What Must Precede Ordination

In setting out those things which must precede ordination, account must be taken both of the Code and of the Instruction of the Sacred Congregation of the Sacraments¹ and of the Sacred Congregation of Religious.² The matters to be attended to regard the petition of the ordinand, inquiries, testimonies to be brought forward, examination, denunciations, and spiritual exercises.

¹ December 27, 1930 (A.A.S. 1931, p. 120 sq.).

² December 1, 1931 (A.A.S. 1932, p. 74 sq.).

I. Petition of the ordinand. All, both seculars and religious, who are to be promoted to Orders are to disclose their purpose before ordination at an opportune time, either personally or through others, to the Bishop or to another who in this matter acts in the place of the Bishop (canon 992); and these things are determined more fully in the cited Instructions as follows:

1. Secular ordinands:

a) As the time approaches in which candidates are going to receive first tonsure and minor Orders, they themselves are to present, at least two months beforehand, to the rector of the seminary a written petition, composed and signed by their own hand, in which they candidly signify that with a wholly free and spontaneous will they ask for first tonsure and afterward minor Orders. The said petition, to which there must be added an attestation concerning Baptism received and the sacrament of Confirmation received, is presented to the Bishop by the same rector of the Seminary, together with his personal information about the petitioner's suitability for the clerical state.

b) Before the Subdiaconate, likewise before the Diaconate and Presbyterate, they must write with their own hand a declaration, confirmed by oath, in which they acknowledge that they approach the Order with complete freedom and that they have duly considered all burdens annexed to it. The tenor of the declaration to be written and confirmed is found in A.A.S. 1931, p. 127.

2. Religious ordinands:

a) While they are still in the novitiate, before profession of temporary vows, which must altogether precede promotion to tonsure and minor Orders, they are to present to the Superior a written petition in which, in express words, they give testimony concerning their vocation to the religious and clerical state, and at the same time disclose a firm purpose of perpetually binding themselves to the clerical service in the religious state. The said petition and declaration are to be preserved in the archive.

b) Before the Subdiaconate, and in Orders of solemn vows before the emission of those vows, they must present to the Superior a testimony subscribed by their own hand and confirmed by the faith of an oath before the Superior; the tenor of the said testimony is found in A.A.S. 1932, p. 80.

II. Inquiries. 1. With respect to secular ordinands, the Instruction of the Sacred Congregation of the Sacraments prescribes:

a) Before the conferral of first tonsure and minor Orders, the Ordinary will remit the candidate's petition to the rector of the Seminary or to another, with a mandate of inquiring into the suitability and qualities of the petitioner. To this end, the rector will hear the prefects and teachers of the students not only separately, but also convoked together. Furthermore, the pastor of the candidate and of his family should be heard; likewise others, if it is judged opportune, according to the norms added to the Instruction. Finally, the mind of the candidates must be explored individually by the proper Bishop or, if he is impeded, by the Vicar General, or by the rector of the Seminary, or even by those who are deputed to protect the discipline of the whole seminary.

b) Before the Subdiaconate a new investigation is to be instituted, which, however, taking account of the inquiry already previously instituted, is to inquire concerning the candidate's morals and his moral qualities.

c) Before the Diaconate and Presbyterate it is usually sufficient to keep before one's eyes the inquiries already performed, unless meanwhile new circumstances must be weighed which force one to doubt the sincere purpose of the candidate, or his moral suitability for observing the burdens and carrying out the obligations received with Sacred Orders. But if the Bishop, before someone is initiated to the Diaconate or to the priesthood, has as certain from the confessions of the one to be promoted or from other certain indications and proofs received, that he is truly destitute of a sacred vocation, he should not omit to approach the Holy See, candidly and plainly reporting the state of the matter, or the arguments by which a vehement doubt is fostered concerning the suitability of the subdeacon or deacon for bearing greater burdens worthily and faithfully. The matter is indeed of such great moment that the conscience of Ordinaries remains gravely burdened by this obligation, so that the danger may be removed of imposing hands on a deacon or priest who is unequal to sustaining the most grave burden of Sacred Orders.

