts of the liturgical books.
Can. 854 Baptism is to be conferred either by immersion or by pouring; the prescripts of the conference of bishops are to be observed.
Can. 855 Parents, sponsors, and the pastor are to take care that a name foreign to
Christian sensibility is not given.
Can. 856 Although baptism can be celebrated on any day, it is nevertheless recommended that it be celebrated ordinarily on Sunday or, if possible, at the Easter Vigil.
Can. 857 §1. Apart from a case of necessity, the proper place of baptism is a church or oratory.
§2. As a rule an adult is to be baptized in his or her parish church and an infant in the parish church of the parents unless a just cause suggests otherwise.
Can. 858 §1. Every parish church is to have a baptismal font, without prejudice to the cumulative right already acquired by other churches.
§2. After having heard the local pastor, the local ordinary can permit or order for the convenience of the faithful that there also be a baptismal font in another church or oratory within the boundaries of the parish.
Can. 859 If because of distance or other circumstances the one to be baptized cannot go or be brought to the parish church or to the other church or oratory mentioned in D can. 858, §2 without grave inconvenience, baptism can and must be conferred in another nearer church or oratory, or even in another fitting place.
Can. 860 §1. Apart from a case of necessity, baptism is not to be conferred in private houses, unless the local ordinary has permitted it for a grave cause.
§2. Except in a case of necessity or for some other compelling pastoral reason, baptism is not to be celebrated in hospitals unless the diocesan bishop has established otherwise.

CHAPTER II.

THE MINISTER OF BAPTISM

Can. 861 §1. The ordinary minister of baptism is a bishop, a presbyter, or a deacon, without prejudice to the prescript of D can. 530, n. 1.
§2. When an ordinary minister is absent or impeded, a catechist or another person designated for this function by the local ordinary, or in a case of necessity any person with the right intention, confers baptism licitly. Pastors of souls, especially the pastor of a parish, are to be concerned that the Christian faithful are taught the correct way to baptize.
Can. 862 Except in a case of necessity, no one is permitted to confer baptism in the territory of another without the required permission, not even upon his own subjects.
Can. 863 The baptism of adults, at least of those who have completed their fourteenth year, is to be deferred to the diocesan bishop so that he himself administers it if he has judged it Expedient.

CHAPTER III. THOSE TO BE BAPTIZED

Can. 864 Every person not yet baptized and only such a person is capable of baptism.
Can. 865 §1. For an adult to be baptized, the person must have manifested the intention to receive baptism, have been instructed sufficiently about the truths of the faith and Christian obligations, and have been tested in the Christian life through the catechumenate. The adult is also to be urged to have sorrow for personal sins.
§2. An adult in danger of death can be baptized if, having some knowledge of the principal truths of the faith, the person has manifested in any way at all the intention to receive baptism and promises to observe the commandments of the Christian religion.
Can. 866 Unless there is a grave reason to the contrary, an adult who is baptized is to be confirmed immediately after baptism and is to participate in the eucharistic celebration also by receiving communion
Can. 867 §1. Parents are obliged to take care that infants are baptized in the first few weeks; as soon as possible after the birth or even before it, they are to go to the pastor to request the sacrament for their child and to be prepared properly for it.
§2. An infant in danger of death is to be baptized without delay. Can. 868 §1. For an infant to be baptized licitly:
1/ the parents or at least one of them or the person who legitimately takes their place must consent;
2/ there must be a founded hope that the infant will be brought up in the Catholic religion; if such hope is altogether lacking, the baptism is to be delayed according to the prescripts of particular law after the parents have been advised about the reason.
§2. An infant of Catholic parents or even of non-Catholic parents is baptized licitly in danger of death even against the will of the parents.
Can. 869 §1. If there is a doubt whether a person has been baptized or whether baptism was conferred validly and the doubt remains after a serious investigation, baptism is to be conferred conditionally.
§2. Those baptized in a non-Catholic ecclesial community must not be baptized conditionally unless, after an examination of the matter and the form of the words used in the conferral of baptism and a consideration of the intention of the baptized adult and the minister of the baptism, a serious reason exists to doubt the validity of the baptism.
§3. If in the cases mentioned in §§1 and 2 the conferral or validity of the baptism remains doubtful, baptism is not to be conferred until after the doctrine of the sacrament of baptism is explained to the person to be baptized, if an adult, and the reasons of the doubtful validity of the baptism are explained to the person or, in the case of an infant, to the parents.
Can. 870 An abandoned infant or a foundling is to be baptized unless after diligent investigation the baptism of the infant is established.
Can. 871 If aborted fetuses are alive, they are to be baptized insofar as possible.

CHAPTER IV. SPONSORS

Can. 872 Insofar as possible, a person to be baptized is to be given a sponsor who assists an adult in Christian initiation or together with the parents presents an infant for baptism. A sponsor also helps the baptized person to lead a Christian life in keeping with baptism and to fulfill faithfully the obligations inherent in it.
Can. 873 There is to be only one male sponsor or one female sponsor or one of each. Can. 874 §1. To be permitted to take on the function of sponsor a person must:
1/ be designated by the one to be baptized, by the parents or the person who takes their place, or in their absence by the pastor or minister and have the aptitude and intention of fulfilling this function;
2/ have completed the sixteenth year of age, unless the diocesan bishop has established another age, or the pastor or minister has granted an exception for a just cause;
3/ be a Catholic who has been confirmed and has already received the most holy sacrament of the Eucharist and who leads a life of faith in keeping with the function to be taken on;
4/ not be bound by any canonical penalty legitimately imposed or declared;
5/ not be the father or mother of the one to be baptized.
§2. A baptized person who belongs to a non-Catholic ecclesial community is not to participate except together with a Catholic sponsor and then only as a witness of the baptism.

CHAPTER V.

THE PROOF AND REGISTRATION OF THE CONFERRAL OF BAPTISM

Can. 875 A person who administers baptism is to take care that, unless a sponsor is present, there is at least a witness who can attest to the conferral of the baptism.
Can. 876 To prove the conferral of baptism, if prejudicial to no one, the declaration of one witness beyond all exception is sufficient or the oath of the one baptized if the
person received baptism as an adult.
Can. 877 §1. The pastor of the place where the baptism is celebrated must carefully and without any delay record in the baptismal register the names of the baptized, with mention made of the minister, parents, sponsors, witnesses, if any, the place and date of the conferral of the baptism, and the date and place of birth.
§2. If it concerns a child born to an unmarried mother, the name of the mother must be inserted, if her maternity is established publicly or if she seeks it willingly in writing or before two witnesses. Moreover, the name of the father must be inscribed if a public document or his own declaration before the pastor and two witnesses proves his paternity; in other cases, the name of the baptized is inscribed with no mention of the name of the father or the parents.
§3. If it concerns an adopted child, the names of those adopting are to be inscribed and, at least if it is done in the civil records of the region, also the names of the natural parents according to the norm of §§1 and 2, with due regard for the prescripts of the conference of bishops.
Can. 878 If the baptism was not administered by the pastor or in his presence, the minister of baptism, whoever it is, must inform the pastor of the parish in which it was administered of the conferral of the baptism, so that he records the baptism according to the norm of D can. 877, §1.

TITLE II.

THE SACRAMENT OF CONFIRMATION (Cann. 879 - 896)

Can. 879 The sacrament of confirmation strengthens the baptized and obliges them more firmly to be witnesses of Christ by word and deed and to spread and defend the faith. It imprints a character, enriches by the gift of the Holy Spirit the baptized continuing on the path of Christian initiation, and binds them more perfectly to the Church.

CHAPTER I.

THE CELEBRATION OF CONFIRMATION

Can. 880 §1. The sacrament of confirmation is conferred by the anointing of chrism on the forehead, which is done by the imposition of the hand and through the words prescribed in the approved liturgical books.
§2. The chrism to be used in the sacrament of confirmation must be consecrated by a bishop even if a presbyter administers the sacrament.
Can. 881 It is desirable to celebrate the sacrament of confirmation in a church and during Mass; for a just and reasonable cause, however, it can be celebrated outside Mass and in any worthy place.

CHAPTER II.

THE MINISTER OF CONFIRMATION

Can. 882 The ordinary minister of confir-mation is a bishop; a presbyter provided with this faculty in virtue of universal law or the special grant of the competent authority also confers this sacrament validly.
Can. 883 The following possess the faculty of administering confirmation by the law itself:
1/ within the boundaries of their jurisdiction, those who are equivalent in law to a diocesan bishop;
2/ as regards the person in question, the presbyter who by virtue of office or mandate of the diocesan bishop baptizes one who is no longer an infant or admits one already baptized into the full communion of the Catholic Church;
3/ as regards those who are in danger of death, the pastor or indeed any presbyter.
Can. 884 §1. The diocesan bishop is to administer confirmation personally or is to take care that another bishop administers it. If necessity requires it, he can grant the faculty to one or more specific presbyters, who are to administer this sacrament.
§2. For a grave cause the bishop and even the presbyter endowed with the faculty of confirming in virtue of the law or the special grant of the competent authority can in single cases also associate presbyters with themselves to administer the sacrament.
Can. 885 §1. The diocesan bishop is ob-liged to take care that the sacrament of confir- mation is conferred on subjects who properly and reasonably seek it.
§2. A presbyter who possesses this faculty must use it for the sake of those in whose favor the faculty was granted.
Can. 886 §1. A bishop in his diocese legitimately administers the sacrament of confirmation even to faithful who are not his subjects, unless their own ordinary expressly prohibits it.
§2. To administer confirmation licitly in another diocese, a bishop needs at least the reasonably presumed permission of the diocesan bishop unless it concerns his own subjects.
Can. 887 A presbyter who possesses the faculty of administering confirmation also confers this sacrament licitly on externs in the territory assigned to him unless their proper ordinary prohibits it; he cannot confer it validly on anyone in another territory, without prejudice to the prescript of D can. 883, n. 3.
Can. 888 Within the territory in which they are able to confer confirmation, ministers can administer it even in exempt places.

CHAPTER III.

THOSE TO BE CONFIRMED

Can. 889 §1. Every baptized person not yet confirmed and only such a person is capable of receiving confirmation.
§2. To receive confirmation licitly outside the danger of death requires that a person who has the use of reason be suitably instructed, properly disposed, and able to renew the baptismal promises.
Can. 890 The faithful are obliged to receive this sacrament at the proper time. Parents and pastors of souls, especially pastors of parishes, are to take care that the faithful are properly instructed to receive the sacrament and come to it at the appropriate time.
Can. 891 The sacrament of confirmation is to be conferred on the faithful at about the age of discretion unless the conference of bishops has determined another age, or there is danger of death, or in the judgment of the minister a grave cause suggests otherwise.

CHAPTER IV. SPONSORS

Can. 892 Insofar as possible, there is to be a sponsor for the person to be confirmed; the sponsor is to take care that the confirmed person behaves as a true witness of Christ and faithfully fulfills the obligations inherent in this sacrament.
Can. 893 §1. To perform the function of sponsor, a person must fulfill the conditions mentioned in D can. 874.
§2. It is desirable to choose as sponsor the one who undertook the same function in baptism.

CHAPTER V.

THE PROOF AND REGISTRATION OF THE CONFERRAL OF CONFIRMATION

Can. 894 To prove the conferral of con-firmation the prescripts of D can. 876 are to be observed.
Can. 895 The names of those confirmed with mention made of the minister, the parents and sponsors, and the place and date of the conferral of confirmation are to be recorded in the confirmation register of the diocesan curia or, where the conference of bishops or the diocesan bishop has prescribed it, in a register kept in the parish archive. The pastor must inform the pastor of the place of baptism about the conferral of confirmation so that a notation is made in the baptismal register according to the norm of D can. 535, §2.
Can. 896 If the pastor of the place was not present, the minister either personally or through another is to inform him as soon as possible of the conferral of confirmation.

TITLE III.

THE MOST HOLY EUCHARIST (Cann. 897 - 958)

Can. 897 The most August sacrament is the Most Holy Eucharist in which Christ the Lord himself is contained, offered, and received and by which the Church continually lives and grows. The eucharistic sacrifice, the memorial of the death and resurrection of the Lord, in which the sacrifice of the cross is perpetuated through the ages is the summit and source of all worship and Christian life, which signifies and effects the unity of the People of God and brings about the building up of the body of Christ. Indeed, the other sacraments and all the ecclesiastical works of the apostolate are closely connected with the Most Holy Eucharist and ordered to it.
Can. 898 The Christian faithful are to hold the Most Holy Eucharist in highest honor, taking an active part in the celebration of the most august sacrifice, receiving this sacrament most devoutly and frequently, and worshiping it with the highest adoration. In explaining the doctrine about this sacrament, pastors of souls are to teach the faithful diligently about this obligation.

CHAPTER I.

THE EUCHARISTIC CELEBRATION

Can. 899 §1. The eucharistic celebration is the action of Christ himself and the Church. In it, Christ the Lord, through the ministry of the priest, offers himself, substantially present under the species of bread and wine, to God the Father and gives himself as spiritual food to the faithful united with his offering.
§2. In the eucharistic gathering the people of God are called together with the bishop or, under his authority, a presbyter presiding and acting in the person of Christ. All the faithful who are present, whether clerics or laity, unite together by participating in their own way according to the diversity of orders and liturgical functions.
§3. The eucharistic celebration is to be organized in such a way that all those participating receive from it the many fruits for which Christ the Lord instituted the eucharistic sacrifice.
Art. 1.
THE MINISTER OF THE MOST HOLY EUCHARIST
Can. 900 §1. The minister who is able to confect the sacrament of the Eucharist in the person of Christ is a validly ordained priest alone.
§2. A priest not impeded by canon law celebrates the Eucharist licitly; the provisions of the following canons are to be observed.
Can. 901 A priest is free to apply the Mass for anyone, living or dead.
Can. 902 Unless the welfare of the Christian faithful requires or suggests otherwise, priests can concelebrate the Eucharist. They are completely free to celebrate the
Eucharist individually, however, but not while a concelebration is taking place in the same church or oratory.
Can. 903 A priest is to be permitted to celebrate even if the rector of the church does not know him, provided that either he presents a letter of introduction from his ordinary or superior, issued at least within the year, or it can be judged prudently that he is not impeded from celebrating.
Can. 904 Remembering always that in the mystery of the eucharistic sacrifice the work of redemption is exercised continually, priests are to celebrate frequently; indeed, daily celebration is recommended earnestly since, even if the faithful cannot be present, it is the act of Christ and the Church in which priests fulfill their principal function.
Can. 905 §1. A priest is not permitted to celebrate the Eucharist more than once a day except in cases where the law permits him to celebrate or concelebrate more than once on the same day.
§2. If there is a shortage of priests, the local ordinary can allow priests to celebrate twice a day for a just cause, or if pastoral necessity requires it, even three times on Sundays and holy days of obligation.
Can. 906 Except for a just and reasonable cause, a priest is not to celebrate the eucharistic sacrifice without the participation of at least some member of the faithful.
Can. 907 In the eucharistic celebration deacons and lay persons are not permitted to offer prayers, especially the eucharistic prayer, or to perform actions which are proper to the celebrating priest.
Can. 908 Catholic priests are forbidden to concelebrate the Eucharist with priests or ministers of Churches or ecclesial communities which do not have full communion with the Catholic Church.
Can. 909 A priest is not to neglect to prepare himself properly through prayer for the celebration of the eucharistic sacrifice and to offer thanks to God at its completion.
Can. 910 §1. The ordinary minister of holy communion is a bishop, presbyter, or deacon.
§2. The extraordinary minister of holy communion is an acolyte or another member of the Christian faithful designated according to the norm of D can. 230, §3.
Can. 911 §1. The pastor, parochial vicars, chaplains, and, with regard to all those dwelling in the house, the superior of a community in clerical religious institutes and societies of apostolic life have the duty and right of bringing the Most Holy Eucharist as Viaticum to the sick.
§2. In the case of necessity or with at least the presumed permission of the pastor, chaplain, or superior, who must be notified afterwards, any priest or other minister of holy communion must do this.
Art. 2.
PARTICIPATION IN THE MOST HOLY EUCHARIST
Can. 912 Any baptized person not prohibited by law can and must be admitted to holy communion.
Can. 913 §1. The administration of the Most Holy Eucharist to children requires that they have sufficient knowledge and careful preparation so that they understand the mystery of Christ according to their capacity and are able to receive the body of Christ with faith and devotion.
§2. The Most Holy Eucharist, however, can be administered to children in danger of death if they can distinguish the body of Christ from ordinary food and receive communion reverently.
Can. 914 It is primarily the duty of parents and those who take the place of parents, as well as the duty of pastors, to take care that children who have reached the use of reason are prepared properly and, after they have made sacramental confession, are refreshed with this divine food as soon as possible. It is for the pastor to exercise vigilance so that children who have not attained the use of reason or whom he judges are not sufficiently disposed do not approach holy communion.
Can. 915 Those who have been excommunicated or interdicted after the imposition or declaration of the penalty and others obstinately persevering in manifest grave sin are not to be admitted to holy communion.
Can. 916 A person who is conscious of grave sin is not to celebrate Mass or receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess; in this case the person is to remember the obligation to make an act of perfect contrition which includes the resolution of confessing as soon as possible.
Can. 917 A person who has already received the Most Holy Eucharist can receive it a second time on the same day only within the eucharistic celebration in which the person participates, without prejudice to the prescript of D can. 921, §2.
Can. 918 It is highly recommended that the faithful receive holy communion during the eucharistic celebration itself. It is to be administered outside the Mass, however, to those who request it for a just cause, with the liturgical rites being observed.
Can. 919 §1. A person who is to receive the Most Holy Eucharist is to abstain for at least one hour before holy communion from any food and drink, except for only water and medicine.
§2. A priest who celebrates the Most Holy Eucharist two or three times on the same day can take something before the second or third celebration even if there is less than one hour between them.
§3. The elderly, the infirm, and those who care for them can receive the Most Holy
Eucharist even if they have eaten something within the preceding hour.
Can. 920 §1. After being initiated into the Most Holy Eucharist, each of the faithful is obliged to receive holy communion at least once a year.
§2. This precept must be fulfilled during the Easter season unless it is fulfilled for a just cause at another time during the year.
Can. 921 §1. The Christian faithful who are in danger of death from any cause are to be nourished by holy communion in the form of Viaticum.
§2. Even if they have been nourished by holy communion on the same day, however, those in danger of death are strongly urged to receive communion again.
§3. While the danger of death lasts, it is recommended that holy communion be administered often, but on separate days.
Can. 922 Holy Viaticum for the sick is not to be delayed too long; those who have the care of souls are to be zealous and vigilant that the sick are nourished by Viaticum while fully conscious.
Can. 923 The Christian faithful can participate in the eucharistic sacrifice and receive holy communion in any Catholic rite, without prejudice to the prescript of D can. 844.
Art. 3.
THE RITES AND CEREMONIES OF THE EUCHARISTIC CELEBRATION
Can. 924 §1. The most holy eucharistic sacrifice must be offered with bread and with wine in which a little water must be mixed.
§2. The bread must be only wheat and recently made so that there is no danger of spoiling.
§3. The wine must be natural from the fruit of the vine and not spoiled.
Can. 925 Holy communion is to be given under the form of bread alone, or under both species according to the norm of the liturgical laws, or even under the form of wine alone in a case of necessity.
Can. 926 According to the ancient tradition of the Latin Church, the priest is to use unleavened bread in the eucharistic celebration whenever he offers it.
Can. 927 It is absolutely forbidden, even in extreme urgent necessity, to consecrate one matter without the other or even both outside the eucharistic celebration.
Can. 928 The eucharistic celebration is to be carried out in the Latin language or in another language provided that the liturgical texts have been legitimately approved.
Can. 929 In celebrating and administering the Eucharist, priests and deacons are to wear the sacred vestments prescribed by the rubrics.
Can. 930 §1. If an infirm or elderly priest is unable to stand, he can celebrate the eucharistic sacrifice while seated, but not before the people except with the permission of the local ordinary; the liturgical laws are to be observed.
§2. A blind or otherwise infirm priest licitly celebrates the eucharistic sacrifice by using any approved text of the Mass with the assistance, if needed, of another priest, deacon, or even a properly instructed lay person.
Art. 4.
THE TIME AND PLACE OF THE CELEBRATION OF THE EUCHARIST
Can. 931 The celebration and distribution of the Eucharist can be done at any day and hour except those which the liturgical norms exclude.
Can. 932 §1. The eucharistic celebration is to be carried out in a sacred place unless in a particular case necessity requires otherwise; in such a case the celebration must be done in a decent place.
§2. The eucharistic sacrifice must be carried out on a dedicated or blessed altar;
outside a sacred place a suitable table can be used, always with a cloth and a corporal.
Can. 933 For a just cause and with the express permission of the local ordinary, a priest is permitted to celebrate the Eucharist in the place of worship of some Church or ecclesial community which does not have full communion with the Catholic Church so long as there is no scandal.

CHAPTER II.

THE RESERVATION AND VENERATION OF THE MOST HOLY EUCHARIST

Can. 934 §1. The Most Holy Eucharist:
1/ must be reserved in the cathedral church or its equivalent, in every parish church, and in a church or oratory connected to the house of a religious institute or society of apostolic life;
2/ can be reserved in the chapel of the bishop and, with the permission of the local ordinary, in other churches, oratories, and chapels.
§2. In sacred places where the Most Holy Eucharist is reserved, there must always be someone responsible for it and, insofar as possible, a priest is to celebrate Mass there at least twice a month.
Can. 935 No one is permitted to keep the Eucharist on one’s person or to carry it around, unless pastoral necessity urges it and the prescripts of the diocesan bishop are observed.
Can. 936 In the house of a religious institute or some other pious house, the Most Holy Eucharist is to be reserved only in the church or principal oratory attached to the house. For a just cause, however, the ordinary can also permit it to be reserved in
another oratory of the same house.
Can. 937 Unless there is a grave reason to the contrary, the church in which the Most Holy Eucharist is reserved is to be open to the faithful for at least some hours every day so that they can pray before the Most Blessed Sacrament.
Can. 938 §1. The Most Holy Eucharist is to be reserved habitually in only one tabernacle of a church or oratory.
§2. The tabernacle in which the Most Holy Eucharist is reserved is to be situated in some part of the church or oratory which is distinguished, conspicuous, beautifully decorated, and suitable for prayer.
§3. The tabernacle in which the Most Holy Eucharist is reserved habitually is to be immovable, made of solid and opaque material, and locked in such a way that the danger of profanation is avoided as much as possible.
§4. For a grave cause, it is permitted to reserve the Most Holy Eucharist in some other fit-ting and more secure place, especially at night.
§5. The person responsible for the church or oratory is to take care that the key of the tabernacle in which the Most Holy Eucharist is reserved is safeguarded most diligently.
Can. 939 Consecrated hosts in a quantity sufficient for the needs of the faithful are to be kept in a pyx or small vessel; they are to be renewed frequently and the older hosts consumed properly.
Can. 940 A special lamp which indicates and honors the presence of Christ is to shine continuously before a tabernacle in which the Most Holy Eucharist is reserved.
Can. 941 §1. In churches or oratories where it is permitted to reserve the Most Holy Eucharist, there can be expositions with the pyx or the monstrance; the norms prescribed in the liturgical books are to be observed.
§2. Exposition of the Most Blessed Sacrament is not to be held in the same area of the church or oratory during the celebration of Mass.
Can. 942 It is recommended that in these churches and oratories an annual solemn exposition of the Most Blessed Sacrament be held for an appropriate period of time, even if not continuous, so that the local community more profoundly meditates on and adores the eucharistic mystery. Such an exposition is to be held, however, only if a suitable gathering of the faithful is foreseen and the established norms are observed.
Can. 943 The minister of exposition of the Most Blessed Sacrament and of eucharistic benediction is a priest or deacon; in special circumstances, the minister of exposition and reposition alone without benediction is the acolyte, extraordinary minister of holy communion, or someone else designated by the local ordinary; the prescripts of the diocesan bishop are to be observed.
Can. 944 §1. When it can be done in the judgment of the diocesan bishop, a
procession through the public streets is to be held as a public witness of veneration toward the Most Holy Eucharist, especially on the solemnity of the Body and Blood of Christ.
§2. It is for the diocesan bishop to establish regulations which provide for the participation in and the dignity of processions.

CHAPTER III.

THE OFFERING GIVEN FOR THE CELEBRATION OF MASS

Can. 945 §1. In accord with the approved practice of the Church, any priest celebrating or concelebrating is permitted to receive an offering to apply the Mass for a specific intention.
§2. It is recommended earnestly to priests that they celebrate Mass for the intention of the Christian faithful, especially the needy, even if they have not received an offering.
Can. 946 The Christian faithful who give an offering to apply the Mass for their intention contribute to the good of the Church and by that offering share its concern to support its ministers and works.
Can. 947 Any appearance of traYcking or trading is to be excluded entirely from the offering for Masses.
Can. 948 Separate Masses are to be applied for the intentions of those for whom a single offering, although small, has been given and accepted.
Can. 949 A person obliged to celebrate and apply Mass for the intention of those who gave an offering is bound by the obligation even if the offerings received have been lost through no fault of his own.
Can. 950 If a sum of money is offered for the application of Masses without an indication of the number of Masses to be celebrated, the number is to be computed on the basis of the offering established in the place where the donor resides, unless the intention of the donor must be presumed legitimately to have been different.
Can. 951 §1. A priest who celebrates several Masses on the same day can apply each to the intention for which the offering was given, but subject to the rule that, except on Christmas, he is to keep the offering for only one Mass and transfer the others to the purposes prescribed by the ordinary, while allowing for some recompense by reason of an extrinsic title.
§2. A priest who concelebrates a second Mass on the same day cannot accept an offering for it under any title.
Can. 952 §1. It is for the provincial council or a meeting of the bishops of the province to define by decree for the entire province the offering to be given for the celebration and application of Mass, and a priest is not permitted to seek a larger sum. Nevertheless, he is permitted to accept for the application of a Mass a voluntary offering which is larger or even smaller than the one defined.
§2. Where there is no such decree, the custom in force in the diocese is to be observed.
§3. Members of all religious institutes must also observe the same decree or local custom mentioned in §§1 and 2.
Can. 953 No one is permitted to accept more offerings for Masses to be applied by himself than he can satisfy within a year.
Can. 954 If in certain churches or oratories more Masses are asked to be celebrated than can be celebrated there, it is permitted for them to be celebrated elsewhere unless the donors have expressly indicated a contrary intention.
Can. 955 §1. A person who intends to entrust to others the celebration of Masses to be applied is to entrust their celebration as soon as possible to priests acceptable to him, provided that he is certain that they are above suspicion.
He must transfer the entire offering received unless it is certain that the excess over the sum fixed in the diocese was given for him personally. He is also obliged to see to the celebration of the Masses until he learns that the obligation has been accepted and the offering received.
§2. The time within which Masses must be celebrated begins on the day the priest who is to celebrate them received them unless it is otherwise evident.
§3. Those who entrust to others Masses to be celebrated are to record in a book without delay both the Masses which they received and those which they transferred to others, as well as their offerings.
§4. Every priest must note accurately the Masses which he accepted to celebrate and those which he has satisfied.
Can. 956 Each and every administrator of pious causes or those obliged in any way to see to the celebration of Masses, whether clerics or laity, are to hand over to their ordinaries according to the method defined by the latter the Mass obligations which have not been satisfied within a year.
Can. 957 The duty and right of exercising vigilance that Mass obligations are fulfilled belong to the local ordinary in churches of secular clergy and to the superiors in churches of religious institutes or societies of apostolic life.
Can. 958 §1. The pastor and the rector of a church or other pious place which regularly receives offerings for Masses are to have a special book in which they note accurately the number of Masses to be celebrated, the intention, the offering given, and their celebration.
§2. The ordinary is obliged to examine these books each year either personally or through others.

TITLE IV.

THE SACRAMENT OF PENANCE (Cann. 959 - 997)

Can. 959 In the sacrament of penance the faithful who confess their sins to a legitimate minister, are sorry for them, and intend to reform themselves obtain from God through the absolution imparted by the same minister forgiveness for the sins they have committed after baptism and, at the same, time are reconciled with the Church which they have wounded by sinning.

CHAPTER I.

THE CELEBRATION OF THE SACRAMENT

Can. 960 Individual and integral confession and absolution constitute the only ordinary means by which a member of the faithful conscious of grave sin is reconciled with God and the Church. Only physical or moral impossibility excuses from confession of this type; in such a case reconciliation can be obtained by other means.
Can. 961 §1. Absolution cannot be imparted in a general manner to many penitents at once without previous individual confession unless:
1/ danger of death is imminent and there is insufficient time for the priest or priests to hear the confessions of the individual penitents;
2/ there is grave necessity, that is, when in view of the number of penitents, there are not enough confessors available to hear the confessions of individuals properly within a suitable period of time in such a way that the penitents are forced to be deprived for a long while of sacramental grace or holy communion through no fault of their own. Sufficient necessity is not considered to exist when confessors cannot be present due only to the large number of penitents such as can occur on some great feast or pilgrimage.
§2. It belongs to the diocesan bishop to judge whether the conditions required according to the norm of §1, n. 2 are present. He can determine the cases of such necessity, attentive to the criteria agreed upon with the other members of the conference of bishops.
Can. 962 §1. For a member of the Christian faithful validly to receive sacramental absolution given to many at one time, it is required not only that the person is properly disposed but also at the same time intends to confess within a suitable period of time each grave sin which at the present time cannot be so confessed.
§2. Insofar as it can be done even on the occasion of the reception of general absolution, the Christian faithful are to be instructed about the requirements of the norm of §1. An exhortation that each person take care to make an act of contrition is to precede general absolution even in the case of danger of death, if there is time.
Can. 963 Without prejudice to the obligation mentioned in D can. 989, a person whose grave sins are remitted by general absolution is to approach individual confession as
soon as possible, given the opportunity, before receiving another general absolution, unless a just cause intervenes.
Can. 964 §1. The proper place to hear sacramental confessions is a church or oratory.
§2. The conference of bishops is to establish norms regarding the confessional; it is to take care, however, that there are always confessionals with a fixed grate between the penitent and the confessor in an open place so that the faithful who wish to can use them freely.
§3. Confessions are not to be heard outside a confessional without a just cause.

CHAPTER II.

THE MINISTER OF THE SACRAMENT OF PENANCE

Can. 965 A priest alone is the minister of the sacrament of penance.
Can. 966 §1. The valid absolution of sins requires that the minister have, in addition to the power of orders, the faculty of exercising it for the faithful to whom he imparts absolution.
§2. A priest can be given this faculty either by the law itself or by a grant made by the competent authority according to the norm of D can. 969.
Can. 967 §1. In addition to the Roman Pontiff, cardinals have the faculty of hearing the confessions of the Christian faithful everywhere in the world by the law itself. Bishops likewise have this faculty and use it licitly everywhere unless the diocesan bishop has denied it in a particular case.
§2. Those who possess the faculty of hearing confessions habitually whether by virtue of office or by virtue of the grant of an ordinary of the place of incardination or of the place in which they have a domicile can exercise that faculty everywhere unless the local ordinary has denied it in a particular case, without prejudice to the prescripts of D can. 974, §§2 and 3.
§3. Those who are provided with the faculty of hearing confessions by reason of office or grant of a competent superior according to the norm of cann. D 968, §2 and D 969,
§2 possess the same faculty everywhere by the law itself as regards members and others living day and night in the house of the institute or society; they also use the faculty licitly unless some major superior has denied it in a particular case as regards his own subjects.
Can. 968 §1. In virtue of office, a local ordinary, canon penitentiary, a pastor, and those who take the place of a pastor possess the faculty of hearing confessions, each within his jurisdiction.
§2. In virtue of their office, superiors of religious institutes or societies of apostolic life that are clerical and of pontifical right, who have executive power of governance according to the norm of their constitutions, possess the faculty of hearing the confessions of their subjects and of others living day and night in the house, without
prejudice to the prescript of D can. 630, §4.
Can. 969 §1. The local ordinary alone is competent to confer upon any presbyters whatsoever the faculty to hear the confessions of any of the faithful. Presbyters who are members of religious institutes, however, are not to use the faculty without at least the presumed permission of their superior.
§2. The superior of a religious institute or society of apostolic life mentioned in D can.
968, §2 is competent to confer upon any presbyters whatsoever the faculty to hear the confessions of their subjects and of others living day and night in the house.
Can. 970 The faculty to hear confessions is not to be granted except to presbyters who are found to be suitable through an examination or whose suitability is otherwise evident.
Can. 971 The local ordinary is not to grant the faculty of hearing confessions habitually to a presbyter, even one having a domicile or quasi-domicile in his jurisdiction, unless he has first heard the ordinary of the same presbyter insofar as possible.
Can. 972 The competent authority mentioned in D can. 969 can grant the faculty to hear confessions for either an indefinite or a definite period of time.
Can. 973 The faculty to hear confessions habitually is to be granted in writing.
Can. 974 §1. The local ordinary and the competent superior are not to revoke the faculty to hear confessions habitually except for a grave cause.
§2. When the faculty to hear confessions has been revoked by the local ordinary who granted it as mentioned in D can. 967, §2, a presbyter loses the faculty everywhere. If some other local ordinary has revoked the faculty, the presbyter loses it only in the territory of the one who revokes it.
§3. Any local ordinary who has revoked the faculty of some presbyter to hear confessions is to inform the proper ordinary of incardination of the presbyter or, if he is a member of a religious institute, his competent superior.
§4. If the proper major superior of a presbyter has revoked the faculty to hear confessions, the presbyter loses the faulty to hear the confessions of members of the institute everywhere. If some other competent superior has revoked the faculty, however, the presbyter loses it only with regard to the subjects in the jurisdiction of that superior.
Can. 975 Besides by revocation, the faculty mentioned in D can. 967, §2 ceases by loss of office, excardination, or loss of domicile.
Can. 976 Even though a priest lacks the faculty to hear confessions, he absolves validly and licitly any penitents whatsoever in danger of death from any censures and sins, even if an approved priest is present.
Can. 977 The absolution of an accomplice in a sin against the sixth commandment of
the Decalogue is invalid except in danger of death.
Can. 978 §1. In hearing confessions the priest is to remember that he is equally a judge and a physician and has been established by God as a minister of divine justice and mercy, so that he has regard for the divine honor and the salvation of souls.
§2. In administering the sacrament, the confessor as a minister of the Church is to adhere faithfully to the doctrine of the magisterium and the norms issued by competent authority.
Can. 979 In posing questions, the priest is to proceed with prudence and discretion, attentive to the condition and age of the penitent, and is to refrain from asking the name of an accomplice.
Can. 980 If the confessor has no doubt about the disposition of the penitent, and the penitent seeks absolution, absolution is to be neither refused nor deferred.
Can. 981 The confessor is to impose salutary and suitable penances in accord with the quality and number of sins, taking into account the condition of the penitent. The penitent is obliged to fulfill these personally.
Can. 982 Whoever confesses to have denounced falsely an innocent confessor to ecclesiastical authority concerning the crime of solicitation to sin against the sixth commandment of the Decalogue is not to be absolved unless the person has first formally retracted the false denunciation and is prepared to repair damages if there are any.
Can. 983 §1. The sacramental seal is inviolable; therefore it is absolutely forbidden for a confessor to betray in any way a penitent in words or in any manner and for any reason.
§2. The interpreter, if there is one, and all others who in any way have knowledge of sins from confession are also obliged to observe secrecy.
Can. 984 §1. A confessor is prohibited completely from using knowledge acquired from confession to the detriment of the penitent even when any danger of revelation is excluded.
§2. A person who has been placed in authority cannot use in any manner for external governance the knowledge about sins which he has received in confession at any time.
Can. 985 The director of novices and his associate and the rector of a seminary or other institute of education are not to hear the sacramental confessions of their students residing in the same house unless the students freely request it in particular cases.
Can. 986 §1. All to whom the care of souls has been entrusted in virtue of some function are obliged to make provision so that the confessions of the faithful entrusted to them are heard when they reasonably seek to be heard and that they have the opportunity to approach individual confession on days and at times established for their convenience.
§2. In urgent necessity, any confessor is obliged to hear the confessions of the
Christian faithful, and in danger of death, any priest is so obliged.

CHAPTER III. THE PENITENT

Can. 987 To receive the salvific remedy of the sacrament of penance, a member of the Christian faithful must be disposed in such a way that, rejecting sins committed and having a purpose of amendment, the person is turned back to God.
Can. 988 §1. A member of the Christian faithful is obliged to confess in kind and number all grave sins committed after baptism and not yet remitted directly through the keys of the Church nor acknowledged in individual confession, of which the person has knowledge after diligent examination of conscience.
§2. It is recommended to the Christian faithful that they also confess venial sins.
Can. 989 After having reached the age of discretion, each member of the faithful is ob-liged to confess faithfully his or her grave sins at least once a year.
Can. 990 No one is prohibited from confessing through an interpreter as long as abuses and scandals are avoided and without prejudice to the prescript of D can. 983,
§2.
Can. 991 Every member of the Christian faithful is free to confess sins to a legitimately approved confessor of his or her choice, even to one of another rite.

CHAPTER IV. INDULGENCES

Can. 992 An indulgence is the remission before God of temporal punishment for sins whose guilt is already forgiven, which a properly disposed member of the Christian faithful gains under certain and defined conditions by the assistance of the Church which as minister of redemption dispenses and applies authoritatively the treasury of the satisfactions of Christ and the saints.
Can. 993 An indulgence is partial or plenary insofar as it partially or totally frees from the temporal punishment due to sins.
Can. 994 Any member of the faithful can gain partial or plenary indulgences for oneself or apply them to the dead by way of suffrage.
Can. 995 §1. In addition to the supreme authority of the Church, only those to whom this power is acknowledged in the law or granted by the Roman Pontiff can bestow indulgences.
§2. No authority below the Roman Pontiff can entrust the power of granting indulgences to others unless the Apostolic See has given this expressly to the person.
Can. 996 §1. To be capable of gaining indulgences, a person must be baptized, not
excommunicated, and in the state of grace at least at the end of the prescribed works.
§2. To gain indulgences, however, a capable subject must have at least the general intention of acquiring them and must fulfill the enjoined works in the established time and the proper method, according to the tenor of the grant.
Can. 997 As regards the granting and use of indulgences, the other prescripts contained in the special laws of the Church must also be observed.

TITLE V.

THE SACRAMENT OF THE ANOINTING OF THE SICK (Cann. 998 - 1007)

Can. 998 The anointing of the sick, by which the Church commends the faithful who are dangerously ill to the suVering and glorified Lord in order that he relieve and save them, is conferred by anointing them with oil and pronouncing the words prescribed in the liturgical books.

CHAPTER I.

THE CELEBRATION OF THE SACRAMENT

Can. 999 In addition to a bishop, the following can bless the oil to be used in the anointing of the sick:
1/ those equivalent to a diocesan bishop by law;
2/ any presbyter in a case of necessity, but only in the actual celebration of the sacrament.
Can. 1000 §1. The anointings with the words, order, and manner prescribed in the liturgical books are to be performed carefully. In a case of necessity, however, a single anointing on the forehead or even on some other part of the body is sufficient, while the entire formula is said.
§2. The minister is to perform the anointings with his own hand, unless a grave reason warrants the use of an instrument.
Can. 1001 Pastors of souls and those close to the sick are to take care that the sick are consoled by this sacrament at the appropriate time.
Can. 1002 The communal celebration of the anointing of the sick for many of the sick at once, who have been suitably prepared and are properly disposed, can be performed according to the prescripts of the diocesan bishop.

CHAPTER II.

THE MINISTER OF THE ANOINTING OF THE SICK

Can. 1003 §1. Every priest and a priest alone validly administers the anointing of the sick.
§2. All priests to whom the care of souls has been entrusted have the duty and right of administering the anointing of the sick for the faithful entrusted to their pastoral office. For a reasonable cause, any other priest can administer this sacrament with at least the presumed consent of the priest mentioned above.
§3. Any priest is permitted to carry blessed oil with him so that he is able to administer the sacrament of the anointing of the sick in a case of necessity.

CHAPTER III.

THOSE ON WHOM THE ANOINTING OF THE SICK IS TO BE CONFERRED

Can. 1004 §1. The anointing of the sick can be administered to a member of the faithful who, having reached the use of reason, begins to be in danger due to sickness or old age.
§2. This sacrament can be repeated if the sick person, having recovered, again becomes gravely ill or if the condition becomes more grave during the same illness.
Can. 1005 This sacrament is to be administered in a case of doubt whether the sick person has attained the use of reason, is dangerously ill, or is dead.
Can. 1006 This sacrament is to be conferred on the sick who at least implicitly requested it when they were in control of their faculties.
Can. 1007 The anointing of the sick is not to be conferred upon those who persevere obstinately in manifest grave sin.

TITLE VI.

ORDERS (Cann. 1008 - 1054)

Can. 1008 By divine institution, the sacrament of orders establishes some among the Christian faithful as sacred ministers through an indelible character which marks them. They are consecrated and designated, each according to his grade, to nourish the people of God, fufilling in the person of Christ the Head the functions of teaching, sanctifying, and governing.
Can. 1009 §1. The orders are the episcopate, the presbyterate, and the diaconate.
§2. They are conferred by the imposition of hands and the consecratory prayer which the liturgical books prescribe for the individual grades.

CHAPTER I.

THE CELEBRATION AND MINISTER OF ORDINATION

Can. 1010 Ordination is to be celebrated within the solemnities of the Mass on a
Sunday or holy day of obligation.
For pastoral reasons it can take place also on other days, even weekdays.
Can. 1011 §1. Ordination generally is to be celebrated in the cathedral church; for pastoral reasons, however, it can be celebrated in another church or oratory.
§2. Clerics and other members of the Christian faithful must be invited to the ordination so that as large an assembly as possible is present at the celebration.
Can. 1012 The minister of sacred ordination is a consecrated bishop.
Can. 1013 No bishop is permitted to consecrate anyone a bishop unless it is first evident that there is a pontifical mandate.
Can. 1014 Unless the Apostolic See has granted a dispensation, the principal bishop consecrator in an episcopal consecration is to be joined by at least two consecrating bishops; it is especially appropriate, however, that all the bishops present consecrate the elect together with the bishops mentioned.
Can. 1015 §1. Each person is to be ordained to the presbyterate or the diaconate by his proper bishop or with legitimate dimissorial letters from him.
§2. If not impeded by a just cause, the proper bishop is to ordain his own subjects personally; without an apostolic indult, however, he cannot ordain licitly a subject of an Eastern rite.
§3. The person who can give dimissorial letters to receive orders can himself also confer the same orders personally if he possesses the episcopal character.
Can. 1016 As regards the diaconal ordination of those who intend to be enrolled in the secular clergy, the proper bishop is the bishop of the diocese in which the candidate has a domicile or the bishop of the diocese to which the candidate is determined to devote himself. As regards the presbyteral ordination of secular clerics, it is the bishop of the diocese in which the candidate was incardinated through the diaconate.
Can. 1017 A bishop cannot confer orders outside his own jurisdiction without the permission of the diocesan bishop.
Can. 1018 §1. The following can give dimissorial letters for secular clergy:
1/ the proper bishop mentioned in D can. 1016;
2/ an apostolic administrator and, with the consent of the college of consultors, a diocesan administrator; with the consent of the council mentioned in D can. 495, §2, an apostolic pro-vicar and an apostolic pro-prefect.
§2. A diocesan administrator, apostolic pro-vicar, and apostolic pro-prefect are not to grant dimissorial letters to those who have been denied admission to orders by the diocesan bishop, the apostolic vicar, or the apostolic prefect.
Can. 1019 §1. The major superior of a clerical religious institute of pontifical right or of a clerical society of apostolic life of pontifical right is competent to grant dimissorial letters for the diaconate and the presbyterate to their subjects who are enrolled perpetually or defin-itively in the institute or society according to their
constitutions.
§2. The law for secular clerics governs the ordination of all other candidates of any institute or society; any other indult granted to superiors is revoked.
Can. 1020 Dimissorial letters are not to be granted unless all the testimonials and documents required by law according to the norm of cann. D 1050 and D 1051 have been obtained beforehand.
Can. 1021 Dimissorial letters can be sent to any bishop in communion with the Apostolic See except to a bishop of a rite different from the rite of the candidate unless there is an apostolic indult.
Can. 1022 After the ordaining bishop has received legitimate dimissorial letters, he is not to proceed to the ordination unless it is clearly evident that the letters are authentic.
Can. 1023 Dimissorial letters can be limited or revoked by the one who granted them or by his successor, but once granted they do not lapse when the authority of the one who granted them ceases.

CHAPTER II. THOSE TO BE ORDAINED

Can. 1024 A baptized male alone receives sacred ordination validly.
Can. 1025 §1. To confer the presbyteral or diaconal orders licitly, it is required that the candidate, having completed the period of probation according to the norm of law, is endowed in the judgment of his own bishop or of the competent major superior with the necessary qualities, is prevented by no irregularity and no impediment, and has fulfilled the prerequisites according to the norm of D cann. 1033-1039. Moreover, the documents mentioned in D can. 1050 are to be obtained and the investigation mentioned in D can. 1051 is to be completed.
§2. Furthermore, it is required that he is considered in the judgment of the same legitimate superior as useful for the ministry of the Church.
§3. The bishop ordaining his own subject who is destined to the service of another diocese must be sure that the one to be ordained is going to be attached to this other diocese.
Art. 1.
REQUIREMENTS IN THOSE TO BE ORDAINED
Can. 1026 A person must possess due freedom in order to be ordained. It is absolutely forbidden to force anyone in any way or for any reason to receive orders or to deter one who is canonically suitable from receiving them.
Can. 1027 Those aspiring to the diaconate and presbyterate are to be formed by careful preparation, according to the norm of law.
Can. 1028 The diocesan bishop or the competent superior is to take care that before candidates are promoted to any order, they are instructed properly about those things which belong to the order and its obligations.
Can. 1029 Only those are to be promoted to orders who, in the prudent judgment of their own bishop or of the competent major superior, all things considered, have integral faith, are moved by the right intention, have the requisite knowledge, possess a good reputation, and are endowed with integral morals and proven virtues and the other physical and psychic qualities in keeping with the order to be received.
Can. 1030 Only for a canonical cause, even if occult, can the proper bishop or competent major superior forbid admission to the presbyterate to deacons subject to him who are destined to the presbyterate, without prejudice to recourse according to the norm of law.
Can. 1031 §1. The presbyterate is not to be conferred except on those who have completed the twenty-fifth year of age and possess sufficient maturity; an interval of at least six months is to be observed between the diaconate and the presbyterate. Those destined to the presbyterate are to be admitted to the order of deacon only after completing the twenty-third year of age.
§2. A candidate for the permanent diaconate who is not married is not to be admitted to the diaconate until after completing at least the twenty-fifth year of age; one who is married, not until after completing at least the thirty-fifth year of age and with the consent of his wife.
§3. The conference of bishops is free to establish norms which require an older age for the presbyterate and the permanent diaconate.
§4. A dispensation of more than a year from the age required according to the norm of
§§1 and 2 is reserved to the Apostolic See.
Can. 1032 §1. Those aspiring to the presbyterate can be promoted to the diaconate only after they have completed the fifth year of the curriculum of philosophical and theological studies.
§2. After a deacon has completed the curriculum of studies and before he is promoted to the presbyterate, he is to take part in pastoral care, exercising the diaconal order, for a suitable time defined by the bishop or competent major superior.
§3. A person aspiring to the permanent diaconate is not to be promoted to this order unless he has completed the time of formation.
Art. 2.
THE PREREQUISITES FOR ORDINATION
Can. 1033 A person is promoted licitly to orders only if he has received the sacrament of confirmation.
Can. 1034 §1. A person aspiring to the diaconate or presbyterate is not to be ordained
unless he has first been enrolled among the candidates through the liturgical rite of admission by the authority mentioned in cann. D 1016 and D 1019; his petition is previously to have been written in his own hand, signed, and accepted in writing by the same authority.
§2. A person who has been received into a clerical institute through vows is not bound to obtain this admission.
Can. 1035 §1. Before anyone is promoted to the permanent or transitional diaconate, he is required to have received the ministries of lector and acolyte and to have exercised them for a suitable period of time.
§2. There is to be an interval of at least six months between the conferral of the ministry of acolyte and the diaconate.
Can. 1036 In order to be promoted to the order of diaconate or of presbyterate, the candidate is to present to his bishop or competent major superior a declaration written in his own hand and signed in which he attests that he will receive the sacred order of his own accord and freely and will devote himself perpetually to the ecclesiastical ministry and at the same time asks to be admitted to the order to be received.
Can. 1037 An unmarried candidate for the permanent diaconate and a candidate for the presbyterate are not to be admitted to the order of diaconate unless they have assumed the obligation of celibacy in the prescribed rite publicly before God and the Church or have made perpetual vows in a religious institute.
Can. 1038 A deacon who refuses to be promoted to the presbyterate cannot be prohibited from the exercise of the order received unless he is prevented by a canonical impediment or another grave cause to be evaluated in the judgment of the diocesan bishop or competent major superior.
Can. 1039 All candidates for any order are to make a spiritual retreat for at least five days in a place and manner determined by the ordinary. Before the bishop proceeds to ordination, he must be certain that the candidates properly made this retreat.
Art. 3.
IRREGULARITIES AND OTHER IMPEDIMENTS
Can. 1040 Those aVected by any impediment, whether perpetual, which is called an irregularity, or simple, are prevented from receiving orders. The only impediments incurred, however, are those contained in the following canons.
Can. 1041 The following are irregular for receiving orders:
1/ a person who labors under some form of amentia or other psychic illness due to which, after experts have been consulted, he is judged unqualified to fulfill the ministry properly;
2/ a person who has committed the delict of apostasy, heresy, or schism;
3/ a person who has attempted marriage, even only civilly, while either impeded personally from entering marriage by a matrimonial bond, sacred orders, or a public perpetual vow of chastity, or with a woman bound by a valid marriage or restricted by the same type of vow;
4/ a person who has committed voluntary homicide or procured a completed abortion and all those who positively cooperated in either;
5/ a person who has mutilated himself or another gravely and maliciously or who has attempted suicide;
6/ a person who has placed an act of orders reserved to those in the order of episcopate or presbyterate while either lacking that order or prohibited from its exercise by some declared or imposed canonical penalty.
Can. 1042 The following are simply impeded from receiving orders:
1/ a man who has a wife, unless he is legitimately destined to the permanent diaconate;
2/ a person who exercises an office or administration forbidden to clerics according to the norm of cann. D 285 and D 286 for which he must render an account, until he becomes free by having relinquished the office or administration and rendered the account;
3/ a neophyte unless he has been proven sufficiently in the judgment of the ordinary. Can. 1043 If the Christian faithful are aware of impediments to sacred orders, they are
obliged to reveal them to the ordinary or pastor before the ordination.
Can. 1044 §1. The following are irregular for the exercise of orders received:
1/ a person who has received orders illegitimately while aVected by an irregularity to receive them;
2/ a person who has committed a delict mentioned in D can. 1041, n. 2, if the delict is public;
3/ a person who has committed a delict mentioned in D can. 1041, nn. 3, 4, 5, 6.
§2. The following are impeded from the exercise of orders:
1/ a person who has received orders illegitimately while prevented by an impediment from receiving them;
2/ a person who is aVected by amentia or some other psychic illness mentioned in D can. 1041, n. 1 until the ordinary, after consulting an expert, permits the exercise of the order.
Can. 1045 Ignorance of the irregularities and impediments does not exempt from them.
Can. 1046 Irregularities and impediments are multiplied if they arise from different
causes. They are not multiplied, however, if they arise from the repetition of the same cause unless it is a question of the irregularity for voluntary homicide or for having procured a completed abortion.
Can. 1047 §1. Dispensation from all irregularities is reserved to the Apostolic See alone if the fact on which they are based has been brought to the judicial forum.
§2. Dispensation from the following irregularities and impediments to receive orders is also reserved to the Apostolic See:
1/ irregularities from the public delicts mentioned in D can. 1041, nn. 2 and 3;
2/ the irregularity from the delict mentioned in D can. 1041, n. 4, whether public or occult;
3/ the impediment mentioned in D can. 1042, n. 1.
§3. Dispensation in public cases from the irregularities from exercising an order received mentioned in D can. 1041, n. 3, and even in occult cases from the irregularities mentioned in D can. 1041, n. 4 is also reserved to the Apostolic See.
§4. An ordinary is able to dispense from irregularities and impediments not reserved to the Holy See.
Can. 1048 In more urgent occult cases, if the ordinary or, when it concerns the irregularities mentioned in D can. 1041, nn. 3 and 4, the Penitentiary cannot be approached and if there is imminent danger of grave harm or infamy, a person impeded by an irregularity from exercising an order can exercise it, but without prejudice to the obligation which remains of making recourse as soon as possible to the ordinary or the Penitentiary, omitting the name and through a confessor.
Can. 1049 §1. Petitions to obtain a dispensation from irregularities or impediments must indicate all the irregularities and impediments. Nevertheless, a general dispensation is valid even for those omitted in good faith, except for the irregularities mentioned in D can. 1041, n. 4, and for others brought to the judicial forum, but not for those omitted in bad faith.
§2. If it is a question of the irregularity from voluntary homicide or a procured abortion, the number of the delicts also must be mentioned for the validity of the dispensation.
§3. A general dispensation from irregularities and impediments to receive orders is valid for all the orders.
Art. 4.
THE REQUIRED DOCUMENTS AND INVESTIGATION
Can. 1050 For a person to be promoted to sacred orders, the following documents are required:
1/ a testimonial that studies have been properly completed according to the norm of D
can. 1032;
2/ for those to be ordained to the presbyterate, a testimonial that the diaconate was received;
3/ for candidates to the diaconate, a testimonial that baptism, confirmation and the ministries mentioned in D Can. 1035 were received; likewise, a testimonial that the declaration mentioned in D can. 1036 was made, and if the one to be ordained to the permanent diaconate is a married candidate, testimonials that the marriage was celebrated and the wife consents.
Can. 1051 The following prescripts regarding the investigation about the qualities required in the one to be ordained are to be observed:
1/ there is to be a testimonial of the rector of the seminary or house of formation about the qualities required to receive the order, that is, about the sound doctrine of the candidate, his genuine piety, good morals, and aptitude to exercise the ministry, as well as, after a properly executed inquiry, about his state of physical and psychic health;
2/ in order to conduct the investigation properly, the diocesan bishop or major superior can employ other means which seem useful to him according to the circumstances of time and place, such as testimonial letters, public announcements, or other sources of information.
Can. 1052 §1. For a bishop conferring ordination by his own right to proceed to the ordination, he must be sure that the documents mentioned in D can. 1050 are at hand and that, after the investigation has been conducted according to the norm of law, positive arguments have proven the suitability of the candidate.
§2. For a bishop to proceed to the ordination of someone who is not his subject, it is sufficient that the dimissorial letters mention that the same documents are at hand, that the investigation has been performed according to the norm of the law, and that the suitability of the candidate has been established. Moreover, if the candidate is a member of a religious institute or a society of apostolic life, the same letters must also attest that he has been received definitively into the institute or society and is a subject of the superior who gives the letters.
§3. If, all these notwithstanding, the bishop doubts for specific reasons whether a candidate is suitable to receive orders, he is not to promote him.

CHAPTER III.

THE NOTATION AND TESTIMONIAL OF ORDINATION CONFERRED

Can. 1053 §1. After an ordination has taken place, the names of those ordained and of the ordaining minister and the place and date of the ordination are to be noted in a special register to be kept carefully in the curia of the place of ordination; all the documents of individual ordinations are to be preserved carefully.
§2. The ordaining bishop is to give to each of the ordained an authentic testimonial of the reception of ordination; if a bishop other than their own promoted them with dimissorial letters, they are to show the testimonial to their own ordinary for notation of the ordination in a special register to be kept in the archive.
Can. 1054 The local ordinary if it concerns seculars, or the competent major superior if it concerns his own subjects, is to send notice of each ordination celebrated to the pastor of the place of baptism, who is to record it in his baptismal register according to the norm of D can. 535, §2.

TITLE VII. MARRIAGE (Cann. 1055 - 1165)

Can. 1055 §1. The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life and which is ordered by its nature to the good of the spouses and the procreation and education of offspring, has been raised by Christ the Lord to the dignity of a sacrament between the baptized.
§2. For this reason, a valid matrimonial contract cannot exist between the baptized without it being by that fact a sacrament.
Can. 1056 The essential properties of marriage are unity and indissolubility, which in
Christian marriage obtain a special firmness by reason of the sacrament.
Can. 1057 §1. The consent of the parties, legitimately manifested between persons quali-fied by law, makes marriage; no human power is able to supply this consent.
§2. Matrimonial consent is an act of the will by which a man and a woman mutually give and accept each other through an irrevocable covenant in order to establish marriage.
Can. 1058 All persons who are not prohibited by law can contract marriage.
Can. 1059 Even if only one party is Catholic, the marriage of Catholics is governed not only by divine law but also by canon law, without prejudice to the competence of civil authority concerning the merely civil effects of the same marriage.
Can. 1060 Marriage possesses the favor of law; therefore, in a case of doubt, the validity of a marriage must be upheld until the contrary is proven.
Can. 1061 §1. A valid marriage between the baptized is called ratum tantum if it has not been consummated; it is called ratum et consummatum if the spouses have performed between themselves in a human fashion a conjugal act which is suitable in itself for the procreation of offspring, to which marriage is ordered by its nature and by which the spouses become one flesh.
§2. After a marriage has been celebrated, if the spouses have lived together consummation is presumed until the contrary is proven.
§3. An invalid marriage is called putative if at least one party celebrated it in good
faith, until both parties become certain of its nullity.
Can. 1062 §1. A promise of marriage, whether unilateral or bilateral, which is called an engagement, is governed by the particular law established by the conference of bishops, after it has considered any existing customs and civil laws.
§2. A promise to marry does not give rise to an action to seek the celebration of marriage; an action to repair damages, however, does arise if warranted.

CHAPTER I.

PASTORAL CARE AND THOSE THINGS WHICH MUST PRECEDE THE CELEBRATION OF MARRIAGE

Can. 1063 Pastors of souls are obliged to take care that their ecclesiastical community offers the Christian faithful the assistance by which the matrimonial state is preserved in a Christian spirit and advances in perfection. This assistance must be offered especially by:
1/ preaching, catechesis adapted to minors, youth, and adults, and even the use of instruments of social communication, by which the Christian faithful are instructed about the meaning of Christian marriage and about the function of Christian spouses and parents;
2/ personal preparation to enter marriage, which disposes the spouses to the holiness and duties of their new state;
3/ a fruitful liturgical celebration of marriage which is to show that the spouses signify and share in the mystery of the unity and fruitful love between Christ and the Church;
4/ help offered to those who are married, so that faithfully preserving and protecting the conjugal covenant, they daily come to lead holier and fuller lives in their family.
Can. 1064 It is for the local ordinary to take care that such assistance is organized fit- tingly, after he has also heard men and women proven by experience and expertise if it seems opportune.
Can. 1065 §1. Catholics who have not yet received the sacrament of confirmation are to receive it before they are admitted to marriage if it can be done without grave inconvenience.
§2. To receive the sacrament of marriage fruitfully, spouses are urged especially to approach the sacraments of penance and of the Most Holy Eucharist.
Can. 1066 Before a marriage is celebrated, it must be evident that nothing stands in the way of its valid and licit celebration.
Can. 1067 The conference of bishops is to establish norms about the examination of spouses and about the marriage banns or other opportune means to accomplish the investigations necessary before marriage. After these norms have been diligently observed, the pastor can proceed to assist at the marriage.
Can. 1068 In danger of death and if other proofs cannot be obtained, the aYrmation of the contracting parties, even sworn if the case warrants it, that they are baptized and are prevented by no impediment is sufficient unless there are indications to the contrary.
Can. 1069 All the faithful are obliged to reveal any impediments they know about to the pastor or local ordinary before the celebration of the marriage.
Can. 1070 If someone other than the pastor who is to assist at marriage has conducted the investigations, the person is to notify the pastor about the results as soon as possible through an authentic document.
Can. 1071 §1. Except in a case of necessity, a person is not to assist without the permission of the local ordinary at:
1/ a marriage of transients;
2/ a marriage which cannot be recognized or celebrated according to the norm of civil law;
3/ a marriage of a person who is bound by natural obligations toward another party or children arising from a previous union;
4/ a marriage of a person who has notoriously rejected the Catholic faith;
5/ a marriage of a person who is under a censure;
6/ a marriage of a minor child when the parents are unaware or reasonably opposed;
7/ a marriage to be entered into through a proxy as mentioned in D can. 1105.
§2. The local ordinary is not to grant permission to assist at the marriage of a person who has notoriously rejected the Catholic faith unless the norms mentioned in D can.
1125 have been observed with necessary adaptation.
Can. 1072 Pastors of souls are to take care to dissuade youth from the celebration of marriage before the age at which a person usually enters marriage according to the accepted practices of the region.

CHAPTER II.

DIRIMENT IMPEDIMENTS IN GENERAL

Can. 1073 A diriment impediment renders a person unqualified to contract marriage validly.
Can. 1074 An impediment which can be proven in the external forum is considered to be public; otherwise it is occult.
Can. 1075 §1. It is only for the supreme authority of the Church to declare authentically when divine law prohibits or nullifies marriage.
§2. Only the supreme authority has the right to establish other impediments for the baptized.
Can. 1076 A custom which introduces a new impediment or is contrary to existing impediments is reprobated.
Can. 1077 §1. In a special case, the local ordinary can prohibit marriage for his own subjects residing anywhere and for all actually present in his own territory but only for a time, for a grave cause, and for as long as the cause continues.
§2. Only the supreme authority of the Church can add a nullifying clause to a prohibition.
Can. 1078 §1. The local ordinary can dispense his own subjects residing anywhere and all actually present in his own territory from all impediments of ecclesiastical law except those whose dispensation is reserved to the Apostolic See.
§2. Impediments whose dispensation is reserved to the Apostolic See are:
1/ the impediment arising from sacred orders or from a public perpetual vow of chastity in a religious institute of pontifical right;
2/ the impediment of crime mentioned in D can. 1090.
§3. A dispensation is never given from the impediment of consanguinity in the direct line or in the second degree of the collateral line.
Can. 1079 §1. In urgent danger of death, the local ordinary can dispense his own subjects residing anywhere and all actually present in his territory both from the form to be observed in the celebration of marriage and from each and every impediment of ecclesiastical law, whether public or occult, except the impediment arising from the sacred order of presbyterate.
§2. In the same circumstances mentioned in §1, but only for cases in which the local ordinary cannot be reached, the pastor, the properly delegated sacred minister, and the priest or deacon who assists at marriage according to the norm of D can. 1116, §2 possess the same power of dispensing.
§3. In danger of death a confessor possesses the power of dispensing from occult impediments for the internal forum, whether within or outside the act of sacramental confession.
§4. In the case mentioned in §2, the local ordinary is not considered accessible if he can be reached only through telegraph or telephone.
Can. 1080 §1. Whenever an impediment is discovered after everything has already been prepared for the wedding, and the marriage cannot be delayed without probable danger of grave harm until a dispensation is obtained from the competent authority, the local ordinary and, provided that the case is occult, all those mentioned in D can.
1079, §§2-3 when the conditions prescribed therein have been observed possess the power of dispensing from all impediments except those mentioned in D can. 1078, §2,
n. 1.
§2. This power is valid even to convalidate a marriage if there is the same danger in delay and there is insufficient time to make recourse to the Apostolic See or to the local ordinary concerning impediments from which he is able to dispense.
Can. 1081 The pastor or the priest or deacon mentioned in D can. 1079, §2 is to notify the local ordinary immediately about a dispensation granted for the external forum; it is also to be noted in the marriage register.
Can. 1082 Unless a rescript of the Penitentiary provides otherwise, a dispensation from an occult impediment granted in the non-sacramental internal forum is to be noted in a book which must be kept in the secret archive of the curia; no other dispensation for the external forum is necessary if afterwards the occult impediment becomes public.

CHAPTER III.

SPECIFIC DIRIMENT IMPEDIMENTS

Can. 1083 §1. A man before he has completed his sixteenth year of age and a woman before she has completed her fourteenth year of age cannot enter into a valid marriage.
§2. The conference of bishops is free to establish a higher age for the licit celebration of marriage.
Can. 1084 §1. Antecedent and perpetual impotence to have intercourse, whether on the part of the man or the woman, whether absolute or relative, nullifies marriage by its very nature.
§2. If the impediment of impotence is doubtful, whether by a doubt about the law or a doubt about a fact, a marriage must not be impeded nor, while the doubt remains, declared null.
§3. Sterility neither prohibits nor nullifies marriage, without prejudice to the prescript of D can. 1098.
Can. 1085 §1. A person bound by the bond of a prior marriage, even if it was not consummated, invalidly attempts marriage.
§2. Even if the prior marriage is invalid or dissolved for any reason, it is not on that account permitted to contract another before the nullity or dissolution of the prior marriage is established legitimately and certainly.
Can. 1086 §1. A marriage between two persons, one of whom has been baptized in the Catholic Church or received into it and has not defected from it by a formal act and the other of whom is not baptized, is invalid.
§2. A person is not to be dispensed from this impediment unless the conditions mentioned in cann. D 1125 and D 1126 have been fulfilled.
§3. If at the time the marriage was contracted one party was commonly held to have been baptized or the baptism was doubtful, the validity of the marriage must be presumed according to the norm of D can. 1060 until it is proven with certainty that one party was baptized but the other was not.
Can. 1087 Those in sacred orders invalidly attempt marriage.
Can. 1088 Those bound by a public perpetual vow of chastity in a religious institute invalidly attempt marriage.
Can. 1089 No marriage can exist between a man and a woman who has been abducted or at least detained with a view of contracting marriage with her unless the woman chooses marriage of her own accord after she has been separated from the captor and established in a safe and free place.
Can. 1090 §1. Anyone who with a view to entering marriage with a certain person has brought about the death of that person’s spouse or of one’s own spouse invalidly attempts this marriage.
§2. Those who have brought about the death of a spouse by mutual physical or moral cooperation also invalidly attempt a marriage together.
Can. 1091 §1. In the direct line of consanguinity marriage is invalid between all ancestors and descendants, both legitimate and natural.
§2. In the collateral line marriage is invalid up to and including the fourth degree.
§3. The impediment of consanguinity is not multiplied.
§4. A marriage is never permitted if doubt exists whether the partners are related by consanguinity in any degree of the direct line or in the second degree of the collateral line.
Can. 1092 Affinity in the direct line in any degree invalidates a marriage.
Can. 1093 The impediment of public propriety arises from an invalid marriage after the establishment of common life or from notorious or public concubinage. It nullifies marriage in the first degree of the direct line between the man and the blood relatives of the woman, and vice versa.
Can. 1094 Those who are related in the direct line or in the second degree of the collateral line by a legal relationship arising from adoption cannot contract marriage together validly.

CHAPTER IV. MATRIMONIAL CONSENT

Can. 1095 The following are incapable of contracting marriage:
1/ those who lack the sufficient use of reason;
2/ those who suVer from a grave defect of discretion of judgment concerning the essential matrimonial rights and duties mutually to be handed over and accepted;
3/ those who are not able to assume the essential obligations of marriage for causes of a psychic nature.
Can. 1096 §1. For matrimonial consent to exist, the contracting parties must be at least not ignorant that marriage is a permanent partnership between a man and a woman ordered to the procreation of offspring by means of some sexual cooperation.
§2. This ignorance is not presumed after puberty.
Can. 1097 §1. Error concerning the person renders a marriage invalid.
§2. Error concerning a quality of the person does not render a marriage invalid even if it is the cause for the contract, unless this quality is directly and principally intended.
Can. 1098 A person contracts invalidly who enters into a marriage deceived by malice, perpetrated to obtain consent, concerning some quality of the other partner which by its very nature can gravely disturb the partnership of conjugal life.
Can. 1099 Error concerning the unity or indissolubility or sacramental dignity of marriage does not vitiate matrimonial consent provided that it does not determine the will.
Can. 1100 The knowledge or opinion of the nullity of a marriage does not necessarily exclude matrimonial consent.
Can. 1101 §1. The internal consent of the mind is presumed to conform to the words and signs used in celebrating the marriage.
§2. If, however, either or both of the parties by a positive act of the will exclude marriage itself, some essential element of marriage, or some essential property of marriage, the party contracts invalidly.
Can. 1102 §1. A marriage subject to a condition about the future cannot be contracted validly.
§2. A marriage entered into subject to a condition about the past or the present is valid or not insofar as that which is subject to the condition exists or not.
§3. The condition mentioned in §2, however, cannot be placed licitly without the written permission of the local ordinary.
Can. 1103 A marriage is invalid if entered into because of force or grave fear from without, even if unintentionally inflicted, so that a person is compelled to choose marriage in order to be free from it.
Can. 1104 §1. To contract a marriage validly the contracting parties must be present together, either in person or by proxy.
§2. Those being married are to express matrimonial consent in words or, if they cannot
speak, through equivalent signs.
Can. 1105 §1. To enter into a marriage validly by proxy it is required that:
1/ there is a special mandate to contract with a specific person;
2/ the proxy is designated by the one mandating and fulfills this function personally.
§2. To be valid the mandate must be signed by the one mandating and by the pastor or ordinary of the place where the mandate is given, or by a priest delegated by either of them, or at least by two witnesses, or it must be made by means of a document which is authentic according to the norm of civil law.
§3. If the one mandating cannot write, this is to be noted in the mandate itself and another witness is to be added who also signs the document; otherwise, the mandate is invalid.
§4. If the one mandating revokes the mandate or develops amentia before the proxy contracts in his or her name, the marriage is invalid even if the proxy or the other contracting party does not know this.
Can. 1106 A marriage can be contracted through an interpreter; the pastor is not to assist at it, however, unless he is certain of the trustworthiness of the interpreter.
Can. 1107 Even if a marriage was entered into invalidly by reason of an impediment or a defect of form, the consent given is presumed to persist until its revocation is established.

CHAPTER V.

THE FORM OF THE CELEBRATION OF MARRIAGE

Can. 1108 §1. Only those marriages are valid which are contracted before the local ordinary, pastor, or a priest or deacon delegated by either of them, who assist, and before two witnesses according to the rules expressed in the following canons and without prejudice to the exceptions mentioned in cann. D 144, D 1112, §1, D 1116, and D 1127, §§1-2.
§2. The person who assists at a marriage is understood to be only that person who is present, asks for the manifestation of the consent of the contracting parties, and receives it in the name of the Church.
Can. 1109 Unless the local ordinary and pastor have been excommunicated, interdicted, or suspended from office or declared such through a sentence or decree, by virtue of their office and within the confines of their territory they assist validly at the marriages not only of their subjects but also of those who are not their subjects provided that one of them is of the Latin rite.
Can. 1110 By virtue of office, a personal ordinary and a personal pastor assist validly only at marriages where at least one of the parties is a subject within the confines of their jurisdiction.
Can. 1111 §1. As long as they hold office validly, the local ordinary and the pastor can delegate to priests and deacons the faculty, even a general one, of assisting at marriages within the limits of their territory.
§2. To be valid, the delegation of the faculty to assist at marriages must be given to specific persons expressly.
If it concerns special delegation, it must be given for a specific marriage; if it concerns general delegation, it must be given in writing.
Can. 1112 §1. Where there is a lack of priests and deacons, the diocesan bishop can delegate lay persons to assist at marriages, with the previous favorable vote of the conference of bishops and after he has obtained the permission of the Holy See.
§2. A suitable lay person is to be selected, who is capable of giving instruction to those preparing to be married and able to perform the matrimonial liturgy properly.
Can. 1113 Before special delegation is granted, all those things which the law has established to prove free status are to be fulfilled.
Can. 1114 The person assisting at marriage acts illicitly unless the person has made certain of the free status of the contracting parties according to the norm of law and, if possible, of the permission of the pastor whenever the person assists in virtue of general delegation.
Can. 1115 Marriages are to be celebrated in a parish where either of the contracting parties has a domicile, quasidomicile, or month long residence or, if it concerns transients, in the parish where they actually reside. With the permission of the proper ordinary or proper pastor, marriages can be celebrated elsewhere.
Can. 1116 §1. If a person competent to assist according to the norm of law cannot be present or approached without grave inconvenience, those who intend to enter into a true marriage can contract it validly and licitly before witnesses only:
1/ in danger of death;
2/ outside the danger of death provided that it is prudently foreseen that the situation will continue for a month.
§2. In either case, if some other priest or deacon who can be present is available, he must be called and be present at the celebration of the marriage together with the witnesses, without prejudice to the validity of the marriage before witnesses only.
Can. 1117 The form established above must be observed if at least one of the parties contracting marriage was baptized in the Catholic Church or received into it and has not defected from it by a formal act, without prejudice to the prescripts of D can. 1127,
§2.
Can. 1118 §1. A marriage between Catholics or between a Catholic party and a non- Catholic baptized party is to be celebrated in a parish church. It can be celebrated in another church or oratory with the permission of the local ordinary or pastor.
§2. The local ordinary can permit a marriage to be celebrated in another suitable place.
§3. A marriage between a Catholic party and a non-baptized party can be celebrated in a church or in another suitable place.
Can. 1119 Outside the case of necessity, the rites prescribed in the liturgical books approved by the Church or received by legitimate customs are to be observed in the celebration of a marriage.
Can. 1120 The conference of bishops can produce its own rite of marriage, to be reviewed by the Holy See, in keeping with the usages of places and peoples which are adapted to the Christian spirit; nevertheless, the law remains in effect that the person who assists at the marriage is present, asks for the manifestation of consent of the contracting parties, and receives it.
Can. 1121 §1. After a marriage has been celebrated, the pastor of the place of the celebration or the person who takes his place, even if neither assisted at the marriage, is to note as soon as possible in the marriage register the names of the spouses, the person who assisted, and the witnesses, and the place and date of the celebration of the marriage according to the method prescribed by the conference of bishops or the diocesan bishop.
§2. Whenever a marriage is contracted according to the norm of D can. 1116, a priest or deacon, if he was present at the celebration, or otherwise the witnesses in solidum with the contracting parties are bound to inform as soon as possible the pastor or local ordinary about the marriage entered into.
§3. For a marriage contracted with a dispensation from canonical form, the local ordinary who granted the dispensation is to take care that the dispensation and celebration are inscribed in the marriage registers of both the curia and the proper parish of the Catholic party whose pastor conducted the investigation about the free status. The Catholic spouse is bound to notify as soon as possible the same ordinary and pastor about the marriage celebrated and also to indicate the place of the celebration and the public form observed.
Can. 1122 §1. The contracted marriage is to be noted also in the baptismal registers in which the baptism of the spouses has been recorded.
§2. If a spouse did not contract marriage in the parish in which the person was baptized, the pastor of the place of the celebration is to send notice of the marriage which has been entered into as soon as possible to the pastor of the place of the conferral of baptism.
Can. 1123 Whenever a marriage is either convalidated in the external forum, declared null, or legitimately dissolved other than by death, the pastor of the place of the celebration of the marriage must be informed so that a notation is properly made in the marriage and baptismal registers.

CHAPTER VI. MIXED MARRIAGES

Can. 1124 Without express permission of the competent authority, a marriage is prohibited between two baptized persons of whom one is baptized in the Catholic Church or received into it after baptism and has not defected from it by a formal act and the other of whom is enrolled in a Church or ecclesial community not in full communion with the Catholic Church.
Can. 1125 The local ordinary can grant a permission of this kind if there is a just and reasonable cause. He is not to grant it unless the following conditions have been fulfilled:
1/ the Catholic party is to declare that he or she is prepared to remove dangers of defecting from the faith and is to make a sincere promise to do all in his or her power so that all offspring are baptized and brought up in the Catholic Church;
2/ the other party is to be informed at an appropriate time about the promises which the Catholic party is to make, in such a way that it is certain that he or she is truly aware of the promise and obligation of the Catholic party;
3/ both parties are to be instructed about the purposes and essential properties of marriage which neither of the contracting parties is to exclude.
Can. 1126 It is for the conference of bishops to establish the method in which these declarations and promises, which are always required, must be made and to define the manner in which they are to be established in the external forum and the non-Catholic party informed about them.
Can. 1127 §1. The prescripts of D can. 1108 are to be observed for the form to be used in a mixed marriage.
Nevertheless, if a Catholic party contracts marriage with a non-Catholic party of an Eastern rite, the canonical form of the celebration must be observed for liceity only; for validity, however, the presence of a sacred minister is required and the other requirements of law are to be observed.
§2. If grave diYculties hinder the observance of canonical form, the local ordinary of the Catholic party has the right of dispensing from the form in individual cases, after having consulted the ordinary of the place in which the marriage is celebrated and with some public form of celebration for validity. It is for the conference of bishops to establish norms by which the aforementioned dispensation is to be granted in a uniform manner.
§3. It is forbidden to have another religious celebration of the same marriage to give or renew matrimonial consent before or after the canonical celebration according to the norm of §1. Likewise, there is not to be a religious celebration in which the Catholic who is assisting and a non-Catholic minister together, using their own rites, ask for the consent of the parties.
Can. 1128 Local ordinaries and other pastors of souls are to take care that the Catholic spouse and the children born of a mixed marriage do not lack the spiritual help to fulfill their obligations and are to help spouses foster the unity of conjugal and family life.
Can. 1129 The prescripts of cann. D 1127 and D 1128 must be applied also to marriages which the impediment of disparity of cult mentioned in D can. 1086, §1 impedes.

CHAPTER VII.

MARRIAGE CELEBRATED SECRETLY

Can. 1130 For a grave and urgent cause, the local ordinary can permit a marriage to be celebrated secretly.
Can. 1131 Permission to celebrate a marriage secretly entails the following:
1/ the investigations which must be conducted before the marriage are done secretly;
2/ the local ordinary, the one assisting, the witnesses, and the spouses observe secrecy about the marriage celebrated.
Can. 1132 The obligation of observing the secrecy mentioned in D can. 1131, n. 2 ceases on the part of the local ordinary if grave scandal or grave harm to the holiness of marriage is imminent due to the observance of the secret; this is to be made known to the parties before the celebration of the marriage.
Can. 1133 A marriage celebrated secretly is to be noted only in a special register to be kept in the secret archive of the curia.

CHAPTER VIII.

THE EFFECTS OF MARRIAGE

Can. 1134 From a valid marriage there arises between the spouses a bond which by its nature is perpetual and exclusive. Moreover, a special sacrament strengthens and, as it were, consecrates the spouses in a Christian marriage for the duties and dignity of their state.
Can. 1135 Each spouse has an equal duty and right to those things which belong to the partnership of conjugal life.
Can. 1136 Parents have the most grave duty and the primary right to take care as best they can for the physical, social, cultural, moral, and religious education of their offspring.
Can. 1137 The children conceived or born of a valid or putative marriage are legitimate.
Can. 1138 §1. The father is he whom a lawful marriage indicates unless clear evidence proves the contrary.
§2. Children born at least 180 days after the day when the marriage was celebrated or within 300 days from the day of the dissolution of conjugal life are presumed to be legitimate.
Can. 1139 Illegitimate children are legitimated by the subsequent valid or putative marriage of their parents or by a rescript of the Holy See.
Can. 1140 As regards canonical effects, legitimated children are equal in all things to legitimate ones unless the law has expressly provided otherwise.

CHAPTER IX.

THE SEPARATION OF SPOUSES

Art. 1.
DISSOLUTION OF THE BOND
Can. 1141 A marriage that is ratum et consummatum can be dissolved by no human power and by no cause, except death.
Can. 1142 For a just cause, the Roman Pontiff can dissolve a non-consummated marriage between baptized persons or between a baptized party and a non-baptized party at the request of both parties or of one of them, even if the other party is unwilling.
Can. 1143 §1. A marriage entered into by two non-baptized persons is dissolved by means of the pauline privilege in favor of the faith of the party who has received baptism by the very fact that a new marriage is contracted by the same party, provided that the non-baptized party departs.
§2. The non-baptized party is considered to depart if he or she does not wish to cohabit with the baptized party or to cohabit peacefully without aVront to the Creator unless the baptized party, after baptism was received, has given the other a just cause for departing.
Can. 1144 §1. For the baptized party to contract a new marriage validly, the non- baptized party must always be interrogated whether:
1/ he or she also wishes to receive baptism;
2/ he or she at least wishes to cohabit peacefully with the baptized party without aVront to the Creator.
§2. This interrogation must be done after baptism. For a grave cause, however, the local ordinary can permit the interrogation to be done before baptism or can even dispense from the interrogation either before or after baptism provided that it is evident at least by a summary and extrajudicial process that it cannot be done or would be useless.
Can. 1145 §1. The interrogation is regularly to be done on the authority of the local
ordinary of the converted party.
This ordinary must grant the other spouse a period of time to respond if the spouse seeks it, after having been advised, however, that his or her silence will be considered a negative response if the period passes without effect.
§2. Even an interrogation made privately by the converted party is valid and indeed licit if the form prescribed above cannot be observed.
§3. In either case, the fact that the interrogation was done and its outcome must be established legitimately in the external forum.
Can. 1146 The baptized party has the right to contract a new marriage with a Catholic party:
1/ if the other party responded negatively to the interrogation or if the interrogation had been omitted legitimately;
2/ if the non-baptized party, already interrogated or not, at first persevered in peaceful cohabitation without aVront to the Creator but then departed without a just cause, without prejudice to the prescripts of cann. D 1144 and D 1145.
Can. 1147 For a grave cause, however, the local ordinary can allow a baptized party who uses the pauline privilege to contract marriage with a non-Catholic party, whether baptized or not baptized; the prescripts of the canons about mixed marriages are also to be observed.
Can. 1148 §1. When he receives baptism in the Catholic Church, a non-baptized man who has several non-baptized wives at the same time can retain one of them after the others have been dismissed, if it is hard for him to remain with the first one. The same is valid for a non-baptized woman who has several non-baptized husbands at the same time.
§2. In the cases mentioned in §1, marriage must be contracted in legitimate form after baptism has been received, and the prescripts about mixed marriages, if necessary, and other matters required by the law are to be observed.
§3. Keeping in mind the moral, social, and economic conditions of places and of persons, the local ordinary is to take care that the needs of the first wife and the others dismissed are sufficiently provided for according to the norms of justice, Christian charity, and natural equity.
Can. 1149 A non-baptized person who, after having received baptism in the Catholic Church, cannot restore cohabitation with a non-baptized spouse by reason of captivity or persecution can contract another marriage even if the other party has received baptism in the meantime, without prejudice to the prescript of D can. 1141.
Can. 1150 In a doubtful matter the privilege of faith possesses the favor of the law. Art. 2.
SEPARATION WITH THE BOND REMAINING
Can. 1151 Spouses have the duty and right to preserve conjugal living unless a legitimate cause excuses them.
Can. 1152 §1. Although it is earnestly recommended that a spouse, moved by Christian charity and concerned for the good of the family, not refuse forgiveness to an adulterous partner and not disrupt conjugal life, nevertheless, if the spouse did not condone the fault of the other expressly or tacitly, the spouse has the right to sever conjugal living unless the spouse consented to the adultery, gave cause for it, or also committed adultery.
§2. Tacit condonation exists if the innocent spouse has had marital relations voluntarily with the other spouse after having become certain of the adultery. It is presumed, moreover, if the spouse observed conjugal living for six months and did not make recourse to the ecclesiastical or civil authority.
§3. If the innocent spouse has severed conjugal living voluntarily, the spouse is to introduce a cause for separation within six months to the competent ecclesiastical authority which, after having investigated all the circumstances, is to consider carefully whether the innocent spouse can be moved to forgive the fault and not to prolong the separation permanently.
Can. 1153 §1. If either of the spouses causes grave mental or physical danger to the other spouse or to the offspring or otherwise renders common life too diYcult, that spouse gives the other a legitimate cause for leaving, either by decree of the local ordinary or even on his or her own authority if there is danger in delay.
§2. In all cases, when the cause for the separation ceases, conjugal living must be restored unless ecclesiastical authority has established otherwise.
Can. 1154 After the separation of the spouses has taken place, the adequate support and education of the children must always be suitably provided.
Can. 1155 The innocent spouse laudably can readmit the other spouse to conjugal life;
in this case the innocent spouse renounces the right to separate.

CHAPTER X.

THE CONVALIDATION OF MARRIAGE

Art. 1.
SIMPLE CONVALIDATION
Can. 1156 §1. To convalidate a marriage which is invalid because of a diriment impediment, it is required that the impediment ceases or is dispensed and that at least the party conscious of the impediment renews consent.
§2. Ecclesiastical law requires this renewal for the validity of the convalidation even if each party gave consent at the beginning and did not revoke it afterwards.
Can. 1157 The renewal of consent must be a new act of the will concerning a marriage which the renewing party knows or thinks was null from the beginning.
Can. 1158 §1. If the impediment is public, both parties must renew the consent in canonical form, without prejudice to the prescript of D can. 1127, §2.
§2. If the impediment cannot be proven, it is sufficient that the party conscious of the impediment renews the consent privately and in secret, provided that the other perseveres in the consent offered; if the impediment is known to both parties, both are to renew the consent.
Can. 1159 §1. A marriage which is invalid because of a defect of consent is convalidated if the party who did not consent now consents, provided that the consent given by the other party perseveres.
§2. If the defect of consent cannot be proven, it is sufficient that the party who did not consent gives consent privately and in secret.
§3. If the defect of consent can be proven, the consent must be given in canonical form.
Can. 1160 A marriage which is null because of defect of form must be contracted anew in canonical form in order to become valid, without prejudice to the prescript of D can. 1127, §2.
Art. 2.
RADICAL SANATION
Can. 1161 §1. The radical sanation of an invalid marriage is its convalidation without the renewal of consent, which is granted by competent authority and entails the dispensation from an impediment, if there is one, and from canonical form, if it was not observed, and the retroactivity of canonical effects.
§2. Convalidation occurs at the moment of the granting of the favor. Retroactivity, however, is understood to extend to the moment of the celebration of the marriage unless other provision is expressly made.
§3. A radical sanation is not to be granted unless it is probable that the parties wish to persevere in conjugal life.
Can. 1162 §1. A marriage cannot be radically sanated if consent is lacking in either or both of the parties, whether the consent was lacking from the beginning or, though present in the beginning, was revoked afterwards.
§2. If this consent was indeed lacking from the beginning but was given afterwards, the sanation can be granted from the moment the consent was given.
Can. 1163 §1. A marriage which is invalid because of an impediment or a defect of legitimate form can be sanated provided that the consent of each party perseveres.
§2. A marriage which is invalid because of an impediment of natural law or of divine positive law can be sanated only after the impediment has ceased.
Can. 1164 A sanation can be granted validly even if either or both of the parties do not know of it; nevertheless, it is not to be granted except for a grave cause.
Can. 1165 §1. The Apostolic See can grant a radical sanation.
§2. The diocesan bishop can grant a radical sanation in individual cases even if there are several reasons for nullity in the same marriage, after the conditions mentioned in D can. 1125 for the sanation of a mixed marriage have been ful-filled. He cannot grant one, however, if there is an impediment whose dispensation is reserved to the Apostolic See according to the norm of D can. 1078, §2, or if it concerns an impediment of natural law or divine positive law which has now ceased.

PART II

THE OTHER ACTS OF DIVINE WORSHIP

TITLE I: SACRAMENTALS (Cann. 1166 - 1172)

Can. 1166 Sacramentals are sacred signs by which effects, especially spiritual effects, are signified in some imitation of the sacraments and are obtained through the intercession of the Church.
Can. 1167 §1. The Apostolic See alone can establish new sacramentals, authentically interpret those already received, or abolish or change any of them.
§2. In confecting or administering sacramentals, the rites and formulas approved by the authority of the Church are to be observed carefully.
Can. 1168 The minister of sacramentals is a cleric who has been provided with the requisite power. According to the norm of the liturgical books and to the judgment of the local ordinary lay persons who possess the appropriate qualities can also administer some sacramentals.
Can. 1169 §1. Those marked with the episcopal character and presbyters permitted by law or legitimate grant can perform consecrations and dedications validly.
§2. Any presbyter can impart blessings except those reserved to the Roman Pontiff or bishops.
§3. A deacon can impart only those blessings expressly permitted by law.
Can. 1170 Blessings, which are to be imparted first of all to Catholics, can also be given to catechumens and even to non-Catholics unless there is a prohibition of the Church to the contrary.
Can. 1171 Sacred objects, which are designated for divine worship by dedication or blessing, are to be treated reverently and are not to be employed for profane or
inappropriate use even if they are owned by private persons.
Can. 1172 §1. No one can perform exorcisms legitimately upon the possessed unless he has obtained special and express permission from the local ordinary.
§2. The local ordinary is to give this permission only to a presbyter who has piety, knowledge, prudence, and integrity of life.

TITLE II.

THE LITURGY OF THE HOURS (Cann. 1173 - 1175)

Can. 1173 Fulfilling the priestly function of Christ, the Church celebrates the liturgy of the hours. In the liturgy of the hours, the Church, hearing God speaking to his people and recalling the mystery of salvation, praises him without ceasing by song and prayer and intercedes for the salvation of the whole world.
Can. 1174 §1. Clerics are obliged to carry out the liturgy of the hours according to the norm of D can. 276, §2, n. 3; members of institutes of consecrated life and societies of apostolic life, however, are bound according to the norm of their constitutions.
§2. Other members of the Christian faithful, according to circumstances, are also earnestly invited to participate in the liturgy of the hours as an action of the Church.
Can. 1175 In carrying out the liturgy of the hours, the true time for each hour is to be observed insofar as possible.

TITLE III.

ECCLESIASTICAL FUNERALS (Cann. 1176 - 1185)

Can. 1176 §1. Deceased members of the Christian faithful must be given ecclesiastical funerals according to the norm of law.
§2. Ecclesiastical funerals, by which the Church seeks spiritual support for the deceased, honors their bodies, and at the same time brings the solace of hope to the living, must be celebrated according to the norm of the liturgical laws.
§3. The Church earnestly recommends that the pious custom of burying the bodies of the deceased be observed; nevertheless, the Church does not prohibit cremation unless it was chosen for reasons contrary to Christian doctrine.

CHAPTER I.

THE CELEBRATION OF FUNERALS

Can. 1177 §1. A funeral for any deceased member of the faithful must generally be celebrated in his or her parish church.
§2. Any member of the faithful or those competent to take care of the funeral of a deceased member of the faithful are permitted to choose another church for the funeral rite with the consent of the person who governs it and after no-tification of the proper
pastor of the deceased.
§3. If a death occurred outside the person’s own parish, and the body was not transferred to it nor another church legitimately chosen for the funeral rite, the funeral is to be celebrated in the church of the parish where the death occurred unless particular law has designated another church.
Can. 1178 The funeral of a diocesan bishop is to be celebrated in his own cathedral church unless he has chosen another church.
Can. 1179 The funerals of religious or members of a society of apostolic life are generally to be celebrated in their own church or oratory by the superior if the institute or society is clerical; otherwise by the chaplain.
Can. 1180 §1. If a parish has its own cemetery, the deceased members of the faithful must be buried in it unless the deceased or those competent to take care of the burial of the deceased have chosen another cemetery legitimately.§2. Everyone, however, is permitted to choose the cemetery of burial unless prohibited by law.
Can. 1181 Regarding offerings on the occasion of funeral rites, the prescripts of D can. 1264 are to be observed, with the caution, however, that there is to be no favoritism toward persons in funerals and that the poor are not deprived of fitting funerals.
Can. 1182 When the burial has been completed, a record is to be made in the register of deaths according to the norm of particular law.

CHAPTER II.

THOSE TO WHOM ECCLESIASTICAL FUNERALS MUST BE GRANTED OR DENIED

Can. 1183 §1. When it concerns funerals, catechumens must be counted among the
Christian faithful.
§2. The local ordinary can permit children whom the parents intended to baptize but who died before baptism to be given ecclesiastical funerals.
§3. In the prudent judgment of the local ordinary, ecclesiastical funerals can be granted to baptized persons who are enrolled in a non-Catholic Church or ecclesial community unless their intention is evidently to the contrary and provided that their own minister is not available.
Can. 1184 §1. Unless they gave some signs of repentance before death, the following must be deprived of ecclesiastical funerals:
1/ notorious apostates, heretics, and schismatics;
2/ those who chose the cremation of their bodies for reasons contrary to Christian faith;
3/ other manifest sinners who cannot be granted ecclesiastical funerals without public scandal of the faithful.
§2. If any doubt occurs, the local ordinary is to be consulted, and his judgment must be followed.
Can. 1185 Any funeral Mass must also be denied a person who is excluded from ecclesiastical funerals.

TITLE IV.

THE VENERATION OF THE SAINTS, SACRED IMAGES, AND RELICS (Cann. 1186 - 1190)

Can. 1186 To foster the sanctification of the people of God, the Church commends to the special and filial reverence of the Christian faithful the Blessed Mary ever Virgin, Mother of God, whom Christ established as the mother of all people, and promotes the true and authentic veneration of the other saints whose example instructs the Christian faithful and whose intercession sustains them.
Can. 1187 It is permitted to reverence through public veneration only those servants of God whom the authority of the Church has recorded in the list of the saints or the blessed.
Can. 1188 The practice of displaying sacred images in churches for the reverence of the faithful is to remain in effect. Nevertheless, they are to be exhibited in moderate number and in suitable order so that the Christian people are not confused nor occasion given for inappropriate devotion.
Can. 1189 If they are in need of repair, precious images, that is, those distinguished by age, art, or veneration, which are exhibited in churches or oratories for the reverence of the faithful are never to be restored without the written permission of the ordinary; he is to consult experts before he grants permission.
Can. 1190 §1. It is absolutely forbidden to sell sacred relics.
§2. Relics of great significance and other relics honored with great reverence by the people cannot be alienated validly in any manner or transferred permanently without the permission of the Apostolic See.
§3. The prescript of §2 is valid also for images which are honored in some church with great reverence by the people.

TITLE V.

A VOW AND AN OATH (Cann. 1191 - 1204)

CHAPTER I.

A VOW

Can. 1191 §1. A vow, that is, a deliberate and free promise made to God about a
possible and better good, must be fulfilled by reason of the virtue of religion.
§2. Unless they are prohibited by law, all who possess suitable use of reason are capable of making a vow.
§3. A vow made out of grave and unjust fear or malice is null by the law itself.
Can. 1192 §1. A vow is public if a legitimate superior accepts it in the name of the
Church; otherwise, it is private.
§2. A vow is solemn if the Church has recognized it as such; otherwise, it is simple.
§3. A vow is personal if the person making the vow promises an action; real if the person making the vow promises some thing; mixed if it shares the nature of a personal and a real vow.
Can. 1193 By its nature a vow obliges only the person who makes it.
Can. 1194 A vow ceases by the lapse of the time designated to fulfill the obligation, by a substantial change of the matter promised, by the absence of a condition on which the vow depends, by the absence of the purpose of the vow, by dispensation, or by commutation.
Can. 1195 The person who has power over the matter of the vow can suspend the obligation of the vow for as long a time as the fulfillment of the vow brings disadvantage to that person.
Can. 1196 In addition to the Roman Pontiff, the following can dispense from private vows for a just cause provided that a dispensation does not injure a right acquired by others:
1/ the local ordinary and the pastor with regard to all their subjects and even travelers;
2/ the superior of a religious institute or society of apostolic life if it is clerical and of pontifical right with regard to members, novices, and persons who live day and night in a house of the institute or society;
3/ those to whom the Apostolic See or the local ordinary has delegated the power of dispensing.
Can. 1197 The person who makes a private vow can commute the work promised by the vow into a better or equal good; however, one who has the power of dispensing according to the norm of D can. 1196 can commute it into a lesser good.
Can. 1198 Vows made before religious profession are suspended while the person who made the vow remains in the religious institute.

CHAPTER II. AN OATH

Can. 1199 §1. An oath, that is, the invocation of the divine name in witness to the
truth, cannot be taken unless in truth, in judgment, and in justice.
§2. An oath which the canons require or permit cannot be taken validly through a proxy.
Can. 1200 §1. A person who freely swears to do something is bound by a special obligation of religion to fulfill what he or she aYrmed by oath.
§2. An oath extorted by malice, force, or grave fear is null by the law itself.
Can. 1201 §1. A promissory oath follows the nature and conditions of the act to which it is attached.
§2. If an oath is added to an act which directly tends toward the harm of others or toward the disadvantage of the public good or of eternal salvation, then the act is not reinforced by the oath.
Can. 1202 The obligation arising from a promissory oath ceases:
1/ if it is remitted by the person for whose benefit the oath was made;
2/ if the matter sworn to is substantially changed or if, after the circumstances have changed, it becomes either evil or entirely indif-ferent or, finally, impedes a greater good;
3/ if the purpose or a condition under which the oath may have been taken ceases;
4/ by dispensation or commutation, according to the norm of D can. 1203.
Can. 1203 Those who can suspend, dispense, or commute a vow have the same power in the same manner over a promissory oath; but if the dispensation from the oath tends to the disadvantage of others who refuse to remit the obligation of the oath, only the Apostolic See can dispense the oath.
Can. 1204 An oath must be interpreted strictly according to the law and according to the intention of the person taking the oath or, if that person acts out of malice, according to the intention of the person to whom the oath is made.

PART III

: SACRED PLACES AND TIMES

TITLE I:

SACRED PLACES (Cann. 1205 - 1243)

Can. 1205 Sacred places are those which are designated for divine worship or for the burial of the faithful by a dedication or a blessing which the liturgical books prescribe for this purpose.
Can. 1206 The dedication of any place belongs to the diocesan bishop and to those
equivalent to him by law; they can entrust the function of carrying out a dedication in their territory to any bishop or, in exceptional cases, to a presbyter.
Can. 1207 Sacred places are blessed by the ordinary; the blessing of churches, however, is reserved to the diocesan bishop. Either of them, moreover, can delegate another priest for this purpose.
Can. 1208 When the dedication or blessing of a church or the blessing of a cemetery has been completed, a document is to be drawn up, one copy of which is to be kept in the diocesan curia and another in the archive of the church.
Can. 1209 The dedication or blessing of any place is sufficiently proven by one witness who is above suspicion, provided that no harm is done to anyone.
Can. 1210 Only those things which serve the exercise or promotion of worship, piety, or religion are permitted in a sacred place; anything not consonant with the holiness of the place is forbidden. In an individual case, however, the ordinary can permit other uses which are not contrary to the holiness of the place.
Can. 1211 Sacred places are violated by gravely injurious actions done in them with scandal to the faithful, actions which, in the judgment of the local ordinary, are so grave and contrary to the holiness of the place that it is not permitted to carry on worship in them until the damage is repaired by a penitential rite according to the norm of the liturgical books.
Can. 1212 Sacred places lose their dedication or blessing if they have been destroyed in large part, or have been turned over permanently to profane use by decree of the competent ordinary or in fact.
Can. 1213 The ecclesiastical authority freely exercises its powers and functions in sacred places.

CHAPTER I. CHURCHES

Can. 1214 By the term church is understood a sacred building designated for divine worship to which the faithful have the right of entry for the exercise, especially the public exercise, of divine worship.
Can. 1215 §1. No church is to be built without the express written consent of the diocesan bishop.
§2. The diocesan bishop is not to give consent unless, after having heard the presbyteral council and the rectors of the neighboring churches, he judges that the new church can serve the good of souls and that the means necessary for building the church and for divine worship will not be lacking.
§3. Although religious institutes have received from the diocesan bishop consent to establish a new house in the diocese or the city, they must also obtain his permission before building a church in a certain and determined place.
Can. 1216 In the building and repair of churches, the principles and norms of the liturgy and of sacred art are to be observed, after the advice of experts has been taken into account.
Can. 1217 §1. After construction has been completed properly, a new church is to be dedicated or at least blessed as soon as possible; the laws of the sacred liturgy are to be observed.
§2. Churches, especially cathedrals and parish churches, are to be dedicated by the solemn rite.
Can. 1218 Each church is to have its own title which cannot be changed after the church has been dedicated.
Can. 1219 In a church that has legitimately been dedicated or blessed, all acts of divine worship can be performed, without prejudice to parochial rights.
Can. 1220 §1. All those responsible are to take care that in churches such cleanliness and beauty are preserved as befit a house of God and that whatever is inappropriate to the holiness of the place is excluded.
§2. Ordinary care for preservation and fitting means of security are to be used to protect sacred and precious goods.
Can. 1221 Entry to a church is to be free and gratuitous during the time of sacred celebrations.
Can. 1222 §1. If a church cannot be used in any way for divine worship and there is no possibility of repairing it, the diocesan bishop can relegate it to profane but not sordid use.
§2. Where other grave causes suggest that a church no longer be used for divine worship, the diocesan bishop, after having heard the presbyteral council, can relegate it to profane but not sordid use, with the consent of those who legitimately claim rights for themselves in the church and provided that the good of souls suVers no detriment thereby.

CHAPTER II.

ORATORIES AND PRIVATE CHAPELS

Can. 1223 By the term oratory is understood a place for divine worship designated by permission of the ordinary for the benefit of some community or group of the faithful who gather in it and to which other members of the faithful can also come with the consent of the competent superior.
Can. 1224 §1. The ordinary is not to grant the permission required to establish an oratory unless he has first visited the place destined for the oratory personally or through another and has found it properly prepared.
§2. After permission has been given, however, an oratory cannot be converted to
profane use without the authority of the same ordinary.
Can. 1225 All sacred celebrations can be performed in legitimately established oratories except those which the law or a prescript of the local ordinary excludes or the liturgical norms prohibit.
Can. 1226 By the term private chapel is understood a place for divine worship designated by permission of the local ordinary for the benefit of one or more physical persons.
Can. 1227 Bishops can establish a private chapel for themselves which possesses the same rights as an oratory.
Can. 1228 Without prejudice to the prescript of D can. 1227, the permission of the local ordinary is required for Mass or other sacred celebrations to take place in any private chapel.
Can. 1229 It is fitting for oratories and private chapels to be blessed according to the rite prescribed in the liturgical books. They must, however, be reserved for divine worship alone and free from all domestic uses.

CHAPTER III.

SHRINES

Can. 1230 By the term shrine is understood a church or other sacred place to which numerous members of the faithful make pilgrimage for a special reason of piety, with the approval of the local ordinary.
Can. 1231 For a shrine to be called a national shrine, the conference of bishops must give its approval; for it to be called an international shrine, the approval of the Holy See is required.
Can. 1232 §1. The local ordinary is competent to approve the statutes of a diocesan shrine; the conference of bishops for the statutes of a national shrine; the Holy See alone for the statutes of an international shrine.
§2. The statutes are to determine especially the purpose, the authority of the rector, and the ownership and administration of goods.
Can. 1233 Certain privileges can be granted to shrines whenever local circumstances, the large number of pilgrims, and especially the good of the faithful seem to suggest it.
Can. 1234 §1. At shrines the means of salvation are to be supplied more abundantly to the faithful by the diligent proclamation of the word of God, the suitable promotion of liturgical life especially through the celebration of the Eucharist and of penance, and the cultivation of approved forms of popular piety.
§2. Votive offerings of popular art and piety are to be kept on display in the shrines or nearby places and guarded securely.¨

CHAPTER IV.

ALTARS

Can. 1235 §1. An altar, or a table upon which the eucharistic sacrifice is celebrated, is called fixed if it is so constructed that it adheres to the floor and thus cannot be moved; it is called movable if it can be removed.
§2. It is desirable to have a fixed altar in every church, but a fixed or a movable altar in other places designated for sacred celebrations.
Can. 1236 §1. According to the traditional practice of the Church, the table of a fixed altar is to be of stone, and indeed of a single natural stone. Nevertheless, another worthy and solid material can also be used in the judgment of the conference of bishops. The supports or base, however, can be made of any material.
§2. A movable altar can be constructed of any solid material suitable for liturgical use. Can. 1237 §1. Fixed altars must be dedicated, and movable altars must be dedicated or
blessed, according to the rites prescribed in the liturgical books.
§2. The ancient tradition of placing relics of martyrs or other saints under a fixed altar is to be preserved, according to the norms given in the liturgical books.
Can. 1238 §1. An altar loses its dedication or blessing according to the norm of D can.
1212.
§2. Altars, whether fixed or movable, do not lose their dedication or blessing if the church or other sacred place is relegated to profane uses.
Can. 1239 §1. An altar, whether fixed or movable, must be reserved for divine worship alone, to the absolute exclusion of any profane use.
§2. A body is not to be buried beneath an altar; otherwise, it is not permitted to celebrate Mass on the altar.

CHAPTER V. CEMETERIES

Can. 1240 §1. Where possible, the Church is to have its own cemeteries or at least areas in civil cemeteries that are designated for the deceased members of the faithful and properly blessed.
§2. If this cannot be achieved, however, then individual graves are to be properly blessed.
Can. 1241 §1. Parishes and religious institutes can have their own cemetery.
§2. Other juridic persons or families can also have a special cemetery or tomb, to be blessed according to the judgment of the local ordinary.
Can. 1242 Bodies are not to be buried in churches unless it is a question of burying in their own church the Roman Pontiff, cardinals, or diocesan bishops, including retired ones.
Can. 1243 Particular law is to establish appropriate norms about the discipline to be observed in cemeteries, especially with regard to protecting and fostering their sacred character.

TITLE II.

SACRED TIMES (Cann. 1244 - 1258)

Can. 1244 §1. It is only for the supreme ecclesiastical authority to establish, transfer, and suppress feast days and days of penance common to the universal Church, without prejudice to the prescript of D can. 1246, §2.
§2. Diocesan bishops can decree special feast days or days of penance for their dioceses or places, but only in individual instances.
Can. 1245 Without prejudice to the right of diocesan bishops mentioned in D can. 87, for a just cause and according to the prescripts of the diocesan bishop, a pastor can grant in individual cases a dispensation from the obligation of observing a feast day or a day of penance or can grant a commutation of the obligation into other pious works. A superior of a religious institute or society of apostolic life, if they are clerical and of pontifical right, can also do this in regard to his own subjects and others living in the house day and night.

CHAPTER I. Feast Days

Can. 1246 §1. Sunday, on which by apostolic tradition the paschal mystery is celebrated, must be observed in the universal Church as the primordial holy day of obligation. The following days must also be observed: the Nativity of our Lord Jesus Christ, the Epiphany, the Ascension, the Body and Blood of Christ, Holy Mary the Mother of God, her Immaculate Conception, her Assumption, Saint Joseph, Saint Peter and Saint Paul the Apostles, and All Saints.
§2. With the prior approval of the Apostolic See, however, the conference of bishops can suppress some of the holy days of obligation or transfer them to a Sunday.
Can. 1247 On Sundays and other holy days of obligation, the faithful are obliged to participate in the Mass.
Moreover, they are to abstain from those works and aVairs which hinder the worship to be rendered to God, the joy proper to the Lord’s day, or the suitable relaxation of mind and body.
Can. 1248 §1. A person who assists at a Mass celebrated anywhere in a Catholic rite either on the feast day itself or in the evening of the preceding day satisfies the obligation of participating in the Mass.
§2. If participation in the eucharistic celebration becomes impossible because of the absence of a sacred minister or for another grave cause, it is strongly recommended that the faithful take part in a liturgy of the word if such a liturgy is celebrated in a parish church or other sacred place according to the prescripts of the diocesan bishop or that they devote themselves to prayer for a suitable time alone, as a family, or, as the occasion permits, in groups of families.

CHAPTER II. Days of Penance

Can. 1249 The divine law binds all the Christian faithful to do penance each in his or her own way. In order for all to be united among themselves by some common observance of penance, however, penitential days are prescribed on which the Christian faithful devote themselves in a special way to prayer, perform works of piety and charity, and deny themselves by fulfilling their own obligations more faithfully and especially by observing fast and abstinence, according to the norm of the following canons.
Can. 1250 The penitential days and times in the universal Church are every Friday of the whole year and the season of Lent.
Can. 1251 Abstinence from meat, or from some other food as determined by the Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday. Abstinence and fasting are to be observed on Ash Wednesday and Good Friday.
Can. 1252 The law of abstinence binds those who have completed their fourteenth year. The law of fasting binds those who have attained their majority, until the beginning of their sixtieth year. Pastors of souls and parents are to ensure that even those who by reason of their age are not bound by the law of fasting and abstinence, are taught the true meaning of penance.
Can. 1253 The conference of bishops can determine more precisely the observance of fast and abstinence as well as substitute other forms of penance, especially works of charity and exercises of piety, in whole or in part, for abstinence and fast.

BOOK V.

THE TEMPORAL GOODS OF THE CHURCH LIBER V. DE BONIS ECCLESIAE TEMPORALIBUS

Can. 1254 §1. To pursue its proper purposes, the Catholic Church by innate right is able to acquire, retain, administer, and alienate temporal goods independently from civil power.
§2. The proper purposes are principally: to order divine worship, to care for the decent support of the clergy and other ministers, and to exercise works of the sacred apostolate and of charity, especially toward the needy.
Can. 1255 The universal Church and the Apostolic See, the particular churches, as well as any other juridic person, public or private, are subjects capable of acquiring, retaining, administering, and alienating temporal goods according to the norm of law.
Can. 1256 Under the supreme authority of the Roman Pontiff, ownership of goods belongs to that juridic person which has acquired them legitimately.
Can. 1257 §1. All temporal goods which belong to the universal Church, the Apostolic See, or other public juridic persons in the Church are ecclesiastical goods and are governed by the following canons and their own statutes.
§2. The temporal goods of a private juridic person are governed by its own statutes but not by these canons unless other provision is expressly made.
Can. 1258 In the following canons, the term Church signifies not only the universal Church or the Apostolic See but also any public juridic person in the Church unless it is otherwise apparent from the context or the nature of the matter.

TITLE I.

THE ACQUISITION OF GOODS (Cann. 1259 - 1272)

Can. 1259 The Church can acquire temporal goods by every just means of natural or positive law permitted to others.
Can. 1260 The Church has an innate right to require from the Christian faithful those things which are necessary for the purposes proper to it.
Can. 1261 §1. The Christian faithful are free to give temporal goods for the benefit of the Church.
§2. The diocesan bishop is bound to admonish the faithful of the obligation mentioned in D can. 222, §1 and in an appropriate manner to urge its observance.
Can. 1262 The faithful are to give support to the Church by responding to appeals and according to the norms issued by the conference of bishops.
Can. 1263 After the diocesan bishop has heard the finance council and the presbyteral council, he has the right to impose a moderate tax for the needs of the diocese upon public juridic persons subject to his governance; this tax is to be proportionate to their income. He is permitted only to impose an extraordinary and moderate exaction upon other physical and juridic persons in case of grave necessity and under the same conditions, without prejudice to particular laws and customs which attribute greater rights to him.
Can. 1264 Unless the law has provided otherwise, it is for a meeting of the bishops of a province:
1/ to fix the fees for acts of executive power granting a favor or for the execution of rescripts of the Apostolic See, to be approved by the Apostolic See itself;
2/ to set a limit on the offerings on the occasion of the administration of sacraments and sacramentals.
Can. 1265 §1. Without prejudice to the right of religious mendicants, any private person, whether physical or juridic, is forbidden to beg for alms for any pious or ecclesiastical institute or purpose without the written permission of that person’s own ordinary and of the local ordinary.
§2. The conference of bishops can establish norms for begging for alms which all must observe, including those who by their foundation are called and are mendicants.
Can. 1266 In all churches and oratories which are, in fact, habitually open to the Christian faithful, including those which belong to religious institutes, the local ordinary can order the taking up of a special collection for specific parochial, diocesan, national, or universal projects; this collection must be diligently sent afterwards to the diocesan curia.
Can. 1267 §1. Unless the contrary is established, offerings given to superiors or administrators of any ecclesiastical juridic person, even a private one, are presumed given to the juridic person itself.
§2. The offerings mentioned in §1 cannot be refused except for a just cause and, in matters of greater importance if it concerns a public juridic person, with the permission of the ordinary; the permission of the same ordinary is required to accept offerings burdened by a modal obligation or condition, without prejudice to the prescript of D can. 1295.
§3. Offerings given by the faithful for a certain purpose can be applied only for that same purpose.
Can. 1268 The Church recognizes prescription as a means of acquiring temporal goods and freeing oneself from them, according to the norm of D cann. 197-199.
Can. 1269 If sacred objects are privately owned, private persons can acquire them through prescription, but it is not permitted to employ them for profane uses unless they have lost their dedication or blessing; if they belong to a public ecclesiastical juridic person, however, only another public ecclesiastical juridic person can acquire them.
Can. 1270 If they belong to the Apostolic See, immovable property, precious movable objects, and personal or real rights and actions are prescribed by a period of a hundred years; if they belong to another public ecclesiastical juridic person, they are prescribed by a period of thirty years.
Can. 1271 By reason of the bond of unity and charity and according to the resources of their dioceses, bishops are to assist in procuring those means which the Apostolic See needs, according to the conditions of the times, so that it is able to offer service properly to the universal Church.
Can. 1272 In regions where benefices properly so called still exist, it is for the
conference of bishops, through appropriate norms agreed to and approved by the Apostolic See, to direct the governance of such benefices in such a way that the income and even, insofar as possible, the endowment itself of the benefices are gradually transferred to the institute mentioned in D can. 1274, §1.

TITLE II.

THE ADMINISTRATION OF GOODS (Cann. 1273 - 1289)

Can. 1273 By virtue of his primacy of governance, the Roman Pontiff is the supreme administrator and steward of all ecclesiastical goods.
Can. 1274 §1. Each diocese is to have a special institute which is to collect goods or offerings for the purpose of providing, according to the norm of D can. 281, for the support of clerics who offer service for the benefit of the diocese, unless provision is made for them in another way.
§2. Where social provision for the benefit of clergy has not yet been suitably arranged, the conference of bishops is to take care that there is an institute which provides sufficiently for the social security of clerics.
§3. Insofar as necessary, each diocese is to establish a common fund through which bishops are able to satisfy obligations towards other persons who serve the Church and meet the various needs of the diocese and through which the richer dioceses can also assist the poorer ones.
§4. According to different local circumstances, the purposes mentioned in §§2 and 3 can be obtained more suitably through a federation of diocesan institutes, through a cooperative endeavor, or even through an appropriate association established for various dioceses or for the entire territory of the conference of bishops.
§5. If possible, these institutes are to be established in such a way that they also have recognition in civil law.
Can. 1275 An aggregate of goods which come from different dioceses is administered according to the norms appropriately agreed upon by the bishops concerned.
Can. 1276 §1. It is for the ordinary to exercise careful vigilance over the administration of all the goods which belong to public juridic persons subject to him, without prejudice to legitimate titles which attribute more significant rights to him.
§2. With due regard for rights, legitimate customs, and circumstances, ordinaries are to take care of the ordering of the entire matter of the administration of ecclesiastical goods by issuing special instructions within the limits of universal and particular law.
Can. 1277 The diocesan bishop must hear the finance council and college of consultors to place acts of administration which are more important in light of the economic condition of the diocese. In addition to the cases specially expressed in universal law or the charter of a foundation, however, he needs the consent of the finance council and of the college of consultors to place acts of extraordinary administration. It is for
the conference of bishops to define which acts are to be considered of extraordinary administration.
Can. 1278 In addition to the functions mentioned in D can. 494, §§3 and 4, the diocesan bishop can entrust to the finance officer the functions mentioned in cann. D
1276, §1 and D 1279, §2.
Can. 1279 §1. The administration of ecclesiastical goods pertains to the one who immediately governs the person to which the goods belong unless particular law, statutes, or legitimate custom determine otherwise and without prejudice to the right of the ordinary to intervene in case of negligence by an administrator.
§2. In the administration of the goods of a public juridic person which does not have its own administrators by law, the charter of the foundation, or its own statutes, the ordinary to whom it is subject is to appoint suitable persons for three years; the same persons can be reappointed by the ordinary.
Can. 1280 Each juridic person is to have its own finance council or at least two counselors who, according to the norm of the statutes, are to assist the administrator in ful-filling his or her function.
Can. 1281 §1. Without prejudice to the prescripts of the statutes, administrators invalidly place acts which exceed the limits and manner of ordinary administration unless they have first obtained a written faculty from the ordinary.
§2. The statutes are to define the acts which exceed the limit and manner of ordinary administration; if the statutes are silent in this regard, however, the diocesan bishop is competent to determine such acts for the persons subject to him, after having heard the finance council.
§3. Unless and to the extent that it is to its own advantage, a juridic person is not bound to answer for acts invalidly placed by its administrators. A juridic person itself, however, will answer for acts illegitimately but validly placed by its administrators, without prejudice to its right of action or recourse against the administrators who have damaged it.
Can. 1282 All clerics or lay persons who take part in the administration of ecclesiastical goods by a legitimate title are bound to fulfill their functions in the name of the Church according to the norm of law.
Can. 1283 Before administrators begin their function:
1/ they must take an oath before the ordinary or his delegate that they will administer well and faithfully;
2/ they are to prepare and sign an accurate and clear inventory of immovable property, movable objects, whether precious or of some cultural value, or other goods, with their description and appraisal; any inventory already done is to be reviewed;
3/ one copy of this inventory is to be preserved in the archive of the administration and
another in the archive of the curia; any change which the patrimony happens to undergo is to be noted in each copy.
Can. 1284 §1. All administrators are bound to fulfill their function with the diligence of a good householder.
§2. Consequently they must:
1/ exercise vigilance so that the goods entrusted to their care are in no way lost or damaged, taking out insurance policies for this purpose insofar as necessary;
2/ take care that the ownership of ecclesiastical goods is protected by civilly valid methods;
3/ observe the prescripts of both canon and civil law or those imposed by a founder, a donor, or legitimate authority, and especially be on guard so that no damage comes to the Church from the non-observance of civil laws;
4/ collect the return of goods and the income accurately and on time, protect what is collected, and use them according to the intention of the founder or legitimate norms;
5/ pay at the stated time the interest due on a loan or mortgage and take care that the capital debt itself is repaid in a timely manner;
6/ with the consent of the ordinary, invest the money which is left over after expenses and can be usefully set aside for the purposes of the juridic person;
7/ keep well organized books of receipts and expenditures;
8/ draw up a report of the administration at the end of each year;
9/ organize correctly and protect in a suitable and proper archive the documents and records on which the property rights of the Church or the institute are based, and deposit authentic copies of them in the archive of the curia when it can be done conveniently.
§3. It is strongly recommended that administrators prepare budgets of incomes and expenditures each year; it is left to particular law, however, to require them and to determine more precisely the ways in which they are to be presented.
Can. 1285 Within the limits of ordinary administration only, administrators are permitted to make donations for purposes of piety or Christian charity from movable goods which do not belong to the stable patrimony.
Can. 1286 Administrators of goods:
1/ in the employment of workers are to observe meticulously also the civil laws concerning labor and social policy, according to the principles handed on by the Church;
2/ are to pay a just and decent wage to employees so that they are able to provide fittingly for their own needs and those of their dependents.
Can. 1287 §1. Both clerical and lay administrators of any ecclesiastical goods whatever which have not been legitimately exempted from the power of governance of the diocesan bishop are bound by their office to present an annual report to the local ordinary who is to present it for examination by the finance council; any contrary custom is reprobated.
§2. According to norms to be determined by particular law, administrators are to render an account to the faithful concerning the goods oVered by the faithful to the Church.
Can. 1288 Administrators are neither to initiate nor to contest litigation in a civil forum in the name of a public juridic person unless they have obtained the written permission of their own ordinary.
Can. 1289 Even if not bound to administration by the title of an ecclesiastical office, administrators cannot relinquish their function on their own initiative; if the Church is harmed from an arbitrary withdrawal, moreover, they are bound to restitution.

