On Holy Order

"The S. C.... does not intend to call into doubt the value of a sacred Ordination because in it the ordaining Bishop did not hold his hands extended also through the interval which intervenes between the first and second imposition of hands." S. R. C. in the Syriensis, 14 June 1873. Gardell. n. 5557.

"1. Whether, in the Ordination of a Presbyter, both the Pontiff and the Priests who are present ought first to impose both hands upon the head of each ordinand, and after this imposition has been completed by all, then to elevate the right hands and hold them extended over them while the Pontiff standing with miter alone says the Prayer, as some explain the prescription of the Roman Pontifical concerning this matter; or rather, as is done at Rome in the Lateran Archbasilica, both the Pontiff and the Priests who stand by, scarcely after the imposition of both hands has been made, immediately extend the right hands and hold them thus extended until the Bishop has completed the prayer? 2. In giving Communion to newly-ordained Presbyters, ought the formula Corpus, etc., to be employed, or rather ought it to be omitted? Resp. To the 1st, negatively to the first part, affirmatively to the second. To the 2nd, as in the preceding." S. R. C. 31 Aug. 1872.

"According to Canon Law, in the Ordination of a Presbyter and Deacon, the imposition of hands ought to be done by bodily touch; but if that had been omitted, what had been omitted by error would have to be supplied cautiously. But it is doubted: 1. Whether, if the imposition of hands was made without bodily touch, the imposition of hands by bodily touch ought to be supplied? 2. Insofar as affirmatively, whether public rumor and the bad reputation which would thence come upon the Ordaining Bishop, especially in these regions, would be a sufficient reason for abstaining from an imposition of hands of this kind repeated with bodily touch? 3. If bodily touch ought to be supplied, whether the words should be repeated which are uttered at the same time by the Bishop with the imposition of hands, especially in the Ordination of a Deacon, in which the words, Receive the Holy Spirit, etc., seem to many to be the form of the Sacrament? 4. Whether that bodily touch can be supplied privately, when Orders of this kind are not conferred? Resp. To the 1st, affirmatively. To the 2nd, negatively. To the 3rd, affirmatively. To the 4th, affirmatively, and secretly in the action of Mass, and even outside the times of a general Ordination." Holy Office, 19 Aug. 1851, to the Apostolic Vicar of Western Cochinchina.

"While in the S. R. C. the doubts exhibited in the name of Your Amplitude were being weighed... and already two Theologian Consultors had been requested to give their vote concerning the validity of the Ordination of a certain Presbyter, in which the form of conferring the power of remitting or retaining sins was incautiously vitiated, certain news arrived from the General Congregation of the Roman and Universal Inquisition, under the day 27 May 1840, that an entirely similar case had been discussed and decided.... Therefore, communicating to Your Amplitude word for word the resolution then issued, as follows, namely:

On Wednesday, 17 May 1840..., the prayers of the Dominicans of Bologna having been proposed, in which they set forth that their Religious N. N., while he was receiving the Ordination of a Presbyter from the Reverend Father Lord Bishop, had been warned that he himself had disturbed the form attached to the final imposition of hands, by saying: Whose sins you shall remit are retained, and whose you shall retain are remitted; likewise, the acts of the Episcopal Curia having been proposed for establishing the truth of the things set forth, together with the vote of one of the Lords Consultors, which had been distributed by hand; likewise, the suffrages of the Lord Consultors having been proposed, the Most Eminent and Most Reverend Lords said: Under condition, in a private oratory, at any time of the year, let there be supplied by any Bishop vested according to custom the third imposition of hands and the respective form: Receive the Holy Spirit, not however repeating the accidental ceremonies previously employed....

By force of the faculties specially granted to Us by the same Most Holy Lord Pope Gregory XVI, we concede that those things which are lacking to the stated Ordination, or were vitiated, be altogether supplied, according to the lines of the remembered Decree of the Sacred Universal Inquisition, on any day of the year, by any Bishop vested according to custom as in Ordination, and making the Sacred Rite in his private oratory, the stated Presbyter standing by, likewise vested in priestly vestments; and thus let the third imposition of hands and the respective form be supplied: Receive the Holy Spirit, without the accidental ceremonies which were previously employed having to be repeated." S. R. C. 22 May 1841, to the Bishop of Viviers.

