CODE OF CANON
LAW OF THE IMPERIAL ROMAN CHURCH
The Code of Canon Law (CJCP) of the Imperial Roman Church is a compilation of the primary laws governing the infrastructure, protocol, and discipline of this Autocephalous Church.The 2022 Canons contain modifications contained in APS 3-10, ASP 1 and most of ASP 2. However, not all additions to particular law promulgated through ASP (Acta Status Pontificalis) result in an amendment, addition, or deletion from the body of Canon Law.
bene: The primary official and legal names of the Church are the
Imperial Roman Church,
The Gallo-Russo-Byzantine Catholicate, The Anglican Patriarchate (of Rome), the Stato Pontificio Imperiale di Roma-Rutenia (also as the Pontifical State or Pontifical Roman State), the Apostolic See of Saints Mark and Stephen,
and the Anglican Rite Roman Catholic Church.
1. This Code of Canon Law applies only to
Imperial Roman Church, as well as its primary entities of
the Gallo-Russo-Byzantine Catholicate, the Anglican
(of Rome), the Stato Pontificio Imperiale di Roma-Rutenia (also known
as the Stato Pontificio, the Stato Pontificio Romano,
the Pontifical Roman State, the Pontifical States, or the
Pontifical Imperial State),
and the Anglican Patriarchate of Rome, and all
additional Suffragan Sees and entities.
Sec. 1. The Imperial Roman Church (hereafter also referred to as the IRC or the Apostolic See) is an autonomous, independent, sovereign, autocephalous Church of Roman-Syrian-Byzantine origins, of the Gallo-Russo-Byzantine, Anglican, and Gallican Rites in spiritual unity with the fullness of both Orthodox and Catholic tradition. The Apostolic See of Saints Mark and Stephen follows also as the successor to the Anglican Diocese of the Southwest, founded in 1978, and also as Romano-Florentine successor to Pope St. Leo X and temporal successor of St. Peter the Apostle.
Sec. 2. The Apostolic See, under the leadership of the Papa-Catholicos of Rome-Ruthenia, Prince of the Romans and Grand Duke of Ruthenia, also known as the Florentine Archfather or Florentine-Roman Papa, is the sole owner and leader of the Imperial Roman Church as Pontifex Maximus (Supreme Pontiff) thereof.
Sec. 3. The Apostolic See, the Apostolic See of Saints Mark and Stephen, the See of Saint Stephen, Gallo-Russo-Byzantine Catholicate, Anglican Patriarchate (of Rome), and the Stephenian Patriarchate are all acceptable names for the Apostolic See. The Gallo-Russo-Byzantine Catholicate is the principal jurisdiction of the Supreme Pontiff.
Sec. 4. The territories for which the Apostolic See maintains either titular sovereignty or titular sovereign overlordship as a government in exile of the Christian Roman Empire are known as the Stato Pontificio Imperiale di Roma-Rutenia (also known as the Stato Pontificio, the Stato Pontificio Romano, the Pontifical Roman State, the Pontifical States, or the Pontifical Imperial State), the rightful ecclesiastical heir to the Roman Empire. The Stato Pontificio Imperiale, or any variant name thereof, refers both to the traditional territories of the Patrimony of St. Peter within Italy, as well as the further Imperial territories, those being the Ecclesiastical Kingdom of Etruria in the Holy Roman Empire, the Principality of Florence, the Pontifical and Imperial Kingdom of Italy, the Pontifical Kingdom of Ruthenia, the County of Valais, the County of Sainte Animie, the Prince-Archbishopric and Electorate of Würzburg, the Prince-Archbishopric and Electorate of Mainz, the Prince-Archbishopric and Electorate of Trier, the Prince-Archbishopric and Electorate of Cologne, the Grand Duchy of Frankfurt, the Principality of Santa Croce, and the various Legations, including Sicily and Naples (as Naples) and Britain (as Walsingham), as well as in the New World (as the Floridas).
Can. 3. The Code of Particular Canon Law here presented, constitutes the totality of the Code of Canon Law of this autocephalous Church, and said Church is subject to no other ecclesiastical jurisdiction. As Catholicos, he remains the universal authority for this autocephalous church and all matters within and without pertaining or relating to it, speaking with the equivalent voice and papal authority, equal to the Bishop of Rome and the various eastern autocephalous Patriarchs.
Sec. 1. The Imperial Roman Church consists of the clergy and congregations of the faithful duly admitted to membership, within a diocese subject to its authority. It also consists of all Bishops and their jurisdictions that are recognised by and in communion with the Apostolic See of Saints Mark and Stephen.
Sec. 2. All regular clergy must be assigned to a diocese or archdiocese, or to the Apostolic See.
Sec. 3. All of the laity must be assigned to a parish or organization equivalent in nature and intent to a parish, such as a Chaplaincy, as approved by the Ordinary.
Sec. 4. The Imperial Roman Church constitutes a unique ethno-religious identity of Latino, Teutonic, Slavic, and Byzantine origin. The members of that ethno-religious identity include as well all those who are members of the Imperial Roman Church, regardless of origin.
Ecclesiastical Authority of the Church
5. The Ecclesiastical
Authority of the Imperial Roman Church and the
See is the Papa-Catholicos as Florentine Archfather, Prince of the
Romans, Grand Duke and titular King of Ruthenia,
Coadjutor of Rome, Legate of Christ, Supreme Pontiff,
Gallo-Russo-Byzantine Catholicos, Florentine-Roman Papa,
Florentine-Roman Holy Father,
Anglo-Roman Metropolitan of Aquileia, Anglo-Roman Primate of Italy, and
Roman Caesar Augustus, Emperor, Archprince, and Bishop of St.
Stephen. The Archfather further holds the styles of Elector
and titular Prince-Archbishop of Würzburg, which same may also be
authorised for use by a cleric of the Pontifical Court. The Apostolic
in perpetuity its autocephalous authority and independent right to
elect its own Bishops, as granted by special privilege and
Sec. 1. If an Archbishop Coadjutor of the Apostolic See, known as the Coadjutor of St. Stephen, be elected, the Papa-Catholicos may cede to him for his use both the title of Cardinal Deacon of Santa Maria Antiqua and the Archbishopric of Leontopoli (but only as Vicar) during the term of his office. Said Archbishopric, however, remains part of the ecclesiastical patrimony of the Archfather. Also, if the Coadjutor is not a bishop, then the title of Leontopoli is not ceded, and if he is not a deacon, then the cardinalatial title is not ceded.
Sec. 2. The Papa-Catholicos as Supreme Pontiff is the sole and supreme authority of the Imperial Roman Church.
Can. 6. The Supreme Pontiff shall be chosen in accordance with the rules established by the Code of Canon Law, to be promulgated by the Patriarchal Curia, provided that no one shall be elected without the assent of a majority of the Pontifical Electors voting according to such rules. The office is semi-hereditary, semi-elective, as outlined in the Pontifical Bulla Aulae Patriarchalis and other pontifical decrees.
Sec. 1. Electors, appointed by the Papa-Catholicos, must take the appointed oath, in which they promise, on penalty of excommunication, to follow the precise regulations and customs pertaining to the election and coronation of the Supreme Pontiff.
Sec. 2. The Supreme Pontiff and Papa is required to take the specified oath.
Sec. 1. No man may be chosen as the Papa-Catholicos who is not consecrated (or who shall not be consecrated after election, if he be not yet a Bishop) in true and valid Apostolic Succession that is both Roman and Eastern.
Sec. 2. If the Papa-Catholicos-Elect is not a Bishop at the time of his election, then the provisions of the Pontifical Bulla Aulae Patriarchalis apply regarding episcopal authority.
Sec. 3. If the Papa-Catholicos-Elect is a Bishop at the time of his election, then he enjoys the episcopal privileges of the position immediately upon election, even before his enthronement, provided he has taken the required oath. However, if the incumbent Archfather is living, then the Papa-Catholicos-Elect enjoys all the privileges of the rank, but does not exercise any jurisdictional authority until the incumbent Papa-Catholicos formally retires. At such time of retirement, the outgoing Papa-Catholicos enjoys the entirety of the privileges of the rank for life.
Sec. 4. If the Papa-Catholicos-Elect is not yet a Bishop at the time of his election, he is not entitled to the rights and privileges of episcopal office until such time as he is consecrated. However, if the Papa-Catholicos is no longer living at the time of election, the Papa-Catholicos-Elect immediately assumes the jurisdictional authority of the Church upon his election, deferring all episcopal duties to a Bishop or Bishop(s) of the Curia until such time as he himself is consecrated a Bishop.
Sec. 5. No man shall be chosen Papa-Catholicos who does not acknowledge the Coadjutor of Rome as true and valid temporal successor of St. Peter, Prince of the Apostles.
Sec. 6. Pontifical Electors, who have the duty of electing the Papa-Catholicos and, should there be one, the Coadjutor of the Apostolic See, shall be Bishops and Prelates with ordination to the grade of Porter through Priest, within the jurisdiction of the Apostolic See named as Electors by the Papa-Catholicos.
Sec. 7. Only clergy holding office within the Patriarchal Curia or the Pontifical Court may serve as Electors.
Sec. 8. There is no minimum or maximum number of Electors that may be appointed. Each new Papa-Catholicos must appoint a new set of Electors, which may include any or all of the previous Electors at his discretion. The members of the Florentine-Roman Sacred College of Cardinals, as well as the Electors of Mainz, Trier, Cologne, and Würzburg, however, are always among the Pontifical Electors by right. The Electors of Mainz, Trier, and Cologne hold the imperial dignities of Arch-Chancellor of Germany (and of the Apostolic See), Arch-Chancellor of Gaul, and Arch-Chancellor of Italy respectively.
Sec. 1. During any vacancy in the Pontificate, the Ecclesiastical Authority is the Governor-General, who is the Elector of Trier and Arch-Chancellor of Gaul. If that office is vacant, the authority is the Arch-Chancellor of the Apostolic See, who is the Elector of Mainz and Arch-Chancellor of Germany. If that office is vacant, then it is the Patriarchal Curia, headed by the First Archdeacon, except that an Auxiliary Bishop of the Apostolic See, or an Episcopal Visitor from a Suffragan See to the Apostolic See, and who has been selected by the Patriarchal Curia, will provide the pastoral and liturgical duties of a Bishop during the vacancy if the First Archdeacon is not a bishop. If the office of First Archdeacon is vacant, then the leadership passes through the Curial offices in order of rank.
Sec. 2. Said Episcopal Visitor referenced in Sec. 1 of this canon shall not, by virtue of his invitation to act as Visitor, succeed to any non-pastoral or non-liturgical duty, power or authority normally exercised by the Papa-Catholicos. These authorities are vested in the Governor-General, Arch-Chancellor of the Apostolic See, or Curia as detailed in Sec. 1.
Sec. 1. If a Coadjutor has been named for the Apostolic See, then the Coadjutor shall automatically succeed to the office of Supreme Pontiff, should that office become vacant and he be not impeded by provisions of Canon Law. His succession must be confirmed by the Pontifical Electors, who shall not fail to issue such a confirmation provided there be not a canonical impediment as outlined in the Code of Canon Law.
Sec. 2. If a Coadjutor of the Apostolic See is to be elected, it must be in accordance with the procedures set forth in the Code of Canon Law.
Sec. 3. A Coadjutor must further qualify for his office under Canon 7. That is, in order to be eligible for election as the Coadjutor of the Apostolic See, a cleric must be also canonically eligible for election as Papa-Catholicos. He must, upon becoming Coadjutor, follow the Gallo-Russo-Byzantine Rite or the Anglican-Byzantine Rite, those being the principle Rites of the Papa-Catholicos.
