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CODE OF PARTICULAR CANON LAW OF THE ANGLICAN RITE ROMAN CATHOLIC CHURCH
otherwise known as the Anglican Rite Roman Catholic Church

2016

The Code of Patriarcular Canon Law (CJCP) of the Anglican Rite Roman Catholic Church is a compilation of the primary laws governing the infrastructure, protocol, and discipline of this Particular Church. It does not replace the Code of Canon Law (CJC) and therefore does not include law already detailed in the CJC unless needed for clarity on an issue of Particular Law. The 2016 Canons contain modifications contained in APS 3, 4, 5, & 6. However, not all additions to particular law promulgated through APS result in an amendment, addition, or deletion from the body of Particular Canon Law.

Nota bene: While the name of Old Holy Roman Church of the English Rite is commonly used as a more direct translation of the Latin form of the name, the official and legal name of the Patriarchate is the Anglican Rite Roman Catholic Church. Thus, the two names are used synonymously.


Can. 1. This Code of Canon Law applies only to the Anglican Rite Roman Catholic Church and all its Suffragan Sees and entities.

Can. 2.

Sec. 1. In accordance with Canons 368 (Book II, Part II, Section II, Title I, Chapter I), 431 (Title II, Chapter I), and 435 (Chapter II), Code of Canon Law (1983) as amended and incorporated by reference, the Anglican Rite Roman Catholic Church (hereafter also referred to as the ARRCC or the Patriarchal See) is an autonomous Particular Church of the Anglican Rite in spiritual unity with the fullness of Anglican and Catholic tradition, following also as the successor to the Anglican Diocese of the Southwest, founded in 1978.
Sec. 2. The Patriarchal See, under the leadership of the Patriarch, is the sole owner and leader of the Anglican Rite Roman Catholic Church.
Sec. 3. The name “Old Holy Roman Church of the English Rite” is an acceptable alternative to the name “Anglican Rite Roman Catholic Church,” as the former is a more direct translation into English from the most commonly-used Latin name of the Patriarchate.
Sec. 4. The Patriarchal See, the Patriarchal See of Saint Stephen, the See of Saint Stephen, and the Stephenian Patriarchate are all acceptable names for the Patriarchal See.
Sec. 5. The territories for with the Patriarch See maintains either titular sovereignty or titular sovereign overlordship as a government in exile of the Holy Roman Empire may be referred to as the States of the Old Holy Roman Church of the English Rite or the Patriarchal States. These territories are the Ecclesiastical Kingdom of Etruria in the Holy Roman Empire, the Principality of Florence, the County of Valais, the County of Sainte Animie, the Prince-Archbishopric of Würzburg, the Principality of Santa Croce, and the various Legations.

Can. 3. The Code of Particular Canon Law here presented, constitutes the totality of the Code of Canon Law of this Particular Church, and, excepting the Holy See as primal See of the Western Church, said Church is subject to no other ecclesiastical jurisdiction.

Can. 4.

Sec. 1. The Anglican Rite Roman Catholic Church consists of the clergy and congregations of the faithful duly admitted to membership, within a diocese subject to its authority.
Sec. 2. All regular clergy must be assigned to a diocese or archdiocese, or to the Patriarchal 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. As the Patriarchal See possesses a special mandate of mission, service, and charity, it is not build on specific territory or on standard parochial programs. Rather, the parishes, oratories, chapels, and congregations it possesses exist to further the purpose of that mandate.

Can. 5. The Ecclesiastical Authority of the Anglican Rite Roman Catholic Church and the Patriarchal See is the Patriarch. The rightful incumbent to this office shall for life hold the rank of Cardinal Deacon of Santa Maria Antiqua in camera persona, with all traditional associated rights and privileges thereunto appertaining, and shall further hold the styles of Elector and titular Prince-Archbishop of Würzburg[1] and Archbishop in partibus infidelium sui juris of Leopontopolis. The Patriarchal See retains in perpetuity its autocephalous authority and independent right to elect its own Bishops, as granted by special privilege and favor.

Sec. 1. If an Archbishop Coadjutor be elected, the Patriarch may cede to him for his use the Archbishopric of Leopontopolis during the term of his office. Said Archbishopric, however, remains part of the ecclesiastical patrimony of the Patriarch.[2]

Can. 6. The Patriarch shall be chosen in accordance with the rules established by the Particular 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 Patriarchal Electors voting according to such rules.

Sec. 1. Electors, appointed by the Patriarch, 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 Patriarch.
Sec. 2. The Patriarch is required to take the specified oath as provided in the Motu Proprio It is hereby decreed that the Patriarch Electors.[3]

Can. 7.

Sec. 1. No man may be chosen as Patriarch 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 including at least one line of Roman Catholic succession outside the Anglican succession.
Sec. 2. If the Patriarch-Elect is not a Bishop at the time of his election and shall not be consecrated within six months of his election, then he may not serve as Patriarch, without prejudice, and another election must be held.
Sec. 3. If the Patriarch-Elect is a Bishop at the time of his election, then he enjoys the privileges of the position immeiately upon election, even before his enthronement, provided he has signed the required oath.[4] However, if the Patriarch is living, then the Patriarch-Elect enjoys all the privileges of the rank, but does not exercise any jurisdictional authority until the Patriarch formally retires. At such time of retirement, the outgoing Patriarch enjoys the privileges of the rank for life.
Sec. 4. If the Patriarch-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 Patriarch is no longer living at the time of election, the Patriarch-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 Patriarch who does not acknowledge the incumbent Bishop of Rome as First among Equals of all Bishops as the true and valid successor of Saint Peter, Prince of the Apostles.
Sec. 6. Patriarchal Electors shall be Bishops and Prelates with ordination or commission to the rank of Porter through Priest, within the jurisdiction of the Patriarchal See named as Electors by the Patriarch.
Sec. 7. Only clergy holding office within the Patriarchal Curia or the Patriarchal Household, i.e., the Court of Saint Mary of Walsingham, or the members of the College of Bishops, are eligible to be Patriarchal Electors.
Sec. 8. There is no minimum or maximum number of Electors that may be appointed. Each new Patriarch must appoint a new set of Electors, which may include any or all of the previous Electors at his discretion.

Can. 8.

Sec. 1. During any vacancy in the Patriarchate, the Ecclesiastical Authority is the Patriarchal Curia, headed by the Archdeacon, except that an Auxiliary Bishop of the Patriarchal See, or an Episcopal Visitor from a Suffragan See to the Patriarchal See, and who has been selected by the Patriarchal Curia, will provide the pastoral and liturgical duties of a Bishop during the vacancy.
Sec. 2. Said Episcopal Visitor 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 Patriarch. These authorities are vested in the Curia.

Can. 9.

Sec. 1. If a Coadjutor Archbishop has been named for the Patriarchal See, then the Coadjutor shall automatically succeed to the position of Patriarch, should that office become vacant and he be not impeded.
Sec. 2. If a Coadjutor Archbishop is to be elected, is must be in accordance with the procedures set forth in the Code of Particular Canon Law.
Sec. 3. A Coadjutor must further qualify for his office under Canon 7.
Sec. 4. The Coadjutor has the style of Archbishop and all rights thereof, including the pallium.
Sec. 5. The Governor-General of the See of Saint Stephen, when 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 the See of Saint Stephen.[5]
Sec. 6. The Governor-General shall, immediately upon appointment by the Patriarch, be consecrated bishop 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 See of Saint Stephen. The Governor-General is further the operational head of the Curia (where the Archdeacon is the administrative head) and, by extension, the Patriarchate. His jurisdiction, symbolized by the mozzetta, is an extension of that of the Patriarch. Due to his rank, he shall be the Dean of the Patriarchal Chapter. 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, and uses the style of Prince Archbishop Emeritus.
Sec. 7. The Arch-Chancellor of the See of Saint Stephen, 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 Patriarchal See.
Sec. 8. The Governor-General may optionally add the abbreviation “Ap.” to his signature, but only if the given name is used by itself or else before the titular designation of Westphalia or Trier. The Arch-Chancellor may do likewise, the titular designation being Mainz.

