Duties of pastors and of the faithful toward them

ALL those to whom the care of souls is committed in the Church of God are bound by divine precept and by the very nature of their office to fulfil the duties of their charge If they fail in their duty, they sin not only against charity and obedience, but also against justice; for everyone who voluntarily undertakes an office implicitly thereby undertakes to discharge the duties annexed to it. In general, therefore, ecclesiastical superiors are bound to love, watch over, and instruct by word and by example those committed to their charge. The special obligations of each one depend on the office which he holds, and are treated of elsewhere.

Subjects also owe to their ecclesiastical superiors love, reverence, obedience in all that belongs to their office, and temporal support. This is obvious from what has already been said, and it is inculcated in several places of Holy Writ.”

Special Duties from Canon Law of Those Who Have Care of Souls.—(a) Bishops have grave obligations of residing in their see or diocese (Canon 338), of attending to the instruction of their flock (Canons 1327, 336), of applying the Mass pro populo (Canon 339), of making a diocesan report (Canon 340), of confirming and of ordaining worthy candidates (Canon 785), of visiting their dioceses (Canon 343), of making the ad limina visit (Canons 340, 342), and of calling a diocesan synod at least every tenth year (Canon 356).

(b) Pastors must reside generally in their parish (Canon 465), and, if lawfully absent, they must make provision for the sick calls and other spiritual necessities of their flocks. They must preach the word of God on Sundays and holydays, and it would be a serious matter to neglect this duty for a considerable time (e.g., a whole month) without good reason (Canon 1344). It is also a serious obligation to attend to the necessary catechetical instruction of young and old (Canons 1330, 1332), to apply the Mass pro populo (Canon 466), and to administer the Sacraments (at least Baptism, Penance, Extreme Unction) to those in grave spiritual need (see 1167). Pastors are also obliged to know their flock, to visit the sick and dying, to correct abuses, to see that the customary administration of the Sacraments and the usual church functions are attended to, to watch over the schooling of the children, and to direct the temporalities and attend to the reports and records of the parish. The duties of chaplains of hospitals, institutions, soldiers, etc., are similar to those of pastors, but in particular cases the former are subject to special prescriptions or to local usage or to rules made by the Ordinary.

(c) Assistant pastors are subject in the care of souls to the instruction and direction of the parish-priest. Their particular duties are known from the diocesan statutes, the letters of the Ordinary, and the commission of the pastor. Regularly, they are bound to reside in the parish rectory and to assist the pastor or supply for him in all the parish work, the Mass pro populo excepted (Canon 476).

179. What are the obligations of inferiors as regards ecclesiastical superiors? - Subjects are bound to exhibit to their spiritual superiors love, honor, and obedience in those things which look to their jurisdiction and care; likewise necessary support. It is proved: 1. This is clear from many places of Sacred Scripture, 1 Tim. 5:17, 18; Heb. 13:17, etc. 2. As regards love, reverence, and obedience: because they are superiors, having true jurisdiction; as regards support: because the worker is worthy of his wage. As to those who apply their work to the common utility, that is, to Princes, soldiers, and others of this kind, stipends of sustenance are owed by the people, so also to those who minister to worship unto the salvation of the whole people, the people owes stipends of sustenance. - Trent, s. 25, c. 17, de R.; Leo XIII, encyclical Sapientiae christianae, Jan. 10, 1880; St. Thomas, Quodl. 6, a. 10; Quodl. 10, a. 12.

181. What are the obligations of ecclesiastical superiors? - Spiritual superiors in turn are bound to exhibit to subjects love, spiritual care, doctrine, and good example. It is proved: 1. This is clear from many places of Sacred Scripture; cf. the Epistles to Timothy and to Titus, and the Council of Trent, s. 23, c. 1, de R. - 2. It is evinced from their office itself. - Whence neglect of souls as regards their Christian instruction and administration of the sacraments, as regards their due admonition and correction, in ecclesiastical superiors is not only against charity, but also against justice, and for the most part a mortal sin, according to that saying of Ezek. 34:2, 4: Woe to the shepherds of Israel: that which was weak you have not strengthened, and that which was sick you have not healed, etc. - L. 357 seqq.

What are the obligations of inferiors as regards ecclesiastical Superiors? Subjects are bound to show to their spiritual Superiors love, honor, and obedience in those things which pertain to their jurisdiction and care; likewise necessary support. Proof: 1. This is clear from many places of Sacred Scripture, 1 Tim. 5:17, 18; Heb. 13:17, etc. 2. As to love, reverence, and obedience, because they are superiors, having true jurisdiction; as to support, because the laborer is worthy of his wage. As to those who serve the common utility, that is, Princes, soldiers, and others of this sort, the stipends of livelihood are owed by the people; so also to those who minister to worship for the salvation of the whole people, the people owe stipends of sustenance. Trid. s. 25, C. 17 de R.; Leo XIII, Enc. Sapientiae christianae, 10 Jan. 1880; S. Th. Quodl. 6, a. 10; Quodl. 10, a. 12; E. M.

You will resolve: Therefore all Christians are bound under grave fault to obey the Supreme Pontiff in matters pertaining to faith, to morals, and to Christian discipline; for in these he is the Vicar of Christ on earth. In the same way, diocesan subjects are bound to obey Bishops, according to the nature of the matter, in those things which pertain to their jurisdiction. They must also depend on the Supreme Pontiff and on the Bishops as regards Catholic social action. For the Supreme Pontiff and the Bishops have the right of directing it. Pius X, 1 Mar. 1905, Ep. to Card. Svampa.