Sec. 4. The Coadjutor of the Apostolic See has the style of an Archbishop and all rights thereof, including the pallium, regardless of liturgical Rite, provided that he is already a bishop or else is consecrated as a bishop after his election. If the title of Cardinal Deacon of Santa Maria Antiqua is ceded to him for his use, if he is ordained at least as a deacon, then he holds the style of a Cardinal; and likewise if he is appointed to another Cardinalatial title; and in which case he is styled as the Cardinal Coadjutor of the Apostolic See. The Coadjutor, however, need only be a tonsured cleric, due to the succession law of the Apostolic See of Saints Stephen and Mark and the Pontifical Imperial State. A Coadjutor must be at least 18 years of age. However, it is possible to designate an heir apparent according to the succession law; and if such an heir of the Papa-Catholicos exists, then, if a Coadjutor is designated, it must be that heir apparent who is chosen.
Sec. 5. The Governor-General of the Stato Pontificio Imperiale, when such office is appointed, holds the style and dignity of Elector and titular Prince-Archbishop of Trier in the Holy Roman Empire, with all rights and privileges of that office, and shall be responsibly for the oversight of the temporal patrimony of Saints Peter and Stephen. The office of Governor-General and Elector of Trier are linked together, and thus to hold one is to hold both.
Sec. 6. The Governor-General shall, immediately upon appointment by the Papa-Catholicos, be consecrated bishop according to an approved Rite, and invested with the pallium if he is not already a bishop. He shall then be invested as Prince Archbishop of Trier and Governor-General of the Stato Pontificio Imperiale. The Governor-General is further the operational head of the Curia (where the First Archdeacon is the administrative head) and, by extension, the Imperial Roman Church. His jurisdiction, symbolized by the mozzetta, worn over the mantelletta, is an extension of that of the Papa-Catholicos. While the Prince Archbishop may retire, it is considered a position for life. If he does, however, retire, then he retains the privileges of office except for the mozzetta (unless otherwise entitled to it), and uses the style of Prince Archbishop Emeritus.
Sec. 7. The Arch-Chancellor of the Apostolic See, when appointed, holds the style and dignity of Elector and titular Prince-Archbishop of Mainz in the Holy Roman Empire, enjoys the same rights and privileges as the Governor-General. He shall have the duty of overseeing the administrative work of the Apostolic See. While the Prince Archbishop may retire, it is considered a position for life. If he does, however, retire, then he retains the privileges of office except for the (unless otherwise entitled to it), and uses the style of Prince Archbishop Emeritus. The office of Arch-Chancellor and Elector of Mainz are linked together, and thus to hold one is to hold both. It is, however, permitted that a cleric be appointed as Elector, even if not yet consecrated a bishop. In such a case, he holds the same privileges of the Prince-Archbishop, except for the pallium and other items as may be specified in decretals, and does not enjoy the privilege or right to exercise specifically episcopal authority.
The Patriarchal Curia
10. The Patriarchal Curia consists
of the First Archdeacon (who is administrative head of the Curia), the
Dean and Canons of the Patriarchal Chapter (known as the Pontifical
Order of St. Stephen), the Prefects and their
specific officers, clergy named to specific offices of the Curia, and
lay officials appointed by the Papa-Catholicos according to
Law. The Dean of the Patriarchal Chapter is the senior-most cleric of
the Chapter. The
Office of Vicar-General of the Apostolic See is held by a
who is appointed a titular Archbishop of the Apostolic See. The duties
of the Vicariate-General are to tend to the pastoral matters of the
Apostolic See, as well as to provide pastoral leadership to Patriarchal
Basilicas and any diocese directly subject to the Apostolic See. The
(Pontifical) Council for the Laity is a subordinate office within the
Sec. 1. The First Archdeacon (if not a Bishop) and Deans of the Apostolic See shall enjoy the rank and privilege of Prelate Nullius with the rights and privileges thereunto appertaining.
Sec. 2. The Prefect-General serves as the prime minister over the government of the Stato Pontificio Imperiale and is appointed by the Archfather, and may be a cleric or lay official. The Prefect-General also holds the style, rank, and dignity of Senator of Florence.
Can. 11. Membership in the Curia applies only to those holding specific Curial Offices. In the case of those holding specific offices within the Prefectures, only those who are the Deputies to the Prefect, the Prefectural Vicar, and the Chancellor and Vice Chancellor(s) of the Prefecture, as well as the Judges of the Supreme Holy Office and the Auditors of the Florentine Rota (but not the Associate Auditors or Associate Judges of either Tribunal), and other officers as specifically authorized by the Papa-Catholicos shall be deemed members of the Curia.
Can. 12. The duties of the Patriarchal Curia are to assist the Papa-Catholicos in the fulfillment of the governmental aspects of his ministry, to recommend amendment as needed of portions of the Code of Canon Law to the Papa-Catholicos for his sole approval, to facilitate the election of Bishops in the Suffragan Sees, in accordance with the Canons, to carry out the duties of specific committees and offices, to adopt budgets that provide for the work of the Church, to levy assessments on Suffragan Sees, and to approve terms of affiliation of the Imperial Roman Church with other Churches or entities or governments (such terms must contain the specific right of the Apostolic See to sever the relationship by action of the Supreme Pontiff).
Can. 13. The Papa-Catholicos may appoint the officers of the Curia and appoint a replacement when a vacancy occurs in an office. The offices are defined according to Canon Law. New offices may be established by act of the Papa-Catholicos, either for a time or permanently. Offices may be suppressed by the Papa-Catholicos as needed.
Can. 14. The First Archdeacon shall administratively head the Patriarchal Curia for purposes of infrastructural organisation and shall be chief administrative adviser and assistant to the Papa-Catholicos. He shall be a cleric of any order.
Sec. 1. The First Archdeacon shall serve as the Prefect of the Pontifical Secretariat, the broad office responsible for administrative matters of the Patriarchal Curia.
Sec. 2. Should the office of First Archdeacon be vacant, the duties of the First Archdeacon are vested in the Chancellor of the Pontifical Court as outlined in law.
Can. 15. The Chancellor of the Pontifical Court (of Saint Mary of Walsingham) shall head the Chancery of the Patriarchal Curia and handle all duties appointed to that office, including but not limited to maintaining the archives and handling and certifying official documents. The Chancellor may be a Bishop, a Priest, a Deacon, or a cleric in Minor Orders.
Sec. 1. The Chancellor may be appointed to serve as Pro-Prefect of the Secretariat, unless he is a Bishop.
Sec. 2. If the Chancellor serves as head of the Secretariat, then he uses the title of Pro-Prefect, unless he is a Bishop, in which case he uses the title of Prefect.
Can. 16. The Prefects shall be prelates and in the clerical state, even in the Minor Orders or a tonsured cleric, and shall be appointed to one of the specific offices provided under Canon Law. Each such prelate who is not a Bishop shall be appointed a Canon of the Patriarchal Chapter in the Nobile Anticamera Segreta. The Prefect of Faith and Doctrine, however, must be consecrated a Bishop; and he is further named a titular Archbishop of the Apostolic See. Though part of the Patriarchal Curia, the Prefects are independent of the First Archdeacon or other offices and officers and are directly under and report directly to the Papa-Catholicos.
Can. 17. The Prefect of Faith and Doctrine shall be responsible for all matters of faith and doctrine in the Apostolic See and its Suffragan Sees. He is responsible for ensuring orthodoxy of faith and doctrine is maintained. The Council of the Clergy and the Council for the Consecrated and Religious Life exist as subordinate offices within this Prefecture. The Prefect shall serve as the Chief Judge of the Supreme Holy Office. Within the Prefecture shall be the Supreme Holy Office, which shall be the supreme ecclesiastical court of the Imperial Roman Church. Said tribunal shall be primarily a court of appeals for decisions by the Florentine Rota and the Patriarchal Penitentiary, but may also hear matters of supreme importance to the Faith and the doctrine thereof as a court of first instance. The decisions of this tribunal may be appealed only to the Supreme Pontiff as supreme authority. The Supreme Holy Office shall consist of Judges appointed by the Prefect and Associate Judges, as well as other officers as deemed necessary according to its rules of operation. Each session of the Supreme Holy Office must have presiding at least the Chief Judge or a Judge.
Sec. 1. If the office of Prefect of Faith and Doctrine is vacant, then its leadership is vested directly with the Papa-Catholicos. In this case, the leadership of the Supreme Holy Office is likewise vested directly with the Papa-Catholicos.
Can. 18. The First Archdeacon, as Prefect of the Secretariat, shall head the Secretariat, the office responsible for all matters of administration, diplomacy, inter-jurisdictional relationships, and government matters. Within the Pontifical Secretariat shall be the Church’s Diplomatic Corps to further the work of the Secretariat and of the Church as a whole in the world.
Sec. 1. Another cleric in the Curia who is not a bishop may be appointed as Pro-Prefect to assist the First Archdeacon.
Sec. 2. The organisation of the Pontifical Secretariat shall be established by policy, with the approval of the Papa-Catholicos.
Can. 19. The Patriarchal Penitentiary Major shall head the Tribunal of the Patriarchal Penitentiary. The Tribunal of the Patriarchal Penitentiary shall rank above the Florentine Rota and is headed by a Penitentiary Major, who must be a prelate in the clerical state, even in the Minor Orders or a tonsured cleric. If the Penitentiary Major is not a Bishop, he shall be appointed a Canon of the Patriarchal Chapter. The Penitentiary is responsible for maintaining lists of indulgenced acts, granting indulgences formally when so required, hearing disputes regarding penance, hearing cases for dispensations from sacramental form, and other duties as required. Such cases are heard by the Penitentiary Major or a Deputy Penitentiary Major. However, only the Penitentiary Major himself may grant dispensations. A Deputy Penitentiary Major may submit recommendations to the Penitentiary Major. Metropolitan Sees and Dioceses may maintain a similar office for the purpose of local matters of penance, but if such an office is established, it may not render decisions on dispensation from impediments and other sacramental matters.
Sec. 1. The duties of the Patriarchal Penitentiary, if the office of Penitentiary Major is vacant, may be vested directly with the Papa-Catholicos, who may either choose to convene said tribunal on an as-needed basis, or reserve its duties to himself.
Sec. 1. The Prefect of the Florentine Rota shall lead the Florentine Rota. This tribunal is the primary court of the Apostolic See and the Imperial Roman Church, responsible for hearing cases of annulment, heresy, and other internal matters. Matters brought to this tribunal usually are intended to have been heard by a Metropolitan Tribunal, but it may at its discretion hear cases as a court of first instance. The Prefect is the Chief Auditor of the Florentine Rota. Also there may be appointed Auditors of the Florentine Rota and Associate Auditor. Each session of the Tribunal must be presided over by at least the Prefect or an Auditor.
Sec. 2. The Judicial Vicar (who must be a cleric learned in civil and canon law, to be the advisor to the Papa-Catholicos in ecclesiastical legal matters), shall serve as head of the Florentine Rota in the event that a Prefect is not appointed and is himself an Auditor of the Florentine Rota ex officio. If there is a Prefect, then the Judicial Vicar is the administrative head of the Tribunal and is responsible for its operations, holding the style of Vice-Prefect.
Sec. 3. If the office of Prefect of the Florentine Rota is vacant, the duties of the Florentine Rota may be vested at the discretion of the Papa-Catholicos in the Tribunal of the Patriarchal Penitentiary. In such a case, the Penitentiary Major may either convene the Florentine Rota on an as-needed basis or else reserve the jurisdiction of that tribunal to the Penitentiary.
Can. 21. The Prefect of the Liturgy shall be responsible for ensuring liturgical practices are in accordance with the Canons, Sacred Scripture, and Sacred Tradition, for the good of the Church and all the faithful. Recommended changes to liturgy not originating with the Archfather first must be submitted to this office for review and recommendation to the Supreme Pontiff.
Sec. 1. The Prefecture of the Liturgy, while enjoying all the rights and privileges of a prefecture, is a subordinate congregation of the Prefecture of Faith and Doctrine. In the absence of an appointed Prefect of the Liturgy, the Prefecture of Faith and Doctrine shall have all the responsibilities of the Prefecture of the Liturgy.
Sec. 2. If the office of Prefect of the Liturgy is vacant, the leadership of the prefecture and/or the duties of the prefecture may be vested in the Prefecture of Faith and Doctrine.