TITLE III.

CONTRACTS AND ESPECIALLY ALIENATION (Cann. 1290 - 1298)

Can. 1290 The general and particular provisions which the civil law in a territory has established for contracts and their disposition are to be observed with the same eVects in canon law insofar as the matters are subject to the power of governance of the Church unless the provisions are contrary to divine law or canon law provides otherwise, and without prejudice to the prescript of D can. 1547.
Can. 1291 The permission of the authority competent according to the norm of law is required for the valid alienation of goods which constitute by legitimate designation the stable patrimony of a public juridic person and whose value exceeds the sum defined by law.
Can. 1292 §1. Without prejudice to the prescript of D can. 638, §3, when the value of the goods whose alienation is proposed falls within the minimum and maximum amounts to be defined by the conference of bishops for its own region, the competent authority is determined by the statutes of juridic persons if they are not subject to the diocesan bishop; otherwise, the competent authority is the diocesan bishop with the consent of the finance council, the college of consultors, and those concerned. The diocesan bishop himself also needs their consent to alienate the goods of the diocese.
§2. The permission of the Holy See is also required for the valid alienation of goods whose value exceeds the maximum amount, goods given to the Church by vow, or goods precious for artistic or historical reasons.
§3. If the asset to be alienated is divisible, the parts already alienated must be mentioned when seeking permission for the alienation; otherwise the permission is invalid.
§4. Those who by advice or consent must take part in alienating goods are not to offer
advice or consent unless they have first been thoroughly informed both of the economic state of the juridic person whose goods are proposed for alienation and of previous alienations.
Can. 1293 §1. The alienation of goods whose value exceeds the defined minimum amount also requires the following:
1/ a just cause, such as urgent necessity, evident advantage, piety, charity, or some other grave pastoral reason;
2/ a written appraisal by experts of the asset to be alienated.
§2. Other precautions prescribed by legitimate authority are also to be observed to avoid harm to the Church.
Can. 1294 §1. An asset ordinarily must not be alienated for a price less than that indicated in the appraisal.
§2. The money received from the alienation is either to be invested carefully for the advantage of the Church or to be expended prudently according to the purposes of the alienation.
Can. 1295 The requirements of D cann. 1291-1294, to which the statutes of juridic persons must also conform, must be observed not only in alienation but also in any transaction which can worsen the patrimonial condition of a juridic person.
Can. 1296 Whenever ecclesiastical goods have been alienated without the required canonical formalities but the alienation is valid civilly, it is for the competent authority, after having considered everything thoroughly, to decide whether and what type of action, namely, personal or real, is to be instituted by whom and against whom in order to vindicate the rights of the Church.
Can. 1297 Attentive to local circumstances, it is for the conference of bishops to establish norms for the leasing of Church goods, especially regarding the permission to be obtained from competent ecclesiastical authority.
Can. 1298 Unless an asset is of little value, ecclesiastical goods are not to be sold or leased to the administrators of these goods or to their relatives up to the fourth degree of consanguinity or affinity without the special written permission of competent authority.

TITLE IV.

PIOUS WILLS IN GENERAL AND PIOUS FOUNDATIONS (Cann. 1299 -

1310)

Can. 1299 §1. A person who by natural law and canon law is able freely to dispose of his or her goods can bestow goods for pious causes either through an act inter vivos or through an act mortis causa.
§2. In dispositions mortis causa for the good of the Church, the formalities of civil law
are to be observed if possible; if they have been omitted, the heirs must be admonished regarding the obligation, to which they are bound, of ful-filling the intention of the testator.
Can. 1300 The legitimately accepted wills of the faithful who give or leave their resources for pious causes, whether through an act inter vivos or through an act mortis causa, are to be fulfilled most diligently even regarding the manner of administration and distribution of goods, without prejudice to the prescript of D can. 1301, §3.
Can. 1301 §1. The ordinary is the executor of all pious wills whether mortis causa or inter vivos.
§2. By this right, the ordinary can and must exercise vigilance, even through visitation, so that pious wills are fulfilled, and other executors are bound to render him an account after they have performed their function.
§3. Stipulations contrary to this right of an ordinary attached to last wills and testaments are to be considered non-existent.
Can. 1302 §1. A person who has accepted goods in trust for pious causes either through an act inter vivos or by a last will and testament must inform the ordinary of the trust and indicate to him all its movable and immovable goods with the obligations attached to them. If the donor has expressly and entirely prohibited this, however, the person is not to accept the trust.
§2. The ordinary must demand that goods held in trust are safeguarded and also exercise vigilance for the execution of the pious will according to the norm of D can.
1301.
§3. When goods held in trust have been entrusted to a member of a religious institute or society of apostolic life and if the goods have also been designated for some place or diocese or for the assistance of their inhabitants or pious causes, the ordinary mentioned in §§1 and 2 is the local ordinary; otherwise, it is the major superior in a clerical institute of pontifical right and in clerical societies of apostolic life of pontifical right or the proper ordinary of the member in other religious institutes.
Can. 1303 §1. In law, the term pious foundations includes:
1/ autonomous pious foundations, that is, aggregates of things (universitates rerum) destined for the purposes mentioned in D can. 114, §2 and erected as a juridic person by competent ecclesiastical authority;
2/ non-autonomous pious foundations, that _is, temporal goods given in some way to a public juridic person with the obligation for a long time, to be determined by particular law, of celebrating Masses and performing other specified ecclesiastical functions or of otherwise pursuing the purposes mentioned in D can. 114, §2, from the annual revenues.
§2. If the goods of a non-autonomous pious foundation have been entrusted to a juridic person subject to a diocesan bishop, they must be remanded to the institute mentioned
in D can. 1274, §1 when the time is completed unless some other intention of the founder had been expressly manifested; otherwise, they accrue to the juridic person itself.
Can. 1304 §1. For a juridic person to be able to accept a foundation validly, the written permission of the ordinary is required. He is not to grant this permission before he has legitimately determined that the juridic person can satisfy both the new obligation to be undertaken and those already undertaken; most especially he is to be on guard so that the revenues completely respond to the attached obligations, according to the practice of each place or region.
§2. Particular law is to define additional conditions for the establishment and acceptance of foundations.
Can. 1305 Money and movable goods assigned to an endowment are to be deposited immediately in a safe place approved by the ordinary so that the money or value of the movable goods is protected; as soon as possible, these are to be invested cautiously and usefully for the benefit of the foundation, with express and specific mention made of the obligation; this investment is to be made according to the prudent judgment of the ordinary, after he has heard those concerned and his own finance council.
Can. 1306 §1. Foundations, even if made orally, are to be put in writing.
§2. One copy of the charter is to be preserved safely in the archive of the curia and another copy in the archive of the juridic person to which the foundation belongs.
Can. 1307 §1. A list of the obligations incumbent upon pious foundations is to be composed and displayed in an accessible place so that the obligations to be fulfilled are not forgotten; the prescripts of cann. D 1300-1302 and D 1287 are to be observed.
§2. In addition to the book mentioned in D can. 958, §1, another book is to be maintained and kept by the pastor or rector in which the individual obligations, their fulfillment, and the offerings are noted.
Can. 1308 §1. A reduction of the obligations of Masses, to be made only for a just and necessary cause, is reserved to the Apostolic See, without prejudice to the following prescripts.
§2. If it is expressly provided for in the charters of the foundations, the ordinary is able to reduce the Mass obligations because of diminished revenues.
§3. With regard to Masses independently founded in legacies or in any other way, the diocesan bishop has the power, because of diminished revenues and for as long as the cause exists, to reduce the obligations to the level of offering legitimately established in the diocese, provided that there is no one obliged to increase the offering who can effectively be made to do so.
§4. The diocesan bishop also has the power to reduce the obligations or legacies of Masses binding an ecclesiastical institute if the revenue has become insufficient to pursue appropriately the proper purpose of the institute.
§5. The supreme moderator of a clerical religious institute of pontifical right possesses the same powers mentioned in §§3 and 4.
Can. 1309 The authorities mentioned in D can. 1308 also have the power to transfer, for an appropriate cause, the obligations of Masses to days, churches, or altars different from those determined in the foundations.
Can. 1310 §1. The ordinary, only for a just and necessary cause, can reduce, moderate, or commute the wills of the faithful for pious causes if the founder has expressly entrusted this power to him.
§2. If through no fault of the administrators the fulfillment of the imposed obligations has become impossible because of diminished revenues or some other cause, the ordinary can equitably lessen these obligations, after having heard those concerned and his own finance council and with the intention of the founder preserved as much as possible; this does not hold for the reduction of Masses, which is governed by the prescripts of D can. 1308.
§3. In other cases, recourse is to be made to the Apostolic See.

PART I.

DELICTS AND PENALTIES IN GENERAL

TITLE I

THE PUNISHMENT OF DELICTS IN GENERAL (Cann. 1311 - 1312)

Can. 1311 The Church has the innate and proper right to coerce offending members of the Christian faithful with penal sanctions.
Can. 1312 §1. The following are penal sanctions in the Church:
1/ medicinal penalties, or censures, which are listed in D cann. 1331-1333;
2/ expiatory penalties mentioned in D can. 1336.
§2. The law can establish other expiatory penalties which deprive a member of the Christian faithful of some spiritual or temporal good and which are consistent with the supernatural purpose of the Church.
§3. Penal remedies and penances are also used; the former especially to prevent delicts, the latter to substitute for or to increase a penalty.

TITLE II.

PENAL LAW AND PENAL PRECEPT (Cann. 1313 - 1320)

Can. 1313 §1. If a law is changed after a delict has been committed, the law more favorable to the accused is to be applied.
§2. If a later law abolishes a law or at least the penalty, the penalty immediately ceases.
Can. 1314 Generally, a penalty is ferendae sententiae, so that it does not bind the guilty party until after it has been imposed; if the law or precept expressly establishes it, however, a penalty is latae sententiae, so that it is incurred ipso facto when the delict is committed.
Can. 1315 §1. A person who has legislative power can also issue penal laws; within the limits of his competence by reason of territory or of persons, moreover, he can by his own laws also strengthen with an appropriate penalty a divine law or an ecclesiastical law issued by a higher authority.
§2. The law itself can determine a penalty, or its determination can be left to the prudent appraisal of a judge.
§3. Particular law also can add other penalties to those established by universal law for some delict; however, this is not to be done except for very grave necessity. If universal law threatens an indeterminate or facultative penalty, particular law can also establish a determinate or obligatory one in its place.
Can. 1316 Insofar as possible, diocesan bishops are to take care that if penal laws must be issued, they are uniform in the same city or region.
Can. 1317 Penalties are to be established only insofar as they are truly necessary to provide more suitably for ecclesiastical discipline. Particular law, however, cannot establish a penalty of dismissal from the clerical state.
Can. 1318 A legislator is not to threaten latae sententiae penalties except possibly for certain singularly malicious delicts which either can result in graver scandal or cannot be punished effectively by ferendae sententiae penalties; he is not, however, to establish censures, especially excommunication, except with the greatest moderation and only for graver delicts.
Can. 1319 §1. Insofar as a person can impose precepts in the external forum in virtue of the power of governance, the person can also threaten determinate penalties by precept, except perpetual expiatory penalties.
§2. A penal precept is not to be issued unless the matter has been considered thoroughly and those things established in cann. D 1317 and D 1318 about particular laws have been observed.
Can. 1320 The local ordinary can coerce religious with penalties in all those matters in which they are subject to him.

TITLE III.

THE SUBJECT LIABLE TO PENAL SANCTIONS (Cann. 1321 - 1330)

Can. 1321 §1. No one is punished unless the external violation of a law or precept, committed by the person, is gravely imputable by reason of malice or negligence.
§2. A penalty established by a law or precept binds the person who has deliberately violated the law or precept; however, a person who violated a law or precept by omitting necessary diligence is not punished unless the law or precept provides otherwise.
§3. When an external violation has occurred, imputability is presumed unless it is otherwise apparent.
Can. 1322 Those who habitually lack the use of reason are considered to be incapable of a delict, even if they violated a law or precept while seemingly sane.
Can. 1323 The following are not subject to a penalty when they have violated a law or precept:
1/ a person who has not yet completed the sixteenth year of age;
2/ a person who without negligence was ignorant that he or she violated a law or precept; inadvertence and error are equivalent to ignorance;
3/ a person who acted due to physical force or a chance occurrence which the person could not foresee or, if foreseen, avoid;
4/ a person who acted coerced by grave fear, even if only relatively grave, or due to necessity or grave inconvenience unless the act is intrinsically evil or tends to the harm of souls;
5/ a person who acted with due moderation against an unjust aggressor for the sake of legitimate self defense or defense of another;
6/ a person who lacked the use of reason, without prejudice to the prescripts of cann. D
1324, §1, n. 2 and D 1325;
7/ a person who without negligence thought that one of the circumstances mentioned in nn. 4 or 5 was present.
Can. 1324 §1. The perpetrator of a violation is not exempt from a penalty, but the penalty established by law or precept must be tempered or a penance employed in its place if the delict was committed:
1/ by a person who had only the imperfect use of reason;
2/ by a person who lacked the use of reason because of drunkenness or another similar culpable disturbance of mind;
3/ from grave heat of passion which did not precede and hinder all deliberation of mind and consent of will and provided that the passion itself had not been stimulated or fostered voluntarily;
4/ by a minor who has completed the age of sixteen years;
5/ by a person who was coerced by grave fear, even if only relatively grave, or due to necessity or grave inconvenience if the delict is intrinsically evil or tends to the harm
of souls;
6/ by a person who acted without due moderation against an unjust aggressor for the sake of legitimate self defense or defense of another;
7/ against someone who gravely and unjustly provokes the person;
8/ by a person who thought in culpable error that one of the circumstances mentioned in D can. 1323, nn. 4 or 5 was present;
9/ by a person who without negligence did not know that a penalty was attached to a law or precept;
10/ by a person who acted without full imputability provided that the imputability was grave.
§2. A judge can act in the same manner if another circumstance is present which diminishes the gravity of a delict.
§3. In the circumstances mentioned in §1, the accused is not bound by a latae sententiae penalty.
Can. 1325 Crass, supine, or affected ignorance can never be considered in applying the prescripts of cann. D 1323 and D 1324; likewise drunkenness or other disturbances of mind cannot be considered if they are sought deliberately in order to commit or excuse a delict, nor can passion which is voluntarily stimulated or fostered.
Can. 1326 §1. A judge can punish the following more gravely than the law or precept has established:
1/ a person who after a condemnation or after the declaration of a penalty continues so to offend that from the circumstances the obstinate ill will of the person can prudently be inferred;
2/ a person who has been established in some dignity or who has abused a position of authority or office in order to commit the delict;
3/ an accused person who, when a penalty has been established against a delict based on negligence, foresaw the event and nonetheless omitted precautions to avoid it, which any diligent person would have employed.
§2. If the penalty established in the cases mentioned in §1 is latae sententiae, another penalty or a penance can be added.
Can. 1327 Particular law can establish other exempting, mitigating, or aggravating circumstances besides the cases in D cann. 1323-1326, either by general norm or for individual delicts. Likewise, circumstances can be established in a precept which exempt from, mitigate, or increase a penalty established by the precept.
Can. 1328 §1. A person who has done or omitted something in order to commit a delict and yet, contrary to his or her intent, did not commit the delict is not bound by
the penalty established for a completed delict unless the law or precept provides otherwise.
§2. If the acts or omissions are by their nature conducive to the execution of the delict, however, their perpetrator can be subjected to a penance or penal remedy unless the perpetrator voluntarily ceased from carrying out the delict which had been initiated. If scandal or some other grave damage or danger resulted, however, the perpetrator, even if he or she voluntarily desisted, can be punished with a just penalty, although one lesser than that established for a completed delict.
Can. 1329 §1. If ferendae sententiae penalties are established for the principal perpetrator, those who conspire together to commit a delict and are not expressly named in a law or precept are subject to the same penalties or to others of the same or lesser gravity.
§2. Accomplices who are not named in a law or precept incur a latae sententiae penalty attached to a delict if without their assistance the delict would not have been committed, and the penalty is of such a nature that it can affect them; otherwise, they can be punished by ferendae sententiae penalties.
Can. 1330 A delict which consists in a declaration or in another manifestation of will, doctrine, or knowledge must not be considered completed if no one perceives the declaration or manifestation.

TITLE IV.

PENALTIES AND OTHER PUNISHMENTS (Cann. 1331 - 1340)

CHAPTER I. CENSURES

Can. 1331 §1. An excommunicated person is forbidden:
1/ to have any ministerial participation in celebrating the sacrifice of the Eucharist or any other ceremonies of worship whatsoever;
2/ to celebrate the sacraments or sacramentals and to receive the sacraments;
3/ to exercise any ecclesiastical offices, ministries, or functions whatsoever or to place acts of governance.
§2. If the excommunication has been imposed or declared, the offender:
1/ who wishes to act against the prescript of §1, n. 1 must be prevented from doing so, or the liturgical action must be stopped unless a grave cause precludes this;
2/ invalidly places acts of governance which are illicit according to the norm of §1, n.
3;
3/ is forbidden to benefit from privileges previously granted;
4/ cannot acquire validly a dignity, office, or other function in the Church;
5/ does not appropriate the benefits of a dignity, office, any function, or pension, which the offender has in the Church.
Can. 1332 The prohibitions mentioned in D can. 1331, §1, nn. 1 and 2 bind an interdicted person. If the interdict has been imposed or declared, however, the prescript of D can. 1331, §2, n. 1 must be observed.
Can. 1333 §1. Suspension, which can affect only clerics, prohibits:
1/ either all or some acts of the power of orders;
2/ either all or some acts of the power of governance;
3/ the exercise of either all or some of the rights or functions attached to an office.
§2. A law or precept can establish that a suspended person cannot place acts of governance validly after a condemnatory or declaratory sentence.
§3. A prohibition never affects:
1/ the offices or the power of governance which are not under the power of the superior who establishes the penalty;
2/ the right of residence which the offender may have by reason of office;
3/ the right to administer goods which may pertain to the office of the person suspended if the penalty is latae sententiae.
§4. A suspension prohibiting a person from receiving benefits, a stipend, pensions, or any other such thing entails the obligation of making restitution for whatever has been received illegitimately, even if in good faith.
Can. 1334 §1. Within the limits established by the preceding canon, either the law or precept itself or the sentence or decree which imposes the penalty defines the extent of a suspension.
§2. A law, but not a precept, can establish a latae sententiae suspension without additional determination or limitation; such a penalty has all the eVects listed in D can. 1333, §1.
Can. 1335 If a censure prohibits the celebration of sacraments or sacramentals or the placing of an act of governance, the prohibition is suspended whenever it is necessary to care for the faithful in danger of death. If a latae sententiae censure has not been declared, the prohibition is also suspended whenever a member of the faithful requests a sacrament or sacramental or an act of governance; a person is permitted to request this for any just cause.

CHAPTER II. EXPIATORY PENALTIES

Can. 1336 §1. In addition to other penalties which the law may have established, the following are expiatory penalties which can affect an offender either perpetually, for a prescribed time, or for an indeterminate time:
1/ a prohibition or an order concerning residence in a certain place or territory;
2/ privation of a power, office, function, right, privilege, faculty, favor, title, or insignia, even merely honorary;
3/ a prohibition against exercising those things listed under n. 2, or a prohibition against exercising them in a certain place or outside a certain place; these prohibitions are never under pain of nullity;
4/ a penal transfer to another office;
5/ dismissal from the clerical state.
§2. Only those expiatory penalties listed in §1, n. 3 can be latae sententiae.
Can. 1337 §1. A prohibition against residing in a certain place or territory can affect both clerics and religious; however, the order to reside in a certain place or territory can affect secular clerics and, within the limits of the constitutions, religious.
§2. To impose an order to reside in a certain place or territory requires the consent of the ordinary of that place unless it is a question of a house designated for clerics doing penance or being rehabilitated even from outside the diocese.
Can. 1338 §1. The privations and prohibitions listed in D can. 1336, §1, nn. 2 and 3, never affect powers, offices, functions, rights, privileges, faculties, favors, titles, or insignia which are not subject to the power of the superior who establishes the penalty.
§2. Privation of the power of orders is not possible but only a prohibition against exercising it or some of its acts; likewise, privation of academic degrees is not possible.
§3. The norm given in D can. 1335 for censures must be observed for the prohibitions listed in D can. 1336, §1, n. 3.

CHAPTER III.

PENAL REMEDIES AND PENANCES

Can. 1339 §1. An ordinary, personally or through another, can warn a person who is in the proximate occasion of committing a delict or upon whom, after investigation, grave suspicion of having committed a delict has fallen.
§2. He can also rebuke a person whose behavior causes scandal or a grave disturbance of order, in a manner accommodated to the special conditions of the person and the
deed.
§3. The warning or rebuke must always be established at least by some document which is to be kept in the secret archive of the curia.
Can. 1340 §1. A penance, which can be imposed in the external forum, is the performance of some work of religion, piety, or charity.
§2. A public penance is never to be imposed for an occult transgression.
§3. According to his own prudent judgment, an ordinary can add penances to the penal remedy of warning or rebuke.

TITLE V.

THE APPLICATION OF PENALTIES (Cann. 1341 - 1353)

Can. 1341 An ordinary is to take care to initiate a judicial or administrative process to impose or declare penalties only after he has ascertained that fraternal correction or rebuke or other means of pastoral solicitude cannot sufficiently repair the scandal, restore justice, reform the offender.
Can. 1342 §1. Whenever just causes preclude a judicial process, a penalty can be imposed or declared by extrajudicial decree; penal remedies and penances, however, can be applied by decree in any case whatsoever.
§2. Perpetual penalties cannot be imposed or declared by decree, nor can penalties be so applied when the law or precept establishing them prohibits their application by decree.
§3. What a law or precept states about the imposition or declaration of a penalty by a judge in a trial must be applied to a superior who imposes or declares a penalty by extrajudicial decree unless it is otherwise evident or unless it concerns prescripts which pertain only to procedural matters.
Can. 1343 If the law or precept gives the judge the power to apply or not apply a penalty, the judge can also temper the penalty or impose a penance in its place, according to his own conscience and prudence.
Can. 1344 Even if the law uses preceptive words, the judge can, according to his own conscience and prudence:
1/ defer the imposition of the penalty to a more opportune time if it is foreseen that greater evils will result from an offerly hasty punishment of the offender;
2/ abstain from imposing a penalty, impose a lighter penalty, or employ a penance if the offender has reformed and repaired the scandal or if the offender has been or, it is foreseen, will be punished sufficiently by civil authority;
3/ suspend the obligation of observing an expiatory penalty if it is the first offense of an offender who has lived a praiseworthy life and if the need to repair scandal is not
pressing, but in such a way that if the offender commits an offense again within the time determined by the judge, the person is to pay the penalty due for each delict unless in the interim the time for the prescription of a penal action has elapsed for the first delict.
Can. 1345 Whenever the offender had only the imperfect use of reason or committed the delict from fear, necessity, the heat of passion, or mental disturbance from drunkenness or something similar, the judge can also abstain from imposing any penalty if he thinks that reform of the person can be better accomplished in another way.
Can. 1346 Whenever the offender has committed several delicts, it is left to the prudent decision of the judge to moderate the penalties within equitable limits if the sum of the feren dae sententiae penalties appears excessive.
Can. 1347 §1. A censure cannot be imposed validly unless the offender has been warned at least once beforehand to withdraw from contumacy and has been given a suitable time for repentance.
§2. An offender who has truly repented of the delict and has also made suitable reparation for damages and scandal or at least has seriously promised to do so must be considered to have withdrawn from contumacy.
Can. 1348 When an accused is acquitted of an accusation or when no penalty is imposed, the ordinary can provide for the welfare of the person and for the public good through appropriate warnings and other means of pastoral solicitude or even through penal remedies if the matter warrants it.
Can. 1349 If a penalty is indeterminate and the law does not provide otherwise, the judge is not to impose graver penalties, especially censures, unless the seriousness of the case clearly demands it; he cannot, however, impose perpetual penalties.
Can. 1350 §1. Unless it concerns dismissal from the clerical state, when penalties are imposed on a cleric, provision must always be made so that he does not lack those things necessary for his decent support.
§2. In the best manner possible, however, the ordinary is to take care to provide for a person dismissed from the clerical state who is truly in need because of the penalty.
Can. 1351 Unless other provision is expressly made, a penalty binds the offender everywhere, even when the authority of the one who established or imposed the penalty has lapsed.
Can. 1352 §1. If a penalty prohibits the reception of the sacraments or sacramentals, the prohibition is suspended as long as the offender is in danger of death.
§2. The obligation to observe an undeclared latae sententiae penalty which is not notorious in the place where the offender is present, is suspended totally or partially whenever the offender cannot observe it without danger of grave scandal or infamy.
Can. 1353 An appeal or recourse from judicial sentences or from decrees, which impose or declare a penalty, has a suspensive effect.

TITLE VI.

THE CESSATION OF PENALTIES (Cann. 1354 - 1363)

Can. 1354 §1. In addition to the persons listed in D cann. 1355-1356, all who can dispense from a law which includes a penalty or who can exempt from a precept which threatens a penalty can also remit that penalty.
§2. Moreover, a law or precept which establishes a penalty can also give the power of remission to others.
§3. If the Apostolic See has reserved the remission of a penalty to itself or to others, the reservation must be interpreted strictly.
Can. 1355 §1. Provided that the penalty has not been reserved to the Apostolic See, the following can remit an imposed or declared penalty established by law:
1/ the ordinary who initiated the trial to impose or declare a penalty or who personally or through another imposed or declared it by decree;
2/ the ordinary of the place where the offender is present, after the ordinary mentioned under n. 1 has been consulted unless this is impossible because of extraordinary circumstances.
§2. If the penalty has not been reserved to the Apostolic See, an ordinary can remit a latae sententiae penalty established by law but not yet declared for his subjects and those who are present in his territory or who committed the offense there; any bishop can also do this in the act of sacramental confession.
Can. 1356 §1. The following can remit a ferendae sententiae or latae sententiae penalty established by a precept not issued by the Apostolic See:
1/ the ordinary of the place where the offender is present;
2/ if the penalty has been imposed or declared, the ordinary who initiated the trial to impose or declare the penalty or who personally or through another imposed or declared it by decree.
§2. The author of the precept must be consulted before remission is made unless this is impossible because of extraordinary circumstances.
Can. 1357 §1. Without prejudice to the prescripts of cann. 508 and 976, a confessor can remit in the internal sacramental forum an undeclared latae sententiae censure of excommunication or interdict if it is burdensome for the penitent to remain in the state of grave sin during the time necessary for the competent superior to make provision.
§2. In granting the remission, the confessor is to impose on the penitent, under the penalty of reincidence, the obligation of making recourse within a month to the
competent superior or to a priest endowed with the faculty and the obligation of obeying his mandates; in the meantime he is to impose a suitable penance and, insofar as it is demanded, reparation of any scandal and damage; however, recourse can also be made through the confessor, without mention of the name.
§3. After they have recovered, those for whom an imposed or declared censure or one reserved to the Apostolic See has been remitted according to the norm of D can. 976 are also obliged to make recourse.
Can. 1358 §1. Remission of a censure cannot be granted unless the offender has withdrawn from contumacy according to the norm of D can. 1347, §2; it cannot be denied, however, to a person who withdraws from contumacy.
§2. The person who remits a censure can make provision according to the norm of D
can. 1348 or can even impose a penance.
Can. 1359 If several penalties bind a person, a remission is valid only for the penalties expressed in it; a general remission, however, takes away all penalties except those which the offender in bad faith omitted in the petition.
Can. 1360 The remission of a penalty extorted by grave fear is invalid.
Can. 1361 §1. A remission can also be given conditionally or to a person who is absent.
§2. A remission in the external forum is to be given in writing unless a grave cause suggests otherwise.
§3. Care is to be taken that the petition of remission or the remission itself is not divulged except insofar as it is either useful to protect the reputation of the offender or necessary to repair scandal.
Can. 1362 §1. Prescription extinguishes a criminal action after three years unless it concerns:
1/ delicts reserved to the Congregation for the Doctrine of the Faith;
2/ an action arising from the delicts mentioned in cann. 1394, 1395, 1397, and 1398, which have a prescription of five years;
3/ delicts which are not punished in the common law if particular law has established another period for prescription.
§2. Prescription runs from the day on which the delict was committed or, if the delict is continuous or habitual, from the day on which it ceased.
Can. 1363 §1. Prescription extinguishes an action to execute a penalty if the offender is not notified of the executive decree of the judge mentioned in D can. 1651 within the time limits mentioned in D can. 1362; these limits are to be computed from the day on which the condemnatory sentence became a res iudicata.
§2. Having observed what is required, the same is valid if the penalty was imposed by extrajudicial decree.

PART II.

PENALTIES FOR INDIVIDUAL DELICTS

TITLE I.

DELICTS AGAINST RELIGION AND THE UNITY OF THE CHURCH (Cann.

1364 - 1369)

Can. 1364 §1. Without prejudice to the prescript of D can. 194, §1, n. 2, an apostate from the faith, a heretic, or a schismatic incurs a latae sententiae excommunication; in addition, a cleric can be punished with the penalties mentioned in D can. 1336, §1, nn.
1, 2, and 3.
§2. If contumacy of long duration or the gravity of scandal demands it, other penalties can be added, including dismissal from the clerical state.
Can. 1365 A person guilty of prohibited participation in sacred rites (communicatio in sacris) is to be punished with a just penalty.
Can. 1366 Parents or those who take the place of parents who hand offer their children to be baptized or educated in a non Catholic religion are to be punished with a censure or other just penalty.
Can. 1367 A person who throws away the consecrated species or takes or retains them for a sacrilegious purpose incurs a latae sententiae excommunication reserved to the Apostolic See; moreover, a cleric can be punished with another penalty, not excluding dismissal from the clerical state.
Can. 1368 A person who commits perjury while asserting or promising something before ecclesiastical authority is to be punished with a just penalty.
Can. 1369 A person who in a public show or speech, in published writing, or in other uses of the instruments of social communication utters blasphemy, gravely injures good morals, expresses insults, or excites hatred or contempt against religion or the Church is to be punished with a just penalty.

TITLE II

DELICTS AGAINST ECCLESIASTICAL AUTHORITIES AND THE FREEDOM OF THE CHURCH (Cann. 1370 - 1377)

Can. 1370 §1. A person who uses physical force against the Roman Pontiff incurs a latae sententiae excommunication reserved to the Apostolic See; if he is a cleric, another penalty, not excluding dismissal from the clerical state, can be added according to the gravity of the delict.
§2. A person who does this against a bishop incurs a latae sententiae interdict and, if
he is a cleric, also a latae sententiae suspension.
§3. A person who uses physical force against a cleric or religious out of contempt for the faith, the Church, ecclesiastical power, or the ministry is to be punished with a just penalty.
Can. 1371 The following are to be punished with a just penalty:
1/ in addition to the case mentioned in D can. 1364, §1, a person who teaches a doctrine condemned by the Roman Pontiff or an ecumenical council or who obstinately rejects the doctrine mentioned in D can. 750, §2 or in D can. 752 and who does not retract after having been admonished by the Apostolic See or an ordinary;
2/ a person who otherwise does not obey a legitimate precept or prohibition of the Apostolic See, an ordinary, or a superior and who persists in disobedience after a warning.
Can. 1372 A person who makes recourse against an act of the Roman Pontiff to an ecumenical council or the college of bishops is to be punished with a censure.
Can. 1373 A person who publicly incites among subjects animosities or hatred against the Apostolic See or an ordinary because of some act of power or ecclesiastical ministry or provokes subjects to disobey them is to be punished by an interdict or other just penalties.
Can. 1374 A person who joins an association which plots against the Church is to be punished with a just penalty; however, a person who promotes or directs an association of this kind is to be punished with an interdict.
Can. 1375 Those who impede the freedom of ministry, of election, or of ecclesiastical power or the legitimate use of sacred goods or other ecclesiastical goods or who greatly intimidate an elector, one elected, or one who exercises ecclesiastical power or ministry can be punished with a just penalty.
Can. 1376 A person who profanes a movable or immovable sacred object is to be punished with a just penalty.
Can. 1377 A person who alienates ecclesiastical goods without the prescribed permission is to be punished with a just penalty.

TITLE III.

USURPATION OF ECCLESIASTICAL FUNCTIONS AND DELICTS IN THEIR EXERCISE (Cann. 1378 - 1389)

Can. 1378 §1. A priest who acts against the prescript of D can. 977 incurs a latae sententiae excommunication reserved to the Apostolic See.
§2. The following incur a latae sententiae penalty of interdict or, if a cleric, a latae sententiae penalty of suspension:
1/ a person who attempts the liturgical action of the Eucharistic sacrifice though not promoted to the sacerdotal order;
2/ apart from the case mentioned in §1, a person who, though unable to give sacramental absolution validly, attempts to impart it or who hears sacramental confession.
§3. In the cases mentioned in §2, other penalties, not excluding excommunication, can be added according to the gravity of the delict.
Can. 1379 In addition to the cases mentioned in D can. 1378, a person who simulates the administration of a sacrament is to be punished with a just penalty.
Can. 1380 A person who celebrates or receives a sacrament through simony is to be punished with an interdict or suspension.
Can. 1381 §1. Whoever usurps an ecclesiastical office is to be punished with a just penalty.
§2. Illegitimate retention of a function after its privation or cessation is equivalent to usurpation.
Can. 1382 A bishop who consecrates some one a bishop without a pontifical mandate and the person who receives the consecration from him incur a latae sententiae excommunication reserved to the Apostolic See.
Can. 1383 A bishop who, contrary to the prescript of D can. 1015, ordains without legitimate dimissorial letters someone who is not his subject is prohibited for a year from conferring the order. The person who has received the ordination, however, is ipso facto suspended from the order received.
Can. 1384 In addition to the cases mentioned in D cann. 1378-1383, a person who illegitimately performs a priestly function or another sacred ministry can be punished with a just penalty.
Can. 1385 A person who illegitimately makes a profit from a Mass offering is to be punished with a censure or another just penalty.
Can. 1386 A person who gives or promises something so that someone who exercises a function in the Church will do or omit something illegitimately is to be punished with a just penalty; likewise, the one who accepts such gifts or promises.
Can. 1387 A priest who in the act, on the occasion, or under the pretext of confession solicits a penitent to sin against the sixth commandment of the Decalogue is to be punished, according to the gravity of the delict, by suspension, prohibitions, and privations; in graver cases he is to be dismissed from the clerical state.
Can. 1388 §1. A confessor who directly violates the sacramental seal incurs a latae sententiae excommunication reserved to the Apostolic See; one who does so only indirectly is to be punished according to the gravity of the delict.
§2. An interpreter and the others mentioned in D can. 983, §2 who violate the secret are to be punished with a just penalty, not excluding excommunication.
Can. 1389 §1. A person who abuses an ecclesiastical power or function is to be punished according to the gravity of the act or omission, not excluding privation of office, unless a law or precept has already established the penalty for this abuse.
§2. A person who through culpable negligence illegitimately places or omits an act of ecclesiastical power, ministry, or function with harm to another is to be punished with a just penalty.

TITLE IV.

THE CRIME OF FALSEHOOD (Cann. 1390 - 1391)

Can. 1390 §1. A person who falsely denounces before an ecclesiastical superior a confessor for the delict mentioned in D can. 1387 incurs a latae sententiae interdict and, if he is a cleric, also a suspension.
§2. A person who offers an ecclesiastical superior any other calumnious denunciation of a delict or who otherwise injures the good reputation of another can be punished with a just penalty, not excluding a censure.
§3. A calumniator can also be forced to make suitable reparation.
Can. 1391 The following can be punished with a just penalty according to the gravity of the delict:
1/ a person who produces a false public ecclesiastical document, who changes, destroys, or conceals an authentic one, or who uses a false or altered one;
2/ a person who uses another false or altered document in an ecclesiastical matter;
3/ a person who asserts a falsehood in a public ecclesiastical document.

TITLE V.

DELICTS AGAINST SPECIAL OBLIGATIONS (Cann. 1392 - 1396)

Can. 1392 Clerics or religious who exercise a trade or business contrary to the prescripts of the canons are to be punished according to the gravity of the delict.
Can. 1393 A person who violates obligations imposed by a penalty can be punished with a just penalty.
Can. 1394 §1. Without prejudice to the prescript of D can. 194, §1, n. 3, a cleric who attempts marriage, even if only civilly, incurs a latae sententiae suspension. If he does not repent after being warned and continues to give scandal, he can be punished gradually by privations or even by dismissal from the clerical state.
§2. A perpetually professed religious who is not a cleric and who attempts marriage, even if only civilly, incurs a latae sententiae interdict, without prejudice to the
prescript of D can. 694.
Can. 1395 §1. A cleric who lives in concubinage, other than the case mentioned in D can. 1394, and a cleric who persists with scandal in another external sin against the sixth commandment of the Decalogue is to be punished by a suspension. If he persists in the delict after a warning, other penalties can gradually be added, including dismissal from the clerical state.
§2. A cleric who in another way has committed an offense against the sixth commandment of the Decalogue, if the delict was committed by force or threats or publicly or with a minor below the age of sixteen years, is to be punished with just penalties, not excluding dismissal from the clerical state if the case so warrants.
Can. 1396 A person who gravely violates the obligation of residence which binds by reason of ecclesiastical office is to be punished by a just penalty, not excluding, after a warning, even privation from office.

TITLE VI.

DELICTS AGAINST HUMAN LIFE AND FREEDOM (Cann. 1397 - 1398)

Can. 1397 A person who commits a homicide or who kidnaps, detains, mutilates, or gravely wounds a person by force or fraud is to be punished with the privations and prohibitions mentioned in D can. 1336 according to the gravity of the delict. Homicide against the persons mentioned in D can. 1370, however, is to be punished by the penalties established there.
Can. 1398 A person who procures a completed abortion incurs a latae sententiae excommunication.

TITLE VII. GENERAL NORM (Can. 1399)

Can. 1399 In addition to the cases established here or in other laws, the external violation of a divine or canonical law can be punished by a just penalty only when the special gravity of the violation demands punishment and there is an urgent need to prevent or repair scandals.

BOOK VII PROCESSES Part I.

TRIALS IN GENERAL (Cann. 1400 - 1403)

Can. 1400 §1. The object of a trial is:
1/ the pursuit or vindication of the rights of physical or juridic persons, or the declaration of juridic facts;
2/ the imposition or declaration of a penalty for delicts.
§2. Nevertheless, controversies arising from an act of administrative power can be brought only before the superior or an administrative tribunal.
Can. 1401 By proper and exclusive right the Church adjudicates:
1/ cases which regard spiritual matters or those connected to spiritual matters;
2/ the violation of ecclesiastical laws and all those matters in which there is a question of sin, in what pertains to the determination of culpability and the imposition of ecclesiastical penalties.
Can. 1402 The following canons govern all tribunals of the Church, without prejudice to the norms of the tribunals of the Apostolic See.
Can. 1403 §1. Special pontifical law governs the causes of canonization of the servants of God.
§2. The prescripts of this Code, however, apply to these causes whenever the special pontifical law refers to the universal law, or norms are involved which also affect these causes by the very nature of the matter.

TITLE I.

THE COMPETENT FORUM (Cann. 1404 - 1416)

Can. 1404 The First See is judged by no one.
Can. 1405 §1. It is solely the right of the Roman Pontiff himself to judge in the cases mentioned in D can. 1401:
1/ those who hold the highest civil office of a state;
2/ cardinals;
3/ legates of the Apostolic See and, in penal cases, bishops;
4/ other cases which he has called to his own judgment.
§2. A judge cannot review an act or instrument confirmed specifically (in forma specifica) by the Roman Pontiff without his prior mandate.
§3. Judgment of the following is reserved to the Roman Rota:
1/ bishops in contentious matters, without prejudice to the prescript of D can. 1419,
§2;
2/ an abbot primate or abbot superior of a monastic congregation and a supreme moderator of religious institutes of pontifical right;
3/ dioceses or other physical or juridic ecclesiastical persons which do not have a superior below the Roman Pontiff.
Can. 1406 §1. If the prescript of D can. 1404 is violated, the acts and decisions are considered as not to have been placed.
§2. In the cases mentioned in D can. 1405, the incompetence of other judges is absolute.
Can. 1407 §1. No one can be brought to trial in first instance except before an ecclesiastical judge who is competent by reason of one of the titles determined in cann.
1408-1414.
§2. The incompetence of a judge supported by none of these titles is called relative.
§3. The petitioner follows the forum of the respondent. If the respondent has more than one forum, the choice of forum is granted to the petitioner.
Can. 1408 Anyone can be brought to trial before the tribunal of domicile or quasi- domicile.
Can. 1409 §1. A transient has a forum in the place of his or her actual residence.
§2. A person whose domicile, quasi-domicile, and place of residence are unknown can be brought to trial in the forum of the petitioner provided that no other legitimate forum is available.
Can. 1410 By reason of the location of an object, a party can be brought to trial before the tribunal of the place where the object in dispute is located whenever the action is directed against the object or concerns damages.
Can. 1411 §1. By reason of a contract, a party can be brought to trial before the tribunal of the place where the contract was entered into or must be fulfilled unless the parties agree to choose some other tribunal.
§2. If the case concerns obligations which originate from another title, a party can be brought to trial before the tribunal of the place where the obligation either originated or must be fulfilled.
Can. 1412 In penal cases the accused, even if absent, can be brought to trial before the tribunal of the place where the delict was committed.
Can. 1413 A party can be brought to trial:
1/ in cases which concern administration, before the tribunal of the place where the administration was conducted;
2/ in cases which regard inheritances or pious legacies, before the tribunal of the last domicile, quasi-domicile, or place of residence, according to the norm of D cann.
1408-1409, of the one whose inheritance or pious legacy is at issue unless it concerns the mere execution of the legacy, which must be examined according to the ordinary norms of competence.
Can. 1414 By reason of connection, interconnected cases must be adjudicated by one
and the same tribunal in the same process unless a prescript of law prevents this.
Can. 1415 By reason of prevention, if two or more tribunals are equally competent, the right of adjudicating the case belongs to the one which legitimately cited the respondent first.
Can. 1416 The appellate tribunal resolves conflicts of competence between tribunals subject to it; if the tribunals are not subject to the same appellate tribunal, the Apostolic Signatura resolves conflicts of competence.

TITLE II.

DIFFERENT GRADES AND KINDS OF TRIBUNALS (Cann. 1417 - 1445)

Can. 1417 §1. By reason of the primacy of the Roman Pontiff, any member of the faithful is free to bring or introduce his or her own contentious or penal case to the Holy See for adjudication in any grade of a trial and at any stage of the litigation.
§2. Recourse brought to the Apostolic See, however, does not suspend the exercise of jurisdiction by a judge who has already begun to adjudicate a case except in the case of an appeal. For this reason, the judge can prosecute a trial even to the definitive sentence unless the Apostolic See has informed the judge that it has called the case to itself.
Can. 1418 Any tribunal has the right to call upon the assistance of another tribunal to instruct a case or to communicate acts.

CHAPTER I.

THE TRIBUNAL OF FIRST INSTANCE

Art. 1.
THE JUDGE
Can. 1419 §1. In each diocese and for all cases not expressly excepted by law, the judge of first instance is the diocesan bishop, who can exercise judicial power personally or through others according to the following canons.
§2. If a case concerns the rights or temporal goods of a juridic person represented by the bishop, the appellate tribunal judges in first instance.
Can. 1420 §1. Each diocesan bishop is bound to appoint a judicial vicar, or offcialis, with ordinary power to judge, distinct from the vicar general unless the small size of the diocese or the small number of cases suggests otherwise.
§2. The judicial vicar constitutes one tribunal with the bishop but cannot judge cases which the bishop reserves to himself.
§3. The judicial vicar can be given assistants who are called adjutant judicial vicars, or vice-officiales.
§4. Both the judicial vicar and adjutant judicial vicars must be priests, of unimpaired reputation, doctors or at least licensed in canon law, and not less than thirty years of age.
§5. When the see is vacant, they do not cease from their function and cannot be removed by the diocesan administrator; when the new bishop arrives, however, they need confirmation.
Can. 1421 §1. In a diocese, the bishop is to appoint diocesan judges, who are to be clerics.
§2. The conference of bishops can also permit the appointment of lay persons as judges; when it is necessary, one of them can be selected to form a college.
§3. Judges are to be of unimpaired reputation and doctors or at least licensed in canon law.
Can. 1422 The judicial vicar, adjutant judicial vicars, and other judges are appointed for a definite time, without prejudice to the prescript of D can. 1420, §5 and cannot be removed except for a legitimate and grave cause.
Can. 1423 §1. With the approval of the Apostolic See, several diocesan bishops can agree to establish a single tribunal of first instance for their dioceses in place of the diocesan tribunals mentioned in D cann. 1419-1421. In this case, the group of bishops or a bishop they designate has all the powers which a diocesan bishop has over his own tribunal.
§2. The tribunals mentioned in §1 can be established either for any cases whatsoever or only for certain types of cases.
Can. 1424 In any trial, a single judge can employ two assessors who consult with him;
they are to be clerics or lay persons of upright life.
Can. 1425 §1. With every contrary custom reprobated, the following cases are reserved to a collegiate tribunal of three judges:
1/ contentious cases: a) concerning the bond of sacred ordination; b) concerning the bond of marriage, without prejudice to the prescripts of cann. D 1686 and D 1688;
2/ penal cases: a) concerning delicts which can entail the penalty of dismissal from the clerical state; b) concerning the imposition or declaration of an excommunication.
§2. The bishop can entrust more difficult cases or those of greater importance to the judgment of three or five judges.
§3. Unless the bishop establishes otherwise in individual cases, the judicial vicar is to assign the judges in order by turn to adjudicate individual cases.
§4. If it happens that a collegiate tribunal cannot be established in the first instance of a trial, the conference of bishops can permit the bishop, for as long as the impossibility continues, to entrust cases to a single clerical judge who is to employ an assessor and
auditor where possible.
§5. The judicial vicar is not to substitute judges once they have been assigned except for a most grave cause expressed in a decree.
Can. 1426 §1. A collegiate tribunal must proceed collegially and render its sentences by majority vote.
§2. The judicial vicar or an adjutant judicial vicar must preside over a collegiate tribunal insofar as possible.
Can. 1427 §1. If there is a controversy between religious or houses of the same clerical religious institute of pontifical right, the judge of first instance is the provincial superior unless the constitutions provide otherwise; if it is an autonomous monastery, the local abbot judges in first instance.
§2. Without prejudice to a different prescript of the constitutions, if a contentious matter arises between two provinces, the supreme moderator will judge in first instance either personally or through a delegate; if the controversy is between two monasteries, the abbot superior of the monastic congregation will judge in first instance.
§3. Finally, if the controversy arises between physical or juridic religious persons of different religious institutes or of the same clerical institute of diocesan right or of the same lay institute, or between a religious and a secular cleric or lay person or a non- religious juridic person, the diocesan tribunal judges in first instance.
Art. 2.
AUDITORS AND RELATORS
Can. 1428 §1. The judge or the president of a collegiate tribunal can designate an auditor, selected either from the judges of the tribunal or from persons the bishop approves for this function, to instruct the case.
§2. The bishop can approve for the function of auditor clerics or lay persons outstanding for their good character, prudence, and doctrine.
§3. It is for the auditor, according to the mandate of the judge, only to collect the proofs and hand those collected over to the judge. Unless the mandate of the judge prevents it, however, the auditor can in the meantime decide what proofs are to be collected and in what manner if a question may arise about this while the auditor exercises his or her function.
Can. 1429 The president of a collegiate tribunal must designate one of the judges of the college as the ponens or relator who is to report about the case at the meeting of the judges and put the sentence into writing. For a just cause the president can substitute another in place of the original relator.
Art. 3.
THE PROMOTER OF JUSTICE, THE DEFENDER OF THE BOND, AND THE NOTARY
Can. 1430 A promoter of justice is to be appointed in a diocese for contentious cases which can endanger the public good and for penal cases; the promoter of justice is bound by office to provide for the public good.
Can. 1431 §1. In contentious cases, it is for the diocesan bishop to judge whether or not the public good can be endangered unless the intervention of the promoter of justice is prescribed by law or is clearly necessary from the nature of the matter.
§2. If the promoter of justice has intervened in a previous instance, such intervention is presumed necessary in a further instance.
Can. 1432 A defender of the bond is to be appointed in a diocese for cases concerning the nullity of sacred ordination or the nullity or dissolution of a marriage; the defender of the bond is bound by office to propose and explain everything which reasonably can be brought forth against nullity or dissolution.
Can. 1433 If the promoter of justice or defender of the bond was not cited in cases which require their presence, the acts are invalid unless they actually took part even if not cited or, after they have inspected the acts, at least were able to fulfill their function before the sentence.
Can. 1434 Unless other provision is expressly made:
1/ whenever the law requires the judge to hear either both or one of the parties, the promoter of justice and the defender of the bond must also be heard if they take part in the trial;
2/ whenever the request of a party is required in order for the judge to be able to decide something, the request of the promoter of justice or defender of the bond who takes part in the trial has the same force.
Can. 1435 It is for the bishop to appoint the promoter of justice and defender of the bond; they are to be clerics or lay persons, of unimpaired reputation, doctors or licensed in canon law, and proven in prudence and zeal for justice.
Can. 1436 §1. The same person can hold the office of promoter of justice and defender of the bond but not in the same case.
§2. The promoter and the defender can be appointed for all cases or for individual cases; however, the bishop can remove them for a just cause.
Can. 1437 §1. A notary is to take part in any process, so much so that the acts are null if the notary has not signed them.
§2. Acts which notaries prepare warrant public trust.

CHAPTER II.

THE TRIBUNAL OF SECOND INSTANCE

Can. 1438 Without prejudice to the prescript of D can. 1444, §1, n. 1:
1/ from the tribunal of a suffragan bishop, appeal is made to the metropolitan tribunal, without prejudice to the prescript of D can. 1439;
2/ in cases tried in first instance before the metropolitan, appeal is made to the tribunal which the metropolitan has designated in a stable manner with the approval of the Apostolic See;
3/ for cases tried before a provincial superior, the tribunal of second instance is under the authority of the supreme moderator; for cases tried before the local abbot, the tribunal of second instance is under the authority of the abbot superior of the monastic congregation.
Can. 1439 §1. If a single tribunal of first instance has been established for several dioceses according to the norm of
Can. 1423, the conference of bishops must establish a tribunal of second instance with the approval of the Apostolic See unless the dioceses are all suffragan of the same archdiocese.
§2. With the approval of the Apostolic See, a conference of bishops can establish one or more tribunals of second instance in addition to the cases mentioned in §1.
§3. Over the tribunals of second instance mentioned in §§1-2, the conference of bishops or the bishop it designates has all the powers which a diocesan bishop has over his own tribunal.
Can. 1440 If competence by reason of grade according to the norm of cann. D 1438 and D 1439 is not observed, the incompetence of the judge is absolute.
Can. 1441 The tribunal of second instance must be established in the same way as the tribunal of first instance.
Nevertheless, if a single judge rendered a sentence in the first instance of the trial according to D can. 1425, §4, the tribunal of second instance is to proceed collegially.

CHAPTER III.

THE TRIBUNALS OF THE APOSTOLIC SEE

Can. 1442 The Roman Pontiff is the supreme judge for the entire Catholic world; he renders judicial decisions personally, through the ordinary tribunals of the Apostolic See, or through judges he has delegated.
Can. 1443 The Roman Rota is the ordinary tribunal established by the Roman Pontiff to receive appeals.
Can. 1444 §1. The Roman Rota judges:
1/ in second instance, cases which have been adjudicated by the ordinary tribunals of first instance and brought before the Holy See through legitimate appeal;
2/ in third or further instance, cases which the Roman Rota or any other tribunals have already adjudicated unless the matter is a res iudicata.
§2. This tribunal also judges in first instance the cases mentioned in D can. 1405, §3 and others which the Roman Pontiff, either motu proprio or at the request of the parties, has called to his own tribunal and entrusted to the Roman Rota; unless the rescript entrusting the function provides otherwise, the Rota also judges these cases in second and further instance.
Can. 1445 §1. The supreme tribunal of the Apostolic Signatura adjudicates:
1/ complaints of nullity, petitions for restitutio in integrum and other recourses against rotal sentences;
2/ recourses in cases concerning the status of persons which the Roman Rota refused to admit to a new examination;
3/ exceptions of suspicion and other cases against the auditors of the Roman Rota for acts done in the exercise of their function;
4/ conflicts of competence mentioned in D can. 1416.
§2. This tribunal deals with conflicts which have arisen from an act of ecclesiastical administrative power and are brought before it legitimately, with other administrative controversies which the Roman Pontiff or the dicasteries of the Roman Curia bring before it, and with a conflict of competence among these dicasteries.
§3. Furthermore it is for this supreme tribunal:
1/ to watch over the correct administration of justice and discipline advocates or procurators if necessary;
2/ to extend the competence of tribunals;
3/ to promote and approve the erection of the tribunals mentioned in cann. D 1423 and
D 1439.

TITLE III.

THE DISCIPLINE TO BE OBSERVED IN TRIBUNALS (Cann. 1446 - 1475)

CHAPTER I.

THE DUTY OF JUDGES AND MINISTERS OF THE TRIBUNAL

Can. 1446 §1. All the Christian faithful, and especially bishops, are to strive diligently to avoid litigation among the people of God as much as possible, without prejudice to
justice, and to resolve litigation peacefully as soon as possible.
§2. Whenever the judge perceives some hope of a favorable outcome at the start of litigation or even at any other time, the judge is not to neglect to encourage and assist the parties to collaborate in seeking an equitable solution to the controversy and to indicate to them suitable means to this end, even by using reputable persons for mediation.
§3. If the litigation concerns the private good of the parties, the judge is to discern whether the controversy can be concluded advantageously by an agreement or the judgment of arbitrators according to the norm of D cann. 1713-1716.
Can. 1447 A person who has taken part in a case as a judge, promoter of justice, defender of the bond, procurator, advocate, witness, or expert cannot later in another instance validly decide the same case as judge or perform the function of assessor.
Can. 1448 §1. A judge is not to undertake the adjudication of a case in which the judge is involved by reason of consanguinity or affinity in any degree of the direct line and up to the fourth degree of the collateral line or by reason of trusteeship, guardianship, close acquaintance, great animosity, the making of a profit, or the avoidance of a loss.
§2. In these circumstances the promoter of justice, the defender of the bond, the assessor, and the auditor must abstain from their office.
Can. 1449 §1. If in the cases mentioned in D can. 1448 the judge does not withdraw, a party can lodge an objection against the judge.
§2. The judicial vicar deals with the objection; if the objection is lodged against him, the bishop who presides over the tribunal deals with it.
§3. If the bishop is the judge and the objection is lodged against him, he is to abstain from judging.
§4. If the objection is lodged against the promoter of justice, the defender of the bond, or other officials of the tribunal, the president in a collegiate tribunal or the single judge deals with this exception.
Can. 1450 If the objection is accepted, the persons must be changed but not the grade of the trial.
Can. 1451 §1. The question of an objection must be decided as promptly as possible (expeditissime) after the parties have been heard as well as the promoter of justice or defender of the bond, if they take part in the trial and are not the ones against whom the objection has been lodged.
§2. Acts placed by a judge before an objection is lodged are valid; nevertheless, those acts placed after the objection has been lodged must be rescinded if a party requests it within ten days from the acceptance of the objection.
Can. 1452 §1. In a matter which concerns private persons alone, a judge can proceed
only at the request of a party.
Once a case has been legitimately introduced, however, the judge can and must proceed even ex officio in penal cases and other cases which regard the public good of the Church or the salvation of souls.
§2. Furthermore, the judge can supply for the negligence of the parties in furnishing proofs or in lodging exceptions whenever the judge considers it necessary in order to avoid a gravely unjust judgment, without prejudice to the prescripts of D can. 1600.
Can. 1453 Without prejudice to justice, judges and tribunals are to take care that all cases are completed as soon as possible and that in a tribunal of first instance they are not prolonged beyond a year and in a tribunal of second instance beyond six months.
Can. 1454 All who constitute a tribunal or assist it must take an oath to carry out their function correctly and faithfully.
Can. 1455 §1. Judges and tribunal personnel are always bound to observe secrecy of office in a penal trial, as well as in a contentious trial if the revelation of some procedural act could bring disadvantage to the parties.
§2. They are also always bound to observe secrecy concerning the discussion among the judges in a collegiate tribunal before the sentence is passed and concerning the various votes and opinions expressed there, without prejudice to the prescript of D can. 1609, §4.
§3. Whenever the nature of the case or the proofs is such that disclosure of the acts or proofs will endanger the reputation of others, provide opportunity for discord, or give rise to scandal or some other disadvantage, the judge can bind the witnesses, the experts, the parties, and their advocates or procurators by oath to observe secrecy.
Can. 1456 The judge and all officials of the tribunal are prohibited from accepting any gifts on the occasion of their acting in a trial.
Can. 1457 §1. The competent authority can punish with fitting penalties, not excluding privation from office, judges who refuse to render a judgment when they are certainly and manifestly competent, who declare themselves competent with no supporting prescript of law and adjudicate and decide cases, who violate the law of secrecy, or who inflict some other damage on the litigants out of malice or grave negligence.
§2. The ministers and personnel of a tribunal are subject to these same sanctions if they fail in their office as described above; the judge can also punish all of them.

CHAPTER II.

THE ORDER OF ADJUDICATION

Can. 1458 Cases are to be adjudicated in the order in which they were presented and inscribed in the register unless one of them requires speedier treatment than the others; this fact must be established through a special decree which gives the substantiating
reasons.
Can. 1459 §1. Defects which can render the sentence null can be introduced as exceptions at any stage or grade of the trial; the judge can likewise declare them ex officio.
§2. In addition to the cases mentioned in §1, dilatory exceptions, especially those which regard the persons and the manner of the trial, must be proposed before the joinder of the issue unless they emerged after the issue was already joined; they must be decided as soon as possible.
Can. 1460 §1. If an exception is proposed against the competence of the judge, that judge must deal with the matter.
§2. In the case of an exception of relative incompetence, if the judge finds for competence, the decision does not admit of appeal; a complaint of nullity and restitutio in integrum, however, are not prohibited.
§3. If the judge finds for incompetence, however, the party who feels injured can appeal to the appellate tribunal within fifteen useful days.
Can. 1461 A judge who becomes aware of being absolutely incompetent at any stage of the case must declare the incompetence.
Can. 1462 §1. Exceptions of res iudicata, of agreement, and other peremptory exceptions which are called litis finitae must be proposed and adjudicated before the joinder of the issue. A person who proposes them later must not be rejected but is liable for expenses unless the person proves that the presentation was not delayed maliciously.
§2. Other peremptory exceptions are to be proposed during the joinder of the issue and must be treated at the proper time according to the rules for incidental questions.
Can. 1463 §1. Counterclaims cannot be proposed validly except within thirty days from the joinder of the issue.
§2. They are to be adjudicated, however, along with the original action, that is, in the same grade with it unless it is necessary to adjudicate them separately or the judge considers it more opportune to do so.
Can. 1464 Questions concerning the provision for judicial expenses or a grant of gratuitous legal assistance which had been requested from the very beginning and other such questions as a rule must be dealt with before the joinder of the issue.

CHAPTER III.

TIME LIMITS AND DELAYS

Can. 1465 §1. Fatalia legis, that is, the time limits established by law for extinguishing rights, cannot be extended nor validly shortened unless the parties request it.
§2. Before the judicial or conventional time limits lapse, however, the judge can extend them for a just cause after the parties have been heard or if they request it; the judge, however, can never shorten those limits validly unless the parties agree.
§3. Nevertheless, the judge is to take care that such an extension does not overly prolong the litigation.
Can. 1466 When the law in no way establishes time limits for completing procedural acts, the judge must define them after having taken into consideration the nature of each act.
Can. 1467 If the tribunal is closed on the day scheduled for a judicial act, the time limit is extended to the first day following which is not a holiday.

CHAPTER IV.

THE PLACE OF THE TRIAL

Can. 1468 Insofar as possible, every tribunal is to be in an established location open during stated hours.
Can. 1469 §1. A judge expelled by force from his territory or impeded from the exercise of jurisdiction there can exercise jurisdiction and render a sentence outside that territory; the diocesan bishop, however, is to be informed of this.
§2. In addition to the case mentioned in §1, for a just cause and after having heard the parties, the judge can also go outside the territory to acquire proofs. This is to be done, however, with the permission of the diocesan bishop of the place where the judge goes and in the location designated by that bishop.

CHAPTER V.

PERSONS TO BE ADMITTED TO THE COURT AND THE MANNER OF PREPARING AND KEEPING THE ACTS

Can. 1470 §1. Unless particular law provides otherwise, while cases are being heard before the tribunal, only those persons are to be present in court whom the law or the judge has established as necessary to expedite the process.
§2. With appropriate penalties, the judge can call to task all those present at a trial who are gravely lacking in the respect and obedience due the tribunal; furthermore, the judge can also suspend advocates and procurators from the exercise of their function in ecclesiastical tribunals.
Can. 1471 If a person to be questioned speaks a language unknown to the judge or the parties, an interpreter designated by the judge and under oath is to be used. The statements, however, are to be put into writing in the original language and a translation added. An interpreter is also to be used if a speech or hearing impaired person must be questioned unless the judge may prefer the person to answer the questions in writing.
Can. 1472 §1. The judicial acts, both the acts of the case, that is, those regarding the merit of the question, and the acts of the process, that is, those pertaining to the procedure, must be put in writing.
§2. The individual pages of the acts are to be numbered and authenticated.
Can. 1473 Whenever judicial acts require the signature of the parties or witnesses and the party or witness is unable or unwilling to sign, this is to be noted in the acts; the judge and the notary are also to attest that the act was read to the party or the witness verbatim and that the party or the witness was either not able or unwilling to sign.
Can. 1474 §1. In the case of an appeal, a copy of the acts authenticated by the attestation of a notary is to be sent to the higher tribunal.
§2. If the acts were written in a language unknown to the higher tribunal, they are to be translated into one known to that tribunal, with due precautions taken that the translation is a faithful one.
Can. 1475 §1. When the trial has been completed, documents which belong to private persons must be returned; a copy of them, however, is to be retained.
§2. Without a mandate of the judge, notaries and the chancellor are forbidden to furnish a copy of the judicial acts and documents acquired in the process.

TITLE IV.

THE PARTIES IN A CASE (Cann. 1476 - 1490)

CHAPTER I.

The Petitioner and the Respondent

Can. 1476 Anyone, whether baptized or not, can bring action in a trial; however, a party legitimately summoned must respond.
Can. 1477 Even if the petitioner or respondent has appointed a procurator or advocate, they themselves are nevertheless always bound to be present at the trial according to the prescript of the law or of the judge.
Can. 1478 §1. Minors and those who lack the use of reason can stand trial only through their parents, guardians, or curators, without prejudice to the prescript of §3.
§2. If the judge thinks that the rights of minors are in conflict with the rights of the parents, guardians, or curators or that the latter cannot adequately protect the rights of the former, then the minors are to stand trial through a guardian or curator appointed by the judge.
§3. Nevertheless, in spiritual cases and those connected with spiritual matters, if the minors have attained the use of reason, they can petition and respond without the consent of their parents or guardian. They can do so personally if they have completed their fourteenth year of age; otherwise, they do so through the curator appointed by the
judge.
§4. Those deprived of the administration of goods and those of diminished mental capacity can stand trial personally only to answer for their own delicts or at the order of the judge; otherwise, they must petition and respond through their curators.
Can. 1479 Whenever a guardian or curator appointed by civil authority is present, the ecclesiastical judge can admit the guardian or curator after having heard, if possible, the diocesan bishop of the person to whom the guardian or curator was given; if the guardian or curator is not present or does not seem admissible, the judge will appoint a guardian or curator for the case.
Can. 1480 §1. Juridic persons stand trial through their legitimate representatives.
§2. In a case of the lack of or negligence of the representative, however, the ordinary himself can stand trial personally or through another in the name of juridic persons subject to his authority.

CHAPTER II.

PROCURATORS FOR LITIGATION AND ADVOCATES

Can. 1481 §1. A party can freely appoint an advocate and procurator; except for the cases established in §§2 and 3, however, the party can also petition and respond personally unless the judge has decided that the services of a procurator or advocate are necessary.
§2. In a penal trial, the accused must always have an advocate either appointed personally or assigned by the judge.
§3. In a contentious trial which involves minors or in a trial which affects the public good, with the exception of marriage cases, the judge is to appoint ex officio a defender for a party who does not have one.
Can. 1482 §1. A person can appoint only one procurator who cannot substitute another unless the procurator has been given the expressed faculty to do so.
§2. If a person appoints several procurators for a just cause, however, they are to be designated in such a way that prevention is operative among them.
§3. Nevertheless, several advocates can be appointed together.
Can. 1483 The procurator and advocate must have attained the age of majority and be of good reputation; moreover, the advocate must be a Catholic unless the diocesan bishop permits otherwise, a doctor in canon law or otherwise truly expert, and approved by the same bishop.
Can. 1484 §1. Before the procurator and advocate undertake their function, they must present an authentic mandate to the tribunal.
§2. To prevent the extinction of a right, however, the judge can admit a procurator
even if the mandate has not been presented, once a suitable guarantee has been furnished if the case warrants it; the act, however, lacks any force if the procurator does not correctly present the mandate within the peremptory time established by the judge.
Can. 1485 Without a special mandate, a procurator cannot validly renounce an action, an instance, or judicial acts nor come to an agreement, make a bargain, enter into arbitration, or in general do those things for which the law requires a special mandate.
Can. 1486 §1. For the removal of a procurator or advocate to take effect, they must be informed; if the issue has already been joined, the judge and the opposing party must also be informed about the removal.
§2. After the definitive sentence has been issued, the right and duty to appeal, if the mandating person does not refuse, remains with the procurator.
Can. 1487 For a grave cause, the judge either ex officio or at the request of the party can remove the procurator and the advocate by decree.
Can. 1488 §1. Both the procurator and the advocate are forbidden to resolve the litigation by bribery or to make an agreement for an excessive profit or for a share in the object in dispute. If they do so, the agreement is null, and the judge can fine them. Moreover, the bishop who presides over the tribunal can suspend the advocate from office and even remove him or her from the list of advocates if it happens again.
§2. Advocates and procurators can be punished in the same way if in deceit of the law they withdraw cases from competent tribunals so that the cases will be decided more favorably by other tribunals.
Can. 1489 Advocates and procurators who betray their office for gifts, promises, or any other reason are to be suspended from the exercise of legal assistance and punished with a fine or other suitable penalties.
Can. 1490 As far as possible, legal representatives are to be appointed in a stable manner in each tribunal, who receive a stipend from the tribunal and are to exercise, especially in marriage cases, the function of advocate or procurator on behalf of parties who wish to select them.

TITLE V.

ACTIONS AND EXCEPTIONS (Cann. 1491 - 1500)

CHAPTER I.

ACTIONS AND EXCEPTIONS IN GENERAL

Can. 1491 Every right is protected not only by an action but also by an exception unless other provision is expressly made.
Can. 1492 §1. Every action is extinguished by prescription according to the norm of law or by some other legitimate means, with the exception of actions concerning the
status of persons, which are never extinguished.
§2. Without prejudice to the prescript of D can. 1462, an exception is always available and is perpetual by its very nature.
Can. 1493 A petitioner can bring a person to trial with several actions at once, either concerning the same or different matters, so long as the actions do not conflict among themselves and do not exceed the competence of the tribunal approached.
Can. 1494 §1. The respondent can file a counterclaim against the petitioner before the same judge in the same trial either because of the connection of the case with the principal action or to remove or diminish the claim of the petitioner.
§2. A counterclaim to a counterclaim is not allowed.
Can. 1495 The counterclaim must be presented to the judge before whom the first action was filed even if the judge was delegated for only one case or is otherwise relatively incompetent.

CHAPTER II.

SPECIFIC ACTIONS AND EXCEPTIONS

Can. 1496 §1. A person, who through at least probable arguments has shown a right over something held by another and the threat of damage unless the thing is placed in safekeeping, has the right to obtain its sequestration from the judge.
§2. In similar circumstances, a person can obtain an order to restrain another from the exercise of a right.
Can. 1497 §1. Sequestration of a thing is also allowed as security for a loan provided that the right of the creditor is sufficiently evident.
§2. Sequestration can also be extended to the goods of the debtor which are discovered in the possession of others under any title and to the loans of the debtor.
Can. 1498 Sequestration of a thing and restraint upon the exercise of a right can in no way be decreed if the harm which is feared can be repaired in another way and suitable security for its repair is offered.
Can. 1499 A judge who grants the sequestration of a thing or a restraint upon the exercise of a right can first impose an obligation upon the person to compensate for damages if that person’s right is not proven.
Can. 1500 The prescripts of the civil law of the place where the object whose possession is in question is located are to be observed regarding the nature and force of a possessory action.

TITLE I.

THE INTRODUCTION OF THE CASE (Cann. 1501 - 1512)

CHAPTER I.

The Introductory Libellus of Litigation

Can. 1501 A judge cannot adjudicate a case unless the party concerned or the promoter of justice has presented a petition according to the norm of the canons.
Can. 1502 A person who wishes to bring another to trial must present to a competent judge a libellus which sets forth the object of the controversy and requests the services of the judge.
Can. 1503 §1. The judge can accept an oral petition whenever the petitioner is impeded from presenting a libellus or the case is easily investigated and of lesser importance.
§2. In either case, however, the judge is to order the notary to put the act into writing; the written record must be read to and approved by the petitioner and has all the legal effects of a libellus written by the petitioner.
Can. 1504 The libellus, which introduces litigation, must:
1/ express the judge before whom the case is introduced, what is being sought and by whom it is being sought;
2/ indicate the right upon which the petitioner bases the case and, at least generally, the facts and proofs which will prove the allegations;
3/ be signed by the petitioner or the petitioner’s procurator, indicating the day, month, and year, and the address where the petitioner or procurator lives or where they say they reside for the purpose of receiving the acts;
4/ indicate the domicile or quasi-domicile of the respondent.
Can. 1505 §1. When a single judge or the president of a collegiate tribunal has seen that the matter is within his competence and the petitioner does not lack legitimate personal standing in the trial, he must accept or reject the libellus as soon as possible by decree.
§2. A libellus can be rejected only:
1/ if the judge or tribunal is incompetent;
2/ if without doubt it is evident that the petitioner lacks legitimate personal standing in the trial;
3/ if the prescripts of D can. 1504, nn. 1-3 have not been observed;
4/ if it is certainly clear from the libellus itself that the petition lacks any basis and that
there is no possibility that any such basis will appear through a process.
§3. If the libellus has been rejected because of defects which can be corrected, the petitioner can resubmit a new, correctly prepared libellus to the same judge.
§4. A party is always free within ten available days to make recourse with substantiating reasons against the rejection of a libellus either to the appellate tribunal or to the college if the libellus was rejected by the presiding judge; the question of the rejection is to be decided as promptly as possible (expeditissime).
Can. 1506 If within a month from the presentation of the libellus the judge has not issued a decree which accepts or rejects the libellus according to the norm of D can.
1505, the interested party can insist that the judge fulfill his function. If the judge takes no action within ten days from the request, then the libellus is to be considered as accepted.

CHAPTER II.

THE CITATION AND NOTIFICATION OF JUDICIAL ACTS

Can. 1507 §1. In the decree which accepts the libellus of the petitioner, the judge or the presiding judge must call the other parties to trial, that is, cite them to the joinder of the issue, establishing whether they must respond in writing or present themselves before the judge to come to agreement about the doubts. If from the written responses the judge perceives it necessary to convene the parties, the judge can establish that by a new decree.
§2. If the libellus is considered as accepted according to the norm of D can. 1506, the decree of citation to the trial must be issued within twenty days from the request mentioned in that canon.
§3. If the litigating parties de facto present themselves before the judge to pursue the case, however, there is no need for a citation, but the notary is to note in the acts that the parties were present for the trial.
Can. 1508 §1. The decree of citation to the trial must be communicated immediately to the respondent and at the same time to others who must appear.
§2. The libellus which introduces litigation is to be attached to the citation unless for grave causes the judge determines that the libellus must not be made known to the party before that party makes a deposition in the trial.
§3. If litigation is introduced against someone who does not have the free exercise of his or her rights or the free administration of the things in dispute, the citation must be communicated, as the case may be, to the guardian, curator, or special procurator, that is, the one who is bound to undertake the trial in the name of that person according to the norm of law.
Can. 1509 §1. The notification of citations, decrees, sentences, and other judicial acts must be made through the public postal services or by some other very secure method
according to the norms established in particular law.
§2. The fact of notification and its method must be evident in the acts.
Can. 1510 A respondent who refuses to accept the document of citation or who prevents its delivery is considered to be legitimately cited.
Can. 1511 If the citation was not communicated legitimately, the acts of the process are null, without prejudice to the prescript of D can. 1507, §3.
Can. 1512 When the citation has been communicated legitimately or the parties have appeared before the judge to pursue the case:
1/ the matter ceases to be res integra;
2/ the case becomes proper to the otherwise competent judge or tribunal before which the action was initiated;
3/ the jurisdiction of a delegated judge is fixed in such a way that it does not cease when the authority of the one delegating expires;
4/ prescription is interrupted unless other provision is made;
5/ the litigation begins to be pending; therefore, the principle while litigation is pending, nothing is to be altered immediately takes effect.

TITLE II.

THE JOINDER OF THE ISSUE (Cann. 1513 - 1516)

Can. 1513 §1. The joinder of the issue (contestatio litis) occurs when the terms of the controversy, derived from the petitions and responses of the parties, are defined through a decree of the judge.
§2. The petitions and responses of the parties, besides those in the libellus which introduces the litigation, can be expressed either in a response to the citation or in the oral declarations made before the judge; in more difficult cases, however, the judge must convene the parties to resolve the doubt or doubts which must be answered in the sentence.
§3. The decree of the judge must be communicated to the parties; unless they have already agreed to the terms, the parties can make recourse to the judge within ten days in order to change them; a decree of the judge, however, must resolve the question as promptly as possible (expeditissime).
Can. 1514 Once established, the terms of the controversy cannot be changed validly except by a new decree, for a grave cause, at the request of a party, and after the other parties have been heard and their arguments considered.
Can. 1515 After the issue has been joined, the possessor of the property of another ceases to be in good faith; therefore, if the possessor is sentenced to restore the property, the person must also return the profits made from the day of the joinder and
repair any damages.
Can. 1516 After the issue has been joined, the judge is to prescribe a suitable time for the parties to present and complete the proofs.

TITLE III.

THE TRIAL OF THE LITIGATION (Cann. 1517 - 1525)

Can. 1517 A trial begins with the citation; it ends not only by the pronouncement of a definitive sentence but also by other methods defined by law.
Can. 1518 If the litigating party dies, changes status, or ceases from the office in virtue of which action is taken:
1/ if the case has not yet been concluded, the trial is suspended until the heir of the deceased, the successor, or an interested party resumes the litigation;
2/ if the case has been concluded, the judge must proceed to the additional acts, after having cited the procurator, if there is one, or otherwise the heir of the deceased or the successor.
Can. 1519 §1. If the guardian, curator, or procurator who is necessary according to the norm of D can. 1481, §§1 and 3 ceases from that function, the trial is suspended in the meantime.
§2. The judge, however, is to appoint another guardian or curator as soon as possible; the judge can appoint a procurator for the litigation if the party has neglected to do so within the brief time period established by the judge.
Can. 1520 If the parties, without any impediment, propose no procedural act for six months, the trial is abated.
Particular law can establish other terms of abatement.
Can. 1521 Abatement takes effect by the law itself against all persons, including minors or those equivalent to minors, and must be declared ex officio, without prejudice to the right of seeking indemnity against guardians, curators, administrators, or procurators, who have not proved that they were not negligent.
Can. 1522 Abatement extinguishes the acts of the process but not the acts of the case; indeed these acts can also have force in another trial provided that the case involves the same persons and the same issue; regarding those not party to the case, however, the acts have no force other than that of documents.
Can. 1523 Each litigant is to bear the expenses of the abated trial which that litigant has incurred.
Can. 1524 §1. The petitioner can renounce the trial at any stage or grade of the trial; likewise both the petitioner and the respondent can renounce either all or only some of the acts of the process.
§2. To renounce a trial, guardians and administrators of juridic persons need the counsel or consent of those whose involvement is required to place acts which exceed the limits of ordinary administration.
§3. To be valid, a renunciation must be written and signed by the party or by a procurator of the party who has a special mandate to do so; it must be communicated to the other party, accepted or at least not challenged by that party, and accepted by the judge.
Can. 1525 A renunciation accepted by the judge has the same effects for the acts renounced as the abatement of the trial; it also obliges the renouncing party to pay the expenses for the acts renounced.

TITLE IV.

PROOFS (Cann. 1526 - 1586)

Can. 1526 §1. The burden of proof rests upon the person who makes the allegation.
§2. The following do not need proof:
1/ matters presumed by the law itself;
2/ facts alleged by one of the contending parties and admitted by the other unless the law or the judge nevertheless requires proof.
Can. 1527 §1. Proofs of any kind which seem useful for adjudicating the case and are licit can be brought forward.
§2. If a party insists that a proof rejected by a judge be accepted, the judge is to decide the matter as promptly as possible (expeditissime).
Can. 1528 If a party or a witness refuses to appear before the judge to testify, it is permissible to hear them through a lay person designated by the judge or to require of them a declaration either before a notary public or in any other legitimate manner.
Can. 1529 Except for a grave cause, the judge is not to proceed to collect the proofs before the joinder of the issue.

CHAPTER I.

THE DECLARATIONS OF THE PARTIES

Can. 1530 The judge can always question the parties to draw out the truth more effectively and indeed must do so at the request of a party or to prove a fact which the public interest requires to be placed beyond doubt.
Can. 1531 §1. A party legitimately questioned must respond and must tell the whole truth.
§2. If a party refuses to respond, it is for the judge to decide what can be inferred from that refusal concerning the proof of the facts.
Can. 1532 In cases where the public good is at stake, the judge is to administer an oath to the parties to tell the truth or at least to confirm the truth of what they have said unless a grave cause suggests otherwise; the same can be done in other cases according to the judge’s own prudence.
Can. 1533 The parties, the promoter of justice, and the defender of the bond can present the judge with items about which the party is to be questioned.
Can. 1534 The provisions of cann. D 1548, §2, n. 1, D 1552, and D 1558-1565 concerning witnesses are to be observed to the extent possible when questioning the parties.
Can. 1535 A judicial confession is the written or oral assertion of some fact against oneself before a competent judge by any party concerning the matter of the trial, whether made spontaneously or while being questioned by the judge.
Can. 1536 §1. The judicial confession of one party relieves the other parties from the burden of proof if it concerns some private matter and the public good is not at stake.
§2. In cases which regard the public good, however, a judicial confession and declarations of the parties which are not confessions can have a probative force which the judge must evaluate together with the other circumstances of the case; the force of full proof cannot be attributed to them, however, unless other elements are present which thoroughly corroborate them.
Can. 1537 After considering all the circumstances, it is for the judge to decide how much value must be accorded an extrajudicial confession introduced into the trial.
Can. 1538 A confession or any other declaration of a party lacks any force if it is shown that it was made due to an error of fact or extorted by force or grave fear.

CHAPTER II.

PROOF THROUGH DOCUMENTS

Can. 1539 In any kind of trial, proof by means of both public and private documents is allowed.
Art. 1.
THE NATURE AND TRUSTWORTHINESS OF DOCUMENTS
Can. 1540 §1. Public ecclesiastical documents are those which a public person has drawn up in the exercise of that person’s function in the Church, after the solemnities prescribed by law have been observed.
§2. Public civil documents are those which the laws of each place consider to be such.
§3. Other documents are private.
Can. 1541 Unless contrary and evident arguments prove otherwise, public documents are to be trusted concerning everything which they directly and principally affirm.
Can. 1542 A private document, whether acknowledged by a party or approved by the judge, has the same force of proof against the author or signatory and those deriving a case from them as an extrajudicial confession. It has the same force against those who are not parties to the case as declarations of the parties which are not confessions, according to the norm of D can. 1536, §2.
Can. 1543 If the documents are shown to have been erased, emended, falsified, or otherwise defective, it is for the judge to decide what value, if any, must be afforded them.
Art. 2.
THE PRESENTATION OF DOCUMENTS
Can. 1544 Documents do not have probative force in a trial unless they are originals or authentic copies and deposited at the tribunal chancery so that the judge and the opposing party can examine them.
Can. 1545 The judge can order a document common to both parties to be presented in the process.
Can. 1546 §1. Even if documents are common, no one is bound to present those which cannot be communicated without danger of harm according to the norm of D can. 1548, §2, n. 2 or without danger of violating an obligation to observe secrecy.
§2. Nonetheless, if at least some small part of a document can be transcribed and presented in copy without the above-mentioned disadvantages, the judge can decree that it be produced.

CHAPTER III. WITNESSES AND TESTIMONIES

Can. 1547 Proof by means of witnesses is allowed under the direction of the judge in cases of any kind.
Can. 1548 §1. When the judge questions witnesses legitimately, they must tell the truth.
§2. Without prejudice to the prescript of D can. 1550, §2, n. 2, the following are exempted from the obligation to respond:
1/ clerics regarding what has been made known to them by reason of sacred ministry; civil officials, physicians, midwives, advocates, notaries, and others bound by professional secrecy even by reason of having given advice, regarding those matters subject to this secrecy;
2/ those who fear that from their own testimony ill repute, dangerous hardships, or other grave evils will befall them, their spouses, or persons related to them by consanguinity or affinity.
Art. 1.
THOSE WHO CAN BE WITNESSES
Can. 1549 All persons can be witnesses unless the law expressly excludes them in whole or in part.
Can. 1550 §1. Minors below the fourteenth year of age and those of limited mental capacity are not allowed to give testimony; they can, however, be heard by a decree of the judge which declares such a hearing expedient.
§2. The following are considered incapable:
1/ the parties in the case or those who stand for the parties at the trial, the judge and the judge’s assistants, the advocate, and others who assist or have assisted the parties in the same case;
2/ priests regarding all matters which they have come to know from sacramental confession even if the penitent seeks their disclosure; moreover, matters heard by anyone and in any way on the occasion of confession cannot be accepted even as an indication of the truth.
Art. 2.
THE INTRODUCTION AND EXCLUSION OF WITNESSES
Can. 1551 The party who has introduced a witness can renounce the examination of that witness; the opposing party, however, can request that the witness be examined nevertheless.
Can. 1552 §1. When proof through witnesses is requested, their names and domicile are to be communicated to the tribunal.
§2. The items of discussion about which questioning of the witnesses is sought are to be presented within the time period set by the judge; otherwise, the request is to be considered as abandoned.
Can. 1553 It is for the judge to curb an excessive number of witnesses.
Can. 1554 Before the witnesses are examined, their names are to be communicated to the parties; if in the prudent judgment of the judge, however, that cannot be done without grave difficulty, it is to be done at least before the publication of the testimonies.
Can. 1555 Without prejudice to the prescript of D can. 1550, a party can request the exclusion of a witness if a just cause for the exclusion is shown before the questioning of the witness.
Can. 1556 The citation of a witness occurs through a decree of the judge legitimately communicated to the witness.
Can. 1557 A witness who has been cited properly is to appear or to inform the judge
of the reason for the absence. Art. 3.
THE EXAMINATION OF WITNESSES
Can. 1558 §1. Witnesses must be examined at the tribunal unless the judge deems otherwise.
§2. Cardinals, patriarchs, bishops, and those who possess a similar favor by civil law are to be heard in the place they select.
§3. The judge is to decide where to hear those for whom it is impossible or difficult to come to the tribunal because of distance, sickness, or some impediment, without prejudice to the prescripts of cann. D 1418 and D 1469, §2.
Can. 1559 The parties cannot be present at the examination of the witnesses unless the judge has decided to admit them, especially when the matter concerns a private good. Their advocates or procurators, however, can be present unless the judge has decided that the examination must proceed in secret due to the circumstances of the matters and persons.
Can. 1560 §1. Each witness must be examined separately.
§2. If witnesses disagree among themselves or with a party in a grave matter, the judge, after having removed discord and scandal insofar as possible, can have those who disagree meet together or confront one another.
Can. 1561 The judge, the judge’s delegate, or an auditor examines the witness; the examiner must have the assistance of a notary. Consequently, if the parties, the promoter of justice, the defender of the bond, or the advocates present at the examination have any questions to be put to the witness, they are to propose them not to the witness but to the judge or the one who takes the place of the judge, who is to ask the questions, unless particular law provides otherwise.
Can. 1562 §1. The judge is to call to the attention of the witness the grave obligation to speak the whole truth and only the truth.
§2. The judge is to administer an oath to the witness according to D can. 1532; a witness who refuses to take it, however, is to be heard without the oath.
Can. 1563 The judge is first of all to establish the identity of the witness, then ask what relationship the witness has with the parties, and, when addressing specific questions to the witness concerning the case, also inquire about the sources of his or her knowledge and the precise time when the witness learned what he or she asserts.
Can. 1564 The questions are to be brief, accommodated to the mental capacity of the person being questioned, not comprised of several points at the same time, not deceitful or deceptive or suggestive of a response, free from any kind of offense, and pertinent to the case being tried.
Can. 1565 §1. Questions must not be communicated to the witnesses beforehand.
§2. Nonetheless, if the matters about which testimony must be given are so remote to memory that they cannot be affirmed with certainty unless previously recalled, the judge can advise the witness beforehand on some matters if the judge thinks this can be done without danger.
Can. 1566 Witnesses are to give testimony orally and are not to read written materials unless they are computations and accounts; in this case, they can consult the notes which they brought with them.
Can. 1567 §1. The notary is to write down the response immediately and must report the exact words of the testimony given, at least in what pertains to those points which touch directly upon the material of the trial.
§2. The use of a tape recorder can be allowed, provided that the responses are afterwards transcribed and, if possible, signed by the deponents.
Can. 1568 The notary is to make mention in the acts of whether the oath was taken, excused, or refused, of the presence of the parties and other persons, of the questions added ex officio, and in general of everything worth remembering which may have occurred while the witnesses were being examined.
Can. 1569 §1. At the end of the examination, what the notary has written down from the deposition must be read to the witness, or what has been recorded with the tape recorder during the deposition must be played, giving the witness the opportunity to add, suppress, correct, or change it.
§2. Finally, the witness, the judge, and the notary must sign the acts.
Can. 1570 Although already examined, witnesses can be recalled for examination before the acts or testimonies are published, either at the request of a party or ex officio, if the judge decides it is necessary or useful, provided that there is no danger of collusion or corruption.
Can. 1571 Both the expenses which the witnesses incurred and the income which they lost by giving testimony must be reimbursed to them according to the just assessment of the judge.
Art. 4.
THE TRUSTWORTHINESS OF TESTIMONIES
Can. 1572 In evaluating testimony, the judge, after having requested testimonial letters if necessary, is to consider the following:
1/ what the condition or reputation of the person is;
2/ whether the testimony derives from personal knowledge, especially from what has been seen or heard personally, or whether from opinion, rumor, or hearsay;
3/ whether the witness is reliable and firmly consistent or inconsistent, uncertain, or vacillating;
4/ whether the witness has co-witnesses to the testimony or is supported or not by other elements of proof.
Can. 1573 The testimony of one witness cannot produce full proof unless it concerns a qualified witness making a deposition concerning matters done ex officio, or unless the circumstances of things and persons suggest otherwise.

CHAPTER IV.

EXPERTS

Can. 1574 The assistance of experts must be used whenever the prescript of a law or of the judge requires their examination and opinion based on the precepts of art or science in order to establish some fact or to discern the true nature of some matter.
Can. 1575 After having heard the parties and their suggestions, it is for the judge to appoint the experts or, if the case warrants, to accept reports already drawn up by other experts.
Can. 1576 Experts are excluded or can be objected to for the same reasons as a witness.
Can. 1577 §1. Attentive to what the litigants may bring forward, the judge is to determine in a decree the individual items upon which the services of the expert must focus.
§2. The acts of the case and other documents and aids which the expert can need to fulfill his or her function correctly and faithfully must be turned over to the expert.
§3. After having heard the expert, the judge is to determine the time within which the expert must complete the examination and produce the report.
Can. 1578 §1. Each of the experts is to prepare a report separate from the others unless the judge decrees that one report signed by the experts individually be drawn up; if this is done, differences of opinion, if there are any, are to be noted carefully.
§2. Experts must indicate clearly by what documents or other suitable means they gained certainty of the identity of the persons, things, or places, by what manner and method they proceeded in fulfilling the function entrusted to them, and above all on which arguments they based their conclusions.
§3. The judge can summon the expert to supply explanations which later seem necessary.
Can. 1579 §1. The judge is to weigh carefully not only the conclusions of the experts, even if they are in agreement, but also the other circumstances of the case.
§2. When giving reasons for the decision, the judge must express what considerations
prompted him or her to accept or reject the conclusions of the experts.
Can. 1580 The judge must justly and equitably determine the expenses and fees to be paid to the experts, with due regard for particular law.
Can. 1581 §1. The parties can designate private experts whom the judge must approve.
§2. If the judge allows them, the private experts can inspect the acts of the case insofar as necessary and attend the presentation of the expert testimony; moreover, they can always present their own report.

CHAPTER V.

JUDICIAL EXAMINATION AND INSPECTION

Can. 1582 If, in order to decide a case, the judge considers it opportune to visit some place or to inspect some thing, the judge, after having heard the parties, is to order it by a decree describing in summary fashion those things which must be exhibited during the visit or inspection.
Can. 1583 When the visit or inspection has been completed, a report about it is to be drafted.

CHAPTER VI. PRESUMPTIONS

Can. 1584 A presumption is a probable conjecture about an uncertain matter; a presumption of law is one which the law itself establishes; a human presumption is one which a judge formulates.
Can. 1585 A person who has a favorable presumption of law is freed from the burden of proof, which then falls to the other party.
Can. 1586 The judge is not to formulate presumptions which are not established by law unless they are directly based on a certain and determined fact connected with the matter in dispute.

TITLE V.

INCIDENTAL CASES (Cann. 1587 - 1597)

Can. 1587 An incidental case arises whenever, after the trial has begun through the citation, a question is proposed which nevertheless pertains to the case in such a way that it frequently must be resolved before the principal question, even if it was not expressly contained in the libellus which introduced the litigation.
Can. 1588 An incidental case is proposed in writing or orally before the judge competent to decide the principal case, indicating the connection between this and the principal case.
Can. 1589 §1. After having received the petition and heard the parties, the judge is to decide as promptly as possible (expeditissime) whether the proposed incidental question seems to have a foundation and a connection with the principal trial or rather must be rejected at the outset. If the judge admits the incidental question, the judge is to decide whether it is of such gravity that it must be resolved by an interlocutory sentence or by a decree.
§2. If the judge decides not to resolve the incidental question before the definitive sentence, however, the judge is to decree that the question will be considered when the principal case is decided.
Can. 1590 §1. If the incidental question must be resolved by sentence, the norms for the oral contentious process are to be observed unless the judge decides otherwise due to the gravity of the matter.
§2. If the matter must be resolved by decree, however, the tribunal can entrust the matter to an auditor or the presiding judge.
Can. 1591 Before the principal case is completed, the judge or the tribunal can revoke or reform the decree or interlocutory sentence for a just reason either at the request of a party or ex officio after the parties have been heard.

CHAPTER I.

PARTIES WHO DO NOT APPEAR

Can. 1592 §1. If the cited respondent has neither appeared nor given a suitable excuse for being absent or has not responded according to the norm of D can. 1507, §1, the judge, having observed what is required, is to declare the respondent absent from the trial and decree that the case is to proceed to the definitive sentence and its execution.
§2. Before issuing the decree mentioned in §1, the judge must be certain that a legitimately executed citation has reached the respondent within the useful time, even by issuing a new citation if necessary.
Can. 1593 §1. If the respondent appears at the trial later or responds before a decision in the case, the respondent can offer conclusions and proofs, without prejudice to the prescript of D can. 1600; the judge, however, is to take care that the trial is not prolonged intentionally through longer and unnecessary delays.
§2. Even if the respondent did not appear or respond before a decision in the case, the respondent can use challenges against the sentence; if the respondent proves that there was a legitimate impediment for being detained and there was no personal fault in its not being made known beforehand, the respondent can use a complaint of nullity.
Can. 1594 If the petitioner has not appeared on the day and at the hour prescribed for the joinder of the issue and has not offered a suitable excuse:
1/ the judge is to cite the petitioner again;
2/ if the petitioner does not comply with the new citation, the petitioner is presumed to
have renounced the trial according to the norm of cann. D 1524-1525;
3/ if the petitioner later wishes to intervene in the process, D can. 1593 is to be observed.
Can. 1595 §1. A petitioner or respondent who is absent from the trial and has not given proof of a just impediment is obliged both to pay the expenses of the litigation which have accrued because of the absence and to indemnify the other party if necessary.
§2. If both the petitioner and the respondent were absent from the trial, they are obliged in solidum to pay the expenses of the litigation.

CHAPTER II.

THE INTERVENTION OF A THIRD PERSON IN A CASE

Can. 1596 §1. A person who has an interest can be admitted to intervene in a case at any instance of the litigation, either as a party defending a right or in an accessory manner to help a litigant.
§2. To be admitted, the person must present a libellus to the judge before the conclusion of the case; in the libellus the person briefly is to demonstrate his or her right to intervene.
§3. A person who intervenes in a case must be admitted at that stage which the case has reached, with a brief and peremptory period of time assigned to the person to present proofs if the case has reached the probatory period.
Can. 1597 After having heard the parties, the judge must summon to the trial a third person whose intervention seems necessary.

TITLE VI.

THE PUBLICATION OF THE ACTS, THE CONCLUSION OF THE CASE, AND THE DISCUSSION OF THE CASE (Cann. 1598 - 1606)

Can. 1598 §1. After the proofs have been collected, the judge by a decree must permit the parties and their advocates, under penalty of nullity, to inspect at the tribunal chancery the acts not yet known to them; furthermore, a copy of the acts can also be given to advocates who request one. In cases pertaining to the public good to avoid a most grave danger the judge can decree that a specific act must be shown to no one; the judge is to take care, however, that the right of defense always remains intact.
§2. To complete the proofs, the parties can propose additional proofs to the judge. When these proofs have been collected, it is again an occasion for the decree mentioned in §1 if the judge thinks it necessary.
Can. 1599 §1. When everything pertaining to the production of proofs has been
completed, the conclusion of the case is reached.
§2. This conclusion occurs whenever the parties declare that they have nothing else to add, the useful time prescribed by the judge to propose proofs has elapsed, or the judge declares that the case is instructed sufficiently.
§3. The judge is to issue a decree that the case has reached its conclusion, in whatever manner it has occurred.
Can. 1600 §1. After the conclusion of the case, the judge can still summon the same or other witnesses or arrange for other proofs which were not requested earlier, only:
1/ in cases which concern the private good of the parties alone, if all the parties consent;
2/ in other cases, after the parties have been heard and provided that there is a grave reason and any danger of fraud or subornation is eliminated;
3/ in all cases whenever it is likely that the sentence will be unjust because of the reasons mentioned in D can. 1645, §2, nn. 1-3 unless the new proof is allowed.
§2. The judge, moreover, can order or allow a document to be shown, which may have been unable to be shown earlier through no negligence of the interested person.
§3. New proofs are to be published according to D can. 1598, §1.
Can. 1601 After the conclusion of the case, the judge is to determine a suitable period of time to present defense briefs or observations.
Can. 1602 §1. The defense briefs and the observations are to be written unless the judge, with the consent of the parties, considers a debate before a session of the tribunal to be sufficient.
§2. To print the defense briefs along with the principal documents requires the previous permission of the judge, without prejudice to the obligation of secrecy, if such exists.
§3. The regulations of the tribunal are to be observed regarding the length of the defense briefs, the number of copies, and other matters of this kind.
Can. 1603 §1. When the defense briefs and observations have been communicated to each party, either party is permitted to present responses within the brief time period established by the judge.
§2. The parties are given this right only once unless the judge decides that it must be granted a second time for a grave cause; then, however, the grant made to one party is considered as given to the other also.
§3. The promoter of justice and the defender of the bond have the right to reply a second time to the responses of the parties.
Can. 1604 §1. It is absolutely forbidden for information given to the judge by the
parties, advocates, or even other persons to remain outside the acts of the case.
§2. If the discussion of the case has been done in writing, the judge can order a moderate oral debate to be held before a session of the tribunal in order to explain certain questions.
Can. 1605 A notary is to be present at the oral debate mentioned in cann. D 1602, §1 and D 1604, §2 so that, if the judge orders it or a party requests it and the judge consents, the notary can immediately report in writing about what was discussed and concluded.
Can. 1606 If the parties have neglected to prepare a defense brief within the time available to them or have entrusted themselves to the knowledge and conscience of the judge, and if from the acts and proofs the judge considers the matter fully examined, the judge can pronounce the sentence immediately, after having requested the observations of the promoter of justice and the defender of the bond if they are involved in the trial.

TITLE VII.

THE PRONOUNCEMENTS OF THE JUDGE (Cann. 1607 - 1618)

Can. 1607 When a case has been handled in a judicial manner, if it is the principal case, the judge decides it through the definitive sentence; if an incidental case, through an interlocutory sentence, without prejudice to the prescript of D can. 1589, §1.
Can. 1608 §1. For the pronouncement of any sentence, the judge must have moral certitude about the matter to be decided by the sentence.
§2. The judge must derive this certitude from the acts and the proofs.
§3. The judge, however, must appraise the proofs according to the judge’s own conscience, without prejudice to the prescripts of law concerning the efficacy of certain proofs.
§4. A judge who was not able to arrive at this certitude is to pronounce that the right of the petitioner is not established and is to dismiss the respondent as absolved, unless it concerns a case which has the favor of law, in which case the judge must pronounce for that.
Can. 1609 §1. In a collegiate tribunal the president of the college is to establish the date and time when the judges are to convene for deliberation; unless a special reason suggests otherwise, the meeting is to be held at the tribunal office.
§2. On the date assigned for the meeting, the individual judges are to submit their written conclusions on the merit of the case with the reasons in law and in fact which led them to their conclusions; these conclusions are to be added to the acts of the case and must be kept secret.
§3. After the invocation of the Divine Name, the individual judges are to present their conclusions in order of precedence, always beginning, however, with the ponens or
relator of the case. A discussion then follows under the leadership of the tribunal president, especially to determine what must be established in the dispositive part of the sentence.
§4. In the discussion each judge is permitted to withdraw from his or her original conclusion. The judge who is unwilling to assent to the decision of the others, however, can demand that his or her conclusions be transmitted to the higher tribunal if an appeal is made.
§5. If the judges are unwilling or unable to arrive at a sentence during the first discussion, the decision can be deferred to a new meeting, but not for more than a week, unless the instruction of the case must be completed according to the norm of D can. 1600.
Can. 1610 §1. If there is only one judge, he will write the sentence himself.
§2. In a collegiate tribunal, it is for the ponens or relator to write the sentence, selecting the reasons from those the individual judges brought forth during the discussion, unless a majority of the judges have already determined the reasons to be presented. The sentence must then be submitted for the approval of the individual judges.
§3. The sentence must be issued no more than a month from the day on which the case was decided unless in a collegiate tribunal the judges set a longer period for a grave reason.
Can. 1611 The sentence must:
1/ decide the controversy deliberated before the tribunal with an appropriate response given to the individual doubts;
2/ determine what obligations have arisen for the parties from the trial and how they must be fulfilled;
3/ set forth the reasons or motives in law and in fact on which the dispositive part of the sentence is based;
4/ determine the expenses of the litigation.
Can. 1612 §1. After the invocation of the Divine Name, the sentence must express in order the judge or the tribunal, the petitioner, the respondent, and the procurator, with their names and domiciles correctly designated, and the promoter of justice and defender of the bond if they took part in the trial.
§2. Next, it must briefly relate the facts together with the conclusions of the parties and the formula of the doubts.
§3. The dispositive part of the sentence follows the above, preceded by the reasons on which it is based.
§4. It is to conclude with the indication of the date and the place where it was
rendered, with the signature of the judge or, if it is a collegiate tribunal, of all the judges, and the notary.
Can. 1613 The rules proposed above for a definitive sentence are to be adapted for an interlocutory sentence.
Can. 1614 The sentence is to be published as soon as possible, with an indication of the means by which it can be challenged. It has no force before publication even if the dispositive part was made known to the parties with the permission of the judge.
Can. 1615 Publication or communication of the sentence can be done either by giving a copy of the sentence to the parties or their procurators or by sending them a copy according to the norm of D can. 1509.
Can. 1616 §1. If in the text of the sentence an error in calculations turns up, a material error occurs in transcribing the dispositive section or in relating the facts or the petitions of the parties, or the requirements of D can. 1612, §4 are omitted, the tribunal which rendered the sentence must correct or complete it either at the request of a party or ex officio, but always after the parties have been heard and a decree appended to the bottom of the sentence.
§2. If any party objects, the incidental question is to be decided by a decree.
Can. 1617 Other pronouncements of the judge besides the sentence are decrees, which have no force if they are not merely procedural unless they express the reasons at least in a summary fashion or refer to reasons expressed in another act.
Can. 1618 An interlocutory sentence or a decree has the force of a definitive sentence if it prevents a trial or puts an end to a trial or some grade of a trial with respect to at least some party in the case.

TITLE VIII.

CHALLENGE OF THE SENTENCE (Cann. 1619 - 1640)

CHAPTER I.

COMPLAINT OF NULLITY AGAINST THE SENTENCE

Can. 1619 Without prejudice to cann. D 1622 and D 1623, whenever a case involves the good of private persons, the sentence itself sanates the nullities of acts established by positive law which were not declared to the judge before the sentence even though they were known to the party proposing the complaint.
Can. 1620 A sentence suffers from the defect of irremediable nullity if:
1/ it was rendered by an absolutely incompetent judge;
2/ it was rendered by a person who lacks the power of judging in the tribunal in which the case was decided;
3/ a judge rendered a sentence coerced by force or grave fear;
4/ the trial took place without the judicial petition mentioned in D can. 1501 or was not instituted against some respondent;
5/ it was rendered between parties, at least one of whom did not have standing in the trial;
6/ someone acted in the name of another without a legitimate mandate;
7/ the right of defense was denied to one or the other party;
8/ it did not decide the controversy even partially.
Can. 1621 The complaint of nullity mentioned in D can. 1620 can be proposed by way of exception in perpetuity and also by way of action before the judge who rendered the sentence within ten years from the date of the publication of the sentence.
Can. 1622 A sentence suffers from the defect of remediable nullity only if:
1/ it was rendered by an illegitimate number of judges contrary to the prescript of D
can. 1425, §1;
2/ it does not contain the motives or reasons for the decision;
3/ it lacks the signatures prescribed by law;
4/ it does not indicate the year, month, day, and place in which it was rendered;
5/ it is based on a null judicial act whose nullity was not sanated according to the norm of D can. 1619;
6/ it was rendered against a party legitimately absent according to D can. 1593, §2.
Can. 1623 A complaint of nullity in the cases mentioned in D can. 1622 can be proposed within three months from the notice of the publication of the sentence.
Can. 1624 The judge who rendered the sentence deals with the complaint of nullity. If the party fears that the judge who rendered the sentence challenged by the complaint of nullity is prejudiced and therefore considers the judge suspect, the party can demand that another judge be substituted according to the norm of D can. 1450.
Can. 1625 A complaint of nullity can be proposed together with an appeal within the time established for an appeal.
Can. 1626 §1. Not only the parties who consider themselves aggrieved can introduce a complaint of nullity but also the promoter of justice and the defender of the bond whenever they have the right to intervene.
§2. The judge can retract or emend ex officio a null sentence, which that judge has rendered, within the time limit for acting established by D can. 1623 unless an appeal together with a complaint of nullity has been introduced in the meantime or the nullity has been sanated through the expiration of the time limit mentioned in D can. 1623.
Can. 1627 Cases concerning a complaint of nullity can be treated according to the norms for the oral contentious process.

CHAPTER II.

APPEAL

Can. 1628 A party who considers himself or herself aggrieved by any sentence as well as the promoter of justice and the defender of the bond in cases which require their presence have the right to appeal the sentence to a higher judge, without prejudice to the prescript of D can. 1629.
Can. 1629 There is no appeal:
1/ from a sentence of the Supreme Pontiff himself or the Apostolic Signatura;
2/ from a sentence tainted by a defect of nullity, unless the appeal is joined with a complaint of nullity according to the norm of D can. 1625;
3/ from a sentence which has become a res iudicata;
4/ from a decree of a judge or from an interlocutory sentence which does not have the force of a definitive sentence, unless it is joined with an appeal from a definitive sentence;
5/ from a sentence or a decree in a case where the law requires the matter to be decided as promptly as possible (expeditissime).
Can. 1630 §1. An appeal must be introduced before the judge who rendered the sentence within the peremptory period of fifteen useful days from the notice of the publication of the sentence.
§2. If an appeal is made orally, the notary is to put it in writing in the presence of the appellant.
Can. 1631 If a question arises about the right to appeal, the appellate tribunal deals with it as promptly as possible (expeditissime) according to the norms of the oral contentious process.
Can. 1632 §1. If the appeal does not indicate the tribunal to which it is directed, it is presumed to be made to the tribunal mentioned in cann. D 1438 and D 1439.
§2. If the other party has appealed to another appellate tribunal, the tribunal of higher grade deals with the case, without prejudice to D can. 1415.
Can. 1633 An appeal must be pursued before the appellate judge within a month from its introduction unless the judge from whom appeal is made has established a longer period for a party to pursue it.
Can. 1634 §1. To pursue an appeal it is required and suffices that a party calls upon the services of a higher judge for an emendation of the challenged sentence, attaches a copy of this sentence, and indicates the reasons for the appeal.
§2. If a party cannot obtain a copy of the challenged sentence from the tribunal from which appeal is made within the useful time, the time limits do not run in the meantime; the impediment must be made known to the appellate judge who is to bind the judge from whom appeal is made by a precept to fulfill that judge’s duty as soon as possible.
§3. Meanwhile the judge from whom appeal is made must transmit the acts to the appellate judge according to the norm of D can. 1474.
Can. 1635 Once the deadline for appeal has passed without action either before the judge from whom the appeal is made or before the appellate judge, the appeal is considered abandoned.
Can. 1636 §1. The appellant can renounce the appeal with the effects mentioned in D
can. 1525.
§2. If the defender of the bond or the promoter of justice has introduced the appeal, the defender of the bond or the promoter of justice of the appellate tribunal can renounce it, unless the law provides otherwise.
Can. 1637 §1. An appeal made by the petitioner also benefits the respondent and vice versa.
§2. If there are several respondents or petitioners and the sentence is challenged by only one or against only one of them, the challenge is considered to be made by all of them and against all of them whenever the matter sought is indivisible or a joint obligation.
§3. If one party introduces an appeal against one ground of the sentence, the other party can appeal incidentally against other grounds within the peremptory period of fifteen days from the day on which the original appeal was made known to the latter, even if the deadline for an appeal has passed.
§4. Unless it is otherwise evident, an appeal is presumed to be made against all the grounds of a sentence.
Can. 1638 An appeal suspends the execution of the sentence.
Can. 1639 §1. Without prejudice to the prescript of D can. 1683, a new cause for petitioning cannot be admitted at the appellate grade, not even by way of useful accumulation; consequently, the joinder of the issue can only address whether the prior sentence is to be con-firmed or revised either totally or partially.
§2. New proofs, however, are admitted only according to the norm of D can. 1600.
Can. 1640 The appellate grade must proceed in the same manner as first instance with appropriate adjustments; immediately after the issue has been joined according to the norm of D can. 1513, §1 and D can. 1639, §1 and unless the proofs possibly must be completed, the discussion of the case is to take place and the sentence rendered.

TITLE IX.

RES IUDICATA AND RESTITUTIO IN INTEGRUM (Cann. 1641 - 1648)

CHAPTER I. RES IUDICATA

Can. 1641 Without prejudice to the prescript of D can. 1643, a res iudicata occurs:
1/ if a second concordant sentence is rendered between the same parties over the same issue and on the same cause for petitioning;
2/ if an appeal against the sentence has not been introduced within the useful time;
3/ if at the appellate grade, the trial has been abated or renounced;
4/ if a definitive sentence has been rendered from which there is no appeal according to the norm of D can. 1629.
Can. 1642 §1. A res iudicata possesses the stability of law and cannot be challenged directly except according to the norm of D can. 1645, §1.
§2. It establishes the rights between the parties and permits an action for execution and an exception of res iudicata which the judge can also declare ex officio in order to prevent a new introduction of the same case.
Can. 1643 Cases concerning the status of persons, including cases concerning the separation of spouses, never become res iudicata.
Can. 1644 §1. If a second concordant sentence has been rendered in a case concerning the status of persons, recourse can be made at any time to the appellate tribunal if new and grave proofs or arguments are brought forward within the peremptory time limit of thirty days from the proposed challenge. Within a month from when the new proofs and arguments are brought forward, however, the appellate tribunal must establish by decree whether a new presentation of the case must be admitted or not.
§2. Recourse to a higher tribunal in order to obtain a new presentation of the case does not suspend the execution of the sentence unless either the law provides otherwise or the appellate tribunal orders its suspension according to the norm of D can. 1650, §3.

CHAPTER II. RESTITUTIO IN INTEGRUM

Can. 1645 §1. Restitutio in integrum is granted against a sentence which has become res iudicata provided that its injustice is clearly established.
§2. Injustice, however, is not considered to be established clearly unless:
1/ the sentence is based on proofs which afterwards are discovered to be false in such a way that without those proofs the dispositive part of the sentence is not sustained;
2/ documents have been revealed afterwards which undoubtedly prove new facts and demand a contrary decision;
3/ the sentence was rendered due to the malice of one party resulting in harm to the other party;
4/ a prescript of the law which is not merely procedural was clearly neglected;
5/ the sentence is contrary to a previous decision which has become res iudicata.
Can. 1646 §1. Restitutio in integrum for the reasons mentioned in D can. 1645, §2, nn.
1-3 must be sought from the judge who rendered the sentence within three months computed from the day the person became aware of these same reasons.
§2. Restitutio in integrum for the reasons mentioned in D can. 1645 §2, nn. 4 and 5 must be sought from the appellate tribunal within three months from the notice of the publication of the sentence; if in the case mentioned in D can. 1645, §2, n. 5 notice of the previous decision occurs later, however, the time limit runs from this notice.
§3. The time limits mentioned above do not run as long as the injured person is a minor.
Can. 1647 §1. The petition for restitutio in integrum suspends the execution of a sentence if execution has not yet begun.
§2. If from probable indications there is a suspicion that a petition has been made in order to delay the execution, however, the judge can decree execution of the sentence, though with suitable guarantees to the one seeking the restitutio that there will be indemnity if the restitutio in integrum is granted.
Can. 1648 If restitutio in integrum is granted, the judge must pronounce on the merits of the case.

TITLE X.

JUDICIAL EXPENSES AND GRATUITOUS LEGAL ASSISTANCE (Can.

1649)

Can. 1649 §1. The bishop who directs the tribunal is to establish norms concerning:
1/ the requirement of the parties to pay or compensate judicial expenses;
2/ the fees for the procurators, advocates, experts, and interpreters and the indemnity for the witnesses;
3/ the grant of gratuitous legal assistance or reduction of the expenses;
4/ the recovery of damages owed by a person who not only lost the trial but also entered into the litigation rashly;
5/ the deposit of money or the provision furnished for the payment of expenses and recovery of damages.
§2. There is no separate appeal from the determination of expenses, fees, and recovery of damages, but the party can make recourse within fifteen days to the same judge who can adjust the assessment.

TITLE XI.

THE EXECUTION OF THE SENTENCE (Cann. 1650 - 1655)

Can. 1650 §1. A sentence that has become a res iudicata can be executed, without prejudice to the prescript of D can.
1647.
§2. The judge who rendered the sentence and, if an appeal has been proposed, also the appellate judge can order ex officio or at the request of a party a provisional execution of a sentence which has not yet become res iudicata, after having set suitable guarantees, if the case warrants, for provisions or payments ordered for necessary support; they can also do so if some other just cause urges it.
§3. If the sentence mentioned in §2 is challenged, the judge who must investigate the challenge can suspend the execution or subject it to a guarantee if the judge sees that the challenge is probably well founded and irreparable damage can arise from execution.
Can. 1651 Execution cannot occur prior to the executory decree of the judge which declares that the sentence must be executed. This decree is to be included in the text of the sentence or issued separately according to the particular nature of the cases.
Can. 1652 If the execution of a sentence requires a prior rendering of accounts, it is an incidental question which the same judge who rendered the sentence ordering the execution must decide.
Can. 1653 §1. Unless particular law establishes otherwise, the bishop of the diocese in which the sentence was rendered in the first grade must execute the sentence personally or through another.
§2. If he refuses or neglects to do this, the execution of the sentence, either at the request of an interested party or even ex officio, pertains to the authority to whom the appellate tribunal is subject according to the norm of D can. 1439, §3.
§3. Among religious the execution of the sentence pertains to the superior who rendered the sentence to be executed or the superior who delegated the judge.
Can. 1654 §1. Unless the text of the sentence leaves it to the judgment of the executor, the executor must execute the sentence according to the obvious sense of the words.
§2. The executor is permitted to deal with exceptions concerning the manner and force of the execution but not concerning the merit of the case. If it is discovered from another source that the sentence is null or manifestly unjust according to the norm of cann. D 1620, D 1622, and D 1645, the executor is to refrain from executing it and, after having informed the parties, is to refer the matter to the tribunal which rendered
the sentence.
Can. 1655 §1. In real actions, whenever the petitioner is awarded something, it must be handed over to the petitioner as soon as there is a res iudicata.
§2. In personal actions, when the guilty party is condemned to furnish a movable thing, to pay money, or to give or do something else, the judge in the text of the sentence or the executor according to his or her judgment and prudence is to establish a time limit to fulfill the obligation; this time limit, however, is not to be less than fifteen days nor more than six months.

SECTION II.

THE ORAL CONTENTIOUS PROCESS (Cann. 1656 - 1670)

Can. 1656 §1. All cases not excluded by law can be treated in the oral contentious process mentioned in this section unless a party requests the ordinary contentious process.
§2. If the oral process is used outside of the cases permitted in law, the judicial acts are null.
Can. 1657 The oral contentious process takes place in the first grade before a single judge according to the norm of D can. 1424.
Can. 1658 §1. In addition to the things enumerated in D can. 1504, the libellus which introduces the litigation must:
1/ set forth briefly, completely, and clearly the facts on which the requests of the petitioner are based;
2/ indicate the proofs by which the petitioner intends to demonstrate the facts but which cannot be presented at once, in such a way that the judge can collect them immediately.
§2. The documents on which the petition is based must be attached to the libellus, at least in an authentic copy.
Can. 1659 §1. If the attempt at reconciliation according to the norm of D can. 1446,
§2 proved useless and the judge thinks that the libellus has some foundation, the judge is to order within three days by a decree appended to the bottom of the libellus that a copy of the petition be communicated to the respondent, giving to the latter the opportunity to send a written response to the tribunal chancery within fifteen days.
§2. This notification has the effect of the judicial citation mentioned in D can. 1512. Can. 1660 If the exceptions of the respondent demand it, the judge is to establish a
time limit for the petitioner to respond, in such a way that from the points brought
forth by both of the parties the judge clarifies the object of the controversy.
Can. 1661 §1. When the time limits mentioned in cann. D 1659 and D 1660 have
elapsed, the judge, after an examination of the acts, is to determine the formula of the doubt. Next, the judge is to cite all those who must take part to a hearing which must be held within thirty days; the formula of the doubt is to be attached to the citation of the parties.
§2. In the citation the parties are to be informed that they can present a brief written statement to the tribunal to verify their claims at least three days before the hearing.
Can. 1662 At the hearing the questions mentioned in D cann. 1459-1464 are treated first.
Can. 1663 §1. The proofs are collected at the hearing without prejudice to the prescript of D can. 1418.
§2. A party and his or her advocate can be present at the examination of the other parties, the witnesses, and the experts.
Can. 1664 The notary must put into writing the responses of the parties, the witnesses, and the experts and the petitions and exceptions of the advocates, but in a summary fashion and only in those matters pertaining to the substance of the dispute; the deponents must sign these acts.
Can. 1665 The judge can admit proofs which are not brought forth or sought in the petition or response only according to the norm of D can. 1452. After even one witness has been heard, however, the judge can only decide about new proofs according to the norm of D can. 1600.
Can. 1666 If all the proofs were not able to be collected during the hearing, a second hearing is to be scheduled.
Can. 1667 When the proofs have been collected, the oral discussion takes place at the same hearing.
Can. 1668 §1. Unless the discussion reveals that something must be supplied in the instruction of the case or something else turns up which prevents a proper pronouncement of the sentence, at the completion of the hearing the judge in private is to decide the case immediately; the dispositive part of the sentence is to be read at once before the parties who are present.
§2. The tribunal can defer the decision up to the fifth useful day because of the difficulty of the matter or for some other just cause.
§3. The complete text of the sentence with the reasons expressed is to be communicated to the parties as soon as possible, ordinarily in not more than fifteen days.
Can. 1669 If the appellate tribunal discovers that the oral contentious process was used at a lower grade of a trial in cases excluded by law, it is to declare the nullity of the sentence and remit the case to the tribunal which rendered the sentence.
Can. 1670 In other matters pertaining to the manner of proceeding, the prescripts of
the canons for the ordinary contentious trial are to be observed. In order to expedite matters without prejudice to justice, however, the tribunal, by a decree expressing the reasons for its decision, can derogate from procedural norms which have not been established for validity.
Art. 1.

CHAPTER I.