Can. 10. The Patriarchal Curia consists of the Archdeacon (who is administrative head of the Curia), the Dean and Canons of the Patriarchal Chapter, the Prefects and their specific officers, clergy named to specific offices of the Curia, and lay officials appointed by the Patriarch according to Canon Law. The Office of Vicar-General of the See of Saint Stephen is held by a Bishop who is appointed a titular Archbishop of the Patriarchal See. The duties of the Vicariate-General are to tend to the pastoral matters of the Patriarchal See, as well as to provide pastoral leadership to Patriarchal Peculiars and any diocese directly subject to the Patriarchal See. The (Patriarchal) Council for the Laity is a subordinate office within the Vicariate-General.[6]

Sec. 1. The Archdeacon and Deans of the Patriarchal See shall enjoy the rank and privilege of Prelate Nullius[7] with the rights and privileges thereunto appertaining.

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 Tribunal of the Prefecture of Faith and Doctrine and the Judges of the Patriarchal Tribunal, but not the Associate Judges of either Tribunal, and other officers as specifically authorized by the Patriarch shall be deemed members of the Curia.

Can. 12. The duties of the Patriarchal Curia are to assist the Patriarch in the fulfillment of his ministry, to recommend amendment as needed of portions of the Code of Canon Law to the Patriarch 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 Anglican Rite Roman Catholic Church with other Churches or entities or governments (such terms must contain the specific right of the Patriarchal See to sever the relationship by action of the Patriarch).

Can. 13. The Patriarch 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.

Can. 14. The Archdeacon shall head the Patriarchal Curia and shall be chief non-episcopal advisor and assistant to the Patriarch. He shall be a priest, but not a Bishop.

Sec. 1. The Archdeacon shall serve as the Prefect of the Secretariat, the broad office responsible for administrative matters of the Patriarchal Curia.
Sec. 2. Should the office of Archdeacon be vacant, the duties of the Archdeacon are vested in the Chancellor as outlined in law.

Can. 15. The Chancellor of the 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, or a man 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. The Prefect of Faith and Doctrine, however, must be consecrated a Bishop. Though part of the Patriarchal Curia, they are independent of the Archdeacon or other offices and officers and are directly under and report directly to the Patriarch.[8]

Can. 17. The Prefect of Faith and Doctrine shall be responsible for all matters of faith and doctrine in the Patriarchal 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 Tribunal of the Prefecture of Faith and Doctrine. Within the Prefecture shall be the Supreme Tribunal of the Prefecture of Faith and Doctrine, which shall be the supreme ecclesiastical court of the Anglican Rite Roman Catholic Church. Said tribunal shall be primarily a court of appeals for decisions by the Patriarchal Tribunal 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 Patriarch. The Supreme Tribunal 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 Tribunal 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 Patriarch. In this case, the leadership of the Supreme Tribunal is likewise vested directly with the Patriarch.

Can. 18. The 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 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 Archdeacon.

Can. 19. The Patriarchal Penitentiary Major shall head the Tribunal of the Patriarchal Penitentiary. The Tribunal of the Patriarchal Penitentiary shall rank above the Patriarchal Tribunal 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.[9] 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 Patriarch, who may either choose to convene said tribunal on an as-needed basis, or reserve its duties to himself.

Can. 20.

Sec. 1. The Prefect of the Patriarchal Tribunal shall lead the Patriarchal Tribunal. This tribunal is the primary court of the Patriarchal See and the Anglican Rite Roman Catholic Church, responsible for hearing cases of annulment, heresy, and other internal matters. Matters brought to this tribunal usually 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 Judge of the Patriarchal Tribunal. Also there may be appointed Judges of the Patriarchal Tribunal and Associate Judges. Each session of the Tribunal must be presided over by at least the Chief Judge or a Judge.
Sec. 2. The Judicial Vicar (who must be a cleric[10] learned in civil and canon law, to be the advisor to the Patriarch in ecclesiastical legal matters), shall serve as head of the Patriarchal Tribunal in the event that a Prefect is not appointed and is himself a Judge of the Patriarchal Tribunal 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 Deputy Chief Judge.
Sec. 3. If the office of Prefect of the Patriarchal Tribunal is vacant, the duties of the Patriarchal Tribunal may be vested in the Tribunal of the Patriarchal Penitentiary. In such a case, the Penitentiary Major may either convene the Patriarchal Tribunal 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 Patriarch first must be submitted to this office for review and recommendation to the Patriarch.

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.[11]
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 Anglican Rite Roman Catholic 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.[12]
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 Prefect of the Patriarchal Aerarium shall be the principal financial officer of the Patriarchal 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 Prefect of the Patriarchal Aerarium, then the Secretariat shall assume all responsibilities of the Aerariuam.[13]

Can. 24. Other Prefectures and offices may be established by the Patriarch for true need of the Church

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 Prefect of the Treasury 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.[14]

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, the Archdeacon, the Chancellor, Deputy Chancellor(s), the Secretary, the Treasurer, and other offices in order of creation of the office, or as determined by the Patriarch.

Sec. 1. The Coadjutor ranks immediately after the Patriarch, and the Governor-General ranks immediately after the Coadjutor. The Vicar-General ranks immediately after the Coadjutor. These three officials are senior-most in rank within the Curia and rank above all other members of the Curia.

Can. 28.

Sec. 1. The College of Bishops of the Anglican Rite Roman Catholic Church consists of all Bishops within all jurisdictions under the authority of the Patriarchal See. The College of Bishops may be convened in Episcopal Council, either in whole or in part, by the Patriarch in order to advise or decide certain matters of importance to the Church as a whole.
Sec. 2. Each Metropolitan Archbishop and Bishop Ordinary shall report on the affairs of his Archdiocese or Diocese to the Patriarch no less frequently than at five-year intervals. These reports must be given in person in an audience with the Patriarch. If the Bishop is lawfully unable to present the report in person, he may send a representative.

Can. 29.

Sec. 1. The Patriarchal Household, which bears the appellation of the Court of Saint Mary of Walsingham, is headed by the Archdeacon, acting on behalf of the Patriarch.
Sec. 2. The Archdeacon and the Chancellor of the Patriarchal See are the only officials who, by the virtue of their office, are both members of the Curia and the Household.
Sec. 3. All Titular Bishops and Archbishops of the Patriarchal See who are not jurisdictional or Suffragan Bishops or Archbishops of a Suffragan See are members of the Patriarchal Household. However, a Bishop Ordinary or Suffragan Bishop of a diocese or a Metropolitan Archbishop may be additionally appointed to the Patriarchal Household.
Sec. 4. The Canons of the Patriarchal Chapter are members of the Patriarchal Household.
Sec. 5. The Patriarch may appoint Chamberlains of the Court of Saint Mary of Walsingham, which office shall rank within the prelature. The Chamberlains are entitled to the style of 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 trimmed with red and with a red tuft, and a Roman purple fascia. For choir dress, a Roman purple cassock and fascia, without rochet or surplice, and the Roman purple mantellum worn directly over the cassock. The mantellum is a full length sleeveless garment, open with space in the front, and without lapels as on the mantelletta.[15] Chamberlains must be at least commissioned to the Minor Orders.
Sec. 6. The Patriarch may appoint other such offices as deemed necessary within the Patriarchal Household by Patriarchal decree defining their terms, duties, and privileges.
Sec. 7. The order of precedence within the Patriarchal Household is as follows, from senior to junior: Archbishop Coadjutor of the Patriarchal See; the Governor-General; Titular Archbishops of the Patriarchal See in order of date of rank; Titular Bishops of the Patriarchal See in order of date of rank; the Archdeacon; the Chancellor; the Dean 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.
Sec. 8. The Patriarchal Household has the privilege of processing immediately before the Patriarch in Sacred Liturgy, except that if other Ministers and assistants are required by the rubrics, then the Household shall process immediately in front of them. In processions in which the Patriarch processes first, the Household has the right to process immediately behind him, except where otherwise dictated by the rubrics.

Can. 30. Under the ecclesiastical governance of the Patriarchal See, which itself has no specific territory, but rather serves all the Faithful under its care, shall 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.[16] The dioceses and Metropolitan Sees may be erected for the purpose of furthering the mandate of mission, service, and charity of this Particular 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.[17] 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.

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.

Can. 33.

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 Patriarchal 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 prohibited.
Sec. 4. No Metropolitan See or Diocese shall maintain a Secretariat, the diplomatic functions of which are restricted to the Patriarchal 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 Patriarch and the Secretariat.
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.
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 Patriarch 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.

Can. 34.

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 the Patriarch, 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.

Can. 39.

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 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.

Can. 40.

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 by certified mail with return receipt requested, will 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 Patriarchal Household, the Court of Saint Mary of Walsingham, meets as required by the Patriarch.