Can. 22. The Prefect of Education shall be responsible for all matters pertaining to education in the Imperial Roman Church, including but not limited to seminaries and priestly formation.
Sec. 1. The Prefecture of Education, while enjoying all the rights and privileges of a prefecture, is a subordinate congregation of the Prefecture of Faith and Doctrine. In the absence of an appointed Prefect of Education, the Prefecture of Faith and Doctrine shall have all the responsibilities of the Prefecture of the Education.
Sec. 2. If the office of Prefect of the Education is vacant, the leadership of the prefecture and/or the duties of the prefecture may be vested in the Prefecture of Faith and Doctrine.
Can. 23. The Elemosiniere Segreto, who leads the Patriarchal Aerarium, shall be the principal financial official of the Apostolic See, with the primary responsibility of managing the charitable functions of the Church. This Prefecture, while maintaining all the rights and privileges thereof, is a subordinate congregation of the Secretariat. In the absence of an appointed Elemosiniere Segreto, then the Secretariat shall assume all responsibilities of the Aerariuam.
Can. 24. Other Prefectures and offices may be established by the Papa-Catholicos for the need of the Church and favour of the Faith, either permanently or on an ad hoc basis.
Sec. 1. Councils may be established to perform certain functions that are either advisory or legal.
Sec. 2. Commissions may be established to perform specific functions and are not advisory in nature.
Sec. 3. Committees may be established to carry out specific functions and, like commissions, are not advisory in nature. A committee differs from a commission in that it is more narrow in focus. It may pertain to a sub-function of a commission, or it may be entirely independent.
Can. 25. Other offices of the Patriarchal Curia include the Secretary of the Patriarchal Curia, the Treasurer of the Patriarchal Curia, who shall serve under the Elemosiniere Segreto and further fulfill the charitable duties of the Prefecture if no Prefect is appointed, and other officers as deemed necessary.
Can. 26. The Chancellor, Vicar-General, Judicial Vicar, the Secretary, the Treasurer, and the other offices that comprise the Curia may be priests or deacons, or men in Minor Orders.
Can. 27. The officers of the Curia rank in this order of precedence, from highest to lowest: The Prefects, in their order of office as given in Canon Law (Faith and Doctrine, Secretariat, Patriarchal Penitentiary, Florentine Rota, Liturgy, Education, and the Aerarium), the Chancellor, Deputy Chancellor(s), the Secretary, the Treasurer, and other offices in order of creation of the office, or as determined by papal authority.
Sec. 1. The Coadjutor of the Apostolic See ranks immediately after the Papa-Catholicos, even if not a Cardinal; and the Governor-General ranks immediately either immediately after the College of Cardinals if not himself a cardinal or immediately after the Coadjutor of the Apostolic See if a cardinal; and the Arch-Chancellor immediately there-following, likewise dependent upon whether or not he is a cardinal. The Vicar-General ranks immediately after the Arch-Chancellor, also dependent upon whether or not he is a cardinal. These officials are senior-most in rank within the Curia and rank above all other members of the Curia. However, if any of the aforementioned officials be Cardinals, then they rank instead immediately after the Papa-Catholicos, along with the other members of the Sacred College.
The Bishops of the Church and the Pontifical Court
Sec. 1. The Imperial Roman Church comprises the churches of all Bishops, whatever their traditional Rite, in communion with the Apostolic See and Papa-Catholicos of Rome-Ruthenia.
Sec. 2. The College of Bishops consists of all Bishops within all jurisdictions under the authority of the Apostolic See, viz., the Imperial Roman Church. The College of Bishops may be convened in Episcopal Council, either in whole or in part, by the Papa-Catholicos in order to advise or decide certain matters of importance to the Church as a whole.
Sec. 3. Each Rite may have its own Episcopal Council, with approval of the Papa-Catholicos. Each Rite may, with approval of the Papa-Catholicos, be led by a Primate, Patriarch, Major Archbishop, or other such office as determined according to tradition and Canon Law.
Sec 4. Each Metropolitan Archbishop and Bishop Ordinary shall report on the affairs of his Archdiocese or Diocese to the Archfather no less frequently than at five-year intervals. These reports must be given in person in an audience with the Papa-Catholicos. If the Bishop is lawfully unable to present the report in person, he may send a representative, or else another means of conducting the audience may be approved in case of legitimate reason.
Sec. 1. The Pontifical Court, which bears the alternative appellation of the Court of Saint Mary of Walsingham, is headed administratively by the First Archdeacon, acting on behalf of the Archfather. Its formal head is the Dean of the Patriarchal Chapter (Pontifical Order of St. Stephen).
Sec. 2. The Governor-General, Arch-Chancellor, First Archdeacon, Prefect-General, and the Chancellor of the Apostolic See, by the virtue of their office, are both members of the Curia and the Court.
Sec. 3. The precise organisation of the Pontifical Court is defined by policy as approved by the Papa-Catholicos.
Sec. 4. All Capitular Bishops and Archbishops of the Apostolic See of the Imperial Roman Church (also known as Capitular Bishops and Archbishop of St. Stephen) who are not jurisdictional or Suffragan Bishops or Archbishops of a Suffragan See are members of the Pontifical Court. However, a Bishop Ordinary or Suffragan Bishop of a diocese or a Metropolitan Archbishop may be additionally appointed to the Pontifical Court and Patriarchal Chapter through appointment as a Capitular Bishop or Archbishop.
Sec. 5. The Patriarchal Chapter comprises the senior part of the Pontifical Court, after the Sacred College of Cardinals. The Prelates di Fiocchetto retain the highest rank of the Pontifical Court below the dignity of Cardinal. Those prelates are definted as: the Governor-General, the Arch-Chancellor of the Apostolic See, the Prefect of Faith and Doctrine, the Elemosiniere Segreto, the Treasurer of the Patriarchal Curia, the First Archdeacon, the Prefect-General of the Stato Pontificio (if a cleric), and the Pontifical Maggiordomo (if a cleric); though the style of Prelate di Fiocchetto is not used if the said cleric be also a cardinal. The Canons of the Chapter are in the ranks of Canon Priest, Canon Deacon, Canon Sub-Deacon, and Canon Cleric. A cleric must hold the level of ordination at least as high as the level of canon title to which he is appointed.
Sec. 6. The Papa-Catholicos may appoint Chamberlains of the Pontifical Court, which office shall rank within the prelature of the Pontifical Court. Chamberlains are not, however, members of the Patriarchal Chapter. The Chamberlains are entitled to the style of Reverend Monsignor while in office, as well as the following vesture, unless they hold a higher rank entitling them to other prelatial dress: for a house cassock, the black cassock trimmed with red and with red buttons, the black biretta and zucchetto, and a Roman purple fascia. For choir dress, a Roman purple cassock and fascia, without rochet or surplice, and the Roman purple mantellone worn directly over the cassock. The rochet is not worn. Chamberlains must be at least ordained to the Minor Orders.
Sec. 7. The Papa-Catholicos may appoint other such offices as deemed necessary within the Pontifical Court by papal decree defining their terms, duties, and privileges.
Sec. 8. The order of precedence within the Pontifical Court is as follows, from senior to junior: Archbishop Coadjutor of the Apostolic See; Cardinals; the Governor-General; the Arch-Chancellor; the First Archdeacon; the other Prelates di Fiocchetto; Capitular Archbishops of the Apostolic See in order of date of rank; Capitular Bishops of the Apostolic See in order of date of rank; the Chancellor; Deans ad honorem of the Patriarchal Chapter; the Canons of the Patriarchal Chapter in order first of Holy Orders (priests ranking first, then deacons, then sub-deacons, then acolytes, then exorcists, then lectors, and then porters), and then within each level of Holy Orders, by date of rank; then Chamberlains who do not have a higher prelatial dignity, in order first of Holy Orders, and then within each level by date of rank; then other members, clerical and lay, as defined in decree approved by the Papa-Catholicos.
Sec. 9. The Pontifical Court has the privilege of processing immediately before the Supreme Pontiff in Sacred Liturgy, except that if other Ministers and assistants are required by the rubrics, then the Court shall process immediately in front of them. In processions in which the Papa-Catholicos processes first, the Court has the right to process immediately behind him, except where otherwise dictated by the rubrics and ceremonial norm or directives of the Master of Pontifical Ceremonies.
Sec. 10. The nobility of the immediate patrimony of Saints Peter and Stephen as well as others designated Peers of St. Stephen automatically hold the dignity of Noble of the Nobile Anticamera Segreta. Those in direct service may be designated as Nobles in Service at the Patriarchal Throne, Chamberlains of Honour, and other offices so designated.
Sec. 11. The Papa-Catholicos may appoint clerics as as Cardinals in the Florentine-Roman Sacred College of Cardinals, to enjoy all the privileges thereof. The ranks of Cardinals are Cardinal Bishop, Cardinal Priest, Cardinal Deacon, Cardinal Sub-Deacon, and Cardinal Cleric. A cleric must hold the level of ordination at least as high as the level of cardinalatial title to which he is appointed.
Suffragan Sees of the Church
30. Under the ecclesiastical governance
Apostolic See of Saints Mark and Stephen, of which the See of St.
Stephen has as its specific territory the area
coterminous with the Diocese of Rome as the Coadjutorship of Rome, may
be Metropolitan Sees,
otherwise known as Metropolitan Archdioceses. Within the Ecclesiastical
Province governed by each Metropolitan See there may be one or more
additional dioceses. The dioceses and Metropolitan Sees may
erected for the purpose of furthering the faith under
through the Imperial Roman Church.
Can. 31. A Metropolitan See is responsible both for administration of its own organization for the pastoral care of parishes in its territory, but also for providing Metropolitan oversight of the Suffragan dioceses within the territory of its ecclesiastical province and scope of authority. A Metropolitan See or Archdiocese is under the leadership of a Metropolitan Archbishop, chosen in accordance with Canon Law. In each Metropolitan See, there may be Suffragan Bishops of that Archdiocese, and there may be an Archbishop Coadjutor, if provided in Metropolitan Particular Canon Law. All Metropolitans must be approved and confirmed to their through Apostolic Mandate by the Papa-Catholicos.
Can. 32. A Diocese is a particular church in a specific geographical area. The primary function of a diocese is administration of its own organization to provide for the pastoral care and organization of parishes within its territory. A Diocese is under the leadership of a Bishop Ordinary, chosen in accordance with Canon Law. A Bishop Ordinary is himself a Suffragan Bishop to the Metropolitan Archbishop in whose territory his diocese is located. There may additionally be one or more Suffragan Bishops of a Diocese, as well as a Coadjutor, if provided in the Diocesan Particular Canon Law. All Bishops of any rank must be approved and confirmed in office and orders through Apostolic mandate by the Papa-Catholicos.
Sec. 1. Each Metropolitan See and Diocese should organize a Curia and infrastructure in accordance with the letter and intent of Canon Law, following the general model of the Apostolic See in a manner appropriate for a Metropolitan See or Diocese.
Sec. 2. Metropolitans Sees and Dioceses shall not maintain Prefectures, the status of which is limited to the Patriarchal Curia. However, each Metropolitan See and Diocese should have similar offices as given in Sec. 3.
Sec. 3. Each Metropolitan See and Diocese should maintain a Metropolitan Tribunal and a Diocesan Tribunal respectively. Both may maintain a single appellate tribunal, which may be in practice a different rotation of the Metropolitan or Diocesan Tribunal. Each Metropolitan See and Diocese should further maintain offices in Faith and Doctrine, the Sacred Liturgy, education, mission and works, and other offices as needed, except those that are specifically prohibited by the Apostolic Se of Sts. Mark and Stephen.
Sec. 4. No Metropolitan See or Diocese shall maintain a Secretariat, the diplomatic functions of which are restricted to the Apostolic See. A Metropolitan See or Diocese may maintain an office of external affairs, under the name of office of external affairs or some similar name, for the purpose of interacting with local governments and organizations, provided such interaction is in accordance with the Code of Canon Law and the policies and directives of the Papa-Catholicos and the Pontifical Secretariat. A Metropolitan See or Diocese may further maintain an administrative office of suitable name for the purpose of assisting the Metropolitan or Bishop Ordinary in administering his diocese.