CASES TO DECLARE THE NULLITY OF MARRIAGE

THE COMPETENT FORUM
Can. 1671 Marriage cases of the baptized belong to the ecclesiastical judge by proper right.
Can. 1672 Cases concerning the merely civil effects of marriage belong to the civil magistrate unless particular law establishes that an ecclesiastical judge can investigate and decide these cases if they are done in an incidental or accessory manner.
Can. 1673 In cases concerning the nullity of marriage which are not reserved to the
Apostolic See, the following are competent:
1/ the tribunal of the place in which the marriage was celebrated;
2/ the tribunal of the place in which the respondent has a domicile or quasi-domicile;
3/ the tribunal of the place in which the petitioner has a domicile, provided that both parties live in the territory of the same conference of bishops and the judicial vicar of the domicile of the respondent gives consent after he has heard the respondent;
4/ the tribunal of the place in which in fact most of the proofs must be collected, provided that consent is given by the judicial vicar of the domicile of the respondent, who is first to ask if the respondent has any exception to make.
Art. 2.
THE RIGHT TO CHALLENGE A MARRIAGE
Can. 1674 The following are qualified to challenge a marriage:
1/ the spouses;
2/ the promoter of justice when nullity has already become public, if the convalidation of the marriage is not possible or expedient.
Can. 1675 §1. A marriage which was not accused while both spouses were living cannot be accused after the death of either one or both of the spouses unless the question of validity is prejudicial to the resolution of another controversy either in the canonical forum or in the civil forum.
§2. If a spouse dies while the case is pending, however, D can. 1518 is to be observed.
Art. 3.
THE DUTY OF THE JUDGES
Can. 1676 Before accepting a case and whenever there is hope of a favorable outcome, a judge is to use pastoral means to induce the spouses if possible to convalidate the marriage and restore conjugal living.
Can. 1677 §1. When the libellus has been accepted, the presiding judge or the ponens is to proceed to the communication of the decree of citation according to the norm of D can. 1508.
§2. When fifteen days have passed from the communication and unless either party has requested a session for the joinder of the issue, the presiding judge or the ponens is to establish the formula of the doubt or doubts within ten days by ex officio decree and is to notify the parties.
§3. The formula of the doubt not only is to ask whether the nullity of the marriage is established in the case but also must determine on what ground or grounds the validity of the marriage is to be challenged.
§4. Ten days after the communication of the decree, the presiding judge or the ponens is to arrange for the instruction of the case by a new decree if the parties have lodged no objection.
Art. 4. PROOFS
Can. 1678 §1. The defender of the bond, the legal representatives of the parties, and also the promoter of justice, if involved in the trial, have the following rights:
1/ to be present at the examination of the parties, the witnesses, and the experts, without prejudice to the prescript of D can. 1559;
2/ to inspect the judicial acts, even those not yet published, and to review the documents presented by the parties.
§2. The parties cannot be present at the examination mentioned in §1, n. 1.
Can. 1679 Unless there are full proofs from elsewhere, in order to evaluate the depositions of the parties according to the norm of D can. 1536, the judge, if possible, is to use witnesses to the credibility of those parties in addition to other indications and supporting factors.
Can. 1680 In cases of impotence or defect of consent because of mental illness, the judge is to use the services of one or more experts unless it is clear from the circumstances that it would be useless to do so; in other cases the prescript of D can.
1574 is to be observed.
Art. 5.
THE SENTENCE AND THE APPEAL
Can. 1681 Whenever, during the instruction of a case, a very probable doubt emerges that consummation of the marriage did not occur, after suspending the case of nullity with the consent of the parties, the tribunal can complete the instruction for a dispensation super rato and then transmit the acts to the Apostolic See together with a petition for a dispensation from either one or both of the spouses and the votum of the tribunal and the bishop.
Can. 1682 §1. The sentence which first declared the nullity of the marriage is to be transmitted ex officio to the appellate tribunal within twenty days from the publication of the sentence, together with the appeals, if there are any, and the other acts of the trial.
§2. If a sentence in favor of the nullity of a marriage was given in the first grade of a trial, the appellate tribunal is either to confirm the decision at once by decree or to admit the case to an ordinary examination in a new grade, after having weighed carefully the observations of the defender of the bond and those of the parties if there are any.
Can. 1683 If a new ground of nullity of the marriage is alleged at the appellate grade, the tribunal can admit it and judge it as if in first instance.
Can. 1684 §1. After the sentence which first declared the nullity of the marriage has been confirmed at the appellate grade either by a decree or by a second sentence, the persons whose marriage has been declared null can contract a new marriage as soon as the decree or second sentence has been communicated to them unless a prohibition attached to the sentence or decree or established by the local ordinary has forbidden this.
§2. The prescripts of D can. 1644 must be observed even if the sentence which declared the nullity of the marriage was confirmed not by a second sentence but by a decree.
Can. 1685 As soon as the sentence is executed, the judicial vicar must notify the local ordinary of the place in which the marriage was celebrated. The local ordinary must take care that the declaration of the nullity of the marriage and any possible prohibitions are noted as soon as possible in the marriage and baptismal registers.
Art. 6.
THE DOCUMENTARY PROCESS
Can. 1686 After receiving a petition proposed according to the norm of D can. 1677, the judicial vicar or a judge designated by him can declare the nullity of a marriage by sentence if a document subject to no contradiction or exception clearly establishes the existence of a diriment impediment or a defect of legitimate form, provided that it is equally certain that no dispensation was given, or establishes the lack of a valid mandate of a proxy. In these cases, the formalities of the ordinary process are omitted except for the citation of the parties and the intervention of the defender of the bond.
Can. 1687 §1. If the defender of the bond prudently thinks that either the flaws mentioned in D can. 1686 or the lack of a dispensation are not certain, the defender of the bond must appeal against the declaration of nullity to the judge of second instance; the acts must be sent to the appellate judge who must be advised in writing that a documentary process is involved.
§2. The party who considers himself or herself aggrieved retains the right of appeal. Can. 1688 The judge of second instance, with the intervention of the defender of the
bond and after having heard the parties, will decide in the same manner as that mentioned in D can. 1686 whether the sentence must be confirmed or whether the case
must rather proceed according to the ordinary method of law; in the latter event the
judge remands the case to the tribunal of first instance.
Art. 7.
GENERAL NORMS
Can. 1689 In the sentence the parties are to be reminded of the moral and even civil obligations which may bind them both toward one another and toward their children to furnish support and education.
Can. 1690 Cases for the declaration of the nullity of a marriage cannot be treated in an oral contentious process.
Can. 1691 In other procedural matters, the canons on trials in general and on the ordinary contentious trial must be applied unless the nature of the matter precludes it; the special norms for cases concerning the status of persons and cases pertaining to the public good are to be observed.

CHAPTER II.

CASES OF SEPARATION OF SPOUSES

Can. 1692 §1. Unless other provision is legitimately made in particular places, a decree of the diocesan bishop or a judicial sentence can decide the personal separation of baptized spouses according to the norm of the following canons.
§2. Where an ecclesiastical decision has no civil effects or if a civil sentence is not contrary to divine law, the bishop of the diocese of the residence of the spouses, after having weighed the special circumstances, can grant permission to approach the civil forum.
§3. If a case concerns only the merely civil effects of marriage, the judge, after having observed the prescript of §2, is to try to defer the case to the civil forum from the start.
Can. 1693 §1. Unless a party or the promoter of justice requests the ordinary contentious process, the oral contentious process is to be used.
§2. If the ordinary contentious process has been used and an appeal is proposed, the tribunal of second grade, observing what is required, is to proceed according to the
norm of D can. 1682, §2.
Can. 1694 The prescripts of D can. 1673 are to be observed in what pertains to the competence of the tribunal.
Can. 1695 Before accepting the case and whenever there is hope of a favorable outcome, the judge is to use pastoral means to reconcile the spouses and persuade them to restore conjugal living.
Can. 1696 Cases concerning the separation of spouses also pertain to the public good; therefore the promoter of justice must always take part in them according to the norm of D can. 1433.

CHAPTER III.

PROCESS FOR THE DISPENSATION OF A MARRIAGE RATUM ET NON CONSUMMATUM

Can. 1697 Only the spouses, or one of them even if the other is unwilling, have the right to petition for the favor of a dispensation from a marriage ratum et non consummatum.

Can. 1698 §1. Only the Apostolic See adjudicates the fact of the non-consummation of a marriage and the existence of a just cause to grant a dispensation.
§2. Only the Roman Pontiff, however, grants the dispensation.
Can. 1699 §1. The person competent to accept a libellus seeking a dispensation is the diocesan bishop of the domicile or quasi-domicile of the petitioner, who must arrange for the instruction of the process if the petition is well founded.
§2. If the proposed case has special difficulties of the juridical or moral order, however, the diocesan bishop is to consult the Apostolic See.
§3. Recourse to the Apostolic See is available against a decree by which a bishop rejects a libellus.
Can. 1700 §1. Without prejudice to the prescript of D can. 1681, the bishop is to entrust the instruction of these processes either in a stable manner or in individual cases to his tribunal, that of another diocese, or a suitable priest.
§2. If a judicial petition to declare the nullity of the same marriage has been introduced, however, the instruction is to be entrusted to the same tribunal.
Can. 1701 §1. The defender of the bond must always intervene in these processes.
§2. A legal representative is not admitted, but because of the difficulty of a case, a bishop can permit the petitioner or the respondent to have the assistance of a legal expert.
Can. 1702 In the instruction each spouse is to be heard, and the canons on the collection of proofs in the ordinary contentious trial and in cases of the nullity of
marriage are to be observed insofar as possible, provided that they can be reconciled with the character of these processes.
Can. 1703 §1. There is no publication of the acts. If the judge perceives that the proofs brought forward seriously hinder the request of the petitioner or the exception of the respondent, however, he is prudently to inform the interested party.
§2. The judge can show a document introduced or a testimony received to a party who requests it and set a time to present observations.
Can. 1704 §1. When the instruction has been completed, the instructor is to give all the acts along with a suitable report to the bishop, who is to prepare a votum on the veracity of the fact of the non-consummation, the just cause for the dispensation, and the suitability of the favor.
§2. If the instruction of the process has been entrusted to another tribunal according to the norm of D can. 1700, the observations in favor of the bond are to be made in the same forum; the votum mentioned in §1, however, pertains to the entrusting bishop, to whom the instructor is to hand over a suitable report together with the acts.
Can. 1705 §1. The bishop is to transmit to the Apostolic See all the acts together with his votum and the observations of the defender of the bond.
§2. If supplemental instruction is required in the judgment of the Apostolic See, this requirement will be communicated to the bishop with an indication of the points on which the instruction must be completed.
§3. If the Apostolic See replies that non-consummation has not been established from the materials presented, then the legal expert mentioned in D can. 1701, §2 can inspect the acts of the process, though not the votum of the bishop, at the tribunal to consider whether any grave reason can be brought forth in order to resubmit the petition.
Can. 1706 The Apostolic See transmits the rescript of the dispensation to the bishop who will notify the parties about the rescript and also as soon as possible will order the pastor both of the place where the marriage was contracted and of the place of baptism to note the granting of the dispensation in the marriage and baptismal registers.

CHAPTER IV.

PROCESS IN THE PRESUMED DEATH OF A SPOUSE

Can. 1707 §1. Whenever the death of a spouse cannot be proven by an authentic ecclesiastical or civil document, the other spouse is not considered free from the bond of marriage until after the diocesan bishop has issued a declaration of presumed death.
§2. The diocesan bishop is able to issue the declaration mentioned in §1 only if, after having carried out appropriate investigations, he attains moral certitude of the death of the spouse from the depositions of witnesses, from rumor, or from evidence. The absence of a spouse alone, even for a long time, is not sufficient.
§3. The bishop is to consult the Apostolic See in uncertain and complicated cases.

TITLE II.

CASES FOR DECLARING THE NULLITY OF SACRED ORDINATION (Cann. 1708 - 1712)

Can. 1708 The cleric himself, the ordinary to whom the cleric is subject, or the ordinary in whose diocese the cleric was ordained has the right to challenge the validity of sacred ordination.
Can. 1709 §1. The libellus must be sent to the competent congregation which will decide whether the congregation of the Roman Curia itself or a tribunal designated by it must handle the case.
§2. Once the libellus has been sent, the cleric is forbidden to exercise orders by the law itself.
Can. 1710 If the congregation refers the case to a tribunal, the canons on trials in general and on the ordinary contentious trial are to be observed unless the nature of the matter precludes it and without prejudice to the prescripts of this title.
Can. 1711 In these cases the defender of the bond possesses the same rights and is bound by the same duties as the defender of the marriage bond.
Can. 1712 After a second sentence has confirmed the nullity of sacred ordination, the cleric loses all rights proper to the clerical state and is freed from all obligations.

TITLE III.

METHODS OF AVOIDING TRIALS (Cann. 1713 - 1716)

Can. 1713 In order to avoid judicial contentions an agreement or reconciliation is employed usefully, or the controversy can be committed to the judgment of one or more arbitrators.
Can. 1714 For an agreement, a compromise, and an arbitrated judgment, the norms selected by the parties or, if the parties have selected none, the law laid down by the conference of bishops, if there is such a law, or the civil law in force in the place where the agreement is entered into is to be observed.
Can. 1715 §1. An agreement or compromise cannot be made validly concerning matters which pertain to the public good and other matters about which the parties cannot make disposition freely.
§2. For temporal ecclesiastical goods, the formalities established by law for the alienation of ecclesiastical goods are to be observed whenever the matter demands it.
Can. 1716 §1. If the civil law does not recognize the force of an arbitrated sentence unless a judge confirms it, an arbitrated sentence in an ecclesiastical controversy, in order to have force in the canonical forum, needs the confirmation of an ecclesiastical judge of the place where it was rendered.
§2. If civil law permits the challenge of an arbitrated judgment before a civil judge, however, the same challenge can be proposed in the canonical forum before an ecclesiastical judge competent to judge the controversy in the first grade.

PART IV.

THE PENAL PROCESS (Cann. 1717 - 1731) CHAPTER I.

The Preliminary Investigation

Can. 1717 §1. Whenever an ordinary has knowledge, which at least seems true, of a delict, he is carefully to inquire personally or through another suitable person about the facts, circumstances, and imputability, unless such an inquiry seems entirely superfluous.
§2. Care must be taken so that the good name of anyone is not endangered from this investigation.
§3. The person who conducts the investigation has the same powers and obligations as an auditor in the process; the same person cannot act as a judge in the matter if a judicial process is initiated later.
Can. 1718 §1. When it seems that sufficient evidence has been collected, the ordinary is to decide:
1/ whether a process to inflict or declare a penalty can be initiated;
2/ whether, attentive to D can. 1341, this is expedient;
3/ whether a judicial process must be used or, unless the law forbids it, whether the matter must proceed by way of extrajudicial decree.
§2. The ordinary is to revoke or change the decree mentioned in §1 whenever new evidence indicates to him that another decision is necessary.
§3. In issuing the decrees mentioned in §§1 and 2, the ordinary is to hear two judges or other experts of the law if he considers it prudent.
§4. Before he makes a decision according to the norm of §1 and in order to avoid useless trials, the ordinary is to examine carefully whether it is expedient for him or the investigator, with the consent of the parties, to resolve equitably the question of damages.
Can. 1719 The acts of the investigation, the decrees of the ordinary which initiated and concluded the investigation, and everything which preceded the investigation are to be kept in the secret archive of the curia if they are not necessary for the penal process.

CHAPTER II.

THE DEVELOPMENT OF THE PROCESS

Can. 1720 If the ordinary thinks that the matter must proceed by way of extrajudicial decree:
1/ he is to inform the accused of the accusation and the proofs, giving an opportunity for self-defense, unless the accused neglected to appear after being properly summoned;
2/ he is to weigh carefully all the proofs and arguments with two assessors;
3/ if the delict is certainly established and a criminal action is not extinguished, he is to issue a decree according to the norm of D cann. 1342-1350, setting forth the reasons in law and in fact at least briefly.
Can. 1721 §1. If the ordinary has decreed that a judicial penal process must be initiated, he is to hand over the acts of the investigation to the promoter of justice who is to present a libellus of accusation to the judge according to the norm of cann. D
1502 and D 1504.
§2. The promoter of justice appointed to the higher tribunal acts as the petitioner before that tribunal.
Can. 1722 To prevent scandals, to protect the freedom of witnesses, and to guard the course of justice, the ordinary, after having heard the promoter of justice and cited the accused, at any stage of the process can exclude the accused from the sacred ministry or from some office and ecclesiastical function, can impose or forbid residence in some place or territory, or even can prohibit public participation in the Most Holy Eucharist. Once the cause ceases, all these measures must be revoked; they also end by the law itself when the penal process ceases.
Can. 1723 §1. The judge who cites the accused must invite the accused to appoint an advocate according to the norm of D can. 1481, §1 within the time limit set by the judge.
§2. If the accused does not make provision, the judge is to appoint an advocate before the joinder of the issue; this advocate will remain in this function as long as the accused does not appoint an advocate personally.
Can. 1724 §1. At any grade of the trial the promoter of justice can renounce the trial at the command of or with the consent of the ordinary whose deliberation initiated the process.
§2. For validity the accused must accept the renunciation unless the accused was declared absent from the trial.
Can. 1725 In the discussion of the case, whether done in written or oral form, the accused, either personally or through the advocate or procurator, always has the right to write or speak last.
Can. 1726 If at any grade and stage of the penal trial it is evidently established that the accused did not commit the delict, the judge must declare this in a sentence and absolve the accused even if it is also established that criminal action has been extinguished.
Can. 1727 §1. The accused can propose an appeal even if the sentence dismissed the accused only because the penalty was facultative or because the judge used the power mentioned in cann. D 1344 and D 1345.
§2. The promoter of justice can appeal whenever the promoter judges that the repair of scandal or the restoration of justice has not been provided for sufficiently.
Can. 1728 §1. Without prejudice to the prescripts of the canons of this title and unless the nature of the matter precludes it, the canons on trials in general and on the ordinary contentious trial must be applied in a penal trial; the special norms for cases which pertain to the public good are also to be observed.
§2. The accused is not bound to confess the delict nor can an oath be administered to the accused.

CHAPTER III.

ACTION TO REPAIR DAMAGES

Can. 1729 §1. In the penal trial itself an injured party can bring a contentious action to repair damages incurred personally from the delict, according to the norm of D can.
1596.
§2. The intervention of the injured party mentioned in §1 is not admitted later if it was not made in the first grade of the penal trial.
§3. The appeal in a case for damages is made according to the norm of D cann. 1628-
1640 even if an appeal cannot be made in the penal trial; if both appeals are proposed, although by different parties, there is to be a single appellate trial, without prejudice to the prescript of D can. 1730.
Can. 1730 §1. To avoid excessive delays in the penal trial the judge can defer the judgment for damages until he has rendered the definitive sentence in the penal trial.
§2. After rendering the sentence in the penal trial, the judge who does this must adjudicate for damages even if the penal trial still is pending because of a proposed challenge or the accused has been absolved for a cause which does not remove the obligation to repair damages.
Can. 1731 Even if the sentence rendered in a penal trial has become a res iudicata, it in no way establishes the right of the injured party unless this party has intervened according to the norm of D can. 1729.

PART V.

THE METHOD OF PROCEEDING IN ADMINISTRATIVE RECOURSE AND IN THE

REMOVAL OR TRANSFER OF PASTORS

SECTION I.

RECOURSE AGAINST ADMINISTRATIVE DECREES (Cann. 1732 - 1739) Can. 1732 What is established in the canons of this section concerning decrees must

be applied to all singular administrative acts which are given in the external forum outside a trial excepting those which have been issued by the Roman Pontiff or an
ecumenical council.
Can. 1733 §1. Whenever a person considers himself or herself aggrieved by a decree, it is particularly desirable that the person and the author of the decree avoid any contention and take care to seek an equitable solution by common counsel, possibly using the mediation and effort of wise persons to avoid or settle the controversy in a suitable way.
§2. The conference of bishops can determine that each diocese establish in a stable manner an office or council whose function is to seek and suggest equitable solutions according to the norms determined by the conference. If the conference has not ordered this, however, the bishop can establish a council or office of this kind.
§3. The office or council mentioned in §2 is especially to be of assistance when the revocation of a decree has been requested according to the norm of D can. 1734 and the time limits for making recourse have not elapsed. If recourse has been proposed against a decree, however, the superior who deals with the recourse is to urge the person making recourse and the author of the decree to seek a solution of this kind whenever he sees hope of a favorable outcome.
Can. 1734 §1. Before proposing recourse a person must seek the revocation or emendation of the decree in writing from its author. When this petition is proposed, by that very fact suspension of the execution of the decree is also understood to be requested.
§2. The petition must be made within the peremptory period of ten useful days from the legitimate notification of the decree.
§3. The norms of §§1 and 2 are not valid:
1/ for recourse proposed to a bishop against decrees issued by authorities subject to him;
2/ for recourse proposed against a decree which decides a hierarchical recourse unless the bishop gave the decision;
3/ for recourse proposed according to the norm of cann. D 57 and D 1735.
Can. 1735 If within thirty days after receiving the petition mentioned in D can. 1734 the author of the decree communicates a new decree by which he either emends the earlier one or decides that the petition must be rejected, the time limits for making recourse run from the notification of the new decree. If the author makes no decision
within the thirty days, however, the time limits run from the thirtieth day.
Can. 1736 §1. In those matters in which hierarchical recourse suspends the execution of a decree, the petition mentioned in D can. 1734 also has the same effect.
§2. In other cases, if the author of the decree has not decreed the suspension of execution within ten days after receiving the petition mentioned in D can. 1734, an interim suspension can be sought from his hierarchical superior who can decree a suspension only for grave reasons and always cautiously so that the salvation of souls suffers no harm.
§3. If the execution of the decree has been suspended according to the norm of §2 and recourse is proposed afterwards, the person who must deal with the recourse according to the norm of D can. 1737, §3 is to decide whether the suspension must be confirmed or revoked.
§4. If no recourse is proposed against the decree within the established time limit, the interim suspension of the execution given according to the norm of §§1 or 2 ceases by that very fact.
Can. 1737 §1. A person who claims to have been aggrieved by a decree can make recourse for any just reason to the hierarchical superior of the one who issued the decree. The recourse can be proposed before the author of the decree who must transmit it immediately to the competent hierarchical superior.
§2. Recourse must be proposed within the peremptory time limit of fifteen useful days which in the cases mentioned in D can. 1734, §3 run from the day on which the decree was communicated; in other cases, however, they run according to the norm of D can.
1735.
§3. Nevertheless, even in cases in which recourse does not suspend the execution of the decree by the law itself and suspension has not been decreed according to the norm of D can. 1736, §2, the superior can order the execution to be suspended for a grave cause, yet cautiously so that the salvation of souls suffers no harm.
Can. 1738 The person making recourse always has the right to use an advocate or procurator, but useless delays are to be avoided; indeed, a legal representative is to be appointed ex officio if the person making recourse lacks one and the superior thinks it necessary. Nevertheless, the superior always can order the person making recourse to be present in order to be questioned.
Can. 1739 The superior who deals with the recourse, as the case warrants, is permitted not only to confirm the decree or declare it invalid but also to rescind or revoke it or, if it seems more expedient to the superior, to emend, replace, or modify it.

SECTION II.

THE PROCEDURE IN THE REMOVAL OR TRANSFER OF PASTORS (Cann.

1740 - 1752)

CHAPTER I.

THE MANNER OF PROCEEDING IN THE REMOVAL OF PASTORS

Can. 1740 When the ministry of any pastor becomes harmful or at least ineffective for any cause, even through no grave personal negligence, the diocesan bishop can remove him from the parish.
Can. 1741 The causes for which a pastor can be removed legitimately from his parish are especially the following:
1/ a manner of acting which brings grave detriment or disturbance to ecclesiastical communion;
2/ ineptitude or a permanent infirmity of mind or body which renders the pastor unable to fulfill his functions usefully;
3/ loss of a good reputation among upright and responsible parishioners or an aversion to the pastor which it appears will not cease in a brief time;
4/ grave neglect or violation of parochial duties which persists after a warning;
5/ poor administration of temporal affairs with grave damage to the Church whenever another remedy to this harm cannot be found.
Can. 1742 §1. If the instruction which was carried out has established the existence of one of the causes mentioned in D can. 1740, the bishop is to discuss the matter with two pastors selected from the group established for this purpose in a stable manner by the presbyteral council at the proposal of the bishop. If the bishop then judges that removal must take place, he paternally is to persuade the pastor to resign within fifteen days, after having explained, for validity, the cause and arguments for the removal.
§2. The prescript of D can. 682, §2 is to be observed for pastors who are members of a religious institute or a society of apostolic life.
Can. 1743 A pastor can submit a resignation not only purely and simply but also conditionally, provided that the bishop can accept it legitimately and actually does accept it.
Can. 1744 §1. If the pastor has not responded within the prescribed days, the bishop is to repeat the invitation and extend the useful time to respond.
§2. If the bishop establishes that the pastor received the second invitation but did not respond even though not prevented by any impediment, or if the pastor refuses to resign without giving any reasons, the bishop is to issue a decree of removal.
Can. 1745 If the pastor opposes the cause given and its reasons and alleges reasons which seem insufficient to the bishop, the bishop, in order to act validly, is:
1/ to invite the pastor to organize his objections in a written report after he has inspected the acts, and offer any proofs he has to the contrary;
2/ when any necessary instruction is completed, to consider the matter together with the same pastors mentioned in D can. 1742, §1, unless others must be designated because those pastors are unavailable;
3/ finally, to establish whether the pastor must be removed or not and promptly to issue a decree on the matter.
Can. 1746 After the pastor has been removed, the bishop is to make provision either for an assignment to some other office, if he is suitable for this, or for a pension as the case warrants and circumstances permit.
Can. 1747 §1. The removed pastor must refrain from exercising the function of pastor, vacate the rectory as soon as possible, and hand over everything belonging to the parish to the person to whom the bishop has entrusted the parish.
§2. If, however, the man is sick and cannot be transferred elsewhere from the rectory without inconvenience, the bishop is to leave him the use, even exclusive use, of the rectory while this necessity lasts.
§3. While recourse against a decree of removal is pending, the bishop cannot appoint a new pastor, but is to provide a parochial administrator in the meantime.

CHAPTER II.

THE MANNER OF PROCEEDING IN THE TRANSFER OF PASTORS

Can. 1748 If the good of souls or the necessity or advantage of the Church demands that a pastor be transferred from a parish which he is governing usefully to another parish or another office, the bishop is to propose the transfer to him in writing and persuade him to consent to it out of love of God and souls.
Can. 1749 If the pastor does not intend to submit to the counsel and persuasions of the bishop, he is to explain the reasons in writing.
Can. 1750 Notwithstanding the reasons alleged, if the bishop decides not to withdraw from his proposal, he is to consider the reasons which favor or oppose the transfer with two pastors selected according to the norm of D can. 1742, §1. If he then decides to implement the transfer, however, he is to repeat the paternal exhortations to the pastor.
Can. 1751 §1. When this has been done, if the pastor still refuses and the bishop thinks that the transfer must be made, he is to issue a decree of transfer, establishing that the parish will be vacant after the lapse of a set time.
§2. If this period of time has passed without action, he is to declare the parish vacant. Can. 1752 In cases of transfer the prescripts of D can. 1747 are to be applied,
canonical equity is to be observed, and the salvation of souls, which must always be
the supreme law in the Church, is to be kept before one’s eyes.

CHAPTER II.

THE MANNER OF PROCEEDING IN THE TRANSFER OF PASTORS

Can. 1748 If the good of souls or the necessity or advantage of the Church demands that a pastor be transferred from a parish which he is governing usefully to another parish or another office, the bishop is to propose the transfer to him in writing and persuade him to consent to it out of love of God and souls.
Can. 1749 If the pastor does not intend to submit to the counsel and persuasions of the bishop, he is to explain the reasons in writing.
Can. 1750 Notwithstanding the reasons alleged, if the bishop decides not to withdraw from his proposal, he is to consider the reasons which favor or oppose the transfer with two pastors selected according to the norm of D can. 1742, §1. If he then decides to implement the transfer, however, he is to repeat the paternal exhortations to the pastor.
Can. 1751 §1. When this has been done, if the pastor still refuses and the bishop thinks that the transfer must be made, he is to issue a decree of transfer, establishing that the parish will be vacant after the lapse of a set time.
§2. If this period of time has passed without action, he is to declare the parish vacant. Can. 1752 In cases of transfer the prescripts of D can. 1747 are to be applied,
canonical equity is to be observed, and the salvation of souls, which must always be the supreme law in the Church, is to be kept before one’s eyes.

Codigo de Derecho Canonico

LIBRO I

DE LAS NORMAS GENERALES (Cann. 1 – 6)

1 Los cánones de este Código son sólo para la Iglesia latina.
2 El Código, ordinariamente, no determina los ritos que han de observarse en la celebración de las acciones litúrgicas; por tanto, las leyes litúrgicas vigentes hasta ahora conservan su fuerza salvo cuando alguna de ellas sea contraria a los cánones del Código.
3 Los cánones del Código no abrogan ni derogan los convenios de la Santa Sede con las naciones o con otras sociedades políticas; por tanto, estos convenios siguen en vigor como hasta ahora, sin que obsten en nada las prescripciones contrarias de este Código.
4 Los derechos adquiridos, así como los privilegios hasta ahora concedidos por la Sede Apostólica, tanto a personas físicas como jurídicas, que estén en uso y no hayan sido revocados, permanecen intactos a no ser que sean revocados expresamente por los cánones de este Código.
5 § 1. Las costumbres universales o particulares actualmente vigentes y contrarias a estos cánones, quedan totalmente suprimidas si se reprueban en los cánones de este Código, y no se ha de permitir que revivan en el futuro; las otras quedan también suprimidas, a no ser que en el Código se establezca expresamente otra cosa, o bien sean centenarias o inmemoriales, las cuales pueden tolerarse cuando, ponderadas las circunstancias de los lugares y de las personas, juzga el Ordinario que no es posible suprimirlas.
§ 2. Subsisten las costumbres extralegales, tanto universales como particulares, que estén actualmente vigentes.
6 § 1. Desde la entrada en vigor de este Código, se abrogan:
1 el Código de Derecho Canónico promulgado el año 1917;
2 las demás leyes, universales o particulares, contrarias a las prescripciones de este Código, a no ser que acerca de las particulares se establezca expresamente otra cosa;
3 cualesquiera leyes penales, universales o particulares, promulgadas por la Sede Apostólica, a no ser que se reciban en este mismo Código;
4 las demás leyes disciplinares universales sobre materias que se regulan por completo en este Código.
§ 2. En la medida en que reproducen el derecho antiguo, los cánones de este Código se han de entender teniendo también en cuenta la tradición canónica.

TÍTULO I

DE LAS LEYES ECLESIÁSTICAS (Cann. 7 – 22)

7 La ley queda establecida cuando se promulga.
8 § 1. Las leyes eclesiásticas universales se promulgan mediante su publicación en el Boletín oficial Acta Apostolicae Sedis, a no ser que, en casos particulares se hubiera prescrito otro modo de promulgación; y entran en vigor transcurridos tres meses a partir de la fecha que indica el número correspondiente de los Acta, a no ser que obliguen inmediatamente por la
misma naturaleza del asunto, o que en la misma ley se establezca especial y expresamente una vacación más larga o más breve.
§ 2. Las leyes particulares se promulgan según el modo determinado por el legislador, y comienzan a obligar pasado un mes desde el día que fueron promulgadas, a no ser que en la misma ley se establezca otro plazo.
9 Las leyes son para los hechos futuros, no para los pasados, a no ser que en ellas se disponga algo expresamente para éstos.
10 Se han de considerar invalitantes o inhabilitantes tan sólo aquellas leyes en las que expresamente se establece que un acto es nulo o una persona es inhábil.
11 Las leyes meramente eclesiásticas obligan a los bautizados en la Iglesia católica y a quienes han sido recibidos en ella, siempre que tengan uso de razón suficiente y, si el derecho no dispone expresamente otra cosa, hayan cumplido siete años.
12 § 1. Las leyes universales obligan en todo el mundo a todos aquellos para quienes han sido dadas.
§ 2. Quedan eximidos de las leyes universales que no están vigentes en un determinado territorio todos aquellos que de hecho se encuentran en ese territorio.
§ 3. Las leyes promulgadas para un territorio peculiar obligan, sin perjuicio de lo que se prescribe en el ⇒ c. 13, a aquellos para quienes han sido dadas, si tienen allí su domicilio o cuasidomicilio y viven también de hecho en ese lugar.
13 § 1. Las leyes particulares no se presumen personales, sino territoriales, a no ser que conste otra cosa.
§ 2. Los transeúntes no están sometidos:
1 a las leyes particulares de su territorio cuando se encuentran fuera de él, a no ser que su transgresión cause daño en su propio territorio o se trate de leyes personales;
2 ni a las leyes del territorio en el que se encuentran, exceptuadas las que miran a la tutela del orden público, determinan las formalidades que han de observarse en los actos, o se refieren a las cosas inmuebles situadas en el territorio.
§ 3. Los vagos están obligados por las leyes, tanto universales como particulares, que estén vigentes en el lugar donde ellos se encuentran.
14 Las leyes, aunque sean invalidantes o inhabilitantes, no obligan en la duda de derecho; en la duda de hecho, pueden los Ordinarios dispensar de las mismas, con tal de que, tratándose de una dispensa reservada, suela concederla la autoridad a quien se reserva.
15 § 1. La ignorancia o el error acerca de las leyes invalidantes o inhabilitantes no impiden su eficacia, mientras no se establezca expresamente otra cosa.
§ 2. No se presume la ignorancia o el error acerca de una ley, de una pena, de un hecho propio, o de un hecho ajeno notorio; se presume, mientras no se pruebe lo contrario, acerca de un hecho ajeno no notorio.
16 § 1. Interpretan auténticamente las leyes el legislador y aquél a quien éste hubiere encomendado la potestad de interpretarlas auténticamente.
§ 2. La interpretación auténtica manifestada en forma de ley tiene igual fuerza que la misma ley, y debe promulgarse; tiene efecto retroactivo si solamente aclara palabras de la ley de por sí ciertas; pero si coarta la ley o la extiende o explica la que es dudosa, no tiene efecto retroactivo.
§ 3. Pero la interpretación hecha por sentencia judicial o acto administrativo en un caso particular no tiene fuerza de ley, y sólo obliga a las personas y afecta a las cosas para las que se ha dado.
17 Las leyes eclesiásticas deben entenderse según el significado propio de las palabras, considerado en el texto y en el contexto; si resulta dudoso y obscuro se ha de recurrir a los lugares paralelos, cuando los haya, al fin y circunstancias de la ley y a la intención del legislador.
18 Las leyes que establecen alguna pena, coartan el libre ejercicio de los derechos, o contienen una excepción a la ley se deben interpretar estrictamente.
19 Cuando, sobre una determinada materia, no exista una prescripción expresa de la ley universal o particular o una costumbre, la causa, salvo que sea penal, se ha de decidir atendiendo a las leyes dadas para los casos semejantes, a los principios generales del derecho aplicados con equidad canónica, a la jurisprudencia y práctica de la Curia Romana, y a la opinión común y constante de los doctores.
20 La ley posterior abroga o deroga a la precedente, si así lo establece de manera expresa, o es directamente contraria a la misma, u ordena completamente la materia que era objeto de la ley anterior; sin embargo, la ley universal no deroga en nada el derecho particular ni el especial, a no ser que se disponga expresamente otra cosa en el derecho.
21 En caso de duda, no se presume la revocación de la ley precedente, sino que las leyes posteriores se han de comparar y, en la medida de lo posible, conciliarse con las anteriores.
22 Las leyes civiles a las que remite el derecho de la Iglesia, deben observarse en derecho canónico con los mismos efectos, en cuanto no sean contrarias al derecho divino ni se disponga otra cosa en el derecho canónico.

TÍTULO II

DE LA COSTUMARE (Cann. 23 – 28)

23 Tiene fuerza de ley tan sólo aquella costumbre que, introducida por una comunidad de fieles, haya sido aprobada por el legislador, conforme a los cánones que siguen.
24 § 1. Ninguna costumbre puede alcanzar fuerza de ley si es contraria al derecho divino.
§ 2. Tampoco puede alcanzar fuerza de ley una costumbre contra ley o extralegal si no es razonable; la costumbre expresamente reprobada por el derecho no es razonable.
25 Ninguna costumbre puede alcanzar fuerza de ley sino aquella que es observada, con intención de introducir derecho, por una comunidad capaz, al menos, de ser sujeto pasivo de una ley.
26 Exceptuado el caso de que haya sido especialmente aprobada por el legislador competente, la costumbre contra ley o extralegal sólo alcanza fuerza de ley si se ha observado legítimamente durante treinta años continuos y completos; pero, contra la ley canónica que
contenga una cláusula por la que se prohiben futuras costumbres, sólo puede prevalecer una costumbre centenaria o inmemorial.
27 La costumbre es el mejor intérprete de las leyes.
28 Quedando a salvo lo prescrito en el ⇒ c. 5, la costumbre, tanto contra la ley como extralegal, se revoca por costumbre o ley contrarias; pero, a no ser que las cite expresamente, la ley no revoca las costumbres centenarias o inmemoriales, ni la ley universal revoca las costumbres particulares.

TÍTULO III

DE LOS DERECHOS GENERALES Y DE LAS INSTRUCCIONES (Cann. 29 – 34)

29 Los decretos generales, mediante los cuales el legislador competente establece prescripciones comunes para una comunidad capaz de ser sujeto pasivo de una ley, son propiamente leyes y se rigen por las disposiciones de los cánones relativos a ellas.
30 Quien goza solamente de potestad ejecutiva no puede dar el decreto general de que se trata en el ⇒ c. 29, a no ser en los casos particulares en que le haya sido esto concedido expresamente por el legislador competente, conforme al derecho, y si se cumplen las condiciones establecidas en el acto de concesión.
31 § 1. Quienes gozan de potestad ejecutiva, pueden dar, dentro de los límites de su propia competencia, decretos generales ejecutorios, es decir, aquellos por los que se determina más detalladamente el modo que ha de observarse en el cumplimiento de la ley, o se urge la observancia de las leyes.
§ 2. En lo que atañe a la promulgación y vacación de los decretos a los que se refiere el § 1, obsérvense las prescripciones del ⇒ c. 8.
32 Los decretos generales ejecutorios obligan a los que obligan las leyes cuyas condiciones de ejecución determinan o cuya observancia urgen esos mismos decretos.
33 § 1. Los decretos generales ejecutorios, aunque se publiquen en directorios o documentos de otro nombre, no derogan las leyes, y sus prescripciones que sean contrarias a las leyes no tienen valor alguno.
§ 2. Tales decretos pierden su vigor por revocación explícita o implícita hecha por la autoridad competente, y también al cesar la ley para cuya ejecución fueron dados; pero no cesan al concluir la potestad de quien los dictó, a no ser que se disponga expresamente otra cosa.
34 § 1. Las instrucciones, por las cuales se aclaran las prescripciones de las leyes, y se desarrollan y determinan las formas en que ha de ejecutarse la ley, se dirigen a aquéllos a quienes compete cuidar que se cumplan las leyes, y les obligan para la ejecución de las mismas; quienes tienen potestad ejecutiva pueden dar legitimamente instrucciones, dentro de los límites de su competencia.
§ 2. Lo ordenado en las instrucciones no deroga las leyes, y carece de valor alguno lo que es incompatible con ellas.
§ 3. Las instrucciones dejan de tener fuerza, no sólo por revocación explícita o implícita de la autoridad competente que las emitió, o de su superior, sino también al cesar la ley para cuya aclaración o ejecución hubieran sido dadas.

TÍTULO IV

DE LOS ACTOS ADMINISTRATIVOS SINGULARES (Cann. 35 – 93)

CAPÍTULO I NORMAS COMUNES

35 El acto administrativo singular, bien sea un decreto o precepto, bien sea un rescripto, puede ser dado por quien tiene potestad ejecutiva, dentro de los límites de su competencia, quedando firme lo prescrito en el ⇒ c. 76 § 1.
36 § 1. El acto administrativo se ha de entender según el significado propio de las palabras y el modo común de hablar; en caso de duda, se han de interpretar estrictamente los que se refieren a litigios o a la conminación o imposición de penas, así como los que coartan los derechos de la persona, lesionan los derechos adquiridos de terceros o son contrarios a una ley a favor de particulares; todos los demás deben interpretarse ampliamente.
§ 2. El acto administrativo no debe extenderse a otros casos fuera de los expresados.
37 El acto administrativo que afecta al fuero externo debe consignarse por escrito;
igualmente su acto de ejecución, si se realiza en forma comisoria.
38 Todo acto administrativo, aunque se trate de un rescripto dado Motu proprio, carece de efecto en la medida en que lesione el derecho adquirido de un tercero o sea contrario a una ley o a una costumbre aprobada, a no ser que la autoridad competente hubiera añadido de manera expresa una cláusula derogatoria.
39 Sólo afectan a la validez del acto administrativo aquellas condiciones que se expresen mediante las partículas «si», «a no ser que» o «con tal que».
40 El ejecutor de un acto administrativo desempeña inválidamente su función si actúa antes de recibir el correspondiente documento y de haber reconocido su autenticidad e integridad, a no ser que hubiera sido informado previamente del documento con autoridad del que dio el acto.
41 El ejecutor de un acto administrativo, a quien se encomienda meramente el servicio de ejecutarlo, no puede denegar la ejecución del mismo, a no ser que conste claramente que dicho acto es nulo, o que por otra causa grave no procede ejecutarlo, o que no se han cumplido las condiciones expresadas en el mismo acto administrativo; pero si la ejecución del acto administrativo parece inoportuna por las circunstancias de la persona o del lugar, el ejecutor debe suspender dicha ejecución; en tales casos, lo pondrá inmediatamente en conocimiento de la autoridad que puso el acto.
42 El ejecutor de un acto administrativo debe proceder conforme al mandato; y la ejecución es nula si no cumple las condiciones esenciales señaladas en el documento, o no observa la forma sustancial de proceder.
43 El ejecutor de un acto administrativo puede nombrar un sustituto según su prudente arbitrio, a no ser que se haya prohibido la sustitución, o la persona hubiera sido elegida por
razón de sus cualidades personales, o estuviera fijada de antemano la persona del sustituto;
pero, aun en estos casos, puede el ejecutor encomendar a otro los actos preparatorios.
44 Quien sucede en su oficio al ejecutor puede también ejecutar el acto administrativo, a no ser que el ejecutor hubiese sido elegido mirando a sus cualidades personales.
45 Si, en la ejecución de un acto administrativo, el ejecutor hubiera incurrido en cualquier error, le es lícito realizarla de nuevo.
46 El acto administrativo no cesa al extinguirse la potestad de quien lo hizo, a no ser que el derecho disponga expresamente otra cosa.
47 La revocación de un acto administrativo por otro acto administrativo de la autoridad competente sólo surte efecto a partir del momento en que se notifica legítimamente a su destinatario.

CAPÍTULO II

DE LOS DECRETOS Y PRECEPTOS SINGULARES

48 Por decreto singular se entiende el acto administrativo de la autoridad ejecutiva competente, por el cual, según las normas del derecho y para un caso particular, se toma una
decisión o se hace una provisión que, por su naturaleza, no presuponen la petición de un interesado.
49 El precepto singular es un decreto por el que directa y legítimamente se impone a una persona o personas determinadas la obligación de hacer u omitir algo, sobre todo para urgir la observancia de la ley.
50 Antes de dar un decreto singular, recabe la autoridad las informaciones y pruebas necesarias, y en la medida de lo posible, oiga a aquellos cuyos derechos puedan resultar lesionados.
51 El decreto ha de darse por escrito, y si se trata de una decisión, haciendo constar los motivos, al menos sumariamente.
52 El decreto singular afecta sólo a las cosas de que trata y a las personas a las que se dirige;
pero las obliga en cualquier lugar, a no ser que conste otra cosa.
53 Si hay decretos contradictorios entre si, el peculiar prevalece sobre el general respecto de aquellas cosas que se establecen peculiarmente; si son igualmente peculiares o generales, el posterior deroga al anterior, en la medida en que lo contradice.
54 § 1. El decreto singular cuya aplicación se encomienda a un ejecutor surte efectos desde el momento de la ejecución; en caso contrario, a partir del momento en que es intimado al destinatario por orden de quien lo decretó.
§ 2. Para que pueda exigirse el cumplimiento de un decreto singular, se requiere que haya sido intimado mediante documento legítimo, conforme a derecho.
55 Sin perjuicio de lo establecido en los cc. ⇒ 37 y ⇒ 51, cuando una causa gravísima impida que el texto del decreto sea entregado por escrito, se considerará notificado mediante lectura del mismo al destinatario ante notario o ante dos testigos, levantando acta que habrán de firmar todos los presentes.
56 El decreto se considera intimado si el destinatario, oportunamente convocado para recibirlo o escuchar su lectura, no comparece, o se niega a firmar, sin justa causa.
57 § 1. Cuando la ley prescribe que se emita un decreto, o cuando el interesado presenta legítimamente una petición o recurso para obtener un decreto, la autoridad competente debe proveer dentro de los tres meses que siguen a la recepción de la petición o del recurso, a no ser que la ley prescriba otro plazo.
§ 2. Transcurrido este plazo, si el decreto aún no ha sido emitido, se presume la respuesta negativa a efectos de la proposición de un posterior recurso.
§ 3. La presunción de respuesta negativa no exime a la autoridad competente de la obligación de emitir el decreto, e incluso de reparar el daño que quizá haya causado conforme al c 128.
58 § 1. El decreto singular deja de tener fuerza por la legítima revocación hecha por la autoridad competente, así como al cesar la ley para cuya ejecución se dio.
§ 2. El precepto singular no impuesto mediante documento legítimo pierde su valor al cesar la potestad del que lo ordenó.

CAPÍTULO III

DE LOS RESCRIPTOS

59 § 1. El rescripto es un acto administrativo que la competente autoridad ejecutiva emite por escrito, y que por su propia naturaleza concede un privilegio, una dispensa u otra gracia, a petición del interesado.
§ 2. Lo que se establece sobre los rescriptos vale también para la concesión de una licencia, y para las concesiones de gracias de viva voz, a no ser que conste otra cosa.
60 Todos aquellos a quienes no les está expresamente prohibido pueden obtener cualquier rescripto.
61 Si no consta otra cosa, se puede obtener un rescripto en favor de otro incluso sin su consentimiento, y es válido antes de la aceptación, sin perjuicio de las cláusulas contrarias.
62 El rescripto en el cual no se designa ejecutor, surte efectos a partir del momento en el que se ha expedido el documento; los demás, desde el momento de su ejecución.
63 § 1. La subrepción u ocultación de la verdad impide la validez de un rescripto, si en las preces no se hubiera expuesto todo aquello que, según la ley, el estilo y la práctica canónica, debe manifestarse para su validez, a no ser que se trate de un rescripto de gracia otorgado Motu proprio.
§ 2. También es obstáculo para la validez de un rescripto la obrepción o exposición de algo falso, si no responde a la verdad ni siquiera una de las causas motivas alegadas.
§ 3. En los rescriptos que no tienen ejecutor, la causa motiva debe ser verdadera en el momento en que se otorga el rescripto; en los demás rescriptos, en el momento de su ejecución.
64 Sin perjuicio del derecho de la Penitenciaría para el fuero interno, una gracia denegada por cualquier dicasterio de la Curia Romana no puede ser concedida válidamente por otro
dicasterio de la misma Curia ni por otra autoridad competente inferior al Romano Pontífice, sin el consentimiento del dicasterio con el que comenzó a tratarse.
65 § 1. Sin perjuicio de lo que preceptúan los §§ 2 y 3, nadie pida a otro Ordinario una gracia que le ha denegado el Ordinario propio, sin hacer constar tal denegación; y, cuando se hace constar, el Ordinario no deberá conceder la gracia sin haber antes recibido del primero las razones de la negativa.
§ 2. La gracia denegada por el Vicario general o por un Vicario episcopal no puede ser válidamente concedida por otro Vicario del mismo Obispo, aun habiendo obtenido del Vicario denegante las razones de la denegación.
§ 3. Es inválida la gracia que, habiendo sido denegada por el Vicario general o por un Vicario episcopal, se obtiene después del Obispo diocesano sin hacer mención de aquella negativa; pero la gracia denegada por el Obispo diocesano no puede conseguirse válidamente del Vicario general, o de un Vicario episcopal, sin el consentimiento del Obispo, ni siquiera haciendo mención de tal negativa.
66 El rescripto no es inválido cuando hay error en el nombre de la persona a quien se otorga o que lo concede, del lugar en que mora, o del asunto de que se trata, con tal de que, a juicio del Ordinario, no quepa dudar sobre la identidad del sujeto y objeto.
67 § 1. Si, sobre un mismo asunto, se obtienen dos rescriptos contradictorios entre sí, el peculiar prevalece sobre el general respecto de aquellas cosas que se expresan peculiarmente.
§ 2. Si son igualmente peculiares o generales, el anterior prevalece sobre el posterior, a no ser que en el segundo se haga referencia expresa al primero, o que el primer solicitante que consiguió el rescripto no lo haya usado por dolo o negligencia notable .
§ 3. En la duda sobre la invalidez o no de un rescripto, se ha de recurrir a quien lo ha otorgado.
68 Un rescripto de la Sede Apostólica en que no se designa ejecutor, debe presentarse al Ordinario del solicitante que lo consiguió, sólo cuando así se manda en el documento de concesión, se trata de cosas públicas, o es necesario comprobar algunas condiciones.
69 El rescripto para cuya presentación no se determina plazo alguno, puede presentarse en cualquier momento al ejecutor, con tal de que no haya fraude ni dolo.
70 Si en el rescripto se confía al ejecutor la concesión misma, a él compete según su prudente arbitrio y conciencia, otorgar o denegar la gracia.
71 Nadie está obligado a usar un rescripto concedido sólo en su favor, a no ser que esté canónicamente obligado a ello por otra razón.
72 Los rescriptos concedidos por la Sede Apostólica que hayan expirado, pueden ser prorrogados una sola vez y con justa causa por el Obispo diocesano, pero no por más de tres meses.
73 Ningún rescripto queda revocado por una ley contraria, si en dicha ley no se dispone otra cosa.
74 Aunque cualquiera puede usar en el fuero interno una gracia que le ha sido concedida de palabra, tiene obligación de probarla para el fuero externo cuantas veces se le exija esto legítimamente.
75 Si el rescripto contiene un privilegio o una dispensa, deben observarse además las prescripciones de los cánones que siguen.

CAPÍTULO IV

DE LOS PRIVILEGIOS

76 § 1. El privilegio, es decir, la gracia otorgada por acto peculiar en favor de determinadas personas, tanto físicas como jurídicas, puede ser concedido por el legislador y también por la autoridad ejecutiva a la que el legislador haya otorgado esta potestad.
§ 2. La posesión centenaria o inmemorial hace que se presuma la concesión de un privilegio.
77 El privilegio se ha de interpretar conforme al О c. 36 § 1; pero siempre debe interpretarse de manera que quienes lo tienen consigan realmente alguna ventaja.
78 § 1. El privilegio se presume perpetuo, mientras no se pruebe lo contrario.
§ 2. El privilegio personal, que sigue a la persona, se extingue con ella.
§ 3. El privilegio real cesa al destruirse completamente el objeto o el lugar; sin
embargo, el privilegio local revive, si el lugar se reconstruye en el término de cincuenta años.
79 El privilegio cesa por revocación de la autoridad competente, conforme al О c. 47, sin perjuicio de lo establecido en el О c. 81.
80 § 1. Ningún privilegio cesa por renuncia, a no ser que ésta haya sido aceptada por la autoridad competente.
§ 2. Toda persona física puede renunciar a un privilegio concedido únicamente en su favor.
§ 3. Las personas individuales no pueden renunciar al privilegio concedido a una persona jurídica, o por razón de la dignidad del lugar o del objeto; ni puede la misma persona jurídica renunciar a un privilegio que le ha sido otorgado, si la renuncia redunda en perjuicio de la Iglesia o de otros.
81 No se extingue el privilegio al cesar el derecho de quien lo concedió, a no ser que lo hubiera otorgado con la cláusula a nuestro beneplácito u otra equivalente.
82 El privilegio que no es oneroso para otros no cesa por desuso o por uso contrario; pero se pierde por prescripción legítima el que redunda en gravamen de otros.
83 § 1. Cesa el privilegio al cumplirse el plazo o agotarse el número de casos para los que fue concedido, sin perjuicio de lo que se prescribe en el О c. 142 § 2.
§ 2. Cesa también si, con el transcurso del tiempo, las circunstancias reales han cambiado a juicio de la autoridad competente de tal manera que resulta dañoso, o se hace ilícito su uso.
84 Quien abusa de la potestad que se le ha otorgado por privilegio, merece ser privado del mismo; por consiguiente, el Ordinario, después de haber amonestado inútilmente al titular del
privilegio, prive al que abusa gravemente del privilegio si él mismo lo concedió; pero si el privilegio fue otorgado por la Santa Sede, el Ordinario debe informar a ésta del asunto.

CAPÍTULO V

DE LAS DISPENSAS

85 La dispensa, o relajación de una ley meramente eclesiástica en un caso particular, puede ser concedida dentro de los límites de su competencia, por quienes tienen potestad ejecutiva, así como por aquellos a los que compete explícita o implícitamente la potestad de dispensar, sea por propio derecho sea por legítima delegación.
86 No son dispensables las leyes que determinan los elementos constitutivos esenciales de las instituciones o de los actos jurídicos.
87 § 1. El Obispo diocesano, siempre que, a su juicio, ello redunde en bien espiritual de los fieles, puede dispensar a éstos de las leyes disciplinares tanto universales como particulares promulgadas para su territorio o para sus súbditos por la autoridad suprema de la Iglesia; pero no de las leyes procesales o penales, ni de aquellas cuya dispensa se reserva especialmente a la Sede Apostólica o a otra autoridad.
§ 2. Si es difícil recurrir a la Santa Sede y existe además peligro de grave daño en la
demora, cualquier Ordinario puede dispensar de tales leyes, aunque la dispensa esté reservada a la Santa Sede, con tal de que se trate de una dispensa que ésta suela conceder en las mismas circunstancias, sin perjuicio de lo prescrito en el О c. 291.
88 El Ordinario del lugar puede dispensar de las leyes diocesanas, y, cuando considere que es en bien de los fieles, de las leyes promulgadas por el Concilio regional o provincial, o por la Conferencia Episcopal.
89 El párroco y los demás presbíteros o los diáconos no pueden dispensar de la ley universal y particular a no ser que esta potestad les haya sido concedida expresamente.
90 § 1. No se dispense de la ley eclesiástica sin causa justa y razonable, teniendo en cuenta las circunstancias del caso y la gravedad de la ley de la que se dispensa; de otro modo, la dispensa es ilícita y si no ha sido concedida por el mismo legislador o por su superior, es también inválida.
§ 2. Cuando hay duda sobre la suficiencia de la causa, la dispensa se concede válida y lícitamente.
91 Quien tiene potestad de dispensar puede ejercerla respecto a sus súbditos, incluso cuando él se encuentra fuera del territorio, y aunque ellos estén ausentes del mismo; y si no se establece expresamente lo contrario, también respecto a los transeúntes que se hallan de hecho en el territorio, y respecto a sí mismo.
92 Se ha de interpretar estrictamente, no sólo la dispensa, a tenor del О c. 36 § 1, sino también la misma potestad de dispensar concedida para un caso determinado.
93 La dispensa que tiene tracto sucesivo cesa de la misma forma que el privilegio, así como por la cesación cierta y total de la causa motiva.

TÍTULO V

DE LOS ESTATUTOS Y REGLAMENTOS (Cann. 94 – 95)

94 § 1. Estatutos, en sentido propio, son las normas que se establecen a tenor del derecho en las corporaciones o en las fundaciones, por las que se determinan su fin, constitución, régimen y forma de actuar.
§ 2. Los estatutos de una corporación obligan sólo a las personas que son miembros legítimos de ella; los estatutos de una fundación a quienes cuidan de su gobierno.
§ 3. Las prescripciones de los estatutos que han sido establecidas y promulgadas en virtud de la potestad legislativa, se rigen por las normas de los cánones acerca de las leyes.
95 § 1. Los reglamentos son reglas o normas que se han de observar en las reuniones de personas, tanto convocadas por la autoridad eclesiástica como libremente promovidas por los fieles, así como también en otras celebraciones; en ellas se determina lo referente a su constitución, régimen y procedimiento.
§ 2. En las reuniones o celebraciones, esas normas reglamentarias obligan a quienes toman parte en ellas.

TÍTULO VI

DE LAS PERSONAS FISICAS Y JURIDICAS (Cann. 96 – 123)

CAPÍTULO I

DE LA CONDICIÓN CANÓNICA DE LAS PERSONAS FÍSICAS

96 Por el bautismo, el hombre se incorpora a la Iglesia de Cristo y se constituye persona en ella, con los deberes y derechos que son propios de los cristianos, teniendo en cuenta la condición de cada uno, en cuanto estén en la comunión eclesiástica y no lo impida una sanción legítimamente impuesta.
97 § 1. La persona que ha cumplido dieciocho años es mayor; antes de esa edad, es menor.
§ 2. El menor, antes de cumplir siete años, se llama infante, y se le considera sin uso de razón; cumplidos los siete años, se presume que tiene uso de razón.
98 § 1. La persona mayor tiene el pleno ejercicio de sus derechos.
§ 2. La persona menor está sujeta a la potestad de los padres o tutores en el ejercicio de sus derechos, excepto en aquello en que, por ley divina o por el derecho canónico, los menores están exentos de aquella potestad; respecto a la designación y potestad de los tutores, obsérvense las prescripciones del derecho civil a no ser que se establezca otra cosa por el derecho canónico, o
que el Obispo diocesano, con justa causa, estime que en casos determinados se ha de proveer mediante nombramiento de otro tutor.
99 Quien carece habitualmente de uso de razón se considera que no es dueño de sí mismo y se equipara a los infantes.
100 La persona se llama: «vecino», en el lugar donde tiene su domicilio; «forastero», allí donde tiene su cuasidomicilio; «transeúnte», si se encuentra fuera del domicilio o cuasidomicilio que aún conserva; «vago», si no tiene domicilio ni cuasidomicilio en lugar alguno.
101 § 1. El lugar de origen de un hijo, aun el del neófito, es aquel donde sus padres, al tiempo de nacer el hijo, tenían el domicilio, o en su defecto, el cuasidomicilio; o donde los tenía la madre, si los padres no tenían el mismo domicilio o cuasidomicilio.
§ 2. Si se trata de un hijo de vagos, su lugar de origen es aquel donde ha nacido; si de un expósito, el lugar donde fue hallado.
102 § 1. El domicilio se adquiere por la residencia en el territorio de una parroquia o al menos de una diócesis, que o vaya unida a la intención de permanecer allí perpetuamente si nada lo impide, o se haya prolongado por un quinquenio completo.
§ 2. El cuasidomicilio se adquiere por la residencia en el territorio de una parroquia o al menos de una diócesis, que o vaya unida a la intención de permanecer allí al menos tres meses si nada lo impide, o se haya prolongado de hecho por tres meses.
§ 3. El domicilio o cuasidomicilio en el territorio de una parroquia se llama parroquial; en el territorio de una diócesis, aunque no en una parroquia, diocesano.
103 Los miembros de institutos religiosos y de sociedades de vida apostólica adquieren domicilio allí donde está la casa a la que pertenecen; y cuasidomicilio, en el lugar de la casa donde residan a tenor del О c. 102 § 2.
104 Tengan los cónyuges un domicilio o cuasidomicilio común; en caso de separación legitima o por otra causa justa cada uno puede tener un domicilio o cuasidomicilio propio.
105 §1. El menor tiene necesariamente el domicilio y cuasidomicilio de aquel a cuya potestad está sometido. El que ha salido de la infancia puede también adquirir cuasidomicilio propio; y si está legítimamente emancipado de acuerdo con el derecho civil, incluso domicilio propio.
§ 2. El que está legítimamente sometido a tutela o curatela por razón distinta de la minoría de edad, tiene el domicilio y el cuasidomicilio del tutor o del curador.
106 El domicilio y el cuasidomicilio se pierden al ausentarse del lugar con intención de no volver, quedando a salvo lo que prescribe el О c. 105.
107 § 1. Tanto por el domicilio como por el cuasidomicilio corresponde a cada persona su propio párroco y Ordinario.
§ 2. Párroco y Ordinario propios del vago son los del lugar donde éste se encuentra actualmente.
§ 3. También es párroco propio de aquel que tiene sólo domicilio o cuasidomicilio diocesano el del lugar donde reside actualmente.
108 §1. La consanguinidad se computa por líneas y grados.
§ 2. En línea recta, hay tantos grados cuantas son las generaciones o personas, descontado el tronco.
§ 3. En línea colateral, hay tantos grados cuantas personas hay en ambas líneas, descontado el tronco.
109 §1. La afinidad surge del matrimonio válido, incluso no consumado, y se da entre el varón y los consanguíneos de la mujer, e igualmente entre la mujer y los consanguíneos del varón.
§ 2. Se cuenta de manera que los consanguíneos del varón son en la misma línea y grado afines de la mujer, y viceversa.
110 Los hijos que han sido adoptados de conformidad con el derecho civil, se consideran hijos de aquel o aquellos que los adoptaron.
111 § 1. El hijo cuyos padres pertenecen a la Iglesia latina se incorpora a ella por la recepción del bautismo, o si uno de ellos no pertenece a la Iglesia latina, cuando deciden de común acuerdo que la prole sea bautizada en ella; si falta el acuerdo, se incorpora a la Iglesia del rito al que pertenece el padre.
§ 2. El bautizando que haya cumplido catorce años, puede elegir libremente bautizarse en la Iglesia latina o en otra Iglesia ritual autónoma; en este caso, pertenece a la Iglesia que ha elegido.
112 § 1. Después de recibido el bautismo, se adscriben a otra Iglesia ritual autónoma:
1 quien obtenga una licencia de la Sede Apostólica;
2 el cónyuge que, al contraer matrimonio, o durante el mismo, declare que pasa a
la Iglesia ritual autónoma a la que pertenece el otro cónyuge; pero, una vez disuelto el matrimonio, puede volver libremente a la Iglesia latina;
3 los hijos de aquellos de quienes se trata en los nn. 1 y 2 antes de cumplir catorce
años, e igualmente, en el matrimonio mixto, los hijos de la parte católica que haya pasado legítimamente a otra Iglesia ritual; pero, alcanzada esa edad, pueden volver a la Iglesia latina.
§ 2. La costumbre, por prolongada que sea, de recibir los sacramentos según el rito de alguna Iglesia ritual autónoma no lleva consigo la adscripción a dicha Iglesia.

CAPÍTULO II

DE LAS PERSONAS JURÍDICAS

113 § 1. La Iglesia Católica y la Sede Apostólica son personas morales por la misma ordenación divina.
§ 2. En la Iglesia, además de personas físicas, hay también personas jurídicas, que son sujetos en derecho canónico de las obligaciones y derechos congruentes con su propia índole.
114 § 1. Se constituyen personas jurídicas, o por la misma prescripción del derecho o por especial concesión de la autoridad competente dada mediante decreto, los conjuntos de personas (corporaciones) o de cosas (fundaciones) ordenados a un fin congruente con la misión de la Iglesia que transciende el fin de los individuos.
§ 2. Los fines a que hace referencia el § 1 se entiende que son aquellos que corresponden a obras de piedad, apostolado o caridad, tanto espiritual como temporal.
§ 3. La autoridad competente de la Iglesia no confiera personalidad jurídica sino a aquellas corporaciones o fundaciones que persigan un fin verdaderamente útil y que, ponderadas todas las circunstancias, dispongan de medios que se prevé que pueden ser suficientes para alcanzar el fin que se proponen.
115 § 1. En la Iglesia las personas jurídicas son o corporaciones o fundaciones.
§ 2. La corporación, para cuya constitución se requieren al menos tres personas, es colegial si su actividad es determinada por los miembros, que con o sin igualdad de derechos, participan en las decisiones a tenor del derecho y de los estatutos; en caso contrario, es no colegial.
§ 3. La persona jurídica patrimonial o fundación autónoma consta de unos bienes o cosas, espirituales o materiales, y es dirigida, según la norma del derecho y de los estatutos, por una o varias personas físicas, o por un colegio.
116 § 1. Son personas jurídicas públicas las corporaciones y fundaciones constituidas por la autoridad eclesiástica competente para que, dentro de los límites que se les señalan, cumplan en nombre de la Iglesia, a tenor de las prescripciones del derecho, la misión que se les confía mirando al bien público; las demás personas jurídicas son privadas.
§ 2. Las personas jurídicas públicas adquieren esta personalidad, bien en virtud del mismo derecho, bien por decreto especial de la autoridad competente que se la conceda expresamente; las personas jurídicas privadas obtienen esta personalidad sólo mediante decreto especial de la autoridad competente que se la conceda expresamente.
117 Ninguna corporación o fundación que desee conseguir personalidad jurídica puede obtenerla si sus estatutos no han sido aprobados por la autoridad competente.
118 Representan a la persona jurídica pública, actuando en su nombre, aquellos a quienes reconoce esta competencia el derecho universal o particular, o los propios estatutos; representan a la persona jurídica privada aquellos a quienes los estatutos atribuyen tal competencia.
119 Respecto a los actos colegiales, mientras el derecho o los estatutos no dispongan otra cosa:
1 cuando se trata de elecciones, tiene valor jurídico aquello que, hallándose presente la mayoría de los que deben ser convocados, se aprueba por mayoría absoluta de los presentes; después de dos escrutinios ineficaces, hágase la votación sobre los dos candidatos que hayan obtenido mayor número de votos, o si son más, sobre los dos de más edad; después del tercer escrutinio, si persiste el empate, queda elegido el de más edad;
2 cuando se trate de otros asuntos, es jurídicamente válido lo que, hallándose
presente la mayor parte de los que deben ser convocados, se aprueba por mayoría absoluta de los presentes; si después de dos escrutinios persistiera la igualdad de votos, el presidente puede resolver el empate con su voto;
3 mas lo que afecta a todos y a cada uno, debe ser aprobado por todos.
120 § 1. Toda persona jurídica es, por naturaleza, perpetua; sin embargo, se extingue si es legítimamente suprimida por la autoridad competente, o si ha cesado su actividad por espacio de cien años; la persona jurídica privada se extingue además cuando la propia asociación queda disuelta conforme a sus estatutos, o si, a juicio de la autoridad competente, la misma fundación ha
dejado de existir según sus estatutos.
§ 2. Cuando queda un solo miembro de la persona jurídica colegiada y, según sus estatutos, la corporación no ha dejado de existir, compete a ese miembro el ejercicio de todos los derechos de la corporación.
121 Si las corporaciones y fundaciones que son personas jurídicas públicas se unen formando una sola totalidad con personalidad jurídica, esta nueva persona jurídica hace suyos los bienes y derechos patrimoniales propios de las anteriores, y asume las cargas que pesaban sobre las mismas; pero deben quedar a salvo, sobre todo en cuanto al destino de los bienes y cumplimiento de las cargas, la voluntad de los fundadores y donantes, y los derechos adquiridos.
122 Cuando se divide una persona jurídica pública de manera que una parte de ella se une a otra persona jurídica pública, o con la parte desmembrada se erige una persona jurídica pública nueva, la autoridad eclesiástica a la que compete realizar la división, respetando ante todo la voluntad de los fundadores y donantes, los derechos adquiridos y los estatutos aprobados, debe procurar por sí o por un ejecutor:
1 que los bienes y derechos patrimoniales comunes que pueden dividirse, así como las deudas y demás cargas, se repartan con la debida proporción y de manera equitativa entre las personas jurídicas de que se trata, teniendo en cuenta todas las circunstancias y necesidades de ambas;
2 que las dos personas jurídicas gocen del uso y usufructo de los bienes comunes
que no pueden dividirse, y sobre ambas recaigan las cargas inherentes a esos bienes, guardando asimismo la debida proporción, que debe determinarse equitativamente.
123 Cuando se extingue una persona jurídica pública, el destino de sus bienes y derechos patrimoniales, así como de sus cargas, se rige por el derecho y los estatutos; en caso de silencio de éstos, pasan a la persona jurídica inmediatamente superior, quedando siempre a salvo la voluntad de los fundadores o donantes, así como los derechos adquiridos; cuando se extingue una persona jurídica privada, el destino de sus bienes y cargas se rige por sus propios estatutos.

TÍTULO VII

DE LOS ACTOS JURÍDICOS (Cann. 124 – 128)

124 § 1. Para que un acto jurídico sea válido, se requiere que haya sido realizado por una persona capaz, y que en el mismo concurran los elementos que constituyen esencialmente ese acto, así como las formalidades y requisitos impuestos por el derecho para la validez del acto.
§ 2. Se presume válido el acto jurídico debidamente realizado en cuanto a sus elementos externos.
125 § 1. Se tiene como no realizado el acto que una persona ejecuta por una violencia exterior a la que de ningún modo ha podido resistir.
§ 2. El acto realizado por miedo grave injustamente infundido, o por dolo, es válido, a no ser que el derecho determine otra cosa; pero puede ser rescindido por sentencia del juez, tanto a instancia de la parte lesionada o de quienes le suceden en su derecho, como de oficio.
126 Es nulo el acto realizado por ignorancia o por error cuando afecta a lo que constituye su substancia o recae sobre una condición sine qua non; en caso contrario, es válido, a no ser que el derecho establezca otra cosa, pero el acto realizado por ignorancia o por error puede dar lugar a acción rescisoria conforme a derecho.
127 § 1. Cuando el derecho establece que, para realizar ciertos actos, el Superior necesita el consentimiento o consejo de algún colegio o grupo de personas, el colegio o grupo debe convocarse a tenor del О c. 166, a no ser que, tratándose tan sólo de pedir el consejo, dispongan otra cosa el derecho particular o propio; para la validez de los actos, se requiere obtener el consentimiento de la mayoría absoluta de los presentes, o bien pedir el consejo de todos.
§ 2. Cuando el derecho establece que, para realizar ciertos actos, el Superior necesita el consentimiento o consejo de algunas personas individuales:
1 si se exige el consentimiento, es inválido el acto del Superior en caso de que no pida el consentimiento de esas personas, o actúe contra el parecer de las mismas o de alguna de ellas;
2 si se exige el consejo, es inválido el acto del Superior en caso de que no escuche a esas personas: el Superior, aunque no tenga ninguna obligación de seguir ese parecer, aun unánime, no debe sin embargo apartarse del dictamen, sobre todo si es concorde, sin una razón que, a su juicio, sea más poderosa.
§ 3. Todos aquellos cuyo consentimiento o consejo se requiere están obligados a manifestar sinceramente su opinión, y también, si lo pide la gravedad de la materia, a guardar cuidadosamente secreto, obligación que el Superior puede urgir.
128 Todo aquel que causa a otro un daño ilegítimamente por un acto jurídico o por otro acto realizado con dolo o culpa, está obligado a reparar el daño causado.

TÍTULO VIII

DE LA POTESTAD DE RÍGIMEN (Cann. 129 – 144)

129 § 1. De la potestad de régimen, que existe en la Iglesia por institución divina, y que se llama también potestad de jurisdicción, son sujetos hábiles, conforme a la norma de las prescripciones del derecho, los sellados por el orden sagrado.
§ 2. En el ejercicio de dicha potestad, los fieles laicos pueden cooperar a tenor del derecho.
130 La potestad de régimen, de suyo, se ejerce en el fuero externo; sin embargo, algunas veces se ejerce sólo en el fuero interno, de manera que los efectos que su ejercicio debe tener en el fuero externo no se reconozcan en este fuero, salvo que el derecho lo establezca en algún caso concreto.
131 § 1. La potestad de régimen ordinaria es la que va aneja de propio derecho a un oficio; es delegada la que se concede a una persona por si misma, y no en razón de su oficio.
§ 2. La potestad de régimen ordinaria puede ser propia o vicaria.
§ 3. La carga de probar la delegación recae sobre quien afirma ser delegado.
132 § 1. Las facultades habituales se rigen por las prescripciones sobre la potestad delegada.
§ 2. Sin embargo, si no se ha dispuesto expresamente otra cosa en el acto de concesión, ni se ha atendido a las cualidades personales, la facultad habitual concedida a un Ordinario no se extingue al cesar la potestad del Ordinario a quien se ha concedido, aunque él hubiera comenzado ya a ejercerla, sino que pasa al Ordinario que le sucede en el gobierno.
133 § 1. Lo que hace un delegado excediéndose de los límites de su mandato, respecto al objeto o a las personas, es nulo.
§ 2. No se entiende que se excede de los limites de su mandato el delegado que realiza los actos para los que ha recibido delegación de modo distinto al que se determina en el mandato, a no ser que el delegante hubiera prescrito un cierto modo para la validez del acto.
134 § 1. Por el nombre de Ordinario se entienden en derecho, además del Romano Pontífice, los Obispos diocesanos y todos aquellos que, aun interinamente, han sido nombrados para regir una Iglesia particular o una comunidad a ella equiparada según el О c. 368, y también quienes en ellas tienen potestad ejecutiva ordinaria, es decir, los Vicarios generales y episcopales; así también, respecto a sus miembros, los Superiores mayores de institutos religiosos clericales de derecho pontificio y de sociedades clericales de vida apostólica de derecho pontificio, que tienen, al menos, potestad ejecutiva ordinaria.
§ 2. Por el nombre de Ordinario del lugar se entienden todos los que se enumeran en el § 1, excepto los Superiores de institutos religiosos y de sociedades de vida apostólica.
§ 3. Cuanto se atribuye nominalmente en los cánones al Obispo diocesano en el ámbito de la potestad ejecutiva, se entiende que compete solamente al Obispo diocesano y a aquellos que se le equiparan según el О c. 381 § 2, excluidos el Vicario general y episcopal, a no ser que tengan mandato especial.
135 §1. La potestad de régimen se divide en legislativa, ejecutiva y judicial.
§ 2. La potestad legislativa se ha de ejercer del modo prescrito por el derecho, y no puede delegarse válidamente aquella que tiene el legislador inferior a la autoridad suprema, a no ser que el derecho disponga explícitamente otra cosa; tampoco puede el legislador inferior dar válidamente una ley contraria al derecho de rango superior.
§ 3. La potestad judicial que tienen los jueces o tribunales se ha de ejercer del modo prescrito por el derecho, y no puede delegarse, si no es para realizar los actos preparatorios de un decreto o sentencia.
§ 4. Respecto al ejercicio de la potestad ejecutiva, obsérvense las prescripciones de los cánones que siguen.
136 Se puede ejercer la potestad ejecutiva, aun encontrándose fuera del territorio, sobre los propios súbditos, incluso ausentes del territorio, si no consta otra cosa por la naturaleza del asunto o por prescripción del derecho; también sobre los peregrinos que actualmente se hallan en el territorio, si se trata de conceder favores o de ejecutar las leyes universales y las particulares que sean obligatorias para ellos según la norma del О c. 13 § 2, 2.
137 § 1. La potestad ejecutiva ordinaria puede delegarse tanto para un acto como para la generalidad de los casos, a no ser que en el derecho se disponga expresamente otra cosa.
§ 2. La potestad ejecutiva delegada por la Sede Apostólica puede subdelegarse, tanto para un acto como para la generalidad de los casos, a no ser que se haya atendido a las cualidades personales, o se hubiera prohibido expresamente la subdelegación.
§ 3. La potestad ejecutiva delegada por otra autoridad con potestad ordinaria que fue delegada para todos los asuntos, sólo puede subdelegarse para cada caso; pero si fue delegada para un acto o actos determinados, no puede subdelegarse sin concesión expresa del delegante.
§ 4. Ninguna potestad subdelegada puede subdelegarse de nuevo, a no ser que lo hubiera concedido expresamente el delegante.
138 La potestad ejecutiva ordinaria, así como la delegada para la generalidad de los casos, se han de interpretar ampliamente, pero todas las otras deben interpretarse estrictamente; sin embargo, se entiende que quien tiene una potestad delegada tiene también concedido todo lo necesario para que esa potestad pueda ejercerse.
139 § 1. Si el derecho no establece otra cosa, la potestad ejecutiva, tanto ordinaria como delegada, de una autoridad competente, no se suspende por el hecho de que alguien acuda a otra autoridad también competente, aunque sea superior.
§ 2. Sin embargo, la autoridad inferior no se inmiscuya en una causa que ha sido llevada a la autoridad superior, si no es por causa grave y urgente; en cuyo caso informe inmediatamente del asunto a la autoridad superior.
140 § 1. Cuando los varios delegados para un mismo asunto lo son solidariamente, el que de ellos comienza a actuar excluye la actuación de los demás en el mismo asunto, a no ser que después quede impedido o no quiera seguir adelante en la tramitación del asunto.
§ 2. Cuando los varios delegados para un asunto lo son colegialmente, deben proceder todos según la norma del О c. 119, a no ser que en el mandato se disponga otra cosa.
§ 3. La potestad ejecutiva delegada a varios se presume delegada solidariamente.
141 Cuando varios han sido delegados sucesivamente, resuelva el asunto aquel cuyo mandato es anterior, si no le ha sido posteriormente revocado.
142 § 1. La potestad delegada se extingue: una vez cumplido el mandato; transcurrido el plazo o agotado el número de casos para los que fue concedida; al haber cesado la causa final de la delegación; por revocación del delegante intimada directamente al delegado, y también por renuncia del delegado presentada al delegante y aceptada por éste; pero no se extingue por haber cesado la potestad del delegante, a no ser que conste así en las cláusulas puestas al mandato.
§ 2. Sin embargo, el acto de potestad delegada que se ejerce solamente en el fuero interno es válido aunque, por inadvertencia, se realice una vez transcurrido el plazo de la concesión.
143 § 1. La potestad ordinaria se extingue por la pérdida del oficio al que va aneja.
§ 2. A no ser que el derecho disponga otra cosa, la potestad ordinaria queda suspendida cuando legítimamente se apela o se interpone recurso contra la privación o remoción del oficio.
144 § 1. En el error común de hecho o de derecho, así como en la duda positiva y probable de derecho o de hecho, la Iglesia suple la potestad ejecutiva de régimen, tanto para el fuero externo como para el interno.
§ 2. La misma norma se aplica a las facultades de que se trata en los cc. О 882, О 883, О 966 y О 1111 § 1.

TÍTULO IX

DE LOS OFICIOS ECLESIÁTICOS (Cann. 145 – 196)

145 § 1. Oficio eclesiástico es cualquier cargo, constituido establemente por disposición divina o eclesiástica, que haya de ejercerse para un fin espiritual.
§ 2. Las obligaciones y derechos propios de cada oficio eclesiástico se determinan bien por el mismo derecho por el que se constituye, bien por el decreto de la autoridad competente que lo constituye y a la vez lo confiere.

CAPÍTULO I

DE LA PROVISIÓN DE UN OFICIO ECLESIÁSTICO

146 Un oficio eclesiástico no puede obtenerse válidamente sin provisión canónica.
147 La provisión de un oficio se hace mediante libre colación por la autoridad eclesiástica competente; por institución de ésta cuando haya precedido presentación; por confirmación o admisión por la misma cuando ha precedido elección o postulación; finalmente, por simple elección y aceptación del elegido cuando la elección no necesita ser confirmada.
148 La provisión de los oficios compete a la misma autoridad a quien corresponde erigirlos, innovarlos o suprimirlos, a no ser que el derecho establezca otra cosa.
149 § 1. Para que alguien sea promovido a un oficio eclesiástico, debe estar en comunión con la Iglesia y ser idóneo, es decir, dotado de aquellas cualidades que para ese oficio se requieren por el derecho universal o particular, o por la ley de fundación.
§ 2. La provisión de un oficio eclesiástico hecha a favor de quien carece de las cualidades requeridas, solamente es inválida cuando tales cualidades se exigen expresamente para la validez de la provisión por el derecho universal o particular, o por la ley de fundación; en otro caso, es válida, pero puede rescindirse por decreto de la autoridad competente o por sentencia del tribunal administrativo.
§ 3. Es inválida en virtud del derecho mismo la provisión de un oficio hecha con simonía.
150 El oficio que lleva consigo la plena cura de almas, para cuyo cumplimiento se requiere el ejercicio del orden sacerdotal, no puede conferirse válidamente a quien aún no ha sido elevado al sacerdocio.
151 No se retrase sin causa grave la provisión de un oficio que lleve consigo cura de almas.
152 A nadie se confieran dos o más oficios incompatibles, es decir, que no puedan ejercerse a la vez por una misma persona.
153 § 1. La provisión de un oficio que, según derecho, no está vacante, es ipso facto inválida, y no se convalida por la vacación subsiguiente.
§ 2. Sin embargo, si se trata de un oficio que, según el derecho, se confiere para un tiempo determinado, la provisión puede hacerse dentro de los seis meses anteriores a la terminación de aquel plazo, y surte efecto desde el día de la vacación del oficio.
§ 3. La promesa de un oficio, quienquiera que la haga, no produce efecto jurídico alguno.
154 El oficio vacante conforme a derecho que alguien detenta ilegítimamente, puede conferirse a alguien con tal de que se haya declarado en debida forma que dicha posesión no era legítima, y se mencione esta declaración en el documento de colación.
155 El que confiere un oficio supliendo a quien no pudo o descuidó el hacerlo, no adquiere por ello ninguna potestad sobre la persona a quien se lo ha conferido, sino que la condición jurídica de ésta es la misma que si se hubiera hecho la colación según la norma ordinaria del derecho.
156 Consígnese por escrito la provisión de cualquier oficio. Art. 1
DE LA LIBRE COLACIÓN
157 A no ser que el derecho establezca expresamente otra cosa, compete al Obispo diocesano proveer por libre colación los oficios eclesiásticos en su propia Iglesia particular.
Art. 2
DE LA PRESENTACIÓN
158 § 1. La presentación para un oficio eclesiástico por aquel a quien compete el derecho de presentación debe hacerse a la autoridad a quien corresponde otorgar su institución, y si no se ha establecido legítimamente otra cosa, se hará en el plazo de tres meses desde que tuvo conocimiento de la vacación del oficio.
§ 2. Si el derecho de presentación compete a un colegio o grupo de personas, desígnese el que ha de ser presentado de acuerdo con lo prescrito en los О cc. 165-179.
159 Nadie sea presentado contra su voluntad; por tanto, el candidato propuesto puede ser presentado si, al ser consultado sobre su voluntad, no rehusa en el plazo de ocho días útiles.
160 § 1. Quien tiene derecho de presentación puede presentar uno o varios, tanto simultáneos como sucesivamente.
§ 2. Nadie puede presentarse a sí mismo, pero un colegio o grupo de personas puede presentar a uno de sus miembros.
161 §1. Si el derecho no establece otra cosa, quien hubiera presentado a uno que no fue considerado idóneo, sólo puede presentar a otro en el plazo de un mes.
§ 2. Si el presentado renuncia o fallece antes de hacerse su institución, quien tiene el derecho de presentación puede ejercerlo de nuevo en el plazo de un mes a partir del momento en que haya recibido la noticia de la renuncia o de la muerte.
162 Quien no realiza la presentación dentro del plazo útil, conforme a la norma de los cc. О
158 § l y О 161, así como quien por dos veces presenta a persona no idónea, pierde para esa ocasión el derecho de presentar, y corresponde proveer libremente el oficio vacante a la autoridad competente para otorgar la institución, siempre que dé su consentimiento el
Ordinario propio del nombrado.
163 La autoridad a la que, según derecho, compete instituir al presentado, instituirá al legítimamente presentado que considere idóneo, y que haya aceptado; si son varios los legítimamente presentados y considerados idóneos, debe instituir a uno de ellos.
Art. 3
DE LA ELECCIÓN
164 Si el derecho no determina otra cosa, obsérvense en las elecciones canónicas las prescripciones de los cánones que siguen.
165 A menos que el derecho o los estatutos legítimos del colegio o grupo prevean otra cosa, si un colegio o grupo tiene derecho de elegir para un oficio, no debe diferir la elección más allá de un trimestre útil, a contar del día en que se tuvo noticia de la vacación del oficio; transcurrido inútilmente ese plazo, la autoridad eclesiástica a quien compete el derecho de confirmar la elección, o, subsidiariamente, de proveer, proveerá libremente el oficio vacante.
166 § 1. El presidente del colegio o del grupo debe convocar a todos sus miembros; y la convocatoria, cuando deba ser personal, será válida si se hace en el lugar del domicilio, cuasidomicilio o residencia.
§ 2. Si alguno de los que debían ser convocados hubiera sido preterido, y por tanto estuviera ausente, la elección es válida; pero a petición del mismo, después de probar su preterición y ausencia, la elección debe ser rescindida por la autoridad competente, aun después de confirmada, con tal de que conste jurídicamente que el recurso se interpuso al menos dentro de los tres días después de recibir la noticia de la elección.
§ 3. Pero si hubieran sido preteridos más de la tercera parte de los electores, la elección es nula de propio derecho, a no ser que todos los no convocados hubieran estado de hecho presentes.
167 § 1. Hecha legítimamente la convocatoria, tienen derecho a votar quienes se hallen presentes en el lugar y el día señalados en la convocatoria, quedando excluida la facultad de votar por carta o por procurador, si los estatutos no disponen legítimamente otra cosa.
§ 2. Si alguno de los electores se halla presente en la casa donde se celebra la elección, pero no puede asistir a la misma por enfermedad, los escrutadores recogerán su voto escrito.
168 Aunque alguien tenga derecho a votar en nombre propio por varios Títulos, únicamente podrá emitir un voto.
169 Para que la elección sea válida, ninguna persona ajena al colegio o grupo puede ser admitida a votar.
170 La elección cuya libertad se haya impedido por cualquier causa es inválida de propio derecho.
171 § 1. Son inhábiles para votar:
1 el incapaz de actos humanos;
2 quien carece de voz activa;
3 el sujeto a una pena de excomunión impuesta por sentencia judicial o por decreto condenatorio o declaratorio;
4 el que se ha apartado notoriamente de la comunión de la Iglesia.
§ 2. Si es admitido alguno de los antedichos, su voto es nulo, pero la elección vale, a no ser que conste que, prescindiendo de él, el elegido no habría obtenido el número necesario de votos.
172 § 1. Para que el voto sea válido, se requiere que sea:
1 libre; por tanto, es inválido el voto de quien, por miedo grave o dolo, directa o indirectamente, fue obligado a elegir a determinada persona o a varias disyuntivamente;
2 secreto, cierto, absoluto, determinado.
§ 2. Las condiciones añadidas al voto antes de la elección se tienen por no puestas.
173 § 1. Antes de comenzar la elección, deben designarse al menos dos escrutadores de entre los miembros del colegio o grupo.
§ 2. Los escrutadores han de recoger los votos y comprobar ante el presidente de la elección si el número de papeletas corresponde al número de electores, así como examinar los votos y hacer público cuántos ha conseguido cada uno.
§ 3. Si el número de votos es superior al de electores, la votación es nula.
§ 4. Quien desempeña la función de actuario debe levantar cuidadosamente acta de
la elección, la cual, firmada al menos por el actuario, el presidente y los escrutadores, se guardará con diligencia en el archivo del colegio.
174 § 1. La elección, si no disponen otra cosa el derecho o los estatutos, puede hacerse también por compromiso, siempre que los electores, previo acuerdo unánime y escrito, transfieran por esa vez el derecho de elección a una o varias personas idóneas, de entre sus miembros o no, para que, en virtud de la facultad recibida, procedan a la elección en nombre de todos.
§ 2. Si se trata de un colegio o grupo formado sólo por clérigos, los compromisarios deben haber sido ordenados; si no, la elección es inválida.
§ 3. Los compromisarios deben cumplir las prescripciones del derecho acerca de la elección y deben atenerse, para la validez de la elección, a las condiciones puestas en el compromiso que no sean contrarias al derecho; las condiciones contrarias al derecho se tendrán por no puestas.
175 Cesa el compromiso y los electores recuperan el derecho de voto:
l por revocación hecha por el colegio o grupo, mientras la cosa está íntegra;
2 por no haberse cumplido alguna condición puesta al compromiso;
3 una vez realizada la elección, si fue nula.
176 Si no se dispone otra cosa en el derecho o en los estatutos, se considera elegido, y ha de ser proclamado como tal por el presidente del colegio o del grupo, el que hubiera logrado el número necesario de votos, conforme a la norma del О c. 119, 1.
177 § 1. La elección se ha de notificar inmediatamente al elegido, quien, dentro de ocho días útiles después de recibir la comunicación, debe manifestar al presidente del colegio o del grupo si acepta o no la elección; en caso contrario, la elección no produce efecto.
§ 2. Si el elegido no acepta, pierde todo derecho adquirido por la elección y no lo recupera por una aceptación subsiguiente, pero puede ser elegido de nuevo; el colegio o grupo debe proceder a una nueva elección en el plazo de un mes desde que conoció la no aceptación.
178 Al aceptar una elección que no necesita ser confirmada, el elegido obtiene inmediatamente el oficio de pleno derecho; en caso contrario, sólo adquiere un derecho a él.
179 § 1. Si la elección necesita ser confirmada, el elegido ha de pedir la confirmación de la autoridad competente, por sí, o por otro, en el plazo de ocho días útiles a partir del día de la aceptación de la elección; en otro caso, queda privado de todo derecho, a no ser que pruebe que por justo impedimento no le fue posible pedir la confirmación.
§ 2. La autoridad competente, si halla idóneo al elegido conforme a la norma del c.149 § 1, y la elección se hizo según derecho, no puede denegar la confirmación.
§ 3. La confirmación debe darse por escrito.
§ 4. Antes de que le sea notificada la confirmación, no puede el elegido inmiscuirse en la administración del oficio, ni en lo espiritual ni en lo temporal, y los actos eventualmente puestos por él son nulos.
§ 5. El elegido adquiere el oficio de pleno derecho una vez notificada la confirmación, a no ser que el derecho establezca otra cosa.
Art. 4
DE LA POSTULACIÓN
180 §1. Si a la elección del que es considerado más apto y es preferido por los electores se opone un impedimento canónico que puede y suele dispensarse, pueden éstos, mediante sufragio, postularlo a la autoridad competente, a no ser que el derecho disponga otra cosa.
§ 2. Los compromisarios no pueden hacer esta postulación, si no se les ha facultado expresamente en el compromiso.
181 § 1. Para la validez de la postulación se requieren al menos los dos tercios de los votos.
§ 2. El voto para la postulación se debe manifestar mediante la palabra postulo u otra equivalente; y la fórmula elijo o postulo, u otra equivalente, vale para la elección si no hay impedimento, y de haberlo, para la postulación.
182 § 1. Dentro de ocho días útiles, el presidente debe enviar la postulación a la autoridad competente a quien corresponde confirmar la elección y conceder la dispensa del impedimento, o pedirla, si carece de esta potestad, a la autoridad superior; cuando no se requiere confirmación, la postulación debe transmitirse a la autoridad competente para que conceda la dispensa.
§ 2. Si la postulación no se envía dentro del plazo establecido, es ipso facto nula, y el colegio o grupo queda privado por esa vez del derecho de eligir o postular, a no ser que se pruebe que el presidente no envió la postulación a tiempo por un justo impedimento o por dolo o negligencia.
§ 3. Quien ha sido postulado no adquiere derecho alguno por la postulación; la autoridad competente no tiene obligación de admitirla.
§ 4. Los electores no pueden revocar la postulación hecha a la autoridad competente, si no es con el consentimiento de ésta.
183 § 1. Si no se admite la postulación por la autoridad competente, el derecho de elegir vuelve al colegio o grupo.
§ 2. Pero si es admitida la postulación, se notificará al postulado, que debe responder conforme a la norma del О c. 177 § 1.
§ 3. Quien acepta la postulación que ha sido admitida, obtiene inmediatamente el oficio de pleno derecho.

CAPÍTULO II

DE LA PÉRDIDA DEL OFICIO ECLESIÁSTICO

184 § 1. El oficio eclesiástico se pierde por transcurso del tiempo prefijado, por cumplimiento de la edad determinada en el derecho, y por renuncia, traslado, remoción o privación.
§ 2. El oficio eclesiástico no se pierde al cesar de cualquier modo el derecho de la autoridad que lo confirió, a no ser que el derecho disponga otra cosa.
§ 3. La pérdida de un oficio cuando ha sido efectiva, debe notificarse cuanto antes a todos aquellos a quienes compete algún derecho en la provisión del oficio.
185 Puede conferirse el título de «emérito» a aquel que ha cesado en un oficio por haber cumplido la edad o por renuncia aceptada.
186 La pérdida de un oficio por transcurso del tiempo prefijado o por cumplimiento de la edad sólo produce efecto a partir del momento en que la autoridad competente lo notifica por escrito.
Art. 1
DE LA RENUNCIA
187 El que se halla en su sano juicio puede, con causa justa, renunciar a un oficio eclesiástico.
188 Es nula en virtud del derecho mismo la renuncia hecha por miedo grave injustamente provocado, dolo, error substancial o simonía.
189 § 1. Para que valga la renuncia, requiérase o no su aceptación, ha de presentarse, por escrito o de palabra ante dos testigos, a la autoridad a quien corresponde conferir el oficio de que se trate.
§ 2. La autoridad no debe aceptar la renuncia que no esté fundada en una causa justa y proporcionada.
§ 3. No produce efecto alguno la renuncia que necesita aceptación, si no es aceptada en el plazo de tres meses; la que no necesita aceptación produce su efecto mediante la notificación del renunciante, hecha según norma del derecho.
§ 4. Mientras la renuncia no haya producido efecto, puede ser revocada por el renunciante; una vez que lo ha producido, no puede revocarse, pero quien renunció puede conseguir el oficio por otro título.
Art. 2
DEL TRASLADO
190 § 1. El traslado sólo puede hacerlo quien tiene derecho a conferir tanto el oficio que se pierde como el que se encomienda.
§ 2. Si el traslado se hace contra la voluntad del titular del oficio, se requiere causa grave y, quedando en pie el derecho a exponer las razones contrarias, debe observarse el procedimiento establecido por el derecho.
§ 3. Para que el traslado produzca efecto, ha de intimarse por escrito.
191 § 1. En caso de traslado, el primer oficio queda vacante con la toma de posesión canónica del segundo, a no ser que otra cosa disponga el derecho o prescriba la autoridad competente.
§ 2. El trasladado percibe la remuneración correspondiente al primer oficio, hasta que toma posesión canónica del segundo.
Art. 3
DE LA REMOCIÓN
192 Uno queda removido de un oficio, tanto por un legítimo decreto dado por la autoridad competente, sin perjuicio de los derechos que pudieron adquirirse por contrato, como por el derecho mismo conforme a la norma del О c. 194.
193 § 1. Nadie puede ser removido de un oficio conferido por tiempo indefinido, a no ser por causas graves y observando el procedimiento determinado por el derecho.
§ 2. Lo mismo vale para que pueda ser removido antes del plazo prefijado, el que recibió un oficio por tiempo determinado, sin perjuicio de lo establecido en el О c. 624 § 3.
§ 3. Puede ser removido, por causa justa a juicio de la autoridad competente, aquel a quien, según las prescripciones del derecho, se ha conferido un oficio por un tiempo que queda a la prudente discreción de la autoridad.
§ 4. Para que produzca efecto el decreto de remoción, deberá intimarse por escrito.
194 § 1. Queda de propio derecho removido del oficio eclesiástico:
1 quien ha perdido el estado clerical;
2 quien se ha apartado públicamente de la fe católica o de la comunión de la Iglesia;
3 el clérigo que atenta contraer matrimonio, aunque sea sólo civil.
§ 2. La remoción de que se trata en los nn. 2 y 3 sólo puede urgirse si consta de ella por declaración de la autoridad competente.
195 Si alguien es removido de un oficio con el que se proveía a su sustento, no de propio derecho, sino por decreto de la autoridad competente, la misma autoridad debe cuidar de que se provea por tiempo conveniente a su sustento, a no ser que se haya provisto de otro modo.
Art. 4
DE LA PRIVACIÓN
196 § 1. La privación del oficio, como pena que es por un delito, solamente puede hacerse según la norma de derecho.
§ 2. La privación produce efecto según prescriben los cánones del derecho penal.

TÍTULO X

DE LA PRESCRIPCIÓN (Cann. 197 – 199)

197 La Iglesia recibe, tal como está regulada en la legislación civil de la nación respectiva, la prescripción como modo de adquirir o perder un derecho subjetivo, así como de liberarse de obligaciones, quedando a salvo las excepciones que determinan los cánones de este Código.
198 Ninguna prescripción tiene validez si no se funda en la buena fe, no sólo al comienzo, sino durante todo el decurso de tiempo requerido para la misma, salvo lo establecido en el О c. 1362.
199 No están sujetos a prescripción:
l los derechos y obligaciones que son de ley divina natural o positiva;
2 los derechos que sólo pueden obtenerse por privilegio apostólico;
3 los derechos y obligaciones que se refieren directamente a la vida espiritual de los fieles;
4 los límites ciertos e indudables de las circunscripciones eclesiásticas;
5 los estipendios y cargas de Misas;
6 la provisión de un oficio eclesiástico que, por derecho, requiere el ejercicio del orden sagrado;
7 el derecho de visita y el deber de obediencia, cuya prescripción haría que los fieles no pudieran ya ser visitados por ninguna autoridad eclesiástica, ni quedasen sometidos a autoridad alguna.

TÍTULO XI

DEL CÓMPUTO DEL TEMPO (Cann. 200 – 203)

200 A no ser que el derecho disponga expresamente otra cosa, el tiempo debe computarse de acuerdo con los cánones que siguen.
201 § 1. Por tiempo continuo se entiende aquel que no admite ninguna interrupción.
§ 2. Por tiempo útil se entiende el que concierne a quien usa o reclama su derecho, de tal manera que no corre para quien ignora o no puede reclamar.
202 § 1. En derecho, se entiende por día el espacio de 24 horas contadas como continuas, y comienza a la media noche, a no ser que se disponga expresamente otra cosa; la semana es un espacio de siete días; el mes, un espacio de 30, y el año, un espacio de 365 días, a no ser que se diga que el mes y el año hayan de tomarse según el calendario.
§ 2. Si el tiempo es continuo, el mes y el año se han de computar siempre según el calendario.
203 § 1. El día a quo no se cuenta en el plazo, a no ser que su inicio coincida con el principio del día o que el derecho disponga expresamente otra cosa.
§ 2. Si no se establece lo contrario, el día ad quem se incluye en el plazo, el cual, si consta de uno o más meses o años, o de una o más semanas, termina al cumplirse el último día del mismo número o, si el mes carece de día del mismo número, al acabar el último día del mes.

LIBRO II

DEL PUEBLO DE DIOS

PARTE I

DE LOS FIELES CRISTIANOS (Cann. 204 – 207)

204 § 1. Son fieles cristianos quienes, incorporados a Cristo por el bautismo, se integran en el pueblo de Dios, y hechos partícipes a su modo por esta razón de la función sacerdotal, profética y real de Cristo, cada uno según su propia condición, son llamados a desempeñar la misión que Dios encomendó cumplir a la Iglesia en el mundo.
§ 2. Esta Iglesia, constituida y ordenada como sociedad en este mundo, subsiste en la
Iglesia católica, gobernada por el sucesor de Pedro y por los Obispos en comunión con él.
205 Se encuentran en plena comunión con la Iglesia católica, en esta tierra, los bautizados que se unen a Cristo dentro de la estructura visible de aquélla, es decir, por los vínculos de la profesión de fe, de los sacramentos y del régimen eclesiástico.
206 § 1. De una manera especial se relacionan con la Iglesia los catecúmenos, es decir, aquellos que, movidos por el Espíritu Santo, solicitan explícitamente ser incorporados a ella, y que por este mismo deseo, así como también por la vida de fe, esperanza y caridad que llevan, están unidos a la Iglesia, que los acoge ya como suyos.
§ 2. La Iglesia presta especial atención a los catecúmenos y, a la vez que los invita a llevar una vida evangélica y los inicia en la celebración de los ritos sagrados, les concede ya algunas prerrogativas propias de los cristianos.
207 § 1. Por institución divina, entre los fieles hay en la Iglesia ministros sagrados, que en el derecho se denominan también clérigos; los demás se denominan laicos.
§ 2. En estos dos grupos hay fieles que, por la profesión de los consejos evangélicos mediante votos u otros vínculos sagrados, reconocidos y sancionados por la Iglesia, se consagran a Dios según la manera peculiar que les es propia y contribuyen a la misión salvífica de la Iglesia; su estado, aunque no afecta a la estructura jerárquica de la Iglesia, pertenece, sin embargo, a la vida y santidad de la misma.

TÍTULO I

DE LAS OBLIGACIONES Y DERECHOS DE TODOS LOS FIELES (Cann. 208 – 223)

208 Por su regeneración en Cristo, se da entre todos los fieles una verdadera igualdad en cuanto a la dignidad y acción, en virtud de la cual todos, según su propia condición y oficio, cooperan a la edificación del Cuerpo de Cristo.
209 § 1. Los fieles están obligados a observar siempre la comunión con la Iglesia, incluso en su modo de obrar.
§ 2. Cumplan con gran diligencia los deberes que tienen tanto respecto a la Iglesia universal, como en relación con la Iglesia particular a la que pertenecen, según las prescripciones del derecho.
210 Todos los fieles deben esforzarse según su propia condición, por llevar una vida santa, así como por incrementar la Iglesia y promover su continua santificación.
211 Todos los fieles tienen el deber y el derecho de trabajar para que el mensaje divino de salvación alcance más y más a los hombres de todo tiempo y del orbe entero.
212 § 1. Los fieles, conscientes de su propia responsabilidad, están obligados a seguir, por obediencia cristiana, todo aquello que los Pastores sagrados, en cuanto representantes de Cristo, declaran como maestros de la fe o establecen como rectores de la Iglesia.
§ 2. Los fieles tienen derecho a manifestar a los Pastores de la Iglesia sus necesidades, principalmente las espirituales, y sus deseos.
§ 3. Tienen el derecho, y a veces incluso el deber, en razón de su propio conocimiento, competencia y prestigio, de manifestar a los Pastores sagrados su opinión sobre aquello que pertenece al bien de la Iglesia y de manifestar a los demás fieles, salvando siempre la integridad de la fe y de las costumbres, la reverencia hacia los Pastores y habida cuenta de la utilidad común y de la dignidad de las personas.
213 Los fieles tienen derecho a recibir iie los Pastores sagrados la ayuda de los bienes espirituales de la Iglesia principalmente la paiabra de Dios y los sacramentos.
214 Los fieles tienen derecho a tributar culto a Dios según las normas del propio rito aprobado por los legítimos Pastores de la Iglesia, y a practicar su propia forma de vida espiritual, siempre que sea conforme con la doctrina de la Iglesia.
215 Los fieles tienen derecho a fundar y dirigir libremente asociaciones para fines de caridad o piedad, o para fomentar la vocación cristiana en el mundo; y también a reunirse para procurar en común esos mismos fines.
216 Todos los fieles, puesto que participan en la misión de la Iglesia, tienen derecho a promover y sostener la acción apostólica también con sus propias iniciativas, cada uno según su estado y condición; pero ninguna iniciativa se atribuya el nombre de católica sin contar con el consentimiento de la autoridad eclesiástica competente.
217 Los fieles, puesto que están llamados por el bautismo a llevar una vida congruente con la doctrina evangélica, tienen derecho a una educación cristiana por la que se les instruya convenientemente en orden a conseguir la madurez de la persona humana y al mismo tiempo conocer y vivir el misterio de la salvación.
218 Quienes se dedican a las ciencias sagradas gozan de una justa libertad para investigar, así como para manifestar prudentemente su opinión sobre todo aquello en lo que son peritos, guardando la debida sumisión al magisterio de la Iglesia.
219 En la elección del estado de vida, todos los fieles tienen el derecho a ser inmunes de cualquier coacción.
220 A nadie le es lícito lesionar ilegítimamente la buena fama de que alguien goza, ni violar el derecho de cada persona a proteger su propia intimidad.
221 § 1. Compete a los fieles reclamar legítimamente los derechos que tienen en la Iglesia, y defenderlos en el fuero eclesiástico competente conforme a la norma del derecho.
§ 2. Si son llamados a juicio por la autoridad competente, los fieles tienen también derecho a ser juzgados según las normas jurídicas, que deben ser aplicadas con equidad.
§ 3. Los fieles tienen el derecho a no ser sancionados con penas canónicas, si no es conforme a la norma legal.
222 § 1. Los fieles tienen el deber de ayudar a la Iglesia en sus necesidades, de modo que disponga de lo necesario para el culto divino, las obras de apostolado y de caridad y el conveniente sustento de los ministros.
§ 2. Tienen también el deber de promover la justicia social, así como, recordando el precepto del Señor, ayudar a los pobres con sus propios bienes.
223 § 1. En el ejercicio de sus derechos, tanto individualmente como unidos en asociaciones, los fieles han de tener en cuenta el bien común de la Iglesia, así como también los derechos ajenos y sus deberes respecto a otros.
§ 2. Compete a la autoridad eclesiástica regular, en atención al bien común, el ejercicio de los derechos propios de los fieles.

TÍTULO II

DE LAS OBLIGACIONES Y DERECHOS DE LOS FIELES LAICOS (Cann. 224 –

231)

224 Los fieles laicos, además de las obligaciones y derechos que son comunes a todos los fieles cristianos y de los que se establecen en otros cánones, tienen las obligaciones y derechos que se enumeran en los cánones de este título.
225 § 1. Puesto que, en virtud del bautismo y de la confirmación, los laicos, como todos los demás fieles, están destinados por Dios al apostolado, tienen la obligación general, y gozan
del derecho tanto personal como asociadamente, de trabajar para que el mensaje divino de salvación sea conocido y recibido por todos los hombres en todo el mundo; obligación que les apremia todavía más en aquellas circunstancias en las que sólo a través de ellos pueden los hombres oír el Evangelio y conocer a Jesucristo.
§ 2. Tienen también el deber peculiar, cada uno según su propia condición, de impregnar y perfeccionar el orden temporal con el espíritu evangélico, y dar así testimonio de Cristo, especialmente en la realización de esas mismas cosas temporales y en el ejercicio de las tareas seculares.
226 § 1. Quienes, según su propia vocación, viven en el estado matrimonial, tienen el peculiar deber de trabajar en la edificación del pueblo de Dios a través del matrimonio y de la familia.
§ 2. Por haber transmitido la vida a sus hijos, los padres tienen el gravísimo deber y el derecho de educarlos; por tanto, corresponde a los padres cristianos en primer lugar procurar la educación cristiana de sus hijos según la doctrina enseñada por la Iglesia.
227 Los fieles laicos tienen derecho a que se les reconozca en los asuntos terrenos aquella libertad que compete a todos los ciudadanos; sin embargo, al usar de esa libertad, han de cuidar de que sus acciones estén inspiradas por el espíritu evangélico, y han de prestar atención a la doctrina propuesta por el magisterio de la Iglesia, evitando a la vez presentar como doctrina de la Iglesia su propio criterio, en materias opinables.
228 § 1. Los laicos que sean considerados idóneos tienen capacidad de ser llamados por los sagrados Pastores para aquellos oficios eclesiásticos y encargos que pueden cumplir según las prescripciones del derecho.
§ 2. Los laicos que se distinguen por su ciencia, prudencia e integridad tienen capacidad para ayudar como peritos y consejeros a los Pastores de la Iglesia, también formando parte de consejos, conforme a la norma del derecho.
229 § 1. Para que puedan vivir según la doctrina cristiana, proclamarla, defenderla cuando sea necesario y ejercer la parte que les corresponde en el apostolado, los laicos tienen el deber y el derecho de adquirir conocimiento de esa doctrina, de acuerdo con la capacidad y condición de cada uno.
§ 2. Tienen también el derecho a adquirir el conocimiento más profundo de las ciencias sagradas que se imparte en las universidades o facultades eclesiásticas o en los institutos de ciencias religiosas, asistiendo a sus clases y obteniendo grados académicos.
§ 3. Ateniéndose a las prescripciones establecidas sobre la idoneidad necesaria, también tienen capacidad de recibir de la legítima autoridad eclesiástica mandato de enseñar ciencias sagradas.
230 § 1. Los varones laicos que tengan la edad y condiciones determinadas por decreto de la Conferencia Episcopal, pueden ser llamados para el ministerio estable de lector y acólito, mediante el rito litúrgico prescrito; sin embargo, la colación de esos ministerios no les da derecho a ser sustentados o remunerados por la Iglesia.
§ 2. Por encargo temporal, los laicos pueden desempeñar la función de lector en las ceremonias litúrgicas; así mismo, todos los laicos pueden desempeñar las funciones de comentador, cantor y otras, a tenor de la norma del derecho.
§ 3. Donde lo aconseje la necesidad de la Iglesia y no haya ministros, pueden también los laicos, aunque no sean lectores ni acólitos, suplirles en algunas de sus funciones, es decir, ejercitar el ministerio de la palabra, presidir las oraciones litúrgicas, administrar el bautismo y dar la sagrada Comunión, según las prescripciones del derecho.
231 § 1. Los laicos que de modo permanente o temporal se dedican a un servicio especial de la Iglesia tienen el deber de adquirir la formación conveniente que se requiere para desempeñar bien su función, y para ejercerla con conciencia, generosidad y diligencia.
§ 2. Manteniéndose lo que prescribe el О c. 230 § 1, tienen derecho a una conveniente retribución que responda a su condición, y con la cual puedan proveer decentemente a sus propias necesidades y a las de su familia, de acuerdo también con las prescripciones del derecho civil; y tienen también derecho a que se provea debidamente a su previsión y seguridad social y a la llamada asistencia sanitaria.

TÍTULO III

DE LOS MINISTROS SAGRADOS O CLÉRIGOS (Cann. 232 – 293)

CAPÍTULO I

DE LA FORMACIÓN DE LOS CLÉRIGOS

232 La Iglesia tiene el deber, y el derecho propio y exclusivo, de formar a aquellos que se destinan a los ministerios sagrados.
233 § 1. Incumbe a toda la comunidad cristiana el deber de fomentar las vocaciones, para que se provea suficientemente a las necesidades del ministerio sagrado en la Iglesia entera; especialmente, este deber obliga a las familias cristianas, a los educadores y de manera peculiar a los sacerdotes, sobre todo a los párrocos. Los Obispos diocesanos, a quienes corresponde en grado sumo cuidar de que se promuevan vocaciones, instruyan al pueblo que les está encomendado sobre la grandeza del ministerio sagrado y la necesidad de ministros en la Iglesia, promuevan y sostengan iniciativas para fomentar las vocaciones, sobre todo por medio de las obras que ya existen con esta finalidad.
§ 2. Tengan además especial interés los sacerdotes, y más concretamente los Obispos diocesanos, en que se ayude con prudencia, de palabra y de obra, y se prepare convenientemente a aquellos varones de edad madura que se sienten llamados a los sagrados ministerios.
234 § 1. Consérvense donde existen y foméntense los seminarios menores y otras instituciones semejantes, en los que, con el fin de promover vocaciones, se dé una peculiar formación religiosa, junto con la enseñanza humanística y científica; e incluso es conveniente que el Obispo diocesano, donde lo considere oportuno, provea a la erección de un seminario menor o de una institución semejante.
§ 2. A no ser que, en determinados casos, las circunstancias aconsejen otra cosa, los jóvenes que desean llegar al sacerdocio han de estar dotados de la formación humanística y científica con la que los jóvenes de su propia región se preparan para realizar los estudios superiores.
235 § 1. Los jóvenes que desean llegar al sacerdocio deben recibir, tanto la conveniente formación espiritual como la que es adecuada para el cumplimiento de los deberes propios del sacerdocio en el seminario mayor, durante todo el tiempo de la formación o, por lo menos, durante cuatro años, si a juicio del Obispo diocesano así lo exigen las circunstancias.
§ 2. A los que legítimamente residen fuera del seminario, el Obispo diocesano ha de encomendarles a un sacerdote piadoso e idóneo, que cuide de que se formen diligentemente en la vida espiritual y en la disciplina.
236 Quienes aspiran al diaconado permanente, han de ser formados según las prescripciones de la Conferencia Episcopal para que cultiven la vida espiritual y cumplan dignamente los oficios propios de ese orden:
1 los jóvenes, permaneciendo al menos tres años en una residencia destinada a esa finalidad, a no ser que el Obispo diocesano por razones graves determine otra cosa;
2 los hombres de edad madura, tanto célibes como casados, según el plan de tres años establecido por la Conferencia Episcopal.
237 § 1. En cada diócesis, cuando sea posible y conveniente, ha de haber un seminario mayor; en caso contrario, los alumnos a fin de que se preparen para los ministerios sagrados se encomendarán a otro seminario, o se erigirá un seminario interdiocesano.
§ 2. No se debe erigir un seminario interdiocesano sin que la Conferencia Episcopal, cuando se trate de un seminario para todo su territorio, o en caso contrario los Obispos interesados, hayan obtenido antes la aprobación de la Sede Apostólica, tanto de la erección del mismo seminario como de sus estatutos.
238 § 1. Los seminarios legítimamente erigidos tienen por el derecho mismo personalidad jurídica en la Iglesia.
§ 2. El rector representa al seminario en todos los asuntos, a no ser que la autoridad competente hubiera establecido otra cosa para algunos de ellos.
239 § 1. En todo el seminario ha de haber un rector que esté al frente y, si lo pide el caso, un vicerrector, un ecónomo y, si los alumnos estudian en el mismo seminario, también profesores que enseñen las distintas materias de modo coordinado.
§ 2. En todo seminario ha de haber por lo menos un director espiritual, quedando sin embargo libres los alumnos para acudir a otros sacerdotes que hayan sido destinados por el Obispo para esta función.
§ 3. En los estatutos del seminario debe determinarse el modo según el cual participen de la responsabilidad del rector, sobre todo por lo que se refiere a conservar la disciplina, los demás directivos, los profesores e incluso los alumnos.
240 § 1. Además de los confesores ordinarios, vayan regularmente al seminario otros confesores; y, quedando a salvo la disciplina del centro, los alumnos también podrán dirigirse siempre a cualquier confesor, tanto en el seminario como fuera de él.
§ 2. Nunca se puede pedir la opinión del director espiritual o de los confesores cuando se ha de decidir sobre la admisión de los alumnos a las órdenes o sobre su salida del seminario.
241 § 1. El Obispo diocesano sólo debe admitir en el seminario mayor a aquellos que, atendiendo a sus dotes humanas y morales, espirituales e intelectuales, a su salud física y a su equilibrio psíquico, y a su recta intención, sean considerados capaces de dedicarse a los sagrados ministerios de manera perpetua.
§ 2. Antes de ser admitidos, deben presentar las partidas de bautismo y confirmación, así como los demás documentos que se requieren de acuerdo con las prescripciones del Plan de formación sacerdotal.
§ 3. Cuando se trate de admitir a quienes hayan sido despedidos de otro seminario o de un instituto religioso, se requiere además un informe del superior respectivo, sobre todo acerca de la causa de su expulsión o de su salida.
242 § 1. En cada nación ha de haber un Plan de formación sacerdotal, que establecerá la Conferencia Episcopal, teniendo presentes las normas dadas por la autoridad suprema de la Iglesia, y que ha de ser aprobado por la Santa Sede; y debe adaptarse a las nuevas circunstancias, igualmente con la aprobación de la Santa Sede; en este Plan se establecerán los principios y normas generales, acomodados a las necesidades pastorales de cada región o provincia.
§ 2. Las normas del Plan al que se refiere el § 1, han de observarse en todos los seminarios, tanto diocesanos como interdiocesanos.
243 Cada seminario tendrá además un reglamento propio, aprobado por el Obispo diocesano, o por los Obispos interesados si se trata de un seminario interdiocesano, en el que las normas del Plan de formación sacerdotal se adapten a las circunstancias particulares, y se determinen con más precisión los aspectos, sobre todo disciplinares, que se refieren a la vida diaria de los alumnos y al orden de todo el seminario.
244 Vayan en perfecta armonía la formación espiritual y la preparación doctrinal de los alumnos en el seminario, y tengan como meta el que éstos, según la índole de cada uno, consigan, junto a la debida madurez humana, el espíritu del Evangelio y una estrecha relación con Cristo.
245 § 1. Mediante la formación espiritual, los alumnos deben hacerse idóneos para ejercer con provecho el ministerio pastoral y deben adquirir un espíritu misionero, persuadiéndose de que el ministerio, desempeñado siempre con fe viva y caridad, contribuye a la propia santificación; y aprendan además a cultivar aquellas virtudes que son más apreciables en la convivencia humana, de manera que puedan llegar a conciliar adecuadamente los bienes humanos y los sobrenaturales.
§ 2. Se debe formar a los alumnos de modo que, llenos de amor a la Iglesia de Cristo, estén unidos con caridad humilde y filial al Romano Pontífice, sucesor de Pedro, se adhieran al propio Obispo como fieles cooperadores y trabajen juntamente con sus hermanos; mediante la vida en común en el seminario y los vínculos de amistad y compenetración con los demás, deben prepararse para una unión fraterna con el presbiterio diocesano, del cual serán miembros para el servicio de la Iglesia.
246 § 1. La celebración Eucarística sea el centro de toda la vida del seminario, de manera que diariamente, participando de la caridad de Cristo, los alumnos cobren fuerzas sobre todo de esta fuente riquísima para el trabajo apostólico y para su vida espiritual.
§ 2. Han de ser formados para la celebración de la liturgia de las horas, mediante la que los ministros de Dios oran al Señor en nombre de la Iglesia por el pueblo que les ha sido encomendado y por todo el mundo.
§ 3. Deben fomentarse el culto a la Santísima Virgen María, incluso por el rezo del santo rosario, la oración mental y las demás prácticas de piedad con las que los alumnos adquieran espíritu de oración y se fortalezcan en su vocación.
§ 4. Acostumbren los alumnos a acudir con frecuencia al sacramento de la penitencia, y se recomienda que cada uno tenga un director espiritual, elegido libremente, a quien puedan abrir su alma con toda confianza.
§ 5. Los alumnos harán cada año ejercicios espirituales.
247 § 1. Por medio de una formación adecuada prepárese a los alumnos a observar el estado de celibato, y aprendan a tenerlo en gran estima como un don peculiar de Dios.
§ 2. Se han de dar a conocer a los alumnos las obligaciones y cargas propias de los ministros sagrados, sin ocultarles ninguna de las dificultades que lleva consigo la vida sacerdotal.
248 La formación doctrinal que ha de impartirse debe tender a que los alumnos, junto con la cultura general adecuada a las necesidades del tiempo y del lugar, adquieran un conocimiento amplio y sólido de las disciplinas sagradas, de modo que, fundando y alimentando en ellas su propia fe, puedan anunciar convenientemente la doctrina del Evangelio a los hombres de su tiempo, de manera apropiada a la mentalidad de éstos.
249 Ha de proveerse en el Plan de formación sacerdotal a que los alumnos, no sólo sean instruidos cuidadosamente en su lengua propia, sino a que dominen la lengua latina, y adquieran también aquel conocimiento conveniente de otros idiomas que resulte necesario o útil para su formación o para el ministerio pastoral.
250 Los estudios filosóficos y teológicos previstos en el seminario pueden hacerse sucesiva o simultáneamente, de acuerdo con el Plan de formación sacerdotal; y deben durar al menos seis años, de manera que el tiempo destinado a las materias filosóficas comprenda un bienio y el correspondiente a los estudios teológicos equivalga a un cuadrienio.
251 La formación filosófica, que debe fundamentarse en el patrimonio de la filosofía perenne y tener en cuenta a la vez la investigación filosófica realizada con el progreso del tiempo, se ha de dar de manera que complete la formación humana de los alumnos, contribuya a aguzar su mente y les prepare para que puedan realizar mejor sus estudios teológicos.
252 §1. La formación teológica, a la luz de la fe y bajo la guía del Magisterio, se ha de dar de manera que los alumnos conozcan toda la doctrina católica, fundada en la Revelación divina, la hagan alimento de su propia vida espiritual y la sepan comunicar y defender convenientemente en el ejercicio de su ministerio.
§ 2. Se ha de formar a los alumnos con particular diligencia en la sagrada Escritura, de modo que adquieran una visión completa de toda ella.
§ 3. Ha de haber clases de teología dogmática, fundada siempre en la palabra de Dios escrita, juntamente con la sagrada Tradición, con las que los alumnos conozcan de modo más profundo los misterios de salvación, teniendo principalmente como maestro a santo Tomás; y también clases de teología moral y pastoral, de derecho canónico, de liturgia, de historia eclesiástica y de otras disciplinas, auxiliares y especiales, de acuerdo con las normas del Plan de formación sacerdotal.
253 § 1. Para el cargo de profesor de disciplinas filosóficas, teológicas y jurídicas, el Obispo o los Obispos interesados nombrarán solamente a aquellos que, destacando por sus virtudes, han conseguido el doctorado o la licenciatura en una universidad o facultad reconocida por la Santa Sede.
§ 2. Se debe procurar nombrar profesores distintos para la sagrada Escritura, teología dogmática, teología moral, liturgia, filosofía, derecho canónico, historia eclesiástica y para las otras disciplinas, que se han de explicar según sus propios métodos.
§ 3. Debe ser removido por la autoridad de la que se trata en el § 1 el profesor que deje gravemente de cumplir con su cargo.
254 § 1. En la enseñanza, los profesores han de prestar constantemente atención especial a la íntima unidad y armonía de toda la doctrina de la fe, de manera que los alumnos comprendan que están aprendiendo una ciencia única; para conseguir mejor esto, debe haber en el seminario quien dirija toda la organización de los estudios.
§ 2. Enseñen a los alumnos de manera que se hagan capaces de examinar las cuestiones con método científico mediante apropiadas investigaciones realizadas por ellos mismos; se tendrán, por tanto, ejercicios en los que, bajo la dirección de los profesores, los alumnos aprendan a llevar a cabo estudios con su propio trabajo.
255 Aunque toda la formación de los alumnos en el seminario tenga una finalidad pastoral, debe darse en el mismo una instrucción específicamente pastoral, con la que, atendiendo también a las necesidades del lugar y del tiempo, aprendan los alumnos los principios y métodos propios del ministerio de enseñar, santificar y gobernar al pueblo de Dios.
256 § 1. Fórmese diligentemente a los alumnos en aquello que de manera peculiar se refiere al ministerio sagrado, sobre todo en la práctica del método catequético y homilético, en el culto divino y de modo peculiar en la celebración de los sacramentos, en el trato con los hombres, también con los no católicos o no creyentes, en la administración de una parroquia y en el cumplimiento de las demás tareas.
§ 2. Enséñense a los alumnos las necesidades de la Iglesia universal, para que se muestren solícitos en promover vocaciones, por las tareas misionales, ecuménicas y aquellas otras, también las sociales, que sean más urgentes.
257 § 1. La formación de los alumnos ha de realizarse de tal modo que se sientan interesados no sólo por la Iglesia particular a cuyo servicio se incardinen sino también por la Iglesia universal, y se hallen dispuestos a dedicarse a aquellas Iglesias particulares que se encuentren en grave necesidad.
§ 2. El Obispo diocesano debe procurar que los clérigos que desean trasladarse de la propia Iglesia particular a una Iglesia particular de otra región se preparen convenientemente para desempeñar en ella el sagrado ministerio, es decir, que aprendan la lengua de esa región y conozcan sus instituciones, condiciones sociales, usos y costumbres.
258 Para que también aprendan en la práctica el método de hacer apostolado, los alumnos, durante el período de estudios pero principalmente en vacaciones, deben ser iniciados en la práctica pastoral, mediante las oportunas labores a determinar por el Ordinario, adecuadas a la edad de los alumnos y a las circunstancias del lugar, siempre bajo la dirección de un sacerdote experto.
259 § 1. Corresponde al Obispo diocesano, o a los Obispos interesados cuando se trate de un seminario interdiocesano, decidir lo que se refiere al superior régimen y administración del seminario.
§ 2. El Obispo diocesano, o los Obispos interesados si se trata de un seminario interdiocesano, visiten personalmente y con frecuencia el seminario, supervisen la formación de sus alumnos y la enseñanza de las materias filosóficas y teológicas, y obtengan conocimiento de la vocación, carácter, piedad y aprovechamiento de los alumnos, sobre todo con vistas a conferirles las sagradas órdenes.
260 En el cumplimiento de sus tareas propias, todos deben obedecer al rector, a quien compete la dirección inmediata del seminario de acuerdo siempre con el Plan de formación sacerdotal y con el reglamento del seminario.
261 §1. El rector del seminario, y asimismo, bajo su autoridad y en la medida que les compete, los superiores y profesores deben cuidar de que los alumnos cumplan perfectamente las normas establecidas en el Plan de formación sacerdotal y en el reglamento del seminario.
§ 2. Provean con diligencia el rector del seminario y el director de estudios para que los profesores desempeñen debidamente su tarea, según las prescripciones del Plan de formación sacerdotal y del reglamento del seminario.
262 El seminario está exento del régimen parroquial; y es el rector o un delegado suyo quien realiza la función de párroco para todos los que están en el seminario exceptuado lo que se refiere al matrimonio y sin perjuicio de lo que prescribe el О c. 985.
263 El Obispo diocesano o, cuando se trata de un seminario interdiocesano, los Obispos interesados, con una cuota determinada de común acuerdo, deben contribuir al establecimiento y conservación del seminario, al sustento de los alumnos, a la retribución de los profesores y demás necesidades del seminario.
264 §1. Para proveer a las necesidades del seminario, además de la colecta de la que se trata en el О c. 1266, el Obispo puede imponer un tributo en su diócesis.
§ 2. Están sujetas al tributo en favor del seminario todas las personas jurídicas eclesiásticas, también las privadas, que tengan sede en la diócesis, a no ser que se sustenten sólo de limosnas o haya en ellas realmente un colegio de alumnos o de profesores que mire a promover el bien común de la Iglesia; ese tributo debe ser general, proporcionado a los ingresos de quienes deben pagarlo y determinado según las necesidades del seminario.