What are the obligations of ecclesiastical superiors? Spiritual Superiors in turn are bound to show to subjects love, care, doctrine, and good example. Proof: 1. This is clear from many places of Sacred Scripture. Cf. Epp. to Timoth. and to Tit., and from Trid. s. 23, C. 1 de R. 2. This is evinced from their very office. Hence neglect of souls as to care and administration of the sacraments, as to doctrine and correction in ecclesiastical superiors, is not only against charity, but also against justice, and for the most part a mortal sin, according to that saying of Ezech. 34:2, 4: Woe to the shepherds of Israel ... that which was weak you have not strengthened, and that which was sick you have not healed, etc. L. 357 seqq.

110. • A Pastor, once canonically constituted, enjoys ordinary jurisdiction over the people entrusted to him, and without a new approval of the Bishop has the right to undertake all parochial duties. Therefore no Cleric, with the Bishop and his Vicar General and their delegates excepted, can licitly in any way perform any sacred functions in his Church or parish, without his express or reasonably presumed consent ².

¹ On the title above. On this subject, most worthy to be read, indeed to be thumbed day and night, is the little work entitled: Manuale pratico pel Parroco novello, by Giuseppe Frassinetti, Prior of St. Sabina in Genoa: operetta utile anche agli altri Ecclesiastici, specialmente Confessori e Predicatori. For whatever can in any matter pertain to any of the duties of a Pastor -- namely in the administration of the Sacraments, in sacred functions, in administering the goods that belong both to the parochial benefice and to the fabric of the church, in the beauty of the church and the decency to be kept in the parish house as well, in the care of the poor, of the sick, and of schools, in founding or fostering pious Confraternities, in furnishing the people with the food of the divine word both by preaching and by the useful reading of books, in correcting subjects where there is need, in removing scandals whether against faith or against good morals, etc. -- all of it is touched on in this excellent little work. Nor does the Author carry this out by long and, as it were, sermon-like exhortations, much less by the sharper remonstrances, as some are wont, by which he would seem to carp at the vices of ecclesiastics; but briefly and soberly, by certain admonitions full indeed of wisdom and prudence, such as the sweetest and gentlest charity, solid doctrine, long experience, and a most temperate cast of judgment (others would say discretion) are able to furnish. And hence arises this advantage, surely of the greatest moment: that against the errors into which some, either not yet sufficiently taught by experience or less furnished with prudence, are sometimes wont to stumble, they are fortified beforehand, not by trials made with their own or others' damage, at times grave, but by a most safe way shown in advance.

² ** You cannot, therefore, hear confessions in his Church without the consent of such a pastor. If, however, you are permitted to celebrate Mass there, you can then also distribute the Most Holy Eucharist. As regards hearing confessions, however, distinguish the parish from the parochial Church. For you can go to hear the confessions of the sick even without the pastor's knowledge.

Pastors, like Bishops, are chiefly bound: 1º to residence; 2º to prayer; 3º to preaching; 4º to administration of the Sacraments; 5º to correction of the sheep; 6º to visitation of the sick and of the parish.

111. • I. As to residence. The Pastor is bound to residence; because when he undertook the administration of the parish, he obliged himself to consulting for the salvation of souls, and to procuring it according to his strength. - Council of Trent, sess. 23, ch. 1, De Reform. - St. Ligorius, n. 121. The Pastor must dwell in the presbyteral residence, or, if this is lacking, in the nearer house within the boundaries of the parish, so that he can easily be approached, and he himself not be impeded in fulfilling the duty of residence. But in order that satisfaction be made to the duty of residence, he must not only be present in body, but also by himself he must serve the parish. - St. Ligorius, nn. 124-127.

Yet, if they obtain permission from the Ordinary, they can for a just cause be absent each year for two months, provided they substitute for themselves a suitable Vicar through the Bishop. The permission of the Ordinary is necessary even if they wish to be absent for a week. But for one or another day they can be absent without special license from a cause which seems legitimate to them, provided they commend the parish to a suitable Vicar.

II. As to prayer. The Pastor, like the Bishop, is bound to offer the Sacrifice for the parish on feast days and Sundays, as will be clear from the things to be said in the Treatise on the Eucharist. Likewise he is bound to pray frequently for his sheep, so that he may implore for himself and his subjects the graces necessary for salvation and heavenly blessings.

Moreover the Pastor ought to take care that all learn to pray, that they pray well, and that they teach their own to pray. To this it will contribute greatly if sometimes, especially on feast days and Sundays, and also during Advent and Lent, the faithful publicly perform morning and evening prayers. - St. Ligorius, Hom. apost., tr. 7, n. 35 and following.

112. • III. As to preaching. Pastors are bound rather often to speak words to the people, to nourish them with saving food, at least on individual Sundays and on individual greater feasts. - Thus Trent, sess. 5, ch. 2, De Reform.

Therefore Pastors sin gravely who for a notable time abstain from preaching. But a notable time is held by many to be if preaching is abandoned for an entire continuous month, or for three months not continuous, or divided in the year. - Thus St. Ligorius, Bk. 3, n. 269 ³. - Nor do those sufficiently fulfill the obligation who do not strive to accommodate preaching to the capacity of the hearers.

³ Thus indeed are the opinions reported there by St. Alphonsus. Nevertheless the words of Trent, from which they infer the gravity of guilt in an omission of three months, seem to regard three continuous months rather than interrupted ones.

By the name of preaching here there do not come sermons perfected and elaborated with much and subtle art, filled with elegances, and committed to memory ⁴; for although these sermons are useful and sometimes necessary, nevertheless for the most part a Pastor giving sermons of this sort would in no way satisfy his duty, because according to Trent he ought to teach those things which are more necessary, and in a more useful way and one more accommodated to the greatest part of the hearers. Nor less are those to be reprehended who, with no preparation employed, babble whatever comes into the mouth, without order, clarity, piety, and zeal. These disfigure the word of God and create nausea and distaste in the hearers. - Thus all.

⁴ The Author had before his eyes the words of the Synod of Trent (sess. 5, De Reform., ch. 2): "Let them feed the flocks committed to themselves, according to their own and their flock's capacity, with saving words, by teaching the things which are necessary for all to know for salvation, and by announcing to them, with brevity and ease of speech, the vices which they must decline, and the virtues which they ought to follow," etc.

But the Pastor who reads pious books to the hearers does not fulfill his duty of preaching, because reading is not preaching; unless someone is of so weak a memory that he cannot do otherwise. But then from time to time he ought to take care that sermons be given to the people through another, or to notify the Bishop about the impediment.

113. • IV. As to administration of the Sacraments. Pastors are bound by themselves to minister the Sacraments, not only when the time of precept and of grave necessity urges, but also, as regards the Sacraments which can be repeated, as often as the sheep duly, or not unseasonably, ask, unless they are legitimately impeded, or can provide for them through another without inconvenience and offense of those asking. See several other things concerning this obligation in the Treatise on the Sacraments in general.

V. As to correction. The Pastor is bound to correct subjects living in mortal sin or in proximate danger of mortal sin, even if grave danger had to be undergone; if nevertheless some hope of amendment seems to shine forth. He must also, insofar as he can, with due prudence, remove scandals from the midst, or forestall them by himself or through others, directly or indirectly, by command, counsel, exhortation, prayers, etc. - Thus commonly, and indeed more probably from justice, not from charity only. - St. Ligorius, Hom. Apost., tr. 7, n. 30 and following ⁵.

⁵ St. Alphonsus does not hesitate in this place to affirm that pastors, and much more Bishops, are bound to the office of correction even with danger to life. But here the Doctors do not use correction in the strict sense for an admonition about the amendment of offenses, but more broadly for care of warding off or impeding any spiritual ruin of the sheep committed to them. For in reality it sometimes happens that, whatever danger finally must be undergone, the pastor nevertheless must teach and warn his people. Thus, for example, where those rebellious laws against divine law are in force, which with regard to the validity or invalidity of Christian matrimony take no account of canonical laws, the pastor, with any danger whatsoever disregarded, is certainly bound to proclaim that Catholic dogma which is declared in the letters of our Most Holy Lord Pope Pius IX to the King of Sardinia, given 19 Sept. 1852: that any union whatsoever among Christians, even if sanctioned by civil laws, if it is not a sacrament, is nothing except foul concubinage.

Then Pastors ought solicitously to provide for the spiritual good of their subjects, according to that word of the Apostle, Rom. 12:8: "He who presides, in solicitude." Therefore they ought to investigate the morals of parishioners, correct delinquents, sustain the wavering, and strive that all fulfill their obligations, always holding in memory that they will one day have to render an account for their souls.

114. • VI. As to visitation of the sick and of the parish. It is an abuse very harmful to the salvation of souls not to visit the sick before the Pastor is summoned by them. But when the Pastor has visited the sick and refreshed them with the Sacraments, let him not think that he has fulfilled his duty; but let him visit them rather often and console them. Let the admonitions of the Roman Ritual concerning the care and visitation of the sick be read and recalled with pious meditation.

As to visitation of parishioners, the Council of Soissons of the year 1849, title 15, ch. 1, has these things:

"Because, as Christ himself says, the good Shepherd knows his sheep and calls them by name, therefore the Pastor ought to know the faithful committed to him. Therefore let him not neglect this so salutary custom of visiting individual families of his parish at certain times; and let him fulfill this duty with gravity and modesty together, and also with singular charity. For although he ought to abstain from every useless roaming through the parish, nevertheless let him not think that he has satisfied his office if, shut up at home, he waits for the parishioners to come to him. Indeed this precept of the Lord has always had force, but especially in these present times has force: Go to the sheep which have perished of the house of Israel."

1138. • A Pastor, once canonically constituted, enjoys ordinary jurisdiction over the people entrusted to him, and without a new approbation of the Bishop has the right to perform all parochial duties. Therefore no Cleric, except the Bishop and his Vicar general and their delegates, can licitly perform any sacred functions at all, at least in his church, without his express or reasonably presumed consent.

On account of the various statutes which are in force in our ecclesiastical Provinces or even in the diverse dioceses of the same Province, it is not easy to say precisely how far the rights of those who among us are placed over districts divided after the likeness of parishes extend. Wherefore let it suffice here to note those things which until now have been held as the almost common opinion concerning all dioceses. - The jurisdiction of absolutely all priests laboring among us in the Sacred Ministry has been held as delegated, not ordinary. - To Rectors of Congregations divided as above are attributed parochial or quasi-parochial rights.¹ - But what obligations correspond to those rights, both in the Rectors of other Congregations and in either priests cooperating in the same Congregation or the faithful, will have to be judged partly from the Plenary Council of Baltimore II,² partly from Provincial and Diocesan statutes. - As to the Province of San Francisco, see (f) p. 471.

Moreover, if you except the obligation of offering the Sacrifice for the sheep, concerning which n. 1139. II, it is certain that they are bound toward their Congregation by the same obligations by which Pastors are bound toward their parish. - Moreover:

Pastors, like Bishops, are chiefly held to residence; prayer; preaching; administration of the Sacraments; correction of the sheep; visitation of the sick and of the parish.

1139. • I. As to residence. The Pastor is bound to residence, because when he accepted the administration of the Congregation, he obligated himself to consult the salvation of souls and to procure it according to his strength. - Council of Trent.³ - St. Alphonsus.⁴

The Pastor must dwell in the presbyteral domicile, or, if this is lacking, in his own house within the boundaries of the Congregation, so that he can easily be approached, and he himself not be impeded in fulfilling the duty of residence. But that the duty of residence may be satisfied, he must not only be present in body, but also serve the Congregation himself personally, or through coadjutors.

Yet they can, if they obtain leave from the Ordinary, be absent for a just cause for that space of time and under those conditions which are determined by diocesan statutes or by the judgment of the Bishop. But for one or another day they will be able to be absent without special permission for a cause which seems legitimate to them, provided they have, or know, to whom the sheep committed to them can have recourse in necessity.

II. As to prayer. The Pastor is held, as the Bishop is, to offer the Sacrifice for the parish on feast days and Sundays, as will be clear from things to be said concerning the Eucharist, n. 1322. But this obligation does not exist as to our quasi-pastors or Missionaries (unless they are truly over parishes), although it befits them to show this office of charity to the sheep.¹ Likewise he is held to pray frequently for his sheep, that he may implore for himself and for his subjects the graces necessary for salvation and heavenly blessings. (f) p. 471.

Besides, the Pastor must take care that all learn to pray, that they pray well, and teach their own to pray.³

Moreover let our priests note the following statute of our Plenary Council of Baltimore I. "If ... sometime on account of public calamities or necessities it should seem good that prayers be recited in the vernacular language in assemblies of the faithful, let this be done only when the Ordinary so establishes, and let only that formula of praying be used which he himself has prescribed. The same we establish also concerning days designated by the civil Magistrate for giving thanks. For on these days we wish ecclesiastical ceremonies to be had only when the Ordinary commands; but if they are celebrated, let them be performed according to the norm established by the rubrics."⁴

1140. • III. As to preaching. Pastors are held rather often to speak words to the people, to nourish it with salutary food, at least on each Sunday and on each greater Feast.

Therefore Pastors who abstain from preaching for a notable time sin gravely. But by many a notable time is held to be if through one whole and continuous month, or through three months not continuous, or divided in the year, they do not preach by themselves or by another.¹ Nor do those satisfy the obligation who do not strive to accommodate preaching to the capacity of the hearers.

Under the name of preaching here do not come sermons perfected and elaborated by much and subtle art, filled with elegances, and committed to memory; for although these sermons are useful and sometimes necessary, nevertheless for the most part a Pastor giving sermons of this kind would in no way satisfy his duty, because according to Trent he must teach those things which are more necessary, and in a manner more useful and more accommodated to the greatest part of the hearers. Nor are those less to be reproved who, with no preparation applied, pour out whatever comes into the mouth, without order, clarity, piety, and zeal. These disfigure the word of God and create nausea and disgust in the hearers. - Thus all.

But the Pastor who reads pious books to the hearers does not fulfill his duty of preaching, because reading is not preaching; unless someone is so weak of memory that he cannot do otherwise: but then from time to time he must take care that sermons be had for the people through another, or he must notify the Bishop of the impediment.

Moreover let the preacher consider those most wise admonitions which the Plenary Council of Baltimore II hands down concerning his office, and of which this is the summary.

1° Let him teach, a) "the motives and frequent practice of acts of faith, hope, charity, and contrition; the dispositions required for receiving the Sacraments usefully; the vices which it is necessary to avoid, and the virtues which it is proper to follow";² b) "those heads of Catholic doctrine ... which heretics and unbelievers, especially of this region and time, either obstinately deny, or call into doubt, or, according to the most inept genius of this age, attack by jokes and mockery rather than by arguments."³

2° In relating miracles and prodigies let him use the greatest prudence, and avoid foolish fables, although it is proper to mix examples with precepts.⁴

3° Let him not abuse sacred place and time for avenging a private injury.⁵

4° Let him mix nothing of daily, civil, or political events with sacred doctrine.¹

5° On the occasion of funerals let him not extol the dead person with immoderate praises, nor speak of all indiscriminately as already received into heaven or soon to be received.²

6° Concerning his stipends, of whatever kind, on the occasion of a sermon or under any other pretext, from the pulpit or from the place of the altar, let him not make words too often.³

7° Let him not easily condemn certain things as lethal sins which are not certainly such.⁴

1141. • IV. As to the administration of the Sacraments. Pastors are held to minister the Sacraments personally, not only when the time of precept and of grave necessity is pressing, but also, as regards the Sacraments which can be repeated, as often as the sheep duly, or not inopportunely, ask, unless they are legitimately impeded, or can provide for those asking through another without inconvenience and offense. See several other things on this obligation in the Treatise de Sacram. in genere, n. 1225 sq.

V. As to correction. The Pastor is held to correct subjects living in mortal sin or in proximate danger of mortal sin, even with danger of life, if nevertheless some hope of amendment seems to shine forth and it is a question of their grave spiritual necessity. He must also, insofar as he can, remove or prevent scandals with due prudence, by himself or through others, directly or indirectly, by command, counsel, exhortation, prayers, etc. - Thus commonly, and indeed more probably from justice, namely by reason of the stipend which they receive from the Congregation, not from charity only.⁵

Then Pastors must solicitously provide for the spiritual good of subjects, according to that saying of the Apostle:⁶ He who rules, in solicitude. Therefore they must investigate the morals of parishioners, correct delinquents, sustain those who are wavering, and strive that all fulfill their obligations, always keeping in memory that they at some time will have to render an account for their souls. But especially, according to the admonitions of the Plenary Council of Baltimore II, let them most sharply and often reprove the sluggishness of Catholic parents who do not take care that infants be immediately fortified by the Sacrament of Baptism; let them restrain the reading of wicked newspapers; with ardent and gentle zeal let them lead back to truth those wandering from the Church; let them take care by every means to commend the observance of Sundays and feast days; let them put every effort into eliminating the vice of drunkenness; let them turn the faithful away from theaters and stage-plays; let them attack and condemn immodest dances; let them procure missions for their sheep; let them turn the faithful away from secret societies.¹ - They are also held to provide for deaf-mutes in the better way in which they can, by taking care that they be instructed at least in those things which must be known by necessity of means, in the precepts of the Decalogue, etc. Those most unhappy persons are exposed to the greatest peril in non-Catholic institutes. - On the office of the Pastor as to schools and catechesis, see n. 440. 3°. - As to visitation of the sick, see the things to be said at the end of the Treatise on Extreme Unction.

1142. • As to the visitation of Parishioners, a certain more recent Council has these things.

"Because, as Christ Himself says, the good Pastor knows his sheep and calls them by name, therefore the Pastor must know the faithful committed to him. Therefore let him not neglect this custom, so salutary, of visiting at certain times the individual families of his parish; and let him fulfill this duty with gravity and modesty together, and also with singular charity. For although he must abstain from every useless running about through the parish, nevertheless let him not judge that he has satisfied his office if, shut up at home, he waits for the parishioners to come to him. Indeed always, but especially in these times, this precept of the Lord has force: Go to the sheep which have perished of the house of Israel."

2265. • Besides the obligations common to clerics and beneficiaries, PASTORS are bound by several others.¹⁸ These can be reduced to SEVEN heads, and are the following: 1. Residence; 2. Preaching and Instruction; 3. Administration of Sacraments; 4. Celebration of Mass for the people; 5. Care of the sick and the poor; 6. Correction of sheep; 7. Solicitude of promoting good.

2266. • I. PASTORS, and others having a curative benefice, are held by divine law TO RESIDE both materially and formally in their Churches, unless a legitimate cause excuses. This is established from Trent sess. 6, cap. 1, de Ref., and sess. 23, c. 1, de Ref.

We said 1. pastors and others, etc., i.e. all upon whom the actual care of souls is incumbent: such are coadjutors of a united parish, curative Vicars, parochial Vicars of a vacant parish, or of an absent pastor. This is established from Trent, l. c., sess. 23, c. 1, and from the declaration of the Sacred Congregation of the Council, 6 November 1620.¹⁹

We said 2. by divine law, according to the common opinion and the express declaration made by Benedict XIV in his Bull Ubi primum, published 3 December 1740. And hence it is inferred that "the Pontiff cannot dispense in this, but only in some case can declare that divine law does not oblige, just causes intervening."²⁰

We said 3. both materially, i.e. in the presbyteral house, if such exists, or within the boundaries of the parish, so that thus he can easily be approached; and formally, i.e. usefully, as was said concerning Bishops (n. 2251). "Hence the Doctors commonly say... that a pastor is not reputed to reside if he does not exercise through himself the more principal duties, namely the administration of the divine word, of the Sacraments, etc."²¹

We said 4. unless a legitimate cause excuses, concerning which these things must be said:

2267. • II. Three things are required so that a pastor can licitly BE ABSENT, namely: 1. a just cause; 2. substitution of a suitable Vicar; 3. permission of the Bishop (Trent, l. c., sess. 23, c. 1, de Ref.).

There is required 1. a just cause, i.e. a grave cause, if he ought to be absent BEYOND TWO MONTHS, whether continuously or interruptedly; but a reasonable or honorable cause, e.g. of visiting relatives by blood, or of suitably recreating himself, if he wishes to be absent within two months, without any detriment of the flock. But from the Constitution Ad universae of Benedict XIV, "levity of spirit, desire for amusements, and other futile causes are utterly excluded."²²

There is required 2. substitution of a suitable Vicar, even if he is absent only for a few days; nor can the nearer pastor serve (without the permission of the Ordinary). Yet otherwise, if the case were urgent, and a Vicar could not be found.

There is required 3. permission of the Bishop, who approves both the cause of departure and the substitution of the Vicar; and this in writing, if it is a question of absence to be prolonged beyond two months. In a case of urgent necessity, the pastor will be able licitly, without permission, to be absent for a brief time, provided he leaves a suitable Vicar (from the decree of the Sacred Congregation of the Council, 7 October 1604): but unless he is about to return within a brief interval of time,

he ought to make the Bishop more certain concerning his departure and concerning the cause of the departure. "Likewise, from smallness of matter, he can be excused, at least from mortal sin, if he departs for a modest time, as the Doctors commonly say, provided he does not leave sick persons in the article of death."¹

2268. • It is ASKED. What PENALTIES do non-resident Pastors incur?

Resp. From natural law and from Trent, according to the common interpretation, non-resident Pastors (among whom are to be numbered those residing uselessly), in proportion to the time of absence or negligence, do not make their fruits their own, and are held, before every sentence or declaration, to apply them to the fabric of the church, or to expend them upon the poor of the place; nor can this obligation be remitted to them by any composition.

Yet they are not held to restore all the fruits corresponding to the time of absence, but only that part which corresponds to the burdens of residence.... The reason is because according to an absolutely probable opinion, fruits are given to Pastors not only for the burdens of residence, but also for the recitation of the divine Office, application of the Sacrifice, and other duties.²

Note. Nor can priests, to whom the removable care of succursal churches has been committed, renounce their duty without the permission of the Bishop, under the pretext that they do not possess benefices properly so called (S. C. C., 9 May 1884).³

2269. • I. PASTORS are held to have SACRED SERMONS to the people committed to them, and this on Sundays and more principal Feasts. This is established from Trent, of which (in sess. 5, cap. 2, de Ref.) these are the words: "Whoever obtain the care of souls, by themselves, or by others suitable if they have been legitimately impeded, at least on Sundays and solemn feasts, shall feed the people committed to them, according to their own and the people's capacity, with salutary words; by teaching the things which it is necessary for all to know for salvation, and by announcing to them with brevity and facility of speech the vices which they ought to avoid, and the virtues which they ought to follow." Moreover (from sess. 24, cap. 4, de Ref.) the Bishop can decree that during the time of Lent and Advent, in any parish, daily, or at least on three days in the week, if he shall judge it opportune, preaching be made, and at other times, whenever he shall judge this expedient.

Hence, they commonly teach that pastors are not excused from mortal sin: - 1. who for one continuous month, or for three discontinuous months, have not preached either by themselves or through another;⁴ - 2. who are accustomed to make preaching by no means accommodated to the capacity of the hearers, namely by using a kind of eloquence more profane than sacred, arguments empty of Christian doctrine, and that manner of speaking which plainly exceeds the grasp of most hearers. Speaking of preachers of this sort, St. Alphonsus gravely testifies that they are open enemies of the Church of God, for the reason that by preaching thus they are the cause why many souls perish, who certainly, if they heard apostolic preaching, would be saved.⁵

But if profane eloquence must be removed from the sacred pulpit, rusticity and carelessness must no less be removed; for it is not right to announce the word of God without preparation, in a disorderly and inconsiderate manner. Likewise untimely zeal must be warded off, lest the people be offended by the incautious words of the preacher; lest sins which are not certainly lethal be affirmed as lethal; lest matters which pertain to daily, civil, or political events be mixed with sacred doctrines; lest sacred preaching serve for avenging a private injury; lest speech easily be made concerning stipends which are owed to sacred Ministers, etc.⁶

It is expedient that the Pastor in sacred sermons very often inculcate to the people the frequency of prayer and of the Sacraments; flight from taverns and filthy speech; the enormity of sacrilege; the necessity of sorrow and purpose for Confession; the means of overcoming temptations, especially temptations of impurity; devotion toward the Blessed Virgin Mary, etc.⁷

2270. • II. Pastors are held TO CATECHIZE children and others rude and ignorant in Christian doctrine. - For Trent⁸ admonishes Bishops that "at least on Sundays and other festive days, they take care that children, in individual parishes, be diligently taught the rudiments of faith, and obedience toward God and parents, by those to whom it will pertain; and if there is need, let them compel them even through ecclesiastical censures, privileges and customs notwithstanding."

But in a special manner the Pastor is held, and indeed under grave obligation, to teach the people committed to himself the MYSTERIES OF FAITH which must be known and believed, and which are necessary for salvation, according to what was said n. 427. - Hence, when he notices that parents or masters do not take care that children or servants be present at Christian doctrine, he is held to warn them, or to have recourse to the Bishop, that he may be taught the remedies to be applied opportunely. "It is also expedient that he examine male and female teachers, whether they can rightly teach boys and girls Christian doctrine, and the means conducive to living in the fear of God."⁹ - As regards midwives, see n. 1459, fin.

Note. "When notable dissolutions of morals are found in a region, which no remedy meets, the Pastor is held to take care that a Mission come to it. That pastor who does not take care of a mission casts suspicion upon his morals; for good pastors do not omit to summon a mission every fourth or fifth year." Thus St. Alphonsus.¹⁰

2271. • PASTORS are held THROUGH THEMSELVES TO MINISTER SACRAMENTS to all parishioners needing them, or asking for them, from a reasonable cause. This is clear from what was said concerning Residence (n. 2266).

Hence "the Pastor sins who renders himself morose or difficult to his subjects. And therefore St. Charles Borromeo rightly warned: 'At whatever hour of day or night the pastor will be called for administering the Sacraments to the sick, let him interpose no delay; indeed let him forewarn the people that when there is need of parochial administration, they freely summon him, no account being taken of time or of distance of place, etc.' Yet he will be excused from mortal sin (St. Alphonsus continues) if once, or again, outside necessity, he denies the Sacraments; because he does not seem to have bound himself so strictly."¹¹

Recall what was said n. 1415 and sqq., and several other things which were noted in their places, as regards the individual Sacraments: concerning Baptism, n. 1461; concerning the Eucharist, n. 1536, 1538, q. 2; concerning Penance, n. 1802; concerning Extreme Unction, n. 1880; concerning Matrimony, n. 2057 sqq., 2067 sqq. and 2073 sqq.

2272. • It is ASKED. Whether Pastors are held to minister Sacraments WITH DANGER OF LIFE, e.g. in time of plague?

Resp. Dist. 1. They are held, even with evident danger of life, to minister by themselves, or through other suitable persons, the necessary Sacraments, namely Baptism and Penance; indeed also the Eucharist or Extreme Unction, if someone dying, probably constituted in the state of sin and deprived of the senses, could not be absolved except under condition: for perhaps afterward, being attrite, he will be saved through this or that Sacrament, without it to be damned (cf. n. 1397, 1873, q. 3). Thus all.

2. Very probably they are held with the same danger to minister the Eucharist and Extreme Unction, even in the case in which these Sacraments were not of extreme necessity; because the dying, although they are not in absolute necessity, must not be deprived of so great a good (especially holy Viaticum); unless otherwise some sick persons would be about to die without confession, or there were danger for the whole parish of remaining without a priest. Thus many grave Authors, whom however others contradict. Whence, such an obligation does not seem to be urged so much, unless otherwise scandal would be given to the people.¹²

Moreover danger of life must not easily, nor immediately, be feared beforehand. For it is established by experience in contagious or epidemic diseases, e.g. in the Asiatic disease called cholera, that physicians, nuns, and priests, who are assigned to the care of the sick, are protected by the special providence of God, and that they, provided they do not omit due precautions, for the most part escape safe and unharmed.¹³ But if they should succumb from the exercise of charity, what can be more desirable? For they prepare for themselves in eternity the most splendid crown of martyrdom (cf. n. 1452, q. 2).

2273. • The Pastor, not only secular, but also regular, is held by force of divine law TO PRAY and to apply the SACRIFICE OF THE MASS for the people. - This is established from these words of the Apostle (Heb. 5:1): "For every Pontiff is constituted for men in those things which are toward God, that he may offer gifts and sacrifices for sins."¹⁴

Recall what was said in the Treatise on the Eucharist n. 1604 and following.

2274. • I. The Pastor "ought diligently TO ASSIST THE DYING, and especially habituated sinners, who greatly need special assistance. But it is true that the pastor can commit this assistance to other priests; yet he ought not trust any priest whatever; for in this occasion of assisting the dying, scandals of no mediocre harm can happen."¹⁵ - Recall what was said n. 473, 3, 1854, and 1880.¹⁶

2275. • II. The Pastor is held, by force of his duty, TO ASSIST THE POOR AND MISERABLE, as the Council of Trent admonishes (sess. 23, cap. 1, de Ref.) - Therefore let him relieve the poverty of the needy according to the condition of the revenues; let him soothe the unfortunate by all offices of kindness, and by opportune consolation. - Let him inquire especially concerning the hidden needy; and let him consider how many souls live in sin because they do not have the means of living honorably, or of educating children (cf. n. 2247 and sqq.).

Note. The Roman Ritual warns that the pastor, besides the books of the baptized, of those joined in matrimony, and of the dead, should compose another book ON THE STATE OF SOULS, in which are consigned the names and condition of the individual inhabitants of the parish.

2276. • I. The PASTOR is held, both from the office which he bears, and from the stipend which he receives, TO CORRECT, even with danger of life, his SUBJECTS who are in mortal sin, or in its proximate danger; and to this he is held not only in their extreme necessity, but also in their GRAVE necessity, whenever hope of amendment shines forth.¹⁷ - But how gravely this obligation of correction urges can be gathered from the following threat of the Lord (Ezek. 33:8): "If you have not spoken, so that the wicked man may keep himself from his way, that wicked man shall die in his iniquity; but I will require his blood from your hand" (cf. n. 496, 3).

Hence, the Pastor is held to inquire and prudently correct those who live in sin: such as concubinaries, blasphemers, drunkards, those reading forbidden books or evil journals, those eating prohibited foods, those despising feasts, and especially those who do not satisfy the paschal precept. - Likewise, let him inquire concerning enmities and scandals which creep, especially between spouses, so that thus, as far as he can, he may meet them opportunely.¹⁸

Nor indeed for removing scandals and extirpating abuses do public corrections in church and salutary admonitions in the tribunal of Penance suffice: sometimes it is necessary that the pastor meet those sheep of his who follow a deviant life, and impel them by salutary admonitions to amendment of morals, as zeal and prudence shall suggest. Nor let him ever neglect to perform this office, because of human respect, before magnates; for someday he himself will render an account to the Supreme Judge for all the sheep committed to his care. - Recall what was said (n. 492 and sqq.) concerning fraternal correction.

2277. • II. The Pastor is held not only to take away sins and scandals from the midst, but also TO PREVENT those which afterward are foreseen as easily about to arise. - (Recall what was said n. 451; 824; 2256).

"If, all things having been weighed, both from the character of men, from the custom of the inhabitants, from the frequency of outsiders, and from other circumstances, the pious Pastor has known in the Lord that amendment cannot be hoped for even from repeated correction: rather than by voice, let him correct by his example and by his sufficiently open displeasure; lest at least he himself be heard badly by the other faithful, when they see the scandal continue, and the pastors, vexed by no trouble, no solicitude, but as if all things were prospering, live cheerfully, rejoicing as if by conniving."¹⁹

2278. • The PASTOR ought not only to avert evil, but also TO PROMOTE good. To the point thus St. Alphonsus: "Good pastors," he says, "do not cease to exhort to frequency of the Sacraments and Congregations, to visits of the Most Holy Sacrament and of the divine Mother, to Novenas, to accompanying the Venerable One when Viaticum is carried about," and to other things of this kind.²⁰

Now, that the good may be PROMOTED more efficaciously: 1. "Let him very often take care that the people pursue with singular zeal devotion to Most Holy Mary, suggesting how great is her power and mercy toward her devoted ones.... Happy is that

pastor who keeps his sheep fervent toward devotion to Mary! for they, with the Virgin helping, will live rightly, and he himself at the end of life will have a powerful advocate."¹

2. "Let him especially suggest the use of petition: namely that they often commend themselves to God, especially by asking from him holy perseverance on account of the love of Jesus and Mary; explaining more often that divine graces, and especially the gift of perseverance, are not obtained unless they are asked: Ask and you shall receive. And let him often publish that great promise of Jesus Christ, that whatever we ask the Father in his name, the Father will give us (John 16:23). Let him also insistently suggest the use of mental prayer, and take care that it be made in church together with the people on any day, or at least on any feast-day; also teaching the manner in which it can be done at home."²

3. That the people may be enticed to sacred functions, let him especially TAKE CARE of these THREE things, namely: in the church, decency of furnishings; in singing, religious observance; in all ceremonies, diligence. For by these duly performed, as by signs, says Cardinal Bona, "the soul is stirred up to veneration of sacred things, the mind is elevated to heavenly things, piety is nourished, charity is fostered, faith increases, devotion is strengthened, the simpler are instructed."³

4. Let him bring much care to the sacred Sodalities of laymen, by stirring up their zeal, fostering their concord, and patiently sustaining them. For through Sodalities the worship of God is wonderfully increased and propagated⁴ (cf. n. 2254, 1, fin.).

5. Let him take altogether special care concerning schools, so that they be instituted and governed according to the Catholic norm, as far as can be done. Wherever he detects schools in which the faith or good morals of youth are endangered, he ought to warn parents that these cannot be frequented by their children, and that they themselves are stained with the guilt of true prevarication if they send their offspring into gymnasia infected with a plague of this sort. - Recall what was said n. 712.

6. "Before the rest, let him be of good example to his subjects. For the Pastor is that shining and burning lamp which is described in the Gospel, burning with holy zeal inwardly, and shining by good example outwardly. Otherwise let him preach, and warn others with all his strength, as much as he wishes, to walk through the paths of virtues; unless he himself goes before by example, his subjects will not even furnish faith to the things which he himself says: for men believe more by eyes than by ears."⁵

"Finally, on good pastors depend the good morals and salvation of peoples. If a good pastor is present in regions, there devotion, frequency of the Sacraments, mental prayer, and good example will be seen to flourish; but if the pastor is depraved, the whole region will overflow with vices and scandals."⁶

2279. • It is ASKED. What are the principal RIGHTS of the Pastor?

Resp. They are the following: 1. The right of administering the Sacraments, namely of baptizing, of hearing the confessions of his parishioners everywhere, of giving paschal Communion, of assisting at matrimony, and also of ministering Viaticum and Extreme Unction. - 2. Honorific rights: namely, the pastor in his own church precedes others even constituted in dignity; outside his own church pastors sit after the Clergy of the Cathedral Church; among themselves they precede by priority of assumption, but a perpetual pastor precedes one removable. - 3. Useful rights are the right of burying or of taking part in funerals, stole-rights, the right of receiving offerings.⁷ Concerning these, see the Canonists.

2280. • Of these some are perpetual curative Vicars, and these are equated with pastors: but others are temporary Vicars.

I. A CURATIVE Vicar is he who is canonically instituted by the Bishop in a parochial church, whose actual care he receives, independent from the primitive and habitual pastor, e.g. from a Chapter. - To him generally belong the very rights and offices of pastors, concerning which we have just spoken.⁸

2281. • II. TEMPORARY Vicars, who perform the duties of an absent or deceased pastor, are called stewards, vice-pastors, administrators, or substitutes, and are bound by the same obligations as the pastor himself; but if they help a present pastor, they are called coadjutors or vicars properly so called.⁹

Concerning these we NOTE: - 1. From the law of Trent (sess. 21, cap. 4, de Ref.) the pastor ought to join to himself as many Vicars or Coadjutors as suffice, after they have been approved or confirmed by the Bishop for this duty. - But at present, on account of the necessities of the times, the deputation and removal of vicars pertain in many places to the Bishop alone.

2. A Vicar, whether constituted by the pastor or by the Bishop, exercises care in the name of the pastor, and after his likeness. But he enjoys those faculties which the express will of the Bishop or pastor, or at least the usage and practice of places, determine.

3. The mutual relations between pastor and vicars ought to be ordered not so much by law as by charity. - There are especially two OFFICES of Vicars. One is diligent help in the care of souls: which is so understood that the pastor can always, if he wishes, perform by himself any ministerial acts whatever. - The other is obedience, by which they exercise the care of souls not separately, but conjointly with the pastor. But let Vicars always remember that they are inferiors and disciples of the pastors.

Note. Concerning Chaplains and Almoners, see the Canonists: e.g. Craisson, n. 1530 and sqq. - Ferraris, v. Capellanus.