Knowing, visiting and correcting the flock

To be able to fulfil his duties towards the members of his flock, a parish priest must know them, and he should not wait till they come to him; he should visit them and seek out those who have wandered from the fold. He is bound to correct the erring and to strive to recover them. He should also be able to devote some time to inquiring souls outside the fold. He should keep a book in which to enter particulars concerning the status animarum. He must be ready to administer the sacraments at the reasonable request of his parishioners, and he must say Mass in order that they may be able to fulfil their obligation of hearing it on the appointed days. Indeed, the provincial synods express a desire that there should be Mass daily in the parish church, and it will be the duty of the priest to provide this wherever the faithful have been led to expect it and frequent the church for the purpose.

On all Sundays and holidays of obligation, even on those that have been suppressed, parish priests are bound to apply Mass for their people (Can. 466).

Quasi-parish priests are bound to apply Mass for their people at least on the more solemn feasts mentioned in Canon 306.

The parish priest should say the Mass to be applied for the people in the parish church unless circumstances require or suggest otherwise. If he is lawfully absent he can apply the Mass for the people either himself in the place where he is staying, or through the priest who supplies for him in the parish (Can, 466, secs. 4, 5).

The Code mentions five kinds of parochial vicars: Vicarius curatus, Vicarius oeconomus, Vicarius substitutus, Vicarius adjutor, and Vicarius co-operator. (Vicar with the cure of souls, Vicar-econome, substitute Vicar, assistant Vicar, and co-operating Vicar.)

It will be sufficient for our purpose to say something on the duties of Vicarii co-operatores, or curates, as they are frequently called in this country.

If, on account of the number of people or for some other good reason, the Ordinary judges that one priest cannot look after a parish, he should appoint one or more curates and . assign them a decent support.

The rights and duties of a curate are to be learnt from the diocesan statutes, from the letters and faculties of the Ordinary, and from the commission of the parish priest, but unless his sphere of activity is expressly limited, he should, from the nature of his office, take the place of the parish priest and help him in the whole care of the parish, except that he is not bound to apply Mass for the people. He is subject to the authority of the parish priest, who ought in a fatherly manner to instruct and guide him in the cure of souls, watch over him, and at least once a year send a report concerning him to the Bishop (Can. 476).

What about the visitation of the parish; about the care of the poor and the sick? - The pastor is held by the obligation of visiting the parish, insofar as he must know his sheep. "By divine precept," says Trent s. 24, c. 1 de R., "it has been commanded to all to whom the care of souls has been committed to know their sheep." Hence pastors must make books of marriages, of those baptized, of those confirmed, of the state of souls, and of the dead. As regards marriages to be noted, those things are to be observed which are contained in the Decree Ne temere concerning Marriage, § IX. And from the same Trent l. c. one of the duties of the care of souls is "to bear paternal care of the poor and of other miserable persons." Moreover, from the Roman Ritual, On the Visitation and Care of the Sick, "the pastor ought first of all to remember that the care of the sick is not among the least parts of his duty. He ought altogether to have special care of them, since for them the work of a pastor is especially necessary." He is furthermore held to carry out the dead and render them their due rites, and if they were poor, entirely gratis. - Trent s. 24, c. 1 de R. M.; L. 160; Monitor Ecclesiasticus v. 24, p. 354 ff.; E. M.

From the Decree Ne temere of the S. C. C., August 2, 1907, § IX, 2, the pastor is held to write the contracted marriage in the book of marriages and of the baptized. And if someone was baptized elsewhere, he is held to transmit notice of the marriage to the pastor of that place, so that the marriage may be entered into the baptismal book.

Parochial attestations: "Pastors are not to omit demanding a baptismal testimony from those contracting marriage, if this was conferred on them in another parish. The notice of the celebrated marriage to be transmitted to the baptismal pastor is to carry with it the written names and surnames of the spouses and of their parents, the age of the contracting parties, the place and day of the wedding, and the names and surnames of the witnesses who were present, and is to have the subscribed name of the pastor with the parish seal added. The inscription is accurately to indicate the parish, diocese, town or place of baptism of the spouses, and those things which pertain to writings being safely transmitted by public carriers. If perhaps it should happen that the baptismal pastor, in receiving the notice of marriage, discovers that one or the other of the contracting parties is already bound by another marriage, he shall indicate the matter as quickly as possible to the pastor of the attested marriage." S. C. de Sacram., March 6, 1911. - It is lawful for pastors to write out authentic copies of baptismal attestations from the parochial book at the petition of the faithful, the customary taxes having been received, yet they are to be recognized and approved by the respective Ordinaries, and are not to be consigned in the registers of another parish and diocese, unless by the command of the Bishop or of his delegate, who is to recognize the authenticity of those copies together with the promoter fiscal. S. C. C., July 3, 1909.

Emigration: A committee of emigration is to be constituted in each diocese of Italy for workers migrating to foreign nations. The pastor must have a special and almost continual care of them, both before they set out and after they have set out and when they return to their homeland, according to the norms handed down in the Letter of the Secretary of State, Uno degli argomenti, September 8, 1911.

What about correction and admonition? - Pastors are held under grave obligation to correct and admonish their sheep who are in mortal sin, or in the proximate danger of it, even with risk to their own life, and not only in their extreme, but also in their grave spiritual necessity; if however 1. there is hope of amendment; and 2. although there is no hope of amendment, nevertheless the omission of admonition would turn to the common harm and would make others more bold for sinning. The reason is that not only from charity, but also from justice, by reason of the office and stipend which is given to them, they are most strictly obliged to come to the aid of subjects constituted in spiritual necessity. They are furthermore held to inquire whether anyone is in such necessity. For the salvation of each sheep has been committed to the pastor. But if pastors are held to the office of correction, much more Bishops are. - Trent s. 6, c. 3, 4 de R.; s. 13, c. 1 ff. de R.; St. Thomas 2. 2, q. 33, a. 3, 2 ad 4; 4 d. 19, q. 2, a. 1; L. l. 2, n. 40.

What about prayer and the celebration of Mass? - The pastor is held frequently to pray for his subjects, that he may implore for them the graces necessary for salvation. For as Bishops are held to this by divine law, since they have the care of souls in all its fullness, so also pastors are held to it, to whom the Church commits, from obligation, the care of souls to be exercised, and without a limitation which would exempt them from the burden of praying and celebrating for the flock. But specifically the pastor is held to celebrate Mass: 1. as often as the people must hear it, Trent s. 23, c. 4 de R.; 2. as often as it is necessary to bless marriages, in both cases under grave obligation; 3. several times in the week, though how often is not established. Yet it is established that the Bishop can compel them under grave obligation twice or three times, if the parish is populous and other Masses are not celebrated in it; not likewise at funeral rites, unless an alms has been given. - L. l. 6, n. 314; Benedict XIV, Instruction 44, n. 9; de Syn. l. 12, c. 7, n. 7.

Must a pastor also apply Mass for the people? - Pastors must celebrate for their sheep on all Sundays and feast days on which the faithful must hear Mass, although in some places it is permitted that servile work can be done, indeed although those feasts have been abrogated or transferred, just as then, with the Constitution Universa of Urban VIII, September 5, 1642, and the Decree of Clement XI, December 6, 1708, they were in their full force; unless perhaps the divine office, of which the principal part is Mass, has been transferred with solemnity to the Sunday day. Nor do contrary custom, even immemorial, nor the small revenues of the parish, nor the infirmity of the pastor excuse. Nevertheless, if the pastor is so poor that he does not have fruits suitable for support, he can, with the Bishop's consent, accept an alms, while celebrating for the people during the week. This is established from Innocent XII, Brief Nuper; Benedict XIV, C. Cum semper oblatas, August 19, 1744; Pius IX, C. Amantissimi, May 3, 1848; L. l. 6, n. 313, 325; E. M.

Note: Not only pastors are held to this obligation, but also vicars deputed by the Bishop to parochial care with a certain assignment of fruits, whether perpetual or temporary and removable, and likewise curates appointed as stewards, and also vicars deputed by the Bishop, while the parish is vacant, to the care of souls until the election of a new rector of the church; and all these whether they are seculars or regulars. But ecclesiastical superiors, secular or regular, chaplains of monasteries, or of prisons, or of hospitals, etc., are not held to make the sacred rite for subjects. Nor likewise are coadjutors of pastors and missionaries in places of missions held, provided it is not a question of places in which parishes have already been erected and missionaries have been sent to those places to take the place of legitimate pastors. Nor is it established that military chaplains in Spain are held. S. C. of the Council, May 22, 1909. As regards prelates of regulars, the question was twice proposed before the Holy See, and it remained without solution. - If from one parish two have been made, each pastor is held. If someone has two parishes, he will have to apply in each, whether by himself, if he has the faculty of binating, or through another, or on another day, if he does not have it, unless perhaps they have been united by an extinctive union. The same thing must be said of a pastor-canon on the day on which he must celebrate the conventual Mass. Benedict XIV l. c.; Leo XIII, C. In Suprema, 4 Ides of June 1882; S. C. de P. F., March 23, 1803; Giraldi, Expos. Iur. Pont. p. 2, s. 85, tom. 3.