CAPÍTULO II

DE LA ADSCRIPCIÓN O INCARDINACIÓN DE LOS CLÉRIGOS

265 Es necesario que todo clérigo esté incardinado en una Iglesia particular o en una prelatura personal, o en un instituto de vida consagrada o en una sociedad que goce de esta facultad, de modo que de ninguna manera se admitan los clérigos acéfalos o vagos.
266 § 1. Por la recepción del diaconado, uno se hace clérigo y queda incardinado en una
Iglesia particular o en una prelatura personal para cuyo servicio fue promovido.
§ 2. El miembro profeso con votos perpetuos en un instituto religioso o incorporado definitivamente a una sociedad clerical de vida apostólica, al recibir el diaconado queda
incardinado como clérigo en ese instituto o sociedad, a no ser que, por lo que se refiere a las sociedades, las constituciones digan otra cosa.
§3. Por la recepción del diaconado, el miembro de un instituto secular se incardina en la Iglesia particular para cuyo servicio ha sido promovido, a no ser que, por concesión de la Sede Apostólica, se incardine en el mismo instituto.
267 § 1. Para que un clérigo ya incardinado se incardine válidamente en otra Iglesia particular, debe obtener de su Obispo diocesano letras de excardinación por él suscritas, e igualmente las letras de incardinación suscritas por el Obispo diocesano de la Iglesia particular en la que desea incardinarse.
§ 2. La excardinación concedida de este modo no produce efecto si no se ha conseguido la incardinación en otra Iglesia particular.
268 § 1. El clérigo que se haya trasladado legítimamente de la propia a otra Iglesia particular, queda incardinado a ésta en virtud del mismo derecho después de haber transcurrido un quinquenio si manifiesta por escrito ese deseo tanto al Obispo diocesano de la Iglesia que lo acogió como a su propio Obispo diocesano, y ninguno de los dos le ha comunicado por escrito su negativa, dentro del plazo de cuatro meses a partir del momento en que recibieron la petición.
§ 2. El clérigo que se incardina a un instituto o sociedad conforme a la norma del О c. 266
§ 2, queda excardinado de su propia Iglesia particular, por la admisión perpetua o definitiva en el instituto de vida consagrada o en la sociedad de vida apostólica
269 El Obispo diocesano no debe proceder a la incardinación de un clérigo a no ser que:
1 lo requiera la necesidad o utilidad de su Iglesia particular, y queden a salvo las prescripciones del derecho que se refieren a la honesta sustentación de los clérigos;
2 le conste por documento legítimo que ha sido concedida la excardinación y haya obtenido además, si es necesario bajo secreto, los informes convenientes del Obispo diocesano que concede la excardinación, acerca de la vida, conducta y estudios del clérigo del que se trate;
3 el clérigo haya declarado por escrito al mismo Obispo diocesano que desea quedar adscrito al servicio de la nueva Iglesia particular, conforme a derecho.
270 Sólo puede concederse lícitamente la excardinación con justas causas, tales como la utilidad de la Iglesia o el bien del mismo clérigo; y no puede denegarse a no ser que concurran causas graves, pero en este caso, el clérigo que se considere perjudicado y hubiera encontrado un Obispo dispuesto a recibirle, puede recurrir contra la decisión.
271 § 1. Fuera del caso de verdadera necesidad de la propia Iglesia particular, el Obispo diocesano no ha de denegar la licencia de traslado a otro lugar a los clérigos que él sepa están dispuestos y considere idóneos para acudir a regiones que sufren grave escasez de clero para desempeñar en ellas el ministerio sagrado; pero provea para que, mediante acuerdo escrito con el Obispo diocesano del lugar a donde irán, se determinen los derechos y deberes de esos clérigos.
§ 2. El Obispo diocesano puede conceder a sus clérigos licencia para trasladarse a otra Iglesia particular por un tiempo determinado, que puede renovarse sucesivamente, de manera, sin embargo, que esos clérigos sigan incardinados en la propia Iglesia particular y, al regresar,
tengan todos los derechos que les corresponderían si se hubieran dedicado en ella al ministerio sagrado.
§ 3. El clérigo que pasa legítimamente a otra Iglesia particular quedando incardinado a su propia Iglesia, puede ser llamado con justa causa por su propio Obispo diocesano, con tal de que se observen los acuerdos convenidos con el otro Obispo y la equidad natural; igualmente, y cumpliendo las mismas condiciones, el Obispo diocesano de la otra Iglesia particular puede denegar con justa causa a ese clérigo la licencia de seguir permaneciendo en su propio territorio.
272 El Administrador diocesano no puede conceder la excardinación o incardinación, ni tampoco la licencia para trasladarse a otra Iglesia particular, a no ser que haya pasado un año desde que quedó vacante la sede episcopal, y con el consentimiento del colegio de consultores.

CAPÍTULO III

DE LAS OBLIGACIONES Y DERECHOS DE LOS CLERIGOS

273 Los clérigos tienen especial obligación de mostrar respeto y obediencia al Sumo Pontífice y a su Ordinario propio.
274 § 1. Sólo los clérigos pueden obtener oficios para cuyo ejercicio se requiera la potestad de orden o la potestad de régimen eclesiástico.
§ 2. A no ser que estén excusados por un impedimento legítimo, los clérigos deben aceptar y desempeñar fielmente la tarea que les encomiende su Ordinario.
275 §1. Los clérigos, puesto que todos trabajan en la misma obra, la edificación del Cuerpo de Cristo, estén unidos entre sí con el vínculo de la fraternidad y de la oración, y fomenten la mutua cooperación, según las prescripciones del derecho particular.
§ 2. Los clérigos deben reconocer y fomentar la misión que, por su parte, ejercen los laicos en la Iglesia y en el mundo.
276 §1. Los clérigos en su propia conducta, están obligados a buscar la santidad por una razón peculiar, ya que, consagrados a Dios por un nuevo título en la recepción del orden, son administradores de los misterios del Señor en servicio de su pueblo.
§ 2. Para poder alcanzar esta perfección:
1 cumplan ante todo fiel e incansablemente las tareas del ministerio pastoral;
2 alimenten su vida espiritual en la doble mesa de la sagrada Escritura y de la Eucaristía; por eso, se invita encarecidamente a los sacerdotes a que ofrezcan cada día el Sacrificio eucarístico, y a los diáconos a que participen diariamente en la misma oblación;
3 los sacerdotes, y los diáconos que desean recibir el presbiterado, tienen obligación de celebrar todos los días la liturgia de las horas según sus libros litúrgicos propios y aprobados; y los diáconos permanentes han de rezar aquella parte que determine la Conferencia Episcopal;
4 están igualmente obligados a asistir a los retiros espirituales, según las prescripciones del derecho particular;
5 se aconseja que hagan todos los días oración mental, accedan frecuentemente al sacramento de la penitencia, tengan peculiar veneración a la Virgen Madre de Dios y practiquen otros medios de santificación tanto comunes como particulares.
277 § 1. Los clérigos están obligados a observar una continencia perfecta y perpetua por el Reino de los cielos y, por tanto, quedan sujetos a guardar el celibato, que es un don peculiar de Dios mediante el cual los ministros sagrados pueden unirse más fácilmente a Cristo con un corazón entero y dedicarse con mayor libertad al servicio de Dios y de los hombres.
§ 2. Los clérigos han de tener la debida prudencia en relación con aquellas personas cuyo trato puede poner en peligro su obligación de guardar la continencia o ser causa de escándalo para los fieles.
§ 3. Corresponde al Obispo diocesano establecer normas más concretas sobre esta materia y emitir un juicio en casos particulares sobre el cumplimiento de esta obligación.
278 § 1. Los clérigos seculares tienen derecho a asociarse con otros para alcanzar fines que estén de acuerdo con el estado clerical.
§ 2. Los clérigos seculares han de tener en gran estima sobre todo aquellas asociaciones que, con estatutos revisados por la autoridad competente, mediante un plan de vida adecuado y convenientemente aprobado así como también mediante la ayuda fraterna, fomentan la búsqueda de la santidad en el ejercicio del ministerio y contribuyen a la unión de los clérigos entre sí y con su propio Obispo.
§ 3. Absténganse los clérigos de constituir o participar en asociaciones, cuya finalidad o actuación sean incompatibles con las obligaciones propias del estado clerical o puedan ser obstáculo para el cumplimiento diligente de la tarea que les ha sido encomendada por la autoridad eclesiástica competente.
279 § 1. Aun después de recibido el sacerdocio, los clérigos han de continuar los estudios sagrados, y deben profesar aquella doctrina sólida fundada en la sagrada Escritura, transmitida por los mayores y recibida como común en la Iglesia, tal como se determina sobre todo en los documentos de los Concilios y de los Romanos Pontífices; evitando innovaciones profanas de la terminología y la falsa ciencia.
§ 2. Según las prescripciones del derecho particular, los sacerdotes, después de la ordenación, han de asistir frecuentemente a las lecciones de pastoral que deben establecerse, así como también a otras lecciones, reuniones teológicas o conferencias, en los momentos igualmente determinados por el mismo derecho particular, mediante las cuales se les ofrezca la oportunidad de profundizar en el conocimiento de las ciencias sagradas y de los métodos pastorales.
§ 3. Procuren también conocer otras ciencias, sobre todo aquellas que están en conexión con las sagradas, principalmente en la medida en que ese conocimiento ayuda al ejercicio del ministerio pastoral.
280 Se aconseja vivamente a los clérigos una cierta vida en común, que, en la medida de lo posible, ha de conservarse allí donde esté en vigor.
281 § 1. Los clérigos dedicados al ministerio eclesiástico merecen una retribución conveniente a su condición, teniendo en cuenta tanto la naturaleza del oficio que desempeñan
como las circunstancias del lugar y tiempo, de manera que puedan proveer a sus propias necesidades y a la justa remuneración de aquellas personas cuyo servicio necesitan.
§ 2. Se ha de cuidar igualmente de que gocen de asistencia social, mediante la que se provea adecuadamente a sus necesidades en caso de enfermedad, invalidez o vejez.
§ 3. Los diáconos casados plenamente dedicados al ministerio eclesiástico merecen una retribución tal que puedan sostenerse a sí mismos y a su familia; pero quienes, por ejercer o haber ejercido una profesión civil, ya reciben una remuneración, deben proveer a sus propias necesidades y a las de su familia con lo que cobren por ese título.
282 § 1. Los clérigos han de vivir con sencillez y abstenerse de todo aquello que parezca vanidad.
§ 2. Destinen voluntariamente al bien de la Iglesia y a obras de caridad lo sobrante de aquellos bienes que reciben con ocasión del ejercicio de un oficio eclesiástico, una vez que con ellos hayan provisto a su honesta sustentación y al cumplimiento de todas las obligaciones de su estado.
283 § 1. Aunque no tengan un oficio residencial, los clérigos no deben salir de su diócesis por un tiempo notable, que determinará el derecho particular, sin licencia al menos presunta del propio Ordinario.
§ 2. Corresponde también a los clérigos tener todos los años un debido y suficiente tiempo de vacaciones, determinado por el derecho universal o particular.
284 Los clérigos han de vestir un traje eclesiástico digno, según las normas dadas por la
Conferencia Episcopal y las costumbres legítimas del lugar.
285 § 1. Absténganse los clérigos por completo de todo aquello que desdiga de su estado, según las prescripciones del derecho particular.
§ 2. Los clérigos han de evitar aquellas cosas que, aun no siendo indecorosas, son extrañas al estado clerical.
§ 3. Les está prohibido a los clérigos aceptar aquellos cargos públicos, que llevan consigo una participación en el ejercicio de la potestad civil.
§ 4. Sin licencia de su Ordinario, no han de aceptar la administración de bienes pertenecientes a laicos u oficios seculares que lleven consigo la obligación de rendir cuentas; se les prohibe salir fiadores incluso con sus propios bienes, sin haber consultado al Ordinario propio; y han de abstenerse de firmar documentos, en los que se asuma la obligación de pagar una cantidad de dinero sin concretar la causa.
286 Se prohibe a los clérigos ejercer la negociación o el comercio sin licencia de la legítima autoridad eclesiástica, tanto personalmente como por medio de otros, sea en provecho propio o de terceros.
287 § 1. Fomenten los clérigos siempre, lo más posible, que se conserve entre los hombres la paz y la concordia fundada en la justicia.
§ 2. No han de participar activamente en los partidos políticos ni en la dirección de asociaciones sindicales, a no ser que según el juicio de la autoridad eclesiástica competente, lo exijan la defensa de los derechos de la Iglesia o la promoción del bien común.
288 A no ser que el derecho particular establezca otra cosa, las prescripciones de los cc. О
284, О 285 §§ 3 y 4, О 286, О 287 § 2, no obligan a los diáconos permanentes.
289 § 1. Dado que el servicio militar es menos congruente con el estado clerical, los clérigos y asimismo los candidatos a las órdenes sagradas, no se presenten voluntarios al servicio militar, si no es con licencia de su Ordinario.
§ 2. Los clérigos han de valerse igualmente de las exenciones que, para no ejercer cargos y oficios civiles públicos extraños al estado clerical, les conceden las leyes y convenciones o costumbres, a no ser que el Ordinario propio determine otra cosa en casos particulares.

CAPÍTULO IV

DE LA PÉRDIDA DEL ESTADO CLERICAL

290 Una vez recibida válidamente, la ordenación sagrada nunca se anula. Sin embargo, un clérigo pierde el estado clerical:
1 por sentencia judicial o decreto administrativo, en los que se declare la invalidez de la sagrada ordenación;
2 por la pena de dimisión legítimamente impuesta;
3 por rescripto de la Sede Apostólica, que solamente se concede, por la Sede Apostólica, a los diáconos, cuando existen causas graves; a los presbíteros, por causas gravísimas.
291 Fuera de los casos a los que se refiere el О c. 290, 1, la pérdida del estado clerical no lleva consigo la dispensa de la obligación del celibato, que únicamente concede el Romano Pontífice.
292 El clérigo que, de acuerdo con la norma de derecho, pierde el estado clerical, pierde con él los derechos propios de ese estado, y deja de estar sujeto a las obligaciones del estado clerical, sin perjuicio de lo prescrito en el О c. 291; se le prohibe ejercer la potestad de orden, salvo lo establecido en el О c. 976; por esto mismo queda privado de todos los oficios, funciones y de cualquier potestad delegada.
293 El clérigo que ha perdido el estado clerical no puede ser adscrito de nuevo entre los clérigos, si no es por rescripto de la Sede Apostólica.

TÍTULO IV

DE LAS PRELATURAS PERSONALES (Cann. 294 – 297)

294 Con el fin de promover una conveniente distribución de los presbíteros o de llevar a cabo peculiares obras pastorales o misionales en favor de varias regiones o diversos grupos sociales, la Sede Apostólica, oídas las Conferencias Episcopales interesadas, puede erigir prelaturas personales que consten de presbíteros y diáconos del clero secular.
295 § 1. La prelatura personal se rige por los estatutos dados por la Sede Apostólica y su gobierno se confía a un Prelado como Ordinario propio, a quien corresponde la potestad de erigir un seminario nacional o internacional así como incardinar a los alumnos y promoverlos a las órdenes a título de servicio a la prelatura.
§ 2. El Prelado debe cuidar de la formación espiritual de los ordenados con el mencionado título así como de su conveniente sustento.
296 Mediante acuerdos establecidos con la prelatura, los laicos pueden dedicarse a las obras apostólicas de la prelatura personal; pero han de determinarse adecuadamente en los estatutos el modo de esta cooperación orgánica y los principales deberes y derechos anejos a ella.
297 Los estatutos determinarán las relaciones de la prelatura personal con los Ordinarios locales de aquellas Iglesias particulares en las cuales la prelatura ejerce o desea ejercer sus obras pastorales o misionales, previo el consentimiento del Obispo diocesano.

TÍTULO V

DE LAS ASOCIACIONES DE FIELES (Cann. 298 – 329)

CAPÍTULO I NORMAS COMUNES

298 § 1. Existen en la Iglesia asociaciones distintas de los institutos de vida consagrada y de las sociedades de vida apostólica, en las que los fieles, clérigos o laicos, o clérigos junto con laicos, trabajando unidos, buscan fomentar una vida más perfecta, promover el culto público, o la doctrina cristiana, o realizar otras actividades de apostolado, a saber, iniciativas para la evangelización, el ejercicio de obras de piedad o de caridad y la animación con espíritu cristiano del orden temporal.
§ 2. Inscríbanse los fieles preferentemente en aquellas asociaciones que hayan sido erigidas, alabadas o recomendadas por la autoridad eclesiástica competente.
299 § 1. Los fieles tienen derecho, mediante un acuerdo privado entre ellos, a constituir asociaciones para los fines de los que se trata en el О c. 298 § 1, sin perjuicio de lo que prescribe el О c. 301 § 1.
§ 2. Estas asociaciones se llaman privadas aunque hayan sido alabadas o recomendadas por la autoridad eclesiastica.
§ 3. No se admite en la Iglesia ninguna asociación privada si sus estatutos no han sido revisados por la autoridad competente.
300 Ninguna asociación puede llamarse «católica» sin el consentimiento de la autoridad competente, conforme a la norma del О c. 312.
301 § 1. Corresponde exclusivamente a la autoridad eclesiástica competente el erigir asociaciones de fieles que se propongan transmitir la doctrina cristiana en nombre de la Iglesia, o promover el culto público, o que persigan otros fines reservados por su misma naturaleza a la autoridad eclesiástica.
§ 2. Si lo considera conveniente, la autoridad eclesiástica competente puede erigir también asociaciones que directa o indirectamente busquen alcanzar otros fines espirituales, a los que no se provea de manera suficiente con la iniciativa privada.
§ 3. Las asociaciones de fieles erigidas por la autoridad eclesiástica competente se llaman asociaciones públicas.
302 Se llaman clericales aquellas asociaciones de fieles que están bajo la dirección de clérigos, hacen suyo el ejercicio del orden sagrado y son reconocidas como tales por la autoridad competente.
303 Se llaman órdenes terceras, o con otro nombre adecuado, aquellas asociaciones cuyos miembros, viviendo en el mundo y participando del espíritu de un instituto religioso, se dedican al apostolado y buscan la perfección cristiana bajo la alta dirección de ese instituto.
304 § 1. Todas las asociaciones de fieles, tanto públicas como privadas, cualquiera que sea su nombre o título, deben tener sus estatutos propios, en los que se determine el fin u objetivo social de la asociación, su sede, el gobierno y las condiciones que se requieren para formar parte de ellas, y se señale también su modo de actuar, teniendo en cuenta la necesidad o conveniencia del tiempo y del lugar.
§ 2. Escogerán un título o nombre que responda a la mentalidad del tiempo y del lugar, inspirado preferentemente en el fin que persiguen.
305 § 1. Todas las asociaciones de fieles están bajo la vigilancia de la autoridad eclesiástica competente, a la que corresponde cuidar de que en ellas se conserve la integridad de la fe y de las costumbres, y evitar que se introduzcan abusos en la disciplina eclesiástica; por tanto, a ella compete el deber y el derecho de visitarlas a tenor del derecho y de los estatutos; y están también bajo el régimen de esa autoridad, de acuerdo con las prescripciones de los cánones que siguen.
§ 2. Todas las asociaciones, cualquiera que sea su especie, se hallan bajo la vigilancia de la Santa Sede; están bajo la vigilancia del Ordinario del lugar las asociaciones diocesanas, así como también las otras asociaciones en la medida en que trabajan en la diócesis.
306 Para tener los derechos y privilegios de una asociación y las indulgencias y otras gracias espirituales concedidas a la misma, es necesario y suficiente haber sido admitido válidamente en ella y no haber sido legítimamente expulsado según las prescripciones del derecho y los estatutos propios de la asociación.
307 § 1. La admisión de los miembros debe tener lugar de acuerdo con el derecho y con los estatutos de cada asociación.
§ 2. Una misma persona puede pertenecer a varias asociaciones.
§ 3. Los miembros de institutos religiosos pueden inscribirse en las asociaciones, con el consentimiento de sus Superiores, conforme a la norma del derecho propio.
308 Nadie que haya sido admitido legítimamente en una asociación puede ser expulsado de ella, si no es por causa justa, de acuerdo con la norma del derecho y de los estatutos.
309 Las asociaciones legítimamente establecidas tienen potestad conforme a la norma del derecho y de los estatutos, de dar normas peculiares que se refieran a la asociación, de celebrar reuniones y de designar a los presidentes, oficiales, dependientes, y a los administradores de los bienes.
310 La asociación privada no constituida en persona jurídica, no puede, en cuanto tal, ser sujeto de obligaciones y derechos; pero los fieles que son miembros de ella pueden contraer obligaciones conjuntamente, y adquirir y poseer bienes como condueños y coposesores; y pueden ejercer estos derechos y obligaciones mediante un mandatario o procurador.
311 Los miembros de institutos de vida consagrada que presiden o prestan asistencia a las asociaciones unidas de algún modo a su instituto, cuiden de que esas asociaciones presten ayuda a las obras de apostolado que haya en la diócesis, colaborando sobre todo, bajo la
dirección del Ordinario del lugar, con las asociaciones que miran al ejercicio del apostolado en la diócesis.

CAPÍTULO II

DE LAS ASOCIACIONES PUBLICAS DEFIELES

312 § 1. Es autoridad competente para erigir asociacionespúblicas:
1 la Santa Sede, para las asociaciones universales e internacionales;
2 la Conferencia Episcopal dentro de su territorio, para las asociacionesnacionales es decir, que por la misma erección miran a ejercer su actividad entoda la nación;
3 el Obispo diocesano, dentro de su propio territorio, pero no elAdministrador diocesano, para las asociaciones diocesanas; se exceptúan, sinembargo, aquellas asociaciones cuyo derecho de erección está reservado a otraspersonas.
§ 2. Para la erección válida de una asociación o de una sección de la misma en una diócesis,se requiere el consentimiento del Obispo diocesano, dado por escrito aun en elcaso de que esa erección se haga por privilegio apostólico; sin embargo, elconsentimiento escrito del Obispo diocesano para erigir una casa de uninstituto religioso vale también para erigir, en la misma casa o en la iglesiaaneja, una asociación que sea propia de ese instituto.
313 Una asociación pública, e igualmente una confederaciónde asociaciones públicas, queda constituida en persona jurídica en virtud delmismo decreto por el que la erige la autoridad eclesiástica competente conformea la norma del О c. 312, y recibe así la misión en lamedida en que lo necesite, para los fines que se propone alcanzar en nombre dela Iglesia.
314 Los estatutos de toda asociación pública, así como surevisión o cambio, necesitan la aprobación de la autoridad eclesiástica a quiencompete su erección, conforme a la norma del О c. 312 §1.
315 Las asociaciones públicas pueden adoptar librementeiniciativas que estén de acuerdo con su carácter, y se rigen conforme a lanorma de sus estatutos, aunque siempre bajo la alta dirección de la autoridadeclesiástica de la que trata el О c. 312 § 1.
316 § 1. Quien públicamente rechazara lafe católica o se apartara de la comunión eclesiástica, o se encuentre incursoen una excomunión impuesta o declarada, no puede ser válidamente admitido enlas asociaciones públicas.
§ 2. Quienes,estando legítimamente adscritos, cayeran en el caso del § 1, deben serexpulsados de la asociación, después de haber sido previamente amonestados, deacuerdo con los propios estatutos y quedando a salvo el derecho a recurrir a laautoridad eclesiástica de la que se trata en el О c. 312 §1.
317 § 1. A no ser que se disponga otracosa en los estatutos, corresponde a la autoridad eclesiástica de la que setrata en el О c. 312 § 1, confirmar al presidente de unaasociación pública elegido por la misma, o instituir al que haya sidopresentado o nombrarlo por derecho propio; pero compete a la autoridadeclesiástica nombrar el capellán o asistente eclesiástico, después de oír,cuando sea conveniente, a los oficiales mayores de la asociación.
§ 2. La normaestablecida en el § 1 se aplica también a las asociaciones erigidas por miembrosde institutos religiosos en virtud de privilegio apostólico, fuera de susiglesias o
casas; pero en las asociaciones erigidas por miembros de institutosreligiosos en su propia iglesia o casa, el nombramiento o confirmación delpresidente y del capellán compete al Superior del instituto, conforme a lanorma de los estatutos.
§ 3. En lasasociaciones que no sean clericales, los laicos pueden desempeñar la función depresidente y no debe encomendarse esta función al capellán o asistenteeclesiástico, a no ser que los estatutos determinen otra cosa.
§ 4. En lasasociaciones públicas de fieles, que se ordenan directamente al ejercicio delapostolado, no deben ser presidentes los que desempeñan cargos de dirección enpartidos políticos.
318 § 1. En circunstancias especiales,cuando lo exijan graves razones, la autoridad eclesiástica de la que se trataen el О c. 312 § 1, puede designar un comisario, que ensu nombre dirija temporalmente la asociación.
§ 2. Puede removerde su cargo al presidente de una asociación pública, con justa causa, laautoridad que lo nombró o confirmó, oyendo antes, sin embargo, a dichopresidente y a los oficiales mayores según los estatutos; conforme a la normade los О cc. 192-195, puede remover al capellán aquél quele nombró.
319 § 1. A no ser que se prevea otracosa, una asociación pública legitimamente erigida administra los bienes queposee conforme a la norma de los estatutos y bajo la superior dirección de laautoridad eclesiástica de la que se trata en el О c. 312 §1, a la que debe rendir cuentas de la administración todos los años.
§ 2. Debe tambiéndar cuenta exacta a la misma autoridad del empleo de las ofrendas y limosnasrecibidas.
320 § 1. Las asociaciones erigidas porla Santa Sede sólo pueden ser suprimidas por ésta.
§ 2. Por causasgraves, las Conferencias Episcopales pueden suprimir las asociaciones erigidaspor ellas; el Obispo diocesano, las erigidas por sí mismo, así como también lasasociaciones erigidas, en virtud de indulto apostólico, por miembros deinstitutos religiosos con el consentimiento del Obispo diocesano.
§ 3. La autoridadcompetente no suprima una asociación pública sin oír a su presidente y a losdemás oficiales mayores.

CAPÍTULO III

DE LAS ASOCIACIONES PRIVADAS DE FIELES

321 Los fieles dirigen y gobiernan las asociaciones privadas, de acuerdo con las prescripciones de los estatutos.
322 § 1. Una asociación privada de fieles puede adquirir personalidad jurídica por decreto formal de la autoridad indicada en el О c. 312.
§ 2. Sólo pueden adquirir personalidad jurídica aquellas asociaciones privadas cuyos estatutos hayan sido aprobados por la autoridad eclesiástica de la que trata el О c. 312 § 1; pero la aprobación de los estatutos no modifica la naturaleza privada de la asociación.
323 § 1. Aunque las asociaciones privadas de fieles tengan autonomía conforme a la norma del О c. 321, están sometidas a la vigilancia de la autoridad eclesiástica según el О c. 305, y asimismo al régimen de dicha autoridad.
§ 2. Corresponde también a esa autoridad eclesiástica, respetando la autonomía propia de las asociaciones privadas, vigilar y procurar que se evite la dispersión de fuerzas, y que el ejercicio del apostolado se ordene al bien común.
324 § 1. Una asociación privada de fieles designa libremente a su presidente y oficiales, conforme a los estatutos.
§ 2. Si una asociación privada de fieles desea un consejero espiritual, puede elegirlo libremente entre los sacerdotes que ejercen legítimamente el ministerio en la diócesis; sin embargo, éste necesita confirmación del Ordinario del lugar.
325 § 1. Las asociaciones privadas de fieles administran libremente los bienes que posean según las prescripciones de los estatutos, quedando a salvo el derecho de la autoridad eclesiástica competente de vigilar de manera que los bienes se empleen para los fines de la asociación.
§ 2. Conforme a la norma del О c. 1301, está bajo la autoridad del Ordinario del lugar lo que se refiere a la administración y gasto de los bienes que hayan recibido en donación o legado para causas pías.
326 § 1. La asociación privada de fieles se extingue conforme a la norma de los estatutos; puede ser suprimida también por la autoridad competente, si su actividad es en daño grave de la doctrina o de la disciplina eclesiástica, o causa escándalo a los fieles.
§ 2. El destino de los bienes de una asociación que se haya extinguido debe determinarse de acuerdo con la norma de los estatutos, quedando a salvo los derechos adquiridos y la voluntad de los donantes.

CAPÍTULO IV

NORMAS ESPECIALES DE LAS ASOCIACIONES DE LAICOS

327 Los fieles laicos han de tener en gran estima las asociaciones que se constituyan para los fines espirituales enumerados en el О c. 298, sobre todo aquellas que tratan de informar de espíritu cristiano el orden temporal, y fomentan así una más íntima unión entre la fe y la vida.
328 Quienes presiden asociaciones de laicos, aunque hayan sido erigidas en virtud de privilegio apostólico, deben cuidar de que su asociación colabore con las otras asociaciones de fieles, donde sea conveniente, y de que presten de buen grado ayuda a las distintas obras cristianas, sobre todo a las que existen en el mismo territorio.
329 Los presidentes de las asociaciones de laicos deben cuidar de que los miembros de su asociación se formen debidamente para el ejercicio del apostolado propio de los laicos.

PARTE II DE LA CONSTITUCION JERARQUICA DE LA IGLESIA SECCION I

DE LA SUPREMA AUTORIDAD DE LA IGLESIA (Cann. 330 – 367) CAPÍTULO I

DEL ROMANO PONTÍFICE Y DEL COLEGIO EPISCOPAL

330 Así como, por determinación divina, San Pedro y los demás Apóstoles constituyen un Colegio, de igual modo están unidos entre sí el Romano Pontífice, sucesor de Pedro, y los Obispos, sucesores de los Apóstoles.
Art. 1
DEL ROMANO PONTÍFICE
331 El Obispo de la Iglesia Romana, en quien permanece la función que el Señor encomendó singularmente a Pedro, primero entre los Apóstoles, y que había de transmitirse a sus sucesores, es cabeza del Colegio de los Obispos, Vicario de Cristo y Pastor de la Iglesia universal en la tierra; el cual, por tanto, tiene, en virtud de su función, potestad ordinaria, que es suprema, plena, inmediata y universal en la Iglesia, y que puede siempre ejercer libremente.
332 § 1. El Romano Pontífice obtiene la potestad plena y suprema en la Iglesia mediante la elección legítima por él aceptada juntamente con la consagración episcopal. Por lo tanto, el elegido para el pontificado supremo que ya ostenta el carácter episcopal, obtiene esa potestad desde el momento mismo de su aceptación. Pero si el elegido carece del carácter episcopal, ha de ser ordenado Obispo inmediatamente.
§ 2. Si el Romano Pontífice renunciase a su oficio, se requiere para la validez que la renuncia sea libre y se manifieste formalmente, pero no que sea aceptada por nadie.
333 § 1. En virtud de su oficio, el Romano Pontífice no sólo tiene potestad sobre toda la Iglesia, sino que ostenta también la primacía de potestad ordinaria sobre todas las Iglesias particulares y sobre sus agrupaciones, con lo cual se fortalece y defiende al mismo tiempo la potestad propia, ordinaria e inmediata que compete a los Obispos en las Iglesias particulares encomendadas a su cuidado.
§ 2. Al ejercer su oficio de Pastor supremo de la Iglesia, el Romano Pontífice se halla siempre unido por la comunión con los demás Obispos e incluso con toda la Iglesia; a él compete, sin embargo, el derecho de determinar el modo, personal o colegial, de ejercer ese oficio, según las necesidades de la Iglesia.
§ 3. No cabe apelación ni recurso contra una sentencia o un decreto del Romano Pontífice.
334 En el ejercicio de su oficio están a disposición del Romano Pontífice los Obispos, que pueden prestarle su cooperación de distintas maneras, entre las que se encuentra el sínodo de los Obispos. Le ayudan también los Padres Cardenales, así como otras personas y, según las necesidades de los tiempos, diversas instituciones. Todas estas personas e instituciones cumplen en nombre del Romano Pontífice y con su autoridad la función que se les encomienda, para el bien de todas las Iglesias, de acuerdo con las normas determinadas por el derecho.
335 Al quedar vacante o totalmente impedida la sede romana, nada se ha de innovar en el régimen de la Iglesia universal: han de observarse, sin embargo, las leyes especiales dadas para esos casos.
Art. 2
DEL COLEGIO EPISCOPAL
336 El Colegio Episcopal, cuya cabeza es el Sumo Pontífice y del cual son miembros los Obispos en virtud de la consagración sacramental y de la comunión jerárquica con la cabeza y miembros del Colegio, y en el que continuamente persevera el cuerpo apostólico, es también, en unión con su cabeza y nunca sin esa cabeza, sujeto de la potestad suprema y plena sobre toda la Iglesia.
337 § 1. La potestad del Colegio de los Obispos sobre toda la Iglesia se ejerce de modo solemne en el Concilio Ecuménico.
§ 2. Esa misma potestad se ejerce mediante la acción conjunta de los Obispos dispersos por el mundo, promovida o libremente aceptada como tal por el Romano Pontífice, de modo que se convierta en un acto verdaderamente colegial.
§ 3. Corresponde al Romano Pontífice, de acuerdo con las necesidades de la Iglesia, determinar y promover los modos según los cuales el Colegio de los Obispos haya de ejercer colegialmente su función para toda la Iglesia.
338 § 1. Compete exclusivamente al Romano Pontífice convocar el Concilio Ecuménico, presidirlo personalmente o por medio de otros, trasladarlo, suspenderlo o disolverlo, y aprobar sus decretos.
§ 2. Corresponde al Romano Pontífice determinar las cuestiones que han de tratarse en el Concilio, así como establecer el reglamento del mismo; a las cuestiones determinadas por el Romano Pontífice, los Padres conciliares pueden añadir otras, que han de ser aprobadas por el Papa.
339 § 1. Todos los Obispos que sean miembros del Colegio Episcopal, y sólo ellos, tienen el derecho y el deber de asistir al Concilio Ecuménico con voto deliberativo.
§ 2. Otros que carecen de la dignidad episcopal pueden también ser llamados a participar en el Concilio por la autoridad suprema de la Iglesia, a la que corresponde determinar la función que deben tener en el Concilio.
340 Si quedara vacante la Sede Apostólica durante el Concilio, éste se interrumpe por el propio derecho hasta que el nuevo Sumo Pontífice decida continuarlo o disolverlo.
341 § 1. Los decretos del Concilio Ecuménico solamente tienen fuerza obligatoria si, habiendo sido aprobados por el Romano Pontífice juntamente con los Padres conciliares, son confirmados por el Papa y promulgados por mandato suyo.
§ 2. Para que tengan fuerza obligatoria, necesitan la misma confirmación y promulgación los decretos dados por el Colegio Episcopal mediante acto propiamente colegial según otro modo promovido o libremente aceptado por el Romano Pontífice.

CAPÍTULO II

DEL SÍNODO DE OBISPOS

342 El sínodo de los Obispos es una asamblea de Obispos escogidos de las distintas regiones del mundo, que se reúnen en ocasiones determinadas para fomentar la unión estrecha entre el Romano Pontífice y los Obispos, y ayudar al Papa con sus consejos para la integridad y mejora de la fe y costumbres y la conservación y fortalecimiento de la disciplina eclesiástica, y estudiar las cuestiones que se refieren a la acción de la Iglesia en el mundo.
343 Corresponde al sínodo de los Obispos debatir las cuestiones que han de ser tratadas, y manifestar su parecer, pero no dirimir esas cuestiones ni dar decretos acerca de ellas, a no ser que en casos determinados le haya sido otorgada potestad deliberativa por el Romano Pontífice, a quien compete en este caso ratificar las decisiones del sínodo.
344 El sínodo de los Obispos está sometido directamente a la autoridad del Romano Pontífice, a quien corresponde:
1 convocar el sínodo, cuantas veces le parezca oportuno, y determinar el lugar en el que deben celebrarse las reuniones;
2 ratificar la elección de aquellos miembros que han de ser elegidos según la norma del derecho peculiar, y designar y nombrar a los demás miembros;
3 determinar con la antelación oportuna a la celebración del sínodo, según el derecho peculiar, los temas que deben tratarse en él;
4 establecer el orden del día;
5 presidir el sínodo personalmente o por medio de otros;
6 clausurar el sínodo, trasladarlo, suspenderlo y disolverlo.
345 El sínodo de los Obispos puede reunirse, sea en asamblea general, en la que se traten cuestiones que miran directamente al bien de la Iglesia universal, pudiendo ser esta asamblea tanto ordinaria como extraordinaria, sea en asamblea especial, para problemas que conciernen directamente a una o varias regiones determinadas.
346 § 1. Integran el sínodo de Obispos, cuando se reúne en asamblea general ordinaria, miembros que son, en su mayor parte, Obispos, unos elegidos para cada asamblea por las Conferencias Episcopales según el modo determinado por el derecho peculiar del sínodo; otros son designados por el mismo derecho; otros, nombrados directamente por el Romano Pontífice; a ellos se añaden algunos miembros de institutos religiosos clericales elegidos conforme a la norma del mismo derecho peculiar.
§ 2. Integran el sínodo de los Obispos reunido en asamblea general extraordinaria para tratar cuestiones que exigen una resolución rápida, miembros que son, en su mayoría, Obispos designados por el derecho peculiar del sínodo en razón del oficio que desempeñan; otros, nombrados directamente por el Romano Pontífice; a ellos se añaden algunos miembros de institutos religiosos clericales, igualmente elegidos a tenor del mismo derecho peculiar.
§ 3. Integran el sínodo de los Obispos reunido en asamblea especial miembros seleccionados principalmente de aquellas regiones para las que ha sido convocado, según la norma del derecho peculiar por el que se rige el sínodo.
347 § 1. Cuando el Romano Pontífice clausura la asamblea del sínodo de los Obispos, cesa la función que en la misma se había confiado a los Obispos y demás miembros.
§ 2. La asamblea del sínodo queda suspendida ipso iure, cuando una vez convocada o durante su celebración, se produce la vacante de la Sede Apostólica; y asimismo se suspende la función confiada a los miembros en ella, hasta que el nuevo Pontífice declare disuelta la asamblea o decrete su continuación.
348 § 1. El sínodo de los Obispos tiene una secretaría general permanente, que preside un Secretario general, nombrado por el Romano Pontífice, a quien asiste el consejo de la secretaría, que consta de Obispos, algunos de los cuales son elegidos por el mismo sínodo según la norma de su derecho peculiar, y otros son nombrados por el Romano Pontífice, cuya función termina al comenzar una nueva asamblea general.
§ 2. Para cualquier tipo de asambleas del sínodo de los Obispos se nombran además uno o varios secretarios especiales designados por el Romano Pontífice, que únicamente permanecen en dicho oficio hasta la conclusión de la asamblea del sínodo.

CAPÍTULO III

DE LOS CARDENALES DE LA SANTA IGLESIA ROMANA

349 Los Cardenales de la Santa Iglesia Romana constituyen un Colegio peculiar, al que compete proveer a la elección del Romano Pontífice, según la norma del derecho peculiar; asimismo, los Cardenales asisten al Romano Pontífice tanto colegialmente, cuando son convocados para tratar juntos cuestiones de más importancia, como personalmente, mediante los distintos oficios que desempeñan, ayudando al Papa sobre todo en su gobierno cotidiano de la Iglesia universal.
350 § 1. El Colegio cardenalicio se divide en tres órdenes: el episcopal, al que pertenecen los Cardenales a quienes el Romano Pontífice asigna como título una Iglesia suburbicaria, así como los Patriarcas orientales adscritos al Colegio cardenalicio, el presbiteral y el diaconal.
§ 2. A cada Cardenal del orden presbiteral y diaconal el Romano Pontífice asigna un título o diaconía de la Urbe.
§ 3. Los Patriarcas orientales que forman parte del Colegio de los Cardenales tienen como título su sede patriarcal.
§ 4. El Cardenal Decano ostenta como título la diócesis de Ostia, a la vez que la otra Iglesia de la que ya era titular.
§ 5. Respetando la prioridad de orden y de promoción, mediante opción hecha en Consistorio y aprobada por el Sumo Pontífice, los Cardenales del orden presbiteral pueden acceder a otro titulo y los del orden diaconal a otra diaconía, y, después de un decenio completo en el orden diaconal, pueden también acceder al orden presbiteral.
§ 6. El Cardenal del orden diaconal que accede por opción al orden presbiteral, precede a los demás Cardenales presbíteros elevados al Cardenalato después de él.
351 § 1. Para ser promovidos a Cardenales, el Romano Pontífice elige libremente entre aquellos varones que hayan recibido al menos el presbiterado y que destaquen notablemente por su doctrina, costumbres, piedad y prudencia en la gestión de asuntos; pero los que aún no son Obispos deben recibir la consagración episcopal.
§ 2. Los Cardenales son creados por decreto del Romano Pontífice, que se hace público en presencia del Colegio Cardenalicio; a partir del momento de la publicación, tienen los deberes y derechos determinados por la ley.
§ 3. Sin embargo, quien ha sido promovido a la dignidad cardenalicia, anunciando el Romano Pontífice su creación pero reservándose su nombre in pectore, no tiene entretanto ninguno de los deberes o derechos de los Cardenales; adquiere esos deberes y esos derechos
cuando el Romano Pontífice haga público su nombre, pero, a efectos de precedencia, se atiende al día en el que su nombre fue reservado in pectore.
352 § 1. El Decano preside el Colegio cardenalicio y, cuando está impedido, hace sus veces el Subdecano; sin embargo, ni el Decano ni el Subdecano tienen potestad alguna de régimen sobre los demás Cardenales, sino que se les considera como primero entre sus iguales.
§ 2. Al quedar vacante el oficio de Decano, los Cardenales que tienen en título una Iglesia suburbicaria, y sólo ellos, bajo la presidencia del Subdecano, si está presente, o del más antiguo de ellos, deben elegir uno dentro del grupo que sea Decano del Colegio; presentarán su nombre al Romano Pontífice, a quien compete aprobar al elegido.
§ 3. De la misma manera establecida en el § 2, bajo la presidencia del Decano, se elige el
Subdecano; también compete al Romano Pontífice aprobar la elección del Subdecano.
§ 4. El Decano y el Subdecano, si no tuvieren domicilio en la Urbe, lo adquirirán en la misma.
353 §1. Los Cardenales ayudan todos ellos colegialmente al Pastor supremo de la Iglesia, sobre todo en los Consistorios, en los que se reúnen por mandato del Romano Pontífice y bajo su presidencia; hay Consistorios ordinarios y extraordinarios.
§ 2. Al Consistorio ordinario se convoca al menos a todos los Cardenales presentes en la Urbe para consultarles sobre algunas cuestiones graves, pero que se presentan sin embargo más comúnmente, o para realizar ciertos actos de máxima solemnidad.
§ 3. Al Consistorio extraordinario, que se celebra cuando lo aconsejan especiales necesidades de la Iglesia o la gravedad de los asuntos que han de tratarse, se convoca a todos los Cardenales.
§ 4. Sólo el Consistorio ordinario en el que se celebran ciertas solemnidades puede ser público, es decir, cuando, además de los Cardenales, son admitidos Prelados, representantes diplomáticos de las sociedades civiles y otros invitados al acto.
354 A los Padres Cardenales que están al frente de dicasterios u otros institutos permanentes de la Curia Romana y de la Ciudad del Vaticano se les ruega que, al cumplir setenta y cinco años de edad, presenten la renuncia de su oficio al Romano Pontífice, el cual proveerá, teniendo en cuenta todas las circunstancias.
355 § 1. Corresponde al Cardenal Decano ordenar de Obispo a quien ha sido elegido Romano Pontífice, si el elegido careciera de esa ordenación; en caso de estar impedido el Decano, compete este derecho al Subdecano, e impedido éste, al Cardenal más antiguo del orden episcopal.
§ 2. El Cardenal Protodiácono anuncia al pueblo el nombre del nuevo Sumo Pontífice elegido; y asimismo, en representación del Romano Pontífice, impone el palio a los Metropolitanos o lo entrega a sus procuradores.
356 Los Cardenales tienen el deber de cooperar diligentemente con el Romano Pontífice; por tanto, los Cardenales que desempeñen cualquier oficio en la Curia y no sean Obispos diocesanos, están obligados a residir en la Urbe; los Cardenales a quienes se ha confiado una diócesis en calidad de Obispo diocesano, han de acudir a Roma cuantas veces sean convocados por el Romano Pontífice.
357 § 1. Los Cardenales a quienes se ha asignado como título una Iglesia suburbicaria o una iglesia en la Urbe, una vez que hayan tomado posesión de la misma, han de promover el bien de esas diócesis e iglesias con su consejo y patrocinio, pero no gozan de potestad alguna de régimen sobre ellas, y de ningún modo deben inmiscuirse en lo que se refiere a la administración de sus bienes, disciplina o servicio de las iglesias.
§ 2. Por lo que se refiere a su propia persona, los Cardenales que se encuentran fuera de Roma y de la propia diócesis, están exentos de la potestad de régimen del Obispo de la diócesis en la que se hallan.
358 Al Cardenal a quien el Romano Pontífice encomienda el encargo de que le represente en alguna celebración solemne o reunión como Legatus a latere, es decir, como si fuera «él mismo», y también a aquél a quien encarga el cumplimiento de una determinada tarea pastoral como enviado especial suyo, compete únicamente aquello que el mismo Romano Pontífice le haya encargado.
359 Al quedar vacante la Sede Apostólica, el Colegio Cardenalicio sólo tiene en la Iglesia aquella potestad que se le atribuye en la ley peculiar.

CAPÍTULO IV

DE LA CURIA ROMANA

360 La Curia Romana, mediante la que el Romano Pontífice suele tramitar los asuntos de la Iglesia universal, y que realiza su función en nombre y por autoridad del mismo para el bien y servicio de las Iglesias, consta de la Secretaría de Estado o Papal, del Consejo para los asuntos públicos de la Iglesia, de las Congregaciones, Tribunales, y de otras Instituciones, cuya constitución y competencia se determinan por ley peculiar.
361 En este Código, bajo el nombre de Sede Apostólica o Santa Sede se comprende no sólo al Romano Pontífice, sino también, a no ser que por su misma naturaleza o por el contexto conste otra cosa, la Secretaría de Estado, el Consejo para los asuntos públicos de la Iglesia, y otras Instituciones de la Curia Romana.

CAPÍTULO V

DE LOS LEGADOS DEL ROMANO PONTÍFICE

362 El Romano Pontífice tiene derecho nativo e independiente de nombrar a sus propios Legados y enviarlos tanto a las Iglesias particulares en las diversas naciones o regiones como a la vez ante los Estados y Autoridades públicas; tiene asimismo el derecho de transferirlos y hacerles cesar en su cargo, observando las normas del derecho internacional en lo relativo al envío y cese de los Legados ante los Estados.
363 § 1. A los Legados del Romano Pontífice se les encomienda el oficio de representarle de modo estable ante las Iglesias particulares o también ante los Estados y Autoridades públicas a donde son enviados.
§ 2. Representan también a la Sede Apostólica aquellos que son enviados en Misión pontificia como Delegados u Observadores ante los Organismos internacionales o ante las Conferencias y Reuniones.
364 La función principal del Legado pontificio consiste en procurar que sean cada vez más firmes y eficaces los vínculos de unidad que existen entre la Sede Apostólica y las Iglesias particulares. Corresponde por tanto al Legado pontificio, dentro de su circunscripción:
1 informar a la Sede Apostólica acerca de las condiciones en que se encuentran las Iglesias particulares y de todo aquello que afecte a la misma vida de la Iglesia y al bien de las almas;
2 prestar ayuda y consejo a los Obispos, sin menoscabo del ejercicio de la potestad legítima de éstos;
3 mantener frecuentes relaciones con la Conferencia Episcopal, prestándole todo tipo de colaboración;
4 en lo que atañe al nombramiento de Obispos, transmitir o proponer a la Sede Apostólica los nombres de los candidatos así como instruir el proceso informativo de los que han de ser promovidos, según las normas dadas por la Sede Apostólica;
5 esforzarse para que se promuevan iniciativas en favor de la paz, del progreso y de la cooperación entre los pueblos;
6 colaborar con los Obispos a fin de que se fomenten las oportunas relaciones entre la Iglesia católica y otras Iglesias o comunidades eclesiales, e incluso religiones no cristianas;
7 defender juntamente con los Obispos ante las autoridades estatales, todo lo que pertenece a la misión de la Iglesia y de la Sede Apostólica;
8 ejercer además las facultades y cumplir los otros mandatos que le confíe la Sede Apostólica.
365 § 1. Al Legado pontificio, que ejerce a la vez su legación ante los Estados según las normas de derecho internacional, le compete el oficio peculiar de: lpromover y fomentar las relaciones entre la Sede Apostólica y las Autoridades del Estado;
2 tratar aquellas cuestiones que se refieren a las relaciones entre la Iglesia y el Estado; y, de modo particular, trabajar en la negociación de concordatos, y otras convenciones de este tipo, y cuidar de que se lleven a la práctica.
§ 2. Al tramitar los asuntos que se tratan en el § 1, según lo aconsejen las circunstancias, el Legado pontificio no dejará de pedir parecer y consejo a los Obispos de la circunscripción eclesiástica, y les informará sobre la marcha de las gestiones.
366 Teniendo en cuenta el carácter peculiar de la función del Legado:
1 la sede de la Legación pontificia está exenta de la potestad de régimen del Ordinario del lugar, a no ser que se trate de la celebración de matrimonios;
2 el Legado pontificio, comunicándolo previamente a los Ordinarios de los lugares en la medida en que sea posible, puede celebrar en todas las iglesias de su legación ceremonias litúrgicas, incluso pontificales.
367 El cargo de Legado pontificio no cesa al quedar vacante la Sede Apostólica, a no ser que se determine otra cosa en las letras pontificias; cesa al cumplirse el tiempo del mandato, por revocación comunicada al interesado y por renuncia aceptada por el Romano Pontífice.

SECCION II DE LAS IGLESIAS PARTICULARES Y DE SUS AGRUPACIONES

TÍTULO I

DE LAS IGLESIAS PARTICULARES Y DE LA AUTORIDAD CONSTITUIDA EN ELLAS (Cann. 368 – 430)

CAPÍTULO I

DE LAS IGLESIAS PARTICULARES

368 Iglesias particulares, en las cuales y desde las cuales existe la Iglesia católica una y única, son principalmente las diócesis a las que, si no se establece otra cosa, se asimilan la prelatura territorial y la abadía territorial, el vicariato apostólico y la prefectura apostólica así como la administración apostólica erigida de manera estable.
369 La diócesis es una porción del pueblo de Dios, cuyo cuidado pastoral se encomienda al Obispo con la cooperación del presbiterio, de manera que, unida a su pastor y congregada por él en el Espíritu Santo mediante el Evangelio y la Eucaristía, constituya una Iglesia particular, en la cual verdaderamente está presente y actúa la Iglesia de Cristo una santa, católica y apostólica.
370 La prelatura territorial o la abadía territorial es una determinada porción del pueblo de Dios, delimitada territorialmente, cuya atención se encomienda por especiales circunstancias, a un Prelalo o a un Abad, que la rige como su pastor propio, del mismo modo que un Obispo diocesano.
371 § 1. El vicariato apostólico o la prefectura apostólica es una determinada porción del pueblo de Dios que, por circunstancias peculiares, aún no se ha constituido como diócesis, y se encomienda a la atención pastoral de un Vicario apostólico o de un Prefecto apostólico para que las rijan en nombre del Sumo Pontífice.
§ 2. La administración apostólica es una determinada porción del pueblo de Dios que, por razones especiales y particularmente graves, no es erigida como diócesis por el Romano Pontífice, y cuya atención pastoral se encomienda a un Administrador apostólico, que la rija en nombre del Sumo Pontífice.
372 § 1. Como regla general, la porción del pueblo de Dios que constituye una diócesis u otra Iglesia particular debe quedar circunscrita dentro de un territorio determinado, de manera que comprenda a todos los fieles que habitan en él.
§ 2. Sin embargo, cuando resulte útil a juicio de la autoridad suprema de la Iglesia, oídas las Conferencias Episcopales interesadas, pueden erigirse dentro de un mismo territorio Iglesias particulares distintas por razón del rito de los fieles o por otra razón semejante.
373 Corresponde tan sólo a la suprema autoridad el erigir Iglesias particulares, las cuales una vez que han sido legítimamente erigidas, gozan en virtud del derecho mismo de personalidad jurídica.
374 § 1. Toda diócesis o cualquier otra Iglesia particular debe dividirse en partes distintas o parroquias.
§ 2. Para facilitar la cura pastoral mediante una actividad común, varias parroquias cercanas entre sí pueden unirse en grupos peculiares, como son los arciprestazgos.
Art. 1
DE LOS OBISPOS EN GENERAL

CAPÍTULO II DE LOS OBISPOS

375 § 1. Los Obispos, que por institución divina son los sucesores de los Apóstoles, en virtud del Espíritu Santo que se les ha dado, son constituidos como Pastores en la Iglesia para que también ellos sean maestros de la doctrina, sacerdotes del culto sagrado y ministros para el gobierno.
§ 2. Por la consagración episcopal, junto con la función de santificar, los Obispos reciben también las funciones de enseñar y regir, que, sin embargo, por su misma naturaleza, sólo pueden ser ejercidas en comunión jerárquica con la cabeza y con los miembros del Colegio.
376 Se llaman diocesanos, los Obispos a los que se ha encomendado el cuidado de una diócesis; los demás se denominan titulares.
377 § 1. El Sumo Pontífice nombra libremente a los Obispos, o confirma a los que han sido legítimamente elegidos.
§ 2. Al menos cada tres años, los Obispos de la provincia eclesiástica o, donde así lo aconsejen las circunstancias, los de la Conferencia Episcopal, deben elaborar de común acuerdo y bajo secreto una lista de presbíteros, también de entre los miembros de institutos de vida consagrada, que sean más idóneos para el episcopado, y han de enviar esa lista a la Sede Apostolica, permaneciendo firme el derecho de cada Obispo de dar a conocer particularmente a la Sede Apostólica nombres de presbíteros que considere dignos e idóneos para el oficio episcopal.
§ 3. A no ser que se establezca legítimamente de otra manera, cuando se ha de nombrar un Obispo diocesano o un Obispo coadjutor, para proponer a la Sede Apostólica una terna, corresponde al Legado pontificio investigar separadamente y comunicar a la misma Sede Apostólica, juntamente con su opinión, lo que sugieran el Arzobispo y los Sufragáneos de la provincia, a la cual pertenece la diócesis que se ha de proveer o con la cual está agrupada, así como el presidente de la Conferencia Episcopal; oiga además el Legado pontificio a algunos del colegio de consultores y del cabildo catedral y, si lo juzgare conveniente, pida en secreto y separadamente el parecer de algunos de uno y otro clero, y también de laicos que destaquen por su sabiduría.
§ 4. Si no se ha provisto legítimamente de otro modo, el Obispo diocesano que considere que debe darse un auxiliar a su diócesis propondrá a la Sede Apostólica una lista de al menos tres de los presbíteros que sean más idóneos para ese oficio.
§ 5. En lo sucesivo no se concederá a las autoridades civiles ningún derecho ni privilegio de elección, nombramiento, presentación y designación de Obispos.
378 § 1. Para la idoneidad de los candidatos al Episcopado se requiere que el interesado sea: linsigne por la firmeza de su fe, buenas costumbres, piedad, celo por las almas, sabiduría, prudencia y virtudes humanas, y dotado de las demás cualidades que le hacen apto para ejercer el oficio de que se trata;
2 de buena fama;
3 de al menos treinta y cinco años;
4 ordenado de presbítero desde hace al menos cinco años;
5 doctor o al menos licenciado en sagrada Escritura, teología o derecho canónico, por un instituto de estudios superiores aprobado por la Sede Apostólica, o al menos verdaderamente experto en esas disciplinas.
§ 2. El juicio definitivo sobre la idoneidad del candidato corresponde a la Sede Apostólica.
379 A no ser que esté legítimamente impedido, quien ha sido promovido al Episcopado debe recibir la consagración episcopal dentro del plazo de tres meses a partir del día en que le llegaron las letras apostólicas; y, en todo caso, antes de tomar posesión de su oficio.
380 Antes de tomar posesión canónica de su oficio, el que ha sido promovido debe hacer la profesión de fe y prestar el juramento de fidelidad a la Sede Apostólica, según la fórmula aprobada por la misma Sede Apostólica.
Art. 2
DE LOS OBISPOS DIOCESANOS
381 § 1. Al Obispo diocesano compete en la diócesis que se le ha confiado toda la potestad ordinaria, propia e inmediata que se requiere para el ejercicio de su función pastoral, exceptuadas aquellas causas que por el derecho o por decreto del Sumo Pontífice se reserven a la autoridad suprema o a otra autoridad eclesiástica.
§ 2. A no ser que por la naturaleza del asunto o por prescripción del derecho conste otra cosa, se equiparan en derecho al Obispo diocesano aquellos que presiden otras comunidades de fieles de las que se trata en el О c. 368.
382 § 1. Quien ha sido promovido al Episcopado no debe inmiscuirse en el ejercicio del oficio que se le confía, antes de tomar posesión canónica de la diócesis; puede, sin embargo, ejercer los oficios que ya tenía en la misma diócesis cuando fue promovido, sin perjuicio de lo establecido en el О c. 409 § 2.
§ 2. A no ser que se halle legítimamente impedido, quien ha sido promovido al oficio de Obispo diocesano debe tomar posesión canónica de su diócesis dentro del plazo de cuatro meses a partir del momento en que recibe las letras apostólicas, si aún no había recibido la consagración episcopal, y dentro del plazo de dos meses, si ya estaba consagrado.
§ 3. El Obispo toma posesión canónica de su diócesis tan pronto como en la misma diócesis, personalmente o por medio de un procurador, muestra las letras apostólicas al colegio de consultores, en presencia del canciller de la curia, que levanta acta, o, en las diócesis de nueva erección, cuando hace conocedores de esas letras al clero y al pueblo presentes en la iglesia catedral, levantando acta el presbítero de mayor edad entre los que asisten.
§4. Es muy aconsejable que la toma de posesión canónica tenga lugar en la iglesia catedral, con un acto litúrgico al que asisten el clero y el pueblo.
383 § 1. Al ejercer su función pastoral, el Obispo diocesano debe mostrarse solícito con todos los fieles que se le confían, cualquiera que sea su edad, condición o nacionalidad, tanto si habitan en el territorio como si se encuentran en él temporalmente, manifestando su afán
apostólico también a aquellos que, por sus circunstancias, no pueden obtener suficientemente los frutos de la cura pastoral ordinaria, así como a quienes se hayan apartado de la práctica de la religión.
§ 2. Si hay en su diócesis fieles de otro rito, provea a sus necesidades espirituales mediante sacerdotes o parroquias de este rito, o mediante un Vicario episcopal.
§ 3. Debe mostrarse humano y caritativo con los hermanos que no estén en comunión plena con la Iglesia católica, fomentando también el ecumenismo tal y como lo entiende la Iglesia.
§ 4. Considere que se le encomiendan en el Señor los no bautizados, para que también ante ellos brille la caridad de Cristo, de quien el Obispo debe ser testigo ante los hombres.
384 El Obispo diocesano atienda con peculiar solicitud a los presbíteros, a quienes debe oír como a sus cooperadores y consejeros, defienda sus derechos y cuide de que cumplan debidamente las obligaciones propias de su estado, y de que dispongan de aquellos medios e instituciones que necesitan para el incremento de su vida espiritual e intelectual; y procure también que se provea, conforme a la norma del derecho, a su honesta sustentación y asistencia social.
385 Fomente el Obispo diocesano con todas sus fuerzas las vocaciones a los diversos ministerios y a la vida consagrada, dedicando especial atención a las vocaciones sacerdotales y misioneras.
386 § 1. El Obispo diocesano debe enseñar y explicar a los fieles las verdades de fe que han de creerse y vivirse, predicando personalmente con frecuencia; cuide también de que se cumplan diligentemente las prescripciones de los cánones sobre el ministerio de la palabra, principalmente sobre la homilía y la enseñanza del catecismo, de manera que a todos se enseñe la totalidad de la doctrina cristiana.
§ 2. Defienda con fortaleza, de la manera más conveniente, la integridad y unidad de la fe, reconociendo no obstante la justa libertad de investigar más profundamente la verdad.
387 El Obispo diocesano, consciente de que está obligado a dar ejemplo de santidad con su caridad, humildad y sencillez de vida, debe procurar con todas sus fuerzas promover la santidad de los fieles, según la vocación propia de cada uno; y, por ser el dispensador principal de los misterios de Dios, ha de cuidar incesantemente de que los fieles que le están encomendados crezcan en la gracia por la celebración de los sacramentos, y conozcan y vivan el misterio pascual.
388 § 1. Una vez tomada posesión de la diócesis, el Obispo diocesano debe aplicar por el pueblo que le está encomendado la Misa de todos los domingos y otras fiestas de precepto en su región.
§ 2. Los días indicados en el § 1, el Obispo debe personalmente celebrar y aplicar la Misa por el pueblo; y si no puede celebrarla por impedimento legítimo, la aplicará esos mismos días por medio de otro, u otros días personalmente.
§ 3. El Obispo a quien, además de la propia, se encomiendan otras diócesis incluso a título de administración, cumple este deber aplicando una sola Misa por todo el pueblo que se le ha confiado.
§ 4. El Obispo que hubiera dejado de cumplir la obligación de la que se trata en los
§§ 1-3, debe, cuanto antes, aplicar por el pueblo tantas Misas cuantas hubiera dejado de ofrecer.
389 Presida frecuentemente la celebración de la santísima Eucaristía en la catedral o en otra
Iglesia de su diócesis, sobre todo en las fiestas de precepto y en otras solemnidades.
390 El Obispo diocesano puede celebrar pontificales en toda su diócesis; pero no fuera de su propia diócesis sin el consentimiento expreso o al menos razonablemente presunto del Ordinario del lugar.
391 § 1. Corresponde al Obispo diocesano gobernar la Iglesia particular que le está encomendada con potestad legislativa, ejecutiva y judicial, a tenor del derecho.
§ 2. El Obispo ejerce personalmente la potestad legislativa; la ejecutiva la ejerce por sí o por medio de los Vicarios generales o episcopales, conforme a la norma del derecho; la judicial tanto personalmente como por medio del Vicario judicial y de los jueces, conforme a la norma del derecho.
392 § 1. Dado que tiene obligación de defender la unidad de la Iglesia universal, el Obispo debe promover la disciplina que es común a toda la Iglesia, y por tanto exigir el cumplimiento de todas las leyes eclesiásticas.
§ 2. Ha de vigilar para que no se introduzcan abusos en la disciplina eclesiástica, especialmente acerca del ministerio de la palabra, la celebración de los sacramentos y sacramentales, el culto de Dios y de los Santos y la administración de los bienes.
393 El Obispo diocesano representa la diócesis en todos los negocios jurídicos de la misma.
394 § 1. Fomente el Obispo en la diócesis las distintas formas de apostolado, y cuide de que, en toda la diócesis o en sus distritos particulares, todas las actividades de apostolado se coordinen bajo su dirección, respetando el carácter propio de cada una.
§ 2. Inste a los fieles para que cumplan su deber de hacer apostolado de acuerdo con la condición y la capacidad de cada uno, y exhórteles a que participen en las diversas iniciativas de apostolado y les presten ayuda, según las necesidades de lugar y de tiempo.
395 § 1. Al Obispo diocesano, aunque tenga un coadjutor o auxiliar, le obliga la ley de residencia personal en la diócesis.
§ 2. Aparte de las ausencias por razón de la visita ad limina, de su deber de asistir a los Concilios, al sínodo de los Obispos y a las reuniones de la Conferencia Episcopal, o de cumplir otro oficio que le haya sido legítimamente encomendado, puede ausentarse de su diócesis con causa razonable no más de un mes continuo o con interrupciones, con tal de que provea a que la diócesis no sufra ningún perjuicio por su ausencia.
§ 3. No debe ausentarse de su diócesis los días de Navidad, Semana Santa y Resurrección del Señor, Pentecostés y Corpus Christi, a no ser por una causa grave y urgente.
§ 4. Si un Obispo se ausentase ilegítimamente de la diócesis por más de seis meses, el Metropolitano informará sobre este hecho a la Sede Apostólica; si el ausente es el Metropolitano, hará lo mismo el más antiguo de los sufragáneos.
396 § 1. El Obispo tiene la obligación de visitar la diócesis cada año total o parcialmente de modo que al menos cada cinco años visite la diócesis entera, personalmente o, si se encuentra
legítimamente impedido, por medio del Obispo coadjutor, o del auxiliar, o del Vicario general o episcopal, o de otro presbítero.
§ 2. Puede el Obispo elegir a los clérigos que desee, para que le acompañen y ayuden en la visita, quedando reprobado cualquier privilegio o costumbre en contra.
397 § 1. Están sujetos a la visita episcopal ordinaria las personas, instituciones católicas, cosas y lugares sagrados que se encuentran dentro del ámbito de la diócesis.
§ 2. Sólo en los casos determinados por el derecho puede el Obispo hacer esa visita a los miembros de los institutos religiosos de derecho pontificio y a sus casas.
398 Procure el Obispo realizar la visita canónica con la debida diligencia: y cuide de no ser molesto y oneroso para nadie con gastos innecesarios.
399 § 1. Cada cinco años el Obispo diocesano debe presentar al Romano Pontífice una relación sobre la situación de su diócesis, según el modelo determinado por la Sede Apostólica y en el tiempo establecido por ella.
§ 2. Si el año establecido para presentar la relación coincide en todo o en parte con los dos primeros años desde que asumió el gobierno de la diócesis, el Obispo puede por esa vez prescindir de preparar y presentar la relación.
400 § 1. El Obispo diocesano, el año en que debe presentar la relación al Sumo Pontífice, vaya a Roma, de no haber establecido otra cosa la Sede Apostólica, para venerar los sepulcros de los Santos Apóstoles Pedro y Pablo, y preséntese al Romano Pontífice.
§ 2. El Obispo debe cumplir personalmente esta obligación, a no ser que se encuentre legítimamente impedido: en este caso lo hará por medio del coadjutor, si lo tiene, o del auxiliar, o de un sacerdote idóneo de su presbiterio, que resida en su diócesis.
§ 3. El Vicario apostólico puede cumplir esta obligación por medio de un procurador, incluso uno que viva en Roma; el Prefecto apostólico no tiene esta obligación.
401 § 1. Al Obispo diocesano que haya cumplido setenta y cinco años de edad se le ruega que presente la renuncia de su oficio al Sumo Pontífice, el cual proveerá teniendo en cuenta todas las circunstancias.
§ 2. Se ruega encarecidamente al Obispo diocesano que presente la renuncia de su oficio si por enfermedad u otra causa grave quedase disminuida su capacidad para desempeñarlo.
402 § 1. El Obispo a quien se haya aceptado la renuncia de su oficio conserva el título de Obispo dimisionario de su diócesis, y, si lo desea, puede continuar residiendo en ella, a no ser que en casos determinados por circunstancias especiales la Sede Apostólica provea de otra manera.
§ 2. La Conferencia Episcopal debe cuidar de que se disponga lo necesario para la conveniente y digna sustentación del Obispo dimisionario, teniendo en cuenta que la obligación principal recae sobre la misma diócesis a la que sirvió.
Art. 3
DE LOS OBISPOS COADJUTORES Y AUXILIARES
403 § 1. Cuando lo aconsejen las necesidades pastorales de una diócesis, se constituirán uno o varios Obispos auxiliares, a petición del Obispo diocesano; el Obispo auxiliar no tiene derecho de sucesión.
§ 2. Cuando concurran circunstancias más graves, también de carácter personal, se puede dar al Obispo diocesano un Obispo auxiliar dotado de facultades especiales.
§ 3. Si parece más oportuno a la Santa Sede, puede ésta nombrar por propia iniciativa un Obispo coadjutor, dotado también de facultades especiales; el Obispo coadjutor tiene derecho de sucesión.
404 § 1. El Obispo coadjutor toma posesión de su oficio cuando personalmente, o por medio de un procurador, presenta las letras apostólicas de su nombramiento al Obispo diocesano y al colegio de consultores, en presencia del canciller de la curia, que levanta acta.
§ 2. El Obispo auxiliar toma posesión de su oficio cuando presenta las letras apostólicas de su nombramiento al Obispo diocesano, en presencia del canciller de la curia, que levanta acta.
§ 3. En el caso de que el Obispo diocesano se encuentre totalmente impedido, basta que el Obispo coadjutor o el auxiliar presenten las letras apostólicas de su nombramiento al colegio de consultores en presencia del canciller de la curia.
405 § 1. E1 Obispo coadjutor, y asimismo el Obispo auxiliar, tienen los derechos y obligaciones que se determinan en los cánones que siguen, y los que se establecen en las letras de su nombramiento.
§ 2. El Obispo coadjutor y el Obispo auxiliar, del que se trata en el О c. 403 § 2, asisten al Obispo diocesano en todo el gobierno de la diócesis, y hacen sus veces cuando se encuentre ausente o impedido.
406 § 1. El Obispo coadjutor, así como el Obispo auxiliar del que se trata en el О c. 403 § 2, ha de ser nombrado Vicario general por el Obispo diocesano; además, el Obispo diocesano debe encomendarle, antes que a los demás, todo aquello que por prescripción del derecho requiera un mandato especial.
§ 2. A no ser que se hubiera establecido otra cosa en las letras apostólicas y sin perjuicio de lo que prescribe el § 1, el Obispo diocesano ha de nombrar al auxiliar, o a los auxiliares, Vicarios generales o, al menos, Vicarios episcopales, que dependan exclusivamente de su autoridad o de la del Obispo coadjutor u Obispo auxiliar de quien se trata en el О c. 403 § 2.
407 § 1. Para favorecer lo más posible el bien presente y futuro de la diócesis, el Obispo diocesano, el coadjutor y el Obispo auxiliar del que trata el О c. 403 § 2, deben consultarse mutuamente en los asuntos de mayor importancia.
§ 2. Es conveniente que el Obispo diocesano, al resolver los asuntos más importantes, sobre todo de carácter pastoral, consulte antes que a otros a los Obispos auxiliares.
§ 3. El Obispo coadjutor y el Obispo auxiliar, por estar llamados a participar en la solicitud del Obispo diocesano, deben ejercer sus funciones en unión de acción e intenciones con él.
408 § 1. Si no están justamente impedidos, el Obispo coadjutor y el Obispo auxiliar tienen el deber de celebrar pontificales y otras funciones que constituyan una obligación del Obispo diocesano, cuantas veces éste se lo pida.
§ 2. El Obispo diocesano no debe encomendar habitualmente a otro aquellos derechos y funciones episcopales que puede ejercer el Obispo coadjutor o el auxiliar.
409 § 1. Al quedar vacante la sede episcopal, el Obispo coadjutor pasa inmediatamente a ser Obispo de la diócesis para la que fue nombrado, con tal de que hubiera tomado ya legítimamente posesión.
§ 2. Si la autoridad competente no hubiera establecido otra cosa, al quedar vacante la sede episcopal y hasta que el nuevo Obispo tome posesión de la diócesis, el Obispo auxiliar conserva todos y sólo aquellos poderes y facultades que como Vicario general o Vicario episcopal tenía cuando la sede estaba cubierta; y si no hubiera sido elegido para la función de Administrador diocesano, ejerce esa potestad suya, que le confiere el derecho, bajo la autoridad del Administrador diocesano que está al frente de la diócesis.
410 El Obispo coadjutor y el Obispo auxiliar, lo mismo que el Obispo diocesano, tienen el deber de residir en la diócesis, de la que no deben ausentarse si no es por poco tiempo, excepto cuando hayan de cumplir un oficio fuera de la diócesis o en vacaciones, que no deben prolongarse más de un mes.
411 Por lo que se refiere a la renuncia del oficio, se aplican al Obispo coadjutor y auxiliar las prescripciones de los cc. О 401 y О 402 § 2.

CAPÍTULO III

DELA SEDE IMPEDIDA Y DE LA SEDE VACANTE

Art. 1
DE LA SEDE IMPEDIDA
412 Se considera impedida la sede episcopal cuando por cautiverio, relegación, destierro o incapacidad, el Obispo diocesano se encuentra totalmente imposibilitado para ejercer su función pastoral en la diócesis, de suerte que ni aun por carta pueda comunicarse con sus diocesanos.
413 § 1. A no ser que la Santa Sede haya provisto de otro modo, cuando quede impedida una sede, el gobierno de la diócesis compete al Obispo coadjutor si está presente; y si no existe o se halla impedido, a un Obispo auxiliar o Vicario general o episcopal, o a otro sacerdote de acuerdo con el orden establecido en una lista que debe confeccionar el Obispo diocesano cuanto antes, una vez que haya tomado posesión de la diócesis; esta lista, que debe comunicarse al Metropolitano, se renovará al menos cada tres años, y será conservada bajo secreto por el canciller.
§ 2. Si no hay Obispo coadjutor o está impedido, y tampoco provee la lista de la que se trata en el § 1, corresponde al colegio de consultores elegir un sacerdote que rija la diócesis.
§ 3. Quien se hace cargo del régimen de la diócesis a tenor de los § § 1 ó 2, debe comunicar cuanto antes a la Santa Sede que la diócesis está impedida y que él ha asumido su gobierno.
414 Todo aquel que, de acuerdo con la norma del О c. 413, haya sido llamado a ejercer interinamente la cura pastoral de la diócesis mientras ésta se halla impedida, tiene en su función pastoral las obligaciones y la potestad que por derecho competen a un Administrador diocesano.
415 Si, por una pena eclesiástica, queda impedido el Obispo diocesano de ejercer su función, el Metropolitano o, en su defecto o tratándose de él mismo, el más antiguo de los sufragáneos según el orden de promoción, recurrirá inmediatamente a la Santa Sede, para que ésta provea.
Art. 2
DE LA SEDE VACANTE
416 Queda vacante una sede episcopal por fallecimiento del Obispo, renuncia aceptada por el
Romano Pontífice, traslado y privación intimada al Obispo.
417 Son válidos todos los actos realizados por el Vicario general o por el Vicario episcopal, hasta que hayan recibido noticia cierta del fallecimiento del Obispo diocesano, e igualmente son válidos los actos realizados por el Obispo diocesano o por el Vicario general o episcopal, hasta el momento en que reciban noticia cierta de los citados actos pontificios.
418 § 1. A partir del momento en que reciba noticia cierta de su traslado, el Obispo debe dirigirse a la diócesis ad quam antes de dos meses, y tomar posesión canónica de ella, y la diócesis a qua queda vacante en el momento en que toma posesión de la nueva.
§ 2. Desde el día en que reciba noticia cierta de su traslado hasta que tome posesión canónica de la nueva diócesis, en la diócesis a qua el Obispo trasladado:
1 tiene la potestad y los deberes de un Administrador diocesano, y cesa toda potestad del
Vicario general y del episcopal salvo lo indicado en el О c. 409 § 2;
2 recibe íntegra la remuneración propia de su oficio.
419 Al quedar vacante la sede y hasta la constitución del Administrador diocesano, el gobierno de la diócesis pasa al Obispo auxiliar o, si son varios, al más antiguo de ellos por el orden de su promoción, y, donde no haya Obispo auxiliar, al colegio de consultores, a no ser que la Santa Sede hubiera establecido otra cosa. Quien de ese modo se hace cargo del gobierno de la diócesis, debe convocar sin demora al colegio que sea competente para designar Administrador diocesano.
420 Cuando en un vicariato o prefectura apostólica queda vacante la sede, se hace cargo del gobierno el Provicario o Proprefecto nombrado exclusivamente a este efecto por el Vicario o Prefecto inmediatamente después de la toma de posesión canónica, a no ser que la Santa Sede hubiera determinado otra cosa.
421 § 1. El Administrador diocesano, es decir, el que ha de regir temporalmente la diócesis, debe ser elegido por el colegio de consultores antes de ocho días a partir del momento en que éste reciba noticia de la vacante de la sede, sin perjuicio de lo que prescribe el О c. 502 §3.
§ 2. Si, por cualquier motivo, el Administrador diocesano no fuera legítimamente elegido dentro del plazo establecido, su designación pasa al Metropolitano, y, en caso de que la sede vacante sea precisamente la metropolitana, o la metropolitana a la vez que una sufragánea, al Obispo sufragáneo más antiguo según el orden de promoción.
422 El Obispo auxiliar y, en su defecto, el colegio de consultores, informe cuanto antes a la Sede Apostólica del fallecimiento del Obispo; y lo mismo ha de hacer respecto a su nombramiento, quien haya sido elegido Administrador diocesano.
423 §1. Quedando reprobada cualquier costumbre contraria, ha de designarse un solo
Administrador diocesano; en caso contrario, la elección es nula.
§2. El Administrador diocesano no debe ser a la vez ecónomo; por tanto, si el ecónomo es designado Administrador, el consejo de asuntos económicos elegirá provisionalmente otro ecónomo.
424 El Administrador diocesano ha de elegirse de acuerdo con la norma de los О cc. 165-178.
425 § 1. Para el cargo de Administrador diocesano sólo puede ser designado válidamente un sacerdote que tenga cumplidos treinta y cinco años y no haya sido elegido, nombrado o presentado para la misma sede vacante.
§ 2. Debe elegirse como Administrador diocesano un sacerdote que destaque por su doctrina y prudencia.
§ 3. Si no se hubieran respetado las condiciones establecidas en el § 1, el Metropolitano, o el sufragáneo más antiguo según el orden de promoción cuando se trate de la Iglesia metropolitana, designará por esa vez el Administrador, después de comprobar los hechos; los actos realizados por quien hubiera sido elegido contra lo que prescribe el § 1 son nulos en virtud del derecho mismo.
426 Mientras esté vacante la sede, quien rige la diócesis, antes de que se designe
Administrador diocesano, tiene la potestad que el derecho atribuye al Vicario general.
427 § 1. El Administrador diocesano tiene los deberes y goza de la potestad del Obispo diocesano, con exclusión de todo aquello que por su misma naturaleza o por el derecho mismo esté exceptuado.
§ 2. El Administrador diocesano adquiere su potestad por el hecho mismo de haber aceptado su elección, y no se requiere confirmación de nadie, quedando firme la obligación que prescribe el О c. 833, 4.
428 § 1. Vacante la sede nada debe innovarse.
§ 2. Se prohibe a quienes se hacen cargo interinamente del régimen de la
diócesis realizar cualquier acto que pueda causar perjuicio a la diócesis o a los derechos episcopales; concretamente, se prohibe tanto a ellos como a otros cualesquiera, personalmente o por medio de otros, sustraer, destruir o alterar algún documento de la curia diocesana.
429 El Administrador diocesano está obligado a residir en la diócesis y a aplicar la Misa por el pueblo conforme a la norma del О c. 388.
430 § 1. El Administrador diocesano cesa en su cargo cuando el nuevo Obispo toma posesión de la diócesis.
§ 2. Se reserva a la Santa Sede la remoción del Administrador diocesano; la renuncia, en su caso, debe presentarse en forma auténtica al colegio competente para su elección, pero no necesita la aceptación de éste; en caso de remoción o de renuncia del Administrador diocesano, o si éste fallece, se elegirá otro Administrador diocesano, de acuerdo con la norma del О c. 421.

TÍTULO II

DE LAS AGRUPACIONES DE LAS IGLESIAS PARTICULARES (Cann. 431 – 459)

CAPÍTULO I DE

LAS PROVINCIAS ECLESIÁSTICAS Y DE LAS REGIONES ECLESIÁSTICAS

431 § 1. Para promover una acción pastoral común en varias diócesis vecinas, según las circunstancias de las personas y de los lugares, y para que se fomenten de manera más adecuada las recíprocas relaciones entre los Obispos diocesanos, las Iglesias particulares se agruparán en provincias eclesiásticas delimitadas territorialmente.
§ 2. Como norma general, no habrá en adelante diócesis exentas; por tanto, todas las diócesis y demás Iglesias particulares que se encuentran dentro del territorio de una provincia eclesiástica, deben adscribirse a esa provincia.
§ 3. Corresponde exclusivamente a la autoridad suprema de la Iglesia, oídos los Obispos interesados, constituir, suprimir o cambiar las provincias.
432 § 1. En la provincia eclesiástica tienen autoridad, conforme a la norma del derecho, el
Concilio provincial y el Metropolitano.
§ 2. La provincia tiene, de propio derecho, personalidad jurídica.
433 § 1. Si parece útil, sobre todo en las naciones donde son más numerosas las
Iglesias particulares, las provincias eclesiásticas más cercanas pueden ser constituidas por la
Santa Sede en regiones eclesiásticas, a propuesta de la Conferencia Episcopal.
§ 2. La región eclesiástica puede ser erigida en persona jurídica.
434 A la asamblea de los Obispos de una región eclesiástica corresponde fomentar la cooperación y la común acción pastoral en la región; sin embargo, las potestades que en los cánones de este Código se atribuyen a la Conferencia Episcopal, no competen a la referida asamblea, a no ser que la Santa Sede le concediera algunas de modo especial.

CAPÍTULO II

DE LOS METROPOLITANOS

435 Preside la provincia eclesiástica el Metropolitano, que es a su vez Arzobispo de la diócesis que le fue encomendada; este oficio va anejo a una sede episcopal determinada o aprobada por el Romano Pontífice.
436 § 1. En las diócesis sufragáneas, compete al Metropolitano:
1 vigilar para que se conserven diligentemente la fe y la disciplina eclesiástica, e informar al
Romano Pontífice acerca de los abusos si los hubiera;
2 hacer la visita canónica si el sufragáneo la hubiera descuidado, con causa aprobada previamente por la Sede Apostólica;
3 designar el Administrador diocesano, a tenor de los cc. О 421 § 2 y О 425 § 3.
§ 2. Cuando lo requieran las circunstancias, el Metropolitano puede recibir de la Santa Sede encargos y potestad peculiares que determinará el derecho particular.
§ 3. Ninguna otra potestad de régimen compete al Metropolitano sobre las diócesis sufragáneas; pero puede realizar funciones sagradas en todas las iglesias, igual que el Obispo en su propia diócesis, advirtiéndolo previamente al Obispo diocesano, cuando se trate de la iglesia catedral. 437 § 1. En un plazo de tres meses a partir de la consagración episcopal, o desde la provisión canónica, si ya hubiera sido consagrado, el Metropolitano, personalmente o por medio de procurador, está obligado a pedir al Romano Pontífice el palio, que es signo de la potestad de la que, en comunión con la Iglesia Romana, se halla investido en su propia provincia.
§ 2. El Metropolitano puede usar el palio a tenor de las leyes litúrgicas, en todas las iglesias de la provincia eclesiástica que preside, pero no fuera de ella, ni siquiera con el consentimiento del Obispo diocesano.
§3. El Metropolitano necesita un nuevo palio, si es trasladado a una sede metropolitana distinta.
438 Aparte de la prerrogativa honorífica, el título de Patriarca o el de Primado no lleva consigo en la Iglesia latina ninguna potestad de régimen, a no ser que en algún caso conste otra cosa por privilegio apostólico o por costumbre aprobada.

CAPÍTULO III

DE LOS CONCILIOS PARTICULARES

439 § 1. El concilio plenario, para todas las Iglesias particulares de la misma Conferencia Episcopal, ha de celebrarse siempre que a esa Conferencia Episcopal parezca necesario o útil, con aprobación de la Sede Apostólica.
§ 2. La norma establecida en el § 1 se aplica también al concilio provincial que se celebre en una provincia eclesiástica cuyos límites coincidan con los del territorio de una nación.
440 § 1. El concilio provincial para las distintas Iglesias particulares de una misma provincia eclesiástica ha de celebrarse cuantas veces parezca oportuno a la mayor parte de los Obispos diocesanos de la provincia, sin perjuicio de lo que prescribe el О c. 439 § 2.
§ 2. No debe convocarse el concilio provincial cuando está vacante la sede metropolitana.
441 Corresponde a la Conferencia Episcopal:
1 convocar el concilio plenario;
2 designar dentro del territorio de la Conferencia Episcopal el lugar en que ha de celebrarse el concilio;
3 elegir entre los Obispos diocesanos al presidente del concilio plenario, que ha de ser aprobado por la Sede Apostólica;
4 determinar el reglamento y las cuestiones que han de tratarse, fijar la fecha de comienzo y la duración del concilio plenario, trasladarlo, prorrogarlo y concluirlo.
442 § 1. Corresponde al Metropolitano, con el consentimiento de la mayoría de los Obispos sufragáneos:
1 convocar el concilio provincial;
2 designar el lugar de su celebración dentro del territorio de la provincia;
3 determinar el reglamento y las cuestiones que han de tratarse, fijar la fecha de comienzo y la duración del concilio provincial, trasladarlo, prorrogarlo y concluirlo.
§ 2. La presidencia del concilio provincial compete al Metropolitano y, si éste se halla legítimamente impedido, al Obispo sufragáneo elegido por los demás.
443 § 1 Han de ser convocados a los concilios particulares y tienen en ellos voto deliberativo:
l los Obispos diocesanos;
2 los Obispos coadjutores y auxiliares;
3 otros Obispos titulares que desempeñen una función peculiar en el territorio, por encargo de la Sede Apostólica o de la Conferencia Episcopal.
§ 2. Pueden ser llamados a los concilios particulares otros Obispos titulares, incluso jubilados, que residan dentro del territorio; los cuales tienen voto deliberativo.
§ 3. Han de ser convocados a los concilios particulares con voto únicamente consultivo:
1 los Vicarios generales y los Vicarios episcopales de todas las Iglesias particulares del territorio;
2 los Superiores mayores de los institutos religiosos y de las sociedades de vida apostólica, en número que será fijado, tanto para los varones como para las mujeres, por la Conferencia Episcopal o por los Obispos de la provincia, elegidos respectivamente por todos los Superiores mayores de los institutos y sociedades con sede en el territorio;
3 los rectores de las universidades eclesiásticas y católicas y los decanos de las facultades de teología y de derecho canónico, que tengan su sede en el territorio;
4 algunos rectores de seminarios mayores, cuyo número se determinará como se establece en el n. 2 , elegidos por los rectores de los seminarios que hay en el territorio.
§ 4. A los concilios particulares pueden ser llamados también, con voto consultivo, presbíteros y algunos otros fieles, de manera sin embargo que su número no sea superior a la mitad de los que se indican en los § § 1-3.
§ 5. A los concilios provinciales se debe invitar además a los cabildos catedrales, así como al consejo presbiteral y al consejo pastoral de cada Iglesia particular, de manera que cada una de estas instituciones envíe como procuradores dos de sus miembros elegidos colegialmente; y éstos gozan sólo de voto consultivo.
§ 6. A los concilios particulares también pueden ser llamadas otras personas en calidad de invitados, si parece oportuno a la Conferencia Episcopal para el concilio plenario, o al Metropolitano junto con los Obispos sufragáneos para el concilio provincial.
444 § 1. Deben asistir a los concilios particulares todos los que hayan sido convocados, a no ser que obste un justo impedimento, del que deben informar al presidente del concilio.
§ 2. Quienes han sido convocados a un concilio particular y gozan en él de voto deliberativo, pueden enviar un procurador si se hallan justamente impedidos para asistir; este procurador sólo tiene voto consultivo.
445 El concilio particular cuida de que se provea en su territorio a las necesidades pastorales del Pueblo de Dios, y tiene potestad de régimen, sobre todo legislativa, de manera que, quedando siempre a salvo el derecho universal de la Iglesia, puede establecer cuanto parezca oportuno para el incremento de la fe, la organización de la actividad pastoral común, el orden de las buenas costumbres y la observancia, establecimiento o tutela de la disciplina eclesiástica común.
446 Una vez concluido el concilio particular, su presidente debe cuidar de que las actas completas del concilio sean enviadas a la Sede Apostólica; los decretos dados por el concilio no se promulgarán sino después de que hayan sido revisados por la Sede Apostólica; corresponde al mismo concilio determinar el modo de promulgación de los decretos y el momento en el que, una vez promulgados, empezarán a obligar.

CAPÍTULO IV

DE LAS CONFERENCIAS EPISCOPALES

447 La Conferencia Episcopal, institución de carácter permanente, es la asamblea de los Obispos de una nación o territorio determinado, que ejercen unidos algunas funciones pastorales respecto de los fieles de su territorio, para promover conforme a la norma del derecho el mayor bien que la Iglesia proporciona a los hombres, sobre todo mediante formas y modos de apostolado convenientemente acomodados a las peculiares circunstancias de tiempo y de lugar.
448 § 1. Como regla general, la Conferencia Episcopal comprende a los prelados de todas las Iglesias particulares de una misma nación, conforme a la norma del О c. 450.
§ 2. Pero, si a juicio de la Sede Apostólica, habiendo oído a los Obispos diocesanos interesados, así lo aconsejan las circunstancias de las personas o de las cosas, puede erigirse una Conferencia Episcopal para un territorio de extensión menor o mayor, de modo que sólo comprenda a los Obispos de algunas Iglesias particulares existentes en un determinado territorio, o bien a los prelados de las Iglesias particulares de distintas naciones; corresponde a la misma Sede Apostólica dar normas peculiares para cada una de esas Conferencias.
449 § 1. Compete exclusivamente a la autoridad suprema de la Iglesia, oídos los Obispos interesados, erigir, suprimir o cambiar las Conferencias Episcopales.
§ 2. La Conferencia Episcopal legítimamente erigida tiene en virtud del derecho mismo personalidad jurídica.
450 § 1. Por el derecho mismo, pertenecen a la Conferencia Episcopal todos los Obispos diocesanos del territorio y quienes se les equiparan en el derecho, así como los Obispos coadjutores, los Obispos auxiliares y los demás Obispos titulares que, por encargo de la Santa Sede o de la Conferencia Episcopal, cumplen una función peculiar en el mismo territorio; pueden ser invitados también los Ordinarios de otro rito, pero sólo con voto consultivo, a no ser que los estatutos de la Conferencia Episcopal determinen otra cosa.
§ 2. Los demás Obispos titulares y el Legado del Romano Pontífice no son miembros de derecho de la Conferencia Episcopal.
451 Cada Conferencia Episcopal debe elaborar sus propios estatutos, que han de ser revisados por la Sede Apostólica, en los que, entre otras cosas, se establezcan normas sobre las asambleas plenarias de la Conferencia, la comisión permanente de Obispos y la secretaría general de la Conferencia, y se constituyan también otros oficios y comisiones que, a juicio de la Conferencia, puedan contribuir más eficazmente a alcanzar su fin.
452 § 1. Cada Conferencia Episcopal elija conforme a la norma de los estatutos su propio presidente, determine quién ha de cumplir la función de vicepresidente cuando el presidente se encuentre legítimamente impedido, y designe el secretario general.
§ 2. El presidente de la Conferencia o, cuando éste se encuentre legítimamente impedido, el vicepresidente, preside, no sólo las asambleas generales de la Conferencia, sino también la comisión permanente.
453 Las reuniones plenarias de la Conferencia Episcopal han de celebrarse por lo menos una vez al año, y además siempre que lo exijan circunstancias peculiares, según las prescripciones de los estatutos.
454 § 1. En las reuniones plenarias de la Conferencia Episcopal, los Obispos diocesanos y quienes se les equiparan en el derecho, así como también los Obispos coadjutores, tienen de propio derecho voto deliberativo.
§ 2. Los Obispos auxiliares y los demás Obispos titulares pertenecientes a la Conferencia Episcopal tienen voto deliberativo o consultivo, según lo que determinen los estatutos de la Conferencia; ha de quedar firme, sin embargo, que sólo aquellos de los que se trata en el § 1 gozan del voto deliberativo cuando se trate de confeccionar los estatutos o de modificarlos.
455 § 1. La Conferencia Episcopal puede dar decretos generales tan sólo en los casos en que así lo prescriba el derecho común o cuando así lo establezca un mandato especial de la Sede Apostólica, otorgado motu proprio o a petición de la misma Conferencia.
§ 2. Para la validez de los decretos de los que se trata en el § 1, es necesario que se den en reunión plenaria al menos con dos tercios de los votos de los Prelados que pertenecen a la Conferencia con voto deliberativo, y no obtienen fuerza de obligar hasta que, habiendo sido revisados por la Sede Apostólica, sean legítimamente promulgados.
§ 3. La misma Conferencia Episcopal determina el modo de promulgación y el día a partir del cual entran en vigor los decretos.
§ 4. En los casos en los que ni el derecho universal ni un mandato peculiar de la Santa Sede haya concedido a la Conferencia Episcopal la potestad a la que se refiere el § 1, permanece íntegra la competencia de cada Obispo diocesano y ni la Conferencia ni su presidente pueden actuar en nombre de todos los Obispos a no ser que todos y cada uno hubieran dado su propio consentimiento.
456 Al concluirse la reunión plenaria de la Conferencia Episcopal, el presidente enviará a la Sede Apostólica una relación de las actas de la Conferencia así como de sus decretos, tanto para que esas actas lleguen a conocimiento de la Sede Apostólica como para que pueda revisar los decretos, si los hubiere.
457 Corresponde a la comisión permanente de Obispos cuidar de que se preparen las cuestiones de las que se ha de tratar en la reunión plenaria, y de que se ejecuten debidamente
las decisiones tomadas en la misma; le compete también realizar otros asuntos que se le encomienden conforme a la norma de los estatutos.
458 Corresponde a la secretaría general:
1 hacer la relación de las actas y decretos de la reunión plenaria de la Conferencia y de los actos de la comisión permanente de Obispos, y transmitirlos a todos los miembros de la Conferencia; e igualmente redactar otras actas que le encargue el presidente de la Conferencia o la comisión permanente;
2 comunicar a las Conferencias Episcopales limítrofes los actos y documentos cuya transmisión a las mismas le haya encargado la Conferencia en reunión plenaria o la comisión permanente de Obispos.
459 § 1. Se han de fomentar las relaciones entre las Conferencias Episcopales, sobre todo entre las más próximas, para promover y defender el mayor bien.
§ 2. Sin embargo, se ha de oír previamente a la Sede Apostólica siempre que las
Conferencias Episcopales hagan o declaren algo de manifiesto carácter internacional.

TÍTULO III

DE LA ORDENACIÓN INTERNA DE LAS IGLESIAS PARTICULARES (Cann. 460 –

572)

CAPÍTULO I

DEL SINODO DIOCESANO

460 El sínodo diocesano es una asamblea de sacerdotes y de otros fieles escogidos de una Iglesia particular, que prestan su ayuda al Obispo de la diócesis para bien de toda la comunidad diocesana, a tenor de los cánones que siguen.
461 § 1. En cada Iglesia particular debe celebrarse el sínodo diocesano cuando lo aconsejen las circunstancias a juicio del Obispo de la diócesis, después de oír al consejo presbiteral.
§ 2. Si un Obispo tiene encomendado el cuidado de varias diócesis, o es Obispo diocesano de una y Administrador de otra, puede celebrar un sínodo para todas las diócesis que le han sido confiadas.
462 § 1. Sólo puede convocar el sínodo el Obispo diocesano, y no el que preside provisionalmente la diócesis.
§ 2. El Obispo diocesano preside el sínodo, aunque puede delegar esta función, para cada una de las sesiones, en el Vicario general o en un Vicario episcopal.
463 § 1. Al sínodo diocesano han de ser convocados como miembros sinodales y tienen el deber de participar en él:
1 el Obispo coadjutor y los Obispos auxiliares;
2 los Vicarios generales y los Vicarios episcopales, así como también el Vicario judicial;
3 los canónigos de la iglesia catedral;
4 los miembros del consejo presbiteral;
5 fieles laicos, también los que son miembros de institutos de vida consagrada, a elección del consejo pastoral, en la forma y número que determine el Obispo diocesano o, en defecto de este consejo, del modo que determine el Obispo;
6 el rector del seminario mayor diocesano;
7 los arciprestes;
8 al menos un presbítero de cada arciprestazgo, elegido por todos los que tienen en él cura de almas; asimismo se ha de elegir a otro presbítero que eventualmente sustituya al anterior en caso de impedimento;
9 algunos Superiores de institutos religiosos y de sociedades de vida apostólica que tengan casa en la diócesis, que se elegirán en el número y de la manera que determine el Obispo diocesano.
§ 2. El Obispo diocesano también puede convocar al sínodo como miembros del mismo a otras personas, tanto clérigos, como miembros de institutos de vida consagrada, como fieles laicos.
§ 3. Si lo juzga oportuno, el Obispo diocesano puede invitar al sínodo, como observadores, a algunos ministros o miembros de Iglesias o de comunidades eclesiales que no estén en comunión plena con la Iglesia católica.
464 Si un miembro del sínodo se encuentra legítimamente impedido, no puede enviar un procurador que asista en su nombre; pero debe informar al Obispo diocesano acerca de ese impedimento.
465 Todas las cuestiones propuestas se someterán a la libre discusión de los miembros en las sesiones del sínodo.
466 El Obispo diocesano es el único legislador en el sínodo diocesano, y los demás miembros de éste tienen sólo voto consultivo; únicamente él suscribe las declaraciones y decretos del sínodo, que pueden publicarse sólo en virtud de su autoridad.
467 El Obispo diocesano ha de trasladar el texto de las declaraciones y decretos sinodales al
Metropolitano y a la Conferencia Episcopal.
468 § 1. Compete al Obispo diocesano, según su prudente juicio, suspender y aun disolver el sínodo diocesano.
§ 2. Si queda vacante o impedida la sede episcopal, el sínodo diocesano se interrumpe de propio derecho, hasta que el nuevo Obispo diocesano decrete su continuación o lo declare concluido.

CAPÍTULO II

DE LA CURIA DIOCESANA

469 La curia diocesana consta de aquellos organismos y personas que colaboran con el Obispo en el gobierno de toda la diócesis, principalmente en la dirección de la actividad pastoral, en la administración de la diócesis, así como en el ejercicio de la potestad judicial.
470 Corresponde al Obispo diocesano nombrar a quienes han de desempeñar oficios en la curia diocesana.
471 Todos los que son admitidos a desempeñar oficios en la curia diocesana deben:
1 prometer que cumplirán fielmente su tarea, según el modo determinado por el derecho o por el Obispo;
2 guardar secreto, dentro de los límites y según el modo establecidos por el derecho o por el
Obispo.
472 Respecto a las causas y personas relacionadas con el ejercicio de la potestad judicial en la curia, deben observarse las prescripciones del Libro VII De los procesos; para lo que concierne a la administración de la diócesis, se observarán las prescripciones de los cánones que siguen.
473 § 1. El Obispo diocesano debe cuidar de que se coordinen debidamente todos los asuntos que se refieren a la administración de toda la diócesis, y de que se ordenen del modo más eficaz al bien de la porción del pueblo de Dios que le está encomendada.
§ 2. Corresponde al mismo Obispo diocesano coordinar la actividad pastoral de los Vicarios, sean generales o episcopales; donde convenga, puede nombrarse un Moderador de la curia, que debe ser sacerdote, a quien corresponde, bajo la autoridad del Obispo, coordinar lo atinente al tratamiento de los asuntos administrativos y asimismo cuidar de que el restante personal de la curia cumpla debidamente el oficio que se le encomienda.
§ 3. A menos que, a juicio del Obispo, las circunstancias del lugar aconsejen otra cosa, debe ser nombrado Moderador de la curia el Vicario general o, si son varios, uno de los Vicarios generales.
§ 4. Para fomentar mejor la acción pastoral, puede el Obispo constituir, si lo considera conveniente, un consejo episcopal, formado por los Vicarios generales y episcopales.
474 Los actos de la curia llamados a producir efecto jurídico deben ser suscritos por el Ordinario del que provienen, como requisito para su validez, así como también por el canciller de la curia o un notario; el canciller tiene obligación de informar al Moderador de la curia acerca de esos actos.
Art. 1
DE LOS VICARIOS GENERALES Y EPISCOPALES
475 § 1. En cada diócesis, el Obispo debe nombrar un Vicario general, que, dotado de potestad ordinaria a tenor de los cánones que siguen, ha de ayudarle en el gobierno de toda la diócesis.
§ 2. Como regla general, ha de nombrarse un solo Vicario general, a no ser que la extensión de la diócesis, el número de habitantes u otras razones pastorales aconsejen otra cosa.
476 Cuando así lo requiera el buen gobierno de la diócesis, el Obispo diocesano puede también nombrar uno o más Vicarios episcopales, que, o en una determinada circunscripción de la diócesis, o para ciertos asuntos o respecto a los fieles de un mismo rito o para un grupo concreto de personas, tienen la misma potestad ordinaria que por derecho universal compete al Vicario general, conforme a la norma de los cánones que siguen.
477 § 1. El Obispo diocesano nombra libremente al Vicario general y al episcopal y puede removerlos también libremente, quedando a salvo lo que prescribe el О c. 406; el Vicario episcopal que no sea Obispo auxiliar debe ser nombrado tan sólo para un cierto tiempo, que se determinará en el mismo acto de su nombramiento.
§ 2. Cuando esté legítimamente ausente o impedido el Vicario general, el Obispo diocesano puede nombrar a otro que haga sus veces; la misma norma se aplica para el Vicario episcopal.
478 § 1. El Vicario general y el episcopal deben ser sacerdotes, de edad no inferior a treinta años, doctores o licenciados en derecho canónico o en teología o al menos verdaderamente expertos en estas materias, y dotados de sana doctrina, honradez, prudencia y experiencia en la gestión de asuntos.
§ 2. El cargo de Vicario general y episcopal es incompatible con el de canónigo penitenciario, y no puede encomendarse a consanguíneos del Obispo hasta el cuarto grado.
479 § 1. En virtud de su oficio, al Vicario general compete en toda la diócesis la potestad ejecutiva que corresponde por derecho al Obispo diocesano, para realizar cualquier tipo de actos administrativos, exceptuados, sin embargo, aquellos que el Obispo se hubiera reservado o que, según el derecho, requieran mandato especial del Obispo.
§ 2. La potestad de la que se trata en el § 1 compete de propio derecho al Vicario episcopal, pero sólo para aquella porción de territorio, o respecto a aquellos asuntos, o fieles de determinado rito o agrupación, para los que haya sido nombrado, exceptuadas cuantas gestiones el Obispo se hubiera reservado a sí mismo o al Vicario general, o que según el derecho requieren mandato especial del Obispo.
§ 3 Dentro de su propio ámbito de competencia corresponden también al Vicario general y al episcopal las facultades habituales concedidas por la Sede Apostólica al Obispo, así como la ejecución de los rescriptos, a no ser que se establezca expresamente otra cosa o se hayan tenido en consideración las cualidades personales del Obispo diocesano.
480 El Vicario general y el Vicario episcopal deben informar al Obispo diocesano sobre los asuntos más importantes por resolver o ya resueltos, y nunca actuarán contra la voluntad e intenciones del Obispo diocesano.
481 § 1. Cesa la potestad del Vicario general y del Vicario episcopal al cumplirse el tiempo de su mandato, por renuncia, y asimismo, quedando a salvo lo que prescriben los cc. О 406 y О 409, por remoción intimada por el Obispo o cuando vaca la sede episcopal.
§ 2. Suspendido de su cargo el Obispo diocesano, se suspende la potestad del Vicario general y del Vicario episcopal, a no ser que sean Obispos.
Art. 2
DEL CANCILLER Y OTROS NOTARIOS, Y DE LOS ARCHIVOS
482 §1. En cada curia, debe haber un canciller, cuya principal función, a no ser que el derecho particular establezca otra cosa, consiste en cuidar de que se redacten las actas de la curia, se expidan y se custodien en el archivo de la misma.
§ 2. Cuando parezca necesario, puede nombrarse un ayudante del canciller, llamado vicecanciller.
§ 3. El canciller y el vicecanciller son de propio derecho notarios y secretarios de la curia.
483 § 1. Además del canciller, puede haber otros notarios, cuya escritura o firma da fe pública, en lo que atañe ya a cualquier tipo de actos, ya únicamente para los asuntos judiciales, o sólo para los actos referentes a una determinada causa o asunto.
§ 2. El canciller y los notarios deben ser personas de buena fama y por encima de toda sospecha; en las causas en las que pueda ponerse en juicio la buena fama de un sacerdote, el notario debe ser sacerdote.
484 El oficio de los notarios consiste en:
1 redactar las actas y documentos referentes a decretos, disposiciones, obligaciones y otros asuntos para los que se requiera su intervención;
2 recoger fielmente por escrito todo lo realizado, y firmarlo, indicando el lugar, día, mes y año;
3 mostrar a quien legítimamente los pida aquellas actas o documentos contenidos en el registro, y autenticar sus copias declarándolas conformes con el original.
485 El canciller y demás notarios pueden ser libremente removidos de su oficio por el Obispo diocesano, pero no por el Administrador diocesano sin el consentimiento del colegio de consultores.
486 § 1. Deben custodiarse con la mayor diligencia todos los documentos que se refieran a la diócesis o a las parroquias.
§ 2. Se ha de establecer en cada curia, en lugar seguro, un archivo o tabulario diocesano, en el que se conserven con orden manifiesto y diligentemente guardados los documentos y escrituras correspondientes a los asuntos diocesanos, tanto espirituales como temporales.
§ 3. Debe hacerse un inventario o índice de los documentos que se guardan en el archivo, con un breve resumen del contenido de cada escritura.
487 § 1 El archivo ha de estar cerrado, y sólo el Obispo y el canciller deben tener la llave; a nadie se permite entrar en él sin permiso del Obispo, o del Moderador de la curia junto con el canciller.
§ 2. Todos los interesados tienen derecho a recibir personalmente o por medio de un procurador, copia auténtica, escrita o fotocopiada, de aquellos documentos que siendo públicos por su naturaleza se refieran a su estado personal.
488 No se permite sacar documentos del archivo, si no es por poco tiempo y con el consentimiento del Obispo, o del Moderador de la curia junto con el canciller.
489 § 1. Debe haber también en la curia diocesana un archivo secreto, o al menos un armario o una caja dentro del archivo general, totalmente cerrada con llave y que no pueda moverse del sitio, en donde se conserven con suma cautela los documentos que han de ser custodiados bajo secreto.
§ 2. Todos los años deben destruirse los documentos de aquellas causas criminales en materia de costumbres cuyos reos hayan fallecido ya, o que han sido resueltas con sentencia
condenatoria diez años antes, debiendo conservarse un breve resumen del hecho junto con el texto de la sentencia definitiva.
490 § 1. La llave del archivo secreto la tiene solamente el Obispo.
§ 2. Mientras esté vacante la sede no se abrirá el archivo o armario secreto, a no ser en caso de verdadera necesidad, por el Administrador diocesano personalmente.
§ 3. No deben sacarse documentos del archivo o armario secreto.
491 § 1. Cuide el Obispo diocesano de que se conserven diligentemente las actas
y documentos contenidos en los archivos de las iglesias catedralicias, de las colegiatas, de las parroquias y de las demás iglesias de su territorio, y de que se hagan inventarios o índices en doble ejemplar, uno de los cuales se guardará en el archivo propio, y el otro en el archivo diocesano.
§ 2. Cuide también el Obispo diocesano de que haya en la diócesis un archivo histórico, y de que en él se guarden con cuidado y se ordenen de modo sistemático los documentos que tengan valor histórico.
§ 3. Para examinar o sacar de su sitio las actas y documentos aludidos en los § § 1 y 2, deben observarse las normas establecidas por el Obispo diocesano.
Art. 3
DEL CONSEJO DE ASUNTOS ECONÓMICOS Y DEL ECÓNOMO
492 § 1. En cada diócesis ha de constituirse un consejo de asuntos económicos, presidido por el Obispo diocesano o su delegado, que consta al menos de tres fieles designados por el Obispo, que sean verdaderamente expertos en materia económica y en derecho civil, y de probada integridad.
§ 2. Los miembros del consejo de asuntos económicos se nombran para un período de cinco años, pero, transcurrido ese tiempo, puede renovarse el nombramiento para otros quinquenios.
§ 3. Quedan excluidos del consejo de asuntos económicos los parientes del Obispo hasta el cuarto grado de consanguinidad o de afinidad.
493 Además de las funciones que se le encomiendan en el Libro V De los bienes temporales de la Iglesia, compete al consejo de asuntos económicos, de acuerdo con las indicaciones recibidas del Obispo, hacer cada año el presupuesto de ingresos y gastos para todo el régimen de la diócesis en el año entrante, así como aprobar las cuentas de ingresos y gastos a fin de año.
494 § 1. En cada diócesis, el Obispo, oído el colegio de consultores y el consejo de asuntos económicos, debe nombrar un ecónomo, que sea verdaderamente experto en materia económica y de reconocida honradez.
§ 2. Se ha de nombrar al ecónomo para cinco años, pero el nombramiento puede renovarse por otros quinquenios, incluso más de una vez, al vencer el plazo; durante el tiempo de su cargo, no debe ser removido si no es por causa grave, que el Obispo ha de ponderar habiendo oído al colegio de consultores y al consejo de asuntos económicos.
§ 3. Corresponde al ecónomo, de acuerdo con el modo determinado por el consejo de asuntos económicos, administrar los bienes de la diócesis bajo la autoridad del Obispo y, con los ingresos propios de la diócesis, hacer los gastos que ordenen legítimamente el Obispo o quienes hayan sido encargados por él.
§ 4. Al final de año, el ecónomo debe rendir cuentas de ingresos y gastos al consejo de asuntos económicos.