2. With respect to religious ordinands the Sacred Congregation of Religious prescribes:

a) Before the minor Orders, the Superiors of religious are to institute an inquiry concerning each candidate, and are not to allow anyone to ascend to Orders so long as the requisites in the one to be promoted have not been established for them by careful scrutiny. In order to obtain this more certainly, they should seek the testimony of the Master of spirit and of others to whom, because of special frequency with the students, it has fallen to know well their life and morals. Concerning the inquiries made and the result of the scrutiny, a proper document is to be drawn up and preserved in the archive. Finally, the Superior himself, either by himself or through another endowed with knowledge and prudence and suited to gaining the confidence of the young men, should take care to question them, so that at last he may be made more certain that they freely and knowingly desire Orders in the religious state.

b) Before the Subdiaconate the Superiors must institute a new inquiry concerning the aforesaid. In order to accomplish this, they should again inspect the documents of the inquiry already performed and preserved in the archive, and compare new testimonies concerning morals and spiritual qualities with the old, so that they may well know how the young men have conducted themselves from first profession, both in religious discipline and in progress in clerical studies.

c) Before the Diaconate and Presbyterate there is no need to require such broad information and new testimonies; nevertheless Superiors should keep watch and see whether, in the interval from the conferral of one sacred Order to another, new things have happened which either disclose a doubtful vocation to the priesthood, or show none at all. In this case, after a very diligent investigation has been performed and the counsel of prudent men has been used, let them entirely forbid the reception of the new Order, and report the matter to this Sacred Congregation, by which, for individual cases, what shall have seemed more opportune in the Lord will be decreed.

III. Testimonies to be brought forward. 1. Seculars or religious who, as pertains to ordination, are governed by the law of seculars, are to bring forward from canon 993:

a) The testimony of the last ordination, or, if it is a question of first tonsure, of Baptism and Confirmation received.

b) Testimony concerning studies completed, required for the individual Orders according to the norm of canon 976 (n. 615).

c) The testimony of the rector of the Seminary, or of the priest to whom the candidate was commended outside the Seminary, concerning the good morals of the same candidate.

d) Testimonial letters of the Ordinary of the place in which the one to be promoted has stayed for so much time that he could have contracted a canonical impediment there. Now the time in which the one to be promoted could have contracted a canonical impediment is, regularly, for soldiers three months after puberty, and for others six months after puberty; but the ordaining Bishop, according to his prudence, can require testimonial letters even because of a shorter time of residence, and also because of time which preceded puberty. If the Ordinary of the place has not sufficiently known the one to be promoted either by himself or through others, so that he can testify that during the time in which he stayed in his territory he contracted no canonical impediment, or if the one to be promoted has wandered through so many dioceses that it becomes impossible or too difficult to seek all testimonial letters, let the Ordinary provide at least through a supplementary oath to be made by the one to be promoted. If after testimonial letters have been obtained and before the ordination has been performed, the one to be promoted has again stayed in the same territory for the aforesaid space of time, new testimonial letters of the Ordinary of the place are necessary (canon 994).

e) Testimonial letters of the religious major Superior, if the one to be promoted is enrolled in some religious institute.

2. Religious who are not governed by the law of seculars must likewise bring forward testimonial letters, namely dimissorial letters which also contain testimonies, according to these words of canon 995: "The religious Superior also, in his dimissorial letters, must testify not only that the one to be promoted has emitted religious profession and belongs to the family of the religious house subject to him, but also concerning studies completed and the other things required by law. The Bishop, after receiving these dimissorial letters, does not need other testimonial letters."

IV. Examination. 1. Each one to be promoted, whether secular or religious, must undergo a previous and diligent examination concerning the very Order to be received. But those to be promoted to sacred Orders are also to make trial in other treatises of sacred theology (canon 996, §§ 1 and 2).

2. It belongs to Bishops to establish by what method, before what examiners, and in what treatises of sacred theology those to be promoted must make trial (canon 996, § 3). Under the name of Bishops here also come an Abbot or Prelate nullius, a Vicar and Prefect Apostolic (canon 957, § 1).