In the Ordination of a Presbyter the Bishop pronounced the form thus in the third imposition of hands:

Receive the Holy Spirit: whose sins you shall remit are retained for them, and whose you shall retain are retained. What is to be done? Resp. "Secretly and under condition, at any time of the year, let the third imposition of hands and the respective form be supplied as a precaution by any Bishop having communion with the Holy See, vested according to custom: Receive the Holy Spirit, etc.; as regards the past, let him acquiesce." Holy Office, 4 March 1874.

"From the Pontifical, Subdeacons and Presbyters ought successively to touch the chalice and paten in their Ordination. Is it enough that they touch them simultaneously and not each one successively, and that over two, or three, or four simultaneously touching the matter, the form be pronounced, while the Pontifical says: Receive? Resp. Affirmatively as regards Subdeacons, negatively as regards Presbyters; since, according to the Rubric of the Pontifical, in the Ordination of Subdeacons, over two or three simultaneously touching with the right hand the chalice with the paten, the form can be pronounced by the Bishop: See whose ministry is handed over to you, etc. But in the Ordination of Presbyters, to each one the chalice with wine and water and the paten with the host are to be handed, and to each one the formula is to be repeated in the singular: Receive power, etc." S. R. C. 11 March 1820. Cf. Gardell. n. 4565.

".... We received Your Amplitude's Letter.... concerning the omission of the handing over of the book of the Gospels, which happened inconsiderately in the most recent general Ordination in promoting certain Subdeacons to the Order of the Diaconate.... Therefore the Congregation, in its own judgment and that of the Consultors, responds that if Your Amplitude prudently judges that the delay of time which intervened between the Ordination of these Subdeacons as Deacons and the supplying of the defect was not so great that the moral conjunction of the form with the handing over of the matter is deservedly judged broken off, you can leave those thus Ordained in their good faith as regards the past, and declare them absolved from any suspension for the future, insofar as they can freely exercise the office of their Order publicly with a safe conscience, if no other impediment stands in the way, according to the reason of their state. But if you doubt whether there was so great an interval of time and of diverse operations, and such a variety, that that gap between the Ordination and the supplying of the defect can be joined by no interpretation of approved Authors, then again, if with the handing over of the book of the Gospels previously omitted you at the same time pronounced the form, know that you can acquiesce, and thus also dismiss those Ordained, acquiescing in the exercise of their Orders. But if you handed over only the partial matter of the book of the Gospels without the form, it will be safer if, cautiously and secretly, at an opportune time, you supply the defect for those thus Ordained, by repeating the handing over of the matter together with the pronouncement of its form. In this case, if the time of the next future Ordination constituted by Canon for a supplement of this kind, that is, the statutory time for conferring Orders from chap. Presbyter, On the Sacrament, not to be repeated, cannot be awaited, either because of danger of scandal, or because of other causes and circumstances of no slight moment, which Your Amplitude will have well known, and no other impediment stands in the way, you will be able to dispense from the interstices, and on any next feast prudently and secretly supply the aforesaid defect. As regards secular Clerics, concerning whom, as is set forth in the case, it is doubted whether the same omission happened, Your Amplitude will be able to take care according to your prudence that those thus Ordained become known, which does not seem so difficult if you go through the catalog which you will certainly have with you of the Subdeacons raised to the Diaconate in that Ordination, and cause those upon whom suspicion of this kind can fall to be cautiously and secretly questioned concerning a doubt of this kind. Therefore if you find any to whom the same omission happened, you will perform the same thing which was said above concerning the two Religious; and if you find that they have exercised the Order of Diaconate in good faith until now, absolve them from censures insofar as there is need, if nothing else stands in the way, and declare them safe in conscience for the ministry and office of the same Order to be exercised in the future insofar as there is need, that is, for ministering piously and faithfully in the received office of the Diaconate." S. R. C. 16 June 1857, to the Bishop of Turin. Cf. Gardell. n. 4813.