CAPÍTULO III

DEL CONSEJO PRESBITERAL Y DEL COLEGIO DE CONSULTORES

495 § 1. En cada diócesis debe constituirse el consejo presbiteral, es decir, un grupo de sacerdotes que sea como el senado del Obispo, en representación del presbiterio, cuya misión es ayudar al Obispo en el gobierno de la diócesis conforme a la norma del derecho, para proveer lo más posible al bien pastoral de la porción del pueblo de Dios que se le ha encomendado.
§ 2. En los vicariatos apostólicos y prefecturas apostólicas, el Vicario o el Prefecto deben constituir un consejo al menos de tres presbíteros misioneros, de los que reciba el parecer, incluso por carta, en los asuntos más graves.
496 El consejo presbiteral debe tener sus propios estatutos, aprobados por el Obispo diocesano, teniendo en cuenta las normas que haya dado la Conferencia Episcopal.
497 Por lo que se refiere a la designación de los miembros del consejo presbiteral:
1 la mitad aproximada de ellos deben ser elegidos libremente por los mismos sacerdotes, de acuerdo con la norma de los cánones que siguen y de los estatutos;
2 algunos sacerdotes, conforme a la norma de los estatutos, deben ser miembros natos, es decir, que pertenecen al consejo en virtud del oficio que tienen encomendado;
3 tiene el Obispo facultad para nombrar libremente otros miembros.
498 § 1. Para la constitución del consejo presbiteral tienen derecho de elección tanto activo como pasivo:
1 todos los sacerdotes seculares incardinados en la diócesis;
2 aquellos sacerdotes seculares no incardinados en la diócesis, así como los sacerdotes miembros de un instituto religioso o de una sociedad de vida apostólica, que residan en la diócesis y ejerzan algún oficio en bien de la misma.
§ 2. Cuando así lo determinen los estatutos, este mismo derecho de elección puede otorgarse a otros sacerdotes que tengan su domicilio o cuasidomicilio en la diócesis.
499 Debe determinarse en los estatutos el modo de elegir a los miembros del consejo presbiteral, de manera que en la medida de lo posible, los sacerdotes del presbiterio estén representados teniendo en cuenta sobre todo los distintos ministerios y las diversas regiones de la diócesis.
500 § 1. Corresponde al Obispo diocesano convocar el consejo presbiteral, presidirlo y determinar las cuestiones que deben tratarse o aceptar las que propongan los miembros.
§ 2. El consejo presbiteral tiene sólo voto consultivo; el Obispo diocesano debe oírlo en los asuntos de mayor importancia, pero necesita de su consentimiento únicamente en los casos determinados expresamente por el derecho.
§ 3. El consejo presbiteral nunca puede proceder sin el Obispo diocesano, a quien compete también en exclusiva cuidar de que se haga público lo que se haya establecido a tenor del § 2.
501 § 1. Los miembros del consejo presbiteral se deben nombrar para el tiempo determinado en los estatutos, de manera, sin embargo, que todo el consejo o parte de él se renueve cada cinco años.
§ 2. Al quedar vacante la sede, cesa el consejo presbiteral, y cumple sus funciones el colegio de consultores; el Obispo debe constituir de nuevo el consejo presbiteral en el plazo de un año a partir del momento en el que haya tomado posesión.
§ 3. Si el consejo presbiteral dejase de cumplir su función encomendada en bien de la diócesis o abusase gravemente de ella, el Obispo, después de consultar al Metropolitano, o, si se trata de la misma sede metropolitana, al Obispo sufragáneo más antiguo por razón de la promoción, puede disolverlo, pero ha de constituirlo nuevamente en el plazo de un año.
502 § 1. Entre los miembros del consejo presbiteral, el Obispo nombra libremente algunos sacerdotes, en número no inferior a seis ni superior a doce, que constituyan durante cinco años el colegio de consultores, al que competen las funciones determinadas por el derecho; sin embargo, al cumplirse el quinquenio sigue ejerciendo sus funciones propias en tanto no se constituye un nuevo consejo.
§ 2. Preside el colegio de consultores el Obispo diocesano; cuando la sede esté impedida o vacante, aquél que provisionalmente hace las veces del Obispo o, si éste aún no hubiera sido constituido, el sacerdote del colegio de consultores más antiguo por su ordenación.
§ 3. La Conferencia Episcopal puede establecer que las funciones del colegio de consultores se encomienden al cabildo catedralicio.
§ 4. En un vicariato apostólico o prefectura apostólica, competen al consejo de la misión, del que se trata en el О c. 495 § 2, las funciones del colegio de consultores, a no ser que el derecho disponga otra cosa.

CAPÍTULO IV

DE LOS CABILDOS DE CANÓNIGOS

503 El cabildo de canónigos, catedralicio o colegial, es un colegio de sacerdotes, al que corresponde celebrar las funciones litúrgicas más solemnes en la iglesia central o en la colegiata; compete además al cabildo catedralicio cumplir aquellos oficios que el derecho o el Obispo diocesano le encomienden.
504 Están reservadas a la Sede Apostólica la erección, innovación o supresión de un cabildo catedralicio.
505 Todo cabildo, tanto el catedralicio como el de una colegiata, debe tener sus propios estatutos, elaborados mediante legítimo acto capitular y aprobados por el Obispo diocesano; estos estatutos no pueden modificarse ni abrogarse sin la aprobación del Obispo diocesano.
506 § 1. Los estatutos del cabildo, quedando siempre a salvo las leyes fundacionales, determinarán la constitución del mismo y el número de canónigos; establecerán qué ha de hacer el cabildo y cada uno de los canónigos respecto al culto divino y al cumplimiento del ministerio; reglamentarán las reuniones en las que se trate de los asuntos del cabildo y, respetando siempre las prescripciones del derecho universal, establecerán las condiciones que se requieren para la validez y licitud de los actos.
§ 2. También se determinarán en los estatutos las retribuciones, que habrán de percibir tanto de manera estable como con ocasión del desempeño de una función, así como, de acuerdo con las normas dadas por la Santa Sede, cuáles sean las insignias de los canónigos.
507 § 1. Ha de haber entre los canónicos uno que presida el cabildo, y se designarán también otros oficios de acuerdo con los estatutos, teniendo asimismo en cuenta el uso vigente en la región.
§ 2. Pueden también encomendarse a clérigos que no pertenezcan al cabildo otros oficios, con los que esos clérigos ayuden a los canónigos según los estatutos.
508 § 1. El canónigo penitenciario, tanto de iglesia catedral como de colegiata, tiene en virtud del oficio, la facultad ordinaria, no delegable, de absolver en el fuero sacramental de las censuras latae sententiae no declaradas, ni reservadas a la Santa Sede, incluso respecto de quienes se encuentren en la diócesis sin pertenecer a ella, y respecto a los diocesanos, aun fuera del territorio de la misma. § 2. Donde no exista cabildo, el Obispo diocesano pondrá un sacerdote para que cumpla esta misma función.
509 § 1. Oído el cabildo corresponde al Obispo diocesano, pero no al Administrador diocesano, conferir todas y cada una de las canojías, tanto en la iglesia catedral como en una colegiata, quedando revocado cualquier privilegio contrario; también compete al Obispo confirmar a quien haya sido elegido por el cabildo para presidirlo.
§ 2. El Obispo debe conferir las canonjías tan sólo a sacerdotes que, destacando por su doctrina e integridad de vida, hayan desempeñado meritoriamente su ministerio.
510 § 1. No se vuelvan a unir parroquias a un cabildo de canónigos, y las parroquias que estuvieran ya unidas a un cabildo deben ser separadas de éste por el Obispo diocesano
§ 2. En la iglesia que sea a la vez parroquial y capitular, debe nombrarse un párroco, elegido o no de entre los canónigos; este párroco tiene todos los deberes y todos los derechos y facultades que, según la norma de derecho, son propias de un párroco.
§ 3. Compete al Obispo diocesano establecer normas fijas con las cuales se ajusten debidamente las obligaciones pastorales del párroco y las funciones propias del cabildo, velando porque el párroco no obstaculice las funciones capitulares ni el cabildo las funciones parroquiales; si hay algún conflicto, lo resolverá el Obispo diocesano, quien cuidará en primer lugar de que se atienda debidamente a las necesidades pastorales de los fieles.
§ 4. Las limosnas a una iglesia que sea a la vez parroquial y capitular, se presumen dadas a la parroquia, a no ser que conste otra cosa.

CAPÍTULO V

DEL CONSEJO PASTORAL

511 En la medida en que lo aconsejen las circunstancias pastorales, se constituirá en cada diócesis un consejo pastoral, al que corresponde, bajo la autoridad del Obispo, estudiar y valorar lo que se refiere a las actividades pastorales en la diócesis, y sugerir conclusiones prácticas sobre ellas.
512 § 1. El consejo pastoral se compone de fieles que estén en plena comunión con la Iglesia católica, tanto clérigos y miembros de institutos de vida consagrada como sobre todo laicos, que se designan según el modo determinado por el Obispo diocesano.
§ 2. Los fieles que son designados para el consejo pastoral deben elegirse de modo que a través de ellos quede verdaderamente reflejada la porción del pueblo de Dios que constituye la diócesis, teniendo en cuenta sus distintas regiones, condiciones sociales y profesionales, así como también la parte que tienen en el apostolado, tanto personalmente como asociados con otros.
§ 3. Para el consejo pastoral deben designarse sólo fieles que destaquen por su fe segura, buenas costumbres y prudencia.
513 § 1. El consejo pastoral se constituye para un tiempo determinado, de acuerdo con lo que prescriban los estatutos dados por el Obispo.
§ 2. Al vacar la sede, cesa el consejo pastoral.
514 § 1. Corresponde exclusivamente al Obispo diocesano, según las necesidades
del apostolado, convocar y presidir el consejo pastoral, que tiene sólo voto consultivo;
corresponde también únicamente al Obispo hacer público lo tratado en el consejo.
§ 2. Ha de convocarse por lo menos una vez al año.

CAPÍTULO VI

DE LAS PARROQUIAS, DE LOS PARROCOS Y DE LOS VICARIOS PARROQUIALES

515 § 1 La parroquia es una determinada comunidad de fieles constituida de modo estable en la Iglesia particular, cuya cura pastoral, bajo la autoridad del Obispo diocesano, se encomienda a un párroco, como su pastor propio.
§ 2. Corresponde exclusivamente al Obispo diocesano erigir, suprimir o cambiar las parroquias, pero no las erija, suprima o cambie notablemente sin haber oído al consejo presbiteral.
§ 3. La parroquia legítimamente erigida tiene personalidad jurídica en virtud del derecho mismo.
516 § 1. A no ser que el derecho prevea otra cosa, a la parroquia se equipara la cuasiparroquia, que es una determinada comunidad de fieles dentro de la Iglesia particular, encomendada, como pastor propio, a un sacerdote, pero que, por circunstancias peculiares, no ha sido aún erigida como parroquia.
§ 2. Cuando algunas comunidades no puedan ser erigidas como parroquias o cuasiparroquias, el Obispo diocesano proveerá de otra manera a la cura pastoral de las mismas.
517 § 1. Cuando así lo exijan las circunstancias, la cura pastoral de una o más parroquias a la vez puede encomendarse solidariamente a varios sacerdotes, con tal que uno de ellos sea el director de la cura pastoral, que dirija la actividad conjunta y responda de ella ante el Obispo.
§ 2. Si, por escasez de sacerdotes, el Obispo diocesano considera que ha de encomendarse una participación en el ejercicio de la cura pastoral de la parroquia a un diácono o a otra persona que no tiene el carácter sacerdotal, o a una comunidad, designará a un sacerdote que, dotado de las potestades propias del párroco, dirija la actividad pastoral.
518 Como regla general, la parroquia ha de ser territorial, es decir, ha de comprender a todos los fieles de un territorio determinado; pero, donde convenga, se constituirán parroquias personales en razón del rito, de la lengua o de la nacionalidad de los fieles de un territorio, o incluso por otra determinada razón.
519 El párroco es el pastor propio de la parroquia que se le confía, y ejerce la cura pastoral de la comunidad que le está encomendada bajo la autoridad del Obispo diocesano en cuyo ministerio de Cristo ha sido llamado a participar, para que en esa misma comunidad cumpla las funciones de enseñar, santificar y regir, con la cooperación también de otros presbíteros o diáconos, y con la ayuda de fieles laicos, conforme a la norma del derecho.
520 § 1. No sea párroco una persona jurídica; pero el Obispo diocesano, no el Administrador diocesano, puede, con el consentimiento del Superior competente, encomendar una parroquia a un instituto religioso clerical o a una sociedad clerical de vida apostólica, incluso erigiendo la parroquia en una iglesia del instituto o sociedad, con la condición, sin embargo, de que un presbítero sea el párroco de la misma o el moderador de que se trata en el О c. 517 § 1, si la cura pastoral se encomienda solidariamente a varios.
§ 2. La encomienda de una parroquia, de la que se trata en el § 1, puede realizarse tanto a perpetuidad como por tiempo determinado; en ambos casos, se hará mediante acuerdo escrito entre el Obispo diocesano y el Superior competente del instituto o de la sociedad, en el que, entre otras cosas, se determinará expresa y detalladamente cuanto se refiera a la labor que debe ejercerse, a las personas que se dedicarán a ella y a los asuntos económicos.
521 § 1. Para que alguien pueda ser designado párroco válidamente debe haber recibido el orden sagrado del presbiterado.
§ 2. Debe destacar además por su sana doctrina y probidad moral, estar dotado de celo por las almas y de otras virtudes, y tener las cualidades que se requieren tanto por derecho universal como particular, para la cura de la parroquia de que se trate.
§ 3. Para que alguien sea designado para el oficio de párroco, es necesario que conste con certeza su idoneidad según el modo establecido por el Obispo diocesano, incluso mediante un examen.
522 El párroco debe tener estabilidad y por tanto debe ser nombrado por tiempo indefinido; sólo puede ser nombrado por el Obispo diocesano para un tiempo determinado, si este modo de proceder ha sido admitido, mediante decreto, por la Conferencia Episcopal.
523 Quedando a salvo lo prescrito en el О c. 682 § 1, la provisión del oficio de párroco compete al Obispo diocesano, mediante libre colación, a no ser que alguien goce del derecho de presentación o de elección.
524 El Obispo diocesano debe encomendar la parroquia que haya quedado vacante a aquel que, ponderadas todas las circunstancias, considere idóneo para desempeñar en ella la cura parroquial, dejando de lado cualquier acepción de personas; para juzgar sobre la idoneidad, oiga al arcipreste y realice las investigaciones oportunas, pidiendo parecer, si el caso lo aconseja, a algunos presbíteros y fieles laicos.
525 Cuando esté vacante o impedida la sede, corresponde al Administrador diocesano o a quien rige provisionalmente la diócesis:
1 conceder la institución o la confirmación a los presbíteros que han sido presentados o elegidos legítimamente para una parroquia;
2 nombrar párrocos, si ha transcurrido ya un año desde que la sede quedó vacante o impedida.
526 § 1. El párroco ha de tener la cura de una sola parroquia; sin embargo, por escasez de sacerdotes u otras circunstancias, se puede confiar a un mismo párroco la cura de varias parroquias cercanas.
§ 2. En cada parroquia debe haber un solo párroco o director conforme a la norma del О c.
517 § 1, quedando reprobada la costumbre contraria y revocado todo privilegio contrario.
527 § 1. Quien ha sido promovido para llevar la cura pastoral de una parroquia, la obtiene y está obligado a ejercerla desde el momento en que toma posesión.
§ 2. Otorga la posesión al párroco el Ordinario del lugar o un sacerdote delegado por éste, según el modo recibido por ley particular o costumbre legítima; sin embargo, puede el mismo Ordinario, con justa causa, dispensar de la observancia de ese modo, en cuyo caso, la notificación de la dispensa hace las veces de la toma de posesión.
§ 3. El Ordinario del lugar determinará el tiempo dentro del cual debe tomarse posesión de la parroquia; y, si éste transcurre sin efecto, faltando un impedimento justo, puede declarar vacante la parroquia.
528 § 1. El párroco está obligado a procurar que la palabra de Dios se anuncie en su integridad a quienes viven en la parroquia; cuide por tanto de que los fieles laicos sean adoctrinados en las verdades de la fe, sobre todo mediante la homilía, que ha de hacerse los domingos y fiestas de precepto, y la formación catequética; ha de fomentar las iniciativas con las que se promueva el espíritu evangélico, también por lo que se refiere a la justicia social; debe procurar de manera particular la formación católica de los niños y de los jóvenes y esforzarse con todos los medios posibles, también con la colaboración de los fieles, para que el mensaje evangélico llegue igualmente a quienes hayan dejado de practicar o no profesen la verdadera fe.
§ 2. Esfuércese el párroco para que la santísima Eucaristía sea el centro de la comunidad parroquial de fieles; trabaje para que los fieles se alimenten con la celebración piadosa de los sacramentos, de modo peculiar con la recepción frecuente de la santísima Eucaristía y de la penitencia; procure moverles a la oración, también en el seno de las familias, y a la participación consciente y activa en la sagrada liturgia, que, bajo la autoridad del Obispo diocesano, debe moderar el párroco en su parroquia, con la obligación de vigilar para que no se introduzcan abusos.
529 § 1. Para cumplir diligentemente su función pastoral, procure el párroco conocer a los fieles que se le encomiendan; para ello, visitará las familias, participando de modo particular
en las preocupaciones, angustias y dolor de los fieles por el fallecimiento de seres queridos, consolándoles en el Señor y corrigiéndoles prudentemente si se apartan de la buena conducta; ha de ayudar con pródiga caridad a los enfermos, especialmente a los moribundos, fortaleciéndoles solícitamente con la administración de los sacramentos y encomendando su alma a Dios; debe dedicarse con particular diligencia a los pobres, a los afligidos, a quienes se encuentran solos, a los emigrantes o que sufren especiales dificultades; y ha de poner también los medios para que los cónyuges y padres sean ayudados en el cumplimiento de sus propios deberes y se fomente la vida cristiana en el seno de las familias.
§ 2. Reconozca y promueva el párroco la función propia que compete a los fieles laicos en la misión de la Iglesia, fomentando sus asociaciones para fines religiosos. Coopere con el Obispo propio y con el presbiterio diocesano, esforzándose también para que los fieles vivan la comunión parroquial y se sientan a la vez miembros de la diócesis y de la Iglesia universal, y tomen parte en las iniciativas que miren a fomentar esa comunión y la consoliden.
530 Son funciones que se encomiendan especialmente al párroco las siguientes:
1 la administración del bautismo;
2 la administración del sacramento de la confirmación a quienes se encuentren en peligro de muerte, conforme a la norma del О c. 883, 3;
3 la administración del Viático y de la unción de los enfermos sin perjuicio de lo que prescribe el О c. 1003 § § 2 y 3; asimismo, impartir la bendición apostólica;
4 la asistencia a los matrimonios y bendición nupcial;
5 la celebración de funerales;
6 la bendición de la pila bautismal en tiempo pascual, la presidencia de las procesiones fuera de la iglesia y las bendiciones solemnes fuera de la iglesia;
7 la celebración eucarística más solemne los domingos y fiestas de precepto.
531 Aunque otro haya realizado una determinada función parroquial, ingresará en la masa parroquial las oblaciones recibidas de los fieles en tal ocasión, a no ser que, respecto a las limosnas voluntarias conste la intención contraria de quien las ofrece; corresponde al Obispo diocesano, oído el consejo presbiteral, establecer normas mediante las que se provea al destino de esas oblaciones y así como a la retribución de los clérigos que cumplen esa función.
532 El párroco representa a la parroquia en todos los negocios jurídicos, conforme a la norma del derecho; debe cuidar de que los bienes de la parroquia se administren de acuerdo con la norma de los О cc. 1281-1288.
533 § 1. El párroco tiene obligación de residir en la casa parroquial, cerca de la iglesia; sin embargo, cuando en casos particulares haya una causa justa, el Ordinario del lugar puede permitir que habite en otro lugar, sobre todo en una casa común de varios presbíteros, con tal de que se provea adecuada y eficazmente al cumplimiento de las tareas parroquiales.
§ 2. A no ser que obste una razón grave, puede el párroco ausentarse de la parroquia, en concepto de vacaciones, como máximo durante un mes continuo o interrumpido; pero en ese tiempo de vacaciones no se incluyen los días durante los cuales el párroco asiste una vez al
año al retiro espiritual; sin embargo, para ausentarse de la parroquia más de una semana, el párroco tiene obligación de avisar al Ordinario del lugar.
§ 3. Corresponde al Obispo diocesano establecer las normas según las cuales, durante la ausencia del párroco, se provea a la atención de la parroquia por medio de un sacerdote dotado de las oportunas facultades.
534 § 1. Una vez que ha tomado posesión de la parroquia, el párroco está obligado a aplicar la Misa por el pueblo a él confiado todos los domingos y fiestas que sean de precepto en su diócesis; quien se encuentre legítimamente impedido para hacerlo, la aplicará esos mismos días por medio de otro, u otros días personalmente.
§ 2. Los días indicados en el § 1, el párroco a quien haya sido confiada la cura de varias parroquias, tiene obligación de aplicar una sola Misa por todo el pueblo que se le encomienda.
§ 3. El párroco que hubiera incumplido la obligación de la que se trata en los § § 1 y 2, debe aplicar cuanto antes por el pueblo tantas Misas, cuantas haya omitido.
535 § 1. En cada parroquia se han de llevar los libros parroquiales, es decir de bautizados, de matrimonios y de difuntos, y aquellos otros prescritos por la Conferencia Episcopal o por el Obispo diocesano; cuide el párroco de que esos libros se anoten con exactitud y se guarden diligentemente.
§ 2. En el libro de bautizados se anotará también la confirmación, así como lo que se refiere al estado canónico de los fieles por razón del matrimonio, quedando a salvo lo que prescribe el О c. 1133, por razón de la adopción, de la recepción del orden sagrado, de la profesión perpetua emitida en un instituto religioso y del cambio de rito; y esas anotaciones han de hacerse constar siempre en la partida del bautismo.
§ 3. Cada parroquia ha de tener su propio sello; los certificados que se refieren al estado canónico de los fieles, así como también las demás actas que puedan tener valor juridico, deben llevar la firma del párroco o de su delegado, y el sello parroquial.
§ 4. En toda parroquia ha de haber una estantería o archivo, donde se guarden los libros parroquiales, juntamente con las cartas de los Obispos y otros documentos que deben conservarse por motivos de necesidad o de utilidad; todo ello debe ser revisado por el Obispo diocesano o por su delegado en tiempo de visita o en otra ocasión oportuna, y cuide el párroco de que no vaya a parar a manos extrañas.
§ 5. También deben conservarse diligentemente los libros parroquiales más antiguos, según las prescripciones del derecho particular.
536 § 1. Si es oportuno, a juicio del Obispo diocesano, oído el consejo presbiteral, se constituirá en cada parroquia un consejo pastoral, que preside el párroco y en el cual los fieles, junto con aquellos que participan por su oficio en la cura pastoral de la parroquia, presten su colaboración para el fomento de la actividad pastoral.
§ 2. El consejo pastoral tiene voto meramente consultivo, y se rige por las normas que establezca el Obispo diocesano.
537 En toda parroquia ha de haber un consejo de asuntos económicos que se rige, además de por el derecho universal, por las normas que haya establecido el Obispo diocesano, y en el cual los fieles, elegidos según esas normas, prestan su ayuda al párroco en la administración de los bienes de la parroquia, sin perjuicio de lo que prescribe el О c. 532.
538 § 1. Cesa el párroco en su oficio por la remoción o traslado que haga el Obispo diocesano conforme a la norma del derecho, por renuncia presentada por el párroco con causa justa, que, para su validez, ha de ser aceptada por el Obispo; asimismo por haber transcurrido el tiempo, si, según las prescripciones del derecho particular al que se refiere el О c. 522, hubiera sido constituido para un tiempo determinado.
§ 2. La remoción de un párroco que sea miemb Conferencia Episcopal.
539 Cuando quede vacante una parroquia o el párroco esté imposibilitado para ejercer la función pastoral en la misma, por cautiverio, destierro o deportación, incapacidad, enfermedad u otra causa, el Obispo diocesano ha de proveer cuanto antes con un administrador parroquial, es decir, un sacerdote que supla al párroco, conforme a la norma del О c. 540.
540 § 1. El administrador parroquial tiene los mismos deberes y derechos que el párroco, a no ser que el Obispo diocesano establezca otra cosa.
§ 2. No es lícito al administrador parroquial hacer nada que pueda perjudicar los derechos del párroco o causar daño a los bienes parroquiales.
§ 3. Una vez cumplida su tarea, el administrador parroquial ha de rendir cuentas al párroco.
541 § 1. Al quedar vacante una parroquia, o hallarse impedido el párroco para ejercer su función pastoral, hasta que se constituya el administrador parroquial, asume provisionalmente el régimen de la parroquia el vicario parroquial; si son varios, el más antiguo por su nombramiento, y, donde no haya vicarios, el párroco que determine el derecho particular.
§ 2. Quien se hace cargo del régimen de una parroquia conforme a la norma del § 1, debe informar inmediatamente al Ordinario del lugar acerca de la vacante de la parroquia.
542 Los sacerdotes a los que, de acuerdo con el О c. 517 § 1, se encomienda solidariamente la cura pastoral de una o varias parroquias:
1 han de estar dotados de las cualidades indicadas en el О c. 521;
2 se nombrarán o instituirán de acuerdo con lo que prescriben los cc. О 522 y О 524;
3 se hacen cargo de la cura pastoral sólo a partir del momento en que toman posesión; a su moderador se otorga la toma de posesión según las prescripciones del О c. 527 § 2 y, para los demás sacerdotes, la profesión de fe legítimamente emitida hace las veces de la toma de posesión.
543 § 1. Si se encomienda solidariamente a los sacerdotes el cuidado pastoral de alguna parroquia o de varias parroquias a la vez, cada uno de ellos, según la distribución establecida por ellos mismos, tiene obligación de desempeñar los encargos y funciones del párroco de que se trata en los cc. О 528, О 529 y О 530; la facultad de asistir a los matrimonios, así como todas las facultades de dispensar concedidas de propio derecho al párroco, competen a todos ellos, pero deben ejercerse bajo la dirección del moderador.
§ 2. Todos los sacerdotes que pertenecen al grupo:
1 están obligados a cumplir la ley de residencia;
2 determinarán de común acuerdo el orden según el cual uno de ellos habrá de celebrar la
Misa por el pueblo, a tenor del О c. 534;
3 en los negocios jurídicos, únicamente el moderador representa a la parroquia o parroquias encomendadas al grupo.
544 Al cesar en el oficio uno de los sacerdotes del grupo del que se trata en el О c. 517 § 1, o el moderador del mismo, o al quedar incapacitado uno de ellos para el ejercicio de la función pastoral, no por eso quedan vacantes la parroquia o parroquias encomendadas al cuidado del grupo; pero corresponde al Obispo diocesano nombrar otro moderador y, en tanto éste no sea constituido por el Obispo, desempeñará dicha función el sacerdote del grupo más antiguo por su nombramiento.
545 § 1. Cuando sea necesario u oportuno para el buen desempeño de la cura pastoral de una parroquia, además del párroco, puede haber uno o varios vicarios parroquiales que, como cooperadores del párroco y partícipes de su solicitud, unidos al párroco por una misma voluntad y empeño, trabajen bajo su autoridad en el ministerio pastoral.
§ 2. Se puede constituir un vicario parroquial bien para que ayude en el desempeño de todo el ministerio pastoral en una parroquia o en una determinada parte de ella o a un grupo concreto, bien para destinarlo a un ministerio específico que haya de realizarse a la vez en varias parroquias.
546 Para que alguien sea designado válidamente vicario parroquial, se requiere que haya recibido el orden sagrado del presbiterado.
547 El Obispo diocesano nombra libremente al vicario parroquial, después de oír, si lo juzga oportuno, al párroco o a los párrocos de las parroquias para las que se constituya, y también al arcipreste, sin perjuicio de lo prescrito en el О c. 682 § 1.
548 § 1. Las obligaciones y derechos del vicario parroquial se determinan por los cánones de este capítulo, y además por los estatutos diocesanos y el documento del Obispo diocesano, y en especial por el mandato del párroco.
§ 2. Si no se establece otra cosa en el documento del Obispo diocesano, el vicario parroquial, por razón de su oficio, tiene la obligación de ayudar al párroco en el cumplimiento de todo el ministerio parroquial, excepto la aplicación de la Misa por el pueblo, y de suplir al párroco, si llega el caso, conforme a derecho.
§ 3. El vicario parroquial ha de informar regularmente al párroco sobre las iniciativas pastorales proyectadas o emprendidas, de manera que el párroco y el vicario o los vicarios puedan proveer en unidad de esfuerzos a la cura pastoral de la parroquia, de la que son conjuntamente responsables.
549 En ausencia del párroco, si el Obispo diocesano no ha provisto de otro modo conforme a la norma del О c. 533 § 3, y no se ha constituido un Administrador parroquial, debe observarse lo que prescribe el О c. 541 § 1; en este caso, el vicario tiene todas las obligaciones del párroco, excepto la de aplicar la Misa por el pueblo.
550 § 1. El vicario parroquial está obligado a vivir en la parroquia, o en una de ellas, si ha sido constituido para varias; sin embargo, por causa justa, el Ordinario del lugar puede permitir que resida en otro sitio, sobre todo en la casa donde habiten juntos varios presbíteros, con tal de que no sufra ningún perjuicio el cumplimiento de las funciones pastorales.
§ 2. Cuando sea posible, cuide el Ordinario del lugar de que el párroco y los vicarios tengan cierta convivencia en la casa parroquial.
§ 3. Por lo que se refiere al tiempo de vacaciones, el vicario parroquial tiene el mismo derecho que el párroco.
551 Respecto a las oblaciones que los fieles entregan al vicario con ocasión del ministerio pastoral cumplido, deben observarse las prescripciones del О c. 531.
552 Con causa justa, el vicario parroquial puede ser removido por el Obispo diocesano o por el Administrador diocesano, sin perjuicio de lo que prescribe el О c. 682 § 2.

CAPÍTULO VII

DE LOS ARCIPRESTES

553 § 1. El arcipreste, llamado también vicario foráneo, decano o de otro modo, es un sacerdote a quien se pone al frente de un arciprestazgo.
§ 2. A no ser que el derecho particular establezca otra cosa, el arcipreste es nombrado por el Obispo diocesano, después de oír, según su prudente juicio, a los sacerdotes que ejercen el ministerio en el arciprestazgo del que se trata.
554 § 1. Para el oficio de arcipreste, que no está ligado con el de párroco de una determinada parroquia, el Obispo ha de elegir a aquel sacerdote a quien considere idóneo según las circunstancias de lugar y de tiempo.
§ 2. El arcipreste debe nombrarse para un tiempo determinado, que se concretará en el derecho particular.
§ 3. Según su prudente arbitrio, el Obispo diocesano puede con causa justa remover libremente de su oficio a un arcipreste.
555 § 1. Además de las facultades que se le atribuyan legítimamente por derecho particular, el arcipreste tiene el deber y el derecho:
1 de fomentar y coordinar la actividad pastoral común en el arciprestazgo;
2 de cuidar de que los clérigos de su distrito vivan de modo conforme a su estado y cumplan diligentemente sus deberes;
3 de procurar que las funciones religiosas se celebren según las prescripciones de la sagrada liturgia; se cuide diligentemente el decoro y esplendor de las iglesias y de los objetos y ornamentos sagrados, sobre todo en la celebración eucarística y en la custodia del santísimo Sacramento; se cumplimenten y guarden convenientemente los libros parroquiales; se administren con diligencia los bienes eclesiásticos; y se conserve la casa parroquial con la debida diligencia.
§ 2. En el arciprestazgo que se le encomienda, el arcipreste:
1 procure que los clérigos, según las prescripciones del derecho particular y en los momentos que éste determine, asistan a las conferencias, reuniones teológicas o coloquios, de acuerdo con la norma del О c. 279 § 2;
2 cuide de que no falten a los presbíteros de su distrito los medios espirituales, y sea especialmente solícito con aquellos que se hallen en circunstancias difíciles o se vean agobiados por problemas.
§ 3. Cuide el arcipreste de que los párrocos de su distrito que sepa que se encuentran gravemente enfermos no carezcan de los auxilios espirituales y materiales, y de que se celebre dignamente el funeral de los que fallezcan; y provea también para que, cuando enfermen o mueran, no perezcan o se quiten de su sitio los libros, documentos, objetos y ornamentos sagrados u otras cosas pertenecientes a la Iglesia.
§ 4. El arcipreste tiene el deber de visitar las parroquias de su distrito, según haya determinado el Obispo diocesano.
Art. 1

CAPÍTULO VIII

DE LOS RECTORES DE LAS IGLESIAS Y DE LOS CAPELLANES

DE LOS RECTORES DE IGLESIAS
556 Por rectores de iglesias se entiende aquí aquellos sacerdotes a quienes se confía, para que celebren en ella los oficios, la atención de una iglesia no parroquial ni capitular, ni tampoco aneja a la casa de una comunidad religiosa o de una sociedad de vida apostólica.
557 § 1. El Obispo diocesano nombra libremente al rector de una iglesia, sin perjuicio del derecho de elección o de presentación, cuando éste competa legítimamente a alguien; en este caso, corresponde al Obispo diocesano confirmar o instituir al rector.
§ 2. Aunque la iglesia pertenezca a un instituto religioso clerical de derecho pontificio, corresponde al Obispo diocesano conferir la institución al rector presentado por el Superior.
§ 3. El rector del Seminario o de un colegio dirigido por clérigos es también rector de la iglesia aneja al Seminario o colegio, a no ser que el Obispo diocesano haya establecido otra cosa.
558 Sin perjuicio de lo prescrito en el О c. 262, el rector no puede realizar en la iglesia que se le encomienda las funciones parroquiales de las que trata el О c. 530, nn. 1 -6 sin el consentimiento o, si llega el caso, la delegación del párroco.
559 En la iglesia que se le encomienda, el rector puede celebrar también las funciones litúrgicas solemnes, quedando a salvo las leyes legítimas de fundación, y siempre que, a juicio del Ordinario del lugar, de ninguna manera causen perjuicio al ministerio parroquial.
560 Cuando le parezca oportuno, el Ordinario del lugar puede mandar al rector que celebre para el pueblo determinadas funciones, incluso parroquiales, y también que la iglesia esté abierta para grupos concretos de fieles, para que celebren allí funciones litúrgicas.
561 Sin licencia del rector o de otro superior legítimo, a nadie es lícito celebrar la Eucaristía, administrar sacramentos o realizar otras funciones sagradas en la iglesia; esta licencia ha de otorgarse o denegarse de acuerdo con la norma del derecho.
562 Bajo la autoridad del Ordinario del lugar y respetando los estatutos legítimos y los derechos adquiridos, el rector de la iglesia tiene el deber de cuidar de que las funciones
sagradas se celebren en la misma dignamente, de acuerdo con las normas litúrgicas y las prescripciones de los cánones, de que se cumplan fielmente las cargas, se administren con diligencia los bienes, se provea a la conservación y decoro de los objetos y edificios sagrados, y no se haga nada que de cualquier modo desdiga de la santidad del lugar y del respeto debido a la casa de Dios.
563 Con causa justa y según su prudente arbitrio, el Ordinario del lugar puede remover de su oficio al rector de una iglesia, aunque hubiera sido elegido o presentado por otros, permaneciendo firme lo que prescribe el О c. 682 § 2.
Art. 2
DE LOS CAPELLANES
564 El capellán es un sacerdote a quien se encomienda establemente, al menos en parte, la atención pastoral de alguna comunidad o grupo de fieles, para que la ejerza de acuerdo al derecho universal y particular.
565 El capellán es nombrado por el Ordinario del lugar, a quien también pertenece instituir al que se le presenta o confirmar al elegido, si no se establece otra cosa por el derecho o no competen legítimamente a alguien otros derechos especiales.
566 § 1. El capellán debe estar provisto de todas las facultades que requiere el buen cuidado pastoral. Además de aquellas que se conceden por derecho particular o especial delegación, el capellán, por razón de su cargo, tiene la facultad de oír las confesiones de los fieles encomendados a su atención, predicarles la palabra de Dios, administrarles el Viático y la unción de los enfermos, y también conferir el sacramento de la confirmación a los que se encuentran en peligro de muerte.
§ 2. En hospitales, cárceles y viajes marítimos el capellán tiene además la facultad, que sólo puede ejercer en esos lugares, para absolver de censuras latae sententiae no reservadas ni declaradas, permaneciendo firme, sin embargo, lo prescrito en el О c. 976.
567 § 1. El Ordinario del lugar no debe proceder al nombramiento de capellán de la casa de un instituto religioso laical sin consultar al Superior, que tiene el derecho, después de oír a la comunidad, de proponer a un sacerdote.
§ 2. Corresponde al capellán celebrar u organizar las funciones litúrgicas, pero no le está permitido inmiscuirse en el régimen interno del instituto.
568 Constitúyanse, en la medida de lo posible, capellanes para aquellos que por su género de vida no pueden gozar de la atención parroquial ordinaria, como son los emigrantes, desterrados, prófugos, nómadas, marinos.
569 Los capellanes castrenses se rigen por leyes especiales.
570 Si hay una iglesia no parroquial aneja a la sede de una comunidad o de un grupo, sea capellán el rector de la misma iglesia, a no ser que la atención de la comunidad o de la iglesia exija otra cosa.
571 El capellán debe guardar la debida unión con el párroco en el desempeño de su función pastoral.
572 Por lo que se refiere a la remoción del capellán, obsérvese lo prescrito en el О c. 563.

PARTE III DE LOS INSTITUTOS DE VIDA CONSAGRADA Y DE LAS SOCIEDADES DE VIDA APOSTOLICA

SECCION I

DE LOS INSTITUTOS DE VIDA CONSAGRADA

TÍTULO I

NORMAS COMUNES DE TODOS LOS INSTITUTOS DE VIDA CONSAGRADA (Cann. 573 – 606)

573 § 1. La vida consagrada por la profesión de los consejos evangélicos es una forma estable de vivir en la cual los fieles, siguiendo más de cerca a Cristo bajo la acción del Espíritu Santo, se dedican totalmente a Dios como a su amor supremo, para que entregados por un nuevo y peculiar título a su gloria, a la edificación de la Iglesia y a la salvación del mundo, consigan la perfección de la caridad en el servicio del Reino de Dios y, convertidos en signo preclaro en la Iglesia, preanuncien la gloria celestial.
§ 2. Adoptan con libertad esta forma de vida en institutos de vida consagrada canónicamente erigidos por la autoridad competente de la Iglesia aquellos fieles que, mediante votos u otros vínculos sagrados, según las leyes propias de los institutos, profesan los consejos evangélicos de castidad, pobreza y obediencia, y, por la caridad a la que éstos conducen, se unen de modo especial a la Iglesia y a su misterio.
574 § 1. El estado de quienes profesan los consejos evangélicos en esos institutos pertenece a la vida y a la santidad de la Iglesia, y por ello todos en la Iglesia deben apoyarlo y promoverlo.
§ 2. Dios llama especialmente a algunos fieles a dicho estado, para que gocen de este don peculiar en la vida de la Iglesia y favorezcan su misión salvífica de acuerdo con el fin y el espíritu del instituto.
575 Los consejos evangélicos, fundados en la doctrina y ejemplo de Cristo Maestro, son un don divino que la Iglesia ha recibido del Señor y conserva siempre con Su gracia.
576 Corresponde a la autoridad competente de la Iglesia interpretar los consejos evangélicos, regular con leyes su práctica y determinar mediante la aprobación canónica las formas estables de vivirlos, así como también cuidar por su parte de que los institutos crezcan y florezcan según el espíritu de sus fundadores y las sanas tradiciones.
577 En la Iglesia hay muchos institutos de vida consagrada, que han recibido dones diversos, según la gracia propia de cada uno: pues siguen más de cerca a Cristo ya cuando ora, ya cuando anuncia el Reino de Dios, ya cuando hace el bien a los hombres, ya cuando convive con ellos en el mundo, aunque cumpliendo siempre la voluntad del Padre.
578 Todos han de observar con fidelidad la mente y propósitos de los fundadores, corroborados por la autoridad eclesiástica competente, acerca de la naturaleza, fin, espíritu y carácter de cada instituto, así como también sus sanas tradiciones, todo lo cual constituye el patrimonio del instituto.
579 En su propio territorio, los Obispos diocesanos pueden erigir mediante decreto formal institutos de vida consagrada, siempre que se haya consultado previamente a la Sede Apostólica.
580 La agregación de un instituto de vida consagrada a otro se reserva a la autoridad competente del instituto que agrega, sin perjuicio de la autonomía del instituto agregado.
581 Corresponde a la autoridad competente de un instituto, a tenor de las constituciones, dividirlo en circunscripciones, cualesquiera que sea el nombre de éstas, erigir otras nuevas y unir las ya erigidas o delimitarlas de otro modo.
582 Se reservan exclusivamente a la Sede Apostólica las fusiones y uniones de institutos de vida consagrada; y así mismo se le reservan las confederaciones y federaciones.
583 En los institutos de vida consagrada, no pueden introducirse, sin licencia de la Sede
Apostólica, modificaciones que afecten a lo aprobado por ésta.
584 Compete exclusivamente a la Sede Apostólica suprimir un instituto, y también se reserva a ella el decidir acerca de los bienes temporales del mismo.
585 La supresión de partes de un instituto corresponde a la autoridad competente del mismo.
586 § 1. Se reconoce a cada uno de los institutos una justa autonomía de vida, sobre todo en el gobierno, de manera que dispongan de su propia disciplina dentro de la Iglesia, y puedan conservar íntegro el patrimonio propio de que trata el О c. 578.
§ 2. Corresponde a los Ordinarios del lugar el conservar y defender esta autonomía.
587 § 1. Para defender con mayor fidelidad la vocación y la identidad de cada instituto, en el código fundamental o constituciones de cada uno de ellos deben contenerse, además de lo que se ordena observar en el О c. 578, las normas fundamentales sobre el gobierno del instituto y la disciplina de sus miembros, la incorporación y formación de éstos, así como el objeto propio de los vínculos sagrados.
§ 2. Ese código es aprobado por la autoridad competente de la Iglesia, y sólo con su consentimiento puede modificarse.
§ 3. En ese código se han de armonizar convenientemente los elementos espirituales y jurídicos; pero no deben multiplicarse las normas sin necesidad.
§ 4. Las demás normas establecidas por la autoridad competente del instituto se recogerán convenientemente en otros códigos, normas que pueden revisarse y acomodarse cuando sea oportuno, según las exigencias de los lugares y tiempos.
588 § 1. El estado de vida consagrada, por su naturaleza, no es ni clerical ni laical.
§ 2. Se llama instituto clerical aquel que, atendiendo al fin o propósito querido por su fundador o por tradición legítima, se halla bajo la dirección de clérigos, asume el ejercicio del orden sagrado y está reconocido como tal por la autoridad de la Iglesia.
§ 3. Se denomina instituto laical aquel que, reconocido como tal por la autoridad de la Iglesia, en virtud de su naturaleza, índole y fin, tiene una función propia determinada por el fundador o por tradición legítima que no incluye el ejercicio del orden sagrado.
589 Un instituto de vida consagrada se llama de derecho pontificio cuando ha sido erigido por la Sede Apostólica o aprobado por ésta mediante decreto formal; y de derecho diocesano, cuando, habiendo sido erigido por un Obispo diocesano, no ha recibido el decreto de aprobación por parte de la Sede Apostólica.
590 § 1. Los institutos de vida consagrada, precisamente por dedicarse de un modo especial al servicio de Dios y de toda la Iglesia, se hallan sometidos por una razón peculiar a la autoridad suprema de ésta.
§ 2. Cada uno de sus miembros está obligado a obedecer al Sumo Pontífice, como a su
Superior supremo, también en virtud del vínculo sagrado de obediencia.
591 Para proveer mejor al bien de los institutos y a las necesidades del apostolado, el Sumo Pontífice, en virtud de su primado sobre toda la Iglesia y en atención a la utilidad común, puede eximir a los institutos de vida consagrada del régimen de los Ordinarios del lugar, y someterlos exclusivamente a sí mismo o a otra autoridad eclesiástica.
592 § 1. Para fomentar mejor la comunión de los institutos con la Sede Apostólica, todo Moderador supremo ha de enviar a ésta del modo y en el tiempo determinados por ella un informe breve sobre la situación y la vida del instituto.
§ 2. Los Moderadores de cada instituto promuevan el conocimiento de los documentos de la Santa Sede que afectan a los miembros que dependen de ellos, y velen por su observancia.
593 Sin perjuicio de lo que prescribe el О c. 586, los institutos de derecho pontificio dependen inmediata y exclusivamente de la potestad de la Sede Apostólica, en lo que se refiere al régimén interno y a la disciplina.
594 Un instituto de derecho diocesano, quedando en pie el О c. 586, está bajo el cuidado especial del Obispo diocesano.
595 § 1. Corresponde al Obispo de la sede principal aprobar las constituciones y confirmar las enmiendas que legítimamente se introduzcan en ellas, exceptuado aquello en lo que hubiera puesto sus manos la Sede Apostólica, así como tratar los asuntos más importantes que se refieren a todo el instituto y están por encima de la potestad de la autoridad interna, consultando sin embargo a los demás Obispos diocesanos, si el instituto se hubiera extendido a distintas diócesis.
§ 2. En casos particulares, el Obispo diocesano puede dispensar de las constituciones.
596 § 1. Los Superiores y capítulos de los institutos tienen sobre los miembros la potestad determinada por el derecho universal y las constituciones.
§ 2. En los institutos religiosos clericales de derecho pontificio tienen además potestad eclesiástica de régimen, tanto para el fuero externo como para el interno.
§ 3. A la potestad de la que se trata en el § 1 se aplican las prescripciones de los cc. О 131, О 133 y О 137-144.
597 § 1. Puede ser admitido en un instituto de vida consagrada todo católico de recta intención que tenga las cualidades exigidas por el derecho universal y por el propio, y esté libre de impedimento.
§ 2. Nadie puede ser admitido sin la adecuada preparación.
598 § 1. Teniendo en cuenta su carácter y fines propios, cada instituto ha de
determinar en sus constituciones el modo de observar los consejos evangélicos de castidad, pobreza y obediencia, de acuerdo con su modo de vida.
§ 2. Todos los miembros no sólo deben observar fiel e íntegramente los consejos evangélicos, sino también ordenar su vida según el derecho propio del instituto, y esforzarse así por alcanzar la perfección de su estado.
599 El consejo evangélico de castidad asumido por el Reino de los cielos, que es signo del mundo futuro y fuente de una fecundidad más abundante en un corazón no dividido, lleva consigo la obligación de observar perfecta continencia en el celibato.
600 El consejo evangélico de pobreza, a imitación de Cristo, que, siendo rico, se hizo indigente por nosotros, además de una vida pobre de hecho y de espíritu, esforzadamente sobria y desprendida de las riquezas terrenas, lleva consigo la dependencia y limitación en el uso y disposición de los bienes, conforme a la norma del derecho propio de cada instituto.
601 El consejo evangélico de obediencia, abrazado con espíritu de fe y de amor en el seguimiento de Cristo obediente hasta la muerte, obliga a someter la propia voluntad a los Superiores legítimos, que hacen las veces de Dios, cuando mandan algo según las constituciones propias.
602 La vida fraterna, propia de cada instituto, por la que todos los miembros se unen en Cristo como en una familia peculiar, debe determinarse de manera que sea para todos una ayuda mutua en el cumplimiento de la propia vocación personal. Por la comunión fraterna, enraizada y fundamentada en la caridad, los miembros han de ser ejemplo de la reconciliación universal en Cristo.
603 § 1. Además de los institutos de vida consagrada, la Iglesia reconoce la vida eremítica o anacorética, en la cual los fieles, con un apartamiento más estricto del mundo, el silencio de la soledad, la oración asidua y la penitencia, dedican su vida a la alabanza de Dios y salvación del mundo.
§ 2. Un ermitaño es reconocido por el derecho como entregado a Dios dentro de la vida consagrada, si profesa públicamente los tres consejos evangélicos, corroborados mediante voto u otro vínculo sagrado, en manos del Obispo diocesano, y sigue su forma propia de vida bajo la dirección de éste.
604 § 1. A estas formas de vida consagrada se asemeja el orden de las vírgenes, que, formulando el propósito santo de seguir más de cerca a Cristo, son consagradas a Dios por el Obispo diocesano según el rito litúrgico aprobado, celebran desposorios místicos con Jesucristo, Hijo de Dios, y se entregan al servicio de la Iglesia.
§ 2. Las vírgenes pueden asociarse, para cumplir su propósito con mayor fidelidad y para realizar mediante la ayuda mutua el servicio a la Iglesia congruente con su propio estado.
605 La aprobación de nuevas formas de vida consagrada se reserva exclusivamente a la Sede Apostólica. Sin embargo, los Obispos diocesanos han de procurar discernir los nuevos dones de vida consagrada otorgados a la Iglesia por el Espíritu Santo y ayudar a quienes los promueven para que formulen sus propósitos de la mejor manera posible y los tutelen mediante estatutos convenientes, aplicando sobre todo las normas generales contenidas en esta parte.
606 Lo que se establece sobre los institutos de vida consagrada y sobre sus miembros vale con igual derecho para ambos sexos, a no ser que conste otra cosa por el contexto o por la naturaleza misma de la materia.

TÍTULO II

DE LOS INSTITUTOS RELIGIOSOS (Cann. 607 – 709)

607 § 1. La vida religiosa, como consagración total de la persona, manifiesta el desposorio admirable establecido por Dios en la Iglesia, signo de la vida futura. De este modo el religioso consuma la plena donación de sí mismo como sacrificio ofrecido a Dios, por el que toda su existencia se hace culto continuo a Dios en la caridad.
§ 2. Un instituto religioso es una sociedad en la que los miembros, según el derecho propio, emiten votos públicos perpetuos, o temporales que han de renovarse sin embargo al vencer el plazo, y viven vida fraterna en común.
§ 3. El testimonio público que han de dar los religiosos a Cristo y a la Iglesia lleva consigo un apartamiento del mundo que sea propio del carácter y la finalidad de cada instituto.

CAPÍTULO I

DE LAS CASAS RELIGIOSAS Y DE SU ERECCIÓN Y SUPRESIÓN

608 La comunidad religiosa debe habitar en una casa legítimamente constituida, bajo la autoridad del Superior designado conforme a la norma del derecho; cada casa ha de tener al menos un oratorio, en el que se celebre y esté reservada la Eucaristía, para que sea verdaderamente el centro de la comunidad.
609 § 1. Las casas de un instituto religioso se erigen por la autoridad competente según las constituciones, con el consentimiento previo del Obispo diocesano, dado por escrito.
§ 2. Para erigir un monasterio de monjas se requiere además la licencia de la Sede
Apostólica.
610 § 1. La erección de las casas se hace teniendo en cuenta la utilidad de la Iglesia y del instituto, y asegurando todo aquello que es necesario para que los miembros vivan debidamente la vida religiosa, según los fines propios y el espíritu del instituto.
§ 2. No se erigirá ninguna casa religiosa si no se prevé prudentemente que podrá atenderse de manera adecuada a las necesidades de los miembros.
611 El consentimiento del Obispo diocesano para erigir una casa de un instituto religioso lleva consigo el derecho de:
1 vivir según el carácter y los fines propios del instituto;
2 realizar conforme a la norma del derecho las obras propias del instituto, respetándose las condiciones puestas al otorgar el consentimiento;
3 tener una iglesia, los institutos clericales, sin perjuicio de lo que prescribe el О c. 1215 § 3, y cumplir los ministerios sagrados, de acuerdo con lo establecido por el derecho.
612 Se requiere el consentimiento del Obispo diocesano para que una casa religiosa pueda destinarse a obras apostólicas distintas de aquellas para las que se constituyó; pero no si se trata de un cambio que, quedando a salvo las leyes de fundación, afecte sólo al gobierno y disciplina interna.
613 § 1. Una casa religiosa de canónigos regulares o de monjes bajo el régimen y el cuidado del Superior propio es autónoma, a no ser que las constituciones determinen otra cosa.
§ 2. El Superior de una casa autónoma es por derecho Superior mayor.
614 Los monasterios de monjas asociadas a un instituto de varones mantienen su propio modo de vida y gobierno conforme a las constituciones. Deben determinarse los derechos y obligaciones recíprocos de manera que dicha asociación pueda servir para el bien espiritual.
615 Se encomienda a la vigilancia peculiar del Obispo diocesano, de acuerdo con la norma del derecho, el monasterio autónomo que, aparte de su propio Superior, no tiene otro Superior mayor, ni está asociado a un instituto de religiosos de manera que el Superior de éste tenga sobre dicho monasterio una verdadera potestad, determinada por las constituciones.
616 §1. Una casa religiosa legítimamente erigida puede ser suprimida por el Superior general, de acuerdo con la norma de las constituciones y habiendo consultado al Obispo diocesano. Sobre los bienes de la casa suprimida ha de proveer el derecho propio del instituto, quedando a salvo la voluntad de los fundadores o de los donantes y los derechos legítimamente adquiridos.
§ 2. La supresión de una casa que sea la única de un instituto corresponde a la Santa Sede; a quien también se reserva en su caso decidir sobre el destino de los bienes.
§ 3. A no ser que las constituciones digan otra cosa, compete al Capítulo general la supresión de la casa autónoma de la que se trata en el О c. 613.
§ 4. Corresponde a la Sede Apostólica la supresión de un monasterio de monjas autónomo, observando lo que prescriben las constituciones respecto a los bienes.

CAPÍTULO II

DEL GOBIERNO DE LOS INSTITUTOS

Art. 1
DE LOS SUPERIORES Y DE LOS CONSEJOS
617 Los Superiores han de cumplir su función y ejercer su potestad a tenor del derecho propio y del universal.
618 Ejerzan los Superiores con espíritu de servicio la potestad que han recibido de Dios por ministerio de la Iglesia. Por tanto, mostrándose dóciles a la voluntad de Dios en el cumplimiento de su función, gobiernen a sus súbditos como a hijos de Dios, fomentando su obediencia voluntaria con respeto a la persona humana, escúchenles de buena gana y fomenten sus iniciativas para el bien del instituto y de la Iglesia, quedando sin embargo siempre a salvo su autoridad de decidir y de mandar lo que deba hacerse.
619 Los Superiores han de dedicarse diligentemente a su oficio y, en unión con los miembros que se les encomiendan, deben procurar edificar una comunidad fraterna en Cristo, en la cual, por encima de todo, se busque y se ame a Dios. Nutran por tanto a los miembros con el alimento frecuente de la palabra de Dios e indúzcanlos a la celebración de la sagrada liturgia. Han de darles ejemplo en el ejercicio de las virtudes y en la observancia de las leyes y tradiciones del propio instituto; ayúdenles convenientemente en sus necesidades personales,
cuiden con solicitud y visiten a los enfermos, corrijan a los revoltosos, consuelen a los pusilánimes y tengan paciencia con todos.
620 Son Superiores mayores aquellos que gobiernan todo el instituto, una provincia de éste u otra parte equiparada a la misma, o una casa autónoma, así como sus vicarios. A éstos se añaden el Abad Primado y el Superior de una congregación monástica, los cuales, sin embargo, no tienen toda la potestad que el derecho universal atribuye a los Superiores mayores.
621 Se llama provincia al conjunto de varias casas erigido canónicamente por la autoridad legítima que forma parte inmediata de un instituto, bajo un mismo Superior.
622 El Superior general tiene potestad, que ha de ejercer según el derecho propio, sobre todas las provincias, casas y miembros del instituto; los demás Superiores la tienen dentro de los límites de su cargo.
623 Para que los miembros sean nombrados o elegidos válidamente para el cargo de Superior se requiere que desde su profesión perpetua o definitiva haya transcurrido un tiempo conveniente, determinado en el derecho propio o, cuando se trate de Superiores mayores, por las constituciones.
624 § 1. Los Superiores han de ser designados por un tiempo determinado y conveniente, según la naturaleza y necesidades del instituto, a no ser que las constituciones establezcan otra cosa por lo que se refiere al Superior general o a los Superiores de una casa autónoma.
§ 2. El derecho propio debe proveer mediante adecuadas normas para que los Superiores designados por un período determinado no desempeñen cargos de gobierno durante largo tiempo y sin interrupción.
§ 3. Pueden, sin embargo, ser removidos del cargo que ejercen o ser trasladados a otro, por las causas determinadas en el derecho propio.
625 § 1. El Superior general de un instituto ha de ser designado por elección canónica, de acuerdo con las constituciones.
§ 2. El Obispo de la sede principal preside la elección del Superior del monasterio autónomo del que trata el О c. 615, y del Superior general de un instituto de derecho diocesano.
§ 3. Los demás Superiores deben ser designados de acuerdo con las constituciones, de manera que, si son elegidos, necesitan la confirmación del Superior mayor competente; y si son nombrados por el Superior, preceda una consulta apropiada.
626 Tanto los Superiores al conferir los oficios como los miembros en las elecciones han de observar las normas del derecho universal y del propio, y deben abstenerse de cualquier abuso y acepción de personas y, teniendo presente únicamente a Dios y el bien del instituto, nombrarán o elegirán a quienes consideren en el Señor verdaderamente dignos y aptos. En las elecciones, por lo demás, evitarán captar votos, directa o indirectamente, tanto para sí mismos como para otros.
627 § 1. Conforme a la norma de las constituciones, los Superiores tengan su consejo propio, de cuya colaboración deben valerse en el ejercicio de su cargo.
§ 2. Además de los casos prescritos en el derecho universal, el derecho propio determinará las ocasiones en las que, para actuar válidamente, se requiere el consentimiento o el consejo que habrá de pedirse conforme a la norma del О c. 127.
628 § 1. Los superiores designados para esta función por el derecho propio del instituto, visitarán en los momentos establecidos las casas y a los miembros encomendados a su cuidado, según las prescripciones del mismo derecho propio.
§ 2. El Obispo diocesano tiene el derecho y el deber de visitar, también por lo que se refiere a la disciplina religiosa:
1 los monasterios autónomos de los que se trata en el О c. 615;
2 todas las casas de un instituto de derecho diocesano que se encuentren dentro de su territorio.
§ 3. Los miembros han de tratar confiadamente con el visitador, y responder según verdad y con caridad cuando les pregunte algo legítimamente; y a nadie se permite obstaculizar de cualquier modo que los miembros cumplan con esta obligación o impedir de otra manera la finalidad de la visita.
629 Los Superiores residan en su propia casa, y no se ausenten de ella si no es a tenor del derecho propio.
630 § 1. Los Superiores reconozcan a los miembros la debida libertad por lo que se refiere al sacramento de la penitencia y a la dirección espiritual, sin perjuicio de la disciplina del instituto.
§ 2. De acuerdo con la norma del derecho propio, los Superiores han de mostrarse solícitos para que los miembros dispongan de confesores idóneos, con los que puedan confesarse frecuentemente.
§ 3. En los monasterios de monjas, casas de formación y comunidades laicales más numerosas, ha de haber confesores ordinarios aprobados por el Ordinario del lugar, después de un intercambio de pareceres con la comunidad, pero sin imponer la obligación de acudir a ellos.
§ 4. Los Superiores no deben oír las confesiones de sus súbditos, a no ser que éstos lo pidan espontáneamente.
§ 5. Los miembros deben acudir con confianza a sus Superiores, a quienes pueden abrir su corazón libre y espontáneamente. Sin embargo, se prohibe a los Superiores inducir de cualquier modo a los miembros para que les manifiesten su conciencia.
Art. 2
LOS CAPÍTULOS
631 § 1. El capítulo general, que ostenta la autoridad suprema en el instituto de acuerdo con las constituciones, debe constituirse de manera que, representando a todo el instituto, sea un verdadero signo de su unidad en la caridad. Le compete sobre todo defender el patrimonio del instituto, del que trata el О c. 578, y procurar la acomodación y renovación de acuerdo con el mismo, elegir al Superior general, tratar los asuntos más importantes, así como dictar normas que sean obligatorias para todos.
§ 2. Se ha de determinar en las constituciones la composición y el ámbito de potestad del capítulo; el derecho propio establecerá también el modo de proceder en la celebración del capítulo, sobre todo respecto a las elecciones y manera de llevar los asuntos.
§ 3. Según las normas determinadas en el derecho propio, no sólo las provincias y las comunidades locales, sino también cada miembro pueden enviar libremente sus deseos y sugerencias al capítulo general.
632 El derecho propio ha de determinar con precisión que materias corresponden a otros capítulos del instituto o a asambleas semejantes, por lo que se refiere a su naturaleza, autoridad, composición, modo de proceder y tiempo en el que deben celebrarse.
633 § 1. Los órganos de participación o de consulta han de cumplir fielmente la función que les corresponde, de acuerdo con la norma del derecho universal y del propio, y, cada uno a su modo, serán cauce de la solicitud y participación de todos los miembros en lo que se refiere al bien del instituto entero o de la comunidad.
§ 2. Al establecer y hacer uso de estos medios de participación y de consulta, debe observarse una prudente discreción, y el modo de proceder de los mismos ha de ser conforme al carácter y al fin del instituto.
Art. 3
DE LOS BIENES TEMPORALES Y DE SU ADMINISTRACIÓN
634 § 1. Los institutos, las provincias y las casas, como personas jurídicas que son de propio derecho, tienen capacidad de adquirir, poseer, administrar y enajenar bienes temporales, a no ser que esta capacidad quede excluida o limitada por las constituciones.
§ 2. Han de evitar, sin embargo, cualquier apariencia de lujo, lucro inmoderado y acumulación de bienes.
635 § 1. Los bienes temporales de los institutos religiosos, al ser bienes eclesiásticos, se rigen por las prescripciones del Libro V De los bienes temporales de la Iglesia, a no ser que se establezca expresamente otra cosa.
§ 2. Sin embargo, cada instituto debe establecer normas convenientes sobre el uso y administración de los bienes, con las que fomente, defienda y manifieste la pobreza que le es propia.
636 § 1. En cada instituto, e igualmente en cada provincia que gobierna un Superior mayor, haya un ecónomo distinto del Superior mayor y designado a tenor del derecho propio, que lleve la administración de los bienes bajo la dirección del Superior respectivo. También en las comunidades locales constitúyase, en cuanto sea posible, un ecónomo distinto del Superior local.
§ 2. En el tiempo y modo determinados por el derecho propio, los ecónomos y demás administradores han de rendir cuentas de su administración a la autoridad competente.
637 Los monasterios autónomos de los que se trata en el О c. 615 deben rendir cuentas al Ordinario del lugar una vez al año; el Ordinario del lugar tiene además derecho a conocer la situación económica de una casa religiosa de derecho diocesano.
638 § 1. Dentro de los límites del derecho universal, corresponde al derecho propio determinar cuáles son los actos que sobrepasan la finalidad y el modo de la administración ordinaria, así como también establecer los requisitos necesarios para realizar válidamente un acto de administración extraordinaria.
§ 2. Además de los Superiores, realizan válidamente gastos y actos jurídicos de administración ordinaria, dentro de los limites de su cargo, los encargados para esta función por el derecho propio.
§ 3. Para la validez de una enajenación o de cualquier operación en la cual pueda sufrir perjuicio la condición patrimonial de una persona jurídica, se requiere la licencia del Superior competente dada por escrito, con el consentimiento de su consejo. Pero si se trata de una operación en la que se supere la suma determinada por la Santa Sede para cada región, o de bienes donados a la Iglesia, a causa de un voto, o de objetos de gran precio por su valor artístico o histórico, se requiere además la licencia de la misma Santa Sede.
§ 4. Los monasterios autónomos, de los que trata el О c. 615, y los institutos de derecho diocesano necesitan además obtener el consentimiento del Ordinario del lugar, otorgado por escrito.
639 § 1. Si una persona jurídica contrae deudas y obligaciones, aunque lo haga con licencia de los Superiores, debe responder de las mismas.
§ 2. Si las contrae un miembro sobre sus propios bienes con licencia del Superior, responde aquél personalmente; pero si realizó un negocio del instituto con mandato del Superior, debe responder el instituto.
§ 3. Si las contrae un religioso sin ninguna licencia de los Superiores, responde él personalmente, y no la persona jurídica.
§ 4. Pero quede claro que puede siempre entablarse acción contra aquel que aumentó su patrimonio a causa del contrato realizado.
§ 5. Cuiden los Superiores religiosos de no permitir que se contraigan deudas, a no ser que conste con certeza que con las rentas habituales se podrá pagar el interés y devolver el capital por legítima amortización dentro de un período de tiempo no demasiado largo.
640 Teniendo en cuenta las circunstancias de los distintos lugares, los institutos esfuércense en dar testimonio, de algún modo colectivo, de caridad y de pobreza y, en la medida de lo posible, han de destinar algo de sus propios bienes a las necesidades de la Iglesia y al sustento de los pobres.

CAPÍTULO III

DE LA ADMISIÓN DE LOS CANDIDATOS Y DE LA FORMACIÓN DE LOS MIEMBROS

Art. 1
DE LA ADMISIÓN EN EL NOVICIADO
641 El derecho a admitir candidatos al noviciado compete a los Superiores mayores, conforme a la norma del derecho propio.
642 Con vigilante cuidado, los Superiores admitirán tan solo a aquellos que, además de la edad necesaria, tengan salud, carácter adecuado y cualidades suficientes de madurez para abrazar la vida propia del instituto; estas cualidades de salud, carácter y madurez han de comprobarse, si es necesario, con la colaboración de peritos, quedando a salvo lo establecido en el О c. 220.
643 § 1. Es admitido inválidamente al noviciado:
1 quien aún no haya cumplido diecisiete años;
2 un cónyuge, durante el matrimonio;
3 quien se halla en ese momento ligado por un vínculo sagrado con algún instituto de vida consagrada o está incorporado a una sociedad de vida apostólica, sin perjuicio de lo que prescribe el О c. 684;
4 quien entra en el instituto inducido por violencia, miedo grave o dolo, o aquel a quien el
Superior admite inducido de ese mismo modo;
5 quien haya ocultado su incorporación a un instituto de vida consagrada o a una sociedad de vida apostólica.
§ 2. El derecho propio puede añadir otros impedimentos también para la validez de la admisión, o imponer otras condiciones.
644 Los superiores no admitan como novicios a clérigos seculares sin consultar a su Ordinario propio, ni a quienes hayan contraído deudas que no pueden pagar.
645 § 1. Antes de su admisión en el noviciado, los candidatos deben presentar certificado de bautismo y de confirmación, así como de su estado libre.
§ 2. Si se trata de recibir a clérigos o a aquellos que hubieran sido admitidos en otro instituto de vida consagrada, en una sociedad de vida apostólica o en un seminario, se requiere además, respectivamente, un informe del Ordinario del lugar o del Superior mayor del instituto o sociedad, o del rector del seminario.
§ 3. El derecho propio puede exigir otros informes sobre la idoneidad de los candidatos y su carencia de impedimentos.
§ 4. Los Superiores pueden pedir también, si les parece necesario, otras informaciones, incluso bajo secreto.
Art. 2
DEL NOVICIADO Y DE LA FORMACIÓN DE LOS NOVICIOS
646 El noviciado, con el que comienza la vida en un instituto, tiene como finalidad que los novicios conozcan mejor la vocación divina, particularmente la propia del instituto, que prueben el modo de vida de éste, que conformen la mente y el corazón con su espíritu, y que puedan ser comprobadas su intención y su idoneidad.
647 § 1. La erección, traslado y supresión de la casa del noviciado deben hacerse mediante decreto escrito del Superior general del instituto, con el consentimiento de su consejo.
§ 2. Para que el noviciado sea válido, debe realizarse en una casa debidamente destinada a esta finalidad. En casos particulares y a modo de excepción, por concesión del Superior general con el consentimiento de su consejo, un candidato puede hacer el noviciado en otra casa del instituto, bajo la dirección de un religioso experimentado, que haga las veces de maestro de novicios.
§ 3. El Superior mayor puede permitir que el grupo de los novicios habite, durante determinados períodos de tiempo, en otra casa del instituto designada por él mismo.
648 § 1. Para su validez, el noviciado debe durar doce meses transcurridos en la misma comunidad del noviciado, quedando a salvo lo que prescribe el О c. 647 § 3.
§ 2. Para completar la formación de los novicios, además del tiempo establecido en el § 1, las constituciones pueden prescribir uno o más períodos de ejercicio del apostolado fuera de la comunidad del noviciado.
§ 3. El noviciado no debe durar más de dos años.
649 § 1. Quedando a salvo lo que prescriben los cc. О 647 § 3 y О 648 § 2, la ausencia
por más de tres meses, continuos o con interrupciones, de la casa del noviciado, hace que éste sea inválido. La ausencia que supere quince días debe suplirse.
§ 2. Con la venia del Superior mayor competente, puede anticiparse la primera profesión, pero no más de quince días.
650 § 1. La finalidad del noviciado exige que los novicios se formen bajo la dirección de un maestro, según el plan de formación que debe determinar el derecho propio.
§ 2. El régimen de los novicios se reserva en exclusiva al maestro, bajo la autoridad de los
Superiores mayores.
651 §1. El maestro de novicios ha de ser un miembro del instituto profeso de votos perpetuos y legítimamente designado.
§ 2. Si fuera necesario, al maestro se le pueden dar ayudantes, que dependan de él en lo que se refiera a la dirección del noviciado y al plan de formación.
§ 3. Para atender a la formación de los novicios deben destinarse miembros cuidadosamente preparados, que, sin estar impedidos por otros trabajos, puedan cumplir sus funciones con fruto y de manera estable.
652 § 1. Corresponde al maestro y a sus ayudantes discernir y comprobar la vocación de los novicios, e irles formando gradualmente para que vivan la vida de perfección propia del instituto.
§ 2. Estimúlese a los novicios para que vivan las virtudes humanas y cristianas; se les debe llevar por un camino de mayor perfección mediante la oración y la abnegación de sí mismos; instrúyaseles en la contemplación del misterio de la salvación y en la lectura y meditación de las sagradas Escrituras; se les preparará para que celebren el culto de Dios en la sagrada liturgia; se les formará para llevar una vida consagrada a Dios y a los hombres en Cristo por medio de los consejos evangélicos; se les instruirá sobre el carácter, espíritu, finalidad, disciplina, historia y vida del instituto; y se les imbuirá de amor a la Iglesia y a sus sagrados Pastores.
§ 3. Los novicios, conscientes de su propia responsabilidad, han de colaborar activamente con el maestro, de manera que respondan fielmente a la gracia de la vocación divina.
§ 4. Los miembros del instituto han de colaborar por su parte en la formación de los novicios, con el ejemplo de su vida y con la oración.
§ 5. El tiempo de noviciado indicado en el О c. 648 § 1, debe emplearse propiamente en la tarea de formación, y por tanto los novicios no deben ocuparse de estudios o trabajos que no contribuyan directamente a esta formación.
653 § 1. Un novicio puede abandonar libremente el instituto; la autoridad competente de éste puede despedirle.
§ 2. Al terminar el noviciado, el novicio ha de ser admitido a la profesión temporal, si se le considera idóneo; en caso contrario, debe ser despedido; si queda alguna duda sobre su idoneidad, el Superior mayor puede prorrogar el tiempo de prueba de acuerdo con el derecho propio, pero no por más de seis meses.
Art. 3
DE LA PROFESIÓN RELIGIOSA
654 Por la profesión religiosa los miembros abrazan con voto público, para observarlos, los tres consejos evangélicos, se consagran a Dios por el ministerio de la Iglesia y se incorporan al instituto con los derechos y deberes determinados en el derecho.
655 La profesión temporal debe hacerse por el tiempo establecido en el derecho propio, no inferior a un trienio ni superior a un sexenio.
656 Para la validez de la profesión temporal se requiere que:
1 el que la va a hacer haya cumplido al menos dieciocho años;
2 haya hecho válidamente el noviciado;
3 haya sido admitido libremente por el Superior competente con el voto de su consejo conforme a la norma del derecho;
4 la profesión sea expresa y se haya emitido sin violencia, miedo grave o dolo;
5 la profesión sea recibida por el Superior legítimo, personalmente o por medio de otro.
657 § 1. Cumplido el tiempo para el que se hizo la profesión, el religioso que lo pida espontáneamente y sea considerado idóneo, debe ser admitido a la renovación de la profesión o a la profesión perpetua; en caso contrario, se marchará del instituto.
§ 2. Pero si parece oportuno, el Superior competente puede prorrogar el tiempo de profesión temporal de acuerdo con el derecho propio, de manera, sin embargo, que el tiempo durante el cual un miembro permanece ligado por votos temporales no sea superior a nueve años.
§ 3. La profesión perpetua puede anticiparse con causa justa, pero no más de un trimestre.
658 Además de las condiciones indicadas en el О c. 656, nn. 3 , 4 y 5 y de las otras añadidas por el derecho propio, para la validez de la profesión perpetua, se requiere:
1 haber cumplido al menos veintiún años;
2 la profesión temporal previa por lo menos durante un trienio, sin perjuicio de lo que prescribe el О c. 657 § 3.
Art. 4
DE LA FORMACIÓN DE LOS RELIGIOSOS
659 § 1. Después de la primera profesión, la formación de todos los miembros debe continuar en cada instituto, para que vivan con mayor plenitud la vida propia de éste y cumplan mejor su misión.
§ 2. Por lo tanto, el derecho propio debe determinar el plan de esta formación y su duración, atendiendo a las necesidades de la Iglesia y a las circunstancias de los hombres y de los tiempos, tal como exigen el fin y carácter del instituto.
§ 3. La formación de los miembros que se preparan para recibir el orden sagrado se rige por el plan de estudios propio del instituto y por el derecho universal.
660 § 1. La formación ha de ser sistemática, acomodada a la capacidad de los miembros, espiritual y apostólica, doctrinal y a la vez práctica, y también, si es oportuno, con la obtención de los títulos pertinentes, tanto eclesiásticos como civiles.
§ 2. Durante el tiempo dedicado a esta formación, no se confíen a los miembros funciones y trabajos que la impidan.
661 Los religiosos continuarán diligentemente su formación espiritual, doctrinal y práctica durante toda la vida; los Superiores han de proporcionarles medios y tiempo para esto.

CAPÍTULO IV

DE LAS OBLIGACIONES Y DERECHOS DE LOS INSTITUTOS Y DE SUS MIEMBROS

662 Los religiosos han de tener como regla suprema de vida el seguimiento de Cristo tal y como se propone en el Evangelio y se expresa en las constituciones de su propio instituto.
663 § 1. La contemplación de las cosas divinas y la unión asidua con Dios en la oración debe ser primer y principal deber de todos los religiosos.
§ 2. En la medida de lo posible, los miembros participarán cada día en el Sacrificio eucarístico, recibirán el Cuerpo santísimo de Cristo y adorarán al Señor presente en el Sacramento.
§ 3. Dedicarán tiempo a la lectura de la sagrada Escritura y a la oración mental, celebrarán dignamente la liturgia de las horas según las prescripciones del derecho propio, quedando en pie para los clérigos la obligación de la que trata el О c. 276 § 2, 3, y realizarán otros ejercicios de piedad.
§ 4. Tributarán un culto especial, también mediante el rezo del santo rosario, a la Virgen
Madre de Dios, modelo y amparo de toda la vida consagrada.
§ 5 Observarán fielmente los tiempos anuales de retiro espiritual.
664 Insistan los religiosos en la conversión de su alma a Dios, examinen su conciencia
Diariamente y acérquense con frecuencia al sacramento de la penitencia.
665 § 1. Los religiosos han de residir en su propia casa religiosa, haciendo vida en común y no ausentándose de ella sin licencia del Superior. Cuando se trate de una ausencia prolongada, el Superior mayor, con el consentimiento de su consejo y con justa causa, puede permitir a un miembro que viva fuera de una casa del instituto, pero no más de un año, a no ser por motivos de enfermedad, de estudios o para ejercer el apostolado en nombre del instituto.
§ 2. Busquen los Superiores solícitamente al miembro del instituto que se ausentare ilegítimamente de la casa religiosa con la intención de librarse de su obediencia, y ayúdenle a volver y a perseverar en su vocación.
666 Debe observarse la necesaria discreción en el uso de los medios de comunicación social, y se evitará lo que pueda ser nocivo para la propia vocación o peligroso para la castidad de una persona consagrada.
667 § 1. En todas las casas se observará la clausura, adaptada al carácter y misión del instituto, según determine el derecho propio, debiendo quedar siempre reservada exclusivamente a los miembros una parte de la casa religiosa.
§ 2. Ha de observarse una disciplina más estricta de la clausura en los monasterios de vida contemplativa.
§ 3. Los monasterios de monjas de vida íntegramente contemplativa deben observar la clausura papal, es decir, según las normas dadas por la Sede Apostólica. Los demás monasterios de monjas vivirán la clausura adaptada a su carácter propio y determinada en las constituciones.
§ 4. El Obispo diocesano goza de la facultad de entrar con causa justa en la clausura de los monasterios de monjas que se encuentren en su diócesis, y de permitir, con causa grave, y consentimiento de la Abadesa, que otras personas sean admitidas en la clausura, y que las monjas salgan fuera de la misma durante el tiempo verdaderamente necesario.
668 § 1. Antes de la primera profesión, los miembros harán cesión de la administración de sus bienes a quien deseen, y, si las constituciones no prescriben otra cosa, dispondrán libremente sobre su uso y usufructo. Y antes, al menos, de la profesión perpetua, harán testamento que sea válido también según el derecho civil.
§ 2. Necesitan licencia del Superior competente, conforme a la norma del derecho propio, para modificar estas disposiciones con causa justa, y para realizar cualquier acto en materia de bienes temporales.
§ 3. Todo lo que un religioso gane con su propio trabajo o por razón del instituto, lo adquiere para el instituto. Lo que perciba de cualquier modo en concepto de pensión, subvención o seguro, lo adquiere para el instituto, a no ser que establezca otra cosa el derecho propio.
§ 4. Quien, por la naturaleza del instituto, debe renunciar totalmente a sus bienes, haga esa renuncia antes de la profesión perpetua de manera que tenga efectos a partir del día de la profesión, y sea válida también, si es posible, en el derecho civil. Lo mismo hará el profeso de votos perpetuos que de acuerdo con el derecho propio, desee renunciar total o parcialmente a sus bienes, con licencia del Superior general.
§ 5. El profeso que, por la naturaleza del instituto, haya renunciado a todos sus bienes, pierde la capacidad de adquirir y poseer, por lo que son nulos sus actos contrarios al voto de pobreza. Lo que adquiera después de la renuncia, pertenecerá al instituto conforme a la norma del derecho propio.
669 § 1. Los religiosos deben llevar el hábito de su instituto, hecho de acuerdo con la norma del derecho propio, como signo de su consagración y testimonio de pobreza.
§ 2. Los religiosos clérigos de un instituto que no tengan hábito propio, usarán el traje clerical, conforme a la norma del О c. 284.
670 El instituto debe proporcionar a sus miembros todos los medios necesarios, según las constituciones, para alcanzar el fin de su vocación.
671 Un religioso no debe aceptar sin licencia del Superior legítimo cargos u oficios fuera de su propio instituto.
672 Obligan a los religiosos las prescripciones de los cc. О 277, О 285, О 286, О 287 y О
289, y a los que son clérigos, también las del О c. 279 § 2; en los institutos laicales de derecho pontificio, la licencia de que se trata en el О c. 285 § 4, puede ser concedida por el propio Superior mayor.

CAPÍTULO V

DEL APOSTOLADO DE LOS INSTITUTOS

673 El apostolado de todos los religiosos consiste primeramente en el testimonio de su vida consagrada, que han de fomentar con la oración y con la penitencia.
674 Los institutos de vida exclusivamente contemplativa tienen siempre una parte relevante en el Cuerpo místico de Cristo, pues ofrecen a Dios un sacrificio eximio de alabanza, enriquecen al pueblo de Dios con frutos abundantísimos de santidad, lo mueven con su ejemplo y lo acrecientan con su oculta fecundidad apostólica. Por lo que aun cuando sea urgente la necesidad de un apostolado de acción, los miembros de estos institutos no pueden ser llamados para que presten colaboración en los distintos ministerios pastorales.
675 § 1. En los institutos que se dedican a obras de apostolado, la actividad apostólica forma parte de su propia naturaleza. Por tanto, la vida entera de los miembros ha de estar llena de espíritu apostólico y toda la acción apostólica debe estar informada por el espíritu religioso.
§ 2. La actividad apostólica ha de brotar siempre de la unión íntima con Dios, y a la vez confirmarla y fomentarla.
§ 3. La actividad apostólica, que se realice en nombre de la Iglesia y por su mandato, debe ejercerse en comunión con ella.
676 Los institutos laicales, tanto de varones como de mujeres, participan en la función pastoral de la Iglesia y prestan servicios muy diversos a los hombres mediante las obras de misericordia espirituales y corporales; deben, por tanto, permanecer con fidelidad en la gracia de su vocación.
677 § 1. Los Superiores y demás miembros mantengan fielmente la misión y obras propias de su instituto; vayan prudentemente acomodándolas, atendiendo a las necesidades de tiempo y lugar, empleando también medios nuevos y oportunos.
§ 2. Si tienen unidas a sí asociaciones de fieles, ayúdenles con especial diligencia para que queden informadas por el genuino espíritu de su familia.
678 § 1. Los religiosos están sujetos a la potestad de los Obispos, a quienes han de seguir con piadosa sumisión y respeto, en aquello que se refiere a la cura de almas, al ejercicio público del culto divino y a otras obras de apostolado.
§ 2. En el ejercicio del apostolado externo, los religiosos dependen también de sus propios Superiores y deben permanecer fieles a la disciplina de su instituto; los Obispos no dejarán de urgir esta obligación cuando sea del caso.
§ 3. Es necesario que los Obispos diocesanos y los Superiores religiosos intercambien pareceres al dirigir las obras de apostolado de los religiosos.
679 Por una causa gravísima, el Obispo diocesano puede prohibir la residencia en su propia diócesis a un miembro de un instituto religioso, si, habiendo sido advertido, su Superior mayor hubiera descuidado tomar medidas; sin embargo, debe ponerse el asunto inmediatamente en manos de la Santa Sede.
680 Foméntese una ordenada cooperación entre los distintos institutos, así como también entre éstos y el clero secular, e igualmente, bajo la dirección del Obispo diocesano, la coordinación de todas las obras y actividades apostólicas, respetando el carácter, fin y leyes fundacionales de cada instituto.
681 § 1. Las actividades encomendadas a religiosos por el Obispo diocesano quedan bajo la autoridad y dirección de éste, sin perjuicio del derecho de los Superiores religiosos, conforme a la norma del О c. 678 §§ 2 y 3.
§ 2. En estos casos debe acordarse entre el Obispo diocesano y el Superior competente del instituto un acuerdo escrito, en el que, entre otras cosas, se determine de manera expresa y bien definida lo que se refiere a la labor que debe cumplirse, a los miembros que se dedicarán a ella y al régimen económico.
682 § 1. Cuando se trate de conferir en una diócesis un oficio eclesiástico a un religioso, éste es nombrado por el Obispo diocesano, previa presentación o al menos asentimiento del Superior competente.
§ 2. Ese religioso puede ser removido de su oficio según el arbitrio, tanto de la autoridad que se lo ha confiado, advirtiéndolo al Superior religioso, como del Superior, advirtiéndolo a quien encomendó el oficio, sin que se requiera el consentimiento del otro.
683 § 1. El Obispo diocesano puede visitar, personalmente o por medio de otro, durante la visita pastoral y también en caso de necesidad, las iglesias y oratorios a los que tienen acceso habitual los fieles, así como también las escuelas y otras obras de religión o de caridad, tanto espiritual como temporal, encomendadas a religiosos; pero no las escuelas abiertas exclusivamente a los alumnos propios del instituto.
§ 2. Si descubre algún abuso, después de haber avisado sin resultado al Superior religioso, puede proveer personalmente con su propia autoridad.
Art. 1

CAPÍTULO VI

DE LA SEPARACIÓN DEL INSTITUTO

DEL TRÁNSITO A OTRO INSTITUTO
684 § 1. Un miembro de votos perpetuos no puede pasar del propio a otro instituto religioso, si no es por concesión de los Superiores generales de ambos institutos, y con consentimiento de sus respectivos consejos.
§ 2. Ese miembro, después de una prueba que ha de durar al menos tres años, puede ser admitido a la profesión perpetua en el nuevo instituto. Pero, si se niega a emitir esa profesión o no es admitido a ella por los Superiores competentes, debe volver al primer instituto, a no ser que hubiera obtenido indulto de secularización.
§ 3. Para que un religioso pueda pasar de un monasterio autónomo a otro del mismo instituto, federación o confederación, se requiere y es suficiente el consentimiento de los Superiores mayores de los dos monasterios y el del capítulo del monasterio que le acoge, sin perjuicio de los otros requisitos que establezca el derecho propio; no se requiere una nueva profesión.
§ 4. El derecho propio debe determinar la duración y el modo de la prueba que ha de preceder a la profesión del miembro en el nuevo instituto.
§ 5. Para el tránsito a un instituto secular o a una sociedad de vida apostólica o de éstos a un instituto religioso, se requiere licencia de la Santa Sede, a cuyos mandatos habrá que sujetarse.
685 § 1. Hasta su profesión en el nuevo instituto, quedan en suspenso los derechos y obligaciones que un miembro tenía en el primero, permaneciendo en vigor los votos; sin embargo, desde que comienza la prueba está obligado a observar el derecho propio del nuevo instituto.
§ 2. Por la profesión en el nuevo instituto, el miembro se incorpora al mismo, y cesan los votos, derechos y obligaciones precedentes.
Art. 2
DE LA SALIDA DEL INSTITUTO
686 § 1. El Superior general, con el consentimiento de su consejo, puede conceder por causa grave el indulto de exclaustración a un profeso de votos perpetuos, pero no por más de un trienio, y habiendo obtenido previamente, si se trata de un clérigo, el consentimiento del Ordinario del lugar en el que debe residir. Prorrogar ese indulto o concederlo por más de un trienio se reserva a la Santa Sede o, cuando se trata de un instituto de derecho diocesano, al Obispo diocesano.
§ 2. Es de competencia exclusiva de la Sede Apostólica conceder indulto de exclaustración a las monjas.
§ 3. A petición del Superior general, con el consentimiento de su consejo, por causas graves y observando la equidad y la caridad, la exclaustración puede ser impuesta por la Santa Sede a
un miembro de un instituto de derecho pontificio, y por el Obispo diocesano a un miembro de un instituto de derecho diocesano.
687 El miembro exclaustrado queda libre de las obligaciones que no son compatibles con su nueva condición de vida, y queda bajo la dependencia y cuidado de sus Superiores y también del Ordinario del lugar, sobre todo si se trata de un clérigo. Puede llevar el hábito del instituto, a no ser que en el indulto se establezca otra cosa. Sin embargo carece de voz, tanto activa como pasiva.
688 § 1. Quien quisiera salir de un instituto después de haber transcurrido el tiempo de profesión, puede abandonarlo.
§ 2. Quien, durante la profesión temporal, pide, con causa grave, abandonar el instituto, puede conseguir del Superior general, con el consentimiento de su consejo, el indulto para marcharse si se trata de un instituto de derecho pontificio; en los institutos de derecho diocesano y en los monasterios de los que trata el О c. 615, ese indulto, para ser válido, ha de ser confirmado por el Obispo de la casa a la que el miembro está asignado.
689 § 1. Cumplido el tiempo de la profesión temporal de un miembro, habiendo causas justas, el Superior mayor competente, oído su consejo, puede excluirlo de la profesión subsiguiente.
§ 2. La enfermedad física o psíquica, aunque se haya contraído después de la profesión, si es de tal naturaleza que a juicio de los peritos hace al miembro del que se trata en el § 1 no apto para vivir en el instituto, constituye causa para no admitirle a renovar la profesión o a emitir la profesión perpetua, a no ser que la enfermedad se hubiera contraído por negligencia del instituto o por el trabajo realizado en éste.
§ 3. Pero si el religioso, durante los votos temporales, cayera en amencia, aunque no sea capaz de hacer nueva profesión, no puede sin embargo ser despedido del instituto.
690 § 1. Quien hubiera salido legítimamente del instituto una vez cumplido el noviciado o incluso después de la profesión, puede ser readmitido por el Superior general con el consentimiento de su consejo, sin obligación de repetir el noviciado; al mismo Superior corresponde determinar la conveniente prueba previa a la profesión temporal y la duración de los votos antes de la profesión perpetua, conforme a la norma de los cc. О 655 y О 657.
§ 2 Tiene esta misma facultad el Superior de un monasterio autónomo, con el consentimiento de su consejo.
691 § 1. Un profeso de votos perpetuos no debe pedir indulto de salida del instituto si no es por causas gravísimas consideradas en la presencia de Dios; y elevará su petición al Superior general del instituto, quien, junto con su propio parecer y el de su consejo, la transmitirá a la autoridad competente.
§ 2. En los institutos de derecho pontificio, este indulto se reserva a la Sede Apostólica; en los de derecho diocesano, puede concederlo también el Obispo de la diócesis de aquella casa a la que está asignado el religioso.
692 El indulto de salida legítimamente concedido y notificado al miembro, lleva consigo de propio derecho la dispensa de los votos y de todas las obligaciones provenientes de la profesión, a no ser que, en el acto de la notificación, fuera rechazado el indulto por el mismo miembro.
693 Si el miembro es clérigo, el indulto no se concede antes de que haya encontrado un Obispo que le incardine en su diócesis o, al menos, le admita a prueba en ella. Si es admitido a prueba, queda, pasados cinco años, incardinado por el derecho mismo en la diócesis, a no ser que el Obispo le rechace.
Art. 3
DE LA EXPULSIÓN DE LOS MIEMBROS
694 § 1. Se ha de considerar expulsado ipso facto de un instituto el miembro que:
1 haya abandonado notoriamente la fe católica;
2 haya contraído matrimonio o lo atente, aunque sea sólo de manera civil.
§ 2. En estos casos, una vez recogidas las pruebas, el Superior mayor con su consejo debe emitir sin ninguna demora una declaración del hecho, para que la expulsión conste jurídicamente.
695 § 1. Debe ser expulsado el miembro que cometa uno de los delitos de los que se trata en los cc. О 1397, О 1398 y О 1395, a no ser que en los delitos de que trata el О c. 1395 § 2, el Superior juzgue que la dimisión no es absolutamente necesaria y que la enmienda de su súbdito, la restitución de la justicia y la reparación del escándalo puede satisfacerse de otro modo.
§ 2. En esos casos, el Superior mayor, después de recoger las pruebas sobre los hechos y su imputabilidad, presentará al miembro la acusación y las pruebas, dándole la posibilidad de defenderse. Se enviarán al Superior general todas las actas firmadas por el Superior mayor y por el notario, así como también las respuestas escritas del miembro y firmadas por él mismo.
696 § 1. Un miembro también puede ser expulsado por otras causas, siempre que sean graves, externas, imputables y jurídicamente comprobadas, como son: el descuido habitual de las obligaciones de la vida consagrada; las reiteradas violaciones de los vínculos sagrados; la desobediencia pertinaz a los mandatos legítimos de los Superiores en materia grave; el escándalo grave causado por su conducta culpable; la defensa o difusión pertinaz de doctrinas condenadas por el magisterio de la Iglesia; la adhesión pública a ideologías contaminadas de materialismo o ateísmo; la ausencia ilegítima de la que se trata en el О c. 665 § 2, por más de un semestre; y otras causas de gravedad semejante, que puede determinar el derecho propio del instituto.
§ 2. Para la expulsión de un miembro de votos temporales bastan también otras causas de menor gravedad determinadas en el derecho propio.
697 En los casos de los que se trata en el О c. 696, si el Superior mayor, oído su consejo, considera que debe iniciarse el proceso de expulsión:
1 reunirá o completará las pruebas;
2 amonestará al miembro por escrito o ante dos testigos, con explícita advertencia de que se procederá a su expulsión si no se corrige, indicándole claramente la causa y dándole libertad plena para que se defienda; si la amonestación quedase sin efecto, transcurridos por lo menos quince días, le hará una segunda amonestacion;
3 si también esta amonestación resultase inútil y el Superior mayor con su consejo estima que consta suficientemente la incorregibilidad y la insuficiencia de la defensa del miembro, pasados sin efecto quince días desde la última amonestación, enviará al Superior general todas las actas firmadas por sí mismo y por el notario, a la vez que las respuestas del miembro igualmente firmadas por éste.
698 En todos los casos de los que se trata en los cc. О 695 y О 696, queda siempre firme el derecho del miembro a dirigirse al Superior general y a presentar a éste directamente su defensa.
699 § 1. El Superior general, con su consejo, que para la validez del acto constará por lo menos de cuatro miembros, debe proceder colegialmente para sopesar con diligencia las pruebas, razones y defensas; y, si se decide así por votación secreta, dará el decreto de expulsión, que, para su validez, ha de contener los motivos de derecho y de hecho, al menos de manera sumaria.
§ 2. En los monasterios autónomos de los que trata el О c. 615, corresponde decidir sobre la expulsión al Obispo diocesano, a quien el Superior debe presentar las actas aprobadas por su consejo.
700 El decreto de expulsión no tiene vigor hasta que sea confirmado por la Santa Sede, a la que se debe enviar dicho decreto junto con las actas; si se trata de instituto de derecho diocesano, la confirmación corresponde al Obispo de la diócesis donde se halla la casa a la que está adscrito el religioso. Sin embargo, para que sea válido el decreto, debe indicar el derecho de que goza el expulsado de recurrir, dentro de los diez días siguientes de haber recibido la notificación, a la autoridad competente. El recurso tiene efecto suspensivo.
701 Por la expulsión legítima cesan ipso facto los votos, así como también los derechos y obligaciones provenientes de la profesión. Pero si el miembro es clérigo, no puede ejercer las órdenes sagradas hasta que encuentre un Obispo que, después de una prueba conveniente, le reciba en su diócesis conforme a la norma del О c. 693, o al menos le permita el ejercicio de las ordenes sagradas.
702 § 1. Quienes legítimamente salgan de un instituto religioso o hayan sido expulsados de él, no tienen derecho a exigir nada por cualquier tipo de prestación realizada en el.
§ 2. Sin embargo, el instituto debe observar la equidad y la caridad evangélica con el miembro que se separe de él.
703 En caso de grave escándalo externo o de daño gravísimo que amenace al instituto, un miembro puede ser expulsado inmediatamente de la casa religiosa por el Superior mayor o, si hay peligro en la demora, por el Superior local con el consentimiento de su consejo. Si es necesario, el Superior mayor cuidará de que se instruya el proceso de expulsión conforme a la norma del derecho, o remitirá el asunto a la Sede Apostólica.
704 En el informe que debe enviarse a la Sede Apostólica de acuerdo con el О c. 592
§ 1, se han de indicar los miembros que por cualquier concepto se hayan separado del instituto.
705 El religioso elevado al episcopado sigue siendo miembro de su instituto, pero, por el voto de obediencia, está sometido exclusivamente al Romano Pontífice, y no le obligan aquellos deberes que él mismo juzgue prudentemente como incompatibles con su condición.
706 El mismo religioso:
1 si por la profesión perdió el dominio de los bienes, tiene el uso, usufructo y administración de los bienes que adquiera con posterioridad; pero, tanto el Obispo diocesano como aquellos otros a los que se refiere el О c. 381 § 2, adquieren la propiedad en favor de la Iglesia particular; los demás, la adquieren para el instituto o para la Santa Sede, según que el instituto sea capaz o no de poseer;
2 si no perdió por la profesión el dominio de los bienes, recupera el uso, usufructo y administración de los bienes que tenía, y adquiere plenamente para sí mismo aquellos otros que obtenga con posterioridad;
3 en ambos casos, debe disponer según la voluntad de los donantes de aquellos bienes que no adquiera en consideración de su persona.
707 § 1. El religioso jubilado como Obispo puede elegir su vivienda también fuera de una casa de su instituto, a no ser que la Sede Apostólica establezca otra cosa.
§ 2. Por lo que se refiere a su conveniente y digna sustentación, si hubiera servido a una diócesis, se observará lo establecido en el О c. 402 § 2, a no ser que su propio instituto desee hacerse cargo de esa sustentación; en caso contrario, la Sede Apostólica proveerá de otro modo.

CAPÍTULO VIII

DE LAS CONFERENCIAS DE SUPERIORES MAYORES

708 Los Superiores mayores pueden asociarse provechosamente en conferencias o consejos, para que, en unidad de esfuerzos, trabajen ya para conseguir más plenamente el fin de cada instituto, quedando a salvo su autonomía, su carácter y espíritu propio, ya para tratar los asuntos comunes, ya para establecer la conveniente coordinación y cooperación con las Conferencias Episcopales, así como con cada uno de los Obispos.
709 Las conferencias de Superiores mayores tengan sus propios estatutos aprobados por la Santa Sede, a la que únicamente corresponde erigirlas como persona jurídica y bajo cuya suprema autoridad permanecen.

TÍTULO III

DE LOS INSTITUTOS SECULARES (Cann. 710 – 730)

710 Un instituto secular es un instituto de vida consagrada en el cual los fieles, viviendo en el mundo, aspiran a la perfección de la caridad, y se dedican a procurar la santificación del mundo sobre todo desde dentro de él.
711 Por su consagración un miembro de un instituto secular no modifica su propia condición canónica, clerical o laical, en el pueblo de Dios, observando las prescripciones del derecho relativas a los institutos de vida consagrada.
712 Sin perjuicio de las prescripciones de los О cc. 598-601, las constituciones han de establecer los vínculos sagrados con los que se abrazan los consejos evangélicos en el instituto, y determinarán las obligaciones que nacen de esos vínculos, conservando sin embargo en el modo de vivir la secularidad propia del instituto.
713 § 1. Los miembros de estos institutos manifiestan y ejercen su propia consagración en la actividad apostólica y, a manera de levadura, se esfuerzan por impregnar todas las cosas con el espíritu evangélico, para fortaleza e incremento del Cuerpo de Cristo.
§ 2. Los miembros laicos participan en la función evangelizadora de la Iglesia en el mundo y tomando ocasión del mundo bien sea con el testimonio de vida cristiana y de fidelidad a su consagración, bien con la colaboración que prestan para ordenar según Dios los asuntos temporales e informar al mundo con la fuerza del Evangelio. Y también ofrecen su propia cooperación al servicio de la comunidad eclesial, de acuerdo con su modo de vida secular.
§ 3. Los miembros clérigos, por el testimonio de la vida consagrada, ayudan sobre todo a sus hermanos en el presbiterio con peculiar caridad apostólica, y realizan en el pueblo de Dios la santificación del mundo a través de su ministerio sagrado.
714 Los miembros han de vivir en las circunstancias ordinarias del mundo, ya solos, ya con su propia familia, ya en grupos de vida fraterna, de acuerdo con las constituciones.
715 § 1. Los miembros clérigos incardinados en la diócesis dependen del Obispo diocesano, quedando a salvo lo que se refiere a la vida consagrada en su propio instituto.
§ 2. Pero los que se incardinan al instituto de acuerdo con la norma del О c. 266 § 1, si son destinados a obras propias del instituto o al gobierno de éste, dependen del Obispo lo mismo que los religiosos.
716 § 1. Todos los miembros han de participar activamente en la vida del instituto, según el derecho propio.
§ 2. Los miembros de un mismo instituto han de vivir en comunión entre sí, tutelando con solicitud la unidad de espíritu y la fraternidad genuina.
717 § 1. Las constituciones deben determinar el propio modo de régimen, el tiempo durante el cual los Directores desempeñan su oficio y la manera de designarlos.
§ 2. Nadie debe ser designado Director general si no está incorporado definitivamente.
§ 3. Quienes tienen encomendado el régimen del instituto cuiden de que se observe la unidad del espíritu y se fomente la participación activa de los miembros.
718 La administración de los bienes del instituto, que debe manifestar y fomentar la pobreza evangélica, se rige por las normas del Libro V, De los bienes temporales de la Iglesia, así como también por el derecho propio del instituto. De igual modo, el derecho propio ha de determinar las obligaciones, sobre todo económicas, del instituto respecto a aquellos miembros que trabajan para el mismo.
719 § 1. Para que los miembros correspondan fielmente a su vocación y su accion apostólica sea fruto de la misma unión con Cristo, deben dedicarse intensamente a la oración, leer de manera conveniente la sagrada Escritura, observar los tiempos anuales de retiro y realizar otros ejercicios de piedad según el derecho propio.
§ 2. La celebración de la Eucaristía, diaria en la medida de lo posible, debe ser fuente y fortaleza de toda su vida consagrada.
§ 3. Acudirán libremente al sacramento de la penitencia, que deben recibir con frecuencia.
§ 4. Tengan con libertad la necesaria dirección de conciencia y busquen en sus propios
Directores, si así lo desean, los consejos oportunos.
720 El derecho a admitir en el instituto, por lo que se refiere tanto a la prueba como a los vínculos sagrados, sean temporales, sean perpetuos o definitivos, corresponde a los Directores mayores con su consejo, de acuerdo con las constituciones.
721 § 1. Es admitido inválidamente a la prueba inicial:
1 quien aún no ha alcanzado la mayoría de edad;
2 quien se encuentra ligado por vínculo sagrado a un instituto de vida consagrada o está incorporado a una sociedad de vida apostólica;
3 un cónyuge, durante el matrimonio.
§ 2. Las constituciones pueden establecer otros impedimentos para la admisión, que afecten incluso a la validez, o poner condiciones.
§ 3. Además, para que alguien sea recibido, debe poseer la madurez necesaria para llevar debidamente la vida propia del instituto.
722 § 1. La prueba inicial debe tender a que los candidatos conozcan mejor su vocación divina y la propia del instituto, y se ejerciten en el espíritu y modo de vida de éste.
§ 2. Los candidatos deben ser convenientemente formados para vivir según los consejos evangélicos y convertir su vida entera en apostolado, empleando aquellas formas de evangelización que mejor respondan al fin, espíritu e índole del instituto.
§ 3. Determínese en las constituciones el modo y tiempo de esta prueba anterior a la adquisición por primera vez de los vínculos sagrados en el instituto; la duración no puede ser inferior a un bienio.
723 § 1. Cumplido el tiempo de la prueba inicial, el candidato que sea considerado apto debe abrazar los tres consejos evangélicos, corroborados con vínculo sagrado, o marcharse del instituto.
§ 2. Esta primera incorporación, no inferior a cinco años, debe ser temporal de acuerdo con la norma de las constituciones.
§ 3. Cumplido el tiempo de esta incorporación, el miembro considerado idóneo será admitido a la incorporación, bien a la perpetua bien a la definitiva, es decir, con vínculos temporales que habrán de ser siempre renovados.
§ 4. Respecto a determinados efectos jurídicos, que deben establecerse en las constituciones, la incorporación definitiva se equipara a la perpetua.
724 § 1. Después de haber adquirido por primera vez los vínculos sagrados, la formación ha de continuar permanentemente, según las constituciones.
§ 2. Los miembros han de formarse a la vez en las cosas divinas y en las humanas; y los
Directores del instituto han de cuidar con diligencia de la continua formación espiritual.
725 Mediante algún vínculo determinado en las constituciones, el instituto puede asociar a otros fieles que aspiren a la perfección evangélica según el espíritu del instituto, y participen en su misión.
726 § 1. Transcurrido el tiempo de la incorporación temporal, el miembro puede abandonar libremente el instituto, o el Director mayor, oído su consejo y con justa causa, puede excluirle de la renovación de los vínculos sagrados.
§ 2. El miembro incorporado temporalmente que lo pida por su propia voluntad, puede con causa grave obtener del Director general, con el consentimiento de su consejo, indulto para marcharse del instituto.
727 § 1. El miembro incorporado perpetuamente que quiera abandonar el instituto, después de considerar el asunto seriamente en la presencia de Dios, puede pedir a la Sede Apostólica, a través del Director general, el necesario indulto si el instituto es de derecho pontificio; en caso contrario, también al Obispo diocesano, según se determine en las constituciones.
§ 2. Si se trata de un clérigo incardinado al instituto, debe observarse lo que prescribe el О
c. 693.
728 Una vez concedido legítimamente el indulto para abandonar el instituto, cesan todos los vínculos, y asimismo los derechos y obligaciones provenientes de la incorporación.
729 La expulsión de un miembro del instituto se realiza de acuerdo con lo establecido en los cc. О 694 y О 695; las constituciones determinarán además otras causas de expulsión, con tal de que sean proporcionalmente graves, externas, imputables y jurídicamente comprobadas, procediendo de acuerdo con lo establecido en los О cc. 697-700. Al expulsado se aplica lo prescrito en el О c. 701.
730 Para el tránsito de un miembro de un instituto secular a otro instituto secular deben observarse las prescripciones de los cc. О 684 § § 1, 2, 4 y О 685; pero para el paso a un instituto religioso o a una sociedad de vida apostólica, o desde ellos a un instituto secular, se requiere licencia de la Santa Sede, a cuyos mandatos habrá que atenerse.

SECCION II

DE LAS SOCIEDADES DE VIDA APOSTOLICA (Cann. 731 – 755)

731 § 1. A los institutos de vida consagrada se asemejan las sociedades de vida apostólica, cuyos miembros, sin votos religiosos, buscan el fin apostólico propio de la sociedad y, llevando vida fraterna en común, según el propio modo de vida, aspiran a la perfección de la caridad por la observancia de las constituciones.
§ 2. Entre éstas existen sociedades cuyos miembros abrazan los consejos evangélicos mediante un vínculo determinado por las constituciones.
732 Se aplica a las sociedades de vida apostólica lo establecido en los cc. О 578-597 y О 606, quedando a salvo sin embargo la naturaleza de cada sociedad; pero a las sociedades mencionadas en el О c. 731 § 2, se aplican también los О cc. 598-602.
733 § 1. La autoridad competente de la sociedad erige la casa y constituye la comunidad local con el consentimiento previo, dado por escrito, del Obispo diocesano, a quien también debe consultarse para su supresión.
§ 2. El consentimiento para erigir una casa lleva anejo el derecho a tener por lo menos oratorio, en el que se celebre y reserve la santísima Eucaristía.
734 El gobierno de la sociedad se determina en las constituciones, y se observarán los О cc.
617-633, respetando la naturaleza de cada sociedad.
735 § 1. La admisión de los miembros, su prueba, incorporación y formación se determinan por el derecho propio de cada sociedad.
§ 2. Por lo que se refiere a la admisión en una sociedad, deben observarse las condiciones establecidas en los О cc. 642-645.
§ 3. El derecho propio debe determinar el modo de la prueba y de la formación acomodado al fin y carácter de la sociedad, sobre todo doctrinal, espiritual y apostólica, de manera que los miembros, conforme a su vocación divina, se preparen adecuadamente para la misión y vida de la sociedad.
736 § 1. En las sociedades clericales, los clérigos se incardinan en la misma sociedad, a no ser que las constituciones dispongan otra cosa.
§ 2. Por lo que se refiere al plan de estudios y a la recepción de las órdenes, deben observarse las normas prescritas para los clérigos seculares, quedando a salvo lo que establece el § 1.
737 Por parte de los miembros, la incorporación lleva consigo las obligaciones y derechos determinados por las constituciones; y, por parte de la sociedad, la solicitud de guiar a sus miembros hacia el fin de su vocación propia, de acuerdo con las constituciones.
738 § 1. Todos los miembros se hallan sometidos a sus propios Moderadores, conforme a la norma de las constituciones, en lo que se refiere a la vida interna y a la disciplina de la sociedad.
§ 2. Se hallan sometidos también al Obispo diocesano en lo que concierne al culto público, la cura de almas y otras obras de apostolado, teniendo en cuenta los О cc. 679-683.
§ 3. Las relaciones de un miembro incardinado en una diócesis con su Obispo propio se determinan por las constituciones o mediante acuerdos particulares.
739 Además de las obligaciones que les corresponden según las constituciones, los miembros tienen los deberes comunes de los clérigos, a no ser que, por la misma naturaleza de la cosa o por el contexto, conste otra cosa.
740 Los miembros deben habitar en la casa o en la comunidad legítimamente constituida, y llevar vida común, de acuerdo con el derecho propio, por el cual se rigen también las ausencias de la casa o de la comunidad.
741 § 1. Las sociedades y, si las constituciones no determinan otra cosa, sus circunscripciones y casas, son personas jurídicas y, en cuanto tales, tienen capacidad de adquirir, poseer, administrar y enajenar bienes temporales, de acuerdo con las prescripciones del Libro V, De los bienes temporales de la Iglesia, de los cc. О 636, О 638 y О 639, y también del derecho propio.
§ 2. De acuerdo con la norma del derecho propio, los miembros también son capaces de adquirir, poseer, administrar y disponer de bienes temporales, pero pertenece a la sociedad todo lo que ellos adquieran por razón de ésta.
742 La salida y expulsión de un miembro aún no incorporado definitivamente se rigen por las constituciones de cada sociedad.
743 Sin perjuicio de lo que prescribe el О c. 693, el indulto para abandonar la sociedad, con la cesación de los derechos y obligaciones provenientes de la incorporación, puede ser concedido a un miembro incorporado definitivamente por el Moderador supremo con el consentimiento de su consejo, a no ser que según las constituciones se reserve a la Santa Sede.
744 § 1. Se reserva igualmente al Moderador supremo, con el consentimiento de su consejo, conceder licencia para que un miembro incorporado definitivamente pase a otra sociedad de vida apostólica, quedando entretanto en suspenso los derechos y obligaciones en la propia sociedad, pero sin perjuicio del derecho a volver a ésta antes de la incorporación definitiva en la nueva sociedad.
§ 2. Para el tránsito de un instituto de vida consagrada a una sociedad de vida apostólica, o viceversa, se requiere licencia de la Santa Sede, a cuyos mandatos hay que atenerse.
745 El Moderador supremo, con el consentimiento de su consejo, puede conceder indulto, a un miembro incorporado definitivamente, para vivir fuera de la sociedad, pero no por más de tres años, quedando en suspenso los derechos y obligaciones no compatibles con su nueva condición; pero sigue, sin embargo, bajo el cuidado de los Moderadores. Si se trata de un clérigo, se requiere además consentimiento del Ordinario del lugar donde debe residir, bajo cuyo cuidado y dependencia permanece también.
746 Para la expulsión de un miembro incorporado definitivamente, han de observarse, salvando las diferencias, los О cc. 694-704.

LIBRO III

LA FUNCION DE ENSEÑAR DE LA IGLESIA

747 § 1. La Iglesia, a la cual Cristo Nuestro Señor encomendó el depósito de la fe, para que, con la asistencia del Espíritu Santo, custodiase santamente la verdad revelada, profundizase en ella y la anunciase y expusiese fielmente, tiene el deber y el derecho originario, independiente de cualquier poder humano, de predicar el Evangelio a todas las gentes, utilizando incluso sus propios medios de comunicación social.
§ 2. Compete siempre y en todo lugar a la Iglesia proclamar los principios morales, incluso los referentes al orden social, así como dar su juicio sobre cualesquiera asuntos humanos, en la medida en que lo exijan los derechos fundamentales de la persona humana o la salvación de las almas.
748 § 1. Todos los hombres están obligados a buscar la verdad en aquello que se refiere a Dios y a su Iglesia y, una vez conocida, tienen, por ley divina, el deber y el derecho de abrazarla y observarla.
§ 2. A nadie le es lícito jamás coaccionar a los hombres a abrazar la fe católica contra su propia conciencia.
749 § 1. En virtud de su oficio, el Sumo Pontífice goza de infalibilidad en el magisterio, cuando, como Supremo Pastor y Doctor de todos los fieles, a quien compete confirmar en la fe a sus hermanos, proclama por un acto definitivo la doctrina que debe sostenerse en materia de fe y de costumbres.
§ 2. También tiene infalibilidad en el magisterio el Colegio de los Obispos cuando los Obispos ejercen tal magisterio reunidos en el Concilio Ecuménico y, como doctores y jueces de la fe y de las costumbres, declaran para toda la Iglesia que ha de sostenerse como definitiva una doctrina sobre la fe o las costumbres; o cuando dispersos por el mundo pero manteniendo el vínculo de la comunión entre sí y con el sucesor de Pedro, enseñando de modo auténtico junto con el mismo Romano Pontífice las materias de fe y costumbres, concuerdan en que una opinión debe sostenerse como definitiva.
§ 3. Ninguna doctrina se considera definida infaliblemente si no consta así de modo manifiesto.
750 Se ha de creer con fe divina y católica todo aquello que se contiene en la palabra de Dios escrita o transmitida por tradición, es decir, en el único depósito de la fe encomendado a la Iglesia, y que además es propuesto como revelado por Dios, ya sea por el magisterio solemne de la Iglesia, ya por su magisterio ordinario y universal, que se manifiesta en la común adhesión de los fieles bajo la guía del sagrado magisterio; por tanto, todos están obligados a evitar cualquier doctrina contraria.
751 Se llama herejía la negación pertinaz, después de recibido el bautismo, de una verdad que ha de creerse con fe divina y católica, o la duda pertinaz sobre la misma; apostasía es el rechazo total de la fe cristiana; cisma, el rechazo de la sujeción al Sumo Pontífice o de la comunión con los miembros de la Iglesia a él sometidos.
752 Se ha de prestar un asentimiento religioso del entendimiento y de la voluntad, sin que llegue a ser de fe, a la doctrina que el Sumo Pontífice o el Colegio de los Obispos, en el ejercicio de su magisterio auténtico, enseñan acerca de la fe y de las costumbres, aunque no sea su intención proclamarla con un acto decisorio; por tanto, los fieles cuiden de evitar todo lo que no sea congruente con la misma.
753 Los Obispos que se hallan en comunión con la Cabeza y los miembros del Colegio, tanto individualmente como reunidos en Conferencias Episcopales o en concilios particulares, aunque no son infalibles en su enseñanza, son doctores y maestros auténticos de los fieles encomendados a su cuidado, y los fieles están obligados a adherirse con asentimiento religioso a este magisterio auténtico de sus Obispos.
754 Todos los fieles están obligados a observar las constituciones y decretos promulgados por la legítima autoridad de la Iglesia para proponer la doctrina y rechazar las opiniones erróneas, y de manera especial las que promulga el Romano Pontífice o el Colegio de los Obispos.
755 § 1. Corresponde en primer lugar a todo el Colegio de los Obispos y a la Sede Apostólica fomentar y dirigir entre los católicos el movimiento ecuménico, cuyo fin es reintegrar en la unidad a todos los cristianos, unidad que la Iglesia, por voluntad de Cristo, está obligada a promover.
§ 2. Compete asimismo a los Obispos y, conforme a la norma del derecho, a las Conferencias Episcopales, promover la misma unidad y, según la necesidad o conveniencia del momento, establecer normas prácticas, teniendo en cuenta las prescripciones dictadas por la autoridad suprema de la Iglesia.

TÍTULO I

DEL MINISTRO DE LA PALABRA DIVINA (Cann. 756 – 780)

756 § 1. Respecto a la Iglesia universal, la función de anunciar el Evangelio ha sido encomendada principalmente al Romano Pontífice y al Colegio Episcopal.
§ 2. En relacion con la Iglesia particular que le ha sido confiada, ejerce esa función cada Obispo, el cual ciertamente es en ella el moderador de todo el ministerio de la palabra; a veces, sin embargo, algunos Obispos ejercen conjuntamente esa función para varias Iglesias, según la norma del derecho.
757 Es propio de los presbíteros, como cooperadores de los Obispos, anunciar el Evangelio de Dios; esta obligación afecta principalmente, respecto al pueblo que les ha sido confiado, a los párrocos y a aquellos otros a quienes se encomienda la cura de almas; también a los diáconos corresponde servir en el ministerio de la palabra al pueblo de Dios, en comunión con el Obispo y su presbiterio.
758 Los miembros de los institutos de vida consagrada, en virtud de su propia consagración a Dios, dan testimonio del Evangelio de manera peculiar, y son asumidos de forma adecuada por el Obispo como ayuda para anunciar el Evangelio.
759 En virtud del bautismo y de la confirmación, los fieles laicos son testigos del anuncio evangélico con su palabra y el ejemplo de su vida cristiana; también pueden ser llamados a cooperar con el Obispo y con los presbíteros en el ejercicio del ministerio de la palabra.
760 Ha de proponerse íntegra y fielmente el misterio de Cristo en el ministerio de la palabra, que se debe fundar en la sagrada Escritura, en la Tradición, en la liturgia, en el magisterio y en la vida de la Iglesia.
761 Deben emplearse todos los medios disponibles para anunciar la doctrina cristiana, sobre todo la predicación y la catequesis, que ocupan siempre un lugar primordial; pero también la enseñanza de la doctrina en escuelas, academias, conferencias y reuniones de todo tipo, así como su difusión mediante declaraciones públicas, hechas por la autoridad legítima con motivo de determinados acontecimientos mediante la prensa y otros medios de comunicación social.

CAPÍTULO I

DE LA PREDICACIÓN DE LA PALABRA DE DIOS

762 Como el pueblo de Dios se congrega ante todo por la palabra de Dios vivo, que hay absoluto derecho a exigir de labios de los sacerdotes, los ministros sagrados han de tener en mucho la función de predicar, entre cuyos principales deberes está el de anunciar a todos el Evangelio de Dios.
763 Los Obispos tienen derecho a predicar la palabra de Dios en cualquier lugar, sin excluir las iglesias y oratorios de los institutos religiosos de derecho pontificio, a no ser que, en casos particulares, el Obispo del lugar se oponga expresamente.
764 Quedando a salvo lo que prescribe el О c. 765, los presbíteros y los diáconos tienen la facultad de predicar en todas partes, que han de ejercer con el consentimiento al menos presunto del rector de la iglesia, a no ser que esta facultad les haya sido restringida o quitada por el Ordinario competente, o que por ley particular se requiera licencia expresa.
765 Para predicar a los religiosos en sus iglesias u oratorios, se necesita licencia del Superior competente a tenor de las constituciones.
766 Los laicos pueden ser admitidos a predicar en una iglesia u oratorio, si en determinadas circunstancias hay necesidad de ello, o si, en casos particulares, lo aconseja la utilidad, según las prescripciones de la Conferencia Episcopal y sin perjuicio del О c. 767 § 1.
767 § 1. Entre las formas de predicación destaca la homilía, que es parte de la misma liturgia y está reservada al sacerdote o al diácono; a lo largo del año litúrgico, expónganse en ella, partiendo del texto sagrado, los misterios de la fe y las normas de vida cristiana.
§ 2. En todas las Misas de los domingos y fiestas de precepto que se celebran con concurso del pueblo, debe haber homilía, y no se puede omitir sin causa grave.
§ 3. Es muy aconsejable que, si hay suficiente concurso de pueblo, haya homilía también en las Misas que se celebren entre semana, sobre todo en el tiempo de adviento y de cuaresma, o con ocasión de una fiesta o de un acontecimiento luctuoso.
§ 4. Corresponde al párroco o rector de la iglesia cuidar de que estas prescripciones se cumplan fielmente.
768 § 1. Los predicadores de la palabra de Dios propongan a los fieles en primer lugar lo que es necesario creer y hacer para la gloria de Dios y salvación de los hombres.
§ 2. Enseñen asimismo a los fieles la doctrina que propone el magisterio de la Iglesia sobre la dignidad y libertad de la persona humana; sobre la unidad, estabilidad y deberes de la familia; sobre las obligaciones que corresponden a los hombres unidos en sociedad; y sobre el modo de disponer los asuntos temporales según el orden establecido por Dios.
769 Propóngase la doctrina cristiana de manera acomodada a la condición de los oyentes y adaptada a las necesidades de cada época.
770 En ciertas épocas, según las prescripciones del Obispo diocesano, organicen los párrocos aquellas formas de predicación denominadas ejercicios espirituales y misiones sagradas, u otras adaptadas a las necesidades.
771 § 1. Muéstrense solícitos los pastores de almas, especialmente los Obispos y los párrocos, de que la palabra de Dios se anuncie también a aquellos fieles que, por sus condiciones de vida, no gocen suficientemente de la cura pastoral común y ordinaria, o carezcan totalmente de ella.
§ 2. Provean también a que el mensaje del Evangelio llegue a los no creyentes que viven en el territorio, puesto que también a éstos, lo mismo que a los fieles, debe alcanzar la cura de almas.
772 § 1. Respecto al ejercicio de la predicación, observen todos también las prescripciones establecidas por el Obispo diocesano.
§ 2. Para hablar sobre temas de doctrina cristiana por radio o televisión, se han de cumplir las prescripciones establecidas por la Conferencia Episcopal.