3. This examination, whether for secular clerics or for religious, is received by the local Ordinary who ordains by proper right, or gives dimissorial letters; however, for a just cause, he can also commit it to the Bishop who is to ordain, if that Bishop is willing to undertake this burden (canon 997, § 1). But the Bishop who ordains another's subject, whether secular or religious, with legitimate dimissorial letters by which it is asserted that the candidate was examined according to the norm of § 1 and found suitable, can acquiesce in this attestation, but he is not bound to do so; and if according to his conscience he judges that the candidate is not suitable, he is not to promote him (canon 997, § 2). It is said:

a) For religious. Regulars are not excepted; but a privilege by which some are exempted from episcopal examination has remained intact.

b) Who ordains by proper right; namely, by force of canons 956, 957 (n. 601), and 965 (n. 602). The reception of the examination then also belongs to the Bishop of the diocese in which is situated the religious house to whose family the ordinand belongs, when it is a question of religious who can be dismissed by Superiors to any Bishop.

c) Or gives dimissorial letters: namely, according to canon 958 (n. 601); but not one who gives them by force of canon 964, 2° and 3°, because he does not come under the name of local Ordinary (canon 198, § 2).

d) But the Bishop, etc.; under which name here too come an Abbot or Prelate nullius, a Vicar and Prefect Apostolic (canons 215, § 2; 957, § 1).

V. Denunciations. 1. The names of those to be promoted to the individual sacred Orders, except religious of perpetual vows, whether solemn or simple, are to be publicly announced in the parochial church of each candidate (canon 998, § 1). But the publication is to be made on a feast day of precept in church during the solemnities of Masses, or on another day and hour when a greater attendance of the people is had in church (canon 998, § 2); but the Ordinary, according to his prudence, can both dispense from this publication for a just cause, and command that it be performed also in other churches, and substitute for the publication a public posting at the doors of the church for several days, among which at least one feast day is comprehended (canon 998, § 3). Now the parochial church is the parochial church of the parish in which the candidate has domicile or quasi-domicile, or, if he is a vagabond, actually stays. If someone has several proper parishes, publication is to be made in several parochial churches.

2. If within six months the candidate has not been promoted, the publication is to be repeated, unless something else seems right to the Ordinary (canon 998, § 2).

3. All the faithful are bound by obligation to reveal to the Ordinary or pastor before sacred ordination impediments to sacred Orders, if they know any (canon 999).

4. To the pastor who performs the publication, and also to another if this seems expedient, the Ordinary is to entrust the task of diligently inquiring from trustworthy persons concerning the morals and life of the ordinands, and of transmitting to the Curia testimonial letters referring to the investigation itself and the publication. The same Ordinary should not omit to make other inquiries, even private ones, if he has judged this necessary or opportune (canon 1000).

VI. Spiritual exercises. 1. Those who are to be promoted to first tonsure and minor Orders are to spend at least three entire days in spiritual exercises; but those who are to be promoted to sacred Orders, at least six entire days. But if some within a half-year are to be promoted to several major Orders, the Ordinary can reduce the time of exercises for ordination to the Diaconate, yet not below three entire days (canon 1001, § 1). If some receive major Orders at a short interval, spiritual exercises for six entire days are always to be set before the sacred Order which is first to be conferred; before the other Orders, at least one day, if this can be done.¹

2. If, after the exercises have been completed, sacred ordination is deferred beyond a half-year for any cause, the exercises are to be repeated; otherwise the Ordinary is to judge whether they are to be repeated or not (canon 1001, § 2). Ordinary is understood as the Ordinary of the place, and, if it is a question of an exempt clerical religious institute, the major Superior (canon 198).

3. Religious should perform these spiritual exercises in their own house or in another according to the prudent judgment of the Superior; seculars, however, in the Seminary or in another pious or religious house designated by the Bishop (canon 1001, § 3).

4. The Bishop is to be made certain of the spiritual exercises performed by testimony of the Superior of the house in which they were performed; or, if it is a question of religious, by attestation of the major Superior (canon 1001, § 4).

¹ Sacred Congregation for the Discipline of the Sacraments, April 27, 1928 (A.A.S. 1928, p. 359).

After the Examination and Proclamation.—(a) If it is certain that there is an impediment, the procedure will be that given in 2820 a; (b) if it is doubtful whether there is a diriment impediment, the matter should be investigated more fully, but without defamation of the parties, and if the doubt remains, the question should be submitted to the Ordinary (see above, 2805 b); (c) if no impediment, certain or doubtful, has been discovered, the pastor should approve the parties for marriage.