"Brother F. A. of this Order... approached the Bishop of Senigallia to receive the sacred Order of Subdiaconate; in the act of its conferral he indeed touched the chalice and paten, but not the book of Epistles, from inadvertence of the Assistant.... Resp. It is to be supplied by the Bishop, even privately." S. C. C. 10 Jan. 1711, of the Order of Capuchins.

"Whether the instrument called the Bugia with candle, serving Bishops for the book, can be the matter of the Order of Acolytes, in place of the Candlestick or candle-bearer? Resp. Negatively." S. R. C. 8 June 1709.

"1. In the Ordination of an Ostiary, the Pontifical prescribes that the Archdeacon hand to those ordained the ropes of the bells, making them ring the bells. It is asked whether insistence is to be made on the plurality of bells, or whether one bell suffices where several are not had? 2. Some Churches, such as my Cathedral, do not have a tower joined with the church itself, but one distant from it by several paces. It is asked whether the newly ordained Ostiaries ought to go out outside the church and through the open go to the tower to ring the bells hanging there, or whether it suffices to shake the little bells of the altar at the doors of the church? 3. What is to be done if no bell is present in the case of the aforesaid Ordination? Will little bells suffice? 4. In the Ordination of a Lector, the Pontifical enjoins that the Pontiff hand to all the codex from which they are to read. It is asked what is understood by codex: whether a volume of Sacred Scripture, or a Missal, or a Ritual? 5. In the same Ordination of a Lector, the exhortation of the Pontiff, a little from the beginning, contains these words: For a Lector ought to read those things which (or to him who) preaches. It is asked whether also the particle or, written in red color, and the two words added below, to him who, are to be pronounced? Resp. To the 1st, negatively to the first part, affirmatively to the second. To the 2nd, negatively to the first part, affirmatively to the second. To the 3rd, affirmatively. To the 4th, in the case, that the codex is a Missal, Breviary, or volume of Sacred Scripture. To the 5th, that the Bishop can say in the case either, For a Lector ought to read those things which he preaches, or, For a Lector ought to read to him who preaches." S. R. C. 27 Sept. 1873.

"You ought to know that in the ordination of Clerics to the office of Ostiary, keys are indeed to be employed, but they need not be the keys of the church, so that you will be able to use any key whatever." S. C. de P. F. 23 March 1844, to the Apostolic Vicar of Cochinchina.

"In Ordination the Pontiff hands to the Ostiaries the keys of the Church. 1. In an oratory or church which has only one key, is this one key sufficient for the remote matter of Ostiariate? 2. Ought the Ostiaries individually to touch the keys successively? Is it enough that they touch simultaneously and not successively, and that over two, or three, or four simultaneously touching the matter, the form of Ordination be pronounced? Resp. To the 1st: although one key can be sufficient matter for the Ordination of an Ostiary, nevertheless the Rubric is to be observed, which commands that keys are to be handed over; whether they are silver, or iron, or wooden, provided they are suitable for opening, they constitute the remote matter of this Order. To the 2nd, affirmatively to both parts, provided that those who are simultaneously ordained Ostiaries touch the keys with the right hand while the Bishop pronounces the formula." S. R. C. 11 March 1820.

"When the Ostiary, the Archdeacon accompanying, closes and opens the doors of the church, ought he to close and open also with a key, especially if at the doors of the Oratory where the Order is conferred there is no key? Resp. It is not strictly necessary." S. R. C. 12 Nov. 1831, Marsorum.

"The Regular Superiors to whom it pertains can concede dimissorial letters of this kind to the professed, namely those of simple vows in Orders in which solemn vows are emitted, only for first Tonsure and minor Orders, yet with those things observed which are to be observed by law, and especially those things which have been prescribed by the Apostolic See concerning Ordinations of Regulars." S. C. concerning the state of Regulars, 12 June 1858.