Can. 41.

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 Patriarch, provided such an amendment does not conflict with the other Canons of this Section. Only the Patriarch may amend the Canons, though others may recommend.

Can. 43. Amendments to the Canons may not be made if they violate Church Doctrine, delivered unto the faithful in Sacred Scripture or through Ecumenical Council.

Can. 44. Amendments to the Canons may not be used to make doctrinal changes that should be left to Ecumenical Councils to decide.

Can. 45. It is the duty of a Bishop, and particularly of the Patriarch, to maintain and uphold doctrine and traditions of the universal Church. Therefore, amendments are intended to alter operational procedures and policies in order to serve the faithful better.

Can. 46. To be eligible for election as Patriarch, 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 must have five (5) years in the Priesthood with a minimum of three (3) years experience as a Rector of a congregation in the Anglican Rite Roman Catholic Church, which two requirements may be waived in cases of need for the Patriarchal See. The waiving of this requirement is at the sole discretion of the incumbent Patriarch if the election of his successor is to take place during his own lifetime, or at the discretion of a majority of the Patriarchal Electors.

Can. 47. The requirements of eligibility as Coadjutor of the Patriarchal See and the procedures for election are the same as for the Patriarch.

Can. 48. If there is a Coadjutor for the Patriarchal See, then he automatically succeeds to the office of Patriarch upon the death, resignation, or retirement of the incumbent Patriarch, unless he is impeded by factors that render him ineligible to serve as Patriarch under Canon Law.

Can. 49. Nominations of candidates for Patriarch may be made only by the Patriarchal Electors. They elect a Chief Elector to preside and they themselves, under the authority of the Patriarch, establish procedures for carrying out the election. If no Patriarchal Electors have been appointed at the time an election is required by necessity, then the entirety of the House of Bishops, the Court of Saint Mary of Walsingham, and the Patriarchal Curia serve as Electors for that one time only.

Can. 50. Titular Bishops and Archbishops within the Patriarchal See may be appointed and consecrated by the Patriarch at his sole discretion. Said Bishops and Archbishops may hold Prefectural offices or other offices as needed to assist in the ministry of the Patriarch.

Can. 51.

Sec. 1. Bishops Ordinary must 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.
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 Anglican Rite Roman Catholic Church, which two requirements may be waived in cases of need only by the Patriarchal See.
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 Bishop may be consecrated without the Apostolic Mandate from the Patriarch; neither may he be installed without permission of the Patriarch.

Can. 52.

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.
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 Anglican Rite Roman Catholic Church, which two requirements may be waived in cases of need only by the Patriarchal See.
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 shall be installed without the permission of the Patriarch.

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 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 Patriarch. A Bishop consecrating or being consecrated without the Apostolic Mandate shall incur latae sententiae excommunication, reserved to the Patriarchal See.

Can. 56. Abbots and Abbesses may be blessed by a jurisdictional Bishop without an Apostolic Mandate in accordance with the Pontificale Anglicanum, 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 commission 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.

Can. 59. The Patriarch may exercise the office of Rector of the Patriarchal Cathedral or Pro-Cathedral and of any mission church under the jurisdiction of the Anglican Rite Roman Catholic 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 Patriarch.

Can. 64. The Patriarch is the chief liturgical officer of the Anglican Rite Roman Catholic Church.

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 Anglican Rite Roman Catholic Church are guided by traditions of the universal church, the Missale Anglicanum 2009 (Editio Latina and Editio Latina et Anglica, the latter being the form of the Holy Sacrifice of the Mass in the 2010 Book of Common Prayer) and the Divine Offices of the Anglican Breviary.

Can. 68.

Sec. 1. Other traditional Anglican and Roman liturgy and liturgical supplements can be approved at the request of and for the specific use of a congregation with the approval of the Patriarch or, if he so delegates, by the Prefecture of the Liturgy.
Sec. 2. The unfortunate deleterious effects of the Protestant Reformation on the 1928 and earlier Anglican Books of Common Prayer cannot be ignored. Such liturgy may be used only with the acknowledgement and understanding of the meaning of the liturgy in the tradition of the Catholic Church. A Bishop Ordinary, a Metropolitan, or the Patriarch may mandate that certain additions or deletions be made to the form or rubrics of any liturgy used from the 1928 Book of Common Prayer and earlier books of Common Prayer.[18]
Sec. 3. No liturgy may be used with the intent of denying any aspects of Catholic doctrine, the Catechism, or Canon Law. Use of any liturgy in such a context constitutes a disgrace to the liturgy and further is an abomination against the Church.

Can. 69.

Sec. 1. Specific liturgical practices mandated or suggested in the Anglican Rite Roman Catholic Church are provided in Canon Law, the rubrics of the liturgical texts, and other directives by the Patriarchal 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 Patriarch. This also applies to major liturgical changes made by all Suffragan Sees.

Can. 70. The standard for the mass shall be the Missale Anglicanum 2009, or its English-language equivalent, the 2010 Anglo-Catholic Book of Common Prayer, the missal of which is the Missale Anglicanum Editio Latina et Anglica, or subsequent editions of those masses, provided they are approved by the Patriarch, consistent with doctrine, and in keeping with Sacred Tradition.

Can. 71. Rubrics of the Missal shall be followed. Where there are options, the Diocesan Bishop may mandate an option. Otherwise the choice 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 Holy Mass in that parish.

Can. 73. The Patriarch, the Metropolitan, or the Diocesan Bishop may mandate a certain form of the mass for specific occasions.

Can. 74. When necessary due to circumstances, a priest may celebrate mass alone.

Can. 75. All priests and parishes shall follow the Ordo Calendar as set forth by the Patriarchal See. Variations may be approved by the Patriarch or, on a limited basis for pastoral reasons, by the Bishop Ordinary.

Can. 76. Parishes may use Low Mass, Sung Mass, or Solemn/High Mass forms for the Holy Sacrifice of the Mass.

Can. 77.

Sec. 1. Low Mass shall be said by one priest, without other sacred ministers, and one or two servers.
Sec. 2. One candle on either side of the altar shall be lit.
Sec. 3. If a Bishop celebrates Low Mass, two candles on either side are lit, though one candle on either side may be used if the mass is of semi-double rank or lower. If the Patriarch celebrates a low mass, then three candles on either side are lit, but two candles on either side may be used if the mass is of semi-double rank or lower.[19]
Sec. 4. Pontifical Low Mass shall be celebrated only from the altar, not from the throne. Vesting, however, may be done in the sacristy or at the throne or faldstool, the latter being optionally done during the singing of the Divine Office appropriate to the time.
Sec. 5. High Mass shall be said only with three Sacred Ministers, Celebrant, Deacon, and Sub-Deacon, and at least two servers, more servers being preferred. The appropriate portions of the mass, according to the rubrics, shall be sung.
Sec. 6. A confirmed man who holds a temporary Lay Reader license or is commissioned 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, commissioned as a Sub-Deacon or ordained to the Major Orders.
Sec. 7. At a high mass or sung mass, three candles on either side of the altar shall be lit. And this usage is also followed for pontifical low masses with solemnity and low masses with solemnity.
Sec. 8. Incense must be used following the rubrics of the missal.
Sec. 9. If the Paschal Candle is lit in its Paschaltide position near the altar, it is censed, according to usage of this particular Church, with three double swings immediately after the altar is censed, both at the beginning of the mass and at the offertory.
Sec. 10. The thurifer kneels at the consecration and incensed the elements at the elevation with three sets of triple swings thusly: First as the celebrant genuflects, then as the celebrant raises the host or chalice, and then again as the celebrant genuflects. This is done for both the elevation of the host and the elevation of the chalice.
Sec. 11. Two candles on the credence table may be used.
Sec. 12. A Low Mass with Solemnity follows the rules of the sung mass, except that the portions of the mass appointed to be chanted by the priest or other ministers, or sung by the choir are not sung. Hymns may be sung as usual. Six candles are used, and incense may be used.[20]
Sec. 13. At a Pontifical Low Mass with Solemnity, the mitre, crosier, and dalmatic are used, and the gloves may be used. Six candles are used, but the seventh Pontifical Candle is not used. The bishop may have Deacons of Honor and/or an Assistant Priest according to his rank, as well as the usual clerks. All is otherwise as for a Pontifical Sung Mass, but, as for a Low Mass with Solemnity as celebrated by a priest, the propers and prayers are not chanted. The Pontifical Low Mass with Solemnity may be celebrated from the throne, faldstool, or the altar, except when said in the presence of a great prelate who is presiding from the throne, in which case, as is the case for a high mass or a sung mass, it is celebrated from the altar only.[21]
Sec. 14. A Sanctus candle should be used at low mass and, if torches are not used, at high mass or sung mass. The Sanctus candle is a single candle placed on the Epistle side of the altar. It is lit from the beginning of the Sanctus until the end of the Ablutions. At a Bishop’s high mass or, optionally at a Bishop’s sung mass or low mass with solemnity, two candles in a single candleabra should be used if torches are not used. Likewise, at a Patriarchal high mass or, optionally at a Patriarchal sung mass or low mass with solemnity, three candles in a single candleabra should be used if torches are not used.