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

“Those to be promoted to minor orders are to have a good testimonial from the parish priest and from the master of the school in which they are educated. But those who are to be assumed to each of the major orders are to approach the bishop one month before ordination; he is to commission the parish priest, or another whom he judges more expedient, diligently to inquire from trustworthy persons concerning the birth, age, morals, and life of the ordinands themselves, after the names and desire of those who wish to be promoted have been publicly proposed in the church; and he is to transmit as soon as possible to the bishop himself testimonial letters containing the fact that this inquiry was made.” Council of Trent, Session 23, chapter 5, On Reformation.

1149. 1° On ordination through the several grades⁴. (a) According to the sacred canons, the one to be ordained must not receive a superior order with an inferior order passed over, or he cannot be ordained by leap: "Orders are to be conferred by grades in such wise that ordinations by leap are altogether prohibited."⁵ For it is altogether fitting that no one ascend to higher things unless first he has been exercised in lower things. Although tonsure is not an order, nevertheless it is permitted to no one to receive orders unless first he has been initiated by first tonsure, because this is the preamble and preparation for orders.

⁴ Decretal., lib. V, tit. XXIV, cap. unic.; Codex, c. 977; Canonists on this title; Icard, II, n. 325-326; Gasparri, n. 495-499.

⁵ Codex, c. 977.

(b) Yet orders received by leap are valid, except perhaps the episcopate. For the several orders are complete in themselves, and produce their effects independently of the others; indeed the presbyterate eminently contains in itself and confers all the faculties and graces conferred in the diaconate, subdiaconate, and minor orders. - It was said except the episcopate, about which there is controversy among theologians; some contend that the episcopate is not an order distinct from the presbyterate, but only its complement, and therefore is not validly received unless the presbyterate has first been received; but others hold that the episcopate is a distinct order, in which the sacerdotal order is eminently contained, and that it is established from ancient documents that sometimes this order was conferred while the other orders were passed over. In practice, however, every order passed over must be conferred.

(c) A Bishop gravely sins knowingly conferring a superior order while an inferior one has been passed over. A cleric knowingly promoted by leap not only sins gravely, but is prohibited from ministering in the order irregularly received and from ascending to a higher one. (Codex, c. 2374.)

1150. 2° On interstices. According to Trent¹, interstices between the various orders must be observed, so that "those promoted may exercise themselves in the orders received, according to the prescription of the Bishop,"² and, while they ascend from grade to grade, merit of life and greater doctrine may increase in them with age. "The interstices between first tonsure and the ostiariate, or between the several minor orders, are entrusted to the prudent judgment of the Bishop; but the acolyte is not to be promoted to the subdiaconate, the subdeacon to the diaconate, the deacon to the presbyterate, before the acolyte has spent at least one year, the subdeacon and deacon at least three months, each in his own order, unless the necessity or utility of the Church, in the judgment of the Bishop, requires otherwise.

¹ Trident., sess. XXIII, cap. 11, 13, 14, de Reformat.

² Codex, c. 978, § 1.

"Never, however, unless by peculiar license of the Roman Pontiff, are minor orders to be conferred with the subdiaconate, or two sacred orders on one and the same day, any contrary custom being reprobated; indeed neither is it permitted to confer first tonsure together with any one of the minor orders, nor all minor orders at the same time."³

³ Codex, c. 978, § 2, 3.

1151. 3° On the time and place of ordination. (A) On the time: "Episcopal consecration must be conferred within the solemnities of Masses, on the Lord's day or on the natal day of the Apostles. Ordinations in sacred orders are to be celebrated within the solemnities of Masses on the Saturdays of the Four Times, on the Saturday before Passion Sunday, and on Holy Saturday. Nevertheless, if a grave cause intervenes, the Bishop can have them also on any Lord's day or feast of precept. First tonsure can be conferred on any day and hour; minor orders on individual Lord's days and double feasts, yet in the morning."¹

¹ Codex, c. 1006.

1152. (B) On the place of ordination: (a) "A Bishop outside his own territory, without the license of the Ordinary, cannot confer Orders in the conferral of which pontificals are exercised,"² saving nevertheless the privilege of Cardinals who have the faculty "of performing pontificals with throne and baldachin in all churches outside the City, the Ordinary having been forewarned, if the church is cathedral."³

² Codex, c. 1008.

³ Codex, c. 239, 15°.