CAPÍTULO II

DE LA FORMACIÓN CATEQUÉTICA

773 Es un deber propio y grave, sobre todo de los pastores de almas, cuidar la catequesis del pueblo cristiano, para que la fe de los fieles, mediante la enseñanza de la doctrina y la práctica de la vida cristiana, se haga viva, explícita y operativa.
774 § 1. La solicitud por la catequesis, bajo la dirección de la legítima autoridad eclesiástica, corresponde a todos los miembros de la Iglesia en la medida de cada uno.
§ 2. Antes que nadie, los padres están obligados a formar a sus hijos en la fe y en la práctica de la vida cristiana, mediante la palabra y el ejemplo; y tienen una obligación semejante quienes hacen las veces de padres, y los padrinos.
775 § 1. Observadas las prescripciones de la Sede Apostólica, corresponde al Obispo diocesano dictar normas sobre la catequesis y procurar que se disponga de instrumentos adecuados para la misma, incluso elaborando un catecismo, si parece oportuno; así como fomentar y coordinar las iniciativas catequísticas.
§ 2. Compete a la Conferencia Episcopal, si se considera útil, procurar la edición de catecismos para su territorio, previa aprobación de la Sede Apostólica.
§ 3. En el seno de la Conferencia Episcopal puede constituirse un departamento catequético, cuya tarea principal será la de ayudar a cada diócesis en materia de catequesis.
776 En virtud de su oficio, el párroco debe cuidar de la formación catequética de los adultos, jóvenes y niños, para lo cual empleará la colaboración de los clérigos adscritos a la parroquia, de los miembros de institutos de vida consagrada y de las sociedades de vida apostólica, teniendo en cuenta la naturaleza de cada instituto, y también de los fieles laicos, sobre todo de los catequistas; todos éstos, si no se encuentran legítimamente impedidos, no rehúsen prestar su ayuda de buen grado. Promueva y fomente el deber de los padres en la catequesis familiar a la que se refiere el О c. 774 § 2.
777 Procure el párroco especialmente, teniendo en cuenta las normas dictadas por el Obispo diocesano:
1 que se imparta una catequesis adecuada para la celebración de los sacramentos;
2 que los niños se preparen bien para recibir por primera vez los sacramentos de la penitencia, de la santísima Eucaristía y de la confirmación, mediante una catequesis impartida durante el tiempo que sea conveniente;
3 que los mismos, después de la primera comunión, sean educados con una formación catequética más amplia y profunda;
4 que, en la medida que lo permita su propia condición, se dé formación catequética también a los disminuidos físicos o psíquicos;
5 que, por diversas formas y actividades, la fe de los jóvenes y de los adultos se fortalezca, ilustre y desarrolle.
778 Cuiden los Superiores religiosos y los de sociedades de vida apostólica que en sus iglesias, escuelas y otras obras que de cualquier modo les hayan sido encomendadas, se imparta diligentemente la formación catequética.
779 Se ha de dar la formación catequética empleando todos aquellos medios, material didáctico e instrumentos de comunicación social que sean más eficaces para que los fieles, de
manera adaptada a su modo de ser, capacidad, edad y condiciones de vida, puedan aprender la doctrina católica de modo más completo y llevarla mejor a la práctica.
780 Cuiden los Ordinarios del lugar de que los catequistas se preparen debidamente para cumplir bien su tarea, es decir, que se les dé una formación permanente, y que ellos mismos conozcan bien la doctrina de la Iglesia y aprendan teórica y prácticamente las normas propias de las disciplinas pedagógicas.

TÍTULO II

DE LA ACTIVIDAD MISIONAL DE LA IGLESIA (Cann. 781 – 792)

781 Como, por su misma naturaleza, toda la Iglesia es misionera, y la tarea de la evangelización es deber fundamental del pueblo de Dios, todos los fieles, conscientes de su propia responsabilidad, asuman la parte que les compete en la actividad misional.
782 § 1. Corresponde al Romano Pontífice y al Colegio de los Obispos la dirección suprema y la coordinación de las iniciativas y actividades que se refieren a la obra misional y a la cooperación misionera.
§ 2. Cada Obispo, en cuanto que es responsable de la Iglesia universal y de todas las Iglesias, muestre una solicitud peculiar por la tarea misional, sobre todo suscitando, fomentando y sosteniendo iniciativas misionales en su propia Iglesia particular.
783 Ya que por su misma consagración se dedican al servicio de la Iglesia, los miembros de los institutos de vida consagrada están obligados a contribuir de modo especial a la tarea misional, según el modo propio de su instituto.
784 Los misioneros, es decir, aquellos que son enviados por la autoridad eclesiástica competente para realizar la obra misional, pueden ser elegidos entre los autóctonos o no, ya sean clérigos seculares, miembros de institutos de vida consagrada o de una sociedad de vida apostólica, u otros fieles laicos.
785 § 1. Para realizar la tarea misional se han de emplear catequistas, es decir, fieles laicos debidamente instruidos y que destaquen por su vida cristiana, los cuales, bajo la dirección de un misionero, se dediquen a explicar la doctrina evangélica y a organizar los actos litúrgicos y las obras de caridad.
§ 2. Han de formarse los catequistas en escuelas destinadas a este fin o, donde no las haya, bajo la dirección de los misioneros.
786 La actividad propiamente misional, mediante la cual se implanta la Iglesia en pueblos o grupos en los que aún no está enraizada, se lleva a cabo por la Iglesia principalmente enviando predicadores hasta que las nuevas Iglesias queden plenamente constituidas, es decir, cuando estén provistas de fuerzas propias y medios suficientes para poder realizar por sí mismas la tarea de evangelizar.
787 § 1. Con el testimonio de su vida y de su palabra, entablen los misioneros un diálogo sincero con quienes no creen en Cristo, para que, de modo acomodado a la mentalidad y cultura de éstos, les abran los caminos por los que puedan ser llevados a conocer el mensaje evangélico.
§ 2. Cuiden de enseñar las verdades de la fe a quienes consideren preparados para recibir el mensaje evangélico, de modo que, pidiéndolo ellos libremente, puedan ser admitidos a la recepción del bautismo.
788 § 1. Quienes hayan manifestado su voluntad de abrazar la fe en Cristo, una vez cumplido el tiempo de precatecumenado, sean admitidos en ceremonias litúrgicas al catecumenado, e inscríbanse sus nombres en un libro destinado a este fin.
§ 2. Por la enseñanza y el aprendizaje de la vida cristiana, los catecúmenos han de ser convenientemente iniciados en el misterio de la salvación, e introducidos a la vida de la fe, de la liturgia y de la caridad del pueblo de Dios, y del apostolado.
§ 3. Corresponde a las Conferencias Episcopales publicar unos estatutos por los que se regule el catecumenado, determinando qué obligaciones deben cumplir los catecúmenos y qué prerrogativas se les reconocen.
789 Fórmese a los neófitos con la enseñanza conveniente para que conozcan más profundamente la verdad evangélica y las obligaciones que, por el bautismo, han asumido y deben cumplir; y se les inculcará un amor sincero a Cristo y a su Iglesia.
790 § 1. En los territorios de misión compete al Obispo diocesano:
1 promover, dirigir y coordinar las iniciativas y obras que se refieren a la actividad misional;
2 cuidar de que se hagan los oportunos convenios con los Moderadores de los institutos que se dedican a la tarea misional, y de que las relaciones con los mismos redunden en beneficio de la misión.
§ 2. A las prescripciones del Obispo diocesano indicadas en el § 1, 1 , están sujetos todos los misioneros, incluso los religiosos y sus auxiliares que residan dentro de la demarcación del Obispo.
791 En todas las diócesis, para promover la cooperación misional:
1 foméntense vocaciones misioneras;
2 destínese un sacerdote a promover eficazmente iniciativas en favor de las misiones, especialmente las Obras Misionales Pontificias;
3 celébrese el día anual en favor de las misiones;
4 páguese cada año una cuota proporcionada para las misiones, que se remitirá a la Santa
Sede.
792 Las Conferencias Episcopales deben crear y fomentar instituciones que acojan fraternalmente y ayuden con la conveniente atención pastoral a quienes, por razones de trabajo o de estudio, acuden a su territorio desde las tierras de misión.

TÍTULO III

DE LA EDUCACIÓN CATÓLICA (Cann. 793 – 821)

793 § 1. Los padres y quienes hacen sus veces tienen la obligación y el derecho de educar a la prole; los padres católicos tienen también la obligación y el derecho de elegir aquellos
medios e instituciones mediante los cuales, según las circunstancias de cada lugar, puedan proveer mejor a la educación católica de los hijos.
§ 2. También tienen derecho los padres a que la sociedad civil les proporcione las ayudas que necesiten para procurar a sus hijos una educación católica.
794 § 1. De modo singular, el deber y derecho de educar compete a la Iglesia, a quien Dios ha confiado la misión de ayudar a los hombres para que puedan llegar a la plenitud de la vida cristiana.
§ 2. Los pastores de almas tienen el deber de disponer lo necesario para que todos los fieles reciban educación católica.
795 Como la verdadera educación debe procurar la formación integral de la persona humana, en orden a su fin último y, simultáneamente, al bien común de la sociedad, los niños y los jóvenes han de ser educados de manera que puedan desarrollar armónicamente sus dotes físicas, morales e intelectuales, adquieran un sentido más perfecto de la responsabilidad y un uso recto de la libertad, y se preparen a participar activamente en la vida social.

CAPÍTULO I DE LA ESCUELA

796 § 1. Entre los medios para realizar la educación, los fieles tengan en mucho las escuelas, que constituyen una ayuda primordial para los padres en el cumplimiento de su deber de educar.
§ 2. Es necesario que los padres cooperen estrechamente con los maestros de las escuelas a las que confían la formación de sus hijos; los profesores, a su vez, al cumplir su encargo, han de trabajar muy unidos con los padres, a quienes deben escuchar de buen grado, y cuyas asociaciones o reuniones deben organizarse y ser muy apreciadas.
797 Es necesario que los padres tengan verdadera libertad para elegir las escuelas; por tanto, los fieles deben mostrarse solícitos para que la sociedad civil reconozca esta libertad de los padres y, conforme a la justicia distributiva, la proteja también con ayudas económicas.
798 Los padres han de confiar sus hijos a aquellas escuelas en las que se imparta una educación católica; pero, si esto no es posible, tienen la obligación de procurar que, fuera de las escuelas, se organice la debida educación católica.
799 Deben esforzarse los fieles para que, en la sociedad civil, las leyes que regulan la formación de los jóvenes provean también a su educación religiosa y moral en las mismas escuelas, según la conciencia de sus padres.
800 § 1. La Iglesia tiene derecho a establecer y dirigir escuelas de cualquier materia, género y grado.
§2. Fomenten los fieles las escuelas católicas, ayudando en la medida de sus fuerzas a crearlas y sostenerlas.
801 Los institutos religiosos que tienen por misión propia la enseñanza, permaneciendo fieles a esta misión suya, procuren dedicarse a la educación católica también por medio de sus escuelas, establecidas con el consentimiento del Obispo diocesano.
802 § 1. Si no existen escuelas en las que se imparta una educación imbuida del espíritu cristiano, corresponde al Obispo diocesano procurar su creación.
§ 2. Allí donde sea conveniente, provea también el Obispo diocesano a la creación de escuelas profesionales y técnicas, y de otras que se requieran por especiales necesidades.
803 § 1. Se entiende por escuela católica aquella que dirige la autoridad eclesiástica competente o una persona jurídica eclesiástica pública, o que la autoridad eclesiástica reconoce como tal mediante documento escrito.
§ 2. La enseñanza y educación en una escuela católica debe fundarse en los principios de la doctrina católica; y han de destacar los profesores por su recta doctrina e integridad de vida.
§ 3. Ninguna escuela, aunque en realidad sea católica, puede adoptar el nombre de «escuela católica» sin el consentimiento de la autoridad eclesiástica competente.
804 § 1. Depende de la autoridad de la Iglesia la enseñanza y educación religiosa católica que se imparte en cualesquiera escuelas o se lleva a cabo en los diversos medios de comunicación social; corresponde a la Conferencia Episcopal dar normas generales sobre esta actividad, y compete al Obispo diocesano organizarla y ejercer vigilancia sobre la misma.
§ 2. Cuide el Ordinario del lugar de que los profesores que se destinan a la enseñanza de la religión en las escuelas, incluso en las no católicas, destaquen por su recta doctrina, por el testimonio de su vida cristiana y por su aptitud pedagógica.
805 El Ordinario del lugar, dentro de su diócesis, tiene el derecho a nombrar o aprobar los profesores de religión, así como de remover o exigir que sean removidos cuando así lo requiera una razón de religión o moral.
806 § 1. Compete al Obispo diocesano el derecho de vigilar y de visitar las escuelas católicas establecidas en su territorio, aun las fundadas o dirigidas por miembros de institutos religiosos; asimismo le compete dictar normas sobre la organización general de las escuelas católicas; tales normas también son válidas para las escuelas dirigidas por miembros de esos institutos, sin perjuicio de su autonomía en lo que se refiere al régimen interno de esas escuelas.
§ 2. Bajo la vigilancia del Ordinario del lugar, los Moderadores de las escuelas católicas deben procurar que la formación que se da en ellas sea, desde el punto de vista científico, de la misma categoría al menos que en las demás escuelas de la región.

CAPÍTULO II

DE LAS UNIVERSIDADES CATÓLICAS Y OTROS INSTITUTOS CATÓLICOS DE ESTUDIOS SUPERIORES

807 La Iglesia tiene derecho a erigir y dirigir universidades que contribuyan al incremento de la cultura superior y a una promoción más plena de la persona humana, así como al cumplimiento de la función de enseñar de la misma Iglesia.
808 Ninguna universidad, aunque sea de hecho católica, use el título o nombre de
«universidad católica», sin el consentimiento de la competente autoridad eclesiástica.
809 Cuiden las Conferencias Episcopales de que, si es posible y conveniente, haya universidades o al menos facultades adecuadamente distribuidas en su territorio, en las que,
con respeto de su autonomía científica, se investiguen y enseñen las distintas disciplinas de acuerdo con la doctrina católica.
810 § 1. La autoridad competente según los estatutos debe procurar que, en las universidades católicas, se nombren profesores que destaquen, no sólo por su idoneidad científica y pedagógica, sino también por la rectitud de su doctrina e integridad de vida; y que, cuando falten tales requisitos, sean removidos de su cargo, observando el procedimiento previsto en los estatutos.
§ 2 Las Conferencias Episcopales y los Obispos diocesanos interesados tienen el deber y el derecho de velar para que en estas universidades se observen fielmente los principios de la doctrina católica.
811 § 1. Procure la autoridad eclesiástica competente que en las universidades católicas se erija una facultad, un instituto o, al menos, una cátedra de teología en la que se den clases también a estudiantes laicos.
§ 2. En las universidades católicas ha de haber clases en las que se traten sobre todo las cuestiones teológicas que están en conexión con las materias propias de sus facultades.
812 Quienes explican disciplinas teológicas en cualquier instituto de estudios superiores deben tener mandato de la autoridad eclesiástica competente.
813 El Obispo diocesano ha de procurar una intensa cura pastoral para los estudiantes, incluso erigiendo una parroquia, o, al menos, mediante sacerdotes destinados establemente a esta tarea; y cuide de que en las universidades, incluso no católicas, haya centros universitarios católicos que proporcionen ayuda, sobre todo espiritual, a la juventud.
814 Lo que se prescribe para las universidades se aplica igualmente a los otros institutos de estudios superiores.

CAPÍTULO III

DE LAS UNIVERSIDADES Y FACULTADES ECLESIÁSTICAS

815 En virtud de su deber de anunciar la verdad revelada, son propias de la Iglesia las universidades y facultades eclesiásticas ordenadas a la investigación de las disciplinas sagradas o de aquellas otras relacionadas con éstas, y a la instrucción científica de los estudiantes en estas materias.
816 § 1. Las universidades y facultades eclesiásticas sólo pueden establecerse por erección de la Sede Apostólica o con aprobación concedida por la misma; a ella compete también la suprema dirección de las mismas.
§ 2. Todas las universidades y facultades eclesiásticas han de tener sus propios estatutos y su plan de estudios aprobados por la Sede Apostólica.
817 Ninguna universidad o facultad que no haya sido erigida o aprobada por la Sede
Apostólica, puede otorgar grados académicos que tengan efectos canónicos en la Iglesia.
818 Las prescripciones de los cc. О 810, О 812 y О 813 acerca de las universidades católicas se aplican igualmente a las universidades y facultades eclesiásticas.
819 En la medida en que lo requiera el bien de una diócesis o de un instituto religioso, o incluso de la Iglesia universal, los Obispos diocesanos o los Superiores competentes de los institutos deben enviar a las universidades o facultades eclesiásticas a jóvenes, a clérigos y a miembros de los institutos que destaquen por su carácter, virtud y talento.
820 Procuren los Moderadores y profesores de las universidades y facultades eclesiásticas que las diversas facultades de la universidad colaboren mutuamente, en cuanto la materia lo permita, y que esa colaboración se dé también entre la propia universidad o facultad y las demás universidades o facultades incluso no eclesiásticas, de forma que el trabajo en común contribuya al mejor progreso de las ciencias mediante congresos, programas de investigación coordinados y otros medios.
821 Provean la Conferencia Episcopal y el Obispo diocesano a que, en lo posible, se creen institutos superiores de ciencias religiosas en los cuales se enseñen las disciplinas teológicas y aquellas otras que pertenecen a la cultura cristiana.

TÍTULO IV

DE LOS INSTRUMENTOS DE COMUNICACIÓN SOCIAL Y ESPECIALMENTE DE LOS LIBROS (Cann. 822 – 832)

822 § 1. Los pastores de la Iglesia, en uso de un derecho propio de la Iglesia y en cumplimiento de su deber procuren utilizar los medios de comunicación social.
§ 2. Cuiden los mismos pastores de que se instruya a los fieles acerca del deber que tienen de cooperar para que el uso de los instrumentos de comunicación social esté vivificado por espíritu humano y cristiano.
§ 3. Todos los fieles, especialmente aquellos que de alguna manera participan en la organización o uso de esos medios, han de mostrarse solícitos en prestar apoyo a la actividad pastoral, de manera que la Iglesia lleve a cabo eficazmente su misión, también mediante esos medios.
823 § 1. Para preservar la integridad de las verdades de fe y costumbres, los pastores de la Iglesia tienen el deber y el derecho de velar para que ni los escritos ni la utilización de los medios de comunicación social dañen la fe y las costumbres de los fieles cristianos; asimismo, de exigir que los fieles sometan a su juicio los escritos que vayan a publicar y tengan relación con la fe o las costumbres; y también de reprobar los escritos nocivos para la rectitud de la fe o para las buenas costumbres.
§ 2. El deber y el derecho de que se trata en el § 1 corresponden a los Obispos, tanto individualmente como reunidos en concilios particulares o Conferencias Episcopales, respecto a los fieles que se les encomiendan; y a la autoridad suprema de la Iglesia respecto a todo el pueblo de Dios.
824 § 1. A no ser que se establezca otra cosa, el Ordinario local cuya licencia o aprobación hay que solicitar según los cánones de este Título para editar libros, es el Ordinario local propio del autor o el Ordinario del lugar donde se editan los libros.
§ 2. Lo que en este título se establece sobre los libros, se ha de aplicar a cualesquiera escritos destinados a divulgarse públicamente, a no ser que conste otra cosa.
825 § 1. Los libros de la sagrada Escritura sólo pueden publicarse si han sido aprobados por la Sede Apostólica o por la Conferencia Episcopal; asimismo, para que se puedan editar las
traducciones a la lengua vernácula, se requiere que hayan sido aprobadas por la misma autoridad y que vayan acompañadas de las notas aclaratorias necesarias y suficientes.
§ 2. Con licencia de la Conferencia Episcopal, los fieles católicos pueden confeccionar y publicar, también en colaboración con hermanos separados, traducciones de la sagrada Escritura acompañadas de las convenientes notas aclaratorias.
826 § 1. Por lo que se refiere a los libros litúrgicos, obsérvense las prescripciones del О c.
838.
§ 2. Para reeditar libros litúrgicos o partes de los mismos así como sus traducciones a la lengua vernácula, es necesario que conste su conformidad con la edición aprobada, mediante testimonio del Ordinario del lugar en donde se publiquen.
§ 3. No se publiquen sin licencia del Ordinario del lugar libros de oraciones para uso público o privado de los fieles.
827 § 1. Sin perjuicio de lo que prescribe el О c. 775 § 2, es necesaria la aprobación del Ordinario del lugar para editar catecismos y otros escritos relacionados con la formación catequética, así como sus traducciones.
§ 2. En las escuelas, tanto elementales como medias o superiores, no pueden emplearse como libros de texto para la enseñanza aquellos libros en los que se trate de cuestiones referentes a la sagrada Escritura, la teología, el derecho canónico, la historia eclesiástica y materias religiosas o morales que no hayan sido publicados con aprobación de la autoridad eclesiástica competente, o la hayan obtenido posteriormente.
§ 3. Se recomienda que se sometan al juicio del Ordinario del lugar los libros sobre las materias a que se refiere el § 2, aunque no se empleen como libros de texto en la enseñanza, e igualmente aquellos escritos en los que se contenga algo que afecte de manera peculiar a la religión o a la integridad de las costumbres.
§ 4. En las iglesias y oratorios no se pueden exponer, vender o dar libros u otros escritos que traten sobre cuestiones de religión o de costumbres que no hayan sido publicados con licencia de la autoridad eclesiástica competente, o aprobados después por ella.
828 No se permite reeditar colecciones de decretos o de actos publicados por una autoridad eclesiástica sin haber obtenido previamente licencia de la misma autoridad, y observando las condiciones impuestas por la misma.
829 La aprobación o licencia para editar una obra vale para el texto original, pero no para sucesivas ediciones o traducciones del mismo.
830 § 1. Respetando el derecho de cada Ordinario del lugar de encomendar el juicio sobre los libros a personas que él mismo haya aprobado, puede la Conferencia Episcopal elaborar una lista de censores, que destaquen por su ciencia, recta doctrina y prudencia y estén a disposición de las curias diocesanas, o también constituir una comisión de censores, a la que puedan consultar los Ordinarios del lugar.
§ 2. Al cumplir su deber, dejando de lado toda acepción de personas, el censor tenga presente sólo la doctrina de la Iglesia sobre fe y costumbres, tal como la propone el magisterio eclesiástico.
§ 3. El censor debe dar su dictamen por escrito; y si éste es favorable, el Ordinario concederá según su prudente juicio la licencia para la edición, mencionando su propio nombre, así como la fecha y el lugar de la concesión de la licencia; si no la concede, comunique el Ordinario al autor de la obra las razones de la negativa.
831 § 1. Sin causa justa y razonable, no escriban nada los fieles en periódicos, folletos o revistas que de modo manifiesto suelen atacar a la religión católica o a las buenas costumbres; los clérigos y los miembros de institutos religiosos sólo pueden hacerlo con licencia del Ordinario del lugar.
§ 2. Compete a las Conferencias Episcopales dar normas acerca de los requisitos necesarios para que clérigos o miembros de institutos religiosos tomen parte en emisiones de radio o de televisión en las que se trate de cuestiones referentes a la doctrina católica o a las costumbres.
832 Los miembros de institutos religiosos necesitan también licencia de su Superior mayor, conforme a la norma de las constituciones, para publicar escritos que se refieren a cuestiones de religión o de costumbres.

TÍTULO V

DE LA PROFESIÓN DE FE (Cann. 833 – 848)

833 Tienen obligación de emitir personalmente la profesión de fe, según la fórmula aprobada por la Sede Apostólica:
1 ante el presidente o su delegado todos los que toman parte, con voto deliberativo o consultivo, en un Concilio Ecuménico o particular, sínodo de Obispos y sínodo diocesano; y el presidente ante el Concilio o sínodo;
2 los que han sido promovidos a la dignidad cardenalicia, según los estatutos del sacro
Colegio;
3 ante el delegado por la Sede Apostólica, todos los que han sido promovidos al episcopado, y asimismo los que se equiparan al Obispo diocesano;
4 el Administrador diocesano, ante el colegio de consultores;
5 los Vicarios generales, Vicarios episcopales y Vicarios judiciales, ante el Obispo diocesano o un delegado suyo;
6 los párrocos, el rector y los profesores de teología y filosofía en los seminarios, cuando comienzan a ejercer su cargo, ante el Ordinario del lugar o un delegado suyo; también los que van a recibir el orden del diaconado;
7 el rector de una universidad eclesiástica o católica, cuando comienza a ejercer su cargo, ante el Gran Canciller o, en su defecto, ante el Ordinario del lugar o ante los delegados de los mismos; los profesores que dan clases sobre materias relacionadas con la fe o las costumbres en cualesquiera universidades, cuando comienzan a ejercer el cargo, ante el rector, si es sacerdote, o ante el Ordinario del lugar o ante sus delegados;
8 los Superiores en los institutos religiosos y sociedades de vida apostólica clericales, según la norma de las constituciones.

LIBRO IV

DE LA FUNCION DE SANTIFICAR LA IGLESIA

834 § 1. La Iglesia cumple la función de santificar de modo peculiar a través de la sagrada liturgia, que con razón se considera como el ejercicio de la función sacerdotal de Jesucristo, en la cual se significa la santificación de los hombres por signos sensibles y se realiza según la manera propia a cada uno de ellos, al par que se ejerce íntegro el culto público a Dios por parte del Cuerpo místico de Jesucristo, es decir, la Cabeza y los miembros.
§ 2. Este culto se tributa cuando se ofrece en nombre de la Iglesia por las personas legítimamente designadas y mediante actos aprobados por la autoridad de la Iglesia.
835 § 1. Ejercen en primer término la función de santificar los Obispos, que al tener la plenitud del sacerdocio, son los principales dispensadores de los misterios de Dios y, en la Iglesia a ellos encomendada, los moderadores, promotores y custodios de toda la vida litúrgica.
§ 2. También la ejercen los presbíteros, quienes participando del sacerdocio de Cristo, como ministros suyos, se consagran a la celebración del culto divino y a la santificación del pueblo bajo la autoridad del Obispo.
§ 3. En la celebración del culto divino los diáconos actúan según las disposiciones del derecho.
§ 4. A los demás fieles les corresponde también una parte propia en la función de santificar, participando activamente, según su modo propio, en las celebraciones litúrgicas y especialmente en la Eucaristía; en la misma función participan de modo peculiar los padres, impregnado de espíritu cristiano la vida conyugal y procurando la educación cristiana de sus hijos.
836 Siendo el culto cristiano, en el que se ejerce el sacerdocio común de los fieles, una obra que procede de la fe y en ella se apoya, han de procurar diligentemente los ministros sagrados suscitar e ilustrar la fe, especialmente con el ministerio de la palabra, por la cual nace la fe y se alimenta.
837 § 1. Las acciones litúrgicas no son acciones privadas, sino celebraciones de la misma Iglesia, que es «sacramento de unidad», es decir, pueblo santo reunido y ordenado bajo la guía de los Obispos; por tanto, pertenecen a todo el cuerpo de la Iglesia, lo manifiestan y lo realizan;. pero afectan a cada uno de sus miembros de manera distinta, según la diversidad de órdenes, funciones y participación actual.
§ 2. Las acciones litúrgicas, en la medida en que su propia naturaleza postule una celebración comunitaria y donde pueda hacerse así, se realizarán con la asistencia y participación activa de los fieles.
838 § 1. La ordenación de la sagrada liturgia depende exclusivamente de la autoridad de la Iglesia, que reside en la Sede Apostólica y, según las normas del derecho, en el Obispo diocesano.
§ 2. Compete a la Sede Apostólica ordenar la sagrada liturgia de la Iglesia universal, editar los libros litúrgicos, revisar sus traducciones a lenguas vernáculas y vigilar para que las normas litúrgicas se cumplan fielmente en todas partes.
§ 3. Corresponde a las Conferencias Episcopales preparar las traducciones de los libros litúrgicos a las lenguas vernáculas, adaptándolas de manera conveniente dentro de los límites establecidos en los mismos libros litúrgicos, y editarlas con la revisión previa de la Santa Sede.
§ 4. Al Obispo diocesano, en la Iglesia a él confiada y dentro de los límites de su competencia, le corresponde dar normas obligatorias para todos sobre materia litúrgica.
839 § 1. También por otros medios realiza la Iglesia la función de santificar, ya con oraciones, por las que ruega a Dios que los fieles se santifiquen en la verdad; ya con obras de penitencia y de caridad, que contribuyen en gran medida a que el Reino de Cristo se enraíce y fortalezca en las almas, y cooperan también a la salvación del mundo.
§ 2. Procuren los Ordinarios del lugar que las oraciones y prácticas piadosas y sagradas del pueblo cristiano estén en plena conformidad con las normas de la Iglesia.

PARTE I

DE LOS SACRAMENTOS

840 Los sacramentos del Nuevo Testamento, instituidos por Cristo Nuestro Señor y encomendados a la Iglesia, en cuanto que son acciones de Cristo y de la Iglesia, son signos y medios con los que se expresa y fortalece la fe, se rinde culto a Dios y se realiza la santificación de los hombres, y por tanto contribuyen en gran medida a crear, corroborar y manifestar la comunión eclesiástica; por esta razón, tanto los sagrados ministros como los demás fieles deben comportarse con grandísima veneración y con la debida diligencia al celebrarlos.
841 Puesto que los sacramentos son los mismos para toda la Iglesia y pertenecen al depósito divino, corresponde exclusivamente a la autoridad suprema de la Iglesia aprobar o definir lo que se requiere para su validez, y a ella misma o a otra autoridad competente, de acuerdo con el О c. 838 § § 3 y 4, corresponde establecer lo que se refiere a su celebración, administración y recepción lícita, así como también al ritual que debe observarse en su celebración.
842 § 1. Quien no ha recibido el bautismo, no puede ser admitido válidamente a los demás sacramentos.
§ 2. Los sacramentos del bautismo, de la confirmación y de la santísima Eucaristía están tan íntimamente unidos entre sí, que todos son necesarios para la plena iniciación cristiana.
843 § 1. Los ministros sagrados no pueden negar los sacramentos a quienes los pidan de modo oportuno, estén bien dispuestos y no les sea prohibido por el derecho recibirlos.
§ 2 Los pastores de almas y los demás fieles, cada uno según su función eclesiástica, tienen obligación de procurar que quienes piden los sacramentos se preparen para recibirlos con la debida evangelización y formación catequética, atendiendo a las normas dadas por la autoridad eclesiástica competente.
844 § 1. Los ministros católicos administran los sacramentos lícitamente sólo a los fieles católicos, los cuales, a su vez, sólo los reciben lícitamente de los ministros católicos, salvo lo establecido en los § § 2, 3 y 4 de este canon, y en el О c. 861 § 2.
§ 2. En caso de necesidad, o cuando lo aconseje una verdadera utilidad espiritual, y con tal de que se evite el peligro de error o de indiferentismo, está permitido a los fieles a quienes
resulte física o moralmente imposible acudir a un ministro católico, recibir los sacramentos de la penitencia, Eucaristía y unción de los enfermos de aquellos ministros no católicos, en cuya Iglesia son válidos esos sacramentos.
§ 3. Los ministros católicos administran lícitamente los sacramentos de la penitencia, Eucaristía y unción de los enfermos a los miembros de Iglesias orientales que no están en comunión plena con la Iglesia católica, si los piden espontáneamente y están bien dispuestos; y esta norma vale también respecto a los miembros de otras Iglesias, que, a juicio de la Sede Apostólica, se encuentran en igual condición que las citadas Iglesias orientales, por lo que se refiere a los sacramentos.
§ 4. Si hay peligro de muerte o, a juicio del Obispo diocesano o de la Conferencia Episcopal, urge otra necesidad grave, los ministros católicos pueden administrar lícitamente esos mismos sacramentos también a los demás cristianos que no están en comunión plena con la Iglesia católica, cuando éstos no puedan acudir a un ministro de su propia comunidad y lo pidan espontáneamente, con tal de que profesen la fe católica respecto a esos sacramentos y estén bien dispuestos.
§ 5. Para los casos exceptuados en los § § 2, 3 y 4, el Obispo diocesano o la Conferencia Episcopal no deben dar normas generales sin haber consultado a la autoridad, por lo menos local, de la Iglesia o comunidad no católica de que se trate.
845 § 1. Los sacramentos del bautismo, de la confirmación y del orden imprimen carácter y, por tanto, no pueden reiterarse.
§ 2. Si, después de haber realizado una investigación diligente, subsiste duda prudente sobre si los sacramentos tratados en el § 1 fueron realmente recibidos o lo fueron válidamente, sean administrados bajo condición.
846 § 1. En la celebración de los sacramentos, deben observarse fielmente los libros litúrgicos aprobados por la autoridad competente; por consiguiente nadie añada, suprima o cambie nada por propia iniciativa.
§ 2. El ministro ha de celebrar los sacramentos según su propio rito.
847 § 1. Para administrar los sacramentos en que deben emplearse los santos
óleos, el ministro debe utilizar aceite de oliva o de otras plantas, recientemente consagrado o bendecido por el Obispo, quedando a salvo lo que prescribe el О c. 999, 2; y no deben usarse los antiguos si no hay necesidad.
§ 2. El párroco debe obtener los óleos sagrados del propio Obispo y guardarlos con diligencia en lugar decoroso.
848 Fuera de las oblaciones determinadas por la autoridad competente, el ministro no debe pedir nada por la administración de los sacramentos, y ha de procurar siempre que los necesitados no queden privados de la ayuda de los sacramentos por razón de su pobreza.

TÍTULO I

DEL BAUTISMO (Cann. 849 – 878)

849 El bautismo, puerta de los sacramentos, cuya recepción de hecho o al menos de deseo es necesaria para la salvación, por el cual los hombres son liberados de los pecados,
reengendrados como hijos de Dios e incorporados a la Iglesia, quedando configurados con Cristo por el carácter indeleble, se confiere válidamente sólo mediante la ablución con agua verdadera acompañada de la debida forma verbal.

CAPÍTULO I

DE LA CELEBRACIÓN DEL BAUTISMO

850 El bautismo se administra según el ritual prescrito en los libros litúrgicos aprobados, excepto en caso de necesidad urgente, en el cual deben cumplirse sólo aquellas cosas que son necesarias para la validez del sacramento.
851 Se ha de preparar convenientemente la celebración del bautismo; por tanto:
1 el adulto que desee recibir el bautismo ha de ser admitido al catecumenado y, en la medida de lo posible, ser llevado por pasos sucesivos a la iniciación sacramental, según el ritual de iniciación adaptado por la Conferencia Episcopal, y atendiendo a las normas peculiares dictadas por la misma;
2 los padres del niño que va a ser bautizado, y asimismo quienes asumirán la función de padrinos, han de ser convenientemente ilustrados sobre el significado de este sacramento y las obligaciones que lleva consigo; y debe procurar el párroco, personalmente o por medio de otras personas, que los padres sean oportunamente instruidos con exhortaciones pastorales e incluso con la oración en común, reuniendo a varias familias, y visitándolas donde sea posible hacerlo.
852 § 1. Las disposiciones de los cánones sobre el bautismo de adultos se aplican a todos aquellos que han pasado de la infancia y tienen uso de razón.
§ 2. También por lo que se refiere al bautismo, el que no tiene uso de razón se asimila al infante.
853 Fuera del caso de necesidad, el agua que se emplea para administrar el bautismo debe estar bendecida según las prescripciones de los libros litúrgicos.
854 El bautismo se ha de administrar por inmersión o por infusión, de acuerdo con las normas de la Conferencia Episcopal.
855 Procuren los padres, los padrinos y el párroco que no se imponga un nombre ajeno al sentir cristiano.
856 Aunque el bautismo puede celebrarse cualquier día, es sin embargo aconsejable que, de ordinario, se administre el domingo o, si es posible, en la vigilia Pascual.
857 § 1. Fuera del caso de necesidad, el lugar propio para el bautismo es una iglesia u oratorio.
§ 2. Como norma general, el adulto debe bautizarse en la iglesia parroquial propia, y el niño en la iglesia parroquial de sus padres, a no ser que una causa justa aconseje otra cosa.
858 § 1. Toda iglesia parroquial ha de tener pila bautismal, quedando a salvo el derecho cumulativo ya adquirido por otras iglesias.
§ 2. El Ordinario del lugar, habiendo oído al párroco del lugar del que se trate, puede permitir o mandar que, para comodidad de los fieles, haya también pila bautismal en otra iglesia u oratorio dentro de los límites de la parroquia.
859 Si, por la lejanía u otras circunstancias, el que ha de ser bautizado no puede ir o ser llevado sin grave inconveniente a la iglesia parroquial o a aquella otra iglesia u oratorio de que se trata en el О c. 858 § 2, puede y debe conferirse el bautismo en otra iglesia u oratorio más cercanos, o en otro lugar decente.
860 § 1. Fuera del caso de necesidad, no debe administrarse el bautismo en casas particulares, a no ser que el Ordinario del lugar lo hubiera permitido por causa grave.
§ 2. A no ser que el Obispo diocesano establezca otra cosa, el bautismo no debe celebrarse en los hospitales, exceptuando el caso de necesidad o cuando lo exija otra razón pastoral.

CAPÍTULO II

DEL MINISTRO DEL BAUTISMO

861 § 1. Quedando en vigor lo que prescribe el О c. 530, 1, es ministro ordinario del bautismo el Obispo, el presbítero y el diácono.
§ 2. Si está ausente o impedido el ministro ordinario, administra lícitamente el bautismo un catequista u otro destinado para esta función por el Ordinario del lugar, y, en caso de necesidad, cualquier persona que tenga la debida intención; y han de procurar los pastores de almas, especialmente el párroco, que los fieles sepan bautizar debidamente.
862 Exceptuando el caso de necesidad, a nadie es lícito bautizar en territorio ajeno sin la debida licencia, ni siquiera a sus súbditos.
863 Ofrézcase al Obispo el bautismo de los adultos, por lo menos el de aquellos que han cumplido catorce años, para que lo administre él mismo, si lo considera conveniente.

CAPÍTULO III

DE LOS QUE VAN A SER BAUTIZADOS

864 Es capaz de recibir el bautismo todo ser humano aún no bautizado, y sólo él.
865 § 1. Para que pueda bautizarse a un adulto, se requiere que haya manifestado su deseo de recibir este sacramento, esté suficientemente instruido sobre las verdades de la fe y las obligaciones cristianas y haya sido probado en la vida cristiana mediante el catecumenado; se le ha de exhortar además a que tenga dolor de sus pecados.
§ 2. Puede ser bautizado un adulto que se encuentre en peligro de muerte si, teniendo algún conocimiento sobre las verdades principales de la fe, manifiesta de cualquier modo su intención de recibir el bautismo y promete que observará los mandamientos de la religión cristiana.
866 A no ser que obste una causa grave, el adulto que es bautizado debe ser confirmado inmediatamente después del bautismo y participar en la celebración eucarística, recibiendo también la comunión.
867 § 1. Los padres tienen obligación de hacer que los hijos sean bautizados en las primeras semanas; cuanto antes después del nacimiento e incluso antes de él, acudan al párroco para pedir el sacramento para su hijo y prepararse debidamente.
§ 2. Si el niño se encuentra en peligro de muerte, debe ser bautizado sin demora.
868 § 1. Para bautizar lícitamente a un niño, se requiere:
1 que den su consentimiento los padres, o al menos uno de los dos, o quienes legítimamente hacen sus veces;
2 que haya esperanza fundada de que el niño va a ser educado en la religión católica; si falta por completo esa esperanza debe diferirse el bautismo, según las disposiciones del derecho particular, haciendo saber la razón a sus padres.
§ 2. El niño de padres católicos, e incluso de no católicos, en peligro de muerte, puede lícitamente ser bautizado, aun contra la voluntad de sus padres.
869 § 1. Cuando hay duda sobre si alguien fue bautizado, o si el bautismo fue administrado válidamente, y la duda persiste después de una investigación cuidadosa, se le ha de bautizar bajo condición.
§ 2. Los bautizados en una comunidad eclesial no católica, no deben ser bautizados bajo condición, a no ser que haya un motivo serio para dudar de la validez de su bautismo, atendiendo tanto a la materia y a la fórmula empleadas en su administración, como a la intención del bautizado, si era adulto, y del ministro.
§ 3. Si, en los casos de que tratan los § § 1 y 2, hay duda sobre la administración del bautismo o sobre su validez, no se debe administrar el sacramento antes de que se haya enseñado la doctrina sobre el mismo a quien ha de recibirlo, si es adulto, y se hayan manifestado a él, o a sus padres si se trata de un infante, los motivos por los cuales es dudosa la validez del bautismo anteriormente celebrado.
870 El niño expósito o que se halló abandonado, debe ser bautizado, a no ser que conste su bautismo después de una investigación diligente.
871 En la medida de lo posible se deben bautizar los fetos abortivos, si viven.

CAPÍTULO IV

DE LOS PADRINOS

872 En la medida de lo posible, a quien va a recibir el bautismo se le ha de dar un padrino, cuya función es asistir en su iniciación cristiana al adulto que se bautiza, y, juntamente con los padres, presentar al niño que va a recibir el bautismo y procurar que después lleve una vida cristiana congruente con el bautismo y cumpla fielmente las obligaciones inherentes al mismo.
873 Téngase un solo padrino o una sola madrina, o uno y una.
874 § 1. Para que alguien sea admitido como padrino, es necesario que:
1 haya sido elegido por quien va a bautizarse o por sus padres o por quienes ocupan su lugar o, faltando éstos, por el párroco o ministro; y que tenga capacidad para esta misión e intención de desempeñarla;
2 haya cumplido dieciséis años, a no ser que el Obispo diocesano establezca otra edad, o que, por justa causa, el párroco o el ministro consideren admisible una excepción;
3 sea católico, esté confirmado, haya recibido ya el santísimo sacramento de la Eucaristía y lleve, al mismo tiempo, una vida congruente con la fe y con la misión que va a asumir;
4 no esté afectado por una pena canónica, legítimamente impuesta o declarada;
5 no sea el padre o la madre de quien se ha de bautizar.
§ 2. El bautizado que pertenece a una comunidad eclesial no católica sólo puede ser admitido junto con un padrino católico, y exclusivamente en calidad de testigo del bautismo.

CAPÍTULO V

DE LA PRUEBA Y ANOTACIÓN DEL BAUTISMO ADMINISTRADO

875 Quien administra el bautismo procure que, si falta el padrino, haya al menos un testigo por el que pueda probarse su administración.
876 Si no se causa perjuicio a nadie, para probar el bautismo basta la declaración de un solo testigo inmune de toda sospecha, o el juramento del mismo bautizado, si recibió el sacramento siendo ya adulto.
877 § 1. El párroco del lugar en que se celebra el bautismo debe anotar diligentemente y sin demora en el libro de bautismo el nombre de los bautizados, haciendo mención del ministro, los padres, padrinos, testigos, si los hubo, y el lugar y día en que se administró, indicando asimismo el día y lugar del nacimiento.
§ 2. Cuando se trata de un hijo de madre soltera, se ha de inscribir el nombre de la madre, si consta públicamente su maternidad o ella misma lo pide voluntariamente por escrito o ante dos testigos; y también se ha de inscribir el nombre del padre, si su paternidad se prueba por documento público o por propia declaración ante el párroco y dos testigos; en los demás casos, se inscribirá sólo el nombre del bautizado, sin hacer constar para nada el del padre o de los padres.
§ 3. Si se trata de un hijo adoptivo, se inscribirá el nombre de quienes lo adoptaron y también, al menos si así se hace en el registro civil de la región, el de los padres naturales, según lo establecido en los § § 1 y 2, teniendo en cuenta las disposiciones de la Conferencia Episcopal.
878 Si el bautismo no fue administrado por el párroco ni estando él presente, el ministro, quienquiera que sea, debe informar al párroco de aquella parroquia en la cual se administró el sacramento, para que haga la inscripción según indica el О c. 877 § 1.

TÍTULO II

DEL SACRAMENTO DE LA CONFIRMACIÓN (Cann. 879 – 896)

879 El sacramento de la confirmación, que imprime carácter y por el que los bautizados, avanzando por el camino de la iniciación cristiana, quedan enriquecidos con el don del Espíritu Santo y vinculados más perfectamente a la Iglesia, los fortalece y obliga con mayor fuerza a que, de palabra y obra, sean testigos de Cristo y propaguen y defiendan la fe.

CAPÍTULO I

DEL MODO DE CELEBRAR LA CONFIRMACIÓN

880 § 1. El sacramento de la confirmación se administra por la unción con el crisma en la frente, que se hace con imposición de la mano, y por las palabras prescritas en los libros litúrgicos aprobados.
§ 2. El crisma que se debe emplear en la confirmación ha de ser consagrado por el Obispo, aunque sea un presbítero quien administre el sacramento.
881 Conviene que el sacramento de la confirmación se celebre en una iglesia y dentro de la Misa; sin embargo, por causa justa y razonable, puede celebrarse fuera de la Misa y en cualquier lugar digno.

CAPÍTULO II

DEL MINISTRO DE LA CONFIRMACIÓN

882 El ministro ordinario de la confirmación es el Obispo; también administra válidamente este sacramento el presbítero dotado de facultad por el derecho universal o por concesión peculiar de la autoridad competente.
883 Gozan ipso iure de la facultad de confirmar:
1 dentro de los límites de su jurisdicción, quienes en el derecho se equiparan al Obispo diocesano;
2 respecto a la persona de que se trata, el presbítero que, por razón de su oficio o por mandato del Obispo diocesano, bautiza a quien ha sobrepasado la infancia, o admite a uno ya bautizado en la comunión plena de la Iglesia católica;
3 para los que se encuentran en peligro de muerte, el párroco, e incluso cualquier presbítero.
884 § 1. El Obispo diocesano debe administrar por sí mismo la confirmación, o cuidar de que la administre otro Obispo; pero si la necesidad lo requiere, puede conceder facultad a uno o varios presbíteros determinados, para que administren este sacramento.
§ 2. Por causa grave, el Obispo, y asimismo el presbítero dotado de facultad de confirmar por el derecho o por concesión de la autoridad competente, pueden, en casos particulares, asociarse otros presbíteros, que administren también el sacramento .
885 § 1. El Obispo diocesano tiene la obligación de procurar que se administre el sacramento de la confirmación a sus súbditos que lo pidan debida y razonablemente.
§ 2. El presbítero que goza de esta facultad, debe utilizarla para con aquellos en cuyo favor se le ha concedido la facultad.
886 § 1. Dentro de su diócesis, el Obispo administra legítimamente el sacramento de la confirmación también a aquellos fieles que no son súbditos suyos, a no ser que obste una prohibición expresa de su Ordinario propio.
§ 2. Para administrar lícitamente la confirmación en una diócesis ajena, un Obispo necesita licencia del Obispo diocesano, al menos razonablemente presunta, a no ser que se trate de sus propios súbditos.
887 Dentro del territorio que se le ha señalado, el presbítero que goza de la facultad de confirmar puede administrar lícitamente este sacramento también a los extraños, a no ser que obste una prohibición de su Ordinario propio; pero, quedando a salvo lo que prescribe el О c.
883, 3, no puede administrarlo a nadie válidamente en territorio ajeno.
888 Dentro del territorio en el cual están facultados para confirmar, los ministros pueden administrar este sacramento también en los lugares exentos.

CAPÍTULO III

DE LOS QUE VAN A SER CONFIRMADOS

889 § 1. Sólo es capaz de recibir la confirmación todo bautizado aún no confirmado.
§ 2. Fuera del peligro de muerte, para que alguien reciba lícitamente la confirmación se requiere que, si goza de uso de razón esté convenientemente instruido, bien dispuesto y pueda renovar las promesas del bautismo.
890 Los fieles están obligados a recibir este sacramento en el tiempo oportuno; los padres y los pastores de almas, sobre todo los párrocos, procuren que los fieles sean bien preparados para recibirlo y que lo reciban en el tiempo oportuno.
891 El sacramento de la confirmación se ha de administrar a los fieles en torno a la edad de la discreción, a no ser que la Conferencia Episcopal determine otra edad, o exista peligro de muerte o, a juicio del ministro, una causa grave aconseje otra cosa.

CAPÍTULO IV

DE LOS PADRINOS

892 En la medida de lo posible, tenga el confirmando un padrino, a quien corresponde procurar que se comporte como verdadero testigo de Cristo y cumpla fielmente las obligaciones inherentes al sacramento.
893 § 1. Para que alguien pueda ser padrino, es necesario que cumpla las condiciones expresadas en el О c. 874.
§ 2. Es conveniente que se escoja como padrino a quien asumió esa misión en el bautismo.

CAPÍTULO V

DE LA PRUEBA Y ANOTACIÓN DE LA CONFIRMACIÓN

894 Para probar la administración de la confirmación, obsérvense las prescripciones del О c.
876.
895 Deben inscribirse los nombres de los confirmados en el libro de confirmaciones de la Curia diocesana, dejando constancia del ministro, de los padres y padrinos, y del lugar y día de la administración del sacramento, o, donde lo mande la Conferencia Episcopal o el Obispo diocesano, en el libro que ha de guardarse en el archivo parroquial; el párroco debe notificarlo al párroco del lugar del bautismo, para que se haga la anotación en el libro de bautismos a tenor del О c. 535 § 2.
896 Si el párroco del lugar no hubiere estado presente, debe el ministro, por sí mismo o por medio de otro, comunicarle cuanto antes la confirmación administrada.

TÍTULO III

DE LA SANTÍSIMA EUCARISTÍA (Cann. 897 – 958)

897 El sacramento más augusto, en el que se contiene, se ofrece y se recibe al mismo Cristo Nuestro Señor, es la santísima Eucaristía, por la que la Iglesia vive y crece continuamente. El Sacrificio eucarístico, memorial de la muerte y resurrección del Señor, en el cual se perpetúa a lo largo de los siglos el Sacrificio de la cruz, es el culmen y la fuente de todo el culto y de toda la vida cristiana, por el que se significa y realiza la unidad del pueblo de Dios y se lleva a término la edificación del cuerpo de Cristo. Así pues los demás sacramentos y todas las obras eclesiásticas de apostolado se unen estrechamente a la santísima Eucaristía y a ella se ordenan.
898 Tributen los fieles la máxima veneración a la santísima Eucaristía, tomando parte activa en la celebración del Sacrificio augustísimo, recibiendo este sacramento frecuentemente y con mucha devoción, y dándole culto con suma adoración; los pastores de almas, al exponer la doctrina sobre este sacramento, inculquen diligentemente a los fieles esta obligación.

CAPÍTULO I

DE LA CELEBRACIÓN EUCARÍSTICA

899 § 1. La celebración eucarística es una acción del mismo Cristo y de la Iglesia, en la cual Cristo Nuestro Señor, substancialmente presente bajo las especies del pan y del vino, por el ministerio del sacerdote, se ofrece a sí mismo a Dios Padre, y se da como alimento espiritual a los fieles unidos a su oblación.
§ 2. En la Asamblea eucarística, presidida por el Obispo, o por un presbítero bajo su autoridad, que actúan personificando a Cristo, el pueblo de Dios se reúne en unidad, y todos los fieles que asisten, tanto clérigos como laicos, concurren tomando parte activa, cada uno según su modo propio, de acuerdo con la diversidad de órdenes y de funciones litúrgicas.
§ 3. Ha de disponerse la celebración eucarística de manera que todos los que participen en ella perciban frutos abundantes, para cuya obtención Cristo Nuestro Señor instituyó el Sacrificio eucarístico.
Art. 1
DEL MINISTRO DE LA SANTÍSIMA EUCARISTÍA
900 § 1. Sólo el sacerdote válidamente ordenado es ministro capaz de confeccionar el sacramento de la Eucaristía, actuando en la persona de Cristo.
§ 2. Celebra lícitamente la Eucaristía el sacerdote no impedido por ley canónica, observando las prescripciones de los cánones que siguen.
901 El sacerdote tiene facultad para aplicar la Misa por cualesquiera, tanto vivos como difuntos.
902 Pueden los sacerdotes concelebrar la Eucaristía, a no ser que la utilidad de los fieles requiera o aconseje otra cosa, permaneciendo, sin embargo, la libertad de cada uno para celebrar individualmente la Eucaristía, pero no mientras se está concelebrando en la misma iglesia u oratorio.
903 Aunque el rector de la iglesia no le conozca, admítase a celebrar al sacerdote con tal de que presente carta comendaticia de su Ordinario o Superior, dada al menos en el año, o pueda juzgarse prudentemente que nada le impide celebrar.
904 Los sacerdotes, teniendo siempre presente que en el misterio del Sacrificio eucarístico se realiza continuamente la obra de la redención, deben celebrarlo frecuentemente; es más, se recomienda encarecidamente la celebración diaria, la cual, aunque no pueda tenerse con asistencia de fieles, es una acción de Cristo y de la Iglesia, en cuya realización los sacerdotes cumplen su principal ministerio.
905 § 1. Exceptuados aquellos casos en que, según el derecho, se puede celebrar o concelebrar más de una vez la Eucaristía en el mismo día, no es lícito que el sacerdote celebre más de una vez al día.
§ 2. Si hay escasez de sacerdotes, el Ordinario del lugar puede conceder que, con causa justa, celebren dos veces al día, e incluso, cuando lo exige una necesidad pastoral, tres veces los domingos y fiestas de precepto.
906 Sin causa justa y razonable, no celebre el sacerdote el Sacrificio eucarístico sin la participación por lo menos de algún fiel.
907 En la celebración eucarística, no se permite a los diáconos ni a los laicos decir las oraciones, sobre todo la plegaria eucarística, ni realizar aquellas acciones que son propias del sacerdote celebrante.
908 Está prohibido a los sacerdotes católicos concelebrar la Eucaristía con sacerdotes o ministros de Iglesias o comunidades eclesiales que no están en comunión plena con la Iglesia católica.
909 No deje el sacerdote de prepararse debidamente con la oración para celebrar el Sacrificio eucarístico, y dar gracias a Dios al terminar.
910 § 1. Son ministros ordinarios de la sagrada comunión el obispo, el presbítero y el diácono.
§ 2. Es ministro extraordinario de la sagrada comunión el acólito, o también otro fiel designado según el О c. 230 § 3.
911 § 1. Tienen obligación y derecho a llevar la santísima Eucaristía a los enfermos como Viático, el párroco y los vicarios parroquiales, los capellanes y el Superior de la comunidad en los institutos religiosos o sociedades de vida apostólica clericales respecto a todos los que están en la casa.
§ 2. En caso de necesidad, o con licencia al menos presunta del párroco, capellán o Superior, a quien se debe informar después, debe hacerlo cualquier sacerdote u otro ministro de la sagrada comunión.
Art. 2
DE LA PARTICIPACIÓN EN LA SANTÍSIMA EUCARISTÍA
912 Todo bautizado a quien el derecho no se lo prohiba, puede y debe ser admitido a la sagrada comunión.
913 § 1. Para que pueda administrarse la santísima Eucaristía a los niños, se requiere que tengan suficiente conocimiento y hayan recibido una preparación cuidadosa, de manera que entiendan el misterio de Cristo en la medida de su capacidad, y puedan recibir el Cuerpo del Señor con fe y devoción.
§ 2. Puede, sin embargo, administrarse la santísima Eucaristía a los niños que se hallen en peligro de muerte, si son capaces de distinguir el Cuerpo de Cristo del alimento común y de recibir la comunión con reverencia.
914 Los padres en primer lugar, y quienes hacen sus veces, así como también el párroco, tienen obligación de procurar que los niños que han llegado al uso de razón se preparen convenientemente y se nutran cuanto antes, previa confesión sacramental, con este alimento divino; corresponde también al párroco vigilar para que no reciban la santísima Eucaristía los niños que aún no hayan llegado al uso de razón, o a los que no juzgue suficientemente dispuestos.
915 No deben ser admitidos a la sagrada comunión los excomulgados y los que están en entredicho después de la imposición o declaración de la pena, y los que obstinadamente persistan en un manifiesto pecado grave.
916 Quien tenga conciencia de hallarse en pecado grave, no celebre la Misa ni comulgue el Cuerpo del Señor sin acudir antes a la confesión sacramental, a no ser que concurra un motivo grave y no haya oportunidad de confesarse; y en este caso, tenga presente que está obligado a hacer un acto de contrición perfecta, que incluye el propósito de confesarse cuanto antes.
917 Quien ya ha recibido la santísima Eucaristía, puede recibirla otra vez el mismo día solamente dentro de la celebración eucarística en la que participe, quedando a salvo lo que prescribe el О c. 921 § 2.
918 Se aconseja encarecidamente que los fieles reciban la sagrada comunión dentro de la celebración eucarística; sin embargo, cuando lo pidan con causa justa se les debe administrar la comunión fuera de la Misa, observando los ritos litúrgicos.
919 § 1. Quien vaya a recibir la santísima Eucaristía, ha de abstenerse de tomar cualquier alimento y bebida al menos desde una hora antes de la sagrada comunión, a excepción sólo del agua y de las medicinas.
§ 2. El sacerdote que celebra la santísima Eucaristía dos o tres veces el mismo día, puede tomar algo antes de la segunda o tercera Misa, aunque no medie el tiempo de una hora.
§ 3. Las personas de edad avanzada o enfermas, y asimismo quienes las cuidan, pueden recibir la santísima Eucaristía aunque hayan tomado algo en la hora inmediatamente anterior.
920 § 1. Todo fiel, después de la primera comunión, esta obligado a comulgar por lo menos una vez al año.
§ 2. Este precepto debe cumplirse durante el tiempo pascual, a no ser que por causa justa se cumpla en otro tiempo dentro del año.
921 § 1. Se debe administrar el Viático a los fieles que, por cualquier motivo, se hallen en peligro de muerte.
§ 2. Aunque hubieran recibido la sagrada comunión el mismo día, es muy aconsejable que vuelvan a comulgar quienes lleguen a encontrarse en peligro de muerte.
§ 3. Mientras dure el peligro de muerte, es aconsejable administrar la comunión varias veces, en días distintos.
922 No debe retrasarse demasiado el Viático a los enfermos; quienes ejercen la cura de almas han de vigilar diligentemente para que los enfermos lo reciban cuando tienen aún pleno uso de sus facultades.
923 Los fieles pueden participar en el Sacrificio eucarístico y recibir la sagrada comunión en cualquier rito católico, salvo lo prescrito en el О c. 844.
Art. 3
DE LOS RITOS Y CEREMONIAS DE LA CELEBRACIÓN EUCARÍSTICA
924 § 1. El sacrosanto Sacrificio eucarístico se debe ofrecer con pan y vino, al cual se ha de mezclar un poco de agua.
§ 2. El pan ha de ser exclusivamente de trigo y hecho recientemente, de manera que no haya ningún peligro de corrupción.
§ 3. El vino debe ser natural, del fruto de la vid, y no corrompido.
925 Adminístrese la sagrada comunión bajo la sola especie del pan o, de acuerdo con las leyes litúrgicas, bajo las dos especies; en caso de necesidad, también bajo la sola especie del vino.
926 Según la antigua tradición de la Iglesia latina, el sacerdote, dondequiera que celebre la
Misa, debe hacerlo empleando pan ázimo.
927 Está terminantemente prohibido, aun en caso de extrema necesidad, consagrar una materia sin la otra, o ambas fuera de la celebración eucarística.
928 La celebración eucarística hágase en lengua latina, o en otra lengua con tal que los textos litúrgicos hayan sido legítimamente aprobados.
929 Al celebrar y administrar la Eucaristía, los sacerdotes y los diáconos deben vestir los ornamentos sagrados prescritos por las rúbricas.
930 § 1. El sacerdote enfermo o anciano, si no es capaz de estar de pie, puede celebrar sentado el Sacrificio eucarístico, observando siempre las leyes litúrgicas, pero no con asistencia de pueblo, a no ser con licencia del Ordinario del lugar.
§2. El sacerdote ciego o que sufre otra enfermedad puede celebrar el Sacrificio eucarístico con cualquier texto de la Misa de entre los aprobados, y con asistencia, si el caso lo requiere, de otro sacerdote o diácono, o también de un laico convenientemente instruido, que le preste ayuda.
Art. 4
DEL TIEMPO Y LUGAR DE LA CELEBRACIÓN DE LA EUCARISTÍA
931 La celebración y administración de la Eucaristía puede hacerse todos los días y a cualquier hora, con las excepciones que se establecen en las normas litúrgicas.
932 § 1. La celebración eucarística se ha de hacer en lugar sagrado, a no ser que, en un caso particular, la necesidad exija otra cosa; en este caso, la celebración debe realizarse en un lugar digno.
§ 2. Se debe celebrar el Sacrificio eucarístico en un altar dedicado o bendecido; fuera del lugar sagrado se puede emplear una mesa apropiada, utilizando siempre el mantel y el corporal.
933 Por justa causa, con licencia expresa del Ordinario del lugar y evitando el escándalo, puede un sacerdote celebrar la Eucaristía en el templo de una Iglesia o comunidad eclesial que no estén en comunión plena con la Iglesia católica.

CAPÍTULO II

DE LA RESERVA Y VENERACIÓN DE LA SANTÍSIMA EUCARISTÍA

934 § 1. La santísima Eucaristía:
1 debe estar reservada en la iglesia catedral o equiparada a ella, en todas las iglesias parroquiales y en la iglesia u oratorio anejo a la casa de un instituto religioso o sociedad de vida apostólica;
2 puede reservarse en la capilla del Obispo y, con licencia del Ordinario del lugar, en otras iglesias, oratorios y capillas.
§ 2. En los lugares sagrados donde se reserva la santísima Eucaristía debe haber siempre alguien a su cuidado y, en la medida de lo posible, celebrará allí la Misa un sacerdote al menos dos veces al mes.
935 A nadie está permitido conservar en su casa la santísima Eucaristía o llevarla consigo en los viajes, a no ser que lo exija una necesidad pastoral, y observando las prescripciones dictadas por el Obispo diocesano.
936 En la casa de un instituto religioso o en otra casa piadosa, se debe reservar la santísima Eucaristía sólo en la iglesia o en el oratorio principal anejo a la casa; pero el Ordinario, por causa justa, puede permitir que se reserve también en otro oratorio de la misma casa.
937 La iglesia en la que está reservada la santísima Eucaristía debe quedar abierta a los fieles, por lo menos algunas horas al día, a no ser que obste una razón grave, para que puedan hacer oración ante el santísimo Sacramento.
938 § 1. Habitualmente, la santísima Eucaristía estará reservada en un solo sagrario de la iglesia u oratorio.
§ 2. El sagrario en el que se reserva la santísima Eucaristía ha de estar colocado en una parte de la iglesia u oratorio verdaderamente noble, destacada convenientemente adornada, y apropiada para la oración.
§ 3. El sagrario en el que se reserva habitualmente la santísima Eucaristía debe ser inamovible, hecho de materia sólida no transparente, y cerrado de manera que se evite al máximo el peligro de profanación.
§ 4. Por causa grave, se puede reservar la santísima Eucaristía en otro lugar digno y más seguro, sobre todo durante la noche.
§ 5. Quien cuida de la iglesia u oratorio ha de proveer a que se guarde con la mayor diligencia la llave del sagrario en el que está reservada la santísima Eucaristía.
939 Deben guardarse en un copón o recipiente las Hostias consagradas, en cantidad que corresponda a las necesidades de los fieles, y renovarse con frecuencia, consumiendo debidamente las anteriores.
940 Ante el sagrario en el que está reservada la santísima Eucaristía ha de lucir constantemente una lámpara especial, con la que se indique y honre la presencia de Cristo.
941 § 1. En las iglesias y oratorios en los que esté permitido tener reservada la santísima Eucaristía, se puede hacer la exposición tanto con el copón como con la custodia, cumpliendo las normas prescritas en los libros litúrgicos.
§ 2. Durante la celebración de la Misa, no se tenga exposición del santísimo Sacramento en la misma iglesia u oratorio.
942 Es aconsejable que en esas mismas iglesias y oratorios se haga todos los años exposición solemne del santísimo Sacramento, que dure un tiempo adecuado, aunque no sea continuo, de manera que la comunidad local medite más profundamente sobre el misterio eucarístico y lo adore; sin embargo, esa exposición se hará sólo si se prevé una concurrencia proporcionada de fieles, y observando las normas establecidas.
943 Es ministro de la exposición del santísimo Sacramento y de la bendición eucarística el sacerdote o el diácono; en circunstancias peculiares, sólo para la exposición y reserva, pero sin bendición, lo son el acólito, el ministro extraordinario de la sagrada comunión u otro encargado por el Ordinario del lugar, observando las prescripciones dictadas por el Obispo diocesano.
944 § 1. Como testimonio público de veneración a la santísima Eucaristía, donde pueda hacerse a juicio del Obispo diocesano, téngase una procesión por las calles, sobre todo en la solemnidad del Cuerpo y Sangre de Cristo.
§ 2. Corresponde al Obispo diocesano dar normas sobre las procesiones, mediante las cuales se provea a la participación en ellas y a su decoro.

CAPÍTULO III

DEL ESTIPENDIO OFRECIDO PARA LA CELEBRACIÓN DE LA MISA

945 §1. Según el uso aprobado de la Iglesia, todo sacerdote que celebra o concelebra la
Misa puede recibir una ofrenda, para que la aplique por una determinada intención.
§ 2. Se recomienda encarecidamente a los sacerdotes que celebren la Misa por las intenciones de los fieles, sobre todo de los necesitados, aunque no reciban ninguna ofrenda.
946 Los fieles que ofrecen una ofrenda para que se aplique la Misa por su intención, contribuyen al bien de la Iglesia, y con ella participan de su solicitud por sustentar a sus ministros y actividades.
947 En materia de ofrendas de Misas, evítese hasta la más pequeña apariencia de negociación o comercio.
948 Se ha de aplicar una Misa distinta por cada intención para la que ha sido ofrecida y se ha aceptado una ofrenda, aunque sea pequeña.
949 El que debe celebrar y aplicar la Misa por la intención de quienes han entregado ofrendas, sigue estando obligado a hacerlo, aunque la ofrenda recibida hubiera perecido sin culpa suya.
950 Si se ofrece una cantidad de dinero para la aplicación de Misas, sin indicar cuántas deben celebrarse, su número se determinará atendiendo a la ofrenda fijada para el lugar en el que reside el oferente, a no ser que deba presumirse legítimamente que fue otra su intención.
951 § 1. El sacerdote que celebre más de una Misa el mismo día, puede aplicar cada una de ellas por la intención para la que se ha entregado la ofrenda; sin embargo, exceptuado el día de Navidad, quédese sólo con la ofrenda de una Misa, y destine las demás a los fines determinados por el Ordinario, aunque puede también recibir alguna retribución por un título extrínseco.
§ 2. El sacerdote que concelebra una segunda Misa el mismo día, no puede recibir por ella ofrenda bajo ningún título.
952 § 1. Compete al concilio provincial o a la reunión de Obispos de la provincia fijar por decreto para toda la provincia la ofrenda que debe ofrecerse por la celebración y aplicación de la Misa, y no le es lícito al sacerdote pedir una cantidad mayor; sí le es lícito recibir por la aplicación de una Misa la ofrenda mayor que la fijada, si es espontáneamente ofrecida, y también una menor.
§ 2. A falta de tal decreto, se observará la costumbre vigente en la diócesis.
§ 3. Los miembros de cualesquiera institutos religiosos deben atenerse también al mismo decreto o costumbre del lugar mencionados en los §§ 1 y 2.
953 A nadie es lícito aceptar tantas ofrendas para celebrar Misas personalmente, que no pueda satisfacerlas en el plazo de un año.
954 Si en algunas iglesias u oratorios se reciben encargos de Misas por encima de las que allí pueden decirse, éstas puedan celebrarse en otro lugar, a no ser que los oferentes hubieran manifestado expresamente su voluntad contraria. 955 § 1. Quien desee encomendar a otros la celebración de Misas que se han de aplicar, debe transmitirlas cuanto antes a sacerdotes de su preferencia con tal que le conste que son dignos de confianza; debe entregar íntegra la ofrenda recibida, a no ser que le conste con certeza que lo que excede por encima de lo establecido en la diócesis se le dio en consideración a su persona; y sigue teniendo la obligación de procurar que se celebren las Misas, hasta que le conste tanto la aceptación de la obligación como la recepción de la ofrenda.
§ 2. El tiempo dentro del cual deben celebrarse las Misas comienza a partir del día en que el sacerdote que las va a celebrar recibió el encargo, a no ser que conste otra cosa.
§ 3. Quienes transmitan a otros Misas que han de ser celebradas, anoten sin demora en un libro, tanto las Misas que recibieron, como las que han encargado a otros, anotando también sus ofrendas.
§ 4. Todo sacerdote debe anotar cuidadosamente los encargos de Misas recibidos y los ya satisfechos.
956 Todos y cada uno de los administradores de causas pías, o quienes de cualquier modo están obligados a cuidar de que se celebren Misas, tanto clérigos como laicos, entregarán a sus Ordinarios las cargas de Misas que no se hubieran cumplido dentro del año, según el modo que haya sido determinado por éstos.
957 La obligación y el derecho de vigilar para que se cumplan las cargas de Misas corresponde al Ordinario local para las iglesias del clero secular; y a sus Superiores, para las iglesias de institutos religiosos o sociedades de vida apostólica.
958 § 1. El párroco y el rector de una iglesia o de otro lugar piadoso, donde suelen recibirse ofrendas para la celebración de Misas, han de tener un libro especial en el que tomarán diligentemente nota del número de Misas que se han de celebrar, de la intención, de la ofrenda entregada y del cumplimiento del encargo.
§ 2. El Ordinario tiene obligación de revisar cada año esos libros, personalmente o por medio de otros.

TÍTULO IV

DEL SACRAMENTO DE LA PENITENCIA (Cann. 959 – 997)

959 En el sacramento de la penitencia, los fieles que confiesan sus pecados a un ministro legítimo, arrepentidos de ellos y con propósito de enmienda, obtienen de Dios el perdón de los pecados cometidos después del bautismo, mediante la absolución dada por el mismo ministro, y, al mismo tiempo, se reconcilian con la Iglesia, a la que hirieron al pecar.

CAPÍTULO I

DE LA CELEBRACIÓN DEL SACRAMENTO

960 La confesión individual e íntegra y la absolución constituyen el único modo ordinario con el que un fiel consciente de que está en pecado grave se reconcilia con Dios y con la Iglesia; sólo la imposibilidad física o moral excusa de esa confesión, en cuyo caso la reconciliación se puede tener también por otros medios.
961 § 1. No puede darse la absolución a varios penitentes a la vez sin previa confesión individual y con carácter general a no ser que:
1 amenace un peligro de muerte, y el sacerdote o los sacerdotes no tengan tiempo para oír la confesión de cada penitente;
2 haya una necesidad grave, es decir, cuando, teniendo en cuenta el número de penitentes, no hay bastantes confesores para oír debidamente la confesión de cada uno dentro de un tiempo razonable, de manera que los penitentes, sin culpa por su parte, se verían privados durante notable tiempo de la gracia sacramental o de la sagrada comunión; pero no se considera suficiente necesidad cuando no se puede disponer de confesores a causa sólo de una gran concurrencia de penitentes, como puede suceder en una gran fiesta o peregrinación.
§ 2. Corresponde al Obispo diocesano juzgar si se dan las condiciones requeridas a tenor del § 1, 2 , el cual, teniendo en cuenta los criterios acordados con los demás miembros de la Conferencia Episcopal, puede determinar los casos en los que se verifica esa necesidad.
962 § 1. Para que un fiel reciba válidamente la absolución sacramental dada a varios a la vez, se requiere no sólo que esté debidamente dispuesto, sino que se proponga a la vez hacer
en su debido tiempo confesión individual de todos los pecados graves que en las presentes circunstancias no ha podido confesar de ese modo.
§ 2. En la medida de lo posible, también al ser recibida la absolución general, instrúyase a los fieles sobre los requisitos expresados en el § 1, y exhórtese antes de la absolución general, aun en peligro de muerte si hay tiempo, a que cada uno haga un acto de contrición.
963 Quedando firme la obligación de que trata el О c. 989, aquel a quien se le perdonan pecados graves con una absolución general, debe acercarse a la confesión individual lo antes posible, en cuanto tenga ocasión, antes de recibir otra absolución general, de no interponerse causa justa.
964 § 1. El lugar propio para oír confesiones es una iglesia u oratorio.
§ 2. Por lo que se refiere a la sede para oír confesiones, la Conferencia Episcopal
dé normas, asegurando en todo caso que existan siempre en lugar patente confesionarios provistos de rejillas entre el penitente y el confesor que puedan utilizar libremente los fieles que así lo deseen.
§ 3. No se deben oír confesiones fuera del confesionario, si no es por justa causa.

CAPÍTULO II

DEL MINISTRO DEL SACRAMENTO DE LA PENITENCIA

965 Sólo el sacerdote es ministro del sacramento de la penitencia.
966 § 1. Para absolver válidamente de los pecados se requiere que el ministro, además de la potestad de orden, tenga facultad de ejercerla sobre los fieles a quienes da la absolución.
§ 2. El sacerdote puede recibir esa facultad tanto ipso iure como por concesión de la autoridad competente, a tenor del О c. 969.
967 § 1. Además del Romano Pontífice, los Cardenales tienen ipso iure la facultad de oír confesiones de los fieles en todo el mundo; y asimismo los Obispos, que la ejercitan también lícitamente en cualquier sitio, a no ser que el Obispo diocesano se oponga en un caso concreto.
§ 2. Quienes tienen facultad habitual de oír confesiones tanto por razón del oficio como por concesión del Ordinario del lugar de incardinación o del lugar en que tienen su domicilio, pueden ejercer la misma facultad en cualquier parte, a no ser que el Ordinario de algún lugar se oponga en un caso concreto, quedando en pie lo que prescribe el О c. 974 § § 2 y 3.
§3. Quienes están dotados de la facultad de oír confesiones, en virtud de su oficio o por concesión del Superior competente a tenor de los cc. О 968 § 2 y О 969 § 2, tienen ipso iure esa facultad en cualquier lugar, para confesar a los miembros y a cuantos viven día y noche en la casa de su instituto o sociedad; y usan dicha facultad también lícitamente, a no ser que un Superior mayor se oponga en un caso concreto respecto a sus propios súbditos.
968 § 1. Dentro del ámbito de su jurisdicción, por razón del oficio gozan de la facultad de confesar el Ordinario del lugar, el canónigo penitenciario y también el párroco y aquellos que ocupan su lugar.
§ 2. En virtud del oficio tienen la facultad de oír confesiones de sus súbditos o de aquellos que moran día y noche en la casa, aquellos Superiores de un instituto religioso o de una sociedad de vida apostólica clericales de derecho pontificio que, según las constituciones, están dotados de potestad ejecutiva de régimen, permaneciendo lo establecido en el О c. 630 §
4.
969 § 1. Sólo el Ordinario del lugar es competente para otorgar la facultad de oír confesiones de cualesquiera fieles a cualquier presbítero; pero los presbíteros que son miembros de un instituto religioso no deben usarla sin licencia, al menos presunta, de su Superior.
§ 2. El Superior de un instituto religioso o de una sociedad de vida apostólica al que se refiere el О c. 968 § 2 es competente para otorgar a cualesquiera presbíteros la facultad de oir confesiones de sus súbditos y de aquellos otros que moran día y noche en la casa.
970 La facultad de oír confesiones sólo debe concederse a los presbíteros que hayan sido considerados aptos mediante un examen, o cuya idoneidad conste de otro modo.
971 El Ordinario del lugar no debe conceder a un presbítero la facultad de oír habitualmente confesiones, aunque tenga el domicilio o cuasidomicilio dentro del ámbito de su jurisdicción, sin haber oído antes al Ordinario del presbítero, en la medida en que sea posible.
972 La autoridad competente, indicada en el О c. 969, puede conceder la facultad de oír confesiones tanto por un tiempo indeterminado como determinado.
973 La facultad de oír habitualmente confesiones debe concederse por escrito.
974 § 1. El Ordinario del lugar y el Superior competente no deben revocar sin causa grave la facultad de oír habitualmente confesiones.
§ 2. Si la facultad de oír confesiones es revocada por el Ordinario del lugar que la concedió, del que trata el О c. 967 §2, el presbítero queda privado de la misma en todas partes; si es revocada por otro Ordinario del lugar, queda privado de ella sólo en el territorio del que la revoca.
§ 3. Todo Ordinario del lugar que revoca a un presbítero la facultad de oír confesiones debe comunicarlo al Ordinario propio del presbítero por razón de la incardinación o, si se trata de un miembro de un instituto religioso, a su Superior competente.
§ 4. Si la facultad de oír confesiones es revocada por el Superior mayor propio, el presbítero queda privado de la misma en todas partes, respecto a los miembros del instituto; pero si es revocada por otro Superior competente, la pierde sólo para con los súbditos dentro del ámbito de la potestad de éste.
975 La facultad de que trata el О c. 967 § 2, cesa no sólo por revocación, sino también por pérdida del oficio, excardinación o cambio de domicilio.
976 Todo sacerdote, aun desprovisto de facultad para confesar, absuelve válida y lícitamente a cualquier penitente que esté en peligro de muerte de cualesquiera censuras y pecados, aunque se encuentre presente un sacerdote aprobado.
977 Fuera de peligro de muerte, es inválida la absolución del cómplice en un pecado contra el sexto mandamiento del Decálogo.
978 § 1. Al oír confesiones, tenga presente el sacerdote que hace las veces de juez y de médico, y que ha sido constituido por Dios ministro de justicia y a la vez de misericordia divina, para que provea al honor de Dios y a la salud de las almas.
§ 2. Al administrar el sacramento, el confesor, como ministro de la Iglesia, debe atenerse fielmente a la doctrina del Magisterio y a las normas dictadas por la autoridad competente.
979 Al interrogar, el sacerdote debe comportarse con prudencia y discreción, atendiendo a la condición y edad del penitente; y ha de abstenerse de preguntar sobre el nombre del cómplice.
980 No debe negarse ni retrasarse la absolución si el confesor no duda de la buena disposición del penitente y éste pide ser absuelto.
981 Según la gravedad y el número de los pecados, pero teniendo en cuenta la condición del penitente, el confesor debe imponer una satisfacción saludable y conveniente, que el penitente está obligado a cumplir personalmente.
982 Quien se acuse de haber denunciado falsamente ante la autoridad eclesiástica a un confesor inocente del delito de solicitación a pecado contra el sexto mandamiento del Decálogo, no debe ser absuelto mientras no retracte formalmente la denuncia falsa, y esté dispuesto a reparar los daños que quizá se hayan ocasionado.
983 § 1. El sigilo sacramental es inviolable; por lo cual está terminantemente prohibido al confesor descubrir al penitente, de palabra o de cualquier otro modo, y por ningún motivo.
§ 2. También están obligados a guardar secreto el intérprete, si lo hay, y todos aquellos que, de cualquier manera, hubieran tenido conocimiento de los pecados por la confesión.
984 § 1. Está terminantemente prohibido al confesor hacer uso, con perjuicio del penitente, de los conocimientos adquiridos en la confesión, aunque no haya peligro alguno de revelación.
§ 2. Quien está constituido en autoridad no puede en modo alguno hacer uso, para el gobierno exterior, del conocimiento de pecados que haya adquirido por confesión en cualquier momento.
985 El maestro de novicios y su asistente y el rector del seminario o de otra institución educativa no deben oír confesiones sacramentales de sus alumnos residentes en la misma casa, a no ser que los alumnos lo pidan espontáneamente en casos particulares.
986 § 1. Todos los que, por su oficio, tienen encomendada la cura de almas, están obligados a proveer que se oiga en confesión a los fieles que les están confiados y que lo pidan razonablemente; y a que se les dé la oportunidad de acercarse a la confesión individual, en días y horas determinadas que les resulten asequibles.
§ 2. Si urge la necesidad todo confesor está obligado a oír las confesiones de los fieles; y, en peligro de muerte, cualquier sacerdote.

CAPÍTULO III DEL PENITENTE

987 Para recibir el saludable remedio del sacramento de la penitencia, el fiel ha de estar de tal manera dispuesto, que rechazando los pecados cometidos y teniendo propósito de enmienda se convierta a Dios.
988 § 1. El fiel está obligado a confesar según su especie y número todos los pecados graves cometidos después del bautismo y aún no perdonados directamente por la potestad de las llaves de la Iglesia ni acusados en confesión individual, de los cuales tenga conciencia después de un examen diligente.
§ 2. Se recomienda a los fieles que confiesen también los pecados veniales.
989 Todo fiel que haya llegado al uso de razón, está obligado a confesar fielmente sus pecados graves al menos una vez al año.
990 No se prohibe a nadie la confesión mediante intérprete, con tal de que se eviten abusos y escándalos, sin perjuicio de lo que prescribe el О c. 983 § 2.
991 Todo fiel tiene derecho a confesarse con el confesor legítimamente aprobado que prefiera, aunque sea de otro rito.

CAPÍTULO IV

DE LAS INDULGENCIAS

992 La indulgencia es la remisión ante Dios de la pena temporal por los pecados, ya perdonados en cuanto a la culpa, que un fiel dispuesto y cumpliendo determinadas condiciones, consigue por mediación de la Iglesia, la cual, como administradora de la redención, distribuye y aplica con autoridad el tesoro de las satisfacciones de Cristo y de los Santos.
993 La indulgencia es parcial o plenaria, según libere de la pena temporal debida por los pecados en parte o totalmente.
994 Todo fiel puede lucrar para sí mismo o aplicar por los difuntos, a manera de sufragio, las indulgencias tanto parciales como plenarias.
995 § 1. Además de la autoridad suprema de la Iglesia, sólo pueden conceder indulgencias aquellos a quienes el derecho reconoce esta potestad, o a quienes se la ha concedido el Romano Pontífice.
§ 2. Ninguna autoridad inferior al Romano Pontífice puede otorgar a otros la potestad de conceder indulgencias, a no ser que se lo haya otorgado expresamente la Sede Apostólica.
996 § 1. Para ser capaz de lucrar indulgencias es necesario estar bautizado, no excomulgado, y hallarse en estado de gracia por lo menos al final de las obras prescritas.
§ 2. Sin embargo, para que el sujeto capaz las lucre debe tener al menos intención general de conseguirlas, y cumplir las obras prescritas dentro del tiempo determinado y de la manera debida, según el tenor de la concesión.
997 Por lo que se refiere a la concesión y uso de las indulgencias, se han de observar además las restantes prescripciones que se contienen en las leyes peculiares de la Iglesia.

TÍTULO V

DEL SACRAMENTO DE LA UNCIÓN DE LOS ENFERMOS (Cann. 998 – 1007)

998 La unción de los enfermos, con la que la Iglesia encomienda los fieles gravemente enfermos al Señor doliente y glorificado, para que los alivie y salve, se administra ungiéndoles con óleo y diciendo las palabras prescritas en los libros litúrgicos.

CAPÍTULO I

DELA CELEBRACIÓN DEL SACRAMENTO

999 Además del Obispo, pueden bendecir el óleo que se emplea en la unción de los enfermos:
lquienes por derecho se equiparan al Obispo diocesano;
2 en caso de necesidad, cualquier presbítero, pero dentro de la celebración del sacramento.
1000 § 1. Las unciones han de hacerse cuidadosamente, con las palabras orden y modo prescritos en los libros litúrgicos; sin embargo, en caso de necesidad, basta una sola unción en la frente, o también en otra parte del cuerpo, diciendo la fórmula completa.
§ 2. El ministro ha de hacer las unciones con la mano, a no ser que una razón grave aconseje el uso de un instrumento.
1001 Los pastores de almas y los familiares del enfermo deben procurar que sea reconfortado en tiempo oportuno con este sacramento.
1002 La celebración común de la unción de los enfermos para varios enfermos al mismo tiempo, que estén debidamente preparados y rectamente dispuestos, puede hacerse de acuerdo con las prescripciones del Obispo diocesano.

CAPÍTULO II

DEL MINISTRO DE LA UNCIÓN DE LOS ENFERMOS

1003 § 1. Todo sacerdote, y sólo él, administra válidamente la unción de los enfermos.
§ 2. Todos los sacerdotes con cura de almas tienen la obligación y el derecho de administrar la unción de los enfermos a los fieles encomendados a su tarea pastoral; pero, por una causa razonable, cualquier otro sacerdote puede administrar este sacramento, con el consentimiento al menos presunto del sacerdote al que antes se hace referencia.
§ 3. Está permitido a todo sacerdote llevar consigo el óleo bendito, de manera que, en caso de necesidad, pueda administrar el sacramento de la unción de los enfermos.

CAPÍTULO III

DE AQUELLOS A QUIENES SE HA DE ADMINISTRAR EL SACRAMENTO DE LA UNCIÓN DE LOS ENFERMOS

1004 § 1. Se puede administrar la unción de los enfermos al fiel que, habiendo llegado al uso de razón, comienza a estar en peligro por enfermedad o vejez.
§ 2. Puede reiterarse este sacramento si el enfermo, una vez recobrada la salud, contrae de nuevo una enfermedad grave, o si, durante la misma enfermedad, el peligro se hace más grave.
1005 En la duda sobre si el enfermo ha alcanzado el uso de razón, sufre una enfermedad grave o ha fallecido ya, adminístresele este sacramento.
1006 Debe administrarse este sacramento a los enfermos que, cuando estaban en posesión de sus facultades, lo hayan pedido al menos de manera implícita.
1007 No se dé la unción de los enfermos a quienes persisten obstinadamente en un pecado grave manifiesto.

TÍTULO VI

DEL ORDEN (Cann. 1008 – 1054)

1008 Mediante el sacramento del orden, por institución divina, algunos de entre los fieles quedan constituidos ministros sagrados, al ser marcados con un carácter indeleble, y así son consagrados y destinados a apacentar el pueblo de Dios según el grado de cada uno, desempeñando en la persona de Cristo Cabeza las funciones de enseñar, santificar y regir.
1009 § 1. Los órdenes son el episcopado, el presbiterado y el diaconado.
§ 2. Se confieren por la imposición de las manos y la oración consecratoria que los libros litúrgicos prescriben para cada grado.

CAPÍTULO I

DE LA CELEBRACIÓN Y MINISTRO DE LA ORDENACIÓN

1010 La ordenación debe celebrarse dentro de una Misa solemne en domingo o en una fiesta de precepto, aunque por razones pastorales puede hacerse también otros días, sin excluir los feriales.
1011 § 1. La ordenación ha de celebrarse generalmente en la catedral; sin embargo, por razones pastorales, puede tener lugar en otra iglesia u oratorio.
§ 2. Deben ser invitados a la ordenación clérigos y otros fieles, de manera que asistan a la celebración en el mayor número posible.
1012 Es ministro de la sagrada ordenación el Obispo consagrado.
1013 A ningún Obispo le es lícito conferir la ordenación episcopal sin que conste previamente el mandato pontificio.
1014 A no ser que la Sede Apostólica lo hubiera dispensado, en la consagración episcopal el Obispo consagrante principal asocie a sí al menos a otros dos Obispos consagrantes; y es muy conveniente que, junto con ellos, todos los Obispos presentes consagren al elegido.
1015 § 1. Cada uno sea ordenado para el presbiterado o el diaconado por el propio Obispo o con legítimas dimisorias del mismo.
§ 2. El Obispo propio, si no está impedido por justa causa, ordenará personalmente a sus súbditos; pero no puede ordenar lícitamente, sin indulto apostólico, a un súbdito de rito oriental.
§ 3. Quien puede dar las dimisorias para las órdenes, puede también conferir personalmente esas mismas órdenes, si tiene carácter episcopal.
1016 Por lo que se refiere a la ordenación de diáconos de quienes deseen adscribirse al clero secular, es Obispo propio el de la diócesis en la que tiene domicilio el ordenando, o el de la diócesis a la cual ha decidido dedicarse; para la ordenación presbiteral de clérigos seculares, es el Obispo de la diócesis a la que el ordenando está incardinado por el diaconado.
1017 El Obispo no puede conferir órdenes fuera del ámbito de su jurisdicción, si no es con licencia del Obispo diocesano.
1018 § 1. Puede dar las dimisorias para los seculares:
1 el Obispo propio, del que trata el О c. 1016;
2 el Administrador apostólico y, con el consentimiento del colegio de consultores, el Administrador diocesano; con el consentimiento del consejo mencionado en el О c. 495 § 2, el Provicario y el Proprefecto apostólico.
§ 2. El Administrador diocesano, el Provicario y el Proprefecto apostólico no deben dar dimisorias a aquellos a quienes fue denegado el acceso a las órdenes por el Obispo diocesano o por el Vicario o Prefecto apostólico.
1019 § 1. Compete dar las dimisorias para el diaconado y para el presbiterado al Superior mayor de un instituto religioso clerical de derecho pontificio o de una sociedad clerical de vida apostólica de derecho pontificio, para sus súbditos adscritos según las constituciones de manera perpetua o definitiva al instituto o a la sociedad.
§ 2. La ordenación de todos los demás miembros de cualquier instituto o sociedad, se rige por el derecho de los clérigos seculares, quedando revocado cualquier indulto concedido a los Superiores.
1020 No deben concederse las dimisorias antes de haber obtenido todos los testimonios y documentos que se exigen por el derecho, a tenor de los cc. О 1050 y О 1051.
1021 Pueden enviarse las dimisorias a cualquier Obispo en comunión con la Sede Apostólica, exceptuados solamente, salvo indulto apostólico, los Obispos de un rito distinto al del ordenando.
1022 Una vez recibidas las legítimas dimisorias, el Obispo no debe ordenar mientras no le conste sin lugar a dudas la autenticidad de las mismas.
1023 Las dimisorias pueden quedar sometidas a limitaciones o ser revocadas por quien las expidió o por su sucesor; sin embargo, una vez dadas, no pierden su eficacia por decaer el derecho del que las concedió.

CAPÍTULO II

DE LOS ORDENANDOS

1024 Sólo el varón bautizado recibe válidamente la sagrada ordenación.
1025 § 1. Para la lícita ordenación de presbítero o de diácono se requiere que, tras realizar las pruebas que prescribe el derecho, el candidato reúna, a juicio del Obispo propio o del Superior mayor competente, las debidas cualidades, que no le afecte ninguna irregularidad o impedimento y que haya cumplido los requisitos previos, a tenor de los О cc. 1033-1039; es necesario, además, que se tengan los documentos indicados en el О c. 1050, y que se haya efectuado el escrutinio prescrito en el О c. 1051.
§ 2. Se requiere también que, a juicio del mismo legítimo Superior, sea considerado útil para el ministerio de la Iglesia.
§ 3. Al Obispo que ordena a un súbdito propio destinado al servicio de otra diócesis, debe constarle que el ordenando quedará adscrito a esa diócesis.
Art. 1
DE LOS REQUISITOS POR PARTE DE LOS ORDENANDOS
1026 Es necesario que quien va a ordenarse goce de la debida libertad; está terminantemente prohibido obligar a alguien, de cualquier modo y por cualquier motivo, a recibir las órdenes, así como apartar de su recepción a uno que es canónicamente idóneo.
1027 Los aspirantes al diaconado y al presbiterado han de ser formados con una esmerada preparación, a tenor del derecho.
1028 Cuide el Obispo diocesano o el Superior competente de que los candidatos, antes de recibir un orden, conozcan debidamente lo que a él se refiere, y las obligaciones que lleva consigo.
1029 Sólo deben ser ordenados aquellos que, según el juicio prudente del Obispo propio o del Superior mayor competente, sopesadas todas las circunstancias, tienen una fe íntegra, están movidos por recta intención, poseen la ciencia debida, gozan de buena fama y costumbres intachables, virtudes probadas y otras cualidades físicas y psíquicas congruentes con el orden que van a recibir.
1030 Sólo por una causa canónica, aunque sea oculta, puede el Obispo propio o el Superior mayor competente prohibir a los diáconos destinados al presbiterado, súbditos suyos, la recepción de este orden, quedando a salvo el recurso conforme a derecho.
1031 § 1. Únicamente debe conferirse el presbiterado a quienes hayan cumplido veinticinco años y gocen de suficiente madurez, dejando además un intersticio al menos de seis meses entre el diaconado y el presbiterado; quienes se destinan al presbiterado pueden ser admitidos al diaconado sólo después de haber cumplido veintitrés años.
§ 2. El candidato al diaconado permanente que no esté casado sólo puede ser admitido a este orden cuando haya cumplido al menos veinticinco años; quien esté casado, únicamente después de haber cumplido al menos treinta y cinco años, y con el consentimiento de su mujer.
§ 3. Las Conferencias Episcopales pueden establecer normas por las que se requiera una edad superior para recibir el presbiterado o el diaconado permanente.
§ 4. Queda reservada a la Sede Apostólica la dispensa de la edad requerida según los § § 1 y
2, cuando el tiempo sea superior a un año.
1032 § 1. Los aspirantes al presbiterado sólo pueden ser promovidos al diaconado después de haber terminado el quinto año del ciclo de estudios filosófico-teológicos.
§ 2. Después de terminar los estudios, el diácono debe tomar parte en la cura pastoral, ejerciendo el orden diaconal, antes de recibir el presbiterado, durante un tiempo adecuado que habrá de determinar el Obispo o el Superior mayor competente.
§ 3. El aspirante al diaconado permanente no debe recibir este orden sin haber cumplido el tiempo de su formación.
Art. 2
DE LOS REQUISITOS PREVIOS PARA LA ORDENACIÓN
1033 Sólo es ordenado lícitamente quien haya recibido el sacramento de la confirmación.
1034 § 1. Ningún aspirante al diaconado o al presbiterado debe recibir la ordenación de diácono o de presbítero sin haber sido admitido antes como candidato, por la autoridad indicada en los cc. О 1016 y О 1019, con el rito litúrgico establecido, previa solicitud escrita y firmada de su puño y letra, que ha de ser aceptada también por escrito por la misma autoridad.
§ 2. Este rito de admisión no es obligatorio para quien está incorporado por los votos a un instituto clerical.
1035 § 1. Antes de que alguien sea promovido al diaconado, tanto permanente como transitorio, es necesario que el candidato haya recibido y haya ejercido durante el tiempo conveniente los ministerios de lector y de acólito.
§ 2. Entre el acolitado y el diaconado debe haber un intersticio por lo menos de seis meses.
1036 Para poder recibir la ordenación de diácono o de presbítero, el candidato debe entregar al Obispo propio o al Superior mayor competente una declaración redactada y firmada de su puño y letra, en la que haga constar que va a recibir el orden espontánea y libremente, y que se dedicará de modo perpetuo al ministerio eclesiástico, al mismo tiempo que solicita ser admitido al orden que aspira a recibir.
1037 El candidato al diaconado permanente que no esté casado, y el candidato al presbiterado, no deben ser admitidos al diaconado antes de que hayan asumido públicamente, ante Dios y ante la Iglesia, la obligación del celibato según la ceremonia prescrita, o hayan emitido votos perpetuos en un instituto religioso.
1038 No puede prohibirse el ejercicio del orden recibido a un diácono que rehuse recibir el presbiterado, a no ser que esté afectado por un impedimento canónico o por otra causa grave que debe juzgar el Obispo diocesano o el Superior mayor competente.
1039 Todos los que van a recibir un orden deben hacer ejercicios espirituales, al menos durante cinco días, en el lugar y de la manera que determine el Ordinario; el Obispo, antes de proceder a la ordenación, debe ser informado de que los candidatos han hecho debidamente esos ejercicios.
Art. 3
DE LAS IRREGULARIDADES Y DE OTROS IMPEDIMENTOS
1040 Quedan excluidos de la recepción de las órdenes quienes estén afectados por algún impedimento, tanto perpetuo, que recibe el nombre de irregularidad, como simple; no se contrae ningún otro impedimento fuera de los que se enumeran en los cánones que siguen.
1041 Son irregulares para recibir órdenes:
1 quien padece alguna forma de amencia u otra enfermedad psíquica por la cual, según el parecer de los peritos, queda incapacitado para desempeñar rectamente el ministerio;
2 quien haya cometido el delito de apostasía, herejía o cisma;
3 quien haya atentado matrimonio, aun sólo civil, estando impedido para contraerlo, bien por el propio vínculo matrimonial, o por el orden sagrado o por voto público perpetuo de castidad, bien porque lo hizo con una mujer ya unida en matrimonio válido o ligada por ese mismo voto;
4 quien haya cometido homicidio voluntario o procurado el aborto habiéndose verificado éste, así como todos aquellos que hubieran cooperado positivamente;
5 quien dolosamente y de manera grave se mutiló a sí mismo o a otro, o haya intentado suicidarse;
6 quien haya realizado un acto de potestad de orden reservado o a los Obispos o los presbíteros, sin haber recibido ese orden o estándole prohibido su ejercicio por una pena canónica declarada o impuesta.
1042 Están simplemente impedidos para recibir las órdenes:
1 el varón casado, a no ser que sea legítimamente destinado al diaconado permanente;
2 quien desempeña un cargo o tarea de administración que se prohibe a los clérigos a tenor de los cc. О 285 y О 286 y debe rendir cuentas, hasta que, dejado ese cargo o tarea y rendido cuentas, haya quedado libre;
3 el neófito, a no ser que, a juicio del Ordinario, haya sido suficientemente probado.
1043 Los fieles están obligados a manifestar al Ordinario o al párroco, antes de la ordenación, los impedimentos para la recepción de las órdenes de los que tengan noticia.
1044 § 1. Son irregulares para ejercer las órdenes recibidas:
1 quien ha recibido ilegítimamente las órdenes, estando afectado por una irregularidad;
2 quien ha cometido el delito del que trata el О c. 1041, 2, si el delito es público;
3 quien ha cometido algún delito de los que trata el О c. 1041, 3 , 4 , 5 , 6.
§ 2. Están impedidos para ejercer las órdenes recibidas:
1 quien ha recibido ilegítimamente las ordenes estando afectado por un impedimento;
2 quien sufre de amencia o de otra enfermedad psíquica de la que se trata en el О c. 1041, 1, hasta que el Ordinario, habiendo consultado a un experto, le permita el ejercicio del orden.
1045 La ignorancia de las irregularidades y de los impedimentos no exime de los mismos.
1046 Las irregularidades e impedimentos se multiplican cuando provienen de diversas causas; pero no por repetición de una misma causa, salvo que se trate de irregularidad por homicidio voluntario o por haber procurado un aborto si éste se produce.
1047 § 1. Se reserva exclusivamente a la Sede Apostólica la dispensa de todas las irregularidades si el hecho en que se basan hubiera sido llevado al fuero judicial.
§ 2. También se le reserva la dispensa de las siguientes irregularidades e impedimentos para recibir las órdenes:
1 de la irregularidad por delitos públicos a los que se refiere el О c. 1041, 2 y 3;
2 de la irregularidad por delito tanto público como oculto, al que se refiere О el c.1041, 4;
3 del impedimento indicado en el О c. 1042, 1.
§ 3. También se reserva a la Sede Apostólica la dispensa de las irregularidades para el ejercicio del orden recibido, de las que se trata en el О c. 1041, 3, sólo en los casos públicos, y en el 4 del mismo canon, también en los casos ocultos.
§ 4. El Ordinario puede dispensar de las irregularidades e impedimentos no reservados a la
Santa Sede.
1048 En los casos ocultos más urgentes, si no se puede acudir al Ordinario, o a la Penitenciaría cuando se trate de las irregularidades indicadas en el О c. 1041, 3 y 4, y hay peligro de grave daño o de infamia, puede ejercer un orden quien está impedido por alguna irregularidad para ejercerlo, quedando sin embargo en pie la obligación de recurrir cuanto antes al Ordinario o a la Penitenciaría, sin indicar el nombre y por medio de un confesor.
1049 § 1. En las preces para obtener la dispensa de las irregularidades e impedimentos se han de indicar todas las irregularidades y todos los impedimentos; sin embargo, la dispensa general vale también para lo que no se haya manifestado de buena fe, exceptuadas las irregularidades de las que se trata en el О c. 1041, 4 y aquellas otras que hubieran sido llevadas al fuero judicial, pero no para lo que se haya ocultado de mala fe.
§ 2. Si se trata de irregularidad por homicidio voluntario o por aborto procurado, para la validez de la dispensa se ha de hacer constar también el número de delitos.
§ 3. La dispensa general de irregularidades e impedimentos para recibir las órdenes vale respecto a todos los órdenes.
Art. 4
DE LOS DOCUMENTOS QUE SE REQUIEREN Y DEL ESCRUTINIO
1050 Para que alguien pueda acceder a las sagradas órdenes se requieren los siguientes documentos:
1 el certificado de los estudios realizados a tenor del О c. 1032;
2 tratándose de la ordenación de presbíteros, el certificado de que han recibido el diaconado;
3 tratándose de la ordenación de diáconos, el certificado de bautismo y de confirmación, así como de que han recibido los ministerios a los que se refiere el О c. 1035; y asimismo el certificado de que han hecho la declaración prescrita en el О c. 1036, y, si se trata de un
casado que va a ser promovido al diaconado permanente los certificados de matrimonio y de consentimiento de su mujer.
1051 Por lo que se refiere a la investigación de las cualidades que se requieren en el ordenando, deben observarse las prescripciones siguientes:
1 el rector del seminario o de la casa de formación ha de certificar que el candidato posee las cualidades necesarias para recibir el orden, es decir, doctrina recta, piedad sincera, buenas costumbres y aptitud para ejercer el ministerio; e igualmente, después de la investigación oportuna, hará constar su estado de salud física y psíquica;
2 para que la investigación sea realizada convenientemente, el Obispo diocesano o el Superior mayor puede emplear otros medios que le parezcan útiles, atendiendo a las circunstancias de tiempo y de lugar, como son las cartas testimoniales, las proclamas u otras informaciones.
1052 § 1. Para que el Obispo que confiere la ordenación por derecho propio pueda proceder a ella, debe tener constancia de que se han recibido los documentos indicados en el О c. 1050, y de que se ha probado de manera positiva la idoneidad del candidato, mediante la investigación realizada según derecho.
§ 2. Para que un Obispo ordene a un súbdito ajeno, basta que las dimisorias atestigüen que se tienen esos documentos, que se ha hecho el escrutinio a tenor del derecho, y que consta la idoneidad del candidato; si el ordenando es miembro de un instituto religioso o de una sociedad de vida apostólica, las dimisorias deben además dar fe de que ha sido recibido en el instituto o sociedad de modo definitivo y es súbdito del Superior que da las dimisorias.
§ 3. Si, a pesar de todo esto, el Obispo duda con razones ciertas de la idoneidad del candidato para recibir las órdenes, no lo debe ordenar.

CAPÍTULO III

DE LA INSCRIPCIÓN Y CERTIFICADO DE LA ORDENACIÓN REALIZADA

1053 § 1. Al terminar la ordenación, deben anotarse en un libro especial cuidadosamente custodiado en la curia del lugar donde se ha administrado el sacramento, el nombre de cada ordenando y del ministro que lo ordenó, así como el lugar y el día de la ordenación, y se archivarán también con diligencia todos los documentos referentes a cada una de las ordenaciones.
§ 2. El Obispo debe dar a cada ordenando un certificado auténtico de la ordenación recibida; y si éstos fueron ordenados con dimisorias por un Obispo ajeno, mostrarán a su vez ese documento a su Ordinario propio, para que se anote la ordenación en un libro especial que se guardará en el archivo.
1054 El Ordinario del lugar, tratándose de seculares, o el Superior mayor competente, si se trata de sus súbditos, debe comunicar la ordenación al párroco del lugar del bautismo de cada ordenando, para que lo anote en el libro de bautismos, a tenor del О c. 535 § 2.

TÍTULO VII

DEL MATRIMONIO (Cann. 1055 – 1165)

1055 § 1. La alianza matrimonial, por la que el varón y la mujer constituyen entre sí un consorcio de toda la vida, ordenado por su misma índole natural al bien de los cónyuges y a la
generación y educación de la prole, fue elevada por Cristo Señor a la dignidad de sacramento entre bautizados.
§ 2. Por tanto, entre bautizados, no puede haber contrato matrimonial válido que no sea por eso mismo sacramento.
1056 Las propiedades esenciales del matrimonio son la unidad y la indisolubilidad, que en el matrimonio cristiano alcanzan una particular firmeza por razón del sacramento.
1057 § 1. El matrimonio lo produce el consentimiento de las partes legítimamente manifestado entre personas jurídicamente hábiles, consentimiento que ningún poder humano puede suplir.
§ 2. El consentimiento matrimonial es el acto de la voluntad, por el cual el varón y la mujer se entregan y aceptan mutuamente en alianza irrevocable para constituir el matrimonio.
1058 Pueden contraer matrimonio todos aquellos a quienes el derecho no se lo prohibe.
1059 El matrimonio de los católicos, aunque sea católico uno solo de los contrayentes, se rige no sólo por el derecho divino sino también por el canónico, sin perjuicio de la competencia de la potestad civil sobre los efectos meramente civiles del mismo matrimonio.
1060 El matrimonio goza del favor del derecho; por lo que en la duda se ha de estar por la validez del matrimonio mientras no se pruebe lo contrario.
1061 § 1 El matrimonio válido entre bautizados se llama sólo rato, si no ha sido consumado; rato y consumado, si los cónyuges han realizado de modo humano el acto conyugal apto de por sí para engendrar la prole, al que el matrimonio se ordena por su misma naturaleza y mediante el cual los cónyuges se hacen una sola carne.
§ 2. Una vez celebrado el matrimonio, si los cónyuges han cohabitado, se presume la consumación, mientras no se pruebe lo contrario.
§ 3. El matrimonio inválido se llama putativo, si fue celebrado de buena fe al menos por uno de los contrayentes, hasta que ambos adquieran certeza de la nulidad.
1062 § 1. La promesa de matrimonio, tanto unilateral como bilateral, a la que se llama esponsales, se rige por el derecho particular que haya establecido la Conferencia Episcopal, teniendo en cuenta las costumbres y las leyes civiles, si las hay.
§ 2. La promesa de matrimonio no da origen a una acción para pedir la celebración del mismo; pero si para el resarcimiento de daños, si en algún modo es debido.

CAPÍTULO I

DE LA ATENCIÓN PASTORAL Y DE LO QUE DEBE PRECEDER A LA CELEBRACIÓN DEL MATRIMONIO

1063 Los pastores de almas están obligados a procurar que la propia comunidad eclesiástica preste a los fieles asistencia para que el estado matrimonial se mantenga en el espíritu cristiano y progrese hacia la perfección. Ante todo, se ha de prestar esta asistencia:
1 mediante la predicación, la catequesis acomodada a los menores, a los jóvenes y a los adultos, e incluso con los medios de comunicación social, de modo que los fieles adquieran
formación sobre el significado del matrimonio cristiano y sobre la tarea de los cónyuges y padres cristianos;
2 por la preparación personal para contraer matrimonio, por la cual los novios se dispongan para la santidad y las obligaciones de su nuevo estado;
3 por una fructuosa celebración litúrgica del matrimonio, que ponga de manifiesto que los cónyuges se constituyen en signo del misterio de unidad y amor fecundo entre Cristo y la Iglesia y que participan de él;
4 por la ayuda prestada a los casados, para que, manteniendo y defendiendo fielmente la alianza conyugal, lleguen a una vida cada vez más santa y más plena en el ámbito de la propia familia.
1064 Corresponde al Ordinario del lugar cuidar de que se organice debidamente esa asistencia, oyendo también, si parece conveniente, a hombres y mujeres de experiencia y competencia probadas.
1065 § 1. Los católicos aún no confirmados deben recibir el sacramento de la confirmación antes de ser admitidos al matrimonio, si ello es posible sin dificultad grave.
§ 2. Para que reciban fructuosamente el sacramento del matrimonio, se recomienda encarecidamente que los contrayentes acudan a los sacramentos de la penitencia y de la santísima Eucaristía.
1066 Antes de que se celebre el matrimonio debe constar que nada se opone a su celebración válida y lícita.
1067 La Conferencia Episcopal establecerá normas sobre el examen de los contrayentes, así como sobre las proclamas matrimoniales u otros medios oportunos para realizar las investigaciones que deben necesariamente preceder al matrimonio, de manera que, diligentemente observadas, pueda el párroco asistir al matrimonio.
1068 En peligro de muerte, si no pueden conseguirse otras pruebas, basta, a no ser que haya indicios en contra, la declaración de los contrayentes, bajo juramento según los casos, de que están bautizados y libres de todo impedimento.
1069 Todos los fieles están obligados a manifestar al párroco o al Ordinario del lugar, antes de la celebración del matrimonio, los impedimentos de que tengan noticia.
1070 Si realiza las investigaciones alguien distinto del párroco a quien corresponde asistir al matrimonio, comunicará cuanto antes su resultado al mismo párroco, mediante documento auténtico.
1071 § 1. Excepto en caso de necesidad, nadie debe asistir sin licencia del Ordinario del lugar:
1 al matrimonio de los vagos;
2 al matrimonio que no puede ser reconocido o celebrado según la ley civil;
3 al matrimonio de quien esté sujeto a obligaciones naturales nacidas de una unión precedente, hacia la otra parte o hacia los hijos de esa unión;
4 al matrimonio de quien notoriamente hubiera abandonado la fe católica;
5 al matrimonio de quien esté incurso en una censura;
6 al matrimonio de un menor de edad, si sus padres lo ignoran o se oponen razonablemente;
7 al matrimonio por procurador, del que se trata en el О c. 1105.
§ 2. El Ordinario del lugar no debe conceder licencia para asistir al matrimonio de quien haya abandonado notoriamente la fe católica, si no es observando con las debidas adaptaciones lo establecido en el О c. 1125.
1072 Procuren los pastores de almas disuadir de la celebración del matrimonio a los jóvenes que aún no han alcanzado la edad en la que según las costumbres de la región se suele contraer.

CAPÍTULO II

DE LOS IMPEDIMENTOS DIRIMENTES EN GENERAL

1073 El impedimento dirimente inhabilita a la persona para contraer matrimonio válidamente.
1074 Se considera público el impedimento que puede probarse en el fuero externo; en caso contrario es oculto.
1075 § 1. Compete de modo exclusivo a la autoridad suprema de la Iglesia declarar auténticamente cuándo el derecho divino prohibe o dirime el matrimonio.
§ 2. Igualmente, sólo la autoridad suprema tiene el derecho a establecer otros impedimentos respecto a los bautizados.
1076 Queda reprobada cualquier costumbre que introduzca un impedimento nuevo o sea contraria a los impedimentos existentes.
1077 § 1. Puede el Ordinario del lugar prohibir en un caso particular el matrimonio a sus propios súbditos dondequiera que residan y a todos los que de hecho moren dentro de su territorio, pero sólo temporalmente, por causa grave y mientras ésta dure.
§ 2. Sólo la autoridad suprema de la Iglesia puede añadir a esta prohibición una cláusula dirimente.
1078 § 1. Exceptuados aquellos impedimentos cuya dispensa se reserva a la Sede Apostólica, el Ordinario del lugar puede dispensar de todos los impedimentos de derecho eclesiástico a sus propios súbditos, cualquiera que sea el lugar en el que residen, y a todos los que de hecho moran en su territorio.
§ 2. Los impedimentos cuya dispensa se reserva a la Sede Apostólica son:
1 el impedimento que proviene de haber recibido las sagradas órdenes o del voto público perpetuo de castidad en un instituto religioso de derecho pontificio;
2 el impedimento de crimen, del que se trata en el О c. 1090.
§ 3. Nunca se concede dispensa del impedimento de consanguinidad en línea recta o en segundo grado de línea colateral.
1079 § 1. En peligro de muerte, el Ordinario del lugar puede dispensar a sus propios súbditos, cualquiera que sea el lugar donde residen, y a todos los que de hecho moran en su territorio, tanto de la forma que debe observarse en la celebración del matrimonio como de todos y cada uno de los impedimentos de derecho eclesiástico, ya sean públicos ya ocultos excepto el impedimento surgido del orden sagrado del presbiterado.
§ 2. En las mismas circunstancias de las que se trata en el § 1, pero sólo para los casos en que ni siquiera sea posible acudir al Ordinario del lugar, tienen la misma facultad de dispensar el párroco, el ministro sagrado debidamente delegado y el sacerdote o diácono que asisten al matrimonio de que trata el О c. 1116 § 3. En peligro de muerte, el confesor goza de la potestad de dispensar en el fuero interno de los impedimentos ocultos, tanto en la confesión sacramental como fuera de ella.
§ 4. En el caso del que se trata en el § 2, se considera que no es posible acudir al Ordinario del lugar si sólo puede hacerse por telégrafo o teléfono.
1080 § 1. Siempre que el impedimento se descubra cuando ya está todo preparado para las nupcias, y el matrimonio no pueda retrasarse sin peligro de daño grave hasta que se obtenga la dispensa de la autoridad competente, gozan de la potestad de dispensar de todos los impedimentos, exceptuados los que se enumeran en el О c. 1078 § 2, 1, el Ordinario del lugar y, siempre que el caso sea oculto, todos los que se mencionan en el О c. 1079 § § 2 y 3, observando las condiciones que allí se prescriben.
§ 2. Esta potestad vale también para convalidar un matrimonio, si existe el mismo peligro en la demora y no hay tiempo para recurrir a la Sede Apostólica, o al Ordinario del lugar cuando se trate de impedimentos de los que puede dispensar.
1081 Tanto el párroco como el sacerdote o el diácono, a los que se refiere el О c. 1079
§2, han de comunicar inmediatamente al Ordinario del lugar la dispensa concedida para el fuero externo; y ésta debe anotarse en el libro de matrimonios.
1082 A no ser que el rescripto de la Penitenciaria determine otra cosa, la dispensa de un impedimento oculto concedida en el fuero interno no sacramental se anotará en el libro que debe guardarse en el archivo secreto de la curia; y no es necesaria ulterior dispensa para el fuero externo, si el impedimento oculto llegase más tarde a hacerse público.
inválido el matrimonio entre dos personas, una de las cuales fue bautizada en la Iglesia católica o recibida en su seno y no se ha apartado de ella por acto formal, y otra no bautizada.
§ 2. No se dispense este impedimento si no se cumplen las condiciones indicadas en los cc.
О 1125 y О 1126.
§ 3. Si al contraer el matrimonio, una parte era comúnmente tenida por bautizada o su bautismo era dudoso, se ha de presumir, conforme al О c. 1060, la validez del matrimonio hasta que se pruebe con certeza que uno de los contrayentes estaba bautizado y el otro no.
1087 Atentan inválidamente el matrimonio quienes han recibido las órdenes sagradas.
1088 Atentan inválidamente el matrimonio quienes están vinculados por voto público perpetuo de castidad en un instituto religioso.
1089 No puede haber matrimonio entre un hombre y una mujer raptada o al menos retenida con miras a contraer matrimonio con ella, a no ser que después la mujer, separada del raptor y hallándose en lugar seguro y libre, elija voluntariamente el matrimonio.
1090 § 1. Quien, con el fin de contraer matrimonio con una determinada persona, causa la muerte del cónyuge de ésta o de su propio cónyuge, atenta inválidamente ese matrimonio.
§ 2. También atentan inválidamente el matrimonio entre sí quienes con una cooperación mutua, física o moral, causaron la muerte del cónyuge.
1091 § 1. En línea recta de consanguinidad, es nulo el matrimonio entre todos los ascendientes y descendientes, tanto legítimos como naturales.
§ 2. En línea colateral, es nulo hasta el cuarto grado inclusive.
§ 3. El impedimento de consanguinidad no se multiplica.
§ 4. Nunca debe permitirse el matrimonio cuando subsiste alguna duda sobre si
las partes son consanguíneas en algún grado de línea recta o en segundo grado de línea colateral.
1092 La afinidad en línea recta dirime el matrimonio en cualquier grado.
1093 El impedimento de pública honestidad surge del matrimonio inválido después de instaurada la vida en común o del concubinato notorio o público; y dirime el matrimonio en el primer grado de línea recta entre el varón y las consanguíneas de la mujer y viceversa.
1094 No pueden contraer válidamente matrimonio entre sí quienes están unidos por parentesco legal proveniente de la adopción, en línea recta o en segundo grado de línea colateral.

CAPÍTULO IV

DEL CONSENTIMIENTO MATRIMONIAL

1095 Son incapaces de contraer matrimonio:
1 quienes carecen de suficiente uso de razón;
2 quienes tienen un grave defecto de discreción de juicio acerca de los derechos y deberes esenciales del matrimonio que mutuamente se han de dar y aceptar;
3 quienes no pueden asumir las obligaciones esenciales del matrimonio por causas de naturaleza psíquica.
1096 § 1. Para que pueda haber consentimiento matrimonial, es necesario que los contrayentes no ignoren al menos que el matrimonio es un consorcio permanente entre un varón y una mujer, ordenado a la procreación de la prole mediante una cierta cooperación sexual.
§ 2. Esta ignorancia no se presume después de la pubertad.
1097 § 1. El error acerca de la persona hace inválido el matrimonio.
§ 2. El error acerca de una cualidad de la persona, aunque sea causa del contrato, no dirime el matrimonio, a no ser que se pretenda esta cualidad directa y principalmente.
1098 Quien contrae el matrimonio engañado por dolo, provocado para obtener su consentimiento, acerca de una cualidad del otro contrayente, que por su naturaleza puede perturbar gravemente el consorcio de vida conyugal, contrae inválidamente.
1099 El error acerca de la unidad, de la indisolubilidad o de la dignidad sacramental del matrimonio, con tal que no determine a la voluntad, no vicia el consentimiento matrimonial.
1100 La certeza o la opinión acerca de la nulidad del matrimonio no excluye necesariamente el consentimiento matrimonial.
1101 § 1. El consentimiento interno de la voluntad se presume que está conforme con las palabras o signos empleados al celebrar el matrimonio.
§ 2. Pero si uno o ambos contrayentes excluyen con un acto positivo de la voluntad el matrimonio mismo, o un elemento esencial del matrimonio, o una propiedad esencial, contraen inválidamente.
1102 § 1. No puede contraerse válidamente matrimonio bajo condición de futuro.
§ 2. El matrimonio contraído bajo condición de pasado o de presente es válido o no, según que se verifique o no aquello que es objeto de la condición.
§ 3. Sin embargo, la condición que trata el § 2 no puede ponerse lícitamente sin licencia escrita del Ordinario del lugar.
1103 Es inválido el matrimonio contraído por violencia o por miedo grave proveniente de una causa externa, incluso el no inferido con miras al matrimonio, para librarse del cual alguien se vea obligado a casarse.
1104 § 1. Para contraer válidamente matrimonio es necesario que ambos contrayentes se hallen presentes en un mismo lugar, o en persona o por medio de un procurador.
§ 2. Expresen los esposos con palabras el consentimiento matrimonial; o, si no pueden hablar, con signos equivalentes.
1105 § 1. Para contraer válidamente matrimonio por procurador, se requiere:
1 que se haya dado mandato especial para contraer con una persona determinada;
2 que el procurador haya sido designado por el mandante, y desempeñe personalmente esa función.
§ 2. Para la validez del mandato se requiere que esté firmado por el mandante y, además, por el párroco o el Ordinario del lugar donde se da el mandato, o por un sacerdote delegado por uno de ellos, o al menos por dos testigos; o debe hacerse mediante documento auténtico a tenor del derecho civil.
§ 3. Si el mandante no puede escribir, se ha de hacer constar esta circunstancia en el mandato, y se añadirá otro testigo, que debe firmar también el escrito; en caso contrario, el mandato es nulo.
§ 4. Si el mandante, antes de que el procurador haya contraído en su nombre, revoca el mandato o cae en amencia, el matrimonio es inválido, aunque el procurador o el otro contrayente lo ignoren.
1106 El matrimonio puede contraerse mediante intérprete, pero el párroco no debe asistir si no le consta la fidelidad del intérprete.
1107 Aunque el matrimonio se hubiera contraído inválidamente por razón de un impedimento o defecto de forma, se presume que el consentimiento prestado persevera, mientras no conste su revocación.

