Chapter X. Priests without Special Charge

THE Council of Trent declared¹ that no one should receive ordination who was not, in the judgement of his bishop, necessary or useful to the diocese, and it decreed that nobody should in future be ordained without being incardinated in the diocese for whose necessity or advantage he was taken, so that all priests may have occupation and may not wander about without fixed abode.

The new Code of Canon Law prescribes that all clerics must belong either to some diocese or to some religious order, so that unattached clerics are nowise tolerated. A cleric is incardinated in the diocese for whose service he was promoted by the reception of the clerical tonsure (Can, 111).

All clerics, but more especially priests, are bound by a special obligation to show reverence and obedience to their respective Ordinaries. As often and for so long as the necessity of the Church requires it, in the judgement of the Ordinary, and unless excused by some lawful impediment, clerics must accept and fulfil the duties of the office which is assigned them by the bishop (Can. 127, 128).

Although they have not a benefice or a residential office, clerics may not depart for any considerable time from their diocese without at least the presumed leave of their own Ordinary. One who with the leave of his own Ordinary has gone to another diocese while remaining incardinated in his own, can be recalled if there is a good reason and natural equity is observed, and the Ordinary of the other diocese also can for a good reason refuse him leave to stay any longer in his diocese, unless he has conferred a benefice on him (Can. 143, 144).

¹ Sess. 23, c. 15, de Ref.

Before ordaining a cleric the bishop should satisfy himself that the candidate is worthy and fit for the work of the sacred ministry. He must have the requisite holiness of life, without which the receiving of orders will only add to his greater condemnation. He must possess the knowledge necessary for the exercise of his duties, and he must be called by God. There is some apparent difference of opinion as to what precisely is implied by the necessity which all admit of a vocation from God to the clerical state. It is certain that no one may lawfully intrude himself into the ministry of his own accord. He must be duly approved and chosen for the work by the bishop. According to the catechism of the Council of Trent the words of the epistle to the Hebrews are to be understood of this external vocation through the lawful ministers of the Church. ‘‘ Neither,” we there read, “ doth any man take the honour to himself, but he that is called by God as Aaron was.”¹

It is commonly admitted that besides this external vocation by the lawful prelates of the Church in the name of God, an internal call is also necessary. To be consecrated to the service of God a man must have the requisite gifts of body, mind, and soul, and, moreover, he must be satisfied that it is the will of God that he should devote himself to the sacred ministry, and that he will be able to perform its duties worthily, and thereby save his soul. The will of God in such matters is made known in various ways. Sometimes it is as plain and evident as was the call of St Paul on the road to Damascus. As a rule it becomes known by internal inspirations by which one is brought to think highly of the ministry, and by motions of the will by which one is drawn to desire it for the glory of God, the good of one’s fellow-men, and the salvation of one’s own soul. To embrace the priesthood without the consciousness of any such divine call would be hazardous and rash, and it would be grievously sinful if there were no wish or no prospect of being able to fulfil the duties of the clerical state. On the other hand, if the motive for embracing the clerical life were not seriously wrong, and if there were the firm resolve to fulfil the duties of the priesthood faithfully, and a reasonable prospect of being able to do so, many approved divines consider that a person choosing the priesthood without a divine vocation would not sin grievously.

Divines discuss the question as to whether a cleric who has contracted a bad habit of secret sin would sin grievously by receiving sacred orders before he had overcome his bad habit. Some defend the view that he would do so, because he would violate the law of the Church which requires holiness of life in one who is admitted to sacred orders. Even if we admit with others that it is difficult to sustain this view, that the Pontifical seems not to countenance it, yet in ordinary cases it expresses the correct opinion in practice, for commonly there will be little chance of a cleric living up to his profession who before ordination had contracted a vicious habit. Such a one undertakes more than he can fulfil and sins grievously against the natural, if not against the positive law. His confessor then would be justified in bidding him defer ordination till he has corrected himself, and enforcing his command with a threat of refusing absolution, except in some extraordinary case of sudden and complete conversion.

Canon 1363 forbids the Ordinary to receive into his seminary any but legitimate boys whose disposition and will give hope that they will always devote themselves to the ministry of the Church with fruit. Before reception they must show certificates of legitimate birth, of baptism and confirmation, and testimonies of being of good character. Special provisions are made with regard to those who have been dismissed from another seminary or from a religious order (Can. 1363).

There used to be a controversy as to whether a priest as such was bound to say Mass. This question is settled by Canon 805: “ All priests are bound to say Mass several times a year; moreover, let the Bishop or the religious superior take care that they say Mass at least on all Sundays and holidays of obligation, ”’

¹ Heb. v 4.