Sec. 5. Each Archbishop or Bishop Ordinary should visit each parish within his territory at least once in each five-year period. This visit should be in accordance with the norms for a Pastoral Visit, in which both the liturgy of a Pastoral Visit is conducted and the Bishop receives a report on the affairs and status of the parish. For a Metropolitan Archbishop, this requirement of pastoral visitation refers specifically to parishes under his direct pastoral care and not under the care of a Bishop Ordinary. Metropolitan Archbishops, however, are expected to visit as many parishes within the entirety of their Province as is reasonably possible. This duty may be delegated as necessary to an auxiliary bishop.
Sec. 6. Each Bishop Ordinary shall report on the affairs of his diocese, in person if possible, to their Metropolitan no less than once every five years. If a visit in person is not possible, then the report may be made in writing, or the Ordinary may send a representative.
Sec. 7. The Papa-Catholicos may require a report of any member of the clergy at any time. A Metropolitan Archbishop or Bishop Ordinary may require a report of any member of the clergy under their leadership at any time.
Sec. 1. A parish is a congregation of the faithful under the leadership of a priest known as the Rector. The Rector is chosen in accordance with Canon Law. A Rector may have one or more Curates or Parochial Vicars, who shall be priests assisting him at the parish. Deacons may be assigned by the Bishop Ordinary or Archbishop (for an Archdiocese) to a particular parish. There may be other clergy within a parish from the Minor Orders to assist with the pastoral duties of that parish and to assist the Rector.
Sec. 2. In the event that a Rector is not assigned to a particular parish, that parish may be assigned by the Bishop Ordinary to the leadership of a Deacon, known as the Deacon-in-Charge.
Sec. 3. Parishes without any clergy in Major Orders revert to the Bishop Ordinary or Archbishop (for an Archdiocese). In such a case, the temporal aspects of the parish may be given to the laity or, if possible, to a cleric commissioned to the Minor Orders.
Sec. 4. Parishes are intended to be geographical. The faithful are intended to attend and participate in the parish life primarily of the parish closest to them geographically. Exceptions to this may be granted by the Bishop Ordinary for pastoral reasons.
Can. 35. A Diocese or Archdiocese, while normally geographical in nature, may be established around a certain purpose, e.g., a military See for chaplains. In such a case, persons become members of the See not by means of geographical location, but by unity of purpose.
Can. 36. A parish-like organization, usually under the name of a Chaplaincy, may be organized to function in a manner similar to that of a parish, not according to geographical location, but rather for a specific purpose.
Can. 37. A Personal Prelature may be established by decree of the Supreme Pontiff of the Imperial Roman Church, under the leadership of either a Bishop or another Prelate, to function similar to a diocese, but for a specific purpose and not generally by geography.
Can. 38. Religious orders may have their own organization, according to their own rules, provided that they do not violate Canon Law. Religious are under the supervision and authority of their Superiors. However, the Superior of an order within a particular diocese is subject to the authority of the Bishop Ordinary except where otherwise provided by Canon Law.
Sec. 1. Each Metropolitan See and Diocese shall maintain a Council of Clergy, which shall consist of all members of the jurisdiction in Major Holy Orders, viz., Deacon, Priest, and Bishop, as well as the Superiors of Religious Orders under the spiritual jurisdiction and/or guidance and support of the See, as well as all clerics commissioned to the Minor Orders, viz., Porter, Lector, Exorcist, Acolyte (which includes the office of Eucharistic Minister), and to include also Sub-Deacon. The office of Deaconess, the office of Lay Chaplain, and a temporary lay reader’s license to lead Divine Offices are not of the clerical state and thus are not represented in the Council of Clergy, but rather in the Council of the Laity.
Sec. 2. Retired clergy may participate as members of the Council of Clergy, but may not vote except by special permission of the appropriate Metropolitan or Bishop Ordinary.
Sec. 1. Each Archdiocese shall meet in annual Metropolitan Court at a time and place specified by the Metropolitan. This meeting may be omitted or held more frequently by act of the Metropolitan for just cause. Similarly, each Diocese shall meet in annual Diocesan Court at a time and place specified by the Bishop Ordinary. This meeting may be omitted or held more frequently by act of the Ordinary for just cause.
Sec. 2. Thirty (30) days notice, in writing should be given to all clergy who are to participate in the annual Metropolitan or Diocesan Court, as provided in the Canons.
Sec. 3. Special meetings of Metropolitan or Diocesan Court may be called by the Metropolitan or Ordinary.
Sec. 4. The Pontifical Court meets in whole or in part as required by the Papa-Catholicos.
Sec. 1. Each Metropolitan See and Diocese shall maintain a Council of the Laity to ensure that the pastoral needs of the laity are met and to provide recommendations or opinions as needed to the local Curia, and to further serve the needs of the laity.
Sec. 2. The Council of Laity shall include representatives of each parish and officially-sanctioned organizations. Members of the Council of the Laity shall be elected by a two-thirds (2/3) majority of the adult confirmed members of the parish or organization.
Sec. 3. The number of representatives from each parish or organization shall be fixed by the Metropolitan for an Archdiocese or Ordinary for the Diocese.
Sec. 4. The members of the Council may elected a President, Vice President, and Secretary by a simple majority, subject to the confirmation of the Metropolitan or Ordinary.
Sec. 5. Meetings of the Council of the Laity may coincide with those of the Council of Clergy, and the President of the Council of the Laity may call special meetings as needed.
Can. 42. The Code of Canon Law may be amended as needed by the Papa-Catholicos, provided such an amendment does not conflict with the other Canons of this Section. Only the Papa-Catholicos may amend the Canons, though others may recommend.
Can. 43. Amendments to the Canons may not be made if they violate the Doctrine of the Imperial Roman Church, delivered unto the faithful in Sacred Scripture, through Ecumenical Council, or through the teaching authority of the Holy Church.
Can. 44. Amendments to the Canons may not be used to make doctrinal changes that are only appropriate to be decided by Ecumenical Councils or by the teaching authority of the Papa-Catholicos.
Can. 45. It is the duty of a Bishop, and particularly of the Papa-Catholicos, to maintain and uphold doctrine and traditions of the Holy, Orthodox, Catholic, and Apostolic Church. Therefore, amendments are intended to alter operational procedures and policies in order to serve the faithful and establish the Kingdom of God on earth.
Selection and Appointment of Bishops, Abbots, and Abbesses
46. To be eligible for
election as Papa-Catholicos and Supreme Pontiff, in addition to other
requirements as outlined in Canon Law, the nominee must be a priest in
good standing, at least thirty (30) years of age, and ordinarily have
(5) years in the Priesthood, which two requirements may be waived in
of need for the Apostolic See of Saints Mark and Stephen and the
temporal Patrimony of St. Peter. The waiving of this requirement is at
the sole discretion of the incumbent Papa-Catholicos if the
election of his
successor is to take place during his own lifetime, or else if not,
then at the
discretion of a majority of the Pontifical Electors.
Can. 47. The requirements of eligibility as Coadjutor of the Apostolic See and the procedures for election are the same as for the Florentine-Roman Supreme Pontiff.
Can. 48. If there is a Coadjutor for the Apostolic See, then he automatically succeeds to the office of Archfather upon the death, resignation, or retirement of the incumbent Papa-Catholicos, unless he is impeded by factors that render him ineligible to serve as Papa-Catholicos under Canon Law.
Can. 49. Nominations of candidates for Papa-Catholicos may be made only by the Pontifical Electors. The electors elect a Chief Elector to preside and they themselves, under the authority of the Papa-Catholicos, establish procedures for carrying out the election. If no Pontifical Electors have been appointed at the time an election is required by necessity, then the entirety of the House of Bishops, the Pontifical Court, and the Patriarchal Curia serve as Electors for that one time only, with each such person having one vote. They likewise should elect a Chief Elector to preside and otherwise carry out the election as would be done by the Pontifical Electors.
Can. 50. Capitular Bishops and Archbishops within the Apostolic See, as defined herein as members of the Patriarchal Chapter, may be appointed and consecrated by the Papa-Catholicos at his sole discretion. Said Bishops and Archbishops may hold offices as needed to assist in the ministry of the Papa-Catholicos.
Sec. 1. Bishops Ordinary may be elected by the entirety of the clergy of their diocese, including those in Minor Orders. The Laity do not participate in elections of Bishops. Alternatively, if the canons of the diocese do not permit for elections, an election cannot be held and the clergy of the diocese requests, or the Papa-Catholicos mandates, the Papa-Catholicos himself may appoint a Bishop Ordinary, as well as any Auxiliary Bishops deemed necessary.
Sec. 2. A nominee for Bishop must be a priest in good standing, at least thirty (30) years of age, and must have five (5) years in the Priesthood, with a minimum of three (3) years experience as a rector of a congregation in the Imperial Roman Church, which two requirements may be waived in cases of need only by the Papa-Catholicos.
Sec. 3. Procedures for election are established by each diocese in accordance with this Code of Particular Canon Law.
Sec. 4. No cleric elected to serve as Bishop Ordinary or Suffragan (Auxiliary) Bishop may be consecrated without the Apostolic Mandate from the Archfather; neither may he be installed without permission of the Papa-Catholicos.
Sec. 1. The Archbishop of a Metropolitan See must be elected by the entirety of the clergy of their ecclesiastical province, i.e., their own archdiocese and all Suffragan dioceses, including those in Minor Orders. Alternatively, if the canons of the archdiocese do not permit for elections, an election cannot be held and the clergy of the archdiocese requests, or the Papa-Catholicos mandates, the Papa-Catholicos himself may appoint a Metropolitan, as well as any Auxiliary Bishops deemed necessary.
Sec. 2. A nominee for Archbishop must be a priest in good standing, at least thirty (30) years of age, and must have five (5) years in the Priesthood with a minimum of three (3) years experience as a rector of a congregation in the Imperial Roman Church, which two requirements may be waived in cases of need only by the Papa-Catholicos.
Sec. 3. It is typical that the Archbishop will have been a Bishop Ordinary or an Auxiliary Bishop, but this is not required.
Sec. 4. Procedures for election are established by each archdiocese in accordance with this Code of Particular Canon Law.
Sec. 5. No Archbishop Metropolitan shall be installed without the permission of the Papa-Catholicos.
Can. 53. Under no circumstances may the laity elect a Bishop or participate in the election of a Bishop as electors. The Laity here is defined as those not in at least tonsured clerics or in the Order of Porter and hence ineligible for membership in the Council of Clergy.
Can. 54. The laity of a particular jurisdiction may be consulted to seek advice and nominations for candidates for an episcopal office.
Can. 55. No man shall be consecrated Bishop without an Apostolic Mandate. The Apostolic Mandate originates only from the Supreme Pontiff. A Bishop consecrating or being consecrated without the Apostolic Mandate shall incur latae sententiae excommunication, reserved to the Apostolic See of Saints Mark and Stephen.
Can. 56. Abbots and Abbesses may be blessed by a jurisdictional Bishop without an Apostolic Mandate in accordance with the ceremonial rites in the appropriate Pontificale, provided they have been duly elected or appointed in accordance with the regulations of their Order and of Canon Law. This applies also to consecrated, mitred Abbots.
Can. 57. Mitred Abbots may be granted the faculty of confirmation, but may not ordain to the Major Orders of Deacon and Priest, nor consecrate Bishops. However, they may ordain to the Minor Orders within their own communities.
Can. 58. Bishops shall not serve as Rectors or in other parochial roles except as provided in Canon Law.
Bishops as Pastoral Leaders
59. The Papa-Catholicos may
exercise the office of Rector
of the Patriarchal Cathedral or Pro-Cathedral, of any Patriarchal
Basilica, and of any mission church
under the jurisdiction of the
Imperial Roman Church.
Can. 60. All jurisdictional Bishops may exercise the authority of Rector of their Cathedral or Pro-Cathedral, or of mission churches under their authority.