CAPÍTULO V

DE LA FORMA DE CELEBRAR EL MATRIMONIO

1108 § 1. Solamente son válidos aquellos matrimonios que se contraen ante el Ordinario del lugar o el párroco, o un sacerdote o diácono delegado por uno de ellos para que asistan, y ante dos testigos, de acuerdo con las reglas establecidas en los cánones que siguen, y quedando a salvo las excepciones de que se trata en los cc. О 144, О 1112 § 1, О 1116 y О
1127 § § 1 y 2.
§ 2. Se entiende que asiste al matrimonio sólo aquel que, estando presente, pide la manifestación del consentimiento de los contrayentes y la recibe en nombre de la Iglesia.
1109 El Ordinario del lugar y el párroco, a no ser que por sentencia o por decreto estuvieran excomulgados, o en entredicho, o suspendidos del oficio, o declarados tales, en virtud del oficio asisten válidamente en su territorio a los matrimonios no sólo de los súbditos, sino también de los que no son súbditos, con tal de que uno de ellos sea de rito latino.
1110 El Ordinario y el párroco personales, en razón de su oficio sólo asisten válidamente al matrimonio de aquellos de los que uno al menos es súbdito suyo, dentro de los límites de su jurisdicción.
1111 § 1. El Ordinario del lugar y el párroco, mientras desempeñan válidamente su oficio, pueden delegar a sacerdotes y a diáconos la facultad, incluso general, de asistir a los matrimonios dentro de los límites de su territorio.
§ 2. Para que sea válida la delegación de la facultad de asistir a los matrimonios debe otorgarse expresamente a personas determinadas; si se trata de una delegación especial, ha de darse para un matrimonio determinado, y si se trata de una delegación general, debe concederse por escrito.
1112 § 1. Donde no haya sacerdotes ni diáconos, el Obispo diocesano, previo voto favorable de la Conferencia Episcopal y obtenida licencia de la Santa Sede, puede delegar a laicos para que asistan a los matrimonios.
§ 2. Se debe elegir un laico idóneo, capaz de instruir a los contrayentes y apto para celebrar debidamente la liturgia matrimonial.
1113 Antes de conceder una delegación especial, se ha de cumplir todo lo establecido por el derecho para comprobar el estado de libertad.
1114 Quien asiste al matrimonio actúa ilícitamente si no le consta el estado de libertad de los contrayentes a tenor del derecho y si, cada vez que asiste en virtud de una delegación general, no pide licencia al párroco, cuando es posible.
1115 Se han de celebrar los matrimonios en la parroquia donde uno de los contrayentes tiene su domicilio o cuasidomicilio o ha residido durante un mes, o, si se trata de vagos, en la parroquia donde se encuentran en ese momento; con licencia del Ordinario propio o del párroco propio se pueden celebrar en otro lugar.
1116 § 1. Si no hay alguien que sea competente conforme al derecho para asistir al matrimonio, o no se puede acudir a él sin grave dificultad, quienes pretenden contraer verdadero matrimonio pueden hacerlo válida y lícitamente estando presentes sólo los testigos:
1 en peligro de muerte;
2 fuera de peligro de muerte, con tal de que se prevea prudentemente que esa situación va a prolongarse durante un mes.
§ 2. En ambos casos, si hay otro sacerdote o diácono que pueda estar presente, ha de ser llamado y debe presenciar el matrimonio juntamente con los testigos, sin perjuicio de la validez del matrimonio sólo ante testigos.
1117 La forma arriba establecida se ha de observar si al menos uno de los contrayentes fue bautizado en la Iglesia católica o recibido en ella y no se ha apartado de ella por acto formal, sin perjuicio de lo establecido en el О c. 1127 § 2.
1118 § 1. El matrimonio entre católicos o entre una parte católica y otra parte bautizada no católica se debe celebrar en una iglesia parroquial; con licencia del Ordinario del lugar o del párroco puede celebrarse en otra iglesia u oratorio.
§ 2. El Ordinario del lugar puede permitir la celebración del matrimonio en otro lugar conveniente.
§ 3. El matrimonio entre una parte católica y otra no bautizada podrá celebrarse en una iglesia o en otro lugar conveniente.
1119 Fuera del caso de necesidad, en la celebración del matrimonio se deben observar los ritos prescritos en los libros litúrgicos aprobados por la Iglesia o introducidos por costumbres legítimas.
1120 Con el reconocimiento de la Santa Sede, la Conferencia Episcopal puede elaborar un rito propio del matrimonio, congruente con los usos de los lugares y de los pueblos adaptados al espíritu cristiano; quedando, sin embargo, en pie la ley según la cual quien asiste al matrimonio estando personalmente presente, debe pedir y recibir la manifestación del consentimiento de los contrayentes.
1121 § 1. Después de celebrarse el matrimonio, el párroco del lugar donde se celebró o quien hace sus veces, aunque ninguno de ellos hubiera asistido al matrimonio, debe anotar cuanto antes en el registro matrimonial los nombres de los cónyuges, del asistente y de los testigos, y el lugar y día de la celebración, según el modo prescrito por la Conferencia Episcopal o por el Obispo diocesano.
§ 2. Cuando se contrae el matrimonio según lo previsto en el О c. 1116, el sacerdote o el diácono, si estuvo presente en la celebración, o en caso contrario los testigos, están obligados
solidariamente con los contrayentes a comunicar cuanto antes al párroco o al Ordinario del lugar que se ha celebrado el matrimonio.
§ 3. Por lo que se refiere al matrimonio contraído con dispensa de la forma canónica, el Ordinario del lugar que concedió la dispensa debe cuidar de que se anote la dispensa y la celebración en el registro de matrimonios, tanto de la curia como de la parroquia propia de la parte católica, cuyo párroco realizó las investigaciones acerca del estado de libertad; el cónyuge católico está obligado a notificar cuanto antes al mismo Ordinario y al párroco que se ha celebrado el matrimonio, haciendo constar también el lugar donde se ha contraído, y la forma pública que se ha observado.
1122 § 1. El matrimonio ha de anotarse también en los registros de bautismos en los que está inscrito el bautismo de los cónyuges.
§ 2. Si un cónyuge no ha contraído matrimonio en la parroquia en la que fue bautizado, el párroco del lugar en el que se celebró debe enviar cuanto antes notificación del matrimonio contraído al párroco del lugar donde se administró el bautismo.
1123 Cuando se convalida un matrimonio para el fuero externo, o es declarado nulo, o se disuelve legítimamente por una causa distinta de la muerte, debe comunicarse esta circunstancia al párroco del lugar donde se celebró el matrimonio, para que se haga como está mandado la anotación en los registros de matrimonio y de bautismo.

CAPÍTULO VI

DE LOS MATRIMONIOS MIXTOS

1124 Está prohibido, sin licencia expresa de la autoridad competente, el matrimonio entre dos personas bautizadas, una de las cuales haya sido bautizada en la Iglesia católica o recibida en ella después del bautismo y no se haya apartado de ella mediante un acto formal, y otra adscrita a una Iglesia o comunidad eclesial que no se halle en comunión plena con la Iglesia católica.
1125 Si hay una causa justa y razonable, el Ordinario del lugar puede conceder esta licencia;
pero no debe otorgarla si no se cumplen las condiciones que siguen:
1 que la parte católica declare que está dispuesta a evitar cualquier peligro de apartarse de la fe, y prometa sinceramente que hará cuanto le sea posible para que toda la prole se bautice y se eduque en la Iglesia católica;
2 que se informe en su momento al otro contrayente sobre las promesas que debe hacer la parte católica, de modo que conste que es verdaderamente consciente de la promesa y de la obligación de la parte católica;
3 que ambas partes sean instruidas sobre los fines y propiedades esenciales del matrimonio, que no pueden ser excluidos por ninguno de los dos.
1126 Corresponde a la Conferencia Episcopal determinar tanto el modo según el cual han de hacerse estas declaraciones y promesas, que son siempre necesarias, como la manera de que quede constancia de las mismas en el fuero externo y de que se informe a la parte no católica.
1127 § 1. En cuanto a la forma que debe emplearse en el matrimonio mixto, se han de observar las prescripciones del О c. 1108; pero si contrae matrimonio una parte católica con otra no católica de rito oriental, la forma canónica se requiere únicamente para la licitud; pero
se requiere para la validez la intervención de un ministro sagrado, observadas las demás prescripciones del derecho.
§ 2. Si hay graves dificultades para observar la forma canónica, el Ordinario del lugar de la parte católica tiene derecho a dispensar de ella en cada caso, pero consultando al Ordinario del lugar en que se celebra el matrimonio y permaneciendo para la validez la exigencia de alguna forma pública de celebración; compete a la Conferencia Episcopal establecer normas para que dicha dispensa se conceda con unidad de criterio.
§ 3. Se prohibe que, antes o después de la celebración canónica a tenor del § 1, haya otra celebración religiosa del mismo matrimonio para prestar o renovar el consentimiento matrimonial; asimismo, no debe hacerse una ceremonia religiosa en la cual, juntos el asistente católico y el ministro no católico y realizando cada uno de ellos su propio rito, pidan el consentimiento de los contrayentes.
1128 Los Ordinarios del lugar y los demás pastores de almas deben cuidar de que no falte al cónyuge católico, y a los hijos nacidos de matrimonio mixto, la asistencia espiritual para cumplir sus obligaciones y han de ayudar a los cónyuges a fomentar la unidad de su vida conyugal y familiar.
1129 Las prescripciones de los cc. О 1127 y О 1128 se aplican también a los matrimonios para los que obsta el impedimento de disparidad de cultos, del que trata el О c. 1086 § 1.

CAPÍTULO VII

DE LA CELEBRACIÓN DEL MATRIMONIO EN SECRETO

1130 Por causa grave y urgente, el Ordinario del lugar puede permitir que el matrimonio se celebre en secreto.
1131 El permiso para celebrar el matrimonio en secreto lleva consigo:
1 que se lleven a cabo en secreto las investigaciones que han de hacerse antes del matrimonio;
2 que el Ordinario del lugar, el asistente, los testigos y los cónyuges guarden secreto del matrimonio celebrado.
1132 Cesa para el Ordinario del lugar la obligación de guardar secreto, de la que se trata en el О c. 1131, 2, si por la observancia del secreto hay peligro inminente de escándalo grave o de grave injuria a la santidad del matrimonio, y así debe advertirlo a las partes antes de la celebración del matrimonio.
1133 El matrimonio celebrado en secreto se anotará sólo en un registro especial, que se ha de guardar en el archivo secreto de la curia.

CAPÍTULO VIII

DE LOS EFECTOS DEL MATRIMONIO

1134 Del matrimonio válido se origina entre los cónyuges un vínculo perpetuo y exclusivo por su misma naturaleza; además, en el matrimonio cristiano los cónyuges son fortalecidos y quedan como consagrados por un sacramento peculiar para los deberes y la dignidad de su estado.
1135 Ambos cónyuges tienen igual obligación y derecho respecto a todo aquello que pertenece al consorcio de la vida conyugal.
1136 Los padres tienen la obligación gravísima y el derecho primario de cuidar en la medida de sus fuerzas de la educación de la prole, tanto física, social y cultural como moral y religiosa.
1137 Son legítimos los hijos concebidos o nacidos de matrimonio válido o putativo.
1138 § 1. El matrimonio muestra quién es el padre, a no ser que se pruebe lo contrario con razones evidentes.
§ 2. Se presumen legítimos los hijos nacidos al menos 180 días después de celebrarse el matrimonio, o dentro de 300 días a partir de la disolución de la vida conyugal.
1139 Los hijos ilegítimos se legitiman por el matrimonio subsiguiente de los padres tanto válido como putativo, o por rescripto de la Santa Sede.
1140 Por lo que se refiere a los efectos canónicos, los hijos legitimados se equiparan en todo a los legítimos, a no ser que en el derecho se disponga expresamente otra cosa.

CAPÍTULO IX

DE LA SEPARACIÓN DE LOS CÓNYUGES

Art. 1
DE LA DISOLUCIÓN DEL VÍNCULO
1141 El matrimonio rato y consumado no puede ser disuelto por ningún poder humano, ni por ninguna causa fuera de la muerte.
1142 El matrimonio no consumado entre bautizados, o entre parte bautizada y parte no bautizada, puede ser disuelto con causa justa por el Romano Pontífice, a petición de ambas partes o de una de ellas, aunque la otra se oponga.
1143 § 1. El matrimonio contraído por dos personas no bautizadas se disuelve por el privilegio paulino en favor de la fe de la parte que ha recibido el bautismo, por el mismo hecho de que ésta contraiga un nuevo matrimonio, con tal de que la parte no bautizada se separe.
§ 2. Se considera que la parte no bautizada se separa, si no quiere cohabitar con la parte bautizada, o cohabitar pacíficamente sin ofensa del Creador, a no ser que ésta, después de recibir el bautismo, le hubiera dado un motivo justo para separarse.
1144 § 1. Para que la parte bautizada contraiga válidamente un nuevo matrimonio se debe siempre interpelar a la parte no bautizada:
1 si quiere también ella recibir el bautismo;
2 si quiere al menos cohabitar pacíficamente con la parte bautizada, sin ofensa del Creador.
§ 2. Esta interpelación debe hacerse después del bautismo; sin embargo, con causa grave, el
Ordinario del lugar puede permitir que se haga antes, e incluso dispensar de ella, tanto antes
como después del bautismo, con tal de que conste, al menos por un procedimiento sumario y extrajudicial, que no pudo hacerse o que hubiera sido inútil.
1145 § 1. La interpelación se hará normalmente por la autoridad del Ordinario del lugar de la parte convertida; este Ordinario ha de conceder al otro cónyuge, si lo pide, un plazo para responder, adviertiéndole sin embargo de que, pasado inútilmente ese plazo, su silencio se entenderá como respuesta negativa.
§ 2. Si la forma arriba indicada no puede observarse, es válida y también lícita la interpelación hecha, incluso de modo privado, por la parte convertida.
§ 3. En los dos casos anteriores, debe constar legítimamente en el fuero externo que se ha hecho la interpelación y cuál ha sido su resultado.
1146 La parte bautizada tiene derecho a contraer nuevo matrimonio con otra persona católica:
1 si la otra parte responde negativamente a la interpelación, o si legítimamente no se hizo ésta;
2 si la parte no bautizada, interpelada o no, habiendo continuado la cohabitación pacífica sin ofensa al Creador, se separa después sin causa justa, quedando en pie lo que prescriben los cc. О 1144 y О 1145.
1147 Sin embargo, por causa grave, el Ordinario del lugar puede conceder que la parte bautizada, usando el privilegio paulino, contraiga matrimonio con parte no católica, bautizada o no, observando también las prescripciones de los cánones sobre los matrimonios mixtos.
1148 § 1. Al recibir el bautismo en la Iglesia católica un no bautizado que tenga simultáneamente varias mujeres tampoco bautizadas, si le resulta duro permanecer con la primera de ellas, puede quedarse con una de las otras, apartando de sí las demás. Lo mismo vale para la mujer no bautizada que tenga simultáneamente varios maridos no bautizados.
§ 2. En los casos que trata el § 1, el matrimonio se ha de contraer según la forma legítima, una vez recibido el bautismo, observando también, si es del caso, las prescripciones sobre los matrimonios mixtos y las demás disposiciones del derecho.
§ 3. Teniendo en cuenta la condición moral, social y económica de los lugares y de las personas, el Ordinario del lugar ha de cuidar de que, según las normas de la justicia, de la caridad cristiana y de la equidad natural, se provea suficientemente a las necesidades de la primera mujer y de las demás que hayan sido apartadas.
1149 El no bautizado a quien, una vez recibido el bautismo en la Iglesia Católica, no le es posible restablecer la cohabitación con el otro cónyuge no bautizado por razón de cautividad o de persecución, puede contraer nuevo matrimonio, aunque la otra parte hubiera recibido entretanto el bautismo, quedando en vigor lo que prescribe el О c. 1141.
1150 En caso de duda, el privilegio de la fe goza del favor del derecho. Art. 2
DE LA SEPARACIÓN PERMANECIENDO EL VÍNCULO
1151 Los cónyuges tienen el deber y el derecho de mantener la convivencia conyugal, a no ser que les excuse una causa legítima.
1152 § 1. Aunque se recomienda encarecidamente que el cónyuge, movido por la caridad cristiana y teniendo presente el bien de la familia, no niegue el perdón a la comparte adúltera ni interrumpa la vida matrimonial, si a pesar de todo no perdonase expresa o tácitamente esa culpa, tiene derecho a romper la convivencia conyugal, a no ser que hubiera consentido en el adulterio, o hubiera sido causa del mismo, o él también hubiera cometido adulterio.
§ 2. Hay condonación tácita si el cónyuge inocente, después de haberse cerciorado del adulterio, prosigue espontáneamente en el trato marital con el otro cónyuge; la condonación se presume si durante seis meses continúa la convivencia conyugal, sin haber recurrido a la autoridad eclesiástica o civil.
§ 3. Si el cónyuge inocente interrumpe por su propia voluntad la convivencia conyugal, debe proponer en el plazo de seis meses causa de separación ante la autoridad eclesiástica competente, la cual, ponderando todas las circunstancias, ha de considerar si es posible mover al cónyuge inocente a que perdone la culpa y no se separe para siempre.
1153 § 1. Si uno de los cónyuges pone en grave peligro espiritual o corporal al otro o a la prole, o de otro modo hace demasiado dura la vida en común, proporciona al otro un motivo legítimo para separarse, con autorización del Ordinario del lugar y, si la demora implica un peligro, también por autoridad propia.
§ 2. Al cesar la causa de la separación, se ha de restablecer siempre la convivencia conyugal, a no ser que la autoridad eclesiástica determine otra cosa.
1154 Realizada la separación de los cónyuges, hay que proveer siempre de modo oportuno a la debida sustentación y educación de los hijos.
1155 El cónyuge inocente puede admitir de nuevo al otro a la vida conyugal, y es de alabar que así lo haga; y en ese caso, renuncia al derecho de separarse.

CAPÍTULO X

DE LA CONVALIDACIÓN DEL MATRIMONIO

Art. 1
DE LA CONVALIDACIÓN SIMPLE
1156 § 1. Para convalidar el matrimonio que es nulo por causa de un impedimento dirimente, es necesario que cese el impedimento o se obtenga dispensa del mismo, y que renueve el consentimiento por lo menos el cónyuge que conocía la existencia del impedimento.
§ 2. Esta renovación se requiere por derecho eclesiástico para la validez de la convalidación, aunque ya desde el primer momento ambos contrayentes hubieran dado su consentimiento y no lo hubiesen revocado posteriormente.
1157 La renovación del consentimiento debe ser un nuevo acto de voluntad sobre el matrimonio por parte de quien sabe u opina que fue nulo desde el comienzo.
1158 § 1. Si el impedimento es público, ambos contrayentes han de renovar el consentimiento en la forma canónica, quedando a salvo lo que prescribe el c.
1127 § 2. Si el impedimento no puede probarse, basta que el consentimiento se renueve privadamente y en secreto por el contrayente que conoce la existencia del impedimento, con tal de que el otro persevere en el consentimiento que dio; o por ambos contrayentes, si los dos conocen la existencia del impedimento.
1159 § 1. El matrimonio nulo por defecto de consentimiento se convalida si consiente quien antes no había consentido, con tal de que persevere el consentimiento dado por la otra parte.
§ 2. Si no puede probarse el defecto de consentimiento, basta que privadamente y en secreto preste su consentimiento quien no lo había dado.
§ 3. Si el defecto de consentimiento puede probarse, es necesario que el consentimiento se preste en forma canónica.
1160 Para que se haga válido un matrimonio nulo por defecto de forma, debe contraerse de nuevo en forma canónica, sin perjuicio de lo que prescribe el О c. 1127 § 2.
Art. 2
DE LA SANACIÓN EN RAÍZ
1161 § 1. La sanación en la raíz de un matrimonio nulo es la convalidación del mismo, sin que haya de renovarse el consentimiento, concedida por la autoridad competente; y lleva consigo la dispensa del impedimento, si lo hay, y de la forma canónica, si no se observó, así como la retrotracción al pasado de los efectos canónicos.
§ 2. La convalidación tiene lugar desde el momento en el que se concede la gracia; y se entiende que la retrotracción alcanza hasta el momento en el que se celebró el matrimonio, a no ser que se diga expresamente otra cosa.
§ 3. Sólo debe concederse la sanación en la raíz cuando sea probable que las partes quieren perseverar en la vida conyugal.
1162 § 1. Si falta el consentimiento en las dos partes o en una de ellas, el matrimonio no puede sanarse en la raíz, tanto si el consentimiento faltó desde el comienzo, como si fue dado en el primer momento y luego fue revocado.
§ 2. Si faltó el consentimiento en el comienzo, pero fue dado posteriomente, puede concederse la sanación a partir del momento en el que se prestó el consentimiento.
1163 § 1. Puede sanarse el matrimonio nulo por impedimento o por defecto de la forma legítima, con tal de que persevere el consentimiento de ambas partes.
§ 2. El matrimonio nulo por un impedimento de derecho natural o divino positivo sólo puede sanarse una vez que haya cesado el impedimento.
1164 La sanación puede también concederse ignorándolo una de las partes o las dos; pero no debe otorgarse sin causa grave.
1165 § 1. La sanación en la raíz puede ser concedida por la Sede Apostólica.
§ 2. Puede ser concedida por el Obispo diocesano en cada caso, aun cuando concurran varios motivos de nulidad en un mismo matrimonio, cumpliéndose las condiciones establecidas en el О c. 1125 para la sanación de los matrimonios mixtos; pero no puede
otorgarla el Obispo si existe un impedimento cuya dispensa se reserva a la Sede Apostólica conforme al О c. 1078 § 2, o se trata de un impedimento de derecho natural o divino positivo que ya haya cesado.

PARTE II

DE LOS DEMAS ACTOS DEL CULTO DIVINO

TÍTULO I

DE LOS SACRAMENTALES (Cann. 1166 – 1172)

1166 Los sacramentales son signos sagrados, por los que, a imitación en cierto modo de los sacramentos, se significan y se obtienen por intercesión de la Iglesia unos efectos principalmente espirituales.
1167 § 1. Sólo la Sede Apostólica puede establecer nuevos sacramentales, interpretar auténticamente los que existen y suprimir o modificar alguno de ellos.
§ 2. En la confección o administración de los sacramentales, deben observarse diligentemente los ritos y fórmulas aprobados por la autoridad de la Iglesia.
1168 Es ministro de los sacramentales el clérigo provisto de la debida potestad; pero, según lo establecido en los libros litúrgicos y a juicio del Ordinario, algunos sacramentales pueden ser administrados también por laicos que posean las debidas cualidades.
1169 § 1. Pueden realizar válidamente consagraciones y dedicaciones quienes gozan del carácter episcopal, y también aquellos presbíteros a los que se les permite por el derecho o por concesión legítima.
§ 2. Cualquier presbítero puede impartir bendiciones, exceptuadas aquellas que se reservan al Romano Pontífice o a los Obispos.
§ 3. El diácono sólo puede impartir aquellas bendiciones que se le permiten expresamente en el derecho.
1170 Las bendiciones se han de impartir en primer lugar a los católicos, pero pueden darse también a los catecúmenos e incluso a los no católicos, a no ser que obste una prohibición de la Iglesia.
1171 Se han de tratar con reverencia las cosas sagradas destinadas al culto mediante dedicación o bendición, y no deben emplearse para un uso profano o impropio, aunque pertenezcan a particulares.
1172 § 1. Sin licencia peculiar y expresa del Ordinario del lugar, nadie puede realizar legítimamente exorcismos sobre los posesos.
§ 2. El Ordinario del lugar concederá esta licencia solamente a un presbítero piadoso, docto, prudente y con integridad de vida.

TÍTULO II

DE LA LITURGIA DE LAS HORAS (Cann. 1173 – 1175)

1173 La Iglesia, ejerciendo la función sacerdotal de Cristo, celebra la liturgia de las horas, por la que oyendo a Dios que habla a su pueblo y recordando el misterio de la salvación, le alaba sin cesar con el canto y la oración al mismo tiempo que ruega por la salvación de todo el mundo.
1174 § 1. La obligación de celebrar la liturgia de las horas, vincula a los clérigos según la norma del О c. 276 § 2, 3; y a los miembros de los institutos de vida consagrada y sociedades de vida apostólica, conforme a sus constituciones.
§ 2. Se invita encarecidamente también a los demás fieles a que, según las circunstancias, participen en la liturgia de las horas, puesto que es acción de la Iglesia.
1175 Al celebrar la liturgia de las horas, se ha de procurar observar el curso natural de cada hora en la medida de lo posible.

TÍTULO III

DE LAS EXEQUIAS ECLESIÁSTICAS (Cann. 1176 – 1785)

1176 § 1. Los fieles difuntos han de tener exequias eclesiásticas conforme al derecho.
§ 2. Las exequias eclesiásticas, con las que la Iglesia obtiene para los difuntos la ayuda espiritual y honra sus cuerpos, y a la vez proporciona a los vivos el consuelo de la esperanza, se han de celebrar según las leyes litúrgicas.
§ 3. La Iglesia aconseja vivamente que se conserve la piadosa costumbre de sepultar el cadáver de los difuntos; sin embargo, no prohibe la cremación, a no ser que haya sido elegida por razones contrarias a la doctrina cristiana.

CAPÍTULO I

DE LA CELEBRACIÓN DE LAS EXEQUIAS

1177 § 1. Las exequias por un fiel difunto deben celebrarse generalmente en su propia iglesia parroquial.
§ 2. Sin embargo, se permite a todos los fieles, o a aquellos a quienes compete disponer acerca de las exequias de un fiel difunto, elegir otra iglesia para el funeral, con el consentimiento de quien la rige y habiéndolo comunicado al párroco propio del difunto.
§ 3. Si el fallecimiento tiene lugar fuera de la parroquia propia y no se traslada a ella el cadáver ni se ha elegido legítimamente una iglesia para el funeral, las exequias se celebrarán en la iglesia de la parroquia donde acaeció el fallecimiento, a no ser que el derecho particular designe otra.
1178 Las exequias del Obispo diocesano se celebrarán en su iglesia catedral, a no ser que hubiera elegido otra.
1179 Las exequias de los religiosos o miembros de sociedades de vida apostólica, se celebrarán generalmente en la propia iglesia u oratorio por el Superior, si el instituto o sociedad son clericales; o por el capellán en los demás casos.
1180 § 1. Si la parroquia tiene cementerio propio, los fieles han de ser enterrados en él, a no ser que el mismo difunto o aquellos a quienes compete cuidar de su sepultura hubieran elegido legítimamente otro cementerio.
§ 2. A no ser que el derecho se lo prohiba, todos pueden elegir el cementerio en el que han de ser sepultados.
1181 Por lo que se refiere a las oblaciones con ocasión de los funerales, obsérvense las prescripciones del О c. 1264, evitando sin embargo cualquier acepción de personas, o que los pobres queden privados de las exequias debidas.
1182 Una vez terminado el entierro, se ha de hacer la debida anotación en el libro de difuntos conforme al derecho particular.

CAPÍTULO II

DE AQUELLOS A QUIENES SE HA DE CONCEDER O DENEGAR LAS EXEQUIAS ECLESIÁSTICAS

1183 § 1. Por lo que se refiere a las exequias, los catecúmenos se equiparan a los fieles.
§ 2. El Ordinario del lugar puede permitir que se celebren exequias eclesiásticas por aquellos niños que sus padres deseaban bautizar, pero murieron antes de recibir el bautismo.
§ 3. Según el juicio prudente del Ordinario del lugar, se pueden conceder exequias eclesiásticas a los bautizados que estaban adscritos a una Iglesia o comunidad eclesial no católica, con tal de que no conste la voluntad contraria de éstos, y no pueda hacerlas su ministro propio.
1184 § 1. Se han de negar las exequias eclesiásticas, a no ser que antes de la muerte hubieran dado alguna señal de arrepentimiento:
1 a los notoriamente apóstatas, herejes o cismáticos;
2 a los que pidieron la cremación de su cadáver por razones contrarias a la fe cristiana;
3 a los demás pecadores manifiestos, a quienes no pueden concederse las exequias eclesiásticas sin escándalo público de los fieles.
§ 2. En el caso de que surja alguna duda, hay que consultar al Ordinario del lugar y atenerse a sus disposiciones.
1185 A quien ha sido excluido de las exequias eclesiásticas se le negará también cualquier
Misa exequial.

TÍTULO IV

DEL CULTO DE LOS SANTOS, DE LAS IMAGENES SAGRADAS Y DE LAS RELIQUIAS (Cann. 1186 – 1190)

1186 Con el fin de promover la santificación del pueblo de Dios, la Iglesia recomienda a la peculiar y filial veneración de los fieles la Bienaventurada siempre Virgen María, Madre de Dios, a quien Cristo constituyó Madre de todos los hombres; asimismo promueve el culto verdadero y auténtico de los demás Santos, con cuyo ejemplo se edifican los fieles y con cuya intercesión son protegidos.
1187 Sólo es lícito venerar con culto público a aquellos siervos de Dios que hayan
sido incluidos por la autoridad de la Iglesia en el catálogo de los Santos o de los Beatos.
1188 Debe conservarse firmemente el uso de exponer a la veneración de los fieles imágenes sagradas en las iglesias; pero ha de hacerse en número moderado y guardando el orden debido, para que no provoquen extrañeza en el pueblo cristiano ni den lugar a una devoción desviada.
1189 Cuando hayan de ser reparadas imágenes expuestas a la veneración de los fieles en iglesias u oratorios, que son preciosas por su antigüedad, por su valor artístico o por el culto que se les tributa, nunca se procederá a su restauración sin licencia del Ordinario dada por escrito; y éste, antes de concederla, debe consultar a personas expertas.
1190 § 1. Está terminantemente prohibido vender reliquias sagradas.
§ 2. Las reliquias insignes así como aquellas otras que gozan de gran veneración
del pueblo no pueden en modo alguno enajenarse válidamente o trasladarse a perpetuidad sin licencia de la Sede Apostólica.
§ 3. Lo prescrito en el § 2 vale también para aquellas imágenes que, en una iglesia, gozan de gran veneración por parte del pueblo.

TÍTULO V

DEL VOTO Y DEL JURAMENTO (Cann. 11191 – 1204)

CAPÍTULO I DEL VOTO

1191 § 1. El voto, es decir, la promesa deliberada y libre hecha a Dios de un bien posible y mejor, debe cumplirse por la virtud de la religión.
§ 2. A no ser que se lo prohiba el derecho, todos los que gozan del conveniente uso de razón son capaces de emitir un voto.
§ 3. Es nulo ipso iure el voto hecho por miedo grave e injusto, o por dolo.
1192 § 1. El voto es público, si lo recibe el Superior legítimo en nombre de la Iglesia; en caso contrario es privado.
§ 2. Es solemne, si la Iglesia lo reconoce como tal; en caso contrario es simple.
§ 3. Es personal, cuando se promete una acción por parte de quien lo emite; real, cuando se promete alguna cosa; mixto, el que participa de la naturaleza del voto personal y del real.
1193 De por sí, el voto obliga solamente a quien lo ha emitido.
1194 Cesa el voto por transcurrir el tiempo prefijado para cumplir la obligación, por cambio sustancial de la materia objeto de la promesa, por no verificarse la condición de la que depende el voto o por venir a faltar su causa final, por dispensa y por conmutación.
1195 Quien tiene potestad sobre la materia del voto, puede suspender la obligación de éste durante el tiempo en el que su cumplimiento le cause un perjuicio.
1196 Además del Romano Pontífice, pueden dispensar, con justa causa, de los votos privados, con tal de que la dispensa no lesione un derecho adquirido por otros:
1 el Ordinario del lugar y el párroco, respecto a todos sus súbditos y también a los transeúntes;
2 el Superior de un instituto religioso o de una sociedad de vida apostólica, siempre que sean clericales y de derecho pontificio, por lo que se refiere a los miembros, novicios y personas que viven día y noche en una casa del instituto o de la sociedad;
3 aquellos a quienes la Sede Apostólica o el Ordinario del lugar hubiesen delegado la potestad de dispensar.
1197 Quien emitió un voto privado, puede conmutar la obra prometida por otra mejor o igualmente buena; y puede conmutarla por un bien inferior aquel que tiene potestad de dispensar a tenor del О c. 1196.
1198 Los votos emitidos antes de la profesión religiosa quedan suspendidos mientras el que los emitió permanezca en el instituto religioso.

CAPÍTULO II DEL JURAMENTO

1199 § 1. El juramento, es decir, la invocación del Nombre de Dios como testigo de la verdad, sólo puede prestarse con verdad, con sensatez y con justicia.
§ 2. El juramento que los cánones exigen o admiten no puede prestarse válidamente por medio de un procurador.
1200 §1. Quien jura libremente que hará algo adquiere una peculiar obligación de religión de cumplir aquello que corroboró con juramento.
§ 2. El juramento arrancado por dolo, violencia o miedo grave es nulo ipso iure.
1201 §1. El juramento promisorio sigue la naturaleza y las condiciones del acto al cual va unido.
§ 2. Si se corrobora con juramento un acto que redunda directamente en daño de otros o en perjuicio del bien público o de la salvación eterna, el acto no adquiere por eso ninguna firmeza.
1202 Cesa la obligación proveniente de un juramento promisorio:
1 si la condona aquél en cuyo provecho se había hecho el juramento;
2 si cambia sustancialmente la materia del juramento o, por haberse modificado las circunstancias, resulta mala o totalmente indiferente, o, finalmente, impide un bien mayor;
3 por faltar la causa final o no verificarse la condición bajo la cual se hizo el juramento;
4 por dispensa o conmutación conforme al О c. 1203.
1203 Quienes tienen potestad para suspender, dispensar o conmutar un voto, gozan de la misma potestad y por igual razón respecto al juramento promisorio; pero si la dispensa del juramento redunda en perjuicio de otros que rehúsan condonar la obligación, sólo la Sede Apostólica puede dispensar de ese juramento.
1204 El juramento se ha de interpretar estrictamente, según el derecho y la intención del que lo emite o, si éste actúa dolosamente, según la intención de aquél a quien se presta el juramento.

PARTE III

DE LOS TIEMPOS Y LUGARES SAGRADOS

TÍTULO I

DE LOS LUGARES SAGRADOS (Cann. 1205 – 1243)

1205 Son lugares sagrados aquellos que se destinan al culto divino o a la sepultura de los fieles mediante la dedicación o bendición prescrita por los libros litúrgicos.
1206 La dedicación de un lugar corresponde al Obispo diocesano y a aquellos que se le equiparan por el derecho; tales personas pueden encomendar a cualquier Obispo o, en casos excepcionales, a un presbítero, el encargo de realizar esa dedicación en su territorio.
1207 Los lugares sagrados son bendecidos por el Ordinario; sin embargo la bendición de las iglesias se reserva al Obispo diocesano; pero ambos pueden delegar en un presbítero.
1208 Se ha de levantar acta de la dedicación o bendición de una iglesia, y asimismo de la bendición de un cementerio; se guardará un ejemplar en la curia diocesana, y otro en el archivo de la iglesia.
1209 La dedicación o bendición de un lugar, con tal de que no perjudique a nadie, se prueban suficientemente por un solo testigo libre de toda sospecha.
1210 En un lugar sagrado sólo puede admitirse aquello que favorece el ejercicio y el fomento del culto, de la piedad y de la religión, y se prohibe lo que no esté en consonancia con la santidad del lugar. Sin embargo, el Ordinario puede permitir, en casos concretos, otros usos, siempre que no sean contrarios a la santidad del lugar.
1211 Los lugares sagrados quedan violados cuando, con escándalo de los fieles, se cometen en ellos actos gravemente injuriosos que, a juicio del Ordinario del lugar, revisten tal gravedad y son tan contrarios a la santidad del lugar, que en ellos no se puede ejercer el culto hasta que se repare la injuria por un rito penitencial a tenor de los libros litúrgicos.
1212 Los lugares sagrados pierden su dedicación o bendición si resultan destruidos en gran parte o si son reducidos permanentemente a usos profanos por decreto del Ordinario o de hecho.
1213 La autoridad eclesiástica ejerce libremente sus poderes y funciones en los lugares sagrados.

CAPÍTULO I DE LAS IGLESIAS

1214 Por iglesia se entiende un edificio sagrado destinado al culto divino, al que los fieles tienen derecho a entrar para la celebración, sobre todo pública, del culto divino.
1215 § 1. No puede edificarse una iglesia sin el consentimiento expreso del Obispo diocesano, dado por escrito.
§ 2. El Obispo diocesano no debe dar el consentimiento a no ser que, oído el consejo presbiteral y los rectores de las iglesias vecinas, juzgue que la nueva iglesia puede servir para el bien de las almas y que no faltarán los medios necesarios para edificarla y para sostener en ella el culto divino.
§ 3. También los institutos religiosos deben obtener licencia del Obispo diocesano, antes de edificar una iglesia en un lugar fijo y determinado, aun cuando ya tuvieran su consentimiento para establecer una nueva casa en la diócesis o ciudad.
1216 En la edificación y reparación de iglesias, teniendo en cuenta el consejo de los peritos, deben observarse los principios y normas de la liturgia y del arte sagrado.
1217 § 1. Concluida la construcción en la forma debida, la nueva iglesia debe dedicarse o al menos bendecirse cuanto antes, según las leyes litúrgicas.
§ 2. Dedíquense con rito solemne las iglesias, sobre todo las catedrales y parroquiales.
1218 Cada iglesia ha de tener su propio título, que no puede cambiarse una vez hecha la dedicación.
1219 En la iglesia legítimamente dedicada o bendecida pueden realizarse todos los actos del culto divino, sin perjuicio de los derechos parroquiales.
1220 § 1. Procuren todos aquellos a quienes corresponde, que en las iglesias haya la limpieza y pulcritud que convienen a la casa de Dios, y evítese en ellas cualquier cosa que no esté en consonancia con la santidad del lugar.
§ 2. Para proteger los bienes sagrados y preciosos, deben emplearse los cuidados ordinarios de conservación y las oportunas medidas de seguridad.
1221 La entrada a la iglesia debe ser libre y gratuita durante el tiempo de las celebraciones sagradas.
1222 § 1. Si una iglesia no puede emplearse en modo alguno para el culto divino y no hay posibilidad de repararla, puede ser reducida por el Obispo diocesano a un uso profano no sórdido.
§ 2. Cuando otras causas graves aconsejen que una iglesia deje de emplearse para el culto divino, el Obispo diocesano, oído el consejo presbiteral, puede reducirla a un uso profano no sórdido, con el consentimiento de quienes legítimamente mantengan derechos sobre ella, y con tal de que por eso no sufra ningún detrimento el bien de las almas.

CAPÍTULO II

DE LOS ORATORIOS Y CAPILLAS PRIVADAS

1223 Con el nombre de oratorio se designa un lugar destinado al culto divino con licencia del Ordinario, en beneficio de una comunidad o grupo de fieles que acuden allí, al cual también pueden tener acceso otros fieles, con el consentimiento del Superior competente.
1224 § 1. El Ordinario no debe conceder la licencia requerida para establecer un oratorio, antes de visitar personalmente o por medio de otro el lugar destinado a oratorio y de considerarlo dignamente instalado.
§ 2. Una vez concedida la licencia, el oratorio no puede destinarse a usos profanos sin autorización del mismo Ordinario.
1225 En los oratorios legítimamente constituidos pueden realizarse todas las celebraciones sagradas, a no ser las exceptuadas por el derecho, por prescripción del Ordinario del lugar, o que lo impidan las normas litúrgicas.
1226 Con el nombre de capilla privada se designa un lugar destinado al culto divino, con licencia del Ordinario del lugar en beneficio de una o varias personas físicas.
1227 Los Obispos pueden tener una capilla privada, que goza de los mismos derechos que un oratorio.
1228 Sin perjuicio de lo que prescribe el О c. 1227, para celebrar la Misa u otras funciones sagradas en las demás capillas privadas se requiere licencia del Ordinario del lugar.
1229 Conviene que los oratorios y las capillas privadas se bendigan según el rito prescrito en los libros litúrgicos; y deben reservarse exclusivamente para el culto divino y quedar libres de cualquier uso doméstico.

CAPÍTULO III

DE LOS SANTUARIOS

1230 Con el nombre de santuario se designa una iglesia u otro lugar sagrado al que, por un motivo peculiar de piedad, acuden en peregrinación numerosos fieles, con aprobación del Ordinario del lugar.
1231 Se requiere la aprobación de la Conferencia Episcopal para que un santuario pueda llamarse nacional; y la aprobación de la Santa Sede, para que se le denomine internacional.
1232 § 1. Corresponde al Ordinario del lugar aprobar los estatutos de un santuario diocesano; a la Conferencia Episcopal, los de un santuario nacional; y sólo a la Santa Sede los de un santuario internacional.
§ 2. En los estatutos se han de determinar sobre todo el fin, la autoridad del rector, y el dominio y administración de los bienes.
1233 Se pueden conceder determinados privilegios a los santuarios cuando así lo aconsejen las circunstancias del lugar, la concurrencia de peregrinos y, sobre todo, el bien de los fieles.
1234 § 1. En los santuarios se debe proporcionar abundantemente a los fieles los medios de salvación, predicando con diligencia la palabra de Dios y fomentando con esmero la vida litúrgica principalmente mediante la celebración de la Eucaristía y de la penitencia, y practicando también otras formas aprobadas de piedad popular.
§ 2. En los santuarios o en lugares adyacentes, consérvense visiblemente y custódiense con seguridad, los exvotos de arte popular y de piedad.

CAPÍTULO IV DE LOS ALTARES

1235 § 1. El altar, o mesa sobre la que se celebra el Sacrificio eucarístico, se llama fijo si se construye formando una sola pieza con el suelo, de manera que no pueda moverse; y móvil, si puede trasladarse de lugar.
§ 2. Conviene que en todas las iglesias haya un altar fijo; y en los demás lugares destinados a celebraciones sagradas, el altar puede ser fijo o móvil.
1236 § 1. Según la práctica tradicional de la Iglesia, la mesa del altar fijo ha de ser de piedra, y además de un solo bloque de piedra natural; sin embargo, a juicio de la Conferencia Episcopal, puede emplearse otra materia digna y sólida; las columnas o la base pueden ser de cualquier material.
§ 2. El altar móvil puede ser de cualquier materia sólida, que esté en consonancia con el uso litúrgico.
1237 § 1. Se deben dedicar los altares fijos, y dedicar o bendecir los móviles, según los ritos prescritos en los libros litúrgicos.
§ 2. Debe observarse la antigua tradición de colocar bajo el altar fijo reliquias de Mártires o de otros Santos, según las normas litúrgicas.
1238 § 1. El altar pierde su dedicación o bendición conforme al О c. 1212.
§ 2. Por la reducción de la iglesia u otro lugar sagrado a usos profanos, los altares fijos o móviles no pierden la dedicación o bendición.
1239 § 1. El altar tanto fijo como móvil, se ha de reservar solamente al culto divino, excluido absolutamente cualquier uso profano.
§ 2. Ningún cadáver puede estar enterrado bajo el altar; en caso contrario, no es lícito celebrar en él la Misa.

CAPÍTULO V

DE LOS CEMENTERIOS

1240 § 1. Donde sea posible, la Iglesia debe tener cementerios propios, o al menos un espacio en los cementerios civiles bendecido debidamente, destinado a la sepultura de los fieles.
§ 2. Si esto no es posible, ha de bendecirse individualmente cada sepultura.
1241 § 1. Las parroquias y los institutos religiosos pueden tener cementerio propio.
§ 2. También otras personas jurídicas o familias pueden tener su propio cementerio o panteón, que se bendecirá a juicio del Ordinario del lugar.
1242 No deben enterrarse cadáveres en las iglesias, a no ser que se trate del Romano Pontífice o de sepultar en su propia iglesia a los Cardenales o a los Obispos diocesanos, incluso «eméritos».
1243 Deben establecerse por el derecho particular las normas oportunas sobre el funcionamiento de los cementerios, especialmente para proteger y resaltar su carácter sagrado.

TÍTULO II

DE LOS TIEMPOS SAGRADOS (Cann. 1244 – 1253)

1244 § 1. Corresponde exclusivamente a la autoridad suprema de la Iglesia establecer, trasladar o suprimir los días de fiestas y los días de penitencia comunes para toda la Iglesia, sin perjuicio de lo establecido en el О c. 1246 § 2.
§ 2. Los Obispos diocesanos pueden señalar especiales días de fiesta o de penitencia para sus diócesis o lugares, pero sólo a modo de acto.
1245 Quedando a salvo el derecho de los Obispos diocesanos contenido en el О c. 87, con causa justa y según las prescripciones del Obispo diocesano, el párroco puede conceder, en casos particulares, dispensa de la obligación de guardar un día de fiesta o de penitencia, o conmutarla por otras obras piadosas; y lo mismo puede hacer el Superior de un instituto religioso o de una sociedad de vida apostólica, si son clericales de derecho pontificio, respecto a sus propios súbditos y a otros que viven día y noche en la casa.

CAPÍTULO I

DE LOS DÍAS DE FIESTA

1246 § 1. El domingo, en el que se celebra el misterio pascual, por tradición apostólica ha de observarse en toda la Iglesia como fiesta primordial de precepto. Igualmente deben observarse los días de Navidad, Epifanía, Ascensión, Santísimo Cuerpo y Sangre de Cristo, Santa María Madre de Dios, Inmaculada Concepción y Asunción, San José, Santos Apóstoles Pedro y Pablo, y, finalmente, Todos los Santos.
§ 2. Sin embargo, la Conferencia Episcopal, previa aprobación de la Sede Apostólica, puede suprimir o trasladar a domingo algunas de las fiestas de precepto.
1247 El domingo y las demás fiestas de precepto los fieles tienen obligación de participar en la Misa; y se abstendrán además de aquellos trabajos y actividades que impidan dar culto a Dios, gozar de la alegría propia del día del Señor, o disfrutar del debido descanso de la mente y del cuerpo.
1248 § 1. Cumple el precepto de participar en la Misa quien asiste a ella, dondequiera que se celebre en un rito católico, tanto el día de la fiesta como el día anterior por la tarde.
§ 2. Cuando falta el ministro sagrado u otra causa grave hace imposible la participación en la celebración eucarística, se recomienda vivamente que los fieles participen en la liturgia de la Palabra, si ésta se celebra en la iglesia parroquial o en otro lugar sagrado conforme a lo prescrito por el Obispo diocesano, o permanezcan en oración durante el tiempo debido personalmente, en familia, o, si es oportuno, en grupos familiares.

CAPÍTULO II

DE LOS DÍAS DE PENITENCIA

1249 Todos los fieles, cada uno a su modo, están obligados por ley divina a hacer penitencia; sin embargo, para que todos se unan en alguna práctica común de penitencia, se han fijado unos días penitenciales, en los que se dediquen los fieles de manera especial a la oración, realicen obras de piedad y de caridad y se nieguen a sí mismos, cumpliendo con mayor
fidelidad sus propias obligaciones y, sobre todo, observando el ayuno y la abstinencia, a tenor de los cánones que siguen.
1250 En la Iglesia universal, son días y tiempos penitenciales todos los viernes del año y el tiempo de cuaresma.
1251 Todos los viernes, a no ser que coincidan con una solemnidad, debe guardarse la abstinencia de carne, o de otro alimento que haya determinado la Conferencia Episcopal; ayuno y abstinencia se guardarán el miércoles de Ceniza y el Viernes Santo.
1252La ley de la abstinencia obliga a los que han cumplido catorce años; la del ayuno, a todos los mayores de edad, hasta que hayan cumplido cincuenta y nueve años. Cuiden sin embargo los pastores de almas y los padres de que también se formen en un auténtico espíritu de penitencia quienes, por no haber alcanzado la edad, no están obligados al ayuno o a la abstinencia.
1253 La Conferencia Episcopal puede determinar con más detalle el modo de observar el ayuno y la abstinencia, así como sustituirlos en todo o en parte por otras formas de penitencia, sobre todo por obras de caridad y prácticas de piedad.

LIBRO V

DE LOS BIENES TEMPORALES DE LA IGLESIA (Cann. 1254 – 1268)

1254 § 1. Por derecho nativo, e independientemente de la potestad civil, la Iglesia católica puede adquirir, retener, administrar y enajenar bienes temporales para alcanzar sus propios fines.
§ 2. Fines propios son principalmente los siguientes: sostener el culto divino, sustentar honestamente al clero y demás ministros, y hacer las obras de apostolado sagrado y de caridad, sobre todo con los necesitados.
1255 La Iglesia universal y la Sede Apostólica, y también las Iglesias particulares y cualquier otra persona jurídica, tanto pública como privada, son sujetos capaces de adquirir, retener, administrar y enajenar bienes temporales, según la norma jurídica.
1256 El dominio de los bienes corresponde bajo la autoridad suprema del Romano Pontífice, a la persona jurídica que los haya adquirido legítimamente.
1257 § 1. Todos los bienes temporales que pertenecen a la Iglesia universal, a la Sede Apostólica o a otras personas jurídicas públicas en la Iglesia, son bienes eclesiásticos, y se rigen por los cánones que siguen, así como por los propios estatutos.
§ 2. Los bienes temporales de una persona jurídica privada se rigen por sus estatutos propios, y no por estos cánones, si no se indica expresamente otra cosa.
1258 En los cánones que siguen, con el nombre de Iglesia se designa, no sólo la Iglesia universal o la Sede Apostólica, sino también cualquier persona pública en la Iglesia, a no ser que conste otra cosa por el contexto o por la naturaleza misma del asunto.

TÍTULO I

DE LA ADQUISICIÓN DE BIENES (Cann. 1259 – 1272)

1259 La Iglesia puede adquirir bienes temporales por todos los modos justos, de derecho natural o positivo, que estén permitidos a otros.
1260 La Iglesia tiene el derecho nativo de exigir de los fieles los bienes que necesita para sus propios fines.
1261 § 1. Los fieles tienen libertad para aportar bienes temporales en favor de la Iglesia.
§ 2. El Obispo diocesano debe advertir a los fieles y urgirles de manera oportuna sobre la obligación de que trata el О c. 222 § 1.
1262 Presten ayuda a la Iglesia los fieles mediante las subvenciones que se les pidan y según las normas establecidas por la Conferencia Episcopal.
1263 Para subvenir a las necesidades de la diócesis, el Obispo diocesano tiene derecho a imponer un tributo moderado a las personas jurídicas públicas sujetas a su jurisdicción, que sea proporcionado a sus ingresos, oído el consejo de asuntos económicos y el consejo presbiteral; respecto a las demás personas físicas y jurídicas sólo se le permite imponer una contribución extraordinaria y moderada, en caso de grave necesidad y en las mismas condiciones, quedando a salvo las leyes y costumbres particulares que le reconozcan más amplios derechos.
1264 Al no ser que el derecho disponga otra cosa, corresponde a la reunión de Obispos de cada provincia:
1 determinar las tasas que se han de pagar por los actos de potestad ejecutiva graciosa o por la ejecución de los rescriptos de la Sede Apostólica, y que han de ser aprobadas por la Sede Apostólica;
2 determinar las oblaciones que han de hacerse con ocasión de la administración de los sacramentos y sacramentales.
1265 § 1. Sin perjuicio del derecho de los religiosos mendicantes, está prohibido a toda persona privada, tanto física como jurídica, hacer cuestaciones para cualquier institución o finalidad piadosa o eclesiástica, sin licencia escrita del Ordinario propio y del Ordinario del lugar.
§ 2. Sobre la cuestación de limosnas, la Conferencia Episcopal puede dictar normas, que han de observar todos, incluso aquellos que, por institución, se llaman y son mendicantes.
1266 En todas las iglesias y oratorios que de hecho estén habitualmente abiertos a los fieles, aunque pertenezcan a institutos religiosos, el Ordinario del lugar puede mandar que se haga una colecta especial, en favor de determinadas obras parroquiales, diocesanas, nacionales o universales, y que debe enviarse diligentemente a la curia diocesana.
1267 § 1. Si no consta lo contrario, se presumen hechas a la persona jurídica las oblaciones entregadas a los Superiores o administradores de cualquier persona jurídica eclesiástica, aunque sea privada.
§ 2. No pueden rechazarse sin causa justa las oblaciones de que trata el § 1, ni las cosas de mayor importancia sin licencia del Ordinario cuando se trata de una persona jurídica pública; se requiere la misma licencia para aceptar las que estén gravadas por una carga modal o una condición, quedando firme lo prescrito en el О c. 1295.
§ 3. Las oblaciones hechas por los fieles para un fin determinado sólo pueden destinarse a ese fin.
1268 Respecto a los bienes temporales, la Iglesia acepta la prescripción como modo de adquirirlos o de liberarse, a tenor de los О cc. 197-199.
1269 Las cosas sagradas, si están en dominio de personas privadas, pueden ser adquiridas por otras personas también privadas, en virtud de la prescripción, pero no es lícito dedicarlas a usos profanos, a no ser que hubieran perdido la dedicación o bendición; si pertenecen, en cambio, a una persona jurídica eclesiástica pública, sólo puede adquirirlas otra persona jurídica eclesiástica pública.
1270 Los bienes inmuebles, los bienes muebles preciosos y los derechos y acciones, tanto personales como reales, que pertenecen a la Sede Apostólica prescriben en el plazo de cien años; los pertenecientes a otra persona jurídica pública eclesiástica, en el plazo de treinta años.
1271 Por razón del vínculo de unidad y de caridad, y conforme a las posibilidades de su diócesis, los Obispos contribuyan a que la Sede Apostólica disponga de los medios que, según las distintas circunstancias necesita para el debido servicio a la Iglesia universal.
1272 En las regiones donde aún existen beneficios propiamente dichos, corresponde determinar su régimen a la Conferencia Episcopal, según normas establecidas de acuerdo con la Sede Apostólica y aprobadas por ésta, de manera que las rentas e incluso, en la medida de lo posible, la misma dote de los beneficios, pasen gradualmente a la institución de que se trata en el О c. 1274 § 1.

TÍTULO II

DE LA ADMINISTRACIÓN DE LOS BIENES (Cann. 1273 – 1289)

1273 En virtud de su primado de régimen, el Romano Pontífice es el administrador y distribuidor supremo de todos los bienes eclesiásticos.
1274 § 1. En toda diócesis debe haber un instituto especial que recoja los bienes y oblaciones para proveer conforme al О c. 281 a la sustentación de los clérigos que prestan un servicio en la diócesis, a no ser que se haya establecido otro modo de cumplir esta exigencia.
§ 2. Donde aún no está convenientemente organizada la previsión social en favor del clero, cuide la Conferencia Episcopal de que haya una institución que provea suficientemente a la seguridad social de los clérigos.
§ 3. Constitúyase en cada diócesis, en la medida en que sea necesario, una masa común, con la cual puedan los Obispos cumplir las obligaciones respecto a otras personas que sirven a la Iglesia y subvenir a las distintas necesidades de la diócesis, y por la que también las diócesis más ricas puedan ayudar a las más pobres.
§ 4. Según las circunstancias de cada lugar, los fines de que se trata en los § § 2 y 3 pueden lograrse mejor mediante instituciones diocesanas federadas entre sí, o por medio de una
cooperación, e incluso por una asociación convenida entre varias diócesis o constituida para todo el territorio de la misma Conferencia Episcopal.
§ 5. Si es posible, estas instituciones deben constituirse de manera que obtengan eficacia incluso ante el ordenamiento civil.
1275 La masa de bienes provenientes de distintas diócesis se administra según las normas oportunamente acordadas por los Obispos interesados.
1276 § 1. Corresponde al Ordinario vigilar diligentemente la administración de todos los bienes pertenecientes a las personas jurídicas públicas que le están sujetas, quedando a salvo otros títulos legítimos que le confieran más amplios derechos.
§ 2. Teniendo en cuenta los derechos, las costumbres legítimas y las circunstancias, cuiden los Ordinarios de organizar todo lo referente a la administración de los bienes eclesiásticos dando instrucciones particulares dentro de los límites del derecho universal y particular.
1277 Por lo que se refiere a la realización de actos de administración que, atendida la situación económica de la diócesis, sean de mayor importancia, el Obispo diocesano debe oír al consejo de asuntos económicos y al colegio de consultores; pero, aparte de los casos especialmente determinados en el derecho universal o en la escritura de fundación, necesita el consentimiento del mismo consejo así como del colegio de consultores para realizar los actos de administración extraordinaria. Compete a la Conferencia Episcopal determinar qué actos han de ser considerados de administración extraordinaria.
1278 Además de las funciones que señala el О c. 494 § § 3 y 4, el Obispo diocesano puede encomendar al ecónomo las funciones indicadas en los cc. О 1276 § 1 y О 1279 § 2.
1279 § 1. La administración de los bienes eclesiásticos corresponde a quien de manera inmediata rige la persona a quien pertenecen esos bienes, si no determinan otra cosa el derecho particular, los estatutos o una costumbre legítima, y quedando a salvo el derecho del Ordinario a intervenir en caso de negligencia del administrador.
§ 2. Para la administración de los bienes de una persona jurídica pública que no tenga administradores propios por disposición del derecho, por escritura de fundación, o por sus estatutos, el Ordinario a quien está sujeta designará por un trienio a personas idóneas; este nombramiento es renovable.
1280 Toda persona jurídica ha de tener su consejo de asuntos económicos, o al menos dos consejeros, que, conforme a los estatutos, ayuden al administrador en el cumplimiento de su función.
1281 § 1. Quedando firmes las prescripciones de los estatutos, los administradores realizan inválidamente los actos que sobrepasan los límites y el modo de la administración ordinaria, a no ser que hubieran obtenido previamente autorización escrita del Ordinario.
§ 2. Debe determinarse en los estatutos qué actos sobrepasan el límite y el modo de la administración ordinaria; y si los estatutos no prescriben nada sobre esta cuestión, compete al Obispo diocesano, oído el consejo de asuntos económicos, determinar cuáles son estos actos para las personas que le están sometidas.
§ 3. A no ser que le haya reportado un provecho, y en la medida del mismo, la persona jurídica no está obligada a responder de los actos realizados inválidamente por los administradores; pero de los actos que éstos realizan ilegítima pero válidamente, responderá la
misma persona jurídica, sin perjuicio del derecho de acción o de recurso de la misma contra los administradores que le hubieran causado daños.
1282 Todos aquellos, clérigos o laicos, que participan por un título legítimo en la administración de los bienes eclesiásticos, deben cumplir sus funciones en nombre de la Iglesia, y conforme al derecho.
1283 Antes de que los administradores comiencen a ejercer su función:
1 deben prometer mediante juramento ante el Ordinario o su delegado, que administrarán bien y fielmente;
2 hágase inventario exacto y detallado, suscrito por ellos, de los bienes inmuebles, de los bienes muebles tanto preciosos como pertenecientes de algún modo al patrimonio cultural, y de cualesquiera otros, con la descripción y tasación de los mismos; y compruébese una vez hecho;
3 consérvese un ejemplar de este inventario en el archivo de la administración, y otro en el de la Curia; anótese en ambos cualquier cambio que experimente el patrimonio.
1284 § 1. Todos los administradores están obligados a cumplir su función con la diligencia de un buen padre de familia.
§ 2. Deben por tanto:
1 vigilar para que los bienes encomendados a su cuidado no perezcan en modo alguno ni sufran daño, suscribiendo a tal fin, si fuese necesario, contratos de seguro;
2 cuidar de que la propiedad de los bienes eclesiásticos se asegure por los modos civilmente válidos;
3 observar las normas canónicas y civiles, las impuestas por el fundador o donante o por la legítima autoridad, y cuidar sobre todo de que no sobrevenga daño para la Iglesia por inobservancia de las leyes civiles;
4 cobrar diligente y oportunamente las rentas y producto de los bienes, conservar de modo seguro los ya cobrados y emplearlos según la intención del fundador o las normas legítimas;
5 pagar puntualmente el interés debido por préstamo o hipoteca, y cuidar de que el capital prestado se devuelva a su tiempo;
6 con el consentimiento del Ordinario, aplicar a los fines de la persona jurídica el dinero que sobre del pago de los gastos y que pueda ser invertido productivamente;
7 llevar con orden los libros de entradas y salidas;
8 hacer cuentas de la administración al final de cada año;
9 ordenar debidamente y guardar en un archivo conveniente y apto los documentos e instrumentos en los que se fundan los derechos de la Iglesia o del instituto sobre los bienes; y, donde pueda hacerse fácilmente, depositar copias auténticas de los mismos en el archivo de la curia.
§ 3. Se aconseja encarecidamente que los administradores hagan cada año presupuesto de las entradas y salidas; y se deja al derecho particular preceptuarlo y determinar con detalle el modo de presentarlo.
1285 Sólo dentro de los límites de la administración ordinaria es lícito a los administradores hacer donaciones para fines de piedad o de caridad cristiana con bienes muebles que no pertenezcan al patrimonio estable.
1286 Los administradores de bienes:
1 en los contratos de trabajo y conforme a los principios que enseña la Iglesia, han de observar cuidadosamente también las leyes civiles en materia laboral y social;
2 deben pagar un salario justo y honesto al personal contratado, de manera que éste pueda satisfacer convenientemente las necesidades personales y de los suyos.
1287 § 1. Quedando reprobada la costumbre contraria, los administradores, tanto clérigos como laicos, de cualesquiera bienes eclesiásticos que no estén legítimamente exentos de la potestad de régimen del Obispo diocesano, deben rendir cuentas cada año al Ordinario del lugar que encargará de su revisión al consejo de asuntos económicos.
§ 2. Los administradores rindan cuentas a los fieles acerca de los bienes que éstos entregan a la Iglesia, según las normas que determine el derecho particular.
1288 Los administradores no deben incoar un litigio en nombre de una persona jurídica pública, ni contestar a la demanda en el fuero civil, sin haber obtenido licencia del Ordinario propio dada por escrito.
1289 Aunque no estén obligados a administrar en virtud de un oficio eclesiástico, los administradores no pueden abandonar por su propio arbitrio el cargo recibido; y si se provoca un daño a la Iglesia por ese abandono arbitrario están obligados a restituir.

TÍTULO III

DE LOS CONTRATOS, ESPECIALMENTE DE LA ENAJENACIÓN (Cann. 1290 –

1298)

1290 Lo que en cada territorio establece el derecho civil sobre los contratos, tanto en general como en particular, y sobre los pagos, debe observarse con los mismos efectos en virtud del derecho canónico en materias sometidas a la potestad de régimen de la Iglesia, salvo que sea contrario al derecho divino o que el derecho canónico prescriba otra cosa, quedando a salvo el О c. 1547.
1291 Para enajenar válidamente bienes que por asignación legítima constituyen el patrimonio estable de una persona jurídica pública y cuyo valor supera la cantidad establecida por el derecho, se requiere licencia de la autoridad competente conforme a derecho.
1292 § 1. Quedando a salvo lo prescrito en el О c. 638 § 3, cuando el valor de los bienes cuya enajenación se propone, se halla dentro de los límites mínimo y máximo que fije cada Conferencia Episcopal para su respectiva región, la autoridad competente se determina por los propios estatutos, si se trata de personas jurídicas no sujetas al Obispo diocesano; pero, si le están sometidas, es competente el Obispo diocesano, con el consentimiento del consejo de asuntos económicos y del colegio de consultores así como el de los interesados. El Obispo
diocesano necesita también el consentimiento de los mismos para enajenar bienes de la diócesis.
§ 2. Si se trata, en cambio, de bienes cuyo valor es superior a la cantidad máxima, o de exvotos donados a la Iglesia, o de bienes preciosos por razones artísticas o históricas, se requiere para la validez de la enajenación también la licencia de la Santa Sede.
§ 3. Si la cosa que se va a enajenar es divisible, al pedir la licencia para la enajenación deben especificarse las partes anteriormente enajenadas; de lo contrario, es inválida la licencia.
§ 4. Quienes deben intervenir en la enajenación de bienes con su consejo o su consentimiento, no han de darlos si antes no se les informó exactamente, tanto de la situación económica de la persona jurídica cuyos bienes se desea enajenar, como de las enajenaciones realizadas con anterioridad.
1293 § 1. Para la enajenación de bienes, cuyo valor excede la cantidad mínima determinada, se requiere además:
1 causa justa, como es una necesidad urgente, una evidente utilidad, la piedad, la caridad u otra razón pastoral grave;
2 tasación de la cosa que se va a enajenar, hecha por peritos y por escrito.
§ 2. Para evitar un daño a la Iglesia deben observarse también aquellas otras cautelas prescritas por la legítima autoridad.
1294 § 1. Ordinariamente una cosa no debe enajenarse por un precio menor al indicado en la tasación.
§ 2. El dinero cobrado por la enajenación debe colocarse con cautela en beneficio de la
Iglesia, o gastarse prudentemente conforme a los fines de dicha enajenación.
1295 Los requisitos establecidos en los О cc. 1291-1294, a los que también se han de acomodar los estatutos de las personas jurídicas, deben observarse no sólo en las enajenaciones, sino también en cualquier operación de la que pueda resultar perjudicada la situación patrimonial de la persona jurídica.
1296 Si se enajenaron bienes eclesiásticos sin las debidas solemnidades canónicas, pero la enajenación resultó civilmente válida, corresponde a la autoridad competente, después de sopesar todo debidamente, determinar si debe o no entablarse acción, y de qué tipo, es decir, si personal o real, y por quién y contra quién, para reivindicar los derechos de la Iglesia.
1297 Teniendo en cuenta las circunstancias de los lugares, corresponde a la
Conferencia Episcopal establecer normas sobre el arrendamiento de bienes de la Iglesia, y principalmente la licencia que se ha de obtener de la autoridad eclesiástica competente.
1298 Salvo que la cosa tenga muy poco valor, no deben venderse o arrendarse bienes eclesiásticos a los propios administradores o a sus parientes hasta el cuarto grado de consanguinidad o de afinidad, sin licencia especial de la autoridad eclesiástica competente dada por escrito.

TÍTULO IV

DE LA PÍAS VOLUNTADES EN GENERAL Y DE LAS FUNDACIONES PÍAS (Cann.

1299 – 1310)

1299 § 1. Quien, por el derecho natural y canónico, es capaz de disponer libremente de sus bienes, puede dejarlos a causas pías, tanto por acto inter vivos como mortis causa.
§ 2. Para las disposiciones mortis causa en beneficio de la Iglesia, obsérvense, si es posible, las solemnidades prescritas por el ordenamiento civil; si éstas se hubieran omitido, se ha de amonestar a los herederos sobre la obligación que tienen de cumplir la voluntad del testador.
1300 Deben cumplirse con suma diligencia, una vez aceptadas, las voluntades de los fieles que donan o dejan sus bienes para causas pías por actos inter vivos o mortis causa, aun en cuanto al modo de administrar e invertir los bienes, salvo lo que prescribe el О c. 1301 § 3.
1301 § 1. El Ordinario es ejecutor de todas las pías voluntades, tanto mortis causa como inter vivos.
§ 2. En virtud de este derecho el Ordinario puede y debe vigilar, también mediante visita, que se cumplan las pías voluntades; y los demás ejecutores deben rendirle cuentas, una vez cumplida su función.
§ 3. Las cláusulas contenidas en las últimas voluntades que sean contrarias a este derecho del Ordinario, se tendrán por no puestas.
1302 § 1. Quien adquirió como fiduciario unos bienes destinados a causas pías, sea por acto inter vivos sea por testamento, debe informar de su fiducia al Ordinario, dándole cuenta de todos aquellos bienes, tanto muebles como inmuebles, y de las cargas anejas, pero si el donante hubiera prohibido esto, expresa y totalmente, no deberá aceptar la fiducia.
§ 2. El Ordinario debe exigir que los bienes entregados en fiducia se coloquen de manera segura, y vigilar la ejecución de la pía voluntad conforme al О c. 1301.
§ 3. Cuando unos bienes han sido entregados en fiducia a un miembro de un instituto religioso, o de una sociedad de vida apostólica, si están destinados a un lugar o diócesis, o a sus habitantes o para ayudar a causas pías, el Ordinario a que se refieren los § § 1 y 2 es el del lugar; en caso contrario, es el Superior mayor en el instituto clerical de derecho pontificio y en las sociedades clericales de vida apostólica de derecho pontificio, o bien el Ordinario propio del mismo miembro en los demás institutos religiosos.
1303 § 1. Bajo el nombre de fundaciones pías se comprenden en el derecho:
1 las fundaciones pías autónomas, es decir, los conjuntos de cosas destinados a los fines de que se trata en el О c. 114 § 2 y erigidos como personas jurídicas por la autoridad eclesiástica competente;
2 las fundaciones pías no autónomas, es decir, los bienes temporales, dados de cualquier modo a una persona jurídica pública con la carga de celebrar Misas y cumplir otras funciones eclesiásticas determinadas con las rentas anuales, durante un largo período de tiempo, que habrá de determinar el derecho particular, o de perseguir de otra manera los fines indicados en el О c. 114 § 2.
§ 2. Una vez vencido el plazo, los bienes de una fundación pía no autónoma, si hubiesen sido confiados a una persona jurídica sujeta al Obispo diocesano, deben destinarse al instituto de que trata el О c. 1274 § 1, a no ser que fuera otra la voluntad del fundador expresamente manifestada; en otro caso, revierten a la misma persona jurídica.
1304 § 1. Para que una persona jurídica pueda aceptar válidamente una fundación se requiere licencia escrita del Ordinario; licencia que no concederá sin haber comprobado legítimamente que la persona jurídica puede cumplir tanto la nueva carga como las anteriormente aceptadas; y debe cuidar sobre todo de que las rentas cubran totalmente las cargas anejas, según los usos del lugar o de la región.
§ 2. El derecho particular determinará condiciones más específicas para la constitución y aceptación de fundaciones.
1305 El dinero y los bienes muebles asignados como dote, han de depositarse inmediatamente en un lugar seguro aprobado por el Ordinario, a fin de conservar ese dinero o el precio de los bienes muebles, y colocarlo cuanto antes, cauta y útilmente, en beneficio de la fundación, con mención expresa y detallada de las cargas, según el prudente juicio del Ordinario, oídos los interesados y su propio consejo de asuntos económicos.
1306 § 1. Las fundaciones, aun las hechas de viva voz, se han de consignar por escrito.
§ 2. Se conservará de manera segura una copia de la escritura de fundación en el archivo de la curia, y otra en el archivo de la persona jurídica interesada.
1307 § 1. En observancia de las prescripciones de los cc. О 1300-1302 y О 1287, ha de hacerse una tabla de las cargas de las fundaciones pías, y colocarla en un lugar visible, de modo que las obligaciones que hayan de cumplirse no caigan en el olvido.
§ 2. Además del libro al que se refiere el О c. 958 § 1, el párroco o el rector ha de llevar y conservar otro en el que se anoten cada una de las obligaciones, su cumplimiento y las limosnas.
1308 § 1. La reducción de las cargas de Misas, que sólo se hará por causa justa y necesaria, se reserva a la Sede Apostólica, salvo en lo que a continuación se indica.
§ 2. Si así se indica expresamente en la escritura de fundación, el Ordinario puede reducir las cargas de Misas por haber disminuido las rentas.
§ 3. Compete al Obispo diocesano la facultad de reducir el número de Misas que han de celebrarse en virtud de legados o de otros Títulos válidos por sí mismos, cuando han disminuido las rentas y mientras persista esta causa, habida cuenta del estipendio legítimamente vigente en la diócesis, siempre que no haya alguien que esté obligado y a quien se le pueda exigir con eficacia que aumente la limosna.
§ 4. Compete al mismo Obispo la facultad de reducir las cargas o legados de Misas que pesan sobre las instituciones eclesiásticas, si las rentas hubieran llegado a ser insuficientes para alcanzar convenientemente el fin propio de dicha institución.
§ 5. Goza de las mismas facultades expresadas en los § § 3 y 4 el Superior general de un instituto religioso clerical de derecho pontificio.
1309 Compete también a las autoridades mencionadas en el О c. 1308 la potestad de trasladar, por causa proporcionada, las cargas de Misas a días, iglesias o altares distintos de aquellos que fueron determinados en la fundación.
1310 § 1. Si el fundador concedió expresamente al Ordinario el poder de reducir, moderar o conmutar la voluntad de los fieles sobre causas pías, éste puede hacerlo sólo por causa justa y necesaria.
§ 2. Si se hiciera imposible el cumplimiento de las cargas, por disminución de las rentas o por otra causa, sin culpa de los administradores, el Ordinario podrá disminuir con equidad esas cargas, después de oír a los interesados y a su propio consejo de asuntos económicos, y respetando de la mejor manera posible la voluntad del fundador; se exceptúa, sin embargo, la reducción de Misas, que se rige por las prescripciones del О c. 1308.
§ 3. En los demás casos, hay que recurrir a la Sede Apostólica.

PARTE I

DE LOS DELITOS Y PENAS EN GENERAL

TÍTULO I

DEL CASTIGO DE LOS DELITOS EN GENERAL (Cann. 1311 – 1312)

1311 La Iglesia tiene derecho originario y propio a castigar con sanciones penales a los fieles que cometen delitos.
1312 § 1. Las sanciones penales en la Iglesia son:
1 penas medicinales o censuras, que se indican en los О cc. 1331-1333;
2 penas expiatorias, de las que se trata en el О c. 1336.
§ 2. La ley puede establecer otras penas expiatorias, que priven a un fiel de algún bien espiritual o temporal, y estén en conformidad con el fin sobrenatural de la Iglesia.
§ 3. Se emplean además remedios penales y penitencias: aquéllos, sobre todo, para prevenir los delitos; éstas, más bien para aplicarlas en lugar de una pena, o para aumentarla.

TÍTULO II

DE LA LEY PENAL Y DEL PRECEPTO PENAL (Cann. 1313 – 1320)

1313 § 1. Si la ley cambia después de haberse cometido un delito, se ha de aplicar la ley más favorable para el reo.
§ 2. Si una ley posterior abroga otra anterior o, al menos, suprime la pena, ésta cesa inmediatamente.
1314 La pena es generalmente ferendae sententiae, de manera que sólo obliga al reo desde que le ha sido impuesta; pero es latae sententiae, de modo que incurre ipso facto en ella quien comete el delito, cuando la ley o el precepto lo establecen así expresamente.
1315 § 1. Quien tiene potestad legislativa puede también dar leyes penales; y puede asimismo, mediante leyes propias, proteger con una pena conveniente una ley divina o
eclesiástica, promulgada por una potestad superior, respetando los límites de su competencia por razón del territorio o de las personas.
§ 2. La ley puede determinar la pena, o dejar su determinación a la prudente estimación del juez.
§ 3. La ley particular puede también añadir otras penas a las ya establecidas por ley universal contra algún delito, pero no se haga esto sin una necesidad gravísima. Y cuando la ley universal conmina con una pena indeterminada o facultativa, la ley particular puede también establecer en su lugar una pena determinada u obligatoria.
1316 Cuiden los Obispos diocesanos de que, cuando han de establecer leyes penales, en la medida de lo posible éstas sean uniformes para un mismo Estado o región.
1317 Las penas han de establecerse sólo en la medida en que sean verdaderamente necesarias para proveer mejor a la disciplina eclesiástica. La expulsión del estado clerical no se puede establecer en una ley particular.
1318 No establezca el legislador penas latae sententiae, si no es acaso contra algunos delitos dolosos especiales que puedan causar un escándalo más grave, o no puedan castigarse eficazmente con penas ferendae sententiae; y no debe establecer censuras, especialmente la excomunión, si no es con máxima moderación, y sólo contra los delitos más graves.
1319 § 1. En la medida en que alguien, en virtud de su potestad de régimen, puede imponer preceptos en el fuero externo, puede también conminar mediante precepto con penas determinadas, excepto las expiatorias perpetuas.
§ 2. Sólo debe darse un precepto penal tras diligente reflexión, y observando lo que se establece en los cc. О 1317 y О 1318 sobre las leyes particulares.
1320 En todo lo que los religiosos dependen del Ordinario del lugar, puede éste castigarles con penas.

TÍTULO III

DEL SUJETO PASIVO DE LAS SANCIONES PENALES (Cann. 1321 – 1330)

1321 § 1. Nadie puede ser castigado, a no ser que la violación externa de una ley o precepto que ha cometido le sea gravemente imputable por dolo o culpa.
§ 2. Queda sujeto a la pena establecida por una ley o precepto quien los infringió deliberadamente; quien lo hizo por omisión de la debida diligencia, no debe ser castigado, a no ser que la ley o el precepto dispongan otra cosa.
§ 3. Cometida la infracción externa, se presume la imputabilidad, a no ser que conste lo contrario.
1322 Se consideran incapaces de cometer un delito quienes carecen habitualmente de uso de razón, aunque hayan infringido una ley o precepto cuando parecían estar sanos.
1323 No queda sujeto a ninguna pena quien, cuando infringió una ley o precepto:
1 aún no había cumplido dieciséis años;
2 ignoraba sin culpa que estaba infringiendo una ley o precepto; y a la ignorancia se equiparan la inadvertencia y el error;
3 obró por violencia, o por caso fortuito que no pudo preverse o que, una vez previsto, no pudo evitar;
4 actuó coaccionado por miedo grave, aunque lo fuera sólo relativamente, o por necesidad o para evitar un grave perjuicio, a no ser que el acto fuera intrínsecamente malo o redundase en daño de las almas;
5 actuó en legítima defensa contra un injusto agresor de sí mismo o de otro, guardando la debida moderación;
6 carecía de uso de razón, sin perjuicio de lo que se prescribe en los cc. О 1324 § 1, 2 y О
1325;
7 juzgó sin culpa que concurría alguna de las circunstancias indicadas en los nn. 4 ó 5 .
1324 § 1. El infractor no queda eximido de la pena, pero se debe atenuar la pena establecida en la ley o en el precepto, o emplear una penitencia en su lugar, cuando el delito ha sido cometido:
1 por quien tenía sólo uso imperfecto de razón;
2 por quien carecía de uso de razón a causa de embriaguez u otra perturbación semejante de la mente, de la que fuera culpable;
3 por impulso grave de pasión, pero que no precedió, impidiéndolos, a cualquier deliberación de la mente y consentimiento de la voluntad, siempre que la pasión no hubiera sido voluntariamente provocada o fomentada;
4 por un menor de edad, que haya cumplido dieciséis años;
5 por quien actuó coaccionado por miedo grave, aunque lo fuera sólo relativamente, o por necesidad o para evitar un perjuicio grave, si el delito es intrínsecamente malo o redunda en daño de las almas;
6 por quien actuó en legítima defensa contra un injusto agresor de sí mismo o de otro, pero sin guardar la debida moderación;
7 contra el que provoca grave e injustamente;
8 por quien errónea pero culpablemente juzgó que concurría alguna de las circunstancias indicadas en el О c. 1323, 4 ó 5;
9 por quien, sin culpa, ignoraba que la ley o el precepto llevaban aneja una pena;
10 por quien obró sin plena imputabilidad, con tal de que ésta siga siendo grave.
§ 2. Puede el juez hacer lo mismo, si concurre cualquier otra circunstancia que disminuya la gravedad del delito.
§ 3. En las circunstancias que se enumeran en el § 1, el reo no queda obligado por las penas latae sententiae.
1325 Al aplicar las prescripciones de los cc. О 1323 y О 1324, nunca puede tenerse en cuenta la ignorancia crasa, supina o afectada; ni tampoco la embriaguez u otras perturbaciones mentales que se hayan provocado intencionadamente para cometer el delito o como circunstancia excusante; e igualmente la pasión, si se ha excitado o fomentado voluntariamente.
1326 § 1. El juez puede castigar con mayor gravedad que la establecida en la ley o en el precepto:
1 a quien después de una condena o declaración de pena, continúa delinquiendo de tal manera, que por las circunstancias pueda prudentemente inferirse su pertinacia en la mala voluntad;
2 a quien está constituido en alguna dignidad, o abusó de su autoridad u oficio para cometer el delito;
3 al reo que, cuando se haya establecido una pena para un delito culposo, previó lo que habría de suceder, y sin embargo omitió las cautelas para evitarlo que hubiera empleado cualquier persona diligente.
§ 2. En los casos de los que se trata en el § 1, si la pena establecida es latae sententiae, se puede añadir otra pena o penitencia.
1327Además de los casos de los que se trata en los О cc. 1323-1326, la ley particular puede establecer otras circunstancias eximentes, atenuantes o agravantes, tanto como norma general cuanto para un delito en particular. Asimismo, pueden establecerse en el precepto circunstancias que eximan de la pena establecida por el mismo, la disminuyan o la agraven.
1328 § 1. Quien hizo u omitió algo para cometer un delito, pero independientemente de su voluntad, no llegó a consumarlo, no queda sujeto a la pena establecida contra el delito consumado, a no ser que la ley o el precepto dispongan otra cosa.
§ 2. Si los actos u omisiones conducen por su misma naturaleza a la ejecución del delito, el autor puede ser castigado con una penitencia o remedio penal, a no ser que, una vez comenzada la realización del delito, hubiera desistido de ella voluntariamente. Pero, si hubiera habido escándalo u otro grave daño o peligro, el autor, aunque hubiera desistido voluntariamente, puede ser castigado con una pena justa, pero siempre menor que la establecida para el delito consumado.
1329 § 1. Los que con la misma intención delictiva concurran en la comisión de un delito, y no son mencionados expresamente en la ley o precepto por hallarse establecidas las penas ferendae sententiae contra el autor principal, quedan sometidos a las mismas penas, o a otras de la misma o menor gravedad.
§ 2. Los cómplices no citados en la ley o en el precepto incurren en la pena latae sententiae correspondiente a un delito siempre que éste no se hubiera cometido sin su ayuda y la pena sea de tal naturaleza, que también a ellos les puede afectar; en caso contrario, pueden ser castigados con penas ferendae sententiae.
1330 No se considera consumado el delito que consiste en una declaración o en otra manifestación de la voluntad, doctrina o conocimiento, si nadie percibe tal declaración o manifestación.

TÍTULO IV

DE LAS PENAS Y DEMÁS CASTIGOS (Cann. 1331 – 1340)

CAPÍTULO I

DE LAS CENSURAS

1331 § 1. Se prohibe al excomulgado:
1 tener cualquier participación ministerial en la celebración del Sacrificio Eucarístico o en cualesquiera otras ceremonias de culto;
2 celebrar los sacramentos o sacramentales y recibir los sacramentos;
3 desempeñar oficios, ministerios o cargos eclesiásticos, o realizar actos de régimen.
§ 2. Cuando la excomunión ha sido impuesta o declarada, el reo:
1 si quisiera actuar contra lo que se prescribe en el § 1, 1 , ha de ser rechazado o debe cesar la ceremonia litúrgica, a no ser que obste una causa grave;
2 realiza inválidamente los actos de régimen, que según el § 1, 3 son ilícitos;
3 se le prohibe gozar de los privilegios que anteriormente le hubieran sido concedidos;
4 no puede obtener válidamente una dignidad, oficio u otra función en la Iglesia;
5 no hace suyos los frutos de una dignidad, oficio, función alguna, o pensión que tenga en la
Iglesia.
1332Quien queda en entredicho, está sujeto a las prohibiciones enumeradas en el О c. 1331 §
1, 1 y 2, y, si el entredicho ha sido impuesto o declarado, se ha de observar la prescripción del О c. 1331 § 2, 1.
1333 § 1. La suspensión, que sólo puede afectar a los clérigos, prohibe:
1 todos o algunos de los actos de la potestad de orden;
2 todos o algunos de los actos de la potestad de régimen;
3 el ejercicio de todos o de algunos derechos o funciones inherentes a un oficio.
§ 2. En la ley o en el precepto se puede establecer que, después de la sentencia condenatoria o declaratoria, no pueda el que ha sufrido suspensión realizar válidamente actos de régimen.
§ 3. La prohibición nunca afecta:
1 a los oficios o a la potestad de régimen que no están bajo la potestad del Superior que establece la pena;
2 al derecho de habitación que tenga el reo por razón de su oficio;
3 al derecho de administrar los bienes que puedan pertenecer al oficio de quien ha sufrido suspensión, si la pena es latae sententiae.
§ 4. La suspensión que prohibe percibir los frutos, el sueldo, las pensiones u otra remuneración, lleva consigo la obligación de restituir lo que se hubiera percibido ilegítimamente, aun de buena fe.
1334 § 1. Dentro de los límites establecidos en el canon precedente, el alcance de la suspensión se determina o por la misma ley o precepto, o por la sentencia o decreto por los que se impone la pena.
§ 2. La ley, pero no el precepto, puede establecer una suspensión latae sententiae sin añadir ninguna determinación o límite; tal pena produce todos los efectos enumerados en el О c.
1333 § 1.
1335 Si la censura prohibe celebrar los sacramentos o sacramentales, o realizar actos de régimen, la prohibición queda suspendida cuantas veces sea necesario para atender a los fieles en peligro de muerte; y, si la censura latae sententiae no ha sido declarada, se suspende también la prohibición cuantas veces un fiel pide un sacramento o sacramental o un acto de régimen; y es lícito pedirlos por cualquier causa justa.

CAPÍTULO II

DE LAS PENAS EXPIATORIAS

1336 § 1. Además de otras que pudiera establecer la ley, las penas expiatorias, susceptibles de afectar al delincuente perpetuamente o por un tiempo determinado o indeterminado, son las siguientes:
1 la prohibición o mandato de residir en un determinado lugar o territorio;
2 la privación de la potestad, oficio, cargo, derecho, privilegio, facultad, gracia, título o distintivo, aun meramente honorífico;
3 la prohibición de ejercer los actos que se enumeran en el n. 2 , o la prohibición de ejercerlos en un determinado lugar o fuera de un lugar determinado; pero estas prohibiciones nunca son bajo pena de nulidad;
4 el traslado penal a otro oficio;
5 la expulsión del estado clerical.
§ 2. Sólo pueden ser latae sententiae las penas expiatorias que se enumeran en el § 1, 3 .
1337 § 1. La prohibición de residir en un determinado lugar o territorio se puede imponer tanto a los clérigos como a los religiosos; el mandato de residir, a los clérigos seculares, y, dentro de los límites de sus constituciones, a los religiosos.
§ 2. Para imponer la prescripción de residir en un determinado lugar o territorio se requiere el consentimiento del Ordinario de ese lugar, a no ser que se trate de una casa destinada a que hagan penitencia o se corrijan también clérigos extradiocesanos.
1338 § 1. Las privaciones y prohibiciones que se enumeran en el О c. 1336 § 1, 2 y 3, nunca afectan a las potestades, oficios, cargos, derechos, privilegios, facultades, gracias, títulos o distintivos que no están bajo la potestad del Superior que establece la pena.
§ 2. No puede darse la privación de la potestad de orden, sino sólo la prohibición de ejercer esta potestad o algunos de sus actos; tampoco puede darse la privación de los grados académicos.
§ 3. Sobre las prohibiciones indicadas en el О c. 1336 § 1, 3, se ha de seguir la norma que se establece para las censuras en el О c. 1335.

CAPÍTULO III

DE LOS REMEDIOS PENALES Y PENITENCIAS

1339 § 1. Puede el Ordinario, personalmente o por medio de otro, amonestar a aquel que se encuentra en ocasión próxima de delinquir, o sobre el cual, después de realizar una investigación, recae grave sospecha de que ha cometido un delito.
§ 2. Puede también reprender, de manera proporcionada a las circunstancias de la persona y del hecho, a aquel que provoca con su conducta escándalo o grave perturbación del orden.
§ 3. Debe quedar siempre constancia de la amonestación y de la reprensión, al menos por algún documento que se conserve en el archivo secreto de la curia.
1340 § 1. La penitencia, que puede imponerse en el fuero externo, consiste en tener que hacer una obra de religión, de piedad o de caridad.
§ 2. Nunca se imponga una penitencia pública por una transgresión oculta.
§ 3. Según su prudencia, el Ordinario puede añadir penitencias al remedio penal de la amonestación o de la reprensión.

TÍTULO V

DE LA APLICACIÓN DE LAS PENAS (Cann. 1341 – 1353)

1341 Cuide el Ordinario de promover el procedimiento judicial o administrativo para imponer o declarar penas, sólo cuando haya visto que la corrección fraterna, la reprensión u otros medios de la solicitud pastoral no bastan para reparar el escándalo, restablecer la justicia y conseguir la enmienda del reo.
1342 § 1. Cuando justas causas dificultan hacer un proceso judicial, la pena puede imponerse o declararse por decreto extrajudicial; en cualquier caso los remedios penales y las penitencias pueden aplicarse mediante decreto.
§ 2. No se pueden imponer o declarar por decreto penas perpetuas, ni tampoco aquellas otras que la ley o precepto que las establece prohiba aplicar mediante decreto.
§ 3. Lo que en la ley o en el precepto se prescribe sobre el juez, respecto a la imposición o declaración de una pena en juicio, se aplica también al Superior que impone o declara una pena mediante decreto extrajudicial, a no ser que conste otra cosa y no se trate de prescripciones que se refieran sólo al procedimiento.
1343 Si la ley o el precepto dan al juez el poder de aplicar o no una pena, el juez puede también, según su conciencia y prudencia, mitigar la pena o imponer en su lugar una penitencia.
1344 Aunque la ley emplee palabras preceptivas, puede el juez, según su conciencia y prudencia:
1 diferir a un tiempo más oportuno la imposición de la pena, si se prevén males mayores por el castigo precipitado del reo;
2 abstenerse de imponer la pena, o imponer una pena más benigna o una penitencia, si el reo se ha enmendado y ha reparado el escándalo, o si ya ha sido suficientemente castigado por la autoridad civil o se prevé que lo será;
3 suspender la obligación de observar una pena expiatoria si se trata del primer delito cometido por el reo que hasta entonces hubiera vivido sin tacha, y no urja necesidad de reparar el escándalo, de manera que, si el reo vuelve a delinquir dentro de un plazo determinado por el mismo juez, cumpla la pena debida por los delitos, a no ser que, entretanto, hubiera transcurrido el tiempo necesario para la prescripción de la acción penal por el primer delito.
1345 Siempre que el delincuente tuviese sólo uso imperfecto de razón, o hubiera cometido el delito por miedo, necesidad, impulso de la pasión, embriaguez u otra perturbación semejante de la mente, puede también el juez abstenerse de imponerle castigo alguno si considera que de otra manera es posible conseguirse mejor su enmienda.
1346 Cuando un reo haya cometido varios delitos, si parece excesiva la acumulación de penas ferendae sententiae, queda a la prudente discreción del juez el atemperar las penas dentro de unos límites equitativos.
1347 § 1. No puede imponerse válidamente una censura si antes no se ha amonestado al menos una vez al reo para que cese en su contumacia, dándole un tiempo prudencial para la enmienda.
§ 2. Se considera que ha cesado en su contumacia el reo que se haya arrepentido verdaderamente del delito, y además haya reparado conveniente los daños y el escándalo o, al menos, haya prometido seriamente hacerlo.
1348 Cuando el reo es absuelto de la acusación, o no se le impone ninguna pena, puede el Ordinario velar por su bien y el bien público con oportunas amonestaciones u otros modos de su solicitud pastoral, o también, si es oportuno, con remedios penales.
1349 Si la pena es indeterminada y la ley no dispone otra cosa, el juez no debe imponer las penas más graves, sobre todo las censuras, a no ser que lo requiera absolutamente la gravedad del caso; y no puede imponer penas perpetuas.
1350 § 1. Al imponer penas a un clérigo, se ha de cuidar siempre de que no carezca de lo necesario para su honesta sustentación, a no ser que se trate de la expulsión del estado clerical.
§ 2. Sin embargo, procure el Ordinario proveer de la mejor manera posible a la necesidad de quien, habiendo sido expulsado del estado clerical, se encuentre en estado de verdadera indigencia por razón de esa pena.
1351 La pena obliga al reo en todo lugar, también cuando haya cesado el derecho de quien constituyó o impuso la pena, a no ser que se disponga expresamente otra cosa.
1352 § 1. Si la pena prohibe recibir sacramentos o sacramentales, la prohibición queda en suspenso durante todo el tiempo en el que el reo se encuentre en peligro de muerte.
§ 2. Queda en suspenso total o parcialmente la obligación de observar una pena latae sententiae, que no haya sido declarada ni sea notoria en el lugar donde se encuentra el reo, en la medida en que éste no pueda observarla sin peligro de grave escándalo o infamia.
1353 Tienen efecto suspensivo la apelación o el recurso contra las sentencias judiciales o decretos que imponen o declaran cualquier pena.

TÍTULO VI

DE LA CESACIÓN DE LAS PENAS (Cann. 1354 – 1363)

1354 § 1. Además de los que se enumeran en los О cc. 1355-1356, todos aquellos que pueden dispensar de una ley penal, o eximir de un precepto en el que se conmina con una pena, pueden también remitir esa pena.
§ 2. La ley o el precepto que establece una pena puede también conceder a otros la potestad de remitirla.
§ 3. Si la Sede Apostólica se reservase a sí misma, o a otros, la remisión de una pena, la reserva se ha de interpretar estrictamente.
1355 § 1. Pueden remitir una pena establecida por ley, si ya ha sido impuesta o declarada y con tal de que no esté reservada a la Sede Apostólica:
1 el Ordinario que promovió el juicio para imponer o declarar la pena, o la impuso o declaró mediante un decreto personalmente o por medio de otro;
2 el Ordinario del lugar en el que se encuentra el delincuente, después de haber consultado, sin embargo, al Ordinario del que se trata en el n. 1 , a no ser que esto sea imposible por circunstancias extraordinarias.
§ 2. Si no está reservada a la Sede Apostólica, el Ordinario puede remitir una pena latae sententiae, establecida por ley y aún no declarada, a sus súbditos y a quienes se encuentran en su territorio o hubieran delinquido allí; y también cualquier Obispo, pero sólo dentro de la confesión sacramental.
1356 § 1. Pueden remitir una pena ferendae o latae sententiae establecida mediante precepto que no haya sido dado por la Sede Apostólica:
1 el Ordinario del lugar en el que se encuentra el delincuente;
2 si la pena ha sido impuesta o declarada, también el Ordinario que promovió el juicio para imponer o declarar la pena, o la impuso o declaró mediante un decreto personalmente o por medio de otro.
§ 2. Antes de proceder a la remisión, se ha de consultar a quien dio el precepto, a no ser que esto sea imposible por circunstancias extraordinarias.
1357 § 1. Sin perjuicio de las prescripciones de los cc. О 508 y О 976, el confesor puede remitir en el fuero interno sacramental la censura latae sententiae de excomunión o de entredicho que no haya sido declarada, si resulta duro al penitente permanecer en estado de pecado grave durante el tiempo que sea necesario para que el Superior provea.
§ 2. Al conceder la remisión, el confesor ha de imponer al penitente la obligación de recurrir en el plazo de un mes, bajo pena de reincidencia, al Superior competente o a un sacerdote que tenga esa facultad, y de atenerse a sus mandatos; entretanto, imponga una penitencia conveniente y, en la medida en que esto urja, la reparación del escándalo y del daño; el recurso puede hacerse también por medio del confesor, sin indicar el nombre del penitente.
§ 3. Tienen el mismo deber de recurrir, después de haberse restablecido de su enfermedad, quienes, según el О c. 976, fueron absueltos de una censura impuesta o declarada, o reservada a la Sede Apostólica.
1358 § 1. Sólo puede concederse la remisión de una censura al delincuente que haya cesado en su contumacia, conforme al О c. 1347 § 2; pero no puede negarse a quien haya cesado en su contumacia.
§ 2. Quien remite una censura puede proveer según el О c. 1348, o también imponer una penitencia.
1359 Si alguien está sujeto a varias penas, la remisión vale solamente para aquellas que se expresan en la misma; pero la remisión general perdona todas las penas, exceptuadas aquellas que el reo calló de mala fe en la petición.
1360 Es inválida la remisión de una pena obtenida mediante miedo grave.
1361 § 1. La remisión puede también concederse a quien se halla ausente, o bajo condición.
§ 2. La remisión en el fuero externo debe concederse por escrito, a no ser que una causa grave aconseje otra cosa.
§ 3. Cuídese de que no se divulgue la petición de remisión o la remisión misma, a no ser en la medida en que esto sea útil para la buena fama del reo, o necesario para reparar el escándalo.
1362 § 1. La acción criminal se extingue por prescripción a los tres años, a no ser que se trate:
1 de los delitos reservados a la Congregación para la Doctrina de la Fe;
2 de la acción por los delitos de los que se trata en los cc. О 1394, О 1395, О 1397 y О 1398, la cual prescribe a los cinco años;
3 de los delitos que no se castigan por el derecho común, si la ley particular determina otro plazo para la prescripción.
§ 2. El tiempo para la prescripción comienza a contarse a partir del día en el que se cometió el delito, o, cuando se trata de un delito continuado o habitual, a partir del día en que cesó.
1363 § 1. La acción para ejecutar la pena se extingue por prescripción si dentro de los plazos establecidos en el О c. 1362, computados desde el día en que la sentencia condenatoria pasa a cosa juzgada, no se ha notificado al reo el decreto ejecutorio del juez, de que se trata en el О c. 1651.
§ 2. Lo mismo vale, con las debidas diferencias, cuando la pena se impone mediante decreto extrajudicial.

PARTE II

DE LAS PENAS PARA CADA UNO DE LOS DELITOS

TÍTULO I

DE LOS DELITOS CONTRA LA RELIGIÓN Y LA UNIDAD DE LA IGLESIA (Cann.

1364 – 1369)

1364 § 1. El apóstata de la fe, el hereje o el cismático incurren en excomunión latae sententiae, quedando firme lo prescrito en el О c. 194 § 1, 2; el clérigo puede ser castigado además con las penas enumeradas en el О c. 1336 § 1, 1 , 2 y 3.
§ 2. Si lo requiere la contumacia prolongada o la gravedad del escándalo, se pueden añadir otras penas, sin exceptuar la expulsión del estado clerical.
1365 El reo de communicatio in sacris prohibida ha de ser castigado con una pena justa.
1366 Los padres, o quienes hacen sus veces, que entregan a sus hijos para que sean bautizados o educados en una religión acatólica, deben ser castigados con una censura u otra pena justa.
1367 Quien arroja por tierra las especies consagradas, o las lleva o retiene con una finalidad sacrílega, incurre en excomunión latae sententiae reservada a la Sede Apostólica; el clérigo puede ser castigado además con otra pena, sin excluir la expulsión del estado clerical.
1368 Si alguien comete perjurio al afirmar o prometer algo ante una autoridad eclesiástica, debe ser castigado con una pena justa.
1369 Quien, en un espectáculo o reunión públicos, en un escrito divulgado, o de cualquier otro modo por los medios de comunicación social, profiere una blasfemia, atenta gravemente contra las buenas costumbres, injuria la religión o la Iglesia o suscita odio o desprecio contra ellas debe ser castigado con una pena justa.

TÍTULO II

DE LOS DELITOS CONTRA LAS AUTORIDADES ECLESIÁSTICAS Y CONTRA LA LIBERTAD DE LA IGLESIA (Cann. 1370 – 1377)

1370 § 1. Quien atenta físicamente contra el Romano Pontífice, incurre en excomunión latae sententiae reservada a la Sede Apostólica; si se trata de un clérigo, puede añadirse otra pena, atendiendo a la gravedad del delito, sin excluir la expulsión del estado clerical.
§ 2. Quien hace lo mismo contra quien tiene el carácter episcopal, incurre en entredicho latae sententiae, y, si es clérigo, también en suspensión latae sententiae.
§ 3. Quien usa de violencia física contra otro clérigo o religioso, en desprecio de la fe, de la
Iglesia, de la potestad eclesiástica o del ministerio, debe ser castigado con una pena justa.
1371 Debe ser castigado con una pena justa:
1 quien, fuera del caso que trata el О c. 1364 § 1, enseña una doctrina condenada por el Romano Pontífice o por un Concilio Ecuménico o rechaza pertinazmente la doctrina descrita en el О c. 752, y, amonestado por la Sede Apostólica o por el Ordinario, no se retracta;
2 quien de otro modo desobedece a la Sede Apostólica, al Ordinario o al Superior cuando mandan o prohiben algo legítimamente, y persiste en su desobediencia después de haber sido amonestado.
1372 Quien recurre al Concilio Ecuménico o al Colegio de los Obispos contra un acto del
Romano Pontífice, debe ser castigado con una censura.
1373 Quien suscita públicamente la aversión o el odio de los súbditos contra la Sede Apostólica o el Ordinario, con el motivo de algún acto de potestad o de ministerio eclesiástico, o induce a los súbditos a desobedecerlos, debe ser castigado con entredicho o con otras penas justas.
1374 Quien se inscribe en una asociación que maquina contra la Iglesia debe ser castigado con una pena justa; quien promueve o dirige esa asociación, ha de ser castigado con entredicho.
1375 Pueden ser castigados con una pena justa quienes impiden la libertad del ministerio, de una elección o de la potestad eclesiástica, o el uso legítimo de los bienes sagrados o de otros bienes eclesiásticos, o coaccionan al elector, al elegido o a aquel que ejercitó una potestad o ministerio eclesiástico.
1376 Quien profana una cosa sagrada, mueble o inmueble, debe ser castigado con una pena justa.
1377 Quien enajena bienes eclesiásticos sin la licencia prescrita, debe ser castigado con una pena justa.

TÍTULO III

DE LA USURPACIÓN DE FUNCIONES ECLESIÁSTICAS Y DE LOS DELITOS EN EL EJERCICIO DE LAS MISMAS (Cann. 1378 – 1389)

1378 § 1. El sacerdote que obra contra lo prescrito en el О c. 977, incurre en excomunión latae sententiae reservada a la Sede Apostólica.
§ 2. Incurre en pena latae sententiae de entredicho o, si se trata de un clérigo, de suspensión:
1 quien, sin haber sido promovido al orden sacerdotal, atenta realizar la acción litúrgica del
Sacrificio eucarístico;
2 quien, fuera del caso de que se trata en el § 1, no pudiendo administrar válidamente la absolución sacramental, trata de darla, u oye una confesión sacramental.
§ 3. En los casos indicados en el § 2, pueden añadirse otras penas, según la gravedad del delito, sin excluir la excomunión.
1379 Quien, fuera de los casos de los que se trata en el О c. 1378, simula la administración de un sacramento, debe ser castigado con una pena justa.
1380 Quien celebra o recibe un sacramento con simonía, debe ser castigado con entredicho o suspensión.
1381 § 1. Quienquiera que usurpe un oficio eclesiástico debe ser castigado con una pena justa.
§ 2. Se equipara a la usurpación la retención ilegítima después de haber sido privado del cargo o haber cesado en el mismo.
1382 El Obispo que confiere a alguien la consagración episcopal sin mandato pontificio, así como el que recibe de él la consagración, incurre en excomunión latae sententiae reservada a la Sede Apostólica.
1383 El Obispo que, contra lo prescrito en el О c. 1015, ordena a un súbdito ajeno sin las legítimas dimisorias, incurre en la prohibición de ordenar durante un año. Y quien recibió la ordenación queda ipso facto suspendido en el orden que recibió.
1384 Quien, fuera de los casos de los que se trata en los О cc. 1378-1383, ejerce ilegítimamente una función sacerdotal u otro ministerio sagrado, puede ser castigado con una pena justa.
1385 Quien obtiene ilegítimamente un lucro con el ofrenda de la Misa, debe ser castigado con una censura o con otra pena justa.
1386 El que da o promete cosas, para que quien ejerce una función en la Iglesia haga u omita algo ilegítimamente debe ser castigado con una pena justa, así como quien acepta esos regalos o promesas.
1387 El sacerdote que, durante la confesión, o con ocasión o pretexto de la misma, solicita al penitente a un pecado contra el sexto mandamiento del Decálogo, debe ser castigado, según la gravedad del delito, con suspensión, prohibiciones o privaciones; y, en los casos más graves, debe ser expulsado del estado clerical.
1388 § 1. El confesor que viola directamente el sigilo sacramental, incurre en excomunión latae sententiae reservada a la Sede Apostólica; quien lo viola sólo indirectamente, ha de ser castigado en proporción con la gravedad del delito.
§ 2. El intérprete y aquellos otros, de los que se trata en el О c. 983 § 2, si violan el secreto, deben ser castigados con una pena justa, sin excluir la excomunión.
1389 § 1. Quien abusa de la potestad eclesiástica o del cargo debe ser castigado de acuerdo con la gravedad del acto u omisión, sin excluir la privación del oficio, a no ser que ya exista una pena establecida por ley o precepto contra ese abuso.
§ 2. Quien por negligencia culpable, realiza u omite ilegítimamente, y con daño ajeno, un acto de potestad eclesiástica, del ministerio u otra función, debe ser castigado con una pena justa.

TÍTULO IV

DEL CRIMEN DE FALSEDAD (Cann. 1390 – 1391)

1390 § 1. Quien denuncia falsamente ante un Superior eclesiástico a un confesor, por el delito de que se trata en el О c. 1387, incurre en entredicho latae sententiae; y, si es clérigo, también en suspensión.
§ 2. Quien presenta al Superior eclesiástico otra denuncia calumniosa por algún delito, o de otro modo lesiona la buena fama del prójimo, puede ser castigado con una pena justa, sin excluir la censura.
§ 3. El calumniador puede también ser obligado a dar la satisfacción conveniente.
1391 Puede ser castigado con una pena justa, según la gravedad del delito:
1 quien falsifica un documento público eclesiástico, o altera, destruye u oculta uno verdadero, o utiliza uno falso o alterado;
2 quien, en un asunto eclesiástico, utiliza otro documento falso o alterado;
3 quien afirma algo falso en un documento público eclesiástico.

TÍTULO V

DE LOS DELITOS CONTRA OBLIGACIONES ESPECIALES (Cann. 1392 – 1396)

1392 Los clérigos o religiosos que ejercen el comercio o la negociación contra las prescripciones de los cánones deben ser castigados de acuerdo con la gravedad del delito.
1393 Quien infringe las obligaciones que le han sido impuestas como consecuencia de una pena, puede ser castigado con una pena justa.
1394 § 1. Quedando en pie lo que prescribe el О c. 194 § 1, 3, el clérigo que atenta matrimonio, aunque sea sólo civilmente, incurre en suspensión latae sententiae; y si, después de haber sido amonestado, no cambia su conducta y continúa dando escándalo, puede ser castigado gradualmente con privaciones o también con la expulsión del estado clerical.
§ 2. El religioso de votos perpetuos, no clérigo, que atenta contraer matrimonio aunque sólo sea el civil, incurre en entredicho latae sententiae, además de lo establecido en el О c. 694.
1395 § 1. El clérigo concubinario, exceptuado el caso del que se trata en el О c. 1394, y el clérigo que con escándalo permanece en otro pecado externo contra el sexto mandamiento del Decálogo, deben ser castigados con suspensión; si persiste el delito después de la amonestación, se pueden añadir gradualmente otras penas, hasta la expulsión del estado clerical.
§ 2. El clérigo que cometa de otro modo un delito contra el sexto mandamiento del Decálogo, cuando este delito haya sido cometido con violencia o amenazas, o públicamente o con un menor que no haya cumplido dieciséis años de edad, debe ser castigado con penas justas, sin excluir la expulsión del estado clerical cuando el caso lo requiera.
1396 Quien incumple gravemente la obligación de residir a la que está sujeto en razón de un oficio eclesiástico, debe ser castigado con una pena justa, sin excluir, después de la amonestación, la privación del oficio.

TÍTULO VI

DE LOS DELITOS CONTRA LA VIDA Y LA LIBERTAD DEL OMBRE (Cann. 1397

– 1399)

1397 Quien comete homicidio, o rapta o retiene a un ser humano con violencia o fraude, o le mutila o hiere gravemente, debe ser castigado, según la gravedad del delito, con las privaciones y prohibiciones del О c. 1336; el homicidio de las personas indicadas en el О c.
1370 se castiga con las penas allí establecidas.
1398 Quien procura el aborto, si éste se produce, incurre en excomunión latae sententiae.
1399 Aparte de los casos establecidos en ésta u otras leyes, la infracción externa de una ley divina o canónica sólo puede ser castigada con una pena ciertamente justa cuando así lo requiere la especial gravedad de la infracción y urge la necesidad de prevenir o de reparar escándalos.

LIBRO VII

DE LOS PROCESOS

PARTE I

DE LOS JUICIOS EN GENERAL (Cann. 1400 – 1416)

1400 § 1. Son objeto de juicio:
1 la reclamación o reivindicación de derechos de personas físicas o jurídicas, o la declaración de hechos jurídicos;
2 los delitos, por lo que se refiere a infligir o declarar una pena.
§ 2. Sin embargo, las controversias provenientes de un acto de la potestad administrativa pueden llevarse sólo al Superior o al tribunal administrativo.
1401 La Iglesia juzga con derecho propio y exclusivo:
1 las causas que se refieren a cosas espirituales o anejas a ellas;
2 La violación de las leyes eclesiásticas y de todo aquello que contenga razón de pecado, por lo que se refiere a la determinación de la culpa y a la imposición de penas eclesiásticas.
1402 Todos los tribunales de la Iglesia se rigen por los cánones que siguen, quedando a salvo las normas de los tribunales de la Sede Apostólica.
1403 § 1. Las causas de canonización de los Siervos de Dios se rigen por una ley pontificia peculiar.
§ 2. A esas causas se aplican además las prescripciones de este Código, cuando esa ley haga remisión al derecho universal o se trate de normas que, por su misma naturaleza, rigen también esas causas.
1404 La Primera Sede por nadie puede ser juzgada.
1405 § 1. Es derecho exclusivo del Romano Pontífice juzgar en las causas de que trata el О
c. 401:
1 a quienes ejercen la autoridad suprema de un Estado;
2 a los Cardenales;
3 a los Legados de la Sede Apostólica y, en las causas penales, a los Obispos;
4 otras causas que el mismo haya avocado a sí.
§ 2. Ningún juez puede resolver sobre un acto o instrumento confirmado en forma específica por el Romano Pontífice, sin previo mandato del mismo.
§ 3. Está reservado a la Rota Romana juzgar:
1 a los Obispos en causas contenciosas, quedando firme lo prescrito en el О c. 1419 § 2;
2 al Abad primado, al Abad superior de una congregación monástica, y al Superior general de los institutos religiosos de derecho pontificio;
3 a las diócesis o a otras personas eclesiásticas, tanto físicas como jurídicas, que no tienen
Superior por debajo del Romano Pontífice.
1406 § 1. En caso de transgresión del О c. 1404, las actas y decisiones se consideran inexistentes.
§ 2. Sobre las causas que enumera el О c. 1405, la incompetencia de los demás jueces es absoluta.
1407 § 1. Nadie puede ser citado en primera instancia, si no es ante un juez eclesiástico competente por uno de los títulos que se determinan en los О cc. 1408-1414.
§ 2. La incompetencia del juez que no goce de ninguno de esos Títulos se llama relativa.
§ 3. El actor sigue el fuero del demandado, y cuando éste tiene varios fueros puede el actor elegir entre ellos.
1408 Cualquiera puede ser demandado ante el tribunal de su domicilio o cuasidomicilio.
1409 § 1. El vago tiene su fuero en el lugar donde se encuentra en ese momento.
§ 2. La persona cuyo domicilio o cuasidomicilio y lugar de residencia se desconocen, puede ser demandado según el fuero del actor, a no ser que le corresponda otro fuero legítimo.
1410 Por razón del lugar en que se halla la cosa, puede presentarse demanda ante el tribunal del lugar donde se encuentra el objeto en litigio, siempre que la acción sea real o se trate de expolio.
1411 § 1. Por razón de contrato, una parte puede ser demandada ante el tribunal del lugar donde se realizó el contrato o donde debe cumplirse, a no ser que las partes, de común acuerdo, hubieran elegido otro tribunal.
§ 2. Si la causa versa sobre obligaciones que provienen de otro Título, la parte puede ser demandada ante el tribunal del lugar donde la obligación surgió o ha de cumplirse.
1412 En las causas penales, el acusado, aunque se halle ausente, puede ser llevado ante el tribunal del lugar donde se cometió el delito.
1413 La parte puede ser demandada:
1 en las causas que tratan acerca de la administración, ante el tribunal del lugar donde ésta se ha realizado;
2 en las causas que se refieren a herencias o píos legados, ante el tribunal del último domicilio o cuasidomicilio, o lugar de residencia, de acuerdo con los О cc. 1408-1409, de aquél de cuya herencia o pío legado se trate, a no ser que la cuestión se refiera a la mera ejecución del legado, que ha de tramitarse según las normas ordinarias de competencia.
1414 Por razón de la conexión, un mismo tribunal y en el mismo proceso ha de juzgar las causas conexas entre sí, a no ser que lo impida un precepto legal.
1415 Por razón de la prevención, cuando dos o más tribunales son igualmente competentes, tienen derecho a juzgar la causa el que primero citó legítimamente al demandado.
1416 Los conflictos de competencia entre tribunales sujetos a un mismo tribunal de apelación, han de ser resueltos por éste; si no están sujetos al mismo tribunal de apelación, resuelve la Signatura Apostólica.

TÍTULO II

DE LOS DISTINTOS GRADOS Y CLASES DE TRIBUNALES (Cann. 1417 – 1445)

1417 § 1. Por razón del primado del Romano Pontífice, cualquier fiel puede llevar o introducir ante la Santa Sede una causa, tanto contenciosa como penal, en cualquier instancia del juicio y cualquiera que sea el estado en el que se encuentre el litigio.
§ 2. Sin embargo, fuera del caso de apelación, esa petición interpuesta ante la Sede Apostólica no suspende el ejercicio de la jurisdicción del juez que ya ha comenzado a tratar la causa; éste, por lo tanto, podrá seguir el juicio hasta la sentencia definitiva, a no ser que la Sede Apostólica comunique al juez que ha avocado a sí la causa.
1418 Todo tribunal tiene derecho a pedir la ayuda de otro tribunal para la instrucción de la causa o para hacer intimaciones judiciales.