"Can Novices after emitting simple vows before the emission of solemn ones be promoted to sacred Orders under title of poverty, notwithstanding the Constitution of St. Pius V, 12 Nov. 1568? Resp. Negatively as regards Sacred Orders." Same S. C. 20 Jan. 1860. Bizzarri, Collection, p. 859, ed. 1885.

"If the professed of simple vows have been loosed from the vows emitted, whether through dismissal from the Order or through Apostolic dispensation, let the Bishop conduct himself with them as he ought to conduct himself with the rest of his diocesans." S. C. concerning the state of Regulars, 2 Jan. 1860.

"1. Whether and how the Bishop of Treviso can admit the students of the Institute of Priests a charitate, having simple vows, on the attestation of the Superior of the house declaring that those students are enrolled in the same house; or whether rather dimissorial and testimonial letters of the Bishop of origin or domicile are necessary, according to the form of the Constitution of Innocent XII which begins Speculatores. 2. Whether and how the same ought to be said as regards students already promoted to tonsure or to some order? 3. Whether and how, notwithstanding the promise of obedience made to the Bishop in sacred Ordination, it is lawful for the Superiors of the Institute to transfer the same students into another province, without leave being sought from the said Bishop? 4. Whether in the case of departure from the Institute through dismissal or dispensation, the same students are subjected to the jurisdiction of the Bishop of the diocese in which the house to which they were enrolled is situated, or rather to that Bishop to whom they were subject before they were enrolled in the Institute? Resp. To the 1st, negatively to the first part, affirmatively to the second. To the 2nd, affirmatively in all things. To the 3rd, that the Provincial Superior can freely use the faculty of transferring students of the province according to the Constitutions approved by the Holy See. To the 4th, negatively to the first part, affirmatively to the second." S. C. EE. and RR. 6 May 1864. Bizzarri, Collection, p. 706 ff., ed. 1885.

"The question was being raised whether those are to be rebaptized under condition who are to be promoted to Minor or sacred Orders, and who exhibit no document or testimony of Baptism conferred upon them, both because of lack of books, and because of the frailty of memory, or because parents, sponsors, etc., have died, or a doubt arises whether they were validly baptized by less-instructed Catechists or other Christians. Concerning this matter it is well for Your Amplitude to know that, as regards the first part of the doubt, namely the defect of testimony, it has always been rescripted negatively, both by the S. C. and by the Supreme Inquisition, whenever questions of this kind were proposed, the common opinion being brought forward, namely that those who were born from Christian parents and educated by them in Christian manner are altogether to be presumed to have been baptized. But it is lawful to adhere to a presumption of this kind also in the other case, or when there is doubt concerning the sufficient instruction of Catechists or Christians who baptized the Cleric, for administering the Sacrament. For unless the reason for doubting is very strong, which would produce moral certitude in this or that particular case, one must stand for the validity of Baptism, nor adhere to a chance suspicion, by which either the faithful, in a matter so familiar in China, and much more Catechists, to whose deputation Apostolic Vicars proceed so cautiously, would be judged less instructed. Otherwise, indeed, and if negative doubts are admitted, a place would be made for ambiguities in any case whatsoever and without end." S. C. de P. F. 30 Sept. 1848, to the Apostolic Vicar of Western Cochinchina.

"Those to be promoted to minor orders should have a good testimony from the Parish Priest and from the master of the school in which they are educated. But those who are to be taken up to the individual major orders shall approach the Bishop for a month before ordination; he shall commit to the Parish Priest or to another, to whom it will seem more expedient, that, the names and desire of those who wish to be promoted having been publicly proposed in the Church, concerning the birth, age, morals, and life of those to be ordained, from faith worthy persons he should inquire diligently; and testimonial letters, containing the inquiry itself that has been made, he should transmit to the Bishop himself as soon as possible." Council of Trent, sess. 23, ch. 5, de R.