Can. 61. Suffragan Bishops may be appointed as Rectors of mission churches. They may serve as Rectors of parishes only with permission of their Ordinary or Metropolitan, and then only for just cause and true need of the parish.
Can. 62. In all cases, including the Cathedral Parish, it is preferred that a Bishop not serve as Rector. In the case of a Cathedral Parish, even if the Bishop is officially the Rector, it is preferred that a priest be appointed as Dean of the Cathedral for purposes of administration of the parish and parish life.
Can. 63. The role of a Bishop is not parochial. However, a Bishop, as Chief Pastor of his See, or a Suffragan Bishop sharing in the duties of the Chief Pastor, may exercise parochial duties when deemed necessary and advisable for the benefit of the faith and with the permission of the Papa-Catholicos.
The Liturgy of the Church
64. The Supreme Pontiff is the chief
officer of the Imperial Roman Church, across all Rites
Can. 65. The Metropolitan Archbishop is the chief liturgical officer of his Metropolitan See.
Can. 66. The Bishop Ordinary is the chief liturgical officer of his Diocese.
Can. 67. The liturgical practices of the Imperial Roman Church are guided by traditions of the universal church, as well as the various liturgical directives and books established under the authority of the Apostolic See. These may be across the entire Imperial Roman Church or specific to a particular Rite therein.
Sec. 1. In addition to the Gallo-Russo-Byzantine, Anglo-Roman, and Gallo-Roman liturgy, other traditional Anglican, Roman , and Eastern Rite liturgy and liturgical supplements can be approved at the request of and for the specific use of a congregation with the approval of the Papa-Catholicos, or, if he so delegates, by the Prefecture of the Liturgy.
Sec. 2. A Bishop Ordinary, a Metropolitan, or the Papa-Catholicos may mandate that certain additions or deletions be made to the form or rubrics of any liturgy used in order to ensure it conforms to Holy, Orthodox, Catholic, and Apostolic faith, doctrine, theology, and tradition.
Sec. 3. No liturgy may be used with the intent of denying any aspects of Catholic and Orthodox doctrine and faith, or the Catechism or Canon Law of the Imperial Roman Church. Use of any liturgy in such a context constitutes a disgrace to the liturgy and further is an abomination against the Church.
Sec. 1. Specific liturgical practices mandated or suggested within the Imperial Roman Church are provided in Canon Law, the rubrics of the liturgical texts, and other directives by the Apostolic See.
Sec. 2. Directives may not violate Canon Law, Church Doctrine, or Sacred Tradition.
Sec. 3. Changes to the official liturgical practices affecting the entirety of the Church must be approved by the Papa-Catholicos or another official to whom this responsibility is designated. This also applies to major liturgical changes made by all Suffragan Sees that are beyond the scope of legitimate local usages within the authority of the local bishop.
Can. 70. The standard for the Divine Liturgy, otherwise known at the Holy Mass or the Mass, shall be defined by the Prefecture of the Liturgy for each Rite, under the authority of the Papa-Catholicos.
Can. 71. Rubrics of the Missal for each specific Rite shall be followed. Where there are options, the Diocesan Bishop may mandate an option. Otherwise the choice of option is left to the celebrating or officiating priest.
Can. 72. Within the bounds of Canon Law and Ceremonial Directives, the priest in charge of a parish may set forth rules and customs for celebration of Divine Liturgy in that parish.
Can. 73. The Papa-Catholicos, a Metropolitan, or a Diocesan Bishop may mandate a certain form of the mass for specific occasions.
Can. 74. When necessary due to circumstances, a priest may celebrate the Divine Liturgy alone. This is preferable to not celebrating the Divine Liturgy.
Can. 75. All priests and parishes shall follow the Ordo Calendar as set forth by the Apostolic See of Saints Mark and Stephen. Variations may be approved by the Papa-Catholicos or, on a limited basis for pastoral reasons, by the Bishop Ordinary.
Can. 76. Parishes may use the various forms of the Divine Liturgy (Mass) according to their Rite as given by the Prefecture of the Liturgy and through other ceremonial and liturgical directives.
Sec. 1. In the Anglo-Roman and Gallo-Roman Rites, a Low Mass shall be said by one priest, without other sacred ministers, and one or two servers. In the Gallo-Russo-Byzantine Rite (and also the Anglican-Byzantine Rite, to which apply all that applies to the Gallo-Russo-Byzantine Rite except where noted), there is no distinction known as Low Mass, but rather there is specifically only one form of the liturgy -- with specific modifications in the liturgy celebrated in its non-solemn form are given in the rubrics of the said liturgy.
Sec. 2. A confirmed lay man who holds a temporary Lay Reader license or a man who is ordained to any of the Minor Orders may serve as Sub-Deacon when there are insufficient clerics to provide a Sub-Deacon. It is preferred that this Minister be, however, ordained as a Sub-Deacon or ordained to the Major Orders.
Can. 78. In the Anglo-Roman and Gallo-Roman Rites, a Sung Mass (Missa Cantata) shall follow the form of a High Mass, but without all of the three sacred ministers. There may be a Celebrant alone, or there may be a Celebrant or Deacon. The Sub-Deacon is not present. Various ceremonial aspects of the High Mass may be omitted as needed or according to local usage. This distinction does not exist in the Gallo-Russo-Byzantine Rite, and specific forms of celebrating the liturgy are given in the rubrics of that liturgy.
Sec. 1. The norms of the Gallo-Russo-Byzantine Litury are given in the rubrics of that liturgy. Likewise, the norms of all liturgy not specifically mentioned herein, as well as all liturgical issues not specifically mentioned herein, shall be provided in the rubrics of that liturgy or other ceremonial directive.
Can. 80. Pontifical forms of the liturgy of each rite shall be given in ceremonial directives or the rubrics.
Can. 81. Concelebration is only permitted at the consecration of a Bishop or the blessing of an Abbot who is a priest, or by pro hac vice permission of the Metropolitan of the ecclesiastical province, or the Papa-Catholicos.
Can. 82. The liturgy of a particular Rite may only be celebrated by a priest appointed to that Rite by the Papa-Catholicos, Metropolitan, or Bishop Ordinary.
Sec. 1. Priests may be appointed to more than one Rite, but should be thoroughly trained in each Rite before such an appointment.
Sec. 2. The Papa-Catholicos uses only the Gallo-Russo-Byzantine Rite or the Anglican-Byzantine Rite when celebrating the liturgy, that being the Rite pertaining to his principal title as Catholicos.
Sec. 3. The vesture of the Papa-Catholicos is always according to the Gallo-Russo-Byzantine Rite.
Sec. 4. The Papa-Catholicos, if presiding at liturgy other than the Gallo-Russo-Byzantine or Anglican Byzantine Rites, nevertheless, by Sec. 3, uses the vesture of the Gallo-Russo-Byzantine Rite.
Can. 83. Due reverence shall be exhibited by all persons in the liturgy and within sacred spaces.
Sec. 1. No person shall enter the sanctuary of the church, being defined as the area within the chancel rail or inside an iconostatis, according to the specific construction of a particular church, unless a cleric and furthermore without some specific sacred purpose. Laymen may enter the said area with permission and with a specific sacred purpose. Lay women, as needed, may enter the said area with permission and with a specific sacred purpose.
Sec. 2. Consecrated elements shall be handled and, in the case of reserved hosts, reserved in accordance at all times with the rubrics.
Sec. 3. Linens shall be handled and cleaned in accordance with rubrics.
Sec. 4. Altar linens must be hand washed by a priest three times before they may be otherwise laundered.
Sec. 5. Washings of linens and sacred vessels must be disposed of on suitable bare earth, either directly or through a sacrarium, the pipes of which shall pass directly to suitable bare earth.
Sec. 6. A chalice veil is required at the Holy Mass in all cases.
Can. 84. When a vestment is called for in the rubrics, the gold or white version of that vestment may be used on a day that the color is white, red, blue, or green, and a purple vestment may be used when the color is purple, rose, or black.
Can. 85. In the Anglo-Roman and Gallo-Roman Rites, the maniple is required by the Celebrant, Deacon, and Sub-Deacon. Its use in those Rites may not be waived by local use. The maniple is not, however, customary or used in the Gallo-Russo-Byzantine Rite.
Can. 86. The Divine Liturgy of all Rites shall not be celebrated in the style of versus populum, but rather shall be celebrated in the style ad orientem.
Can. 87. In each Rite, the vesture of the clergy is provided in the rubrics of the liturgy of that Rite.
Can. 88. A bishop in liturgical dress shall wear the choral form of the cassock.
Can. 89. Headwear in accordance with the rubrics of a specific Rite shall be worn at the Divine Liturgy (Mass).
Can. 90. Religious priests wear their habit in place of the cassock. Bishops and Prelates in religious orders may instead by custom wear the prelatial cassock in the colour of their religious habit.
91. Outside the liturgy
and administration of the sacraments, the biretta, skufia, or kamilavka
may be worn with
house dress, particularly at formal or solemn non-liturgical occasions.
It may be worn with academic dress in lieu of the mortarboard or tam.
It may be worn while entering and exiting the church. Wherever
"biretta" is mentioned, a skufia or kamilavka may likewise be used.
Sec. 1. The biretta of a Priest or Deacon is black. The biretta of a Bishop is Roman purple.
Sec. 2. The biretta of a Canon, Dean ad Honorem, or the First Archdeacon of the Patriarchal Chapter is royal blue; and a royal blue zucchetto is used.
Sec. 3. The biretta of a Canon, Dean, or First Archdeacon of Suffragan Sees may have optional Roman purple trim and tuft.
Sec. 4. In place of the biretta, all clergy may wear the skufia in Russian or Greek style, in proper colour equivalent to that used for the biretta.
Sec. 5 The biretta shall have three wings, except for the academic biretta of a Doctor, which may optionally have four wings. The doctoral biretta is not worn by Bishops. The biretta of clergy of the Pontifical Order of the Eagle also has four wings, is red, and is worn by all clerics of that order who are not cardinals.
Sec. 6. The academic biretta, which may only be worn at academic functions, may have a tuft and trim in the academic color of the highest degree held.
Can. 92. In the Gallo-Roman and Anglo-Roman Rites, the zucchetto is worn by Bishops during the mass, but is removed before the Dominus vobiscum immediately preceding the Sursam Corda, and is not replaced until after the ablutions. In the Gallo-Russo-Byzantine Rite, it is removed before the Preface and replaced after the ablutions. In the Gallo-Russo-Byzantine Rite, the zucchetto is worn by all clerics throughout the liturgy, except during the consecration, when so noted in the rubrics.
Can. 93. The zucchetto is removed by all who are wearing it at any time the Blessed Sacrament is exposed on the altar. The zucchetto is not worn during a procession involving the exposed Blessed Sacrament.
Can. 94. All Bishops, Priests, Deacons, Sub-Deacons, and Minor Clerics may wear the zucchetto outside the liturgy, regardless of Rite. This includes Divine Offices and other prayer or liturgical functions, except those involving the exposed Blessed Sacrament.
Can. 95. The colour of the zucchetto is given in this canon:
Sec. 1. The zucchetto for Clerics in general is black.
Sec. 2. The zucchetto for Bishops is Roman purple.
Sec. 3. The zucchetti of Canons and Deans of the Patriarchal Chapter, and of the First Archdeacon is royal blue.
Sec. 4. The zucchetti of Canons, Deans, and Archdeacons in suffragan Sees are black and optionally with Roman Purple trim.
Sec. 5. The zucchetto of Cardinals is scarlet watered silk.
Sec. 6. The zuchetto of Electoral bishops is red.
Sec. 7. The zucchetto of the Papa-Catholicos is white watered silk.
Sec. 8. The zucchetti of religious orders with white habits may be white if so designated in the rule of the particular order.
Can. 96. A bishop of the Gallo-Roman or Anglo-Roman Rite celebrating Low Mass is recommended to wear the purple biretta, but is not required to do so. The mitre is not worn in those Rites at Low Mass unless ordination or confirmation is conferred, and then it shall not be the Precious Mitre.
