One Chapter: Special Obligations of Various Clerics

Because the Supreme Pontiff is superior to every human law, and "the First See is judged by no one" (c. 1556), we can begin the discussion from the obligations of bishops.

— I. All bishops: 1. Before their canonical institution or provision, besides the profession of faith, must emit an oath of fidelity toward the Holy See according to the formula approved by the Apostolic See (c. 332, §2);

2. Those promoted, if not impeded, must receive consecration within three months from received apostolic letters.

II. Diocesan bishops: 1. must canonically take possession of the diocese, the apostolic letters having been shown to the chapter, without which solemnity they can in no way intrude themselves into the governance of the diocese; yet they can retain and exercise the office of capitular vicar, official, or oeconomus which they obtained before their designation (c. 334);

2. must urge the observance of ecclesiastical laws, watching lest abuses creep into ecclesiastical discipline (c. 336);

3. the office of preaching the Catholic faith has been committed chiefly to bishops for their dioceses; wherefore, unless they are legitimately impeded, they must preach the Gospel themselves in person (c. 1327). Yet more easily than pastors they can fulfill that office through others, so that their grave obligation is at least that of providing the people with sufficient instruction. Cf. Lehmkuhl, II, 816;

4. they must reside personally in the diocese, even if they have a coadjutor.

Yet they can be absent on account of the visitation of the sacred thresholds, councils at which they must be present, a civil office legitimately joined to their church, or for another equitable cause; but then not beyond two or three months within the year, taking care lest from their absence the diocese receive detriment. That time cannot be joined with the time conceded to bishops on the occasion of their promotion, visitation of the sacred thresholds, assistance at a council, or with the time of vacations of the following year (c. 338, §2).

Residence in the diocese suffices. Yet in the time of Advent and Lent, on the days of Nativity, Easter, Pentecost, and Corpus Christi, his presence near the cathedral is required, unless a grave and urgent cause prevents it (c. 338, §3).

He who has been illegitimately absent beyond six months must be denounced to the Apostolic See by the Metropolitan, or if the Metropolitan is to be blamed, by the more ancient resident suffragan (c. 338, §4);

5. they must apply Mass for the people on all Sundays and feasts of precept, even suppressed ones (c. 339).

After the declaration of February 17, 1918 (A. A. S., X [1918], p. 170), we know that those feasts are to be estimated from the catalogue of Urban VIII, which is thus restored. Therefore it was promulgated anew by decree of the Sacred Congregation of the Council, December 28, 1919 (A. A. S., XII [1920], p. 42).

On the feast of the Nativity of the Lord, and if some feast of precept falls on a Sunday, only one Mass is to be applied. Even if a feast is transferred, the obligation remains on the day from which it is transferred, unless on the day to which it is transferred, together with the celebration of the office and Mass, the obligations of hearing Mass and abstaining from servile works are to be observed. A bishop who, by some title, governs two or several dioceses satisfies the obligation by one celebration for the whole people committed to him.

Yet if episcopal cities have distinct patrons, the bishop seems bound on the feasts of each to offer sacrifice for the people.

That obligation is personal: the bishop himself in person must celebrate Mass; it is real and to be executed on fixed days, so that if he himself is impeded, he should apply on the fixed days through another rather than defer the celebration, although a different option will easily be excused. Nevertheless the obligation is not ended by the fixed time: wherefore, if he could not celebrate on the fixed day even through another, as soon as possible, either by himself or through another, let him apply on another day; but let him supply neglected Masses as soon as possible.

But must he, with money paid, apply through another if he is prohibited from personal celebration by infirmity or another impediment? We shall say that he must or deny that he must according as the bishop receives from his mensa or by another reason moneys by which the burdens of his administration are compensated, or receives no stipend or quasi-stipend.

"It is fitting from charity, yet without obligation, that titular bishops sometimes apply the sacrifice of the Mass for their diocese" (c. 348, §2);

6. every five years, they must make a report to the Supreme Pontiff concerning the state of the diocese committed to them, according to the formula given by the Apostolic See (c. 340).

The quinquennia are fixed and common, and are computed from January 1, 1911, so that for the bishops of Italy and the adjacent islands the years of report are 1911, 1916, 1921, 1926; for the bishops of Spain, Portugal, France, Belgium, Holland, England, Scotland, and Ireland with the adjacent islands, 1912, 1917, 1922, 1927; for the other bishops of Europe with adjacent islands, 1913, 1918, 1923, 1928; for the bishops of the whole of America and adjacent islands, 1914, 1919, 1924, 1929; for the bishops of Africa, Asia, Australia, and islands adjacent to these parts of the world, 1915, 1920, 1925, 1930.

Yet if the year of the report, in whole or in part, falls in the first biennium from the governance of the diocese begun, the bishop for that turn can abstain from preparing and presenting the report. It will fall in part in the first biennium, for the bishop of Italy who, for example, in the month of July 1924, entered into possession of his see.

The more recent formula was given through the Sacred Consistorial Congregation on November 4, 1918 (A. A. S., X [1918], p. 487 ff.), for bishops who must report to it; and, for bishops of missions, by the Sacred Congregation of Propaganda Fide, April 16, 1922 (A. A. S., XIV [1922], p. 287, or Periodica, XI, p. 46);

7. in the year in which they must present the report, they must also, by themselves or through a Coadjutor, or, for just causes approved by the Holy See, through a priest who resides in their diocese, visit the sacred thresholds. Yet to bishops who are outside Europe it is permitted that they seek the City only every ten years (cc. 341, 342).

That visitation comprises, besides the report just mentioned, the pious visitation of the Basilicas of St. Peter and St. Paul, and the visitation of the Supreme Pontiff;

8. they must visit at least part of their diocese every year, so that certainly every five years the whole diocese has been visited (cc. 343-346).

A visitation which they themselves in person are prohibited by a legitimate impediment from making must be made through the Vicar General or another delegate. Exemption from jurisdiction does not bring exemption from visitation unless this is prohibited, as for exempt clerical religions, from c. 344, §2 itself; a paternal form is prescribed; useless delays and superfluous expenses are to be avoided; concerning food to be furnished to the bishop and two clerics whom the bishop can take to himself, or procurations and expenses of the journey, the legitimate custom of places is said to be observed. From precepts and decrees which regard the object and end of the visitation, recourse is given only in devolutive effect. Moreover persons, things, and pious places are visited; but the end is preservation of faith and morals, correction of depraved morals, promotion of innocence, peace, and discipline in clergy and people, and the utility of religion to be procured. If the bishop has been gravely negligent in this matter, let the Metropolitan make the Roman Pontiff more certain, and, with the Holy See approving, let him himself visit the diocese of the suffragan.

— Residential archbishops: 1. within three months from consecration or, if consecrated, from canonical provision, must petition from the Roman Pontiff, in consistory, by themselves or through a procurator, the pallium, or insignia of archiepiscopal power, which is strictly personal and given for one see, so that those promoted to another church must petition another pallium. Before the imposition of the pallium, they would illicitly, of themselves, place acts of archiepiscopal jurisdiction and acts of episcopal order which, like sacred ordinations, require the use of the pallium. Use outside the province is strictly prohibited;

2. if they are Metropolitans, they must be solicitous concerning morals and discipline in their province and opportunely admonish the Holy See concerning abuses.

— I. An Abbot or Prelate nullius is held by the same obligations by which a bishop is held.

— II. A Capitular Vicar must, before the office begun, profess the faith; he is held by the law of residence and of applying Mass for the people just as a bishop is. In exercising the office, he must beware lest he innovate anything. He must render accounts to the bishop or abbot or prelate nullius who has taken possession of the see.

— III. An Apostolic Administrator, constituted permanently, has the obligations of a residential bishop. Given for a time, he has the same offices which a Capitular Vicar has; yet the obligation of saying Mass for the people then holds the bishop alone. Even while the see is full, he can visit the diocese.

— IV. Apostolic Vicars and Prefects have the obligations of residential bishops. Yet the convocation of a synod is not prescribed in a prefecture; in a vicariate, its frequency is not defined. Nor must a Prefect visit the sacred thresholds. An impeded Vicar can visit the sacred thresholds through a procurator, even from the City. They must celebrate Mass for the people, but only on feast days of precept, with the Circumcision excluded, and on the Sundays of Easter and Pentecost (c. 306). Unless they have a coadjutor with future succession, they must designate a pro-vicar or pro-prefect, who, when they are lacking, assumes the whole governance as delegate. He must admonish the Holy See concerning the care assumed. Cf. cc. 293-311 and Per., IX, pp. 19 ff.

— 1. Titular canons and Beneficiaries bound to choir must reside in such a way that on the days on which they are held, they are truly present at choir. For provided they furnish the services owed, of themselves they preserve the option of the place of habitation. With a stricter law saved, they cannot be absent beyond three months, continuous or interpolated, in individual years. Nor, without special permission of the bishop, can they take holiday in the time of Lent and Advent, or on the principal solemnities of the year; nor are more than a third part permitted to be absent at the same time (c. 418).

Those illegitimately absent do not make the fruits their own pro rata; they must hand them over to the Ordinary, to be distributed to a church, pious place, or the poor (c. 2381).

2. Those who obtain a choral benefice must pay the divine offices in the choir itself on individual days, unless service by turn has been granted by the Apostolic See or by the laws of the foundation (c. 414). The divine office comprises the psalmody of the canonical hours and the celebration with chant of the conventual Mass to be applied for benefactors in general, besides other Masses appointed by special law. Yet it is permitted to celebrate Mass without chant when the bishop or another in his place celebrates with pontifical rite (c. 413).

It is not enough that canons be present in choir or recite the office in a low voice; rather it is necessary that they fulfill their parts in the psalmody. Otherwise, like the absent, they lose the daily distributions to be made among those present; and also, unless they count the time of absence or omitted psalmody among the months of vacation, pro parte, the fruits of their benefice or prebend. Lehmkuhl (II, 825) observes that the threefold obligation of residing, reciting the divine office, and chanting in choir is sanctioned by privation of fruits, so that one who is lacking to only one obligation must restore only part of the fruits. Nevertheless, against that common opinion, the Sacred Congregation of the Council, in the cause Toletana and of others, July 10, 1920, to doubt 3: "Whether, after canon 2381 is in force, a Beneficiary or Canon illegitimately absent can retain the fruits corresponding to the private recitation of the divine office," responded: "To III. Negative." Canon 2381 sounds thus: "He who obtains an office, benefice, or dignity with the burden of residence, if he is illegitimately absent: 1. by that fact is deprived of all fruits of his benefice or office, in proportion to the illegitimate absence, and must hand them over to the Ordinary, who is to distribute them to a church or some pious place or the poor."

Those legitimately excused from choir do not therefore gain the daily distributions. Yet to certain ones the daily distributions also are conceded; indeed to some even the distributions which are said to be among those present, unless the express will of the founders prevents it.

Various causes of excuse are numbered in canons 420 and 421. Jubilated capitulars gain the distributions among those present, that is, those who have obtained an indult of jubilation from the Holy See; those who are occupied with pious exercises, but only once in the year do they enjoy this privilege; those who assist the bishop solemnly performing sacred things; those who devote work to preparing processes of beatification or canonization, or are called as witnesses in those causes.

3. Invited by the bishop, they must assist him exercising pontificals in churches of the city or suburb, and accompany the same coming to the cathedral church and returning (c. 412).

— 1. The care of souls is to be exercised toward all their parishioners who are not legitimately exempt. But it remains entire for the bishop that, for a just and grave cause, he withdraw religious families and pious houses not exempt from the care of the pastor (c. 464).

Hence "the pastor must celebrate the divine offices, administer the sacraments to the faithful as often as they legitimately petition, know his sheep and prudently correct those wandering, embrace the poor and wretched with paternal charity, apply the greatest care in the Catholic instruction of children" (c. 467, §1). "Let the pastor diligently watch lest anything against faith and morals be handed down in his parish, especially in public and private schools, and let him foster or institute works of charity, faith, and piety" (c. 469). He must take care "that the faithful, especially midwives, physicians, and surgeons, thoroughly learn the right mode of baptizing for a case of necessity" (c. 743); that the faithful approach the sacrament of confirmation at an opportune time (c. 787); that children, having attained the use of reason and being sufficiently disposed, be refreshed by the Eucharist as soon as possible, at the same time watching lest they approach before the use of reason or without sufficient disposition (c. 851, §5); that the sick do not lack the faculty of communicating according to their devotion (cf. c. 848); that frequent, indeed daily, communion be promoted among the faithful (cf. c. 863); that the faithful committed to him find in their pastor, who by a grave obligation of justice must administer the sacrament of penance by himself or through others, cf. c. 892, and in other priests, prudent confessors solicitous for their salvation and perfection; that the sick, while they are fully in possession of themselves, receive the sacrament of Extreme Unction (c. 944). He must diligently inquire concerning the morals and qualities of those to be ordained (c. 1000), and by both public and private exhortation and direction studiously detect and foster seeds of priestly, religious, and apostolic vocation. Cf. apostolic epistle, November 30, 1919, of our Most Holy Lord Benedict XV. He must frighten away his sheep from marriages with non-Catholics or impious persons, prudently dissuade marriages which give slight hope of a happy outcome; but instruct those about to marry thoroughly concerning their mission and their duties; and with "diligent and poured-out charity" help "the sick... in his parish, but especially those near death," "solicitously refreshing them with the sacraments and commending their souls to God" (c. 468, §1).

Concerning the instruction of the people, let the points be weighed which Pius X prescribed in the encyclical letter Acerbo nimis, April 15, 1905 (A. A. S., VII, 623): these must be at least commended to all and are to be observed virtually. But the continuous omission of preaching notably beyond a month, for example for two months, or discontinuous omission protracted notably beyond three months in a year, is charged as grave sin. Cf. Lehmkuhl, II, 280.

But today the greatest importance lies in diligent inspection of schools. For those about to marry, who today, more than formerly, must be taught their duties, it will be very useful to have ready a little book to be handed to them, which contains the principal heads of Christian doctrine and discipline, and solidly, piously, and distinctly explains the rights and duties of spouses.

The visitation of the sick, made in due time and assiduously, furnishes pastors occasion of knowing families and of reconciling many to themselves, even the healthy. But insofar as can be done, let him assist the dying person, even one fortified with the sacraments, at the departure of life. "If there is question of a man accustomed to sins, no one does not see that there is, even if grave inconvenience must be undergone, a grave obligation of repelling from him in every way a not slight danger of eternal destruction" (Lehmkuhl, II, 821). Let him not omit to instruct those who care for the sick concerning the method of assisting the dying person, of suggesting frequent acts of charity and contrition. By which solicitude he will at the same time demonstrate that he is not moved by the base instigation of money or self-love, so that those baptized Catholic not fall away from the right of Christian burial.

2. The pastor must reside near his church, and of itself in the parochial house, if any is had. With the utility of the parishioners saved, the Ordinary of the place can permit another dwelling (c. 465, §1).

That house generally will be within the bounds of the parish. Yet it can happen that the pastor resides near the church and nevertheless outside his own parish. But let him remember that he then, in his own house, is staying outside his own territory, where he has less power, for example of dispensing.

An annual absence of two months is of itself conceded to the pastor; his Ordinary can extend or restrict this on account of a grave cause (c. 465, §2).

Nor are the days on which, once in the year, he is occupied with pious exercises to be computed in the two months (c. 465, §3).

But as often as he is absent, the pastor must provide for the spiritual safety of the faithful. And if he will be absent beyond a week, he needs the written permission of the Ordinary of the place, and, unless cooperating vicars already exist for him, he must leave in his place a vicar to be approved by the same Ordinary. For a religious pastor the consent of the Superior is also necessary; and his substitute is to be approved by the Ordinary and by the Superior. If a sudden and grave cause calls a pastor away beyond a week, let him himself provide for the matter, admonish the Ordinary, and stand by his mandates (c. 465, §§4-6).

But in time of plague, the pastor is prohibited from being absent; yet he can arrange the matter with a cooperator in such a way that one cares for the healthy, the other for the sick. Cf. Benedict XIV, De synodo, l. 13, c. 19, nn. 2-6.

The one illegitimately absent, by that very fact, does not make his own, in proportion to the illegitimate absence, the fruits which correspond to the exercise of parochial functions. All these he must hand over, as a penalty, to the Ordinary, who is to destine them to a pious end. Cf. A. A. S., XII, pp. 361, 364. Besides, one must proceed against the guilty person by the mode which is explained in cc. 2168-2175.

3. On the same days as the bishop, and by the same reason, the pastor must apply Mass for the people. Cf. n. 87, 6. And, contrary to what had been previously established, one who governs several parishes fulfills his obligation by one application of Mass. Yet if they have distinct patrons of the place, he will have to celebrate once for the people on the feasts of each. This Mass is of itself to be celebrated in the parochial church. To one legitimately absent, the option is permitted of celebrating in another place, or of committing the celebration to the priest who bears his place in the parish.

Finally, for a just cause, the Ordinary of the place can make for the pastor even a habitual faculty of applying Mass on another day than the law requires (c. 466).

4. The pastor must accurately prepare, write, and preserve the parochial books and the book concerning the state of souls. Therefore let him have an archive in which, with other documents, they may be kept and be able to be visited at the opportune time (c. 470). And the prescribed annotations of law are to be made diligently (c. 470, §2). General negligence, for example of noting marriages and sacred ordinations in the book of the baptized, can easily, on account of harms to be feared, affect one with the guilt of grave sin.

— I. Parochial Vicars, since they bear the actual care of a parish, have the same obligations as pastors properly so called, even that of saying Mass for the people.

— II. Quasi-pastors must apply Mass for the people only on those same days on which Apostolic Vicars or Prefects must.

Invested with a function similar to that of pastors, they are held by similar offices.

— From accepted legitimate election, the Supreme Pontiff obtains the fullest jurisdiction and the fullest use of the power of order, if he is a bishop, or from when he is consecrated bishop.

His power is at once supreme and immediate over all and individual churches and baptized persons. Outside constituted dioceses and parishes, the whole care of missions among non-Catholics is reserved solely to the Apostolic See.

To the Apostolic See are reserved causes of greater moment, which thence are called major causes. For the rest, cf. Treatise I and the canonists.

On Bishops and Ordinaries of Places.

1. From divine institution itself, particular churches are to be governed, under the authority of the Roman Pontiff, with ordinary power by bishops, who are successors of the Apostles.

Yet there are titular bishops, who govern no church, although they too have the fullness of the priesthood.

1. Things Common to All Bishops. Called to a Council, they enjoy, with an express exception for titulars saved, a deliberative voice; they are ordinary ministers of sacred ordination; they validly perform consecrations, and several blessings are reserved to them; in chapter, whether they were dignitaries or merely canons, they precede canons and dignitaries of the presbyteral order; and from received authentic notice of canonical provision, they participate in several privileges of Cardinals: for example, of choosing for themselves and their household a confessor; of blessing, with indulgences, rosaries, medals, etc., and of imposing scapulars; of blessing images of the crucified for the way of the cross and erecting the way of the cross; the privilege of a portable altar, and of celebrating everywhere Mass of their own calendar.

All, before canonical institution or provision, besides the profession of faith, must swear fidelity to the Holy See; and those promoted, if not impeded, must receive consecration within three months from received apostolic letters.

2. Things Proper to Diocesans. In their diocese they are ordinary and immediate pastors with legislative, judicial, and coercive power to be exercised according to the norm of the canons. They concede indulgences of fifty days. They have the power of dispensing explained in Treatise I. In all churches of their diocese they can exercise pontificals and erect a throne with baldachin.

But they must: a. take possession of the diocese, the apostolic letters having been shown to the chapter; b. provide for ecclesiastical discipline; c. preach, and, under grave obligation, at least provide for the people concerning suitable instruction; d. reside in the diocese; e. by an obligation which is at once personal, real, and to be executed on fixed days for urging the obligation, apply Mass for the people on all Sundays and feasts of precept even suppressed ones; f. make a quinquennial report to the Supreme Pontiff concerning the state of the diocese; g. and in the same year visit the sacred thresholds. To bishops outside Europe it is permitted that they seek the City only every ten years; h. by themselves or, if impeded, through another, visit part of the diocese every year, so that at least every five years the whole has been visited.

II. Quasi-bishops are: 1. an Abbot or Prelate nullius, of a diocese, who, if he has at least three parishes under him, is to be equated with a bishop, with sacred ordinations and the blessing of sacred oils excepted, if he lacks episcopal character.

2. An Apostolic Administrator, who, on account of grave and special causes, is placed over a diocese not his own, in perpetuity, as it were a residential bishop, or for a time, as it were a Capitular Vicar.

3. An Apostolic Vicar and Prefect, who, for the Supreme Pontiff, govern territories not yet erected into dioceses. As to ordinary power, they are assimilated to bishops, or, if they lack episcopal character, to Prelates nullius, with the consecration of a church and an immovable altar excepted. Besides, they are furnished with ample faculties. They have the obligations of bishops, yet with the obligation of visiting the sacred thresholds and celebrating for the people moderated. Unless they have received a coadjutor with future succession, they must name a pro-vicar or pro-prefect, who, when they are lacking, assume the whole governance.

III. A Vicar General, endowed with vicarious power, by the nomination itself has every power which by ordinary law belongs to the bishop, except those things which the bishop has reserved to himself, or which, from law, require a special mandate; and, with express exception saved, he can execute rescripts sent to the bishop, and he participates in the habitual faculties of the bishop.

He is freely constituted and removed by the bishop. Several can be constituted according to the necessity of the diocese.

IV. When the see is vacant, all ordinary power of the bishop or quasi-bishop passes to the cathedral chapter, which must transfer all the same, within eight days, to a Capitular Vicar. The principle must then be observed: "When the see is vacant, let nothing be innovated."

When the Apostolic Vicar or Prefect is lacking, the governance is assumed by a coadjutor with future succession, if one is present, or by a pro-vicar or pro-prefect, or by the senior in the mission.

V. The Metropolitan presides over an ecclesiastical province which is constituted of various joined dioceses. The other dioceses are suffragan; yet certain ones are immediately subject to the Holy See.

In his own diocese the Metropolitan has the rights and offices of a bishop. He is judge of appeal from the sentences of suffragans; but he himself, once for all, must choose, with the Holy See approving, the suffragan Ordinary to whom appeal is made from the sentences of his tribunal. He himself presides over the provincial Council. The insignia of archiepiscopal power is the pallium.

VI. In the Western Church, Patriarchs and Primates are distinguished only by precedence and honor.

On Canons and Diocesan Consultors.

1. Canons are selected clerics who, in a definite church, cathedral or collegiate, form a college deputed to celebrating sacred offices. They are titular, who have a voice in chapter, and honorary. Among titulars there are dignitaries, who precede, and officials, who have a certain function to fulfill, chiefly: theologians, penitentiaries, and, when habitual care of souls is in the hands of the chapter, curates.

Canonries are conferred by the bishop, the chapter having been heard, with dignities excepted: these are reserved to the Holy See.

Titular canons and beneficed persons must reside in the place of the church, so that they fulfill their offices. Those absent from choir, with certain ones excepted who are judged present, do not perceive the daily distributions; those absent beyond three months, continuous or interpolated, do not make the fruits of the prebend their own pro rata.

2. Chapters are distinguished as cathedral and collegiate, regular and secular, exempt and not exempt.

All have capitular meetings and statutes to be observed. The cathedral chapter is, while the see is full, the senate which the bishop must consult in affairs of greater moment; indeed whose consent is necessary to him for certain alienations. When the see is vacant, it governs the diocese until it has named a Capitular Vicar. When the see is impeded, the administration first belongs to the Vicar General or to the one delegated by the bishop.

II. In dioceses which lack a cathedral chapter, the bishop must constitute a group of consultors which, as the senate of the bishop, supplies the place of the chapter.

On Pastors, Quasi-Pastors, and Vicars.

I. "A pastor is a priest or moral person to whom a parish has been conferred in title, with the care of souls to be exercised under the authority of the Ordinary of the place" (c. 451). If he is a moral person, such as a monastery or chapter, he must hand over actual care to a vicar.

Besides diligent care of souls, the pastor must reside near his church, so that he always provides for the safety of the faithful, and is not permitted to be absent, of himself, beyond two months in individual years. One illegitimately absent must hand over the fruits, as penalty, to the Ordinary. In the same way as the bishop, by the same reason, the pastor must apply Mass for the people and prepare and preserve parochial books.

As to rights, certain functions are reserved to him. Besides those which, since they regard the sacraments, will be handed down below, these are: just funeral rites of parishioners, blessing of houses on Holy Saturday or on the customary day, blessing of the baptismal font, solemn blessing, and public procession outside the church. He can perceive the prestations which legitimate custom or taxation attributes to him. Demanding more, he is held to restitution.

The pastor, to whom diligent care of the sick is commended, indeed every priest assisting the sick, can concede to them the apostolic blessing in the article of death (c. 468).

II. Quasi-pastors govern quasi-parishes, or distinct territorial parts of an apostolic vicariate or prefecture. Like Apostolic Vicars or Prefects, they must apply Mass for the people. Parochial vicars bearing actual care for a moral person have Mass for the people to be applied on the same days as pastors.

III. Cooperating vicars are not quasi-pastors; but furnished with a general delegation of various breadth, they help the pastor.

N.B. - There are separate churches which are committed to a rector whom the Ordinary of the place names or at least approves, and, for a just cause, removes.

IV. A vicar forane, or dean or archpriest, with a function chiefly of vigilance and inspection, is placed by the Ordinary of the place over a district consisting of several parishes.