Can. 78.

Sec. 1. 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 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.
Sec. 2. If incense is used at a Sung Mass, then at a minimum the censing of the altar and of the offerings, as given in the missal, must be used, except at masses of the dead.

Can. 79.

Sec. 1. Pontifical High Mass shall be celebrated from the throne by jurisdictional Bishops or other Bishops with permission. Else, it shall be celebrated from the faldstool. A high mass is not celebrated from the altar by a Bishop.
Sec. 2. A seventh candle shall be lit behind or in front of the altar cross.
Sec. 3. The mass shall follow the traditional form. It may (and should) begin with the solemn arrival of the Bishop to the church, sprinkling of the Canons of the Cathedral Chapter if at the Cathedral Parish or if the Chapter is present (and only if the Asperges is not to be done prior to the mass), singing of the appropriate Divine Office as the Bishop vests at the throne or in the Secretarium, and then the Mass according to the rubrics and traditions for a pontifical mass.
Sec. 4. All Bishops may use the four traditional Chaplains, viz., Mitre Bearer, Crosier Bearer, Book Bearer, and Candle Bearer, as well as the Assistant Priest. Only the Diocesan Bishop, Metropolitan Archbishop, or the Patriarch may have the two Assistant Deacons (otherwise known as Deacons of Honor) and other attendants as required.
Sec. 5. The Assistant Deacons of the Patriarch shall usually be Prelates of the Court of Saint Mary of Walsingham. The Assistant Priest of the Patriarch shall usually be the Dean of the Patriarchal Chapter or the Archdeacon. Even if a priest other than the Patriarch is to preach, the preacher does not serve as Assistant Priest unless the Dean or Archdeacon is not present. The Deacon of the Mass and the Sub-Deacon of the Mass shall usually be Bishops of the Court of Saint Mary of Walsingham, and the Chaplains shall usually be Chamberlains of the Patriarch.
Sec. 6. For a solemn arrival prior to vesting at the throne or in the Secretarium, the Anglican rochet and chimere shall not be used by the bishop celebrating the mass, but only the Roman rochet and mozzetta. A jurisdictional bishop must wear the cappa magna for the solemn arrival to a Pontifical High Mass, but may wear either tha cappa magna or the mozzetta for the solemn arrival to a Pontifical Sung Mass or a Pontifical Low Mass. A Suffragan Bishop may wear the cappa magna for the solemn arrival if he is celebrating and a greater prelate is not present, but need only wear the mozzetta, even at a Pontifical High Mass.
Sec. 7. All that applies in this Canon to a jurisdictional Bishop or Archbishop regarding the mozzetta applies likewise to Auxiliary Bishops and all Bishops outside their jurisdiction regarding the use of the mantelletta, which takes the place of the mozzetta except as otherwise established by Canon Law and ceremonial norms.

Can. 80. Pontifical Sung Mass shall follow the form of a High Mass, but without all of the three sacred ministers. The Bishop may celebrate alone or there may be the celebrating Bishop and a Deacon of the Mass. Various ceremonial aspects of the High Mass may be omitted as needed or according to local usage. The Sung Mass may be celebrated from the altar or from the throne.

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 Patriarch, and then only at Sung Mass or High Mass.

Can. 82. The Asperges ritual may be done (and should be done unless there is some just cause for not doing so) at the principal mass of Sunday each week, whether Low Mass, High Mass, or Sung Mass. It is, however, most appropriate that the principal mass should be a Sung or High Mass.

Can. 83. Consecrated elements shall be handled and, in the case of reserved hosts, reserved in accordance at all times with the rubrics.

Can. 84. Linens shall be handled and cleaned in accordance with rubrics.

Can. 85. Altar linens must be hand washed by a priest three times before they may be otherwise laundered.

Can. 86. 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.

Can. 87. A chalice veil is required at the Holy Mass in all cases. In the case of a day in which the color is red or green, a white chalice veil and/or burse may be used if necessary, even if red or green vestments are used.

Can. 88. When a cope is called for in the rubrics, the gold or white cope may be used on a day that the color is white, red or green, even while wearing a red or green stole.

Can. 89. The maniple is required by the Celebrant, Deacon, and Sub-Deacon. Its use may not be waived by local use.

Can. 90. The Mass shall be said only with the Sacred Ministers principally facing liturgical east, except when called in the rubrics or Canon Law to face a different direction, e.g., salutations and the singing of the Gospels.

Can. 91. Following the rubrics, the Epistle shall be read by the Sub Deacon at High Mass facing the altar or the people in a manner approved by the Patriarch.

Can. 92. Follow the rubrics, the Epistle shall be read by the Deacon at High Mass facing liturgical North.

Can. 93. The readings may be done from any suitable location at Sung Mass and Low Mass, or, at Sung Mass, the customs of a High Mass may be followed.

Can. 94. Specific usage of the mass not contained within Canon Law are outlined in the rubrics for mass approved by the Patriarch or in ceremonial directives in accordance with Sacred Tradition.

Can. 95.

Sec. 1. The Priest celebrating mass shall be vested in cassock, alb, amice, rope cincture, stole and chasuble. The stole and chasuble are in a liturgical color appropriate to the mass.
Sec. 2. A Bishop shall wear a Roman purple cassock to celebrate mass.
Sec. 3. Prelates entitled to the purple cassock shall wear it to celebrate mass. Prelates entitled to the black cassock with red trim and buttons, or some other prelatial cassock in place of the purple cassock shall wear it to celebrate mass.
Sec. 4. The biretta is recommended for priests, but not required except at high mass. When used, it must be used in accordance with the traditions pertaining to its use.
Sec. 5. Religious priests wear their habit in place of the cassock.
Sec. 6. The other two Sacred Ministers follow the same standards of dress as the priest celebrating mass, as outlined in this Canon.

Can. 96. The mitre is worn in accordance with Canon Law and Sacred Traditions, as well as liturgical rubrics.

Can. 97. The general rule of the wear of the mitre is that it is worn while seated and addressing the people and removed during prayers.

Can. 98. In Solemn Mass, the mitre is worn 1.) For processions; 2.) While seated; 3.) When going between the throne and anywhere else; 4.) During the Lavabo, but removed prior to saying the Gloria Patri. 5.) During the final blessing; 6.) Optionally during preaching.

Can. 99. In processions, the mitre is worn 1.) In all processions in which a cope or chasuble is worn, excepting those of the exposed Blessed Sacrament;

Can. 100. In Sacramental administration, the mitre is worn 1.) While ordaining; 2.) While consecrating the Holy Oils; 3.) While confirming, as given in the rubrics of the Pontificale Anglicanum, viz., for the questions, as well as during the laying on of hands and the anointing, and removed for prayers; 4.) While conveying the Anointing of the Sick; 5.) During Baptism, as given in the rubrics of the Pontificale Anglicanum. viz., during the first part of the rite, except during the prayers, for the procession to the font, and removed for the baptism itself; 6.) During the Solemnization of Holy Matrimony, except during the prayers, as given in the rubrics of the Pontificale Anglicanum, and at the Nuptial Mass itself according to the rules for the wearing of the mitre at the mass; 7.) During a funeral at the rites over the body (except during the prayers), during the requiem mass as usual, and if the cope is worn, at the graveside in the same manner as the biretta.

Can. 101. In Solemn Choir Dress of Cope and Mitre (not the cappa magna), the mitre is worn 1.) Along with a cope for Solemn Matins, Lauds, and Vespers.; and 2.) at other liturgies outside the mass where the cope is or may be worn.