CAPÍTULO I

DEL TRIBUNAL DE PRIMERA INSTANCIA

Art. 1
DEL JUEZ
1419 § 1. En cada diócesis, y para todas las causas no exceptuadas expresamente por el derecho, el juez de primera instancia es el Obispo diocesano, que puede ejercer la potestad judicial por sí mismo o por medio de otros de acuerdo con los cánones que siguen.
§ 2. Sin embargo, cuando se trata de derechos o de bienes temporales de una persona jurídica representada por el Obispo, juzga en primer grado el tribunal de apelación.
1420 § 1. Todo Obispo diocesano debe nombrar un Vicario judicial u Oficial con potestad ordinaria de juzgar, distinto del Vicario general, a no ser que lo reducido de la diócesis o la escasez de causas aconsejen otra cosa.
§ 2. El Vicario judicial constituye un solo tribunal con el Obispo, pero no puede juzgar las causas que el Obispo se haya reservado.
§ 3. Al Vicario judicial puede designársele unos ayudantes denominados Vicarios judiciales adjuntos o Viceoficiales.
§ 4. Tanto el Vicario judicial como los Vicarios judiciales adjuntos han de ser sacerdotes, de buena fama, doctores o al menos licenciados en derecho canónico y con no menos de treinta años edad.
§ 5. Al quedar vacante la sede, tales Vicarios judiciales no cesan en su cargo ni pueden ser removidos por el Administrador diocesano; pero necesitan ser confirmados cuando toma posesión el nuevo Obispo.
1421 § 1. El Obispo debe nombrar en la diócesis jueces diocesanos, que sean clérigos.
§ 2. La Conferencia Episcopal puede permitir que también los laicos sean nombrados jueces, uno de los cuales, en caso de necesidad, puede integrar el tribunal colegiado.
§ 3. Los jueces han de ser de buena fama, doctores o al menos licenciados en derecho canónico.
1422 El Vicario judicial, los Vicarios judiciales adjuntos y los demás jueces se nombran para un tiempo determinado, quedando en pie lo que prescribe el О c. 1420 § 5, y no pueden ser removidos si no es por causa legítima y grave.
1423 § 1. En sustitución de los tribunales diocesanos, mencionados en los О cc. 1419-1421, varios Obispos diocesanos, con la aprobación de la Sede Apostólica, pueden constituir de común acuerdo un tribunal único de primera instancia para sus diócesis; en este caso, el grupo de Obispos o el Obispo designado por ellos tienen todas las potestades que corresponden al Obispo diocesano sobre su tribunal.
§ 2. Los tribunales de que se trata en el § 1 pueden constituirse para todas las causas o sólo para una clase determinada de ellas.
1424 En cualquier juicio, el juez único puede servirse de dos asesores, clérigos o laicos de vida íntegra, que le ayuden con sus consejos.
1425 § 1. Quedando reprobada la costumbre contraria, se reservan a un tribunal colegial de tres jueces:
1 las causas contenciosas: a) sobre el vínculo de la sagrada ordenación; b) sobre el vínculo del matrimonio, quedando en vigor lo que prescriben los cc. О 1686 y О 1688;
2 las causas penales: a) sobre delitos que pueden castigarse con la expulsión del estado clerical; b) si se trata de infligir o declarar una excomunión.
§ 2. Puede el Obispo encomendar a un colegio de tres o cinco jueces las causas más difíciles o de mayor importancia.
§ 3. Para juzgar cada causa, el Vicario judicial llamará por turno a los jueces, a no ser que en un caso determinado el Obispo establezca otra cosa.
§ 4. Si no es posible constituir tribunal colegial en el primer grado del juicio, la
Conferencia Episcopal puede permitir que, mientras dure esa imposibilidad, el Obispo
encomiende las causas a un único juez clérigo, el cual, donde sea posible, se valga de la colaboración de un asesor y de un auditor.
§ 5. Una vez designados los jueces, el Vicario judicial no debe cambiarlos, si no es por causa gravísima, que ha de hacer constar en el decreto.
1426 § 1. El tribunal colegial debe proceder colegialmente, y dictar sentencia por mayoría de votos.
§ 2. En la medida de lo posible, ha de presidirlo el Vicario judicial o un Vicario judicial adjunto.
1427 § 1. A no ser que las constituciones dispongan otra cosa, cuando surge una controversia entre religiosos o casas del mismo instituto religioso clerical de derecho pontificio, el juez de primera instancia es el Superior provincial o, si se trata de un monasterio autónomo, el Abad local.
§ 2. Salvo que las constituciones prescriban otra cosa, si el conflicto se produce entre dos provincias, lo juzgará en primera instancia el Superior general, personalmente o por medio de un delegado; y el Abad superior de la Congregación monástica, si el litigio es entre dos monasterios.
§ 3. Finalmente, el tribunal diocesano juzga en primera instancia las controversias entre personas religiosas físicas o jurídicas de diversos institutos religiosos, o también del mismo instituto clerical o laical de derecho diocesano, o entre una persona religiosa y un clérigo secular o un laico o una persona jurídica no religiosa.
Art. 2
DE LOS AUDITORES Y PONENTES
1428 § 1. El juez, o el presidente del tribunal colegial, puede designar un auditor para que realice la instrucción de la causa, eligiéndole entre los jueces del tribunal o entre las personas aprobadas por el Obispo para esta función.
§ 2. Para el cargo de auditor, el Obispo puede aprobar a clérigos o a laicos, que destaquen por sus buenas costumbres, prudencia y doctrina.
§ 3. Al auditor corresponde únicamente recoger las pruebas y entregarlas al juez, según el mandato de éste; y si no se le prohibe en el mandato, puede provisionalmente decidir qué pruebas han de recogerse y de qué manera, en el caso de que se discutan estas cuestiones mientras desempeña su tarea.
1429 El presidente del tribunal colegial debe nombrar un ponente o relator entre los jueces del colegio, el cual informará en la reunión del tribunal acerca de la causa y redactará por escrito la sentencia; el presidente podrá sustituirlo por otro, cuando haya justa causa.
Art. 3
DEL PROMOTOR DE JUSTICIA, DEL DEFENSOR DEL VÍNCULO Y DEL NOTARIO
1430 Para las causas contenciosas en que está implicado el bien público, y para las causas penales, ha de constituirse en la diócesis un promotor de justicia, quien por oficio está obligado a velar por el bien público.
1431 § 1. En las causas contenciosas, compete al Obispo diocesano juzgar si está o no en juego el bien público, a no ser que la intervención del promotor de justicia esté prescrita por la ley o sea evidentemente necesaria por la naturaleza del asunto.
§ 2. Si el promotor de justicia hubiera intervenido en la instancia precedente, se presume que es necesaria su intervención en el grado siguiente.
1432 Para las causas en que se discute la nulidad de la sagrada ordenación o la nulidad o disolución de un matrimonio, ha de nombrarse en la diócesis un defensor del vínculo, el cual, por oficio, debe proponer y manifestar todo aquello que puede aducirse razonablemente contra la nulidad o disolución.
1433 En aquellas causas que requieran la presencia del promotor de justicia o del defensor del vínculo, si no han sido citados son nulos los actos, salvo que, no obstante, se hagan presentes de hecho o, al menos, hayan podido cumplir su misión antes de la sentencia, mediante el examen de las actas.
1434 A no ser que se establezca expresamente otra cosa:
1 cuando la ley manda que el juez oiga a las partes o a una de ellas, también han de ser oídos el promotor de justicia y el defensor del vínculo, si intervienen en el juicio;
2 cuando se requiere instancia de parte para que el juez pueda decidir algo, tiene idéntico valor la instancia del promotor de justicia o del defensor del vinculo, si intervienen en el juicio.
1435 Corresponde al Obispo nombrar al promotor de justicia y al defensor del vínculo, que han de ser clérigos o laicos de buena fama, doctores o licenciados en derecho canónico y de probada prudencia y celo por la justicia.
1436 § 1. La misma persona puede desempeñar el oficio de promotor de justicia y el de defensor del vínculo pero no en la misma causa.
§ 2. El promotor y el defensor pueden constituirse para todas las causas en general o para cada una de ellas en particular; y pueden ser removidos por el Obispo con causa justa.
1437 § 1. En todo proceso debe intervenir un notario, de manera que las actas son nulas si no están firmadas por él.
§ 2. Las actas redactadas por un notario hacen fe pública.

CAPÍTULO II

DEL TRIBUNAL DE SEGUNDA INSTANCIA

1438 Quedando en pie lo prescrito en el О c. 1444 § 1, 1:
1 del tribunal de un Obispo sufragáneo se apela al del Metropolitano, salvo lo que indica el О
c. 1439;
2 cuando la causa se conoce en primera instancia ante el Metropolitano, la apelación se interpone ante el tribunal que él mismo haya designado de modo estable, con aprobación de la Sede Apostólica;
3 para las causas tratadas ante el Superior provincial el tribunal de segunda instancia es el del Superior general; para las causas seguidas ante el Abad local, lo es el tribunal del Abad superior de la congregación monástica.
1439 § 1. Si, de acuerdo con el О c. 1423, hay un solo tribunal de primera instancia para varias diócesis, la Conferencia Episcopal, con la aprobación de la Sede Apostólica, debe establecer un tribunal de segunda instancia, a no ser que todas aquellas diócesis sean sufragáneas de la misma archidiócesis.
§ 2. La Conferencia Episcopal puede constituir uno o más tribunales de segunda instancia, con la aprobación de la Sede Apostólica, aun fuera de los casos previstos en el § 1.
§ 3. Respecto a los tribunales de segunda instancia de que tratan los § § 1-2, la Conferencia Episcopal o el Obispo designado por ésta tienen todas las potestades que competen al Obispo diocesano sobre su tribunal.
1440 Si no se observa la competencia por razón del grado, a tenor de los cc. О 1438 y О
1439, la incompetencia del juez es absoluta.
1441 El tribunal de segunda instancia debe constituirse de la misma manera que el de primera instancia. Pero si en el primer grado del juicio dictó sentencia un juez único, según el О c.
1425 § 4, el tribunal de segunda instancia debe actuar colegialmente.

CAPÍTULO III

DEL LOS TRIBUNALES DE LA SEDE APOSTÓLICA

1442 El Romano Pontífice es juez supremo para todo el orbe católico y dicta sentencia o personalmente, o mediante los tribunales ordinarios de la Sede Apostólica, o por jueces en los cuales delega.
1443 La Rota Romana es el tribunal ordinario constituido por el Romano Pontífice para recibir apelaciones.
1444 § 1. La Rota Romana juzga:
1 en segunda instancia, las causas sentenciadas por tribunales ordinarios de primera instancia y que hayan sido elevadas a la Santa Sede por apelación legítima;
2 en tercera o ulterior instancia, las causas ya juzgadas por la misma Rota Romana o por cualquier otro tribunal, a no ser que hayan pasado a cosa juzgada.
§ 2. Este tribunal juzga también en primera instancia las causas previstas en el c.
1405 § 3, así como otras que el Romano Pontífice, tanto motu proprio como a instancia de parte, hubiera avocado a su tribunal y encomendado a la Rota Romana; y, si en el rescripto de comisión no se indica otra cosa, la Rota juzga esas causas también en segunda y ulterior instancia.
1445 § 1. El Tribunal Supremo de la Signatura Apostólica juzga:
1 las querellas de nulidad y peticiones de restitución in integrum y otros recursos contra las sentencias rotales;
2 los recursos en las causas sobre el estado de las personas que la Rota Romana se niega a admitir a nuevo examen;
3 las excepciones de sospecha y demás causas contra los Auditores de la Rota Romana por los actos realizados en el ejercicio de su función;
4 los conflictos de competencia a que se refiere el О c. 1416.
§ 2. Este mismo Tribunal dirime los litigios provenientes de un acto de la potestad administrativa eclesiástica que se lleven a él legítimamente, así como otras controversias administrativas que le hayan sido remitidas por el Romano Pontífice o por los dicasterios de la Curia Romana, y los conflictos de competencia entre dichos dicasterios.
§ 3. Corresponde también a este Supremo Tribunal:
1 vigilar sobre la recta administración de la justicia y determinar que se proceda contra los abogados o procuradores, si es necesario;
2 prorrogar la competencia de los tribunales;
3 fomentar y aprobar la erección de los tribunales a los que se refieren los cc. О 1423 y О
1439.

TÍTULO III

DE LA DISCIPLINA QUE HA DE OBSERVARSE EN LOS TRIBUNALES (Cann.

1446 – 1475)

CAPÍTULO I

DEL OFICIO DE LOS JUECES Y DE LOS MINISTROS DEL TRIBUNAL

1446 § 1. Todos los fieles, y en primer lugar los Obispos, han de procurar con diligencia que, sin perjuicio de la justicia, se eviten en lo posible los litigios en el pueblo de Dios y se arreglen pacíficamente cuanto antes.
§ 2. Al comenzar el litigio, y en cualquier otro momento, siempre que abrigue alguna esperanza de éxito, el juez no dejará de exhortar y ayudar a las partes, para que procuren de común acuerdo buscar una solución equitativa de su controversia, y les indicará los medios oportunos para lograr este fin, recurriendo incluso a personas serias como mediadoras.
§ 3. Pero cuando el litigio versa sobre el bien particular de las partes, considere el juez si puede concluirse útilmente por transacción o por juicio arbitral de acuerdo con los О cc.
1713-1716.
1447 Quien ha intervenido en una causa como juez, promotor de justicia, defensor del vínculo, procurador, abogado, testigo o perito, no puede después válidamente definir como juez la misma causa en otra instancia o desempeñar el oficio de asesor.
1448 § 1. No acepte el juez conocer una causa en que tenga interés por razón de consanguinidad o afinidad en cualquier grado de línea recta y hasta el cuarto grado de línea colateral, o por razón de tutela o curatela, amistad íntima, aversión grande, obtención de un lucro o prevención de un daño.
§ 2. En las mismas circunstancias, deben abstenerse de desempeñar su oficio el promotor de justicia, el defensor del vínculo, el asesor y el auditor.
1449 § 1. En los casos indicados en el О c. 1448, si el propio juez no se inhibe, la parte puede recusarlo.
§ 2. Sobre la recusación decide el Vicario judicial; y, si es recusado él mismo, resuelve el
Obispo que preside el tribunal.
§ 3. Si actúa como juez el mismo Obispo y es recusado, debe abstenerse de juzgar.
§ 4. Si la recusación se opone contra el promotor de justicia, el defensor del vínculo u otro ministro del tribunal, resuelve sobre dicha excepción el presidente del tribunal colegial, o el juez, si es único.
1450 Admitida la recusación, deben cambiarse las personas, pero sin cambiar el grado del juicio.
1451 § 1. Sobre la recusación ha de resolverse con la máxima rapidez oyendo a las partes y al promotor de justicia o al defensor del vínculo, si participan en el juicio y no son ellos mismos los recusados.
§ 2. Son válidos los actos realizados por el juez antes de ser recusado; pero los efectuados después de interpuesta la recusación deben rescindirse, si lo pide la parte en el plazo de diez días desde que fue admitida la recusación.
1452 § 1. En las cuestiones que interesan únicamente a los particulares, el juez sólo puede proceder a instancia de parte. Pero, una vez que se ha introducido legítimamente una causa criminal u otra de las que se refieren al bien público de la Iglesia o a la salvación de las almas, el juez puede, e incluso debe, proceder de oficio.
§ 2. El juez puede además suplir la negligencia de las partes en la presentación de pruebas o al oponer excepciones, siempre que lo considere necesario para evitar una sentencia gravemente injusta, quedando firmes las prescripciones del О c. 1600.
1453 Los jueces y los tribunales han de cuidar de que, sin merma de la justicia, todas las causas se terminen cuanto antes, y de que en el tribunal de primera instancia no duren más de un año, ni más de seis meses en el de segunda instancia.
1454Todos los que forman parte del tribunal o colaboran con él han de prestar juramento de que cumplirán recta y fielmente su tarea.
1455 § 1. Los jueces y ayudantes del tribunal están obligados a guardar secreto de oficio en todo juicio penal, y también en el contencioso cuando puede seguirse algún perjuicio para las partes de la divulgación de algún acto procesal.
§ 2. Sin perjuicio de lo prescrito en el О c. 1609 § 4, también están obligados siempre a guardar secreto sobre la discusión que tiene lugar entre los jueces del tribunal colegial antes de dictar sentencia, así como sobre los distintos votos y opiniones que se hayan manifestado en ella.
§ 3. Más aún, siempre que, por la naturaleza de la causa o de las pruebas, pueda ponerse en peligro la fama de otros por la divulgación de las actas o de las pruebas, o se dé pie a rencillas o vaya a provocarse escándalo u otro inconveniente semejante, el juez puede obligar a guardar
secreto bajo juramento a los testigos y peritos, así como a las partes y a sus abogados o procuradores.
1456 Está prohibido al juez y a todos los ministros del tribunal aceptar regalos de cualquier tipo con ocasión de las actuaciones judiciales.
1457 § 1. Los jueces que rehusen administrar justicia aun siendo cierta y evidentemente competentes, o que se declaren competentes sin ningún Título jurídico que legitime esa competencia, y conozcan y decidan las causas, o violen la ley del secreto, o por dolo o negligencia grave causen otro daño a las partes, pueden ser castigados con penas adecuadas por la autoridad competente, incluso con la privación del oficio.
§ 2. A las mismas sanciones, están sometidos los ministros y ayudantes del tribunal, si faltan a su deber, como se indica más arriba; a todos éstos puede castigarlos también el juez.

CAPÍTULO II

DEL ORDEN EN QUE HAN DE CONOCERSE LAS CAUSAS

1458 Las causas se han de conocer siguiendo el mismo orden en que fueron propuestas y registradas, a no ser que alguna de ellas exija una expedición más rápida que las demás, lo que se ha de determinar por decreto especial motivado.
1459 § 1. Aquellos vicios de los que es posible se siga la nulidad de la sentencia, pueden proponerse como excepción o ser planteados de oficio por el juez en cualquier fase o grado del juicio.
§ 2. Fuera de los casos indicados en el § 1, las excepciones dilatorias, y sobre todo las que se refieren a las personas y al modo del juicio, se han de proponer antes de la litiscontestación, a no ser que surgieran después de que ésta hubiera tenido lugar, y deben decidirse cuanto antes.
1460 § 1. Si la excepción se propone contra la competencia del juez, la decisión corresponde al mismo juez.
§ 2. En caso de excepción de incompetencia relativa, si el juez se declara competente, su decisión no admite apelación, pero cabe proponer la querella de nulidad y la restitución in integrum.
§ 3. Si el juez se declara incompetente, la parte que se considera perjudicada puede recurrir al tribunal de apelación dentro del plazo de quince días útiles.
1461 En cualquier fase de la causa, el juez que reconoce su incompetencia absoluta, debe declararla.
1462 § 1. Las excepciones de cosa juzgada, de transacción y otras perentorias que se denominan de «pleito acabado», han de proponerse y tratarse antes de la litiscontestación; quien las proponga más tarde, no ha de ser rechazado, pero debe ser condenado a las costas, salvo que pruebe no haber retrasado con malicia la oposición.
§ 2. Las demás excepciones perentorias han de proponerse en la contestación de la demanda, y deben ser tratadas en el momento conveniente, según las reglas de las cuestiones incidentales.
1463 § 1. Las acciones reconvencionales sólo pueden proponerse válidamente en el plazo de treinta días a partir de la contestación de la demanda.
§ 2. Las mismas han de ser tratadas a la vez que la acción convencional, es decir, al mismo ritmo que ésta, salvo que sea necesario conocerla por separado o el juez considere que eso es más oportuno.
1464 Las cuestiones sobre prestación de caución acerca del pago de las costas judiciales, o sobre concesión de patrocinio gratuito, si se ha pedido ya desde el primer momento, y otras semejantes, han de tratarse ordinariamente antes de la litiscontestación.

CAPÍTULO III

DE LOS PLAZOS Y PRÓRROGAS

1465 § 1. Los llamados plazos fatales, es decir, los plazos determinados por la ley para la perención de los derechos, no pueden prorrogarse, ni pueden válidamente abreviarse, si no es a petición de las partes.
§ 2. Sin embargo, los plazos judiciales y convencionales, antes de su vencimiento, pueden ser prorrogados por el juez cuando hay una causa justa, habiendo oído a las partes o a petición de éstas; pero nunca pueden abreviarse válidamente, si no es con el consentimiento de las partes.
§ 3. Cuide el juez, no obstante, de que el litigio no se prolongue demasiado a causa de la prórroga.
1466 Cuando la ley no señala plazos para la realización de actos procesales, los debe determinar el juez, teniendo en cuenta la naturaleza de cada acto.
1467 Si en el día señalado para un acto judicial estuviera cerrado el tribunal, el plazo se entiende prorrogado para el primer día hábil.

CAPÍTULO IV

DEL LUGAR DEL JUICIO

1468 Todo tribunal ha de tener, en lo posible, una sede fija, que estará abierta a horas determinadas.
1469 § 1. El juez expulsado por la fuerza de su territorio o impedido para ejercer en él su jurisdicción, puede ejercerla fuera del territorio y dictar sentencia, pero informando al Obispo diocesano.
§ 2. Además de lo dicho en el § 1, el juez, por causa justa y oídas las partes, puede salir de su propio territorio para recoger pruebas, pero con licencia del Obispo diocesano del lugar al que va y en la sede que éste determine.

CAPÍTULO V

DE LAS PERSONAS QUE HAN DE SER ADMITIDAS EN LA SEDE DEL TRIBUNAL Y DEL MODO DE REDACTAR Y CONSERVAR LAS ACTAS

1470 § 1. Si una ley particular no dispone otra cosa, mientras se trata la causa ante el tribunal sólo deben estar presentes en el aula aquellos que la ley o el juez determinen que son necesarios para realizar el proceso.
§ 2. Puede el juez obligar con penas proporcionadas a observar una conducta debida a quienes asisten al juicio y falten gravemente al respeto y obediencia debidos al tribunal; y, además, a los abogados y procuradores puede suspenderlos del ejercicio de su función ante tribunales eclesiásticos.
1471 Si una persona a la que se ha de interrogar emplea una lengua desconocida para el juez o las partes, ha de recurrirse a un intérprete jurado, designado por el juez. Sin embargo, las declaraciones han de consignarse por escrito en la lengua original, añadiendo la traducción. También se empleará intérprete cuando deba ser interrogado un sordo o mudo, salvo que el juez prefiera que responda por escrito a las preguntas que se le presenten.
1472 § 1. Los actos judiciales deben redactarse por escrito, tanto si se refieren a la sustancia del litigio, o a actos de la causa, como a la forma de proceder, o actos del proceso.
§ 2. Debe numerarse y autenticarse cada hoja de las actas.
1473 Cuando en las actas judiciales se requiere la firma de las partes o de los testigos, si la parte o el testigo no pueden o no quieren firmar, ha de consignarse esto en las mismas actas, y a la vez el juez y el notario darán fe de que esa acta se ha leído íntegramente a la parte o al testigo y de que ni la parte ni el testigo pudieron o quisieron firmar.
1474 § 1. En caso de apelación, se ha de remitir al tribunal superior copia de los autos, dando fe el notario de su autenticidad.
§ 2. Si los autos están redactados en una lengua desconocida por el tribunal superior, han de traducirse a otro idioma conocido por él, tomando precauciones para que conste la fidelidad de la traducción.
1475 § 1. Al terminar el juicio, deben devolverse a los particulares los documentos que les pertenecen, conservando sin embargo copia de los mismos.
§ 2. Sin mandato del juez, está prohibido a los notarios y al canciller proporcionar copia de las actas judiciales y de los documentos que forman parte del proceso.

TÍTULO IV

DE LAS PARTES EN CAUSA (Cann. 1476 – 1490)

CAPÍTULO I

DEL ACTOR Y DEL DEMANDADO

1476 Cualquier persona, esté o no bautizada, puede demandar en juicio; y la parte legítimamente demandada tiene obligación de responder.
1477 Aunque el actor o el demandado nombren procurador o abogado, tienen obligación de acudir personalmente al juicio siempre que lo prescriban el derecho o el juez.
1478 § 1. Los menores y aquellos que carecen del uso de razón sólo pueden comparecer en juicio por medio de sus padres, tutores o curadores, salvo lo prescrito en el § 3.
§ 2. Si el juez considera que los derechos de los menores están en conflicto con los de sus padres, tutores o curadores, o que éstos no pueden tutelar suficientemente los derechos de los mismos, se personarán en juicio por medio de un tutor o curador que designe el juez.
§ 3. Sin embargo, en las causas espirituales y en las conexas con ellas, los menores que hayan alcanzado el uso de razón pueden demandar y contestar por sí mismos, sin el consentimiento de los padres y del tutor, si hubieran cumplido catorce años; de no ser así deberán hacerlo mediante un curador nombrado por el juez.
§ 4. Los que sufren interdicción de bienes o algún trastorno mental sólo pueden comparecer en juicio para responder de sus propios delitos o por mandato del juez; en los demás casos deben demandar y contestar por medio de sus curadores.
1479 Cuando la autoridad civil ya ha designado tutor o curador, éste puede ser admitido por el juez eclesiástico, después de oír, si es posible, al Obispo diocesano de aquél a quien se dio; pero si no está designado o si se considera que no debe ser admitido, el juez designará un tutor o curador para la causa.
1480 § 1. Las personas jurídicas actúan en el juicio por medio de sus legítimos representantes.
§ 2. Pero si no tuvieran representante o éste fuera negligente, puede el Ordinario actuar en juicio, por sí o por otro, en nombre de las personas jurídicas que están bajo su jurisdicción.

CAPÍTULO II

DE LOS PROCURADORES JUDICIALES Y ABOGADOS

1481 § 1. La parte puede designar libremente su abogado y procurador; pero, salvo en los casos indicados en los § § 2-3, puede también demandar y contestar personalmente, a no ser que el juez considere necesaria la ayuda del procurador o del abogado.
§ 2. En el juicio penal, el acusado debe tener siempre un abogado, elegido por él mismo o nombrado por el juez.
§ 3. En el juicio contencioso, si se trata de menores o de un juicio en el cual entra en juego el bien público, con excepción de las causas matrimoniales, el juez ha de designar de oficio un defensor a la parte que no lo tiene. 1482 § 1. Cada litigante puede designar sólo un procurador, el cual no puede hacerse sustituir por otro, si no se le concede expresamente esa facultad.
§ 2. Sin embargo, cuando por justa causa una persona designa varios procuradores, lo hará de manera que se dé entre ellos lugar a la prevención.
§ 3. Pueden nombrarse varios abogados a la vez.
1483 El procurador y el abogado han de ser mayores de edad y de buena fama; además, el abogado debe ser católico, a no ser que el Obispo diocesano permita otra cosa, y doctor, o, al menos, verdaderamente perito en derecho canónico, y contar con la aprobación del mismo Obispo.
1484 § 1. El procurador y el abogado, antes de iniciar su función, deben presentar su mandato auténtico al tribunal.
§ 2. Sin embargo, para impedir la extinción de un derecho, el juez puede admitir a un procurador aunque no presente el mandato, exigiéndole la debida garantía, si lo cree oportuno; pero el acto carece absolutamente de eficacia en caso de que el procurador no presente el mandato legítimo dentro del plazo perentorio fijado por el juez.
1485 Sin mandato especial, el procurador no puede válidamente renunciar a la acción, a la instancia o a los actos judiciales; ni realizar transacción, pacto o compromiso arbitral, ni, en general, aquello para lo que el derecho requiere mandato especial.
1486 § 1. Para que produzca efecto la remoción del procurador o del abogado, es necesario que se le intime y, si ya ha tenido lugar la contestación de la demanda, que se notifique la remoción al juez y a la parte contraria.
§ 2. Después de la sentencia definitiva, el procurador sigue teniendo derecho y obligación de apelar, mientras el mandante no se oponga.
1487 Tanto el procurador como el abogado pueden ser rechazados por el juez mediante decreto, tanto de oficio como a instancia de parte, pero siempre por causa grave.
1488 § 1. Se prohibe a ambos comprar el pleito, o pactar acerca de unos emolumentos excesivos o sobre una parte reclamada de la cosa litigiosa. Si hicieran eso, el pacto es nulo, y pueden ser multados por el juez. Además, el abogado puede ser suspendido de su oficio o, si es reincidente, eliminado del elenco de abogados por el Obispo que preside el tribunal.
§ 2. Del mismo modo pueden ser castigados los abogados y procuradores que, con fraude de ley, sustraen causas a los tribunales competentes para que sean sentenciadas por otros de modo más favorable.
1489 Los abogados y procuradores que, por regalos o promesas o por cualquier otra razón, prevarican de su oficio, han de ser suspendidos de su patrocinio y castigados con una multa u otras penas proporcionadas.
1490 En la medida de lo posible, en todo tribunal ha de haber patronos estables, que reciban sus honorarios del mismo tribunal, y que ejerzan la función de abogado o de procurador, sobre todo en las causas matrimoniales, en favor de las partes que libremente prefieran designarlos.

TÍTULO V

DE LAS ACCIONES Y EXCEPCIONES (Cann. 1491 – 1500)

CAPÍTULO I

DE LAS ACCIONES Y EXCEPCIONES EN GENERAL

1491 Todo derecho está protegido no sólo por una acción, mientras no se establezca expresamente otra cosa, sino también por una excepción.
1492 § 1. Toda acción se extingue por prescripción de acuerdo con el derecho, o de otro modo legítimo, excepto las que se refieren al estado de las personas, que nunca se extinguen.
§ 2 . Salvo lo que prescribe el О c. 1462, la excepción puede oponerse siempre, y es perpetua por naturaleza.
1493 El actor puede ejercitar contra alguien varias acciones a la vez, siempre que no estén en conflicto entre sí, sobre el mismo asunto o sobre varios, mientras no sobrepasen la competencia del tribunal al que acude.
1494 § 1. El demandado puede proponer acción reconvencional contra el actor ante el mismo juez y en el mismo juicio, bien por la conexión de la causa con la acción principal, bien para neutralizar o disminuir la petición del actor.
§ 2. No se admite la reconvención contra la reconvención.
1495 La acción reconvencional debe proponerse al juez ante quien se presentó la acción precedente, aunque sea delegado sólo para una causa o resulte de otro modo afectado de incompetencia relativa.

CAPÍTULO II

DE LAS ACCIONES Y EXCEPCIONES EN PARTICULAR

1496 § 1. Aquel que hace ver al menos con argumentos probables que tiene derecho sobre una cosa que está en poder de otro, y que puede ocasionársele un daño si no se pone bajo custodia, tiene derecho a obtener del juez el secuestro de la misma cosa.
§ 2. En análogas circunstancias, puede reclamar que se prohiba a otro el ejercicio de un derecho.
1497 § 1. También se admite el embargo de una cosa para asegurar un crédito, con tal de que conste suficientemente el derecho del acreedor.
§ 2. El embargo puede extenderse también a los bienes del deudor que se encuentren por cualquier título en poder de otras personas, así como a los créditos del deudor.
1498 De ninguna manera puede decretarse el secuestro de una cosa o la inhibición del ejercicio de un derecho, si puede ser reparado de otro modo el daño que se teme y se ofrece una garantía conveniente para su reparación.
1499A aquél a quien el juez concede el secuestro de una cosa o la inhibición del ejercicio de un derecho, puede exigirle una garantía previa para el resarcimiento de daños, en caso de que no pruebe tener derecho.
1500 Sobre la naturaleza y efectos de la acción posesoria, deben observarse las normas del derecho civil del lugar donde se encuentra la cosa cuya posesión se discute.

TÍTULO I

DE LA INTRODUCCIÓN DE LA CAUSA (Cann. 1501 – 1512)

CAPÍTULO I

DEL ESCRITO DE DEMANDA

1501 El juez no puede juzgar causa alguna, si el interesado o el promotor de justicia no han formulado una petición a tenor de los cánones.
1502 Quien desea demandar a alguien, debe presentar un escrito al juez competente en el que se indique el objeto de la controversia y pida el ministerio del juez.
1503 § 1. El juez puede admitir una petición oral, cuando el actor tenga un impedimento para presentarla por escrito, o si se trata de una causa de fácil investigación y de poca importancia.
§ 2. Sin embargo, en ambos casos el juez mandará al notario que levante acta, que ha de ser leída al actor y aprobada por éste, y que sustituye al escrito del actor a todos los efectos jurídicos.
1504 El escrito de demanda debe:
1 especificar ante qué juez se introduce la causa, qué se pide y contra quién;
2 indicar en qué derecho se funda el actor y, al menos de modo general, en qué hechos y pruebas se apoya para demostrar lo que afirma;
3 estar firmado por el actor o por su procurador, con indicación del día, mes y año, así como también del lugar donde habitan o dijeran tener la residencia a efectos de recibir documentos;
4 indicar el domicilio o cuasidomicilio del demandado.
1505 § 1. El juez único o el presidente del tribunal colegial, tras comprobar que el asunto es de su competencia y que el actor tiene capacidad legal para actuar en juicio, debe admitir o rechazar cuanto antes el escrito de demanda, mediante decreto.
§ 2. Unicamente puede rechazarse el escrito de demanda:
1 si el juez o el tribunal son incompetentes;
2 si consta con certeza que el actor carece de capacidad procesal;
3 si no se ha cumplido lo que manda el О c. 1504, 1 -3;
4 si del mismo escrito de demanda se deduce con certeza que la petición carece de todo fundamento y que no cabe esperar que del proceso aparezca fundamento alguno.
§ 3. Si el escrito ha sido rechazado por defectos que es posible subsanar, el actor puede presentar ante el mismo juez uno nuevo correctamente redactado.
§ 4. En el plazo útil de diez días, la parte puede interponer recurso motivado contra el rechazo del escrito ante el tribunal de apelación, o ante el colegio si fue rechazado por el presidente; y la cuestión sobre el rechazo ha de decidirse con la mayor rapidez.
1506 Si en el plazo de un mes desde que se presentó el escrito de demanda el juez no emite decreto admitiéndolo o rechazándolo de acuerdo con el О c. 1505, la parte interesada puede instar al juez a que cumpla su obligación; y si, a pesar de todo, el juez guarda silencio, pasados inútilmente diez días desde la presentación de la instancia, el escrito de demanda se considera admitido.

CAPÍTULO II

DE LA CITACIÓN Y NOTIFICACIÓN DE LOS ACTOS JUDICIALES

1507 § 1. En el decreto por el que se admite el escrito de demanda del actor, el juez o el presidente debe llamar a juicio o citar a las demás partes, para la contestación de la demanda, determinando si deben responder por escrito o comparecer ante él para concordar las dudas. Y
si, ante las respuestas escritas deduce la necesidad de convocar a las partes, puede mandarlo así mediante un nuevo decreto.
§ 2. Si la demanda se considera admitida a tenor del О c. 1506, el decreto de citación a juicio debe darse dentro del plazo de veinte días desde que se presentó la instancia mencionada en ese canon.
§ 3. Cuando los litigantes comparecen de hecho ante el juez para tratar de la causa, no es necesaria la citación; pero el actuario debe hacer constar en las actas que las partes estaban presentes.
1508 § 1. El decreto de citación judicial debe notificarse enseguida al demandado, y al mismo tiempo a aquellos otros que deban comparecer.
§ 2. Debe unirse a la citación el escrito de demanda, a no ser que, por motivos graves, el juez considere que éste no debe darse a conocer a la parte antes de que declare en el juicio.
§ 3. Si se demanda a quien no tiene el libre ejercicio de sus derechos o la libre administración de las cosas sobre las que se litiga, la citación se ha de hacer, según los casos, al tutor, curador, procurador especial o a aquel que, según el derecho, está obligado a asumir en su nombre el juicio.
1509 § 1. La notificación de las citaciones, decretos, sentencias y otros actos judiciales ha de hacerse por medio del servicio público de correos o por otro procedimiento muy seguro, observando las normas establecidas por ley particular.
§ 2. Debe constar en las actas la notificación y el modo en que se ha hecho.
1510 El demandado que rehuse recibir la cédula de citación, o que impida que ésta llegue a sus manos, ha de tenerse por legítimamente citado.
1511 Si la citación no fuera legítimamente notificada son nulos los actos del proceso, salvo lo que prescribe el О c. 1507 § 3.
1512 Una vez que haya sido notificada legítimamente la citación o que las partes hayan comparecido ante el juez para tratar la causa:
1 la cosa deja de estar íntegra;
2 la causa se hace propia de aquel juez o del tribunal ante el cual se ha entablado la acción, con tal de que sean competentes;
3 se consolida la jurisdicción del juez delegado, de tal manera que no se extingue al cesar el derecho del que delegó;
4 se interrumpe la prescripción, si no se ha establecido otra cosa;
5 comienza la litispendencia, y, por tanto, se aplica inmediatamente el principio «mientras está pendiente el litigio, nada debe innovarse».

TÍTULO II

DE LA CONTESTACIÓN A LA DEMANDA (Cann. 1513 – 1516)

1513 § 1. Se da la litiscontestación cuando, por decreto del juez, quedan fijados los límites de la controversia, tomados de las peticiones y respuestas de las partes.
§ 2. Las peticiones y respuestas de las partes pueden hacerse no sólo en el escrito de demanda, sino también en la respuesta a la citación o en las declaraciones orales hechas ante el juez; pero, en las causas más difíciles, las partes han de ser convocadas por el juez, para concordar la duda o las dudas a las que se ha de dar respuesta en la sentencia.
§ 3. Se ha de notificar a las partes el decreto del juez; y, si no están de acuerdo, pueden recurrir en el plazo de diez días, para que lo modifique, ante el mismo juez, el cual debe decidir la cuestión por decreto con toda rapidez.
1514 Los términos de la controversia, una vez definidos, no pueden modificarse válidamente, si no es mediante nuevo decreto, por causa grave, a instancia de parte y habiendo oído a las restantes, cuyas razones han de ser debidamente ponderadas.
1515 La litiscontestación interrumpe la buena fe del poseedor de cosa ajena; por tanto, si se le condena a la restitución, debe devolver asimismo los frutos y resarcir los daños producidos desde aquel momento.
1516 Después de la litiscontestación, el juez fijará a las partes un tiempo conveniente, para que puedan proponer y realizar las pruebas.

TÍTULO III

DE LA INSTANCIA JUDICIAL (Cann. 1517 – 1525)

1517 La instancia comienza por la citación; concluye no sólo por la sentencia definitiva, sino también de otros modos establecidos por el derecho.
1518 Cuando un litigante muere, o cambia de estado, o cesa en el oficio por razón del cual actúa:
1 si la causa aún no hubiera concluido, la instancia se suspende hasta que la reanude el heredero del difunto o su sucesor o el legítimamente interesado;
2 si estuviera concluida la causa, el juez debe proseguirla, citando al procurador; y si no lo hay, al heredero del difunto o a su sucesor.
1519 § 1. Si cesan en su cargo el tutor o curador o el procurador requerido por el О c. 1481
§ § 1 y 3, la instancia queda entretanto suspendida.
§ 2. El juez debe designar cuanto antes otro tutor o curador; y puede también constituir un procurador para la causa, si la parte no lo hace dentro del breve plazo que determinará el mismo juez.
1520 La instancia caduca cuando, sin que exista un impedimento, las partes no realizan ningún acto procesal durante seis meses. Por ley particular pueden establecerse otros plazos de caducidad.
1521 La caducidad tiene lugar ipso iure y frente a todos, incluso frente a los menores y a los equiparados a ellos, y debe asimismo declararse de oficio, quedando a salvo el derecho a pedir indemnización a los tutores, curadores, administradores o procuradores que no prueben estar libres de culpa.
1522 La caducidad extingue las actas del proceso, pero no las de la causa; más aún, éstas pueden tener eficacia también en otra instancia, con tal de que el litigio tenga lugar entre las mismas personas y sobre el mismo objeto; pero, en relación a los extraños, sólo tienen el valor de documentos.
1523 Si el juicio caduca, cada uno de los litigantes habrá de hacerse cargo de los gastos que haya realizado.
1524 § 1. El actor puede renunciar a la instancia en cualquier estado y grado del juicio; asimismo, tanto el actor como el demandado pueden renunciar a los actos del proceso, ya sea a todos ya sólo a alguno de ellos.
§ 2. Para poder renunciar a la instancia, los tutores y administradores de las personas jurídicas necesitan el consejo o el consentimiento de aquéllos cuyo concurso es necesario para realizar actos que sobrepasan los límites de la administración ordinaria.
§ 3. Para que la renuncia sea válida, ha de hacerse por escrito, que firmará la parte misma, o su procurador dotado de mandato especial; debe notificarse a la otra parte, y ser aceptada, o al menos no impugnada por ésta, y admitida por el juez.
1525 La renuncia admitida por el juez produce sobre los actos renunciados los mismos efectos que la caducidad de la instancia; y además obliga al renunciante a correr con las costas de los actos a los que haya renunciado.

TÍTULO IV

DE LAS PRUEBAS (Cann. 1526 – 1586)

1526 § 1. La carga de la prueba incumbe al que afirma.
§ 2. No necesitan prueba:
1 aquellas cosas que la misma ley presume;
2 los hechos afirmados por uno de los contendientes y admitidos por el otro, salvo que pese a ello el derecho o el juez exijan su prueba.
1527 § 1. Pueden aportarse cualesquiera pruebas que se consideren útiles para dilucidar la causa y que sean lícitas.
§ 2. Si una parte insiste en que se admita una prueba rechazada por el juez, el mismo juez ha de decidir la cuestión con toda rapidez.
1528 Si una parte o testigo rehusan comparecer ante el juez para responder, pueden ser oídos también por medio de un laico que el juez designe, o puede requerirse su declaración ante un notario público o por otro modo legítimo.
1529 Si no es por causa grave, el juez no proceda a recoger pruebas antes de la litiscontestación.

CAPÍTULO I

DE LAS DECLARACIONES DE LAS PARTES

1530 Para mejor descubrir la verdad, el juez puede interrogar a las partes, en cualquier momento, e incluso debe hacerlo a instancia de parte o para probar un hecho que interesa públicamente dejar fuera de toda duda.
1531 § 1. La parte legítimamente interrogada debe responder y decir toda la verdad.
§ 2. Si rehusa responder, corresponde al juez valorar esa actitud en orden a la prueba de los hechos.
1532 Cuando en una causa entre en juego el bien público, el juez ha de pedir a las partes juramento de que dirán la verdad, o al menos de que es verdad lo que han dicho, a no ser que una causa grave aconseje otra cosa; en los demás casos, puede hacerlo, según su prudencia.
1533 Las partes, el promotor de justicia y el defensor del vínculo pueden presentar al juez artículos o preguntas sobre los que ha de interrogarse a la parte.
1534 Para el interrogatorio de las partes se han de observar, análogamente, las normas que se establecen acerca de los testigos en los cc. О 1548 § 2, 1, О 1552 y О 1558-1565.
1535 Confesión judicial es la afirmación escrita u oral sobre algún hecho ante el juez competente, manifestada por una de las partes acerca de la materia del juicio y contra sí misma, tanto espontáneamente como a preguntas del juez.
1536 § 1. La confesión judicial de una de las partes, cuando se trata de un asunto privado y no entra en juego el bien público, releva a las demás de la carga de la prueba.
§ 2. Sin embargo, en las causas que afectan al bien público, la confesión judicial y las declaraciones de las partes que no sean confesiones pueden tener fuerza probatoria, que habrá de valorar el juez juntamente con las demás circunstancias de la causa, pero no se les puede atribuir fuerza de prueba plena, a no ser que otros elementos las corroboren totalmente.
1537 Respecto a la confesión extrajudicial aportada al juicio corresponde al juez, sopesadas todas las circunstancias, estimar qué valor debe atribuírsele.
1538 La confesión o cualquier otra declaración de una parte carece de todo valor si consta que ha sido emitida por error de hecho o arrancada por violencia o miedo grave.

CAPÍTULO II

DE LA PRUEBA DOCUMENTAL

1539 En toda clase de juicios se admite la prueba por documentos, tanto públicos como privados.
Art. 1
DE LA PRUEBA DOCUMENTAL
1540 § 1. Son documentos públicos eclesiásticos aquellos que han sido redactados por una persona pública en el ejercicio de su función en la Iglesia y observando las solemnidades prescritas por el derecho.
§ 2. Son documentos públicos civiles los que, según las leyes de cada lugar, se reconocen como tales.
§ 3. Los demás documentos son privados.
1541 A no ser que conste otra cosa por argumentos contrarios y evidentes, los documentos públicos hacen fe de todo aquello que directa y principalmente se afirma en ellos.
1542 El documento privado, tanto el emitido por la parte como el reconocido por el juez, tiene la misma fuerza probatoria que la confesión extrajudicial contra su autor o quien lo firmó o sus causahabientes; contra los extraños, tiene la misma fuerza que las declaraciones de las partes que no sean confesiones, de acuerdo con el О c. 1536 § 2.
1543 Si se demuestra que los documentos están raspados, corregidos, interpolados o afectados por otro vicio, corresponde al juez valorar si pueden tenerse en cuenta y en qué medida.
Art. 2
DE LA PRESENTACIÓN DE LOS DOCUMENTOS
1544 Los documentos carecen de fuerza probatoria en el juicio si no se presenta su original o copia auténtica, y se depositan en la cancillería del tribunal, para que puedan ser examinados por el juez y por el adversario.
1545 El juez puede mandar que se presente en el proceso un documento común a ambas partes.
1546 § 1. Nadie está obligado a presentar documentos, aunque sean comunes, que no pueden mostrarse sin peligro de daño, de acuerdo con el О c. 1548 § 2, 2, o sin peligro de violar la obligación de guardar secreto.
§ 2. Sin embargo, si es posible transcribir al menos una parte del documento y mostrarla sin los inconvenientes mencionados, el juez puede mandar que se presente.

CAPÍTULO III

DE LOS TESTIGOS Y SUS TESTIMONIOS

1547 En todas las causas se admite la prueba testifical bajo la dirección del juez.
1548 § 1. Los testigos deben declarar la verdad al juez que los interroga de manera legítima.
§ 2. Quedando a salvo lo que se prescribe en el О c. 1550 § 2, 2, están exentos de la obligación de responder:
1 los clérigos, en lo que se les haya confiado por razón del ministerio sagrado; los magistrados civiles, médicos, comadronas, abogados, notarios y otros que están obligados a guardar secreto de oficio incluso por razón del consejo dado, en lo que se refiere a los asuntos que caen bajo ese secreto;
2 quienes temen que de su testimonio les sobrevendrá infamia, vejaciones peligrosas u otros males graves para sí mismos, para el cónyuge, o para consanguíneos o afines próximos.
Art. 1
QUIENES PUEDEN SER TESTIGOS
1549 Todos pueden ser testigos, a no ser que en todo o en parte estén rechazados expresamente por el derecho.
1550 § 1. No se admitan como testigos los menores de catorce años y los débiles mentales, pero podrán ser oídos si el juez por decreto manifiesta que es conveniente.
§ 2. Se consideran incapaces:
1 los que son partes en la causa o comparecen en juicio en nombre de las partes, el juez y sus ayudantes, el abogado y aquellos otros que prestan o han prestado asistencia a las partes en la misma causa;
2 los sacerdotes, respecto a todo lo que conocen por confesión sacramental, aunque el penitente pida que lo manifiesten; más aún, lo que de cualquier modo haya oído alguien con motivo de confesión no puede ser aceptado ni siquiera como indicio de la verdad.
Art. 2
DE LOS TESTIGOS QUE HAN DE SER LLAMADOS Y EXCLUIDOS
1551 La parte que presentó un testigo puede renunciar a su examen; pero la parte contraria puede, pedir que no obstante, el testigo sea oído.
1552 § 1. Cuando se pide la prueba de testigos, deben indicarse al tribunal sus nombres y domicilios.
§ 2. Dentro del plazo determinado por el juez, deben presentarse los artículos sobre los que se pide el interrogatorio de los testigos; de no hacerlo así, se considera que se desiste de la petición.
1553 Corresponde al juez evitar un número excesivo de testigos.
1554 Antes de interrogar a los testigos, deben notificarse sus nombres a las partes; pero si, según la prudente apreciación del juez, no pudiera hacerse esto sin grave dificultad, efectúese al menos antes de la publicación de los testimonios.
1555 Quedando a salvo lo que prescribe el О c. 1550, la parte puede pedir que se excluya a un testigo, si antes de su interrogatorio se prueba que hay causa justa para la exclusión.
1556 La citación de un testigo se hace mediante decreto del juez legítimamente notificado al mismo.
1557 El testigo debidamente citado debe comparecer o comunicar al juez el motivo de su ausencia.
Art. 3
DEL EXAMEN DE LOS TESTIGOS
1558 § 1. Los testigos han de ser examinados en la sede del tribunal, a no ser que el juez considere oportuna otra cosa.
§ 2. Los Cardenales, Patriarcas, Obispos y aquéllos que según el derecho de su nación gozan de ese favor, han de ser oídos en el lugar por ellos elegido.
§ 3. El juez ha de decidir dónde deben ser oídos aquéllos a quienes, por la distancia, enfermedad u otro impedimento, sea imposible o difícil acudir a la sede del tribunal, sin perjuicio de lo que prescriben los cc. О 1418 y О 1469 § 2.
1559 Las partes no pueden asistir al examen de los testigos, a no ser que el juez, sobre todo cuando esté en causa el bien privado, considere que han de ser admitidas. Pueden sin embargo asistir sus abogados o procuradores, a no ser que, por las circunstancias del asunto y de las personas, el juez estime que debe procederse en forma secreta.
1560 § 1. Cada testigo ha de ser examinado por separado.
§ 2. Si los testigos discrepan entre sí o con la parte en una cuestión grave, el juez puede realizar un careo entre ellos, evitando, en la medida de lo posible, las disensiones y el escándalo.
1561 El juez, su delegado o un auditor hacen el examen del testigo, al que debe asistir un notario; por tanto, si las partes, el promotor de justicia, el defensor del vínculo, o los abogados que asisten al interrogatorio, quieren formular otras preguntas al testigo, no han de hacérselas directamente a él, sino que deben proponerlas al juez o a quien hace sus veces, para que sea él quien las formule, a no ser que la ley particular establezca otra cosa.
1562 § 1. El juez debe recordar al testigo su obligación grave de decir toda la verdad y sólo la verdad.
§ 2. El juez ha de pedir juramento al testigo según el О c. 1532; y si el testigo se niega, ha de ser oído sin juramento.
1563 El juez debe comprobar en primer lugar la identidad del testigo, y ha de preguntarle cuál es su relación con las partes y, cuando le hace preguntas específicas acerca de la causa, debe investigar también cuáles son las fuentes de su conocimiento y en qué momento concreto se enteró de aquello que afirma.
1564 Las preguntas han de ser breves, acomodadas a la capacidad del interrogado, que no abarquen varias cuestiones a la vez, no capciosas o falaces o que sugieran una respuesta, que a nadie ofendan y que sean pertinentes a la causa.
1565 § 1. Las preguntas no deben darse a conocer con antelación a los testigos.
§ 2. No obstante, si los hechos sobre los que se ha de declarar son de tan difícil memoria que no pueden afirmarse con certeza a no ser que se recuerden previamente, el juez puede anunciar con antelación al testigo algunos puntos, si considera que es posible hacerlo sin peligro.
1566 Los testigos prestarán testimonio oral y no deben leer escritos, a no ser que se trate de cálculos o de cuentas; en este caso podrán consultar las anotaciones que lleven consigo.
1567 § 1. El notario debe poner inmediatamente por escrito la respuesta, consignando las mismas palabras de la declaración, al menos en cuanto se refieren directamente al objeto del juicio.
§ 2. Se puede admitir el empleo de un magnetófono, con tal de que las respuestas se consignen después por escrito y sean firmadas, si es posible, por los que han prestado declaración.
1568 El notario debe hacer constar en las actas si se prestó juramento o si éste fue dispensado o rehusado, y también si las partes u otras personas estaban presentes; así como las preguntas añadidas de oficio y, en general, todo aquello que haya sucedido durante el interrogatorio de los testigos y que merezca recordarse.
1569 § 1. Al terminar el examen, debe leerse al testigo lo escrito por el notario de su declaración, o hacerle oír lo que se ha grabado en cinta magnetofónica, dándole la posibilidad de añadir, suprimir, corregir o modificar lo que juzgue necesario.
§ 2. Finalmente, deben firmar el acta el testigo, el juez y el notario.
1570 Si el juez lo considera necesario o útil, con tal de que no haya peligro de fraude o corrupción, a petición de parte o de oficio, los testigos pueden ser llamados de nuevo a declarar antes de publicar las actas o testimonios aunque ya hayan sido examinados.
1571 De acuerdo con la justa tasación del juez, deben reembolsarse a los testigos tanto los gastos que hayan hecho como los ingresos no percibidos con motivo del testimonio dado.
Art. 4
DEL VALOR DE LOS TESTIMONIOS
1572 Al valorar los testimonios, el juez debe considerar los siguientes aspectos, solicitando cartas testimoniales, si es necesario:
1 cuál sea la condición de la persona y su honradez;
2 si declara de ciencia propia, principalmente lo que ha visto u oído, o si manifiesta su opinión, o lo que es sentir común o ha oído a otros;
3 si el testigo es constante y firmemente coherente consigo mismo, o si es variable, inseguro o vacilante;
4 si hay testimonios contestes, o si la declaración se confirma o no con otros elementos de prueba.
1573 La declaración de un solo testigo no tiene fuerza probatoria plena, a no ser que se trate de un testigo cualificado que deponga sobre lo que ha realizado en razón de su oficio, o que las circunstancias objetivas o subjetivas persuadan de otra cosa.

CAPÍTULO IV DE LOS PERITOS

1574 Se ha de acudir al auxilio de peritos siempre que, por prescripción del derecho o del juez, se requiera su estudio y dictamen, basado en las reglas de una técnica o ciencia, para comprobar un hecho o determinar la verdadera naturaleza de una cosa.
1575 Corresponde al juez nombrar a los peritos, después de oír a las partes o a propuesta de ellas; y, si fuese oportuno, asumir los dictámenes ya elaborados por otros peritos.
1576 Los peritos quedan excluidos o pueden ser recusados por las mismas causas que los testigos.
1577 § 1. Teniendo en cuenta lo que hubieran aducido los litigantes, el juez determinará mediante decreto cada una de las cuestiones que debe considerar el dictamen de los peritos.
§ 2. Se han de entregar al perito las actas de la causa y aquellos otros documentos y adminículos que pueda necesitar para cumplir bien y fielmente su cometido.
§ 3. Después de oír al perito, el juez le fijará un plazo dentro del cual tendrá que efectuar su estudio y presentar el dictamen.
1578 § 1. Cada perito ha de elaborar por separado su propio dictamen, a no ser que el juez mande que se presente uno solo, que habrá de ser firmado por todos: en este caso deben anotarse diligentemente las discrepancias, si las hubiere.
§ 2. Los peritos han de hacer constar claramente por qué documentos u otros medios idóneos se han cerciorado de la identidad de las personas, cosas o lugares, de qué manera han procedido para cumplir el encargo que se les confió y, sobre todo, en qué argumentos fundan las conclusiones a las que hayan llegado.
§ 3. El perito puede ser llamado por el juez para que añada las explicaciones que parezcan necesarias.
1579 § 1. El juez ha de ponderar atentamente no sólo las conclusiones de los peritos, aunque éstas sean concordes, sino también las demás circunstancias de la causa.
§ 2. Cuando exponga las razones de su decisión, debe hacer constar por qué motivos ha aceptado o rechazado las conclusiones de los peritos.
1580 A los peritos se les pagarán los gastos y honorarios que con equidad determine el juez, observando el derecho particular.
1581 § 1. Las partes pueden designar peritos privados, que necesitan la aprobación del juez.
§ 2. Éstos, si el juez lo permite, pueden ver las actas de la causa, en la medida en que sea necesario, y asistir a la realización de la pericia; y pueden siempre presentar su propio dictamen.

CAPÍTULO V

DEL ACCESO Y RECONOCIMIENTO JUDICIAL

1582 Si, para decidir la causa, el juez considera conveniente trasladarse a algún lugar o examinar alguna cosa, debe establecerlo mediante decreto en el que, habiendo oído a las partes, indique sumariamente el contenido concreto del reconocimiento.
1583 Se levantará acta del reconocimiento realizado

TÍTULO V

DE LAS CAUSAS INCIDENTALES (Cann. 1587 – 1597)

1587 Se produce una causa incidental siempre que, después de haber comenzado el juicio por la citación, se plantea una cuestión que, aun no estando incluida expresamente en el escrito de demanda, concierne de tal manera a la causa, que normalmente habrá de ser resuelta antes que la cuestión principal.
1588 La causa incidental se propone por escrito o de palabra, indicando la relación que existe entre ella y la causa principal, ante el juez que es competente para juzgar esta última.
1589 § 1. Una vez recibida la petición y oídas las partes, el juez debe decidir con toda rapidez si la cuestión incidental propuesta parece tener fundamento y está en relación con el juicio principal, o si debe rechazarse desde el primer momento; y, en el caso de admitirla, si es tal su gravedad que deba resolverse por sentencia interlocutoria o por decreto.
§ 2. Si juzga que la cuestión incidental no debe resolverse antes de la sentencia definitiva, decretará que sea tenida en cuenta cuando se defina la causa principal.
1590 § 1. Si la cuestión incidental debe dirimirse mediante sentencia, han de observarse las normas sobre el proceso contencioso oral, salvo que el juez estime otra cosa teniendo en cuenta la gravedad del asunto.
§ 2. Pero si debe resolverse por decreto, el tribunal puede encomendar la cuestión a un auditor o al presidente.
1591 Antes de terminar la causa principal, por una razón justa, el juez o el tribunal pueden revocar o reformar el decreto o la sentencia interlocutoria, tanto a instancia de parte como de oficio, después de oír a las partes.

CAPÍTULO I

DE LA NO COMPARECENCIA DE LAS PARTES

1592 § 1. Si el demandado no comparece cuando se le cita ni da una excusa razonable de su ausencia, ni responde a tenor del О c. 1507 § 1, el juez ha de declararlo ausente del juicio y mandar que la causa, observando lo que está mandado, prosiga hasta la sentencia definitiva y su ejecucion.
§ 2. Antes de dar el decreto de que trata el § 1, debe constar, reiterando si es necesario la citación, que la legítimamente hecha llegó al demandado en tiempo útil.
1593 § 1. Si el demandado comparece después en el juicio o responde antes de la definición de la causa, puede aducir conclusiones y pruebas, quedando en pie lo que prescribe el О c.
1600; pero ha de procurar el juez que no se prolongue intencionalmente el juicio con largas e
innecesarias demoras.
§ 2. Aunque no hubiera comparecido o respondido antes de la definición de la causa, puede impugnar la sentencia; y puede entablar querella de nulidad, si prueba que no compareció por legítimo impedimento, que, sin culpa por su parte, no le fue posible demostrar antes.
1594 Si en el día y hora señalados para la litiscontestación no comparece el actor ni aduce una excusa adecuada:
1 el juez lo citará de nuevo;
2 si el actor no obedece a esta nueva citación, se presume que renuncia a la instancia, según los О cc. 1524-1525;
3 si más tarde desea intervenir en el proceso, cúmplase lo establecido en el О c. 1593.
1595 § 1. La parte ausente del juicio, sea el actor o el demandado, que no demuestre tener un justo impedimento, debe pagar las costas judiciales que se hayan ocasionado por su ausencia y, si es necesario, indemnizar también a la otra parte.
§ 2. Si no comparecen ni el actor ni el demandado, tienen obligación solidaria de pagar las costas judiciales.

CAPÍTULO II

DE LA INTERVENCIÓN DE UN TERCERO EN LA CAUSA

1596 § 1. Quien tuviere interés en la causa puede ser admitido a intervenir en cualquier instancia del litigio tanto como parte que defiende su propio derecho como, accesoriamente, para ayudar a uno de los litigantes.
§ 2. Pero, para ser admitido, debe presentar al juez, antes de la conclusión de la causa, un escrito en el que exponga brevemente cuál es su derecho a intervenir.
§ 3. Quien interviene en la causa ha de ser admitido en el estado en que ésta se encuentra, señalándole un plazo breve y perentorio para presentar sus pruebas, si la causa hubiera llegado ya al período probatorio.
1597 Oídas las partes, el juez debe llamar al juicio a un tercero, cuya intervención considere necesaria.

TÍTULO VI

DE LA PUBLICACIÓN DE LAS ACTAS Y DE LA CONCLUSIÓN Y DISCUSIÓN DE LA CAUSA (Cann. 1598 – 1606)

1598 § 1. Una vez recibidas las pruebas, el juez, mediante decreto debe permitir, bajo pena de nulidad, que las partes y sus abogados examinen en la cancillería del tribunal las actas que aún no conocen; e incluso se puede entregar copia de las actas a los abogados que la pidan; no obstante, en las causas que afectan al bien público, el juez, para evitar peligros gravísimos, puede decretar que algún acto no sea manifestado a nadie, teniendo cuidado de que siempre quede a salvo el derecho de defensa.
§ 2. Para completar las pruebas, las partes pueden proponer otras al juez; y, después de recibir éstas, si el juez lo considera necesario, ha de dictarse nuevamente el decreto al que hace referencia el § 1.
1599 § 1. Una vez terminado todo lo que se refiere a la presentación de las pruebas, se llega a la conclusión de la causa.
§ 2. Esta conclusión tiene lugar cuando las partes declaran que no tienen más que aducir, o ha transcurrido el plazo útil establecido por el juez para presentar las pruebas, o el juez manifiesta que la causa está suficientemente instruida.
§ 3. El juez dictará el decreto de conclusión de la causa, cualquiera que sea el modo en el que ésta se ha producido.
1600 § 1. Después de la conclusión de la causa, el juez puede llamar a los mismos o a otros testigos, o mandar que se practiquen pruebas no pedidas con anterioridad, solamente:
1 en las causas en las que se trate solo del bien particular de las partes, si todas ellas están de acuerdo;
2 en las demás causas, después de oír a las partes y con tal de que haya una razón grave y se evite todo peligro de fraude o de soborno;
3 en todas las causas, cuando es verosímil que, de no admitirse una nueva prueba, la sentencia habrá de ser injusta, por las razones expuestas en el О c. 1645 § 2, 1 -3.
§ 2. El juez puede sin embargo mandar o permitir que se presente un documento, que quizá antes no pudo presentarse sin culpa del interesado.
§ 3. Las nuevas pruebas han de publicarse, cumpliendo el О c. 1598 § 1.
1601 Una vez realizada la conclusión de la causa, el juez establecerá un plazo conveniente para que se presenten las defensas o alegatos.
1602 § 1. Las defensas y alegatos han de hacerse por escrito, a no ser que el juez, con el consentimiento de las partes, considere suficiente la discusión ante el tribunal en sesión.
§ 2. Es necesario el permiso previo del juez para imprimir las defensas junto con los documentos principales, quedando a salvo la obligación de guardar secreto si existiera esa obligación.
§ 3. En lo que se refiere a la extensión de las defensas, número de ejemplares y otras circunstancias semejantes se observará el reglamento del tribunal.
1603 § 1. Una vez intercambiadas por las partes las defensas y alegatos, ambas pueden presentar réplicas, dentro de un plazo breve y determinado por el juez.
§ 2. Este derecho compete a las partes una sola vez, a no ser que, por causa grave, el juez estime que debe concederlo otra vez; y, en ese caso, la concesión hecha a una parte se entiende también otorgada a la otra.
§ 3. El promotor de justicia y el defensor del vínculo tienen derecho a replicar de nuevo a las respuestas de las partes.
1604 § 1. Está terminantemente prohibido que las partes, los abogados u otras personas, transmitan al juez informaciones que queden fuera de las actas de la causa.
§ 2. Si la discusión de la causa se ha hecho por escrito, el juez puede ordenar que se tenga un moderado debate oral ante el tribunal, con el fin de aclarar algunas cuestiones.
1605 Al debate oral de que tratan los cc. О 1602 § 1 y О 1604 § 2, debe asistir un notario, para levantar inmediatamente acta de los asuntos discutidos y de las conclusiones, siempre que el juez lo mande o lo consienta a petición de parte.
1606 Si las partes descuidan la presentación de la defensa dentro del plazo útil, o si se remiten a la ciencia y conciencia del juez, éste puede inmediatamente dictar sentencia, si por lo alegado y probado tiene pleno conocimiento de la cuestión, después de requerir las observaciones del promotor de justicia y del defensor del vínculo, si intervienen en el juicio.

TÍTULO VII

DE LOS PRONUNCIAMIENTOS DEL JUEZ (Cann. 1607 – 1618)

1607 Una causa tratada judicialmente, si es principal se decide por el juez mediante sentencia definitiva; si es incidental, mediante sentencia interlocutoria, sin perjuicio de lo que establece el О c. 1589 § 1.
1608 § 1. Para dictar cualquier sentencia, se requiere en el ánimo del juez certeza moral sobre el asunto que debe dirimir.
§ 2. El juez ha de conseguir esta certeza de lo alegado y probado.
§ 3. El juez debe valorar las pruebas según su conciencia, respetando las normas sobre la eficacia de ciertas pruebas.
§ 4. Si no hubiera alcanzado esa certeza, el juez ha de sentenciar que no consta el derecho del actor y ha de absolver al demandado, a no ser que se trate de una causa que goza del favor del derecho, en cuyo caso debe pronunciarse en pro de ésta.
1609 § 1. Cuando el tribunal es colegial, el presidente establecerá el día y hora en que los jueces deben reunirse para deliberar; y, salvo que una causa especial aconseje otra cosa, la reunión se tendrá en la misma sede del tribunal.
§ 2. El día señalado, cada juez presentará sus conclusiones escritas sobre el objeto del litigio, con las razones en que se apoyan, tanto de derecho como de hecho; y esas conclusiones, que deben guardarse bajo secreto, se añadirán a las actas de la causa.
§ 3. Después de invocar el Nombre de Dios, leídas por orden de precedencia las conclusiones de cada uno, pero de modo que siempre comience por el ponente o relator de la causa, téngase una discusión, bajo la dirección del presidente del tribunal, sobre todo para determinar qué debe establecerse en la parte dispositiva de la sentencia.
§ 4. En la discusión cualquier juez puede modificar su anterior conclusión. Pero el juez que no quiera sumarse a la decisión de los demás, puede exigir que, si hubiera apelación, se transmitan sus conclusiones al tribunal superior.
§ 5. Si los jueces no quieren o no pueden dictar sentencia en la primera discusión, puede diferirse la decisión hasta una nueva reunión, pero no por más de una semana, a no ser que haya de completarse la instrucción de la causa a tenor del О c. 1600.
1610 § 1. Si el juez es único, redactará él mismo la sentencia.
§ 2. En el tribunal colegial, corresponde al ponente o relator redactar la sentencia, tomando los motivos de entre aquellos que los jueces expusieron en la discusión a no ser que la mayoría de los jueces determine expresamente los motivos que han de preferirse; la sentencia debe someterse después a la aprobación de cada uno de ellos.
§ 3. La sentencia debe darse antes de un mes a partir del día en que se definió la causa, a no ser que, por una razón grave, los jueces de un tribunal colegial establezcan un plazo más largo.
1611 La sentencia debe:
1 dirimir la controversia discutida ante el tribunal, dando a cada duda la respuesta conveniente;
2 determinar cuáles son las obligaciones de las partes derivadas del juicio, y cómo han de cumplirse;
3 exponer las razones o motivos, tanto de derecho como de hecho, en los que se funda la parte dispositiva de la sentencia;
4 determinar lo referente a las costas del litigio.
1612 § 1. Después de invocar el Nombre de Dios, la sentencia debe exponer, por orden, quién es el juez o el tribunal; quiénes son el actor, el demandado y el procurador, indicando sus nombres y domicilios; así como el promotor de justicia y el defensor del vínculo, si tomaron parte en el juicio.
§ 2. Después debe exponer brevemente el hecho del que se trata, las conclusiones de las partes y la fórmula de las dudas.
§ 3. A continuación seguirá la parte dispositiva de la sentencia, precedida de las razones en que se fundamenta.
§ 4. Se concluye con la indicación del día y del lugar en que se ha dictado, con la firma del juez o de todos los jueces, si el tribunal es colegial, y del notario.
1613 Las reglas arriba expuestas sobre la sentencia definitiva han de acomodarse también a la sentencia interlocutoria.
1614 La sentencia debe publicarse cuanto antes, indicando de qué modos puede impugnarse; y no produce efecto alguno antes de su publicación, aun cuando la parte dispositiva se haya notificado a las partes, con permiso del juez.
1615 La publicación o intimación de la sentencia puede hacerse bien entregando una copia de la misma a las partes o a sus procuradores, bien remitiéndosela de acuerdo con el О c. 1509.
1616 § 1. Si en el texto de la sentencia hubiera un error de cálculo, o se hubiera deslizado un error material en la transcripción de la parte dispositiva o en la exposición de los hechos o de las peticiones de las partes, o faltasen los requisitos del О c. 1612 § 4, la sentencia debe ser corregida o completada a instancia de parte, o de oficio, por el mismo tribunal que la dictó, pero siempre oídas las partes y añadiendo un decreto al pie de la sentencia.
§ 2. Si se opone alguna de las partes, la cuestión incidental se decidirá por decreto.
1617 Fuera de la sentencia, los demás pronunciamientos del juez son decretos, los cuales, salvo que sean de mero trámite, carecen de toda eficacia si en ellos no se hacen constar, al menos de modo sumario, los motivos, o no remiten a motivos expresados ya en otro acto.
1618 La sentencia interlocutoria o el decreto tienen fuerza de sentencia definitiva si impiden o ponen fin al juicio o a una instancia del mismo, al menos por lo que se refiere a una de las partes en causa.

TÍTULO VIII

DE LA IMPUGNACIÓN DE LA SENTENZIA (Cann. 1619 – 1640)

CAPÍTULO I

DE LA QUERELLA DE NULIDAD CONTRA LA SENTENCIA

1619 Siempre que se trate de una causa que se refiera al bien de las personas privadas, quedan sanadas por la sentencia las nulidades de los actos establecidos por el derecho positivo que, siendo conocidas por la parte que propone la querella, no hayan sido denunciadas al juez antes de la sentencia, quedando en pie lo que prescriben los cc. О 1622 y О 1623.
1620 La sentencia adolece de vicio de nulidad insanable si:
1 fue dictada por un juez absolutamente incompetente;
2 fue dictada por quien carece de potestad de juzgar en el tribunal ante el cual se ha tratado la causa;
3 el juez emitió sentencia coaccionado por violencia o miedo grave;
4 el juicio se ha realizado sin la petición judicial de la que se trata en el О c. 1501, o no se entabló contra algún demandado;
5 se dio entre partes de las cuales una al menos no tiene capacidad de actuar en juicio;
6 alguien actuó en nombre de otro sin mandato legítimo;
7 fue denegado a una de las dos partes el derecho de defensa;
8 no dirimió la controversia, ni siquiera parcialmente.
1621 La querella de nulidad a la que se refiere el О c. 1620 puede proponerse perpetuamente como excepción y como acción, en el plazo de diez años desde la fecha de la sentencia, ante el juez que la dictó.
1622 La sentencia adolece de vicio de nulidad sanable, exclusivamente si:
1 ha sido dada por un número no legítimo de jueces, contra lo que prescribe el О c. 1425 § 1.
2 no contiene los motivos o razones de la decisión;
3 carece de las firmas prescritas por el derecho;
4 no lleva indicación del año, mes, día y lugar en que fue dictada;
5 se basa en un acto judicial afectado de una nulidad que no haya quedado subsanada a tenor del О c. 1619;
6 fue dada contra una parte legítimamente ausente, de acuerdo con el О c. 1593 § 2.
1623 En los casos a que se refiere el О c. 1622, la querella de nulidad puede proponerse en el plazo de tres meses desde que se tuvo conocimiento de la publicación de la sentencia.
1624 Examina la querella de nulidad el mismo juez que dictó la sentencia; pero si la parte teme que dicho juez tenga prejuicios y, por tanto, lo considera sospechoso, puede exigir que sea sustituido por otro juez, de acuerdo con el О c. 1450.
1625 La querella de nulidad puede proponerse junto con la apelación, dentro del plazo establecido para ésta.
1626 § 1. Pueden interponer querella de nulidad no sólo las partes que se consideren perjudicadas, sino también el promotor de justicia o el defensor del vínculo, cuando éstos tienen derecho a intervenir.
§ 2. El mismo juez puede revocar o enmendar de oficio la sentencia nula que dictó, dentro del plazo determinado en el О c. 1623, a no ser que, entretanto, se haya interpuesto apelación junto con la querella de nulidad, o que la nulidad haya quedado subsanada por caducidad del plazo indicado en el О c. 1623.
1627 Las causas sobre querella de nulidad pueden tratarse según las normas del proceso contencioso oral.

CAPÍTULO II

DE LA APELACIÓN

1628 La parte que se considera perjudicada por una sentencia, así como el promotor de justicia y el defensor del vínculo en las causas que requieren su presencia, tienen derecho a apelar al juez superior contra la sentencia, quedando a salvo lo que prescribe el О c. 1629.
1629 No cabe apelación:
1 contra la sentencia del mismo Sumo Pontífice o de la Signatura Apostólica;
2 contra la sentencia que adolece de vicio de nulidad, a no ser que la apelación se acumule con la querella de nulidad, de acuerdo con el О c. 1625;
3 contra la sentencia que ha pasado a cosa juzgada;
4 contra el decreto del juez o sentencia interlocutoria que no tengan fuerza de sentencia definitiva, a no ser que se acumule con la apelación contra la sentencia definitiva;
5 contra la sentencia o decreto en una causa que según el derecho debe dirimirse con la mayor rapidez posible.
1630 § 1. La apelación debe interponerse ante el juez que dictó la sentencia, dentro del plazo perentorio de quince días útiles desde que se tuvo conocimiento de la publicación de la sentencia.
§ 2. Si se interpone oralmente, el notario la redactará por escrito en presencia del apelante.
1631 Si surge una cuestión sobre el derecho de apelación, ha de dirimirla con la mayor rapidez posible el tribunal de apelación, según las normas sobre el proceso contencioso oral.
1632 § 1. Si en la apelación no se indica a qué tribunal se dirige, se presume hecha al tribunal de que tratan los cc. О 1438 y О 1439.
§ 2. Si otra de las partes apela a un tribunal distinto, resuelve la causa el tribunal que tenga grado superior, quedando a salvo lo que prescribe el О c. 1415.
1633 La apelación ha de proseguirse ante el juez ad quem en el plazo de un mes desde que se interpuso, a no ser que el juez a quo hubiera otorgado a la parte un plazo más largo para proseguirla.
1634 § 1. Para proseguir la apelación se requiere y basta que la parte invoque la intervención del juez superior para corregir la sentencia impugnada acompañando copia de la misma e indicando las razones por las que apela.
§ 2. Pero si la parte no puede obtener del tribunal a quo una copia de la sentencia impugnada en tiempo útil, los plazos entretanto no corren, y dicho impedimento se ha de notificar al juez de apelación que debe mandar mediante precepto al juez a quo que cumpla cuanto antes su obligación.
§ 3. Entretanto, el juez a quo debe remitir las actas al juez de apelación, de acuerdo con el
О c. 1474.
1635 Transcurridos inútilmente los plazos fatales de apelación ante los jueces a quo o ad quem, la apelación se considera desierta.
1636 § 1. El que ha apelado puede renunciar a la apelación, con los efectos que se especifican en el О c. 1525.
§ 2. Si la apelación ha sido interpuesta por el defensor del vínculo o por el promotor de justicia, puede procederse a la renuncia, si la ley no establece otra cosa, por el defensor del vínculo o el promotor de justicia del tribunal de apelación.
1637 § 1. La apelación del actor aprovecha también al demandado, y viceversa.
§ 2. Si son varios los demandados o los actores y sólo por uno o contra uno de ellos se impugna la sentencia, se considera que la impugnación ha sido interpuesta por todos y contra todos, siempre que la cosa pedida sea indivisible o se trate de una obligación solidaria.
§ 3. Si una parte apela sobre algún capítulo de la sentencia, la parte contraria, aunque hubiera transcurrido el plazo fatal para apelar, puede hacerlo incidentalmente sobre otros capítulos de la sentencia, dentro del plazo perentorio de quince días desde que se le notificó la apelación principal.
§ 4. A no ser que conste otra cosa, la apelación se presume hecha contra todos los capítulos de la sentencia.
1638 La apelación suspende la ejecución de la sentencia.
1639 § 1. Salvo lo dispuesto por el О c. 1683, en grado de apelación no puede admitirse un nuevo motivo de demanda, ni siquiera a título de acumulación útil; por lo tanto, la litiscontestación sólo puede tratar de si la sentencia anterior se confirma o bien se reforma en todo o en parte.
§ 2. Unicamente se admiten nuevas pruebas de acuerdo con el О c. 1600.
1640 En grado de apelación debe procederse, con las debidas adaptaciones, del mismo modo que en primera instancia, pero, a no ser que deban completarse las pruebas, inmediatamente después de la litiscontestación, hecha de acuerdo con los cc. О 1513 § 1 y О 1639 § 1, se debe pasar a la discusión de la causa y a la sentencia.

TÍTULO IX

DE LA COSA JUZGADA Y DE LA RESTITUCIÓN «IN INTEGRUM» (Cann. 1641 –

1648)

CAPÍTULO I

DE LA COSA JUZGADA

1641 Quedando a salvo lo que prescribe el О c. 1643, se produce la cosa juzgada:
1 si hay dos sentencias conformes entre los mismos litigantes, sobre la misma petición hecha por los mismos motivos;
2 si no se hubiera interpuesto apelación contra la sentencia dentro del plazo útil;
3 si, en grado de apelación, hubiera caducado la instancia o se hubiera renunciado a ella;
4 si se dictó sentencia definitiva, contra la cual no cabe apelación, de acuerdo con el О c.
1629.
1642 § 1. La cosa juzgada goza de la firmeza del derecho, y no puede impugnarse directamente, si no es de acuerdo con el О c. 1645 § 1.
§ 2. La misma hace ley entre las partes y da lugar a acción y a excepción de cosa juzgada, que puede también el juez declarar de oficio para impedir que vuelva a introducirse la misma causa.
1643 Nunca pasan a cosa juzgada las causas sobre el estado de las personas, incluso las de separación de los cónyuges.
1644 § 1. Si se pronuncian dos sentencias conformes en una causa acerca del estado de las personas, puede recurrirse en cualquier momento al tribunal de apelación, aduciendo nuevas y graves pruebas o razones, dentro del plazo perentorio de treinta días desde que se propuso la impugnación. Y, dentro de un mes a partir de la presentación de las nuevas pruebas y razones, el tribunal de apelación debe decidir mediante decreto si admite o no la nueva proposición de la causa.
§ 2. La petición al tribunal superior para obtener una nueva proposición de la causa no suspende la ejecución de la sentencia, a no ser que la ley establezca otra cosa o el tribunal de apelación mande que se suspenda de acuerdo con el ]О c. 1650 § 3.

CAPÍTULO II

DE LA RESTITUCIÓN «IN INTEGRUM»

1645 § 1. Contra la sentencia que haya pasado a cosa juzgada cabe la restitución in integrum, con tal de que conste manifiestamente su injusticia.
§ 2. Sólo se considera manifiesta la injusticia:
1 si la sentencia de tal manera se basa en pruebas, que posteriormente se han descubierto ser falsas, que sin tales pruebas la parte dispositiva de la sentencia resulte insostenible;
2 si se descubren posteriormente documentos que prueban sin lugar a duda hechos nuevos que exigen una decisión contraria;
3 si la sentencia ha sido originada por el dolo de una parte y en daño de la otra;
4 si es evidente que se ha menospreciado la prescripción de una ley no meramente procesal;
5 si la sentencia contradice una decisión precedente que haya pasado a cosa juzgada.
1646 § 1. La restitución in integrum por los motivos indicados en el О c. 1645 § 2, 1 - 3, debe pedirse al juez que dictó la sentencia dentro del plazo de tres meses, a partir del día en que se tuvo conocimiento de esos motivos.
§ 2. La restitución in integrum por los motivos indicados en el О c. 1645 § 2, 4 y 5, debe pedirse al tribunal de apelación en el plazo de tres meses desde que se tuvo noticia de la publicación de la sentencia; pero en el supuesto del О c. 1645
§ 2, 5, si se llegó al conocimiento de la decisión precedente más tarde, el plazo comienza a transcurrir a partir de entonces.
§ 3. Los plazos arriba establecidos no comienzan a computarse mientras el perjudicado sea menor de edad.
1647 § 1. La petición de restitución in integrum suspende la ejecución de la sentencia si aún no ha comenzado a realizarse.
§ 2. Sin embargo, cuando por indicios probables se sospecha que la petición se ha hecho para demorar la ejecución, el juez puede mandar que se ejecute la sentencia, dando las oportunas garantías al peticionario para el caso de que se conceda la restitución in integrum.
1648 Una vez concedida la restitución in integrum, el juez debe pronunciarse sobre la sustancia de la causa.

TÍTULO X

DE LAS COSTAS JUDICIALES Y DEL PATROCINIO GRATUITO (Can. 1649)

1649 § 1. El Obispo, a quien compete moderar el tribunal, ha de dictar normas acerca de:
1 la condena de las partes al pago o compensación de las costas judiciales;
2 los honorarios de los procuradores, abogados, peritos e intérpretes, así como la indemnización de testigos;
3 la concesión del patrocinio gratuito o de la reducción de costas;
4 el resarcimiento de daños que debe aquel que no sólo perdió el pleito, sino que litigó temerariamente;
5 el depósito de dinero o garantía que se ha de prestar sobre el pago de costas y el resarcimiento de daños.
§ 2. Contra el pronunciamiento sobre las costas, honorarios y resarcimiento de daños no se da apelación por separado, pero la parte puede recurrir en el plazo de quince días, ante el mismo juez, quien podrá modificar la tasación.

TÍTULO XI

DE LA EJECUCIÓN DE LA SENTENZIA (Cann. 1650 – 1655)

1650 § 1. Puede ejecutarse una sentencia que haya pasado a cosa juzgada, salvo lo prescrito en el О c. 1647.
§ 2. El juez que dictó la sentencia, y también el juez de apelación, en su caso, pueden ordenar de oficio o a instancia de parte la ejecución provisional de una sentencia que aún no haya pasado a cosa juzgada, cuando se trate de provisiones o prestaciones ordenadas al necesario sustento, o cuando urja otra causa justa, estableciendo las oportunas garantías, si es preciso.
§ 3. Cuando se impugne la sentencia de que se trata en el § 2, si el juez que debe decidir sobre la impugnación ve que ésta tiene fundamento probable y que de la ejecución puede seguirse un daño irreparable, podrá suspender la ejecución o supeditarla a la prestación de garantía.
1651 No puede procederse a la ejecución antes de obtener el decreto ejecutorio del juez, por el que manda que la sentencia se ejecute; y, según sea la naturaleza de la causa, ese decreto puede incluirse en la misma sentencia o darse por separado.
1652 Si la ejecución de la sentencia exige previa rendición de cuentas, se plantea una cuestión incidental, que debe decidir el mismo juez que dictó la sentencia de cuya ejecución se trata.
1653 § 1. A no ser que la ley particular establezca otra cosa, el Obispo de la diócesis en la que se dictó la sentencia en primer grado, debe mandarla ejecutar, personalmente o por medio de otro.
§ 2. Si éste se niega o es negligente, la ejecución, a instancia de la parte interesada o también de oficio, corresponde a la autoridad a la cual, según el О c. 1439 § 3, está sometido el tribunal de apelación.
§ 3. Entre religiosos, la ejecución de la sentencia corresponde al Superior que la dictó o que nombró juez delegado.
1654 § 1. El ejecutor debe ejecutar la sentencia de acuerdo con el sentido obvio de sus palabras, a no ser que en la sentencia misma se hubiera dejado algo a su arbitrio.
§ 2. Puede el ejecutor decidir sobre las excepciones acerca del modo y eficacia de la ejecución, pero no acerca de la sustancia de la causa; pero si le consta por otra parte que la sentencia es nula o manifiestamente injusta, de acuerdo con los cc. О 1620, О 1622, О 1645, debe abstenerse de ejecutarla y remitir el asunto al tribunal que dictó la sentencia, notificándolo a las partes.
1655 § 1. Por lo que se refiere a las acciones reales, cuando se ha adjudicado alguna cosa al actor, le será entregada tan pronto se produzca la cosa juzgada.
§ 2. Pero en lo que respecta a las acciones personales, cuando el demandado ha sido condenado a entregar una cosa mueble, o a pagar una cantidad de dinero, o a dar o hacer otra cosa, el juez en la misma sentencia o el ejecutor según su arbitrio y prudencia determinarán un plazo para cumplir la obligación, no inferior a quince días ni superior a seis meses.

SECCION II

DEL PROCESO CONTENCIOSO ORAL (Cann. 1656 – 1670)

1656 § 1. Por el proceso contencioso oral que se regula en esta sección, pueden tratarse todas las causas no excluidas por el derecho, salvo que una de las partes pida que se siga el proceso contencioso ordinario.
§ 2. Son nulos los actos judiciales si se emplea el proceso oral fuera de los casos permitidos por el derecho.
1657 El proceso contencioso oral se hace en primer grado ante un juez único, de acuerdo con el О c. 1424.
1658 § 1. Además de lo indicado en el О c. 1504, el escrito de demanda debe:
1 exponer de forma breve, completa y clara los hechos en los que se fundan las peticiones del actor;
2 indicar las pruebas por las que el actor pretende demostrar los hechos y que no puede aportar con la demanda, de manera que el juez pueda recabarlas inmediatamente.
§ 2. A la demanda se deben añadir, al menos en copia auténtica, los documentos en que se basa la petición.
1659 § 1. Cuando el intento de conciliación de acuerdo con el О c. 1446 § 2 resulte inútil, si el juez considera que la demanda tiene algún fundamento, mandará en el plazo de tres días, mediante decreto consignado al pie del escrito, que se remita copia de este al demandado, concediéndole facultad de enviar sus respuestas por escrito a la cancillería del tribunal en el plazo de quince días.
§ 2. Esta notificación produce los efectos de la citación judicial indicados en el О c. 1512.
1660 Si lo requieren las excepciones propuestas por el demandado, el juez señalará al actor un plazo para que responda, de manera que, a la vista de los alegatos de ambas partes, pueda hacerse cargo del objeto de la controversia.
1661 § 1. Transcurridos los plazos que señalan los cc. О 1659 y О 1660, y a la vista de las actas, el juez determinará la fórmula de la duda; y después citará a todos los que deben asistir a la audiencia, que debe celebrarse en un plazo no superior a treinta días, comunicando a las partes la fórmula de la duda.
§ 2. En la citación adviértase a las partes que, al menos tres días antes de la audiencia, pueden presentar al tribunal algún escrito breve para demostrar sus afirmaciones.
1662 En la audiencia han de tratarse en primer término las cuestiones a que se refieren los О
cc. 1459-1464.
1663 § 1. Las pruebas se recogen en la audiencia, salvo lo determinado en el О c. 1418.
§ 2. Cada parte y su abogado pueden asistir al interrogatorio de las demás y de los testigos y peritos.
1664 El notario ha de recoger por escrito las respuestas de las partes, de los testigos y de los peritos, así como las peticiones y excepciones de los abogados, pero de modo resumido y sólo en lo pertinente a la sustancia del litigio; y esos escritos han de ser firmados por los declarantes.
1665 Las pruebas que no hayan sido presentadas o solicitadas en la petición o en la respuesta, únicamente pueden ser admitidas por el juez en conformidad con el О c. 1452; pero después de que haya sido oído aunque sea un sólo testigo, el juez únicamente puede ordenar otras pruebas de acuerdo con el О c. 1600.
1666 Si no fuera posible recoger todas las pruebas en una audiencia, se convocará otra audiencia.
1667 Reunidas las pruebas, se procederá a la discusión oral en la misma audiencia.
1668 § 1. Si de la discusión no se deduce la necesidad de una instrucción supletoria o la existencia de otro impedimento para dictar sentencia, el juez debe decidir la causa inmediatamente, al terminar la audiencia y a solas; y ha de leerse enseguida la parte dispositiva de la sentencia ante las partes presentes.
§ 2. Por la dificultad del asunto u otra causa justa, el tribunal puede diferir la sentencia durante cinco días útiles.
§ 3. Se debe notificar cuanto antes a las partes el texto completo de la sentencia, con expresión de los motivos, ordinariamente en un plazo no mayor de quince días.
1669 Si el tribunal de apelación observa que en el grado inferior se ha empleado el proceso contencioso oral en un caso excluido por el derecho, debe declarar la nulidad de la sentencia y devolver la causa al tribunal que dictó esa sentencia.
1670 En las demás cosas referentes al procedimiento, deben observarse las normas sobre el juicio contencioso ordinario. Puede sin embargo el tribunal, por decreto motivado, y sin detrimento de la justicia, derogar las normas procesales cuyo cumplimiento no se requiere para la validez, a fin de lograr mayor rapidez.

CAPÍTULO I

DE LAS CAUSAS PARA DECLARAR LA NULIDAD DEL MATRIMONIO

Art. 1
DEL FUERO COMPETENTE
1671 Las causas matrimoniales de los bautizados corresponden al juez eclesiástico por derecho propio.
1672 Las causas sobre los efectos meramente civiles del matrimonio pertenecen al juez civil, a no ser que el derecho particular establezca que tales causas puedan ser tratadas y decididas por el juez eclesiástico cuando se planteen de manera incidental y accesoria.
1673 Para las causas de nulidad de matrimonio no reservadas a la Sede Apostólica, son competentes:
1 el tribunal del lugar en que se celebró el matrimonio;
2 el tribunal del lugar en que el demandado tiene su domicilio o cuasidomicilio;
3 el tribunal del lugar en que tiene su domicilio la parte actora, con tal de que ambas partes residan en el territorio de una misma Conferencia Episcopal y dé su consentimiento el Vicario judicial del domicilio de la parte demandada, habiendo oído a ésta;
4 el tribunal del lugar en que de hecho se han de recoger la mayor parte de las pruebas, con tal de que lo consienta el Vicario judicial del domicilio de la parte demandada, previa consulta a ésta por si tiene alguna objeción.
Art. 2
DEL DERECHO A IMPUGNAR EL MATRIMONIO
1674 Son hábiles para impugnar el matrimonio:
1 los cónyuges;
2 el promotor de justicia, cuando la nulidad ya se ha divulgado si no es posible o conveniente convalidar el matrimonio.
1675 § 1. El matrimonio que no fue acusado en vida de ambos cónyuges no puede ser impugnado tras la muerte de uno de ellos o de los dos, a no ser que la cuestión sobre su validez sea prejudicial para resolver otra controversia, ya en el fuero canónico ya en el civil.
§ 2. Si el cónyuge muere mientras está pendiente la causa, debe observarse lo prescrito en el О c. 1518.
Art. 3
DEL OFICIO DE LOS JUECES
1676 Antes de aceptar una causa y siempre que vea alguna esperanza de éxito, el juez empleará medios pastorales para inducir a los cónyuges, si es posible, a convalidar su matrimonio y a restablecer la convivencia conyugal.
1677 § 1. Una vez aceptada la demanda, el presidente o el ponente procederá a notificar el decreto de citación, de acuerdo con el О c. 1508.
§ 2. Transcurridos quince días desde la notificación, el presidente o el ponente, a no ser que una de las partes hubiera solicitado una sesión para la contestación de la demanda, en el plazo de diez días determinará por decreto y de oficio la fórmula de la duda o de las dudas, y la notificará a las partes.
§ 3. La fórmula de la duda no sólo debe plantear si consta la nulidad del matrimonio en el caso del que se trata, sino también especificar por qué capítulo o capítulos se impugna su validez.
§ 4. Pasados diez días desde la notificación del decreto, si las partes no han objetado nada, el presidente o el ponente ordenará con nuevo decreto la instrucción de la causa.
Art. 4
DE LAS PRUEBAS
1678 § 1. El defensor del vínculo, los abogados y también el promotor de justicia si interviene en el juicio, tienen derecho:
1 a asistir al examen de las partes, de los testigos y de los peritos, quedando a salvo lo que prescribe el О c. 1559.
2 a conocer las actas judiciales, aun cuando no estén publicadas, y a examinar los documentos presentados por las partes.
§ 2. Las partes no pueden asistir al examen del que se trata en el § 1, 1 .
1679 A no ser que las pruebas sean plenas por otro concepto, para valorar las declaraciones de las partes de acuerdo con el О c. 1536, el juez ha de requerir, si es posible, testigos que declaren acerca de la credibilidad de las partes; y usará también otros indicios y adminículos.
1680 En las causas sobre impotencia o falta de consentimiento por enfermedad mental, el juez se servirá de uno o varios peritos, a no ser que, por las circunstancias, conste con evidencia que esa pericia resultará inútil; en las demás causas, debe observarse lo que indica el О c. 1574.
Art. 5
DE LA SENTENCIA Y DE LA APELACIÓN
1681 Cuando en la instrucción de la causa surge una duda muy probable de que no se ha producido la consumación del matrimonio, puede el tribunal, suspendiendo la causa de nulidad con el consentimiento de las partes, realizar la instrucción del proceso para la dispensa del matrimonio rato, y luego transmitir las actas a la Sede Apostólica junto con la petición de dispensa hecha por ambos cónyuges o por uno de ellos, y con el voto del tribunal y del Obispo.
1682 § 1. La sentencia que declara por vez primera la nulidad de un matrimonio, junto con las apelaciones, si las hay, y demás actas del proceso, debe transmitirse de oficio al tribunal de apelación dentro del plazo de veinte días a partir de la publicación de la sentencia.
§ 2. Si la sentencia en favor de la nulidad se ha dictado en primera instancia, el tribunal de apelación, vistas las observaciones del defensor del vínculo y, si las hay, también las de las partes, debe, mediante decreto, o confirmar la decisión sin demora o admitir la causa para que sea examinada con trámite ordinario en la nueva instancia.
1683 Si en el grado de apelación se aduce un nuevo capítulo por el que se pide la declaración de nulidad de un matrimonio, el tribunal de apelación puede admitirlo y juzgar acerca de él como en primera instancia.
1684 § 1. Cuando la sentencia que por vez primera declaró la nulidad de un matrimonio ha sido confirmada en grado de apelación mediante decreto o nueva sentencia, aquellos cuyo matrimonio ha sido declarado nulo pueden contraer nuevas nupcias a partir del momento en el que se les ha notificado el decreto o la nueva sentencia, a no ser que esto se prohiba por un veto incluido en la sentencia o decreto, o establecido por el Ordinario del lugar.
§ 2. Las prescripciones del О c. 1644 han de observarse aunque la sentencia que declaraba la nulidad del matrimonio hubiera sido confirmada no con otra sentencia, sino mediante decreto.
1685 En cuanto la sentencia se haya hecho ejecutiva, el Vicario judicial debe notificarla al Ordinario del lugar en el que se celebró el matrimonio. Y éste debe cuidar de que se anoten cuanto antes en el libro de matrimonios y en el de bautismos la nulidad que se ha declarado y las prohibiciones que quizá se hayan añadido.
Art. 6
DEL PROCESO DOCUMENTAL
1686 Una vez recibida la petición hecha conforme al О c. 1677, el Vicario judicial o el juez por éste designado puede declarar mediante sentencia la nulidad de un matrimonio, omitiendo
las solemnidades del proceso ordinario pero citando a las partes y con intervención del defensor del vínculo, si por un documento al que no pueda oponerse ninguna objeción ni excepción consta con certeza la existencia de un impedimento dirimente o el defecto de forma legítima, con tal de que conste con igual certeza que no se concedió dispensa, o que el procurador carece de mandato válido.
1687 § 1. Si el defensor del vínculo considera prudentemente que los vicios señalados en el О c. 1686 o la falta de dispensa no son ciertos, debe apelar contra esta declaración al juez de segunda instancia, a quien se han de remitir los autos advirtiéndole por escrito que se trata de un proceso documental.
§ 2. La parte que se considere perjudicada conserva intacto el derecho a apelar.
1688 El juez de segunda instancia, con intervención del defensor del vínculo y habiendo oído a las partes, decidirá de la manera indicada en el О c. 1686 si la sentencia debe confirmarse o más bien si debe proceder en la causa según el trámite legal ordinario; y, en este caso, la remitirá al tribunal de primera instancia.
Art. 7
NORMAS GENERALES
1689 En la sentencia se ha de amonestar a las partes sobre las obligaciones morales o incluso civiles que acaso pesan sobre ellas respecto a la otra parte y a la prole, por lo que se refiere al sustento y a la educación.
1690 Las causas de declaración de nulidad de matrimonio no pueden tramitarse por el proceso contencioso oral.
1691 En las demás cosas que se refieren al procedimiento, si no lo impide la naturaleza del asunto, aplíquense los cánones sobre los juicios en general y sobre el juicio contencioso ordinario, cumpliendo las normas especiales para las causas acerca del estado de las personas y para aquellas que se refieren al bien público.

CAPÍTULO II

DE LAS CAUSAS DE SEPARACIÓN DE LOS CÓNYUGES

1692 § 1. Salvo que para un lugar determinado se haya provisto legítimamente de otro modo, la separación personal de los cónyuges bautizados puede decidirse por decreto del Obispo diocesano, o por sentencia del juez, de acuerdo con los cánones que siguen.
§ 2. Donde la decisión eclesiástica no produzca efectos civiles, o si se prevé que la sentencia civil no será contraria al derecho divino, el Obispo de la diócesis de residencia de los cónyuges, atendiendo a circunstancias peculiares, podrá conceder licencia para acudir al fuero civil.
§ 3. Si la causa versa también sobre los efectos meramente civiles del matrimonio, procure el juez que, cumpliendo lo prescrito en el § 2, la causa se lleve desde el primer momento al fuero civil.
1693 § 1. Si una de las partes o el promotor de justicia no solicitan el proceso contencioso ordinario, se seguirá el proceso contencioso oral.
§ 2. Si se ha seguido el proceso contencioso ordinario y hay apelación, el tribunal de segunda instancia procederá, con las debidas proporciones, de acuerdo con el О c. 1682 § 2.
1694 Respecto a la competencia del tribunal, debe observarse lo dispuesto por el О c. 1673.
1695 Antes de aceptar una causa y siempre que haya esperanza de éxito, el juez debe emplear medios pastorales para que los cónyuges se reconcilien y sean inducidos a restablecer la comunidad conyugal.
1696 Las causas de separación de los cónyuges también afectan al bien público y, por tanto, en ellas debe intervenir siempre el promotor de justicia, de acuerdo con el О c. 1433.

CAPÍTULO III

DEL PROCESO PARA LAS DISPENSAS DEL MATRIMONIO RATO Y NO CONSUMADO

1697 Sólo los cónyuges, o uno de ellos aunque el otro se oponga, tienen derecho a pedir la gracia de la dispensa del matrimonio rato y no consumado.
1698 § 1. Unicamente la Sede Apostólica juzga sobre el hecho de la inconsumación del matrimonio y la existencia de justa causa para conceder la dispensa.
§ 2. La dispensa es concedida sólo por el Romano Pontífice.
1699 § 1. Para recibir el escrito por el que se pide la dispensa es competente el
Obispo diocesano del domicilio o cuasidomicilio del orador, el cual, si consta que la petición tiene fundamento, debe ordenar la instrucción del proceso.
§ 2. Pero si el caso que se propone plantea especiales dificultades de orden jurídico o moral, el Obispo diocesano debe consultar a la Sede Apostólica.
§ 3. Contra el decreto por el que el Obispo rechaza la petición cabe recurso a la Sede
Apostólica.
1700 § 1. Quedando en vigor lo que manda el О c. 1681, el Obispo encomendará la instrucción de esos procesos, establemente o en cada caso, al tribunal de su diócesis o de otra diócesis, o a un sacerdote idóneo.
§ 2. Pero si se formuló demanda judicial para la declaración de nulidad de ese matrimonio, la instrucción debe encomendarse al mismo tribunal.
1701 § 1. En estos procesos debe intervenir siempre el defensor del vinculo.
§ 2. No se admite abogado, pero, por la dificultad del caso, el Obispo puede
permitir que el orador o la parte demandada se sirvan de la colaboración de un jurisperito.
1702 En la instrucción deben ser oídos ambos cónyuges, y en la medida de lo posible, han de observarse los cánones sobre el modo de recoger las pruebas en el juicio contencioso ordinario y en las causas de nulidad de matrimonio, siempre que puedan compaginarse con la índole de estos procesos.
1703 § 1. No se publican las actas; sin embargo, si el juez considera que por las pruebas presentadas puede surgir un obstáculo grave para la petición del orador o para la excepción de la parte demandada, se lo hará saber prudentemente a la parte interesada.
§ 2. El juez puede mostrar a la parte que lo solicite un documento presentado o un testimonio recibido y fijar un plazo para presentar conclusiones.
1704 § 1. Concluida la instrucción, el instructor transmitirá al Obispo todas las actas con el informe oportuno, y éste expresará su voto acerca de la verdad tanto sobre el hecho de la inconsumación como sobre la causa justa para la dispensa y la oportunidad de que se otorgue esa gracia.
§ 2. Si, de acuerdo con el О c. 1700, la instrucción del proceso fue encomendada a un tribunal ajeno, las observaciones en favor del vínculo deben hacerse en ese mismo tribunal, pero el voto a que se refiere el § 1 corresponde al Obispo que efectuó la comisión, al cual entregará el instructor el informe oportuno, junto con las actas.
1705 § 1. El Obispo remitirá a la Sede Apostólica todas las actas, a la vez que su voto y las observaciones del defensor del vínculo.
§ 2. Si, a juicio de la Sede Apostólica, se requiere un suplemento de instrucción, se hará saber al Obispo, indicándole los aspectos sobre los que debe versar.
§ 3. Si en el rescripto de la Sede Apostólica se declara que, por lo deducido no consta la inconsumación, el jurisperito de que trata el О c. 1701 § 2, puede examinar las actas del proceso en la sede del tribunal, pero no el voto del Obispo, y considerar si puede aducirse algún motivo grave que permita presentar de nuevo la petición.
1706 La Sede Apostólica remite el rescripto de dispensa al Obispo; y éste lo notificará a las partes, y además mandará cuanto antes a los párrocos del lugar donde se celebró el matrimonio y donde recibieron el bautismo que se anote en los libros de matrimonios y de bautizados la dispensa concedida.

CAPÍTULO IV

DEL PROCESO SOBRE LA MUERTE PRESUNTA DEL CÓNYUGE

1707 § 1. Cuando la muerte de un cónyuge no pueda probarse por documento auténtico, eclesiástico o civil, el otro cónyuge no puede considerarse libre del vínculo matrimonial antes de que el Obispo diocesano haya emitido la declaración de muerte presunta.
§ 2. El Obispo diocesano sólo puede emitir la declaración a que se refiere el § 1 cuando, realizadas las investigaciones oportunas, por las declaraciones de testigos, por fama o por indicios, alcance certeza moral sobre la muerte del cónyuge. No basta el solo hecho de la ausencia del cónyuge, aunque se prolongue por mucho tiempo.
§ 3. En los casos dudosos y complicados, el Obispo ha de consultar a la Sede Apostólica.

TÍTULO II

DE LAS CAUSAS PARA DECLARAR LA NULIDAD DE LA SAGRADA ORDENACIÓN (Cann. 1708 – 1712)

1708 Tienen derecho a acusar la validez de la sagrada ordenación el propio clérigo, el Ordinario de quien depende, o el de la diócesis donde fue ordenado. 1709 § 1. Las preces deben enviarse a la Congregación competente, la cual decidirá si la causa habrá de ser conocida por la misma Congregación de la Curia Romana o por un tribunal que ella designe.
§ 2. Una vez enviada la petición, queda prohibido ipso iure al clérigo el ejercicio de las órdenes.
1710 Si la Congregación remite la causa a un tribunal, deben observarse, a no ser que lo impida la naturaleza del asunto, los cánones sobre los juicios en general y sobre el juicio contencioso ordinario, quedando a salvo las prescripciones de este título.
1711 En estas causas, el defensor del vínculo goza de los mismos derechos y tiene las mismas obligaciones que el defensor del vínculo matrimonial.
1712 Después de una segunda sentencia que confirme la nulidad de la sagrada ordenación, el clérigo pierde todos los derechos propios del estado clerical y queda libre de todas sus obligaciones.

TÍTULO III

DE LOS MODOS DE EVITAR JUICIOS (Cann. 1713 – 1716)

1713 Para evitar los litigios judiciales, es útil emplear la transacción o reconciliación, o someter la controversia al juicio de uno o varios árbitros.
1714 Para la transacción, el compromiso y el juicio arbitral se observarán las normas establecidas por las partes o, a falta de ello, la ley dada por la Conferencia Episcopal, si la hay, o la ley civil vigente en el lugar donde se concluye el convenio.
1715 § 1. No cabe hacer válidamente transacción o compromiso sobre lo que pertenece al bien público ni sobre otras cosas de las cuales no pueden disponer libremente las partes.
§ 2. Cuando se trate de bienes eclesiásticos temporales, deben cumplimentarse, siempre que lo exija su objeto, las solemnidades requeridas por el derecho para la enajenación de cosas eclesiásticas.
1716 § 1. Si la ley civil no reconoce eficacia a la sentencia arbitral que no está confirmada por el juez, para que la sentencia arbitral sobre una controversia eclesiástica tenga eficacia en el fuero canónico, necesita también la confirmación del juez eclesiástico del lugar en el que se ha dado.
§ 2. Si la ley civil admite la impugnación de la sentencia arbitral ante el juez civil, en el fuero canónico puede proponerse la misma impugnación ante el juez eclesiástico que sea competente para juzgar la controversia en primera instancia.

PARTE IV

DEL PROCESO PENAL (Cann. 1717 – 1731) CAPÍTULO I

DE LA INVESTIGACIÓN PREVIA

1717 § 1. Siempre que el Ordinario tenga noticia, al menos verosímil, de un delito, debe investigar con cautela, personalmente o por medio de una persona idónea, sobre los hechos y sus circunstancias así como sobre la imputabilidad, a no ser que esta investigación parezca del todo superflua.
§ 2. Hay que evitar que, por esta investigación, se ponga en peligro la buena fama de alguien.
§ 3. Quien realiza la investigación tiene los mismos poderes e idénticas obligaciones que el auditor en un proceso; y, si se realiza después un proceso judicial, no puede desempeñar en él la función del juez.
1718 § 1. Cuando se estime que ya se han reunido elementos suficientes, determine el
Ordinario:
1 si puede ponerse en marcha el proceso para infligir o declarar una pena;
2 si conviene hacerlo así, teniendo presente el О c. 1341;
3 si debe utilizarse el proceso judicial o, cuando la ley no lo prohibe, se ha de proceder por decreto extrajudicial.
§ 2. El Ordinario ha de revocar o modificar el decreto a que se refiere el § 1, siempre que, por surgir elementos nuevos, le parezca que debe decidir otra cosa.
§ 3. Al dar los decretos a que se refieren los §§ 1 y 2, conviene que el Ordinario, según su prudencia, oiga a dos jueces o a otros jurisperitos.
§ 4. Antes de tomar una determinación de acuerdo con el § 1, debe considerar el Ordinario si, para evitar juicios inútiles, es conveniente que, con el consentimiento de las partes, él mismo o el investigador dirima lo referente a los daños de acuerdo con la equidad.
1719 Si no se requieren para el proceso penal, deben guardarse en el archivo secreto de la curia las actas de la investigación y los decretos del Ordinario con los que se inicia o concluye la investigación, así como todo aquello que precede a la investigación.

CAPÍTULO II

DEL DESARROLLO DEL PROCESO

1720 Si el Ordinario estima que debe procederse mediante decreto extrajudicial:
1 hará saber al reo la acusación y las pruebas, dándole la posibilidad de que se defienda, a no ser que el reo, legítimamente llamado, no quisiera comparecer;
2 debe sopesar cuidadosamente con dos asesores todas las pruebas y argumentos;
3 si consta con certeza el delito y no se ha extinguido la acción criminal, dictará decreto de acuerdo con los О cc. 1342-1350, exponiendo, al menos brevemente, las razones de derecho y de hecho.
1721 § 1. Si el Ordinario decretara que ha de iniciarse un proceso judicial penal, entregará al promotor de justicia las actas de la investigación, para que éste presente al juez el escrito acusatorio, de acuerdo con los О cc. 1502 y 1504.
§ 2. Ante el tribunal superior desempeña la función de actor el promotor de justicia de ese mismo tribunal.
1722 Para evitar escándalos, defender la libertad de los testigos y garantizar el curso de la justicia, puede el Ordinario, después de oír al promotor de justicia y habiendo citado al acusado, apartar a éste, en cualquier fase del proceso, del ejercicio del ministerio sagrado o de un oficio o cargo eclesiástico, imponerle o prohibirle la residencia en un lugar o territorio, o también prohibirle que reciba públicamente la santísima Eucaristía, pero todas estas provisiones deben revocarse al cesar la causa que las motivó, y dejan ipso iure de tener vigor al terminar el proceso penal.
1723 § 1. Al citar al reo el juez debe invitarle a que designe un abogado, de acuerdo con el
О c. 1481 § 1, dentro del plazo determinado por el mismo juez.
§ 2. Si no lo nombra el reo, el propio juez debe designarle abogado antes de la contestación de la demanda, el cual permanecerá en su cargo mientras el reo no nombre a otro.
1724 § 1. El promotor de justicia puede renunciar a la instancia en cualquier grado del juicio, por mandato o con el consentimiento del Ordinario que tomó la decisión de iniciar el proceso.
§ 2. Para que la renuncia sea válida, debe ser aceptada por el reo, a no ser que haya sido declarado ausente del juicio.
1725 En la discusión de la causa, ya se haga por escrito ya sea oral, el acusado tiene siempre derecho a escribir o hablar en último término, bien personalmente o bien por su abogado o procurador.
1726 En cualquier grado y fase del juicio penal, si consta de modo evidente que el delito no ha sido cometido por el reo, el juez debe declararlo así mediante sentencia y absolver al reo, aunque conste a la vez que se ha extinguido la acción criminal.
1727 § 1. El reo puede apelar, incluso cuando la sentencia no le hubiera condenado sólo por tratarse de una pena facultativa, o porque el juez hiciera uso de la facultad mencionada en los cc. О 1344 y О 1345.
§ 2. El promotor de justicia puede apelar siempre que considere que no se ha provisto suficientemente a la reparación del escándalo o a la restitución de la justicia.
1728 § 1. Quedando a salvo los cánones de este título, en el juicio penal deben aplicarse, si no lo impide la naturaleza del asunto, los cánones sobre los juicios en general y el juicio contencioso ordinario, cumpliendo las normas especiales acerca de las causas que hacen referencia al bien público.
§ 2. El acusado no tiene obligación de confesar el delito, ni puede pedírsele juramento.

CAPÍTULO III

DE LA ACCIÓN PARA RESARCIMIENTO DE DAÑOS

1729 § 1. La parte perjudicada puede ejercer en el mismo juicio penal la acción contenciosa para el resarcimiento de los daños que se le hayan causado por el delito, de acuerdo con el О c. 1596.
§ 2. No se admite la intervención del perjudicado, a la que hace referencia el § 1, si no se efectuó en la primera instancia del juicio.
§ 3. En una causa por daños, la apelación se hace de acuerdo con los О cc. 1628-1640, aun cuando no quepa la apelación en el proceso penal; y si se proponen ambas apelaciones, aun cuando sea por partes distintas, se hará un solo juicio de apelación, salvo lo que prescribe el О c. 1730.
1730 § 1. Para evitar excesivas dilaciones del juicio penal, el juez puede diferir el juicio sobre daños hasta que haya dado sentencia definitiva en el juicio penal.
§ 2. El juez que haya obrado de este modo debe juzgar sobre los daños después de dictar sentencia en el juicio penal, aunque éste se encuentre aún pendiente por haberse interpuesto impugnación, y también si el reo ha sido absuelto por un motivo que no exime de la obligación de reparar los daños causados.
1731 Aunque haya pasado a cosa juzgada, la sentencia dada en un juicio penal no constituye derecho respecto a la parte perjudicada, a no ser que ésta hubiera intervenido de acuerdo con el О c. 1729.

PARTE V

DE LOS PROCEDIMIENTOS EN LOS RECURSOS ADMINISTRATIVOS Y EN LA REMOCION O EL TRASLADO DE LOS PARROCOS (Cann. 1732 – 1739)

SECCION I

DEL RECURSO CONTRA LOS DECRETOS ADMINISTRATIVOS

1732 Lo que se establece en los cánones de esta sección sobre los decretos, ha de aplicarse también a todos los actos administrativos singulares que se producen en el fuero externo extrajudicial, exceptuados aquéllos que emanen directamente del propio Romano Pontífice o del propio Concilio Ecuménico.
1733 § 1. Es muy de desear que, cuando alguien se considere perjudicado por un decreto, se evite el conflicto entre el mismo y el autor del decreto, y que se procure llegar de común acuerdo a una solución equitativa, acudiendo incluso a la mediación y al empeño de personas prudentes, de manera que la controversia se eluda o se dirima por un medio idóneo.
§ 2. La Conferencia Episcopal puede ordenar que en cada diócesis se cree establemente un departamento o consejo, que, según las normas de la misma Conferencia tenga como función buscar y sugerir soluciones equitativas; y si la Conferencia no adopta esa decisión, el Obispo puede establecer ese consejo o departamento.
§ 3. El departamento o consejo de que trata el § 2 actuará principalmente en cuanto se pida la revocación de un decreto a tenor del О c. 1734 y antes de agotarse los plazos para recurrir; pero si ya se interpuso el recurso contra el decreto, el mismo Superior que juzga de él ha de exhortar al recurrente y al autor del decreto para que busquen aquellas soluciones, siempre que abrigue la esperanza de un feliz resultado.
1734 § 1. Antes de imponer recurso, el interesado debe solicitar a su autor por escrito la revocación o enmienda del decreto; hecha esta petición, se considera solicitada automáticamente también la suspensión de la ejecución del decreto.
§ 2. La petición debe hacerse dentro del plazo perentorio de diez días útiles desde la intimación legítima del decreto.
§ 3. Las normas de los § § 1 y 2 no valen cuando se trata:
1 de recurrir ante el Obispo, contra los decretos dados por las autoridades que le están subordinadas;
2 de recurrir contra el decreto que decide sobre un recurso jerárquico, a no ser que esta decisión sea emitida por el Obispo;
3 de interponer los recursos a que se refieren los cc. О 57 y О 1735.
1735 Si el autor del decreto, en el plazo de treinta días desde que recibió la petición mencionada en el О c. 1734, intima un nuevo decreto por el que corrige el anterior o bien decide que la petición debe rechazarse, los plazos para recurrir se cuentan desde la intimación del nuevo decreto; pero si en el plazo de treinta días no ha tomado ninguna decisión, el plazo se cuenta desde el día trigésimo.
1736 § 1. Cuando en una materia el recurso jerárquico suspende la ejecución de un decreto, la petición del О c. 1734 produce idéntico efecto.
§ 2. En los demás casos si, en el plazo de diez días después de recibida la petición del О c.
1734, el autor del decreto no decide suspender la ejecución del mismo, puede pedirse provisionalmente esa suspensión a su Superior jerárquico, que tiene facultad para otorgarla
sólo por causas graves y cuidando siempre de que no sufra detrimento el bien de las almas.
§ 3. Cuando se ha suspendido la ejecución de un decreto de acuerdo con el § 2, si después se interpone el recurso, quien debe resolverlo decidirá si la suspensión debe confirmarse o revocarse, en conformidad con el О c. 1737 § 3.
§ 4. Si no se interpone recurso contra el decreto dentro del plazo prescrito, cesa por eso mismo la suspensión de la ejecución decidida provisionalmente de acuerdo con los § § 1 ó 2.
1737 § 1. Quien se considera perjudicado por un decreto, puede recurrir por cualquier motivo justo al Superior jerárquico de quien emitió el decreto; el recurso puede interponerse ante el mismo autor del decreto quien inmediatamente debe transmitirlo al competente Superior jerárquico.
§ 2. El recurso ha de interponerse en el plazo perentorio de quince días útiles, que, en los casos de que se trata en el О c. 1734 § 3, corren desde el día en que el decreto ha sido intimado, y en los demás casos conforme al О c. 1735.
§ 3. Aun en los casos en que el recurso no suspenda ipso iure la ejecución del decreto, ni se haya decretado la suspensión según el О c. 1736 § 2, puede el Superior por causa grave mandar que se suspenda la ejecución, cuidando de que se evite todo perjuicio al bien de las almas.
1738 El recurrente tiene siempre derecho a servirse de un abogado o procurador, pero evitando dilaciones inútiles; e incluso debe designarse patrono de oficio, si el recurrente carece de él y el Superior lo considera necesario; pero en cualquier momento el Superior podrá ordenar que comparezca el mismo recurrente para ser interrogado.
1739 Según lo requiera el caso, el Superior que resuelve el recurso puede no sólo confirmar o declarar nulo el decreto, sino también rescindirlo o revocarlo o, si lo juzga más conveniente, corregirlo, sustituirlo por otro o abrogarlo.

SECCION II

DEL PROCEDIMIENTO PARA LA REMOCION Y TRASLADO DE LOS PARROCOS (Cann.

1740 – 1752) CAPÍTULO I

DEL MODO DE PROCEDER EN LA REMOCIÓN DE PÁRROCOS

1740 Cuando, por cualquier causa, aun sin culpa grave del interesado, el ministerio de un párroco resulta perjudicial o al menos ineficaz, éste puede ser removido de su parroquia por el Obispo diocesano.
1741 Las causas por las que un párroco puede ser legítimamente removido de su parroquia son principalmente las siguientes:
1 un modo de actuar que produzca grave detrimento o perturbación a la comunión eclesiástica;
2 la impericia o una enfermedad permanente mental o corporal, que hagan al párroco incapaz de desempeñar útilmente sus funciones;
3 la pérdida de la buena fama a los ojos de los feligreses honrados y prudentes o la aversión contra el párroco, si se prevé que no cesarán en breve;
4 la grave negligencia o transgresión de los deberes parroquiales, si persiste después de una amonestación;
5 la mala administración de los bienes temporales con daño grave para la Iglesia, cuando no quepa otro remedio para este mal.
1742 § 1. Si por el expediente realizado constase la existencia de una de las causas indicadas en el О c. 1740, el Obispo tratará el asunto con dos párrocos pertenecientes al grupo establemente designado con esta finalidad por el consejo presbiteral, a propuesta del Obispo; y si después juzga que debe procederse a la remoción, aconsejará paternalmente al párroco que renuncie en el plazo de quince días, pero para la validez es necesario que indique la causa y los argumentos.
§ 2. Sobre los párrocos que son miembros de un instituto religioso o sociedad de vida apostólica, guárdese lo prescrito en el О c. 682 § 2.
1743 El párroco puede renunciar no sólo pura y simplemente, sino también bajo condición con tal de que ésta pueda ser legítimamente aceptada por el Obispo, y realmente la acepte.
1744 § 1. Si el párroco no responde dentro del plazo establecido, el Obispo reiterará la invitación, prorrogando el plazo útil para responder.
§ 2. Si consta al Obispo que el párroco recibió la segunda invitación y que no respondió sin estar afectado por un impedimento, o si el párroco se niega a renunciar sin aducir ningún motivo, el Obispo dará el decreto de remoción.
1745 Pero si el párroco impugna la causa aducida y sus razones, alegando motivos que el
Obispo considera insuficientes, éste, para actuar válidamente:
1 invitará al párroco para que, una vez examinado el expediente, presente por escrito sus impugnaciones y aporte pruebas en contrario, si las tiene;
2 después de esto y de completar el expediente si es necesario, estudiará el asunto con los párrocos a que se refiere el О c. 1742 § 1 a no ser que, por imposibilidad de éstos, hayan de designarse otros;
3 finalmente decidirá si el párroco ha de ser removido o no, y dará enseguida el decreto pertinente.
1746 El Obispo ha de proveer a las necesidades del párroco removido, bien confiándole otro oficio, si es idóneo, o mediante una pensión, según lo aconseje el caso y lo permitan las circunstancias.
1747 § 1. El párroco removido debe abstenerse de ejercer la función parroquial, dejar libre cuanto antes la casa parroquial y entregar todas las pertenencias de la parroquia a aquél a quien el Obispo la haya encomendado.
§ 2. Pero si se trata de un enfermo, que no puede trasladarse sin dificultad de la casa parroquial a otro sitio, el Obispo le dejará su uso, que puede ser exclusivo, mientras dure esa necesidad.
§ 3. Mientras esté pendiente el recurso contra el decreto de remoción, el Obispo no puede nombrar nuevo párroco, sino que debe proveer interinamente por medio de un administrador parroquial.

CAPÍTULO II

DEL MODO DE PROCEDER EN EL TRASLADO DE LOS PÁRROCOS

1748 Cuando el bien de las almas o la necesidad o la utilidad de la Iglesia requieren que un párroco sea trasladado de la parroquia que rige con fruto, a otra parroquia o a otro oficio, el Obispo le propondrá por escrito el traslado, aconsejándole que acceda por amor a Dios y a las almas.
1749 Si el párroco no está dispuesto a seguir el consejo y las exhortaciones del Obispo, ha de exponer por escrito las razones que tiene para ello.
1750 Si, a pesar de los motivos alegados, el Obispo juzga que no debe modificar su decisión, examinará con dos párrocos elegidos según el О c. 1742 § 1 las razones en pro y en contra del traslado; y si aun entonces estima que dicho traslado debe llevarse a efecto, reiterará las exhortaciones paternales al párroco.
1751 § 1. Concluidos esos trámites, si el párroco continúa negándose y el Obispo estima que debe hacerse el traslado, emitirá el decreto correspondiente, disponiendo que la parroquia quedará vacante al término del plazo que determine.
§ 2. Transcurrido inútilmente ese plazo, declarará vacante la parroquia.
1752 En las causas de traslado, es de aplicaciбn el _ с. 1747, guardando la equidad canбnica у teniendo en cuenta la salvaciбn de las almas, que debe ser siempre la ley suprema en la Iglesia.