1153. (b) "General ordinations are to be celebrated publicly in the Cathedral church, with the canons of the church having been called and present; but if in another place of the diocese, the clergy of the place being present, the more worthy church, as far as can be done, is to be approached. However, the Bishop is not prohibited, when a just cause persuades, from having particular ordinations also in other churches and likewise in the oratory of the episcopal house or of the Seminary or of a religious house. First tonsure and minor orders can be conferred also in private oratories."⁴

⁴ Codex, c. 1009.

1154. 4° On the previous examination. (a) Anyone to be promoted, whether secular or religious, must undergo a previous and diligent examination concerning the very order to be received. (b) One to be promoted to sacred orders is to be examined also in other tractations of sacred theology designated by the Bishop. (c) Regularly, the local Ordinary who ordains by his own right or gives dimissorial letters receives this examination. (d) The names of those to be promoted to the several sacred orders are to be publicly announced in the parochial church of each candidate, and indeed on a feast day of precept during the solemnities of Masses or on another day and hour at which a greater frequency of people is had in the church. (e) All the faithful are held by the obligation of revealing to the Ordinary or pastor before the sacred ordination any impediments to sacred orders, if they know any. (f) But the Ordinary can prescribe other inquiries, according to his prudence and conscience¹.

¹ Codex, can. 996-1000.

1155. Corollary. From this it follows that a Bishop is held to repel the unworthy from sacred orders. So that he may be able to do this more efficaciously, the Codex permits the Bishop (or religious Superior) "to forbid his clerics, for any cause whatever, even an occult one, even extrajudicially, ascent to orders, saving the right of recourse..."²

² Codex, c. 970.

Art. II. On The Subject of Ordination.

— Order of speaking. Besides timely notice to be given to the bishop concerning one's purpose of receiving orders (c. 992), those to be promoted must bring testimonial letters; and the Code besides prescribes concerning them an examination, banns, investigation by the Ordinary, and spiritual exercises. A few things concerning each.

— I. Testimonial letters. 1. Seculars and religious who in ordination are governed by the law of the former, cc. 993, 994, are ordered to bring:

testimony of the last ordination, or, if it is a question of first tonsure, of baptism and confirmation received;

testimony concerning the studies completed which are required by canon 976 for the individual orders;

testimony of the rector of the seminary, or of the priest to whom the candidate outside the seminary had been commended, concerning his good morals;

testimonial letters of the Ordinary of the place in which, after puberty, the one to be promoted has stayed for a quarter as a soldier, or for a semester as a cleric or simple layman. And the ordaining bishop, according to his prudence, can require testimonial letters also on account of a briefer time of stay and on account of time which preceded puberty. Testimonial letters make faith that no canonical impediment has been contracted by the candidate. If the Ordinary of the place has known the candidate too little to be able to make this attestation, or if the one to be promoted himself has wandered through so many dioceses that it becomes impossible or too difficult to obtain all the dismissorial letters, let the Ordinary provide at least by a supplementary oath to be furnished by the one to be promoted. If after the letters have been obtained and before ordination the one to be promoted has again stayed in the same territory for three or six months (according to the case), new testimonial letters of the Ordinary of the place are necessary;

testimonials of the major religious Superior, if the one to be promoted is ascribed to some religion.

Testimonial letters are to be given for receiving orders (Noldin, III, 471).

The time of stay is understood as morally continuous; for, as is made manifest from can. 994, §3, it is a question of someone who has remained in the same territory for that time; and the response of the Sacred Congregation of the Council, June 25, 1904 (Periodica, II, 118), agrees.

The ordaining bishop who can require testimonial letters more severely is both he by whose authority the ordinations are done, that is, regularly the Ordinary of the place, and the ordaining bishop himself, who has the right and office of driving away suspicion from his ordinand; but when it is a question of the oath by which the letters are to be supplied, that is permitted to the prudence of the Ordinary of the place alone.

By these dispositions the former law is moderated somewhat, insofar as letters for the time before puberty are not regularly to be required; and the Ordinary of the place has a remedy for supplying the letters.

2. Religious who are not governed by the law of seculars must bring dismissorial letters of the religious Superior, by which he makes faith not only concerning the quality and domicile of the one to be ordained, but also concerning studies and other requisites.

After dismissorial letters have been received, the bishop does not need other testimonials (c. 995).