Can. 102. The Types of Mitres are 1.) The Precious Mitre, which is worn only by a Jurisdictional Bishop within their own jurisdiction (or when otherwise authorized). It is not worn during Advent or Lent, even on feasts, but may be worn outside those seasons on any day in which the Te Deum is sung in Matins. This mitre is jeweled and may at any time be replaced by the Golden Mitre. The jeweled mitre is not as a general rule worn in the mass once the Bishop sits for the Kyrie Eleison until he goes to the altar for the offertory. 2.) The Golden Mitre, which is worn by all Bishops. It may be used by a jurisdictional Bishop at a Pontifical High Mass from the Arrival of the Bishop at the Throne until the Lavabo, at which point the Precious Mitre is taken. The golden mitre is also worn by a Bishop in the presence of a greater prelate who is wearing the jeweled mitre; 3.) The Simplex Mitre, which is plain white, preferably made of linen. It is worn by all Bishops on Ash Wednesday, Good Friday, and at Masses for the Dead. It is also worn by Bishops when in the presence of a greater prelate who is wearing the golden or simplex mitre. A simplex mitre is also used by a mitred a Abbot on all occasions; 4.) Other Mitres may be used that are white and gold or white and red in place of the Golden Mitre;

Can. 103. Mitres in liturgical colors or other mitres than those expressly described in Canon Law are discouraged and may further be prohibited by liturgical authority.

Can. 104. The general usage for the wear of the biretta is that it is worn while seated, and removed during prayers and while kneeling; it is only worn at liturgy while processing by the officiants or Sacred Ministers; all others carry their birettas.

Can. 105. In a solemn mass, the Sacred Ministers who are not Bishops wear the biretta during the procession, while seated and, preferably, while going back and forth between the sedilia and the altar. Clergy in choir carry their birettas in the procession, wear it while seated, and take it off while kneeling or standing. The biretta is removed during the mention of the name of Jesus. The biretta is touched, but not removed during the mention of the name of the Blessed Virgin. The biretta is removed prior to the genuflection by the Ministers upon arriving at the altar, at which point it is taken by the server. The biretta may be worn while preaching and while going to and from the pulpit. It is removed for the prayers before and after the sermon.

Can. 106.

Sec. 1. In a Low Mass, the Biretta is worn to the altar and then removed. Unless a reader is used for the Epistle, or another priest is present to deliver the sermon, the biretta is not worn again until the after the altar is reverenced at the end of the mass.
Sec. 2. The Bishop wears the biretta at Low Mass just as a priest.

Can. 107. During the transport of sacred vessels and of the enclosed Blessed Sacrament, a priest wears the biretta while transporting the Sacred Vessels to the altar. It is removed upon arrival at the altar and given to the server prior to reverencing the altar. If the priest passes the exposed Blessed Sacrament or the elevations during mass, he stops and genuflects, but does not remove the biretta. A Bishop wears the biretta as a priest unless he is vested in a cope, in which case the mitre would be worn.

Can. 108. During other liturgical occasions, the Officiant wears the biretta in procession as at mass. All others carry the biretta. The other rules for the use of the biretta at other liturgy are just as those for mass.

Can. 109. During the administration of other sacraments, the biretta may be worn optionally, while pronouncing absolution in Confession, by the Officiant when proceeding to the font for Solemn Baptism, and by the Officiant at the graveside portion of a funeral, though it is removed for the prayers and for the blessing of the grave.

Can. 110. Outside the liturgy and administration of the sacraments, the biretta 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.

Can. 111.

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, or Archdeacon of the Patriarchal Chapter may have optional red trim and tuft.
Sec. 3. The biretta of a Canon, Dean, or Archdeacon of Suffragan Sees may have optional Roman purple trim and tuft.

Can. 112. 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.

Can. 113. 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. 114. 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.

Can. 115. 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. 116. All Bishops, Priests, Deacons, Sub-Deacons, and Minor Clerics may wear the zucchetto outside the mass. This includes Divine Offices and other prayer or liturgical functions, except those involving the exposed Blessed Sacrament.

Can. 117.

Sec. 1. The zucchetto for Clerics is black.
Sec. 2. The zucchetto for Bishops is Roman purple.
Sec. 3. The zucchetti of Canons, Deans, and Archdeacons may have optional red trim if of the Patriarchal See, or Roman Purple trim if of Suffragan Sees.

Can. 118. A bishop celebrating Low Mass is recommended to wear the purple biretta, but is not required to do so. The mitre is not worn at Low Mass unless ordination or confirmation is conferred, and then it shall not be the Precious Mitre.

Can. 119. Clergy 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.

Can. 120. The bishop wears the pectoral cross under the chasuble (over the alb). The cross may be worn on a chain or on a cord of green and gold or Sarum blue and gold.

Can. 121. 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 Patriarch wears the pallium at all churches within the Anglican Rite Roman Catholic Church.

Can. 122. Mass shall not be celebrated in any other vesture other than that detailed in Canon Law, the rubrics, and Ceremonial Directives.

Can. 123.

Sec. 1. No visible jewelry may be worn during mass, other than a tasteful watch and, for Bishop, the episcopal ring.
Sec. 2. Married priests may wear simple wedding rings.
Sec. 3. Priest who are not married may also wear a simple wedding ring as a symbol of their marriage to the Church.

Can. 124.

Sec. 1. The cope may be worn for the processions, the Asperges, and for other ceremonies called for in the rubrics.
Sec. 2. In the context of a mass, from the Prayers at the Foot of the Altar through the completion of the mass, the cope is replaced with the chasuble.
Sec. 3. In the mass, the chasuble may be worn for the Asperges.
Sec. 4. In the case of parishes without a suitable cope, those rites calling for a cope, excepting the Asperges, are done with the priest vested in alb and stole, but without chasuble.

Can. 125. The crosier is only carried by a bishop if celebrating, but not at Low Mass, except when required for an episcopal rite to be performed during the mass.

Can. 126. Shoes and socks for priests and deacons shall be black. This shall apply also to clergy in choir, whether at mass or not.

Can. 127.

Sec. 1. Shoes for Bishops at mass may be black, Roman purple, or dark red; socks should be Roman purple. The Patriarch may wear scarlet shoes.
Sec. 2. The footwear described in Can. 127 Sec. 1 shall apply also to Bishops in choir dress, whether at mass or not.
Sec. 3. For Pontifical High Mass (or sung mass), 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.
Sec. 4. 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.

Can. 128.

Sec. 1. Pontifical Liturgical gloves should be worn by Bishops in mass vestments during Pontifical High Mass and may be worn during Pontifical Sung Mass.
Sec. 2. The color of the liturgical gloves is the color of the day.
Sec. 3. 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.
Sec. 4. Liturgical gloves are not worn at masses of the dead, or on Good Friday.

Can. 129.

Sec. 1. At a Pontifical High Mass or Pontifical Missa Cantata, the wearing of the dalmatic under the chasuble is required. It must be in a color suitable to the day.
Sec. 2. 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.
Sec. 3. Dalmatics in black, rose, or Marian blue may only be worn with chasubles of matching color.

Can. 130.

Sec. 1. Deacons of Honor at a Pontifical Mass should wear dalmatics over choir dress.
Sec. 2. The Assistant Priest wears choir dress or an alb over cassock (but without stole, unless he is preaching), preferably also with a cope.
Sec. 3. All Chaplains of the Bishop may wear a cope.
Sec. 4. The train bearers of a Bishop, if clerics, may wear the cassock with ferraiolo while carrying the train, but remove the ferraiolo and take the surplice for the mass. Else, they may wear choir dress throughout.
Sec. 5. All other attendants should wear choir dress or an alb over a cassock (without stoles, unless they are preaching).

Can. 131. Specific vestment usage not contained within the Code of Canon Law or Ceremonial Directives is outlined in the rubrics for mass approved by the Patriarchal 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 Patriarch, or where not inconsistent with higher directives, by a Metropolitan or Bishop Ordinary.