1. Since it is altogether indecorous and wholly alien to the dignity of clerics who are constituted in sacred Orders, that they themselves should be compelled either from begged supports or from sordid gain to obtain for themselves those things which are necessary for livelihood, no one is ignorant that from the most ancient times provision was made that whoever were to be promoted in the Church of God to sacred Orders should be provided with a suitable and perpetual sustenance. Indeed formerly no one was ordained unless he was ascribed to a certain Church, to which he was perpetually attached, so that from it he might have that by which he could sustain life honorably (Council of Chalcedon, canon 6). But in later times the title of Ordination was introduced, namely that by which sufficient provision might be made for the livelihood of clerics. The necessity of this was first sanctioned for the ordination of Deacons and Presbyters, then by Innocent III was extended also to Subdeacons (Third Lateran Council, canon 5); and those things which the Synod of Trent (sess. 21, de R., ch. 2) constituted concerning this matter are known to all. Its most wholesome prescriptions, neglected in some places with the progress of time, Innocent XI of holy memory, by encyclical letters given to all Bishops through the Sacred Congregation of the Council on 13 May 1679, gravely commanded to be observed.

2. Now a twofold title is distinguished, namely ecclesiastical and patrimonial. This latter, to which Alexander III seems to have given occasion, in chap. 4, On prebends; Thomassinus, On the old and new discipline of the Church, part 2, book 1, ch. 9, n. 2, and which began to come into use around the end of the thirteenth century, obtains when the one to be ordained is furnished with such certain, stable, and fruitful goods, coming from elsewhere than from the Church, which are judged, by the judgment of the Bishop, sufficient for his suitable sustenance. To the aforesaid is added the title of pension, which not only must suffice for suitable food of the cleric, but must also be perpetual. And these two titles are to be judged extraordinary, and are admitted as if by dispensation, namely if the Bishop shall have judged, for the necessity or convenience of the Church, that someone is thus to be ordained (Council of Trent, loc. cit.; and Benedict XIV, Ecclesiastical Institution 26, nn. 1, 3).

3. But the ecclesiastical title is subdivided into beneficial and that of poverty; to these certain other species, as it were subsidiary and extraordinary, must be added, namely the title of common table, and of service of a Church, of Mission, of sufficiency, and of College. But the title of benefice is the perpetual right of receiving fruits from the goods of the Church on account of some spiritual office constituted by ecclesiastical authority; and this ought to be called the ordinary and principal title of sacred Ordination (Fagnanus on chap. 4, On prebends, n. 24).

4. But the title of poverty is placed in religious profession, by force of which those who have emitted solemn vows in an approved Religion have all things in common, from the revenues of goods if that Religion itself possesses any, or from the pious largesses of the faithful, which they need for sustaining life. But the title which they call of common table touches those clerics who, living in the discipline of common life after the manner of Religious, either pronounce no vows, or only simple ones, and therefore are permitted to go out from or be dismissed from the religious house and return to the world. For the title of poverty does not pertain to them, as is deduced from the Constitution Romanus Pontifex (the day before the Ides of October 1568) of St. Pius V. But from these clerics only those can be promoted to sacred Orders under the title of common table whose Congregations or Institutes have been increased by the Apostolic See with a special privilege for this.

5. The title of service of a Church, which was formerly ordinary, as was noted above, and afterwards became extraordinary, is sometimes conceded to those who, since they lack an ecclesiastical benefice or pension, or do not possess patrimonial and other goods, are ordained on this law, that they be assigned to some Church, from whose service and from alms to be bestowed by pious Christians they can be sustained, and from the same Church they can never at any time be removed, nor can they themselves withdraw, unless provision has otherwise been made for them. It is established that Sixtus V of holy memory indulged the Patriarch of Venice that he might confer sacred Orders upon his clerics under this title (Campanile, Diverse matters of canon law, rubr. 8, ch. 4, n. 14; and Garcias, On Benefices, part 2, ch. 16, n. 96).

6. Finally, the title of Mission, concerning which the discourse here chiefly is, the titles of sufficiency and College being passed over, which, since they occur rarely, it will be enough merely to mention, is customarily employed when another legitimate title is not at hand for those who desire to be initiated into major Orders, that they may devote themselves to the service of Apostolic Missions. But this often happens in places of Missions, in which the condition of things is such that the common law of the Church concerning those things which regard the title prerequisite for sacred Ordination cannot be observed exactly. But those who have been ordained under a title of this kind obtain the necessities of life from the apostolic ministry in the Mission to which they were assigned.

7. But it is established that Ordinaries cannot impart the gifts of the most sacred Ordinations to clerics under the title of Mission unless they are furnished with a special indult of the Holy See; for the matter concerns an extraordinary title, which has been employed beyond common law. This indult indeed is customarily conceded to Superiors of Missions or Colleges or Congregations which serve Missions, either for a certain time or for a fixed number of cases. But let Superiors remember that it must be used sparingly by them; for not all without selection are to be initiated into sacred Orders under the title of Mission who seem disposed to enter upon the course of Missions. For if according to the admonition of St. Paul hands are to be imposed quickly on no one, this is especially valid when the discourse is about those who are assumed into the arduous work of the apostolic ministry. Wherefore this title is to be employed only in favor of those who, by disposition of soul and docility, rectitude of intention, aptitude of mind, progress in sacred studies, integrity of morals, and contempt of worldly things, give hope that they will be strenuous preachers of the Gospel; concerning this the conscience of the same Superiors is strictly burdened.

8. No otherwise than the Alumni of Pontifical Colleges, all those who desire to be enrolled among sacred ministers under the title of Mission are first bound to emit an oath, by which they promise that they will give perpetual labor to the Mission to which they are destined or will be destined. This indeed the Holy See has constantly been accustomed to require from those who wish to enjoy this title, that it might consult for the service of the Missions at whose expense they are supported. To this Instruction there is subjoined the Form of that Oath, long since approved and received by use, and the Sacred Congregation altogether commands that it be used by all, so that uniformity may be preserved in this matter.

9. It is not necessary that he who is to be elevated to the most sacred Orders under this title actually be in the Mission, but it suffices that he be prepared to undertake Missions when and how Superiors shall have judged that he must be sent and shall order him to go.

10. By force of the oath taken, those who have been ordained under this title are forbidden to enter Religion without leave of the Holy See; for it is reserved to its judgment, after the report of the Ordinary whom it will concern, to judge whether the necessity of the Missions to whose service they are assigned allows this. Namely, public good must excel private good, by that reasoning by which it has been conceded to some Orders that it is not lawful for their Religious to pass to a stricter one without license of their Superiors.

11. As other titles, so also this one concerning which there is question can be lost according to canonical sanctions, and be taken away by Ordinaries, yet with the consent of the Sacred Congregation, whose part it is to release those thus ordained from the bond of the oath taken. But if the title generally has been lost, or even the title of Mission, and another is not substituted for it, the Priest does not on that account remain suspended; but Ordinaries are bound to compel those ordained to the substitution of another title, as has been provided by the sacred Canons. This Sacred Congregation declared this in the general Meetings of 1 September 1856.

12. Likewise regular Priests who have pronounced solemn vows, and by Apostolic indulgence are permitted to live in the world, or who have issued simple vows and have gone out from their Congregations or Institutes, lest they be compelled to beg with disgrace to their own grade, are obliged to provide for themselves concerning a canonical title; but in places of Missions they are bound at least to prove that they have at hand the means by which they may provide, as is fitting, for their own sustenance.

13. Those who have ascended to ecclesiastical Orders under the title of some certain Mission, when they have dismissed the office of Missionary, without doubt lose their title and must provide themselves with another. But if they are deputed to the service of another Mission, so that they may assume the title of this Mission, there will be need of a new concession of the Holy See; for the faculty, if the Ordinary of that Mission has obtained any, of ordaining clerics under the remembered title does not avail them.

14. Let Ordinaries in Missions use the work also of those Priests who were admitted to sacred Orders under other titles, with those things observed which are to be observed by law; for they themselves cannot constrain them to substitute the title of Mission. Indeed the Sacred Congregation exhorts Ordinaries that, as far as can be done, other legitimate titles also be introduced for sacred Ordination.

15. Finally the Sacred Congregation, observing that it can greatly conduce to the increase of Missions if those who have been educated in Colleges or Seminaries of either Clergy, soon to be preachers of the Gospel, or who were promoted to Orders under the title of Mission, call to mind from time to time the oath by which they bound themselves to cooperate with God unto the salvation of souls, exhorts them that each year, on the anniversary day of the oath taken, they take care to repeat it, seriously meditating on the divine goodness toward themselves, which constituted them ministers of the Word for announcing the wonders of his virtue and power; what an unfading crown of glory has been prepared for them in heaven if they have fulfilled their office holily; and, on the contrary, how strict a judgment remains if by their negligence or sluggishness, which God forbid, anyone happens to perish. But that they may perform this more promptly and readily, let them know that Pius VI of holy memory, in the audience of 7 May 1775, imparted to each one of them a plenary indulgence, applicable also to souls detained in Purgatory and to be valid for perpetual times, not only when they shall first have emitted the aforesaid oath, but also when they shall have renewed it on the already fixed day, provided that in either case they do not omit to cleanse their conscience by the sacrament of Penance, and receive eucharistic Communion or celebrate the sacrifice of Mass." Instruction of the S. C. de P. F., 27 Apr. 1871. Cf. Wolfgang Mühlbauer, Decreta Authentica, v. Title of Ordination; Acta S. Sed. Vol. 4, p. 554 ff.; Vol. 5, p. 113 ff.; Vol. 12, p. 569 ff.

I, N., son of N., of the Diocese or Vicariate N., promise and swear that after I shall have been promoted to sacred Orders, I will enter no Religion, Society, or regular Congregation without special license of the Apostolic See or of the Sacred Congregation de Propaganda Fide, nor will I emit profession in any of them.

Likewise I vow and swear that in this Diocese or Vicariate, or, according to this other mode those who have not yet been assigned to any Mission ought to swear, in the Mission to which it shall please the Holy See or the Sacred Congregation de Propaganda Fide to destine me, I will perpetually spend my labor and work in administering divine things under every kind of direction and jurisdiction of the Reverend Father Lord Ordinary for the time being, for the salvation of souls; which I will also perform if, with the license of the aforesaid Apostolic See, I shall have entered a Religion, Society, or regular Congregation and shall have emitted profession in any of them.

Likewise I vow and swear that I understand the aforesaid oath and its obligation, and will observe it. So may God help me, and these holy Gospels of God.

"Whether Bishop O. can confer first tonsure upon Hyacinth, the consent of the Ordinary of origin acceding, without testimonial letters in the case? Resp. Negatively." S. C. C. 11 June 1881. Cf. Acta S. Sed. Vol. 14, p. 397; Vol. 6, p. 498 ff.

Cf. On Particular States, N. 138, 141.

Whether a Bishop to whom a faculty of ordaining on feast days is given can confer major orders on days of Apostles and other abrogated feasts? And also minor orders? Resp. Affirmatively to the first and affirmatively to the second, but in the morning only. S. R. C. 12 Nov. 1831. Gardell. n. 4669. And concerning feast days it was asked: "Whether under the name of feast day in the Ceremonial there comes any Sunday whatever and any Feast of Choir, lesser or greater double? Resp. Affirmatively." S. R. C. 22 Sept. 1703.

"According to the Roman Pontifical, after the Ordination of Presbyters, the Bishop enjoins upon them the obligation of celebrating, after their first Mass, one Mass of the Holy Spirit, another of the B. M. V., and a third for the dead. In order that this obligation may be more easily fulfilled, can the said Masses be celebrated on lesser double days? Resp. Negatively, but on days permitted by the Rubric." S. R. C. 11 Apr. 1840, Barchinonen.