But before the novitiate, testimonial letters had to be obtained from the Ordinary of origin and of each place in which, after the fourteenth year of age had been completed, the aspirants had stayed beyond a morally continuous year, besides the sworn testimonial letters of the rector of the seminary or college, after hearing the Ordinary of the place, or of the major Superior of the religion in whose postulancy or novitiate they had been.

Therefore by this sign religious who are governed by proper law are distinguished from those who are subject to the law of seculars, because the former receive dismissorial letters from their own Superiors.

From the indult by which not a few other non-exempt religious Superiors are permitted to give dismissorial letters, they are tacitly relieved from the burden of bringing other testimonials.

— II. Concerning the examination, what was said above, n. 693. But it can be asked to whom it belongs to examine religious who have the privilege that they can be sent by their Superiors to any bishop whatever. And we think that the right of examination remains in the bishop who, unless there were a privilege, would ordain them by his own right. But the privilege of exemption from episcopal examination follows such a privilege rather consistently. Yet to the ordaining bishop there remains the faculty of requiring an examination, which c. 991 also attributes to him who ordains another's subject.

— III. On banns. The names of those to be promoted to the individual sacred orders, except religious of perpetual vows, are to be publicly announced in the parochial church of each candidate, on a feast day of precept, during the solemnities of Masses, or on another day and hour at which a greater attendance of the people is had in church (c. 998, §§1, 2).

It is permitted to the Ordinary, for a just cause, both to dispense from that publication, and to command that it be made also in other churches, or to substitute for it public affixing at the doors of the church for several days, in which at least one feast day is included (c. 998, §1).

After six months have elapsed without the ordination having been performed, the publication is to be repeated, unless it seems otherwise to the Ordinary (c. 998, §3).

Moreover "the faithful are held by the obligation of revealing to the Ordinary or pastor before sacred ordination impediments to sacred orders, if they know any" (c. 999).

Publications, therefore, are to be made before the individual sacred orders. A parish becomes one's own through domicile or quasi-domicile. From the analogy of banns of marriage we shall say that the same must be made in several parishes for him who has several proper parishes. The proper parish of transients is the parish where they are staying.

The obligation of reporting impediments is of natural law, which is recalled and confirmed by the positive canon. General norms concerning prescribed denunciation are to be applied. Cf. t. II.

— IV. On the investigation of the Ordinary. The Ordinary must make useful inquiries; and especially must commit to the pastor who carries out the publications, or even to another, that he diligently inquire concerning the morals and life of those to be ordained, and transmit testimonial letters concerning the investigation and publication to the curia (c. 1000).

In the ordination itself, however, the archdeacon can answer that those are worthy whom he has not known to be unworthy (cf. c. un. De scrutinio in ordine faciendo [I, 12]).

— V. On spiritual exercises. On all, even religious, there are imposed by c. 1001, before first tonsure and minor orders, spiritual exercises for at least three full days; before sacred orders, for at least six full days. If some are to be promoted to several sacred orders within a semester, the Ordinary can reduce the time for ordination to the diaconate, but not below three days.

Longer exercises are urged more before subdiaconate and priesthood, because subdiaconate imposes on seculars the obligation of chaste celibacy, while priesthood imposes graver offices besides the practically indispensable obligation of perfect chastity. Yet the matter is to be taken reasonably. Therefore, if use is made of a privilege permitting three sacred orders to be received in one moral series, it will suffice to make the exercises once, especially if they are then prolonged to eight or ten days. But as often as a reasonable interval permits it, at least three days of exercises are to be placed before the individual sacred orders.

The exercises must be repeated if, after they have been completed, ordination has been delayed beyond six months; if the delay has been less, let the Ordinary judge concerning the opportuneness of repeating the exercises.

Religious are to make these exercises in their own house or in another prudently chosen by the Superior; seculars, however, in the seminary, or in another pious or religious house designated by the bishop.

The Ordinary to whom various things to be defined are committed in c. 1001 is the Ordinary of the place and, for exempt religious, the major Superior. The Superior will also have to attest in his letters that the religious has completed the exercises.

The preceding pontifical law imposed spiritual exercises (and indeed for ten days) before the individual major orders only on secular clerics who were ordained in the City.