Sec. 1. Bishops and prelates of religious orders wear the choir habit in the colors of their order. The cappa magna, however, remains purple.[22] Also, the zucchetto and biretta are always purple 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 colors of the religious order, or else they use the regular episcopal or prelatial habit of secular Bishops and prelates.
Sec. 2. In periods of mourning and on penitential days, prelates shall make use of the penitential habit. In addition to officially-declared days of mourning, this habit shall be used on days when the liturgical color is purple, rose, or black; and at masses at which the color is purple, rose, or black, even if the color of the day is not. The mourning habit for Bishops is a black cassock, with or without purple trimmings and buttons, and optionally with Roman purple cuffs in the same style as is customary for a choir cassock, but they should not be of silk. The remainder of the habit, including the mozzetta, mantelletta, fascia, zucchetto, stockings, biretta, slippers, and cappa magna, is the same as usual. For other prelates, the cassock is black, with or without the trimmings as described for the Bishop’s penitential habit, and all other aspects as usual for their habit outside of penitential seasons. [23]
Sec. 3. The penitential habit is worn exclusively during periods of officially-declared mourning, including mourning for the death of the Pope, a Papal interregnum, and mourning for the death of the Patriarch.
Sec. 4. Bishops and prelates of religious orders do not use the penitential habit, but continue to wear the episcopal or prelatial habit in the colors of their order.
Sec. 5. The regular purple cassock is used when vesting a deceased Bishop for burial.

Can. 132.

Sec. 1. The regular clergy sitting in choir shall dress in choir dress.
Sec. 2. For Deacons and Priests, as well as those in minor orders, choir dress shall consist of a black cassock and white surplice.
Sec. 3. The use of the tippet is optional. The tippet is blue for those in Minor Orders, and black for those in Major Orders.
Sec. 4. The use of the academic hood in choir dress is optional and may only be worn at Matins, Lauds, and Vespers, never at mass.
Sec. 5. The black biretta may be worn while seated only. It is removed while standing or kneeling. It is carried, not worn, in procession during the mass.
Sec. 6. Clergy 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.

Can. 133.

Sec. 1. Bishops in Choir may wear the Roman purple mozzetta with Roman purple lining, with Roman rochet; or 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. The pectoral cross may be on a chain or cord in green and gold or Sarum blue and gold.
Sec. 5. The crosier is not carried when in choir dress, except as provided in the rubrics.
Sec. 6. For particularly solemn occasions, Bishops in choir may wear, in place of the mozzetta 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. 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. The tippet may be worn with the chimere but not with the mozzetta.
Sec. 8. Over the mozzetta may be worn by jurisdictional Bishops, within their jurisdiction, the gold and white episcopal stole.
Sec. 9. Bishops 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 trail the ground, 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 seating on the throne in choir dress but not cope and mitre, the cappa magna is the most appropriate garment. When vested in mozzetta or chimere, it is more appropriate that the Bishop presiding occupy the first stall in the choir. However, both the mozzetta and chimere may be worn while seated on the throne, provided the bishop is not presiding at a sung or high mass which he is not himself celebrating. 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.
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 Patriarch, or a Metropolitan within his province, but in the presence of the Patriarch, the mozzetta is worn over the mantelletta. At a provincial synod, however, the Ordinaries use only the mozzetta.[24]
Sec. 12. The mantelletta is worn by all Bishops within the territorial patrimony of the Patriarchal See, except that the mozzetta is worn over the mantelletta in all areas by the Archbishop Coadjutor of the Patriarchal See.
Sec. 13. The Vicar-General of the See of Saint Stephen uses the mantelletta alone within the territorial patrimony of the Patriarchal See or within the presence of the Patriarch, 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 and academic dress.

Can. 134.

Sec. 1. Choir dress may be used by assistants to administer the sacrament at the Holy Mass.
Sec. 2. If a priest or deacon in choir is to assist in the distribution of communion, then he must not wear the tippet, but must instead wear a stole in the color of the day. However, he need only take the stole, or exchange the tippet for the stole if he is wearing a tippet, at the time at which he is to assist in the distribution of Holy Communion. Clerics in minor orders do not wear the stole or the tippet to assist with the distribution of Holy Communion.
Sec. 3. If a Bishop in choir is to assist in distribution of Holy Communion, then the mozzetta or chimere may be removed and a stole in the color of the day put on for the distribution of communion. In this case, the Bishop may follow the custom of taking a surplice over the rochet, and then placing the stole over the surplice. The stole should not be worn over the mozzetta or chimere. Alternatively, the stole may be omitted and the mozzetta or chimere retained.

Can. 135.

Sec. 1. Choir dress of Canons and Chamberlains of the Patriarchal See (members of the Patriarchal Chapter and Household) consists of a Roman purple cassock, Roman purple fascia, rochet, Roman purple mantelletta (for Canons), Roman purple mantellum (for Chamberlains) and black biretta with red tuft and optional trim in the same color. The honorary Deans and the Archdeacon are also entitled to the purple cappa magna 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 the members of the Patriarchal Curia who have been granted by the Patriarch the right to use, ex officio, the style of Monsignor, is black with red trim and red buttons, their fascia and biretta being identical to that of the Canons.[25]
Sec. 2. In all Suffragan Sees of the Anglican Rite Roman Catholic 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 is not permitted for members of Chapters of suffragan Sees.

Can. 136.

Sec. 1. When present in the Patriarchal Cathedral or other designated Peculiar Church of the Patriarch, when officially representing the Patriarch, when appearing publically as a corporate body, or any other authorized time, the members of the Patriarchal Chapter wear their Chapter Dress.
Sec. 2. The Chapter Dress of the Patriarchal Chapter consists of a Roman purple cassock, Roman purple fascia, Roman purple mantelletta, worn over a Roman rochet, without pectoral cross or ring, a black zucchetto or a black zucchetto with red trimming, and a black biretta with red tuft and optional red trim. This dress is worn both in and out of Chapter.[26]
Sec. 3. The Archdeacon and Deans of the Patriarchal See use the same dress as the Canons, except for the exceptions where otherwise noted. As Prelates Nullius, both are entitled to the use of limited pontificalia in accordance with the norms established for that rank.[27]
Sec. 4. The Chapter Dress may be worn when choir dress is called for except that, when sacraments are administered in choir dress, prelates in Chapter Dress may remove the mantelletta and take a surplice and stole, or alternatively only the stole, or they may retain their Chapter Dress. Chapter Dress may also be worn during all of the Divine Offices at times when Chapter Dress is permitted. When wearing a cope or, if serving as an Assistant Deacon, under the dalmatic, the purple prelatial cassock and rochet are worn, but not Chapter Dress.
Sec. 5. When in Patriarchal Chapter dress, the cappa choralis is not worn. Outside of Patriarchal Chapter dress, the cappa choralis in black may be used.

Can. 137. The Dean and Archdeacon of the Patriarchal See may wear purple socks in house dress, Chapter Dress, and choir dress. Socks of other prelates are black.

Can. 138. Members of the various Cathedral and Diocesan Chapters of the Suffragan Sees may adopt their own Chapter Dress, in accordance with tradition and custom. This dress is worn only at their respective cathedral or when appearing as a corporate body.

Can. 139.

Sec. 1. 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. 2. The most proper form of dress for attending mass is choir dress. This shall be worn unless the exceptions provided herein apply.
Sec. 3. House dress may be worn when attending mass and sitting out of choir. This is particularly intended for clerics who are travelling or have other special circumstances.
Sec. 4. 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 mass, including but not limited to assistance with distribution of Communion, and reading.
Sec. 5. The use of Civic Dress, abito corto, or the uniforms of the Patriarchate may be used at the liturgy as appropriate with permission, except when sitting in choro.

Can. 140.

Sec. 1. The clergy shall wear choir dress at other significant acts of public prayer outside the mass. Else, house dress should be worn.
Sec. 2. 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. 3. Choir dress must be worn for Matins, Lauds, and Vespers, except those offices recited privately in residence.
Sec. 4. The officiant should wear a stole in the appropriate color of the day. For Solemn services, the cope may be used.
Sec. 5. A Bishop assisting at solemn Matins, Lauds, or Vespers may wear the cappa magna if not officiating but presiding. In this case, he 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. 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. 6. The Bishop presiding at an event outside the liturgy, that is, not the Holy Mass or the Divine Offices, may wear the cappa magna 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 Patriarch 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.
Sec. 7. 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. 8. The hood of the cappa magna is worn up over the head only 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.
Sec. 9. The biretta of a Bishop worn in choir dress and with vestments for mass may be silk. The silk biretta shall not be worn with house dress except on formal or ceremonial occasions. The silk biretta may always be worn when the ferraiolo is worn.
Sec. 10. Watered silk shall be used only by Titular Archbishops of the Patriarchal See. Said Archbishops may optionally have the cappa magna, ferraiolo, zucchetto, silk biretta, and both the house and choir fascia made of watered silk.
Sec. 11. The choir fascia of all Bishops may terminate in a Roman purple or dark red tassel instead of fringe. This is not used for the fascia worn with house dress.