Can. 97. Clergy of the Anglo-Roman and Gallo-Roman Rites below the rank of Bishop do not wear the zucchetto during the mass, either in choir or when serving as a Sacred Minister or other assistant. However, those of the Gallo-Russo-Byzantine Rite do wear the zucchetto during the Divine Liturgy, as specified in the rubrics of that Rite.
Can. 98. In the Anglo-Roman and Gallo-Roman Rites, the pallium is worn by a Metropolitan Archbishop or other of the episcopal state to whom the right to the pallium has been conferred over the chasuble at Sung Mass and High Mass, as well as at Low Mass if the mitre is worn. The pallium is only worn within the jurisdiction of the Archbishop, i.e., within their own Archdiocese and within any diocese within their ecclesiastical province. The Archfather wears the pallium at all churches.
Can. 99. In the Gallo-Russo-Byzantine Rite, the pallium is worn by all Archbishops with full pontifical liturgical dress always and in all locations.
Can. 100. The Divine Liturgy (Holy Mas) and other liturgy shall not be celebrated in any other vesture other than that detailed in Canon Law, the rubrics, and Ceremonial Directives.
Can. 101. No visible jewelry may be worn during mass, other than a tasteful timepiece and, for Bishop, the episcopal ring; and other jewelry as approved by Episcopal authority.
Can. 102. Married priests may wear simple wedding rings. It may be worn on either the left or right hand. Priests of any Rite who are not married may also wear a simple wedding ring as a symbol of their marriage to the Church.
Can. 103. Shoes and socks for priests and deacons shall be black. This shall apply also to clergy in choir, whether at mass or not.
Can. 104. Shoes for Bishops at liturgy, whether in sacred vestments or choir dress, may be black, Roman purple, or dark red; socks should be Roman purple. The Papa-Catholicos, Cardinals, and Electoral Bishops may wear scarlet shoes.
Can. 105. For Pontifical High Mass (or sung mass), in the Anglo-Roman and Gallo-Roman Rites, Episcopal sandals and buskins in appropriate liturgical color may be used by Bishops serving as Celebrant, Deacon, or Sub-Deacon, except at Masses for the Dead and Good Friday. The use of sandals and buskins is a matter of individual choice for the Bishop and is not required. The black, purple, or dark red slippers are considered to constitute suitably dignified footwear for the Bishop at mass. In the Gallo-Russo-Byzantine Rite, the episcopal sandals and buskins are not used.
Can. 106. In the Anglo-Roman and Gallo-Roman Rites, Pontifical Liturgical gloves should be worn by Bishops in mass vestments during Pontifical High Mass and may be worn during Pontifical Sung Mass. The color of the liturgical gloves is the color of the day. The back of the hand of the glove should be decorated with a cross or other suitable emblem. The opening should be decorated with gold braid or other suitable decoration. They need not have gauntlets. Gloves are not worn with liturgical vestments during the Divine Liturgy of the Gallo-Russo-Byzantine Rite; however, they may be worn with pontifical dress, even during liturgy, and for processions. Liturgical gloves are not worn by any Rite at masses of the dead, or on Good Friday.
Can. 107. At a Pontifical High Mass or Pontifical Missa Cantata, in the Anglo-Roman and Gallo-Roman Rites, the wearing of the dalmatic under the chasuble is required. It must be in a color suitable to the day. The dalmatic must either match the chasuble in color or follow the schema of substitution, viz., if the chasuble is gold, white, green, red, or Marian blue, the dalmatic may be gold or white; if the chasuble is silver, then the dalmatic may be silver or white; if the chasuble is rose or black, the chasuble may be purple.
Dalmatics in black, rose, or Marian blue may only be worn with chasubles of matching color.
Can. 108. Specific vestment usage not contained within the Code of Canon Law or Ceremonial Directives is outlined in the rubrics for mass approved by the Apostolic See in accordance with Sacred Tradition. Variations are not permitted except where allowance is made in Canon Law or Ceremonial Directives for local use, or with express permission of the Papa-Catholicos, or where not inconsistent with higher directives, by a Metropolitan or Bishop Ordinary.
Can. 109. Bishops and prelates of religious orders wear the choir habit in the colour of their order. The cappa magna, however, may be either in the colours of their order or in its general form, i.e., purple. Also, the zucchetto and biretta for bishops in religious orders are always purple (red for an electoral bishop, red watered silk for a cardinal) and, unless the customary use of the order dictates otherwise, the fascia is also purple. House dress for Bishops and prelates of religious orders may be the usual episcopal habit or prelatial habit in the colour of the religious order, or else they use the regular episcopal or prelatial habit of secular Bishops and prelates if customary for their order.
Can. 110. Clergy sitting in choir shall vest in choir dress at liturgy. For all Rites, for Deacons and Priests, as well as those in minor orders, choir dress shall consist of a black cassock and white surplice. Those entitled to the rochet and another specific choral cassock use that instead. Those in religious orders use their habit instead of the cassock, except for prelates entitled to the prelatial habit.
Can. 111. Clergy of any Rite may wear the black cappa choralis over choir dress when seated in choir. The cape is plain black with a black collar, with or without shoulder cape, no trim, and is closed at the neck with either black ribbons or black tasseled cords.
Sec. 1. The standard vesture for Bishops in Choir is the Roman purple mozzetta (jurisdictional bishops within their jurisdiction) or mantelletta (jurisdictional bishops outside their jurisdiction and all other bishops), all with Roman purple or red lining, with Roman rochet; or, alternatively only for the bishops of the Anglo-Roman Rite, the red chimere with Anglican rochet; both being worn over a Roman purple cassock. The trim and buttons on the cassock and mozzetta may be either Roman purple or red.
Sec. 2. The purple zucchetto is worn. It is removed at the appropriate part of the mass, even by clergy in choir.
Sec. 3. The purple biretta is worn by Bishops in choir dress in the same manner as priests.
Sec. 4. For the Anglo-Roman and Gallo-Roman Rites, the pectoral cross may be on a chain or cord in green and gold. For the Gallo-Russo-Byzantine Rite, the engolpion is worn, and always on a chain.
Sec. 5. For the Anglo-Roman and Gallo-Roman Rites, the crosier is not carried when in choir dress, except as provided in the rubrics. For the Gallo-Russo-Byzantine Rite, the crosier or the short staff may be carried in choir dress as appropriate to the usage.
Sec. 6. For the Anglo-Roman and Gallo-Roman Rites, for particularly solemn occasions, Bishops in choir may wear, in place of the mozzetta, mantelletta, or chimere, a cope of appropriate color and the mitre. This may be worn over either style of rochet or an alb. The stole in appropriate color is worn except where otherwise noted in the rubrics. For the Gallo-Russo-Byzantine Rite, the usage is the same, but as specifically defined in the rubrics for that Rite. The use of the cope and mitre is particularly appropriate for officiating from the throne or faldstool and the administration of sacraments. At other solemn occasions, the cappa magna is generally more appropriate for a jurisdictional Bishop in his diocese or the senior Suffragan present. Also, the cappa magna may be worn by a jurisdictional Bishop in his diocese or the senior Suffragan present at times when the cope and mitre would be worn, except as provided otherwise in the rubrics, Canon Law, or ceremonial directives.
Sec. 7. By Anglo-Roman bishops only, the tippet may be worn with the chimere but never with the mozzetta or mantelletta.
Sec. 8. Over the mozzetta may be worn by jurisdictional Bishops, within their jurisdiction, the gold and white episcopal stole, which shall instead be purple or purple and gold within penitential seasons.
Sec. 9. Bishops of any Rite may wear the episcopal cape, or cappa pontificalis, over choir dress when sitting in choir or when presiding at a mass which they are not celebrating and not vested in cope and mitre or cappa magna. This cape is Roman purple; may be ground length, but should not have a train; has Roman purple or red lining, a Roman purple or red velvet or matching fabric collar, no trimming, and a Roman purple or red tasseled cord or ribbon tie. It also has a small shoulder cape over it.
Sec. 10. When presiding in choir dress from the throne or faldstool, or when processing, or at other solemn occasions as appropriate, the cappa magna may be worn. It is worn only by bishops within their jurisdiction or by the senior bishop presiding at liturgy or an event. When seated on the throne in choir dress but not cope and mitre, the cappa magna, mozzetta, or chimere (according to Rite) may be used. If vested in mozzetta or chimere, the Bishop presiding may alternatively occupy the first stall in the choir. The cappa magna itself shall be of silk or wool. During the winter half-year, i.e., from First Vespers of the Feast of Saint Catherine (November 25) through First Vespers of the Feast of the Ascension exclusive, the winter cappa magna is worn. The hood of the winter cappa magna is lined in white fur and may have black ermine tips. During the summer half-year, i.e., from First Vespers of the Feast of the Ascension through First Vespers of the Feast of Saint Catherine exclusive, the hood of the cappa magna is to be of dark red silk (scarlet for cardinals and electoral bishops).
Sec. 11. The mantelletta is worn in place of the mozzetta by non-jurisdictional Bishops and by jurisdictional Bishops outside of their jurisdictions. In the case of an Ordinary within his diocese, in the presence of his Metropolitan or the Papa-Catholicos, or a Metropolitan within his province, but in the presence of the Papa-Catholicos, the mozzetta is worn over the mantelletta. At a provincial synod, however, the Ordinaries participating in the synod use only the mozzetta.
Sec. 12. The mantelletta alone is worn by all Bishops within the territorial patrimony of the Apostolic See, except that the mozzetta is worn over the mantelletta in all areas by the Archbishop or Cardinal Coadjutor of the Apostolic See. Within the patrimony of the Apostolic See, cardinals also use both the mozzetta and mantelletta, unless in their titular church or if the office of Papa-Catholicos is vacant, in which two cases only the mozzetta is used.
Sec. 13. The Vicar-General of the Apostolic See uses the mantelletta alone within the territorial patrimony of the Apostolic See or within the presence of the Papa-Catholicos, but the mozzetta over the mantelletta in all other areas.
Sec. 14. Bishops who are non-territorial jurisdictional Bishops use the mozzetta in the same manner as a Bishop Ordinary.
Sec. 15. An Auxiliary Bishop appointed as an Episcopal Visitor uses the mantelletta and never the mozzetta.
Sec. 16. The use of the mantelletta as described in Canon Law and other directives for choir dress applies also to court dress.
Can. 113. If a priest or deacon in choir is to assist in the distribution of communion, then if of the Anglo-Roman Rite, he must not wear the tippet, but, in all Rites must wear a stole in the color of the day. However, he only takes the stole at the time at which he is to assist in the distribution of Holy Communion. Clerics in minor orders do not wear the stole to assist with the distribution of Holy Communion.
Can. 114. If a Bishop in choir is to assist in distribution of Holy Communion, then, regardless of Rite, a stole in the liturgical colour may be placed over the mozzetta, mantelletta, or chimere. If a jurisdictional bishop within his jurisdiction, the pastoral stole may instead be used and worn throughout the liturgy.
Can. 115. Choir dress of Canons and Chamberlains of the Apostolic See (members of the Patriarchal Chapter and Pontifical Court) consists of a Roman purple cassock, Roman purple fascia, rochet, Roman purple mantelletta (for Canons), Roman purple mantellone (for Chamberlains) and royal blue biretta and zucchetto (Canons and Deans), or in black (Chamberlains). For the First Archdeacon, tthe habit is instead red, but with the royal blue zucchetto and biretta. The Canons, Deans ad Honorem, and the First Archdeacon are also entitled to the cappa magna (red for the First Archdeacon, purple otherwise) in the same style as for an auxiliary bishop, but always worn with the train curtailed or carried over the left arm. However, the choir cassock of other members of the Patriarchal Curia who have been granted by the Papa-Catholicos the right to use, ex officio, the style of Monsignor, is black with red trim and red buttons, their fascia and biretta being in black with optional red tuff and trim.
Can. 116. Additional elements of vesture of the Pontifical Court and Curia are defined in policy approved by the Papa-Catholicos.
Can. 117. In all Suffragan Sees of the Imperial Roman Church, the choir dress of diocesan and Metropolitan Prelates ex officio shall be a black cassock with Roman purple trim and buttons, purple fascia, and black biretta with optional Roman purple tuft and trimming. This is applicable to those members of the diocesan or Metropolitan Curiae who have specifically been granted the style, ex officio, of Monsignor by their respective Ordinary or Metropolitan. Prelates of Diocesan and Metropolitan Chapters may make use of appropriate Chapter dress, following Canon Law, ceremonial directives, and local use. The cappa magna with a train and other forms of capitular dress are not permitted for members of Chapters of suffragan Sees unless approved by the Papa-Catholicos.
Can. 118. When present in the Patriarchal Cathedral or other Patriarchal Basilica, when in the Pontifical Court or Patriarchal Curia, when officially representing the Papa-Catholicos, when appearing publically as a corporate body, or any other authorized time, the members of the Patriarchal Chapter wear their Chapter Dress.
Can. 119. The Canons of the Patriarchal Chapter of the rank of Canon Sub-Deacon may use the plain simplex mitre according to their Rite. This applies at all liturgy at which the biretta would normally be worn according to liturgical norms.
Can. 120. The trains of the cappa magna may be worn down in the prelate's own jurisdiction. Only Cardinals, the Governor-General, and the Arch-Chancellor may wear the train down in the presence of the Papa-Catholicos.
Can. 121. Priests of the Gallo-Russo-Byzantine Rite are entitled to a silver cross, without jewels, which may be worn with both regular and liturgical dress.
Can. 122. The Canons of the Patriarchal Chapter are also entitled to a gold pectoral cross in choir and mass vestments, as well as with the regular habit, pendant from a cord of gold and blue (Anglo-Roman and Gallo-Roman Rites, only with choir and liturgical vesture) or chain (Gallo-Russo-Byzantine Rite, as well as all Rites for regular dress).
Can. 123. When vested solemnly for a solemn Papal Divine Liturgy, members of the Patriarchal Chapter who are not the Deacon or Sub-Deacon of the mass or in another role with specific vesture vest as follows:
All: Choir cassock and rochet, without stole (or maniple, for the Anglo-Roman and Gallo-Roman Rites)
Dean, Electoral Bishops, Titular Archbishops, Titular Bishops, and Crown Cardinals: Cope, mitre, either golden if the Archfather wears the jeweled mitre, or simplex otherwise, according to their Rite.
First Archdeacon and Deans ad Honorem: Cope, simplex mitre (if the First Archdeacon is a bishop, then the mitre as given above for bishops); and for the Gallo-Russo-Byzantine Rite, the vestment, whether cope, dalmatic, or tunicle, is according to their level of ordination.
Canon Priests: chasuble (Gallo-Russo-Byzantine Rite: Cope), simplex mitre
Canon Deacons: Dalmatic, simplex mitre
Canon Sub-Deacons: Tunicle, simplex mitre
Canon Clerics: Cappa magna (with train worn up), biretta
Can. 124. Canons of the Patriarchal Chapter who are not bishops, if they be sub-deacons or above in holy orders, may wear the simplex mitre according to their Rite, pontifical gloves (without crosses, if not a bishop) in the usual manner according to the rubrics of their Rite, pontifical slippers (either plain episcopal sandals in liturgical colour with buskins or else slippers in dark red or roman purple), and the pectoral cross at the Divine Liturgy when vested in liturgical vestments. In the Anglo-Roman and Gallo-Roman Rites, the pontifical dalmatic is not worn by those not bishops. In the Gallo-Russo-Byzantine Rite, the Canons vest according to their level of ordination according to the rubrics of that Rite.
Can. 125. Prelates of the Patriarchal Chapter who are not bishops vest in the sacristy and not at the altar or in a chapel.
Can. 126. The Deans ad Honorem and First Archdeacon of the Apostolic See may wear purple socks in house dress, Chapter Dress, and choir dress. Socks of other prelates are black.
Can. 127. Members of the various Cathedral and Diocesan Chapters of the Suffragan Sees may adopt their own Chapter Dress, in accordance with tradition and custom, with concurrence of the Papa-Catholicos. This dress is worn only at their respective cathedral or when appearing as a corporate body.
Can. 128. When attending mass or other liturgy, all members of the clergy shall wear appropriate clerical dress as defined by Canon Law and Ceremonial Directives.
Sec. 1. The most proper form of dress for attending the divine liturgy is choir dress. This shall be worn unless the exceptions provided herein apply.
Sec. 2. House dress may be worn when attending the divine liturgy and sitting out of choir. This is particularly intended for clerics who are travelling or have other special circumstances.
Sec. 3. Choir dress shall be worn by clergy who are processing and/or sitting on the clergy side of the roodscreen and/or sitting in an officially designated clergy choir area (even if located within the nave, in the pews normally used by the laity, etc.) and/or participating in any way in the liturgy, including but not limited to assistance with distribution of Communion, serving at the altar, and reading.
Sec. 4. The use of civic dress, abito corto, or the uniforms of the Stato Pontificio and its official organisations may be used at the liturgy as appropriate with permission, except when sitting in choro.
Can. 130. The clergy shall wear choir dress at other significant acts of public prayer outside the mass. Else, house dress should be worn.
Can. 131. Either Choir Dress or House Dress (to include the cassock or habit of a religious order) may be worn at the Divine Offices other than Matins, Lauds, and Vespers, as well as certain public prayer services at the discretion of the cleric in charge or by Episcopal directive.
Sec. 1. Choir dress must be worn for Matins, Lauds, and Vespers, except those offices recited privately in residence.
Sec. 2. The officiant should wear a stole in the appropriate color of the day, unless a bishop in cappa magna, mozzetta, mantelletta, or chimere (in which case a jurisdictional bishop in his own jurisdiction may wear the pastoral stole as designated in canon law.) For Solemn services, the cope may be used. At solemn Matins and Lauds, the bishop most formally wears the cappa magna until the psalter of Lauds and then changes into cope and mitre. Likewise at solemn vespers, the bishop most formally wears the cappa magna until the psalter and then changes into cope and mitre.
Sec. 3. A Bishop assisting at solemn Matins, Lauds, or Vespers may also wear the cappa magna if not officiating but presiding. In this case, he typically sits on the throne or faldstool, not in the choir. If he officiates at Solemn Matins, Lauds, or Vespers, then he wears the cope and mitre according to his Rite. However, if he officiates or presides at non-solemn Matins, Lauds, or Vespers, he may wear the cappa magna and sit on the throne or faldstool, or he may wear the mozzetta and sit in the first stall of the choir, the throne, or the faldstool.
Sec. 4. The Bishop presiding at an event outside the liturgy, that is, not the Holy Mass or the Divine Offices, may wear the cappa magna or the mozzetta and/or mantelletta at acts of public prayer and other acts of importance or that are ceremonial in nature and at other similar times when deemed appropriate. When the jurisdictional Bishop is present, he is deemed automatically to be presiding. In the event that a Bishop Ordinary and/or his Metropolitan and/or the Archfather are present, the senior official present is deemed to be presiding. However, all jurisdictional Bishops within their jurisdiction may wear the cappa magna at appropriate occasions. The Bishops of the Gallo-Russo-Byzantine Rite may alternatively wear pontifical dress or regular or simplex liturgical dress according to the rubrics of that Rite. Regardless of Rite, the regular or choir cassock may be worn with the clerical toga at such events as appropriate.
Sec. 5. The cappa magna is worn while standing with the front raised up and carried over the arms. The front may be released to cover the entire body only when kneeling or sitting, or, at the discretion of the prelate, while walking at times when the hood is worn up over the head.
Sec. 6. The hood of the cappa magna is worn up over the head only during Matins or at penitential rites, including all major offices of Ash Wednesday, solemn arrival to the mass of Ash Wednesday, the Divine Offices of the Dead, solemn arrival to requiem masses and other masses of the dead, and the Tenebrae Offices of the Sacred Triduum, as well as at all instances of solemn arrival to liturgy during the Triduum, except the Mass of the Institution of the Lord’s Supper. Thus, because the Papa-Catholicos wears the cappa magna only at the solemn Divine Offices of Christmas and Ash Wednesday, and as well during the solemn arrival a liturgy of the dead and penitential liturgy, he always wears the cappa magna with the hood over the head.
Sec. 7. Watered silk shall be used only by the Papa-Catholicos, Cardinals, the Coadjutor, and Capitular Archbishops of the Apostolic See (but not Electoral Bishops). Said Archbishops may optionally have the cappa magna, ferraiolo, clerical toga, zucchetto, silk biretta, and both the house and choir fascia made of watered silk.
Sec. 8. The choir fascia of all Bishops may terminate in a Roman purple or dark red tassel or else matching fringe.
Can. 133. The vesture of members of religious orders at all Divine Offices is defined by the specific Order.
Can. 134. Priests and Deacons may wear the black cappa choralis over house dress or choir dress during the Daily Offices, even when officiating. Bishops may wear the purple cappa pontificalis over choir dress or house dress during the Daily Offices, even when officiating, except when wearing the cappa magna.
Can. 135. Choir dress or house dress is expected to be worn while hearing confession or administering any other sacrament for which mass vestments are not being worn. It is the ideal for visitation of the sick, but house dress may be worn instead as needed. In case of just cause and urgent needs, both confession and visitation of the sick may be administered in civic dress or any attire, in which case if possible a stole should nevertheless be used.
Sec. 1. House (Regular) Dress for clerics of all Rites consists of a black cassock, with or without black cincture (band fascia or rope). The black biretta (and therefore also the skufia or kamilavka) may be used, indoors or outdoors, by those of the level of Sub-Deacon and above. The saturno, black, with or without black cords and tassels, as well as a suitable black clerical hat (including a fedora or similar hat), may be used by all ranks of clergy. Likewise the black zucchetto may be used by all ranks of clergy. The cassock shall be worn with a regular collar of the Apostolic See of Sts. Stephen and Mark or else the Roman collar or similar collar, or the collar of a particular religious order. Shoes shall customarily be black with black stockings. A detachable or integral black shoulder cape may be worn by priests. A black clerical toga or ferraiolo may be worn.
Sec. 2. House (Regular) Dress of Prelates is the same as for priests, except that the cassock is black with red or Roman purple trim and buttons according to their state, and the fascia is Roman purple. The toga or ferraiolo, black for deacons, priests, and prelates below the rank of Bishop, may be worn and is particularly encouraged for formal occasions. The toga or ferraiolo may be required by ecclesiastical authority. Dress gloves for clergy in house dress are black silk or similar material.
Sec. 3. House (Regular) Dress for Bishops consists of a black cassock with red trim and buttons and Roman purple fascia. It may have oversleeves and/or an attached or detachable shoulder cape. The cassock and the shoulder cape may be lined in purple. The pectoral cross (or engolpion for the Gallo-Russo-Byzantine Rite) on a chain is used. The purple biretta, skufia, or kamilavka may be worn. The saturno, with green or green and gold cords and tassels, as well as a suitable black clerical hat, may be used. A green saturno with gold embellishment may also be used. The shoes shall be black or cordovan, and stockings shall be black or Roman purple. The toga or ferraiolo, purple for Bishops, red for Electoral Bishops and Cardinals, may be worn. Its use is particularly encouraged on formal occasions. Only for outdoor use may be used the tabarro/cloak, in black or purple for bishops, black or red for electoral bishops and cardinals. Formal gloves for Bishops are Roman purple or dark red silk or similar material, with the episcopal ring worn over the glove. Gloves for electoral bishops and cardinals are scarlet.
Sec. 4. Court Dress consists of the same cassock used with choir dress, as well as the mozzetta or mantelletta (or other garment as specified) according to rank, worn without the rochet. For clergy who are not prelates, either the cassock is used with the ferraiolo or toga, or the cassock and surplice may be used. For prelates, Alternative Court Dress consists of the house cassock with the toga or ferraiolo.
Can. 137. House (regular) dress shall be the standard dress for clergy, particularly when attending meetings, teaching courses, addressing a congregation, and the like. When it is not practical to wear house dress, abito corto (private habit) or civic dress may be worn.
Sec. 1. All clerics, regardless of rank, are expected to be dressed in attire appropriate to the clerical state, as defined in canon law, ceremonial directives, and other decrees and instructions, at all times when they are in public, whether at an explicitly religious function or location or not. This same usage is expected to be retained in general in private settings as well.
Sec. 2. Clergy of all ranks are in a state of life that comes with it certain duties and responsibilities. They are at all times representatives of Christ and his Holy Church.
Sec. 3. Exceptions to the requirement of clerical dress include participation in athletics, when wear of clerical attire presents a clear and present danger to the physical person of the cleric, and other times as permitted for just cause by lawful ecclesiastical authority. in such cases the cleric is still expected to dress in a manner befitting the clerical state.
Sec. 4. When not vested in the cassock, private habit, or civic habit as defined within Canon Law and the clerical norms of the Apostolic See, clergy may, with approval of episcopal authority, and in accordance with ancient traditions of the Church, make use of conservative gentleman’s attire, with proper modifications.
a. Gentleman’s attire may be worn, even in public, with permission of the immediate jurisdictional Bishop, subject to the conditions here given. That habit is known as the cleric’s “Private Civic Habit.”
b. This gentleman’s attire must be conservative in nature, relatively austere, and not given towards modern whimsical fashion, but classic in style. Bishops may continue to wear the pontifical insignia, viz., the episcopal ring and, if practical, the pectoral cross or engolpion. The zucchetto is particularly appropriate and traditional to be worn by all ranks of clergy.
c. The wear of gentleman’s attire is prohibited if it is for reasons contrary to law, directives, and doctrine. It may likewise not be worn as an accommodation to a prohibition to the wear of clerical attire by outside entities. If a cleric is told not to wear clerical attire by any other ecclesistical or secular authority other that the Apostolic See of Sts. Stephen and Mark, he is obligated by this canon to wear the cassock, abito corto, or civic habit.
d. Clerical clothing must be worn at all times when interacting with secular governments, except for routine business such as the renewal of a license. The norms are established by Pontifical directives.
e. Clerical clothing must be worn at all times when interacting with ecclesiastical governments and their representatives. The norms are established by Pontifical directives.
f. The provisions of the dispensations contained herein do not state or imply that clerical attire is not the normal attire of a cleric; and neither do they state or imply that the standard attire of a cleric is not the clerical cassock or the ordinary habit (abito corto). This dispensation does not modify the letter or spirit of any law of the Church. Rather, this dispensation applies an ancient custom of the Church, i.e., the wear of gentleman’s attire as street dress with proper ecclesiastical modifications. That is, the cleric so attired, if in accordance with Canon Law and the norms and directives of the Church, is properly attired as a cleric.
g. The provisions of this decree are subject to modification, including revocation of dispensation, at any time by the Archfather and a lower jurisdictional bishop if deemed necessary for the good of the Faith. Such a modification or revocation may be permanent or temporary, and may apply universally or to specific, individual clerics. Prelates in jurisdiction are cautioned to ensure that the provisions of this dispensation are not allowed to be abused.
Sec. 1. The Private Habit (abito corto) for clergy consists of a black frock coat with high collar, worn closed or open, black trousers, with waistcoat, shirt with regular or other suitable collar, black shoes, and black stockings. The jacket must be of length just above the knees. The trousers may be full length or knee breeches, the latter being worn with knee stockings.
Sec. 2. Bishops wear the pectoral cross or engolpion on a chain, according to Rite, as well as the episcopal ring.
Sec. 3. Bishops may also use the black vest with red buttons and piping. The vest of other prelates may have purple buttons and piping.
Sec. 4. With ordinary habit, bishops and others so entitled must wear purple prelatial stockings, and cardinals may use scarlet stockings.
Sec. 7. The zucchetto is considered a proper part of this habit.
Sec. 8. The saturno or other suitable dress hat may be wor.
Sec. 1. Clergy are expected to wear clerical attire at academic ceremonies.
Sec. 2. Academic dress for clergy through the rank of priest with bachelor or master degrees is formal house dress as described above.
Sec. 3. Those holding doctoral degrees from the seminary of the Apostolic See may make use of that regalia.
Sec. 4. The academic hood may be worn. For Bishops or Cardinals wearing the mozzetta, they may wear the academic hood only if the mozzetta does not have a vestigial hood or if they are not wearing the toga, ferraiolo, or cappa magna. Also, members of religious orders that have as part of their habit a hood do not wear an academic hood.
Sec. 5. The regular biretta, skufia, or kamilavka should be worn. Clerics through the ranks of priest with a doctoral degree may wear the appropriate doctoral gown over the cassock. The doctoral biretta may be worn, or the regular biretta, or the black doctoral tam.
Sec. 6. Clerical dress gloves may be worn according to rank.
Sec. 7. For Prelates, the standards set in this Canon apply, except that equivalent prelatial dress is worn. For Bishops and Caridnals, the episcopal choral habit should be worn. House dress, however, may be worn, with the clerical toga or ferraiolo. The biretta is worn, noting that Bishops and Cardinals do not wear a doctoral biretta.
Sec. 1. The habit of the Papa-Catholicos consists of a white cassock with white or red buttons and white or red trimming. The zucchetto is of plain white watered silk. The mozzetta is red cloth or velvet with white fur trim during the winter half-year until the Vigil of Easter; of white damask with fur trim from easter vigil through the Vigil of Pentecost exclusive; and of red watered silk during the summer half-year. The summer variant is also used on occasions of penance and for rites of the dead.
Sec. 2. The falda, when used, is white, of several inches beyond floor length in the front and a further one metre train in the back. Three train bearers, one behind for the train and two on either side to hold the front, may be used.
Sec. 3. The biretta is never used by the Papa-Catholicos. Instead a camauro in white, and with optional fur trim during the winter half year, may be worn. When the red velvet mozzetta is worn, a matching camauro in red velvet with white fur trim may be used.
Sec. 4. The choir fascia is white watered silk with gold or red and gold tassels. The same fascia may be used with house dress, or else a plain white fascia with white fringe.
Sec. 5. The stockings are white.
Sec. 6. The tabarro is red. The ferraiolo is never used, but the toga, in red with two small green facings on either side of the front is used for the public habit.
Sec. 7. The private habit (abito corto) and the civic habit are solid white with white stockings.
Sec. 8. The engolpion is worn as usual on a chain.
Sec. 9. The saturno of the Archfather may be red or, for less formal usage, white.
Sec. 10. The Pontifical stole is in red or gold. Only red may be used when the liturgical colour is purple, rose, or black, and only the gold stole is used during Paschaltide.
Sec. 11. The pontifical dress of the Papa-Catholicos consists of a red and gold mantum with train of approximately one metre in length. It is worn with the papal tiara or the mitre outside liturgy and the mitre within liturgy. It is also used any time that a cope is otherwise prescribed. The mantum is not used for solemn arrival during penitential rites, when instead the cappa magna is used. The mantulum is a shorter, floor-length version of the mantum and may be worn when more practical and when a cope is otherwise called for in liturgy. It is in the same colour as the mantum.
Sec. 12. The Papa-Catholicos, regardless of the rite being celebrated, uses the liturgical vesture of the Gallo-Russo-Byzantine Rite. Sec. 13. If a member of a religious order is elected to the Office of Archfather, he shall make use of the regular habit of the Archfather in white and red as usual and defined herein, not in the colors of the religious order.
Sec. 14. The pontifical or papal tiara consists of a triple crown.
Sec. 15. The tiara is usually used as prescribed in place of the mitre when giving the Apostolic Blessing with Plenary Indulgence.
Sec. 16. If the tiara is used during a solemn mass, then it is worn after the conclusion of the mass with mass vestments procession outward.
Sec. 17. The Archfather is entitled to the use of the sedia gestatoria within all areas pertaining to his jurisdiction and activity.
Sec. 18. The Archfather is entitled to the use of two flabella of ostrich feathers.
Sec. 19. The Archfather may use the ferula, consisting of a crucifix atop a long staff, or the baculum, consisting of a cross on a short staff, in accordance with the rules pertaining to the Gallo-Russo-Byzantine Rite.
Can. 142. The Electoral Bishops wear the mantelletta in red at all times underneath the mozzetta. Cardinals do not wear the mantelletta except in the presence of the Archfather or within any of his territory when he is present therein.
Can. 143. The Electoral Bishops are entitled to the use of the pallium.
Clerical HeraldryCan. 144.
Church Tradition and ProtocolCan. 145. All other aspects of the ceremonial and liturgical life of the Church not contained in the Code of Canon Law or the rubrics may be covered in Pontifical Ceremonial Directives, provided that they do not violate the Code of Canon Law, imply doctrinal changes, or violate Sacred Tradition. Metropolitan Archbishops and Bishops Ordinary of Suffragan Dioceses may similarly amend their own ceremonial and liturgical practices, provided these changes do not violate the Code of Canon Law or Pontifical Ceremonial Directives, imply doctrinal changes, or violate Sacred Tradition.
Divine OfficesCan. 155. The Divine Offices shall be said in accordance with the rubrics given in the breviary and according to any supplemental Pontifical Instructions or directives.
Celebration of the Divine LiturgyCan. 157. The Divine Liturgy may be offered privately or as part of public worship.
Selection of ClergyCan. 159. In each See, the Bishop Ordinary may appoint a Board of Examining Chaplains, to be comprised of three (3) Canonically Resident, Learned Presbyters (Priests). These presbyters shall have a three (3) year term of office. This board of Examining Chaplains will serve at the Bishop’s pleasure.
Diocesan and Metropolian Councils of the Clergy and LaityCan. 188. Each Diocese and Metropolitan See (Archdiocese) shall have a Council of Clergy organized in accordance with Canon Law. The Council of Clergy consists of four houses, viz., the House of Bishops, the House of Priests, the House of Deacons, and the House of the Clerics. The Council of Clergy shall have the jurisdictional Bishop as its titular head. The pro-tempore leader of the Council of Clergy shall be a Bishop appointed by the Bishop Ordinary. This Bishop shall be known as the Proto-Bishop. If there is no Bishop in the diocese other than the Ordinary, then the leader of the House of Priests serves as pro-tempore leader of the Council of Clergy.
Congregational AssessmentsCan. 200. An annual fee known as the Congregation Membership Assessment may be assessed each parish according to the number of members of the parish. This assessment fee will be determined by the Ordinary or an office appointed by him. The assessment can be revised without amendment. The Ordinary may seek advice on the amount of the assessment from the Council of the Clergy, the Council of the Laity, either as a whole or by parish.
Metropolitan and Diocesan Clergy
Admission of ClergyCan. 216.
Incorporation of Dioceses
Amenability and Citations of ClergyCan. 222.
Parishes and CongregationsCan. 235. A Parish is defined as a congregation in a specific area which is self supporting with a regular public meeting place and time, and who has a clergyman in residence, and which has been duly admitted to parish status in a diocese or archdiocese as hereinafter provided.
Tribunals of the Apostolic SeeCan. 250. The court of first instance of the Apostolic See of Saints Stephen and Mark, as well as the first court of appeals from decisions of Metropolitan Tribunals, is the Florentine Rota, headed by its Prefect. The Tribunal shall operate according to its operating procedures, as defined under the authority of the Prefect in accordance with Canon Law and approved by the Papa-Catholicos.
General LegislationCan. 255. Confirmed communicants in good standing, 18 years of age or older may be licensed as Lay Readers by their jurisdictional Bishop for the purpose of reading the Epistle at the Divine Liturgy, reading the burial office in the absence of a deacon or priest, or leading Divine Offices. Admission as a licensed Lay Reader does not constitute admission to the Minor Order of Lector unless the person so admitted is both a man and first receives the First Tonsure and then is formally ordained as a Porter and then as a Lector, all with proper intent to enter the Minor Orders of the clerical state.
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