740. Special dispositions of canon law concerning the manner of proceeding to ordinations.

A. As to the examination to be instituted concerning the qualities and endowments, or concerning the suitability of the one to be ordained, according to the mind of can. 973:

a) as to good morals, he must bring the testimony of his superior or of the priest to whom he has been commended (can. 993).

b) as to due knowledge, anyone to be promoted, whether secular or religious, must undergo a prior and diligent examination concerning the very order to be received; those to be promoted to sacred orders should also be tested in other treatises of sacred theology, according to the manner and matter to be determined by the bishop who ordains by his own right or gives dimissorial letters; nevertheless he can commit this to another bishop who is to ordain, if the latter is willing to take up that burden (can. 996-997).

But the other bishop ordaining, although he can, nevertheless is not bound to acquiesce in dimissorial letters by which it is asserted that the candidate has been examined and found suitable; but if according to his conscience he judges that the candidate is not suitable, let him not promote him (can. 997, § 2).

B. As to the publications to be made for investigating the morals of the one to be ordained and impediments to orders, can. 998 has force:

"§ 1. The names of those to be promoted to each sacred order, except religious from perpetual vows whether solemn or simple, are to be publicly announced in the parish church of each candidate; but the Ordinary, according to his prudence, can both dispense from this publication for a just cause, and prescribe that it also be carried out in other churches, and substitute for the publication a public posting at the doors of the church for some days, among which at least one feast day is included.

"§ 2. The publication is to be made on a feast day of precept in church during the solemnities of Masses, or on another day and hour at which a greater attendance of the people is had in church.

"§ 3. If within six months the candidate has not been promoted, the publication is to be repeated, unless it seems otherwise to the Ordinary."

Let it be noted: a) "All the faithful are held by the obligation of revealing to the Ordinary or pastor before sacred ordination impediments to sacred orders, if they know any" (can. 999).

b) "The Ordinary is to commit to the pastor who carries out the publication, and also to others, if this seems expedient, that he diligently inquire from trustworthy persons concerning the morals and life of those to be ordained, and transmit to the Curia testimonial letters reporting the investigation itself and the publication." And "the Ordinary should not omit to make other investigations, even private ones, if he has judged this necessary or opportune" (can. 1000).

C. As to gradation, can. 977 lays down:

"Orders are to be conferred by degrees, so that ordination by a leap is altogether prohibited," concerning which see n. 732, 2.

D. As to interstices, let can. 978 be noted:

"§ 1. In ordinations the interstices of times are to be observed, in which those promoted exercise themselves in the orders received, according to the prescription of the bishop." Nevertheless this exercise is not a rigorously binding precept.

"§ 2. The interstices between first tonsure and ostiary-ship, or between the individual minor orders, are committed to the prudent judgment of the bishop; but let an acolyte not be promoted to the subdiaconate, a subdeacon to the diaconate, a deacon to the presbyterate, before the acolyte has spent at least one year, and the subdeacon and deacon at least three months each, in his own order, unless the necessity or utility of the Church, in the judgment of the bishop, demands otherwise."

"§ 3. Never, however, except by peculiar permission of the Roman Pontiff, let minor orders be conferred with the subdiaconate, or two sacred orders on one and the same day, any contrary custom being reprobated; - indeed neither is it licit to confer first tonsure together with any one of the minor orders, nor all minor orders together," although a contrary custom is not reprobated.

E. As to the spiritual exercises to be premised to ordination, let can. 1001 be heard:

"§ 1. Those who are to be promoted to first tonsure and minor orders are to devote themselves to spiritual exercises for at least three whole days; but those to be promoted to sacred orders, at least for six whole days; but if any are to be promoted to several major orders within a semester, the Ordinary can reduce the time for ordination to the diaconate, but not beyond three whole days."

"§ 2. If, after the exercises have been completed, sacred ordination is deferred for any reason beyond a semester, the exercises are to be repeated; otherwise let the Ordinary judge whether they are to be repeated or not."

"§ 3. Religious are to carry out these spiritual exercises in their own house or in another according to the prudent judgment of the superior; but seculars in the Seminary, or in another pious or religious house designated by the bishop."

F. As to the testimonies to be brought to the bishop:

I. Seculars to be promoted, or religious who, as regards ordination, are ruled by the law of seculars, are to bring:

1. Testimony of the last ordination, or, if it is a question of first tonsure, of received Baptism and Confirmation.

2. Testimony concerning completed studies required for individual orders, according to the norm of can. 976 (n. 739, 3).

3. Testimony of the rector of the Seminary, or of the priest to whom the candidate was commended outside the Seminary, concerning the good morals of the same candidate.