Can. 141. The vesture of members of religious orders at all Divine Offices is defined by the specific Order.

Can. 142. 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. 143. Choir 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. House dress may also be used during confession, however. Also, in case of just cause and urgent needs, both confession and visitation of the sick may be administered in clerical suit or any attire.

Can. 144. Choir dress should be worn for Holy Communion from the Reserved Sacrament, particularly when officiating, as well as for processions of the Sacrament, and at other times prescribed by the rubrics.

Can. 145. The saturno, otherwise known as the Roman hat or plush hat, may be worn with choir dress, but not during liturgy or prayers. The saturno may be worn cords and tassels of the clerical dignity. These cords and tassels are plain black for priests, black and gold for prelates, and green or green and gold for Bishops and Archbishops.

Can. 146. A simple black clerical cloak may be worn over choir dress outdoors in cold weather by all ranks of the clergy.

Can. 147.

Sec. 1. House Dress for Priests Consists of a black cassock, with or without black cincture (band fascia or rope). The black biretta may be used, indoors or outdoors. 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. The cassock shall be worn over a clerical shirt with Roman collar. Shoes shall be black with black socks. The Dean and Archdeacon of the Patriarchal See, as well as Bishops may wear Roman purple socks. A detachable black shoulder cape may be worn by priests.
Sec. 2. Plain House Dress (abito piano) 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 ferraiolo, black for deacons, priests, and prelates below the rank of Bishop, may be worn and is particularly encouraged for formal occasions. The ferraiolo may be required by ecclesiastical authority. A black zucchetto may be used with house dress. That of prelates may be optionally trimmed in Roman purple or red according to their prelatial state. Dress gloves for clergy in house dress are black silk or similar material.
Sec. 3. Plain House Dress (abito piano) 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 purple biretta 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. The shoes shall be black or cordovan, and socks shall be black or Roman purple. Only for special occasions or “at home” occasions shall the Roman purple or dark red slippers be worn with house dress by Bishops. The ferraiolo, purple for Bishops, may be worn as a dress cape or practical garment. Its use is particularly encouraged on formal occasions. Only for outdoor use may be used the Bishop’s tabarro. Formal gloves for Bishops are Roman purple or dark red silk or similar material, with the episcopal ring worn over the glove.
Sec. 4. Daily Dress for Prelates and Bishops consists of a black cassock, either plain black or with Roman purple or red buttons (but not trim), a Roman purple fascia, and for Bishops, a pectoral cross on a chain, episcopal ring, and purple zucchetto (or black, with or without trim, for prelates). An attached shoulder cape may be used by bishops, or alternatively a detachable shoulder cape. The cape may have a Roman purple lining for Bishops, or black lining for Prelates and regular clergy.
Sec. 5. Formal House Dress for Bishops consists of a Roman purple cassock, with or without red trim, buttons, and/or cuffs, a Roman purple fascia, pectoral cross on a chain or cord, episcopal ring, and purple zucchetto. The purple biretta 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. The shoes shall be black or cordovan, and socks shall be Roman purple. Only for special occasions or “at home” occasions shall the Roman purple or dark red slippers be worn. An attached shoulder cape may be used, or alternatively a detachable shoulder cape. The cape must have a Roman purple lining. The purple mozzetta may be worn instead of a shoulder cape. This combination shall be referred to as Court Dress. Over court dress is particularly appropriate the ferraiolo, which may be worn even if the mozzetta is not worn. Roman purple or dark red episcopal dress gloves should be worn, with the episcopal ring worn over the gloves.

Can. 148. House 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, civic dress (abito corto, otherwise known as the clerical suit) may be worn.

Can. 149.

Sec. 1. All clerics, regardless of rank, are expected to be dressed in clerical attire at all times when they are in public, whether at an explicitly religious function or location or not.
Sec. 2. Clergy 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 this requirement include participation in athletics, engaging in paid commercial employment unrelated to the Church, when wear of clerical attire presents a clear and present danger to the physical person of the cleric, and other times as permitted by lawful ecclesiastical authority.
Sec. 4. When not vested in the cassock or the formal or informal clerical suit (abito corto) as precisely defined within Canon Law and the clerical norms of the Patriarchal 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.[28]
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 shall be known as the cleric’s “Private Habit.”
b. This gentleman’s attire must be conservative in nature, relatively austere, and not given towards modern whimsical fashion, but classic in style. Either must be worn the gold pontifical insignia on the lapel of the jacket or else a small silver cross worn around the neck. Bishops continue to wear the pontifical insignia, viz., the episcopal ring and, if practical, the pectoral cross, with the cross itself carried in the shirt pocket.
c. The wear of gentleman’s attire is prohibited if it is for reasons of “seeming closer to the people,” or any other prohibited reason ever condemned by the wisdom of Holy Mother Church.
d. Gentleman’s clothing must not be vulgar or excessively commercial. All clothing that advertises for companies, excepting discrete logos, should be avoided.
e. Gentleman’s attire is not to be worn at liturgy (except as permitted according to Canon Law), at the administration of rites of the Church (except where expressly permitted for reasons of grave need), or when publically, officially, and explicitly representing the Church (noting that even outside such times, a cleric is at all times a representative of the Church). It should be noted that the distinction between religious and non-religious events is inherently erroneous, as all are called to glorify God in all that they do. Therefore the distinction is made between ecclesiastical and non-ecclesiastical public events. It is only to the latter that this optional dispensation applies.
f. The wear of gentleman’s attire extends to functions that are formal with permission of episcopal authority, and as appropriate in accordance with clerical norms, but only at secular functions. The uniform of the Blu Toscano is, however, considered a clerical habit, as are the uniforms of the Walsingham Guard.
g. Clerical clothing must be worn at all times when interacting with secular governments, except for routine business such as the renewal of a driver’s license. The norms are established by Patriarchal directives.
h. Clerical clothing must be worn at all times when interacting with ecclesiastical governments and their representatives. The norms are established by Patriarchal directives.
i. The provisions of this dispensation 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. 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.
j. The provisions of this decree are subject to modification or revocation at any time by the Patriarch 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.

Can. 150.

Sec. 1. The white tropical cassock may be worn in tropical areas, South America, Asia, and the southeastern and southwestern United States, as well as in other areas as designated by Patriarchal indult, during the months of June, July, and August, and other times when the high temperature for the day is 90 degrees Fahrenheit or higher.
Sec. 2. The tropical cassock for Deacons and Priests, if of Roman style, shall have black buttons and, optionally, black trimming. It shall be worn with a black rope or band cincture. The zucchetto and biretta remain black.
Sec. 3. The tropical cassock for Prelates, if of Roman style, shall have red or purple buttons according to their state and, optionally, matching red or purple trimming. It shall be worn with a Roman purple band cincture. The zucchetto and biretta remain black or black with red or purple trimming according to their prelatial state.
Sec. 4. The tropical cassock for Bishops, if of Roman style, shall have red buttons and, optionally, matching red trimming. It shall be worn with a Roman purple band cincture. The zucchetto and biretta remain Roman purple.
Sec. 5. A shoulder cape may be used with the tropical cassock. Bishops may wear the cassock with attached shoulder cape.
Sec. 6. The tropical cassock is approved for house dress only. It is not used for mass or in choir dress except with permission of the Ordinary, and then only in cases of clear and extreme need. If it is used for choir dress by a Bishop, then the rochet is worn only, without the mozzetta or cappa magna.
Sec. 7. The white tropical cassock may be worn with a white felt or straw hat as appropriate to the circumstances.

Can. 151.

Sec. 1. Formal Civic Dress (abito corto) for clergy consists of a black suit with black clerical shirt and clerical collar, clerical vest, black shoes, and black socks. The jacket must be of length just above the knees. The formal clerical suit requires knee britches and knee stockings.
Sec. 2. For bishops, the Roman purple or blue-purple shirt may alternatively be worn.
Sec. 3. Bishops wear the pectoral cross on a chain, as well as the episcopal ring.
Sec. 4. The black clerical shirtfront without buttons may be worn instead of the vest. The jacket may alternatively be worn closed, buttoned to the waist.
Sec. 5. A white or purple clerical shirt may be worn by Bishops with a Roman purple clerical shirtfront or Roman purple clerical vest. Bishops may also use the black vest with red buttons and piping. The vest of other prelates may have purple buttons and piping.
Sec. 6. With the black clerical suit, bishops and others so entitled must wear purple prelatial stockings.
Sec. 7. The zucchetto is required.
Sec. 8. The proper hat is the saturno.