Bishops and Abbots nullius are also held to apply Mass for their sheep, only one Mass, if they govern several dioceses or abbeys united equally principally. But those who are also pastors of some parish must apply in this parish through a vicar. Likewise apostolic vicars, in those places where dioceses have been constituted and they discharge the office of legitimate pastor. Not likewise capitular vicars. Trent s. 23, c. 1 de R.; C. cited In Suprema; S. C. de Prop. F., March 23, 1863; S. R. C., November 12, 1831.

If a feast has only been transferred to the Sunday day, as in France the feasts of Epiphany, Corpus Christi, etc., Mass will have to be applied on that day on which the office is celebrated, S. C. C., June 15, 1841; but if only the office is transferred, Mass will have to be applied on that day on which the feast is celebrated, S. C. C., April 24, 1875, e.g., the feast of the Annunciation of the Blessed Virgin Mary on Thursday of Holy Week. But if on that day another feast also is celebrated, satisfaction is made for both by the application of one Mass, just as by the hearing of it. Pius IX, C. Amantissimi, May 3, 1858.

The obligation of applying Mass for the people is personal, nor does any custom to the contrary have force, S. C. C., September 27, 1874. Yet if the pastor or Bishop is sick, or impeded by another just and legitimate cause, he can and is held to celebrate for the people through another, S. R. C., July 22, 1848, the stipend having been paid to him; and if he cannot substitute another for himself, he himself is afterwards held to apply as many Masses. S. C. C., December 14, 1859. But the pastor satisfies his obligation by a read Mass, since no prescription is found that it must be a solemn or sung Mass; nevertheless he must celebrate it in his own parish, and not in another church, any custom whatsoever to the contrary notwithstanding. S. C. C., September 15 and November 17, 1629. But a pastor legitimately absent from his parish on a feast day satisfies his obligation by celebrating Mass for his people in the place where he is staying, provided that another priest celebrates in the parish and explains the word of God. S. C. C., December 14, 1872. Bouix, de Paroch. p. 550 ff.; Ferraris v. Parochus, a. 3, n. 1; E. M.

238 bis. Note: On the feasts very recently suppressed by the Motu Proprio Supremi disciplinae of Pius X, namely Corpus Christi, the Purification, Annunciation, and Nativity of the Blessed Virgin Mary, St. Joseph Spouse of the same Blessed Virgin Mary, St. John Apostle and Evangelist, and the Patron of each place or diocese, the obligation remains of making the sacred rite for the people. S. C. C., August 8, 1911.

1. "When some suppressed feast falls on a Sunday day, or on a day impeded by a feast of a higher rite, those having the care of souls are not held to apply Mass for the people on the day to which the same feast is transferred."

2. "When some feast is transferred, as regards office and Mass, as to its proper place onto another day, in churches in which choral service is provided in alternate weeks, the obligation of common choir and distributions, if there are any, are not transferred to the same day, unless, as regards distributions, the express will of the founders, a particular statute, or legitimate custom stands in the way." S. C. C., December 13, 1913.

A pastor-canon on those feast days on which, as a canon, he must celebrate the conventual Mass, which is to be applied for benefactors, can and must through another supply the obligation which he has as pastor of applying it for the people. Benedict XIV, C. Quum semper oblatas, August 19, 1744; S. C. C., August 24, 1867.

To supply pious legacies abolished in France, it has been established in a perpetual manner that in individual years, on one of the Sundays of the month of November, in all churches of France, a Requiem Mass be celebrated for the aforesaid end. Pius X, July 6, 1910.

Titius, a parish priest, is assiduous in giving good example to his people, in the administration of the Sacraments, in preaching the gospel; but beyond this his activity does not reach. He does not bother much about the individual members of his parish, seldom admonishes any of them privately, though he knows that some of them are living in sin and giving scandal, knows little about their homes or how they live, beyond what he hears in the confessional or picks up from casual conversations. He admits, of course, that if he did extend his activity a little more beyond the precincts of the parish church, he could accomplish more good; but he claims, at the same time, that he has no strict duty to do so. He contends that when he became a priest, he took on himself the obligation of leading a priestly life and giving good example, of administering the Sacraments and of preaching the gospel to the people, and that with the accomplishment of this all grave obligation ceases. If he were obliged to do more, he claims, the life of a priest would become an intolerable burden. He regrets, at times, that he has not a little more of the "spirit of the saints"; still the "spirit of the saints" is a spirit of heroism, and no man is obliged, "sub gravi," to practise heroism. And thus he argues himself into a feeling of security, "against the evil day." Is Titius' position really secure?

Answer.—Although Titius does his duty with regard to giving good example, administering the Sacraments and preaching the gospel, nevertheless there will continue to be in the parish a certain number of people living in grievous sin, and giving grave scandal, openly or secretly, who are not reached or influenced by Titius' ministry. There will be some in the parish who seldom or never go to Mass, or to the Sacraments; some who drink to excess; some who live in hatred or dissensions; some who are ruining their children by bad example, by neglect, by indifference; some who are being daily submerged by the temptations and difficulties which surround them.

Now, although it is true that not even heroism on the part of the priest will remove all these sins and scandals, still their number may be greatly reduced in any parish by the timely warnings and admonitions of the pastor, given to individuals in private. And it is a part of a priest's office to do this. If he neglect it, he has reason to fear the reproach of Almighty God: "If thou dost not speak to warn the wicked man from his way: that wicked man shall die in his iniquity, but I will require his blood at thy hand" (Ezech. xxxiii, 8).

If you ask, at how great sacrifice must a pastor do this, the theologians answer, that although there are cases where a priest is bound to sacrifice even his life to save a soul from extreme danger of being damned, or to prevent very grave public scandal (the good shepherd giveth his life for his sheep), nevertheless the occasions are more or less rare that a priest will be obliged, at great sacrifice to himself, to administer private warnings and admonitions to individual parishioners. If he were obliged to do so constantly or frequently, it would render the office of a priest so burdensome that conscientious men would be deterred from assuming it. Thus, for instance, De Lugo: “For a superior is not bound to prevent disorders at any cost to himself; nor do they intend to bind themselves to this most burdensome obligation when they undertake offices of this kind, but to reasonable and prudent vigilance and care, which ought to be proportionate—greater for guarding against greater things, and less for things less grave” (xiv. 133).

I. The pastor is bound in duty to be vigilant and to make inquiries, otherwise many evils will escape him, or only come to his knowledge when it is too late to remedy them. “What excuse can there be for a shepherd if the wolf devours the sheep and the shepherd does not know it?” writes St. Gregory. The pastor should know what children attend Catechism, and what children do not. He ought to know who among his parishioners fail to make their Easter duty; what schools the children attend; what books and papers and magazines are to be found in their homes; where the children are employed, especially the girls; whether peace reigns in the family, or whether there be grievous quarreling or hatred and discord, intemperance and blaspheming.

But, some one may ask, ought Titius to make minute inquiries into the lives of his parishioners, in order to learn whether they are leading really moral, Christian lives?

We answer, without hesitation, No; he should not. To oblige him to do so would be to make his office an intolerable burden, to torment him with scruples, and to make him detested by his people. The great theologian, Diana, says of this too close scrutiny of the private affairs of parishioners, that it begets scandal and hatred and dissensions. People will not tolerate that their private affairs be scrutinized by others, and such scrutiny, by its very nature, is damaging to the honor and esteem we owe our neighbor, and which all people desire should be shown them (Diana, vii. tr. 4, n. 25).

Hence the theologians lay down the rule that the pastor is obliged, in conscience, to make some inquiries about his parishioners, but only in a general way; except in some very particular case, where he has ample reason to suspect that something is seriously wrong and which he believes he can remedy. In this case he is in duty bound to make a more minute but always prudent and cautious inquiry. We say prudent and cautious, because if prudence and caution are not used, then no good, but a great deal of harm, will be done.

II. The confessional should never be made use of for the purpose of getting information concerning the parish. If it be used for this purpose, then people will come to Confession, not so much to tell their sins in a spirit of true penitence, as to rehearse the gossip and scandal of the parish. And many will refrain altogether from going to Confession, lest they be cross-questioned in this manner, or be thought by others to be scandal-mongers.

III. Even outside of the confessional the pastor should be very slow to listen to any information from others, especially from his own servants or help. The only safe method for him to pursue, if he must ask others, is to ask some good, level-headed, godly man, who may have opportunities for knowing what is going on, and who will not exaggerate or falsify.

IV. But what is the pastor to do if he finds that certain sins are quite common in the parish? Should he administer private corrections and warnings to individuals? No; he should not. In such a case he should give the warnings and corrections in the Sunday school, or in his sermons from the altar. Scavini says: “It is generally impossible for all to be corrected individually when the number of offenders is excessive; in that case correction should prudently be made in catechetical instructions and public sermons” (I., 452).

V. In what cases, then, should private warnings be given to individuals? It is difficult to say, precisely, in what cases the pastor should admonish individuals privately. By way of suggestion, we would say:

(a) In case of public scandal, as when parishioners have gone to a non-Catholic minister, or civil magistrate, to be married; conducting saloon business in a scandalous manner; young girls frequenting public dance halls, etc.

(ft) In case of scandal that is not public, if it be of a serious nature, as people living in concubinage, Catholic druggists selling immoral goods, dealers in immoral pictures, books, etc.

(c) Where parents are very delinquent with regard to their children, not sending them to Catechism, exposing them to grave dangers without necessity.

(d) Where a person has neglected his Easter duty, through carelessness or indifference.

(?) In cases of hatred or discord among members of a family.

(f) In case of grave detraction, or other sin, committed in the presence of the pastor.

In general, the rule may be laid down, that a pastor is bound to correct in private whenever all other means fail of result, and there is reason to believe that a warning or correction, administered in private, will do good.

VI. As regards the manner of admonishing and warning people, in private, of their sins, the following suggestions are gleaned from the best theologians:

(a) The pastor's own life ought to be without blame, and he ought to endeavor to make himself loved and esteemed by his people.

(b) He ought to pray fervently to God that his warnings may be heeded.

(c) He ought to base his admonitions on natural as well as supernatural grounds, especially when expostulating with persons who have little or no fear of God.

(d) He ought to choose an opportune moment for reproving. Reproofs should not be given in the presence of others, unless it be necessary, nor in such a way that friends or neighbors may suspect it.

(e) The pastor must make it evident to the guilty party that he is acting solely for the temporal and eternal good of the sinner. He must speak earnestly but kindly, not vilifying the parishioner, but rather praising his good qualities, and expressing the confidence that he will not disappoint one's hopes in his regard.

(f) Lastly, it may be better in some cases to work through others than to interfere personally. A judicious Catholic layman or woman, of good standing in the parish, may do more good in particular cases than a priest.

With these remarks in mind, and they are gathered from the best sources, from St. Alphonsus, Cardinal De Lugo, Diana, Berardi, etc., the conclusion naturally follows that the position Titius has taken, regarding his duty toward his parishioners, is not fully justified by the teachings of sound theology. It is a great deal what Titius does, but it is not the whole law. To keep a prudent, cautious vigilance over individual parishioners, and to reprove in private, is not to practise heroism. To require of a pastor a constant and minute surveillance over the lives of his parishioners were indeed, as De Lugo admits, to render the office of the priest an intolerable burden, and to deter conscientious men from entering the priesthood; but to require of a pastor a reasonable and prudent watchfulness over the morals of his people is neither contrary to the teachings of sound theology nor opposed to the dictates of sound sense.

A certain pastor learns that one of his parishioners (i. e., living within the limits of the parish), who, although baptized a Catholic, had fallen away from the faith and who has often, by word and deed, declared himself a free-thinker, has fallen seriously ill. Since the man has for many years not attended church, and kept aloof from all exercises of Catholic worship, the pastor is in doubt whether he is obliged to exercise the solicitation for the spiritual welfare of his flock even in this case.

There can be no reasonable doubt but that the pastor must offer spiritual aid to this sick man, and should employ all his zeal in order to save this soul. Even if the man has neglected the faith and has in every sense of the word become an apostate, still he has, on account of the ineffaceable character of Baptism, never ceased to be a member, though a dead one, of the Church, and, since he did never formally join another creed, also a member of the parish in which he lives. For this reason the pastor is obliged ex officio to offer him, even if not sent for, spiritual assistance, the same as to any other sick parishioner. He should not hesitate, therefore, to visit the sick man for this purpose. But since here is the object a work as important as difficult, namely, the conversion and rescue of a soul hardened in unbelief, he should seek, first of all, by fervent prayer the necessary assistance from above. If circumstances permit, he should turn his steps first to the tabernacle of the Lord, in order to commend himself and the sick man to Him who can give counsel and potent aid, and who knows how to turn the hearts of men. Having thus prayed ardently for assistance, and having also asked for the sick man the grace of conversion, he may with confidence in Divine succor endeavor to get into the presence of this parishoner. Very likely admission to the sick man will be denied him by members of the household. In this case he should not give up without pointing out to the relatives the heavy responsibility they are taking upon themselves, and draw their attention to the fact that if the sick man dies in refusal of the holy Sacraments he cannot be buried in consecrated ground. If his admonitions remain unheeded he should leave without bitterness, but manifesting regret. If, however, access to the patient.is secured, the pastor should greet him with the expression of kindly sympathy, and unless there is periculum in mora, casual inquiries about his condition may open the conversation. Only after he has put the patient at ease, he will lead the conversation to the actual aim of his visit and offer his priestly services. The manner in which this offer is received will generally indicate what hope may be entertained for success. But even if in consequence of a cold refusal there seems to be little hope, still the priest must not give up so quickly, but should strive, by a reference to the serious situation rather than by admonition, and by expression of solicitous affection, to lead the sick man to better thought. If, despite all this, the visit remains unsuccessful, let him take his leave without reproach or threat, but with renewed assurance of tender sympathy and with cordial wishes for physical and spiritual welfare. And since real love will hope against hope, let not the zealous pastor content himself with one attempt and visit, but after repeated recourse to the Saviour in the Blessed Sacrament, he may venture, if possible, a second and third visit. Should the sick man then in the most positive manner declare that in no case will he receive the Sacraments, perhaps even forbid further visits, then the pastor, conscious of having done his utmost, may discontinue his visits, but, before departing, should express his heartfelt sorrow that the patient in the most important and finally decisive moment of his life rejects Divine mercy, and impressively give words to the fear that the patient may soon have to face the justice of Him whose mercy he now scorns.

Let us suppose now that the sick man gives evidence; from the beginning or in response to subsequent efforts, that the pastor’s earnest solicitations will probably be rewarded with success. What is the pastor to do in order to conduct this most hopeful beginning to a happy end? Giving thanks to God, and with heartfelt prayers for continued assistance, he must, above all, by dwelling on the mercy of God, seek to inspire confidence and dispose the patient for the reception of the holy Sacraments. Since the person through openly declared apostasy has incurred excommunication specially reserved to the Pope, the priest, unless there is periculum in mora, should procure the necessary facultas absolvendi. If this cannot be done, on account of urgent danger of death, then he may without special faculty absolve the sick person directly from the excommunication, but he must insist that the person renounce his errors publicly, i. e., before at least two witnesses, and manifest his reconciliation with the Church. If circumstances (necessity and possibility) suggest it, he will instruct the patient briefly in the nature and effects of the Sacraments, as also the conditions required for receiving them, and administer them with perhaps even greater gentleness and indulgence than he would to other parishioners in danger of death. If the sick man recovers from his illness he need not confess the sin of apostasy, by which censure is incurred, either to the Pope or his delegate, as he has in articulo mortis already been directly absolved from the same. It is necessary for him, however, to apply per epistolam, personally or through the confessor, to the Holy See and give notice of the absolution received, in order thereby to demonstrate obedience towards the ecclesiastical laws and to receive whatever penance may be given him. If he omits to do this within a month’s time he will again incur the censure. The Congr. R. et. Univ. Inquisitionis has under date of June 25, 1886, decided in answer to inquiry: In truly more urgent cases in which absolution cannot be deferred without danger of grave scandal or infamy, concerning which the conscience of confessors is burdened, absolution may be given, with those things enjoined which must by law be enjoined, even from censures reserved in a special manner to the Supreme Pontiff, yet under penalty of falling again into the same censures unless, at least within a month, the absolved person has recourse by letter and through the confessor to the Holy See.

In order not only to protect the convalescent against relapse, but also to promote his spiritual life and to assist him in making reparation for any scandal given, the priest should devote to him, without becoming obtrusive, some of his time by visits, and may render further assistance by offering appropriate reading, and by remembering him especially at holy Mass, that God may confirm what He has wrought in him.

Should the sick man die without becoming reconciled with the Church, Christian burial must be refused him. If, on account of this, the pastor should encounter much difficulty, he should submit the case to the ordinary. Bernard Schmid, O.S.B.