4. Testimonial letters of the Ordinary of the place in which the one to be promoted has stayed for so much time that he could have contracted a canonical impediment there (i.e., from can. 994, three months for soldiers, for others six months after puberty, which can be understood as morally continuous stay).

5. Testimonial letters of the religious major superior, if the one to be promoted has been enrolled in some religion (can. 993).

6. Moreover, according to can. 1001, § 4, testimony concerning the completed spiritual exercises from the superior of the house in which they were carried out; or from the major superior, if it is a question of religious.

II. Religious who are ruled by their own law, namely, professed with perpetual vows, must bring dimissorial letters of the religious superior, by which he must testify not only that the one to be promoted has emitted religious profession and is of the family of the religious house subject to him, but also concerning completed studies and concerning the other things required by law, as has just been said; after these letters have been received, the bishop does not need other testimonial letters (can. 995).

Let it be noted from can. 994: a) The bishop ordaining, according to his prudence, can require testimonial letters even because of a shorter time of residence, and because of time which preceded puberty.

b) If the Ordinary does not know the one to be promoted sufficiently to be able to testify that he has contracted no impediment in his territory, or if the one to be promoted has wandered through so many dioceses that it becomes impossible or too difficult to seek all testimonial letters, let the Ordinary provide at least through a supplementary oath to be furnished by the one to be promoted.

c) If, after the letters have been obtained and before ordination, the one to be promoted again has stayed in the same territory for the aforesaid space of time (three or six months), new testimonial letters of the Ordinary of the place are necessary.

G. Special instructions were most recently given by the S. C. of the Sacraments and by the S. Congregation of Religious.

I. For clerics. In order that, with greater prudence and certainty, those who seem truly called, tend to orders with full liberty, and are worthy, may be selected, while the others are left aside, the S. C. of the Sacraments, Dec. 27, 1930, gave an instruction concerning the scrutiny of those to be ordained to be instituted. It hands down general norms concerning inquiries, all of which nevertheless are not to be made in individual cases, provided those things concerning morals have been investigated which are required so that one may proceed safely to order.

1. Before first tonsure and minor orders a scrutiny must be made:

a) The candidate, at least two months before, must hand to the moderator of the seminary an autograph and signed petition, by which he signifies that he freely and of spontaneous will requests first tonsure and minor orders.

b) The declaration of the candidate, with attestation concerning Baptism and Confirmation received, is to be transmitted by the moderator of the seminary, together with his own personal information concerning the suitability of the candidate, to the bishop; the bishop remits it to the said moderator or to another, with the mandate of inquiring.

c) He is to inquire most diligently from the prefects, from the teachers, both separately and gathered together, or also from the deputies for the discipline of the seminary if they are informed about the person, concerning the qualities and morals of the candidate, and he is to remit to the bishop the information collected together with his own judgment.

d) The bishop also will command the pastor of the students to inquire concerning the morals of the candidate, concerning the reputation of the parents and the condition of the family property, concerning an abnormal inclination which perhaps the candidate has drawn from his parents, and especially whether the parents are impelling him to the priesthood or fear loss in case ordination is postponed. But if this is prudently suspected, let the bishop admonish them concerning the excommunication of can. 2352.

Question 12. What is established concerning the examination previous to ordination to be undergone?

Resp. § 1. Every one to be promoted, whether secular or religious, must undergo a previous and diligent examination concerning the very order to be received.

§ 2. But those to be promoted to sacred orders are to make trial in other treatises also of sacred theology.

§ 3. It belongs to the Bishops to establish by what method, before which examiners, and in which treatises of sacred theology those to be promoted must make trial (Can. 996).

§ 1. This examination, whether for secular clerics or for religious, is received by the Ordinary of the place who ordains by his own right or gives dimissorial letters; who nevertheless can also, from a just cause, commit it to the Bishop about to ordain, who is willing to take up that burden.

§ 2. The Bishop ordaining another's subject, whether secular or religious, with legitimate dimissorial letters by which it is asserted that the candidate was examined according to the norm of § 1 and found suitable, can acquiesce in this attestation, but is not held to do so; and if according to his conscience he judges that the candidate is not suitable, let him not promote him (Can. 997).¹

¹ Cf. Addenda, p. 1090, n. 16.