Can. 152.

Sec. 1. Informal Civic Dress (abito corto) is identical to formal abito corto, except that the trousers are ankle-length. The vest is not required, and if the vest is not worn, then a black clerical shirt with white band collar is used. Alternatively, as with formal civic dress, the jacket may be worn buttoned to the waist.
Sec. 2. Though not required, the zucchetto is considered proper and is to be considered the norm.
Sec. 3. With the black clerical suit, bishops and others so entitled should wear purple prelatial stockings.

Can. 153.

Sec. 1. Civic Dress should only be used when circumstances require and house dress or daily dress is not functional.
Sec. 2. However, abito corto may be worn, provided the vest is used, at occasions when house dress (abito piano), even with ferraiolo, would be worn, but only when abito piano is not possible for just cause.
Sec. 3. At occasions at which abito corto is worn in place of abito piano, and the level of formality is equivalent to black or white tie, the ferraiolo, tabarro, and formal dress gloves, black for regular clergy and prelates below the rank of Bishop, and Roman purple or dark red for Bishops, may be used.
Sec. 4. With abito corto, the saturno, even with cords, may be worn, or, with informal abito corto, another suitable black dress hat.
Sec. 5. The use of the clerical collar with a suit other than as defined within Canons 151 or 152, as well as the use of a clerical shirt with trousers (other than the tropical clergy shirt) without jacket is defined as Field Dress or Service Dress. A suit of this nature worn with clerical collar may substitute as appropriate for informal abito corto as defined in Canon 152 Sec. 1. The “tab collar” may only be used with Field Dress and with the tropical clerical shirt.

Can. 154.

Sec. 1. Clergy should wear clerical attire at academic ceremonies.
Sec. 2. Academic dress for deacons and priests with bachelor or master degrees is formal house dress as described above.
Sec. 3. The academic hood may be worn. For Bishops 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 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. 4. The regular biretta should be worn. Deacons and priests with doctorates 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. 5. Black clerical dress gloves may be worn.
Sec. 6. For Prelates, the standards set in this Canon apply, except that equivalent prelatial dress is worn. For Bishops, the episcopal habit should be worn. Formal house dress, however, may be worn, most appropriately with the purple ferraiolo. The purple regular biretta may be worn. Bishops do not wear a doctoral biretta. The rochet and chimere may be worn, with the purple regular biretta. The most formal academic dress for a Bishop is identical to court dress for a Bishop, with or without the ferraiolo. The cappa magna may alternatively be worn, particularly by a Bishop presiding at an academic function.

Can. 155.

Sec. 1. The habit of the Patriarch is similar to that of a Bishop, except that what is purple for a bishop is Cardinalatial red for the Patriarch.
Sec. 2. The biretta is always of red watered silk, with three wings, and no tuft. There is no woolen biretta, and thus the Patriarch does not wear the biretta when in house dress, except for abito piano for formal or ceremonial occasions, such as when the ferraiolo is worn, or with formal house dress or court dress.
Sec. 3. The use of a red clerical shirt is permitted at the discretion of the Patriarch. The use of the purple shirt is discontinued.[29]
Sec. 4. The tassel on the choir fascia may be gold.
Sec. 5. The house and choir fascia, the ferraiolo, and the entirety of the choir habit may be of watered silk.
Sec. 6. With the black clerical suit, red stockings may be worn.
Sec. 7. The pectoral cross cord is red and gold.
Sec. 8. The cords and fiocchi for the saturno are red and gold.
Sec. 9. The saturno of the Patriarch may be red or, for less formal usage and never with the choral habit, black.
Sec. 10. The red mantelletta is worn under the mozzetta with the choral, court, or academic habit by the Patriarch when in Rome, unless the Holy Father is outside of the City, it is a period of Papal interregnum, or within the Patriarch’s titular church or another church designated as part of the patrimony of the Patriarchal See of Saint Stephen.
Sec. 11. A member of a religious order elected to the Office of Patriarch shall make use of the regular habit of the Patriarch in scarlet, not in the colors of the religious order. However, in place of the daily wear cassock, a plain cassock in the color of the order may optionally be used.[30]
Sec. 12. The penitential habit of the Patriarch is worn during the same times it is prescribed for Bishops. The habit consists of a cassock of some suitable shade of purple, with or without red buttons and trimmings, and optionally with red cuffs of the same style used on a choir cassock, but not in silk. The remainder of the habit, including the fascia, mozzetta, mantelletta, zucchetto, stockings, biretta, and cappa magna remain as usual. However, when the liturgical color is purple or black, a purple stole of a suitable shade is worn over the mozzetta. This stole is of plain cloth, not silk, without adornment, and with the usual gold cross at the neck. This stole is not used when the liturgical color is rose. Also, when the cappa magna is worn, though it is of its usual red color, the mourning hood is worn. The mourning hood consists of the regular hood, winter or summer according to the time of year, over which is attached a capelet of approximately length equal to that of the summer hood. It is of solid construction in the front, and open in the back. It ties at the back of the neck with red ribbons, over the cowling, but underneath the hood proper. The mourning hood is not used, however, if the liturgical color is rose.

Can. 156. The crowned mitre, as given in the armorial bearings of the Patriarch, consists of a princely crown without arches worn over a jeweled mitre. It is never worn for the liturgy. It is only worn for the Rites of Installation of the Patriarch, and is exchanged for the mitre when the mass begins. It may optionally be worn with cope and mitre when installing Metropolitan Archbishops and Bishops Ordinary, or Rectors, or when elevating to prelatial titles if vested in the cope. In all such cases, the mitre may just as correctly be worn. In no case is the crowned mitre worn during the celebration of liturgy.

Sec. 1. The crowned mitre is used as prescribed when giving the Apostolic Blessing with Plenary Indulgence.[31]
Sec. 2. If the crowned mitre is worn due to the giving of the Apostolic Blessing after a solemn mass, the chasuble is retained and the cope is not used, in accordance with custom.

Can. 157.

Sec. 1. Violet/Purple shall be worn on days during Advent and Lent for which another color is not prescribed, Ember Days, Rogation Day, the three Sundays before Lent, the Vigil of Easter and the Vigil of Pentecost (up to, but not including the mass), and Good Friday (communion service). Violet may optionally be used for Masses of the Dead if black is unavailable. It is also the proper color for penance.
Sec. 2. Red is worn for the blessing of the Palms on Palm Sunday (but not the mass), Feast Days of martyrs, Feasts of the Apostles and Evangelists (except Saint John), Celebrations of the Passion (except Good Friday), and Pentecost. It may also be optionally worn for Confirmation Masses and Ordination Masses, provided those masses do not fall during Advent or Lent, or on an Ember Day.
Sec. 3. White shall be used in Christmastide (from Christmas Day to the Baptism of our Lord), Easter Season, Holy Thursday, Feasts of Our Lord other than his Passion, Feasts of the Angels, Feasts of St. John the Apostle, Feast of the Conversion of St. Paul, Nativity of St. John the Baptist, and Feasts of Confessors. It may be optionally worn on Feasts of the Blessed Virgin Mary. It may be optionally worn at weddings and ordinations, provided they are not during Advent or Lent, or on an Ember Day. White is not used at funerals or masses of the dead. White is used when the Blessed Sacrament is exposed (except that expositions immediately following mass may use the color of the day), and also for transporting the Blessed Sacrament, regardless of season.
Sec. 4. Rose may optionally be used on Gaudete and Laetare Sundays, but not on their vigils. Rose may be used at ferial during the week (but not through the Vigil of Passion Sunday in Lent), unless there is a feast celebrated that replaces the feria.
Sec. 5. Black must be used on Good Friday (but not the communion service; and purple may be substituted for the entirety of the rite if black is not available), All Soul's Day (unless the Blessed Sacrament is exposed, in which case purple shall be used), and Masses of the Dead.
Sec. 6. Green is used when another color is not specified.
Sec. 7. White may be used in place of red or green.
Sec. 8. Silver may be used in place of white.
Sec. 9. Gold may be used in place of white, red, or green.
Sec. 10. Blue or blue and white vestments may be used for Feasts of the Blessed Virgin Mary.

Can. 158.

Sec. 1. Clerics are entitled to coats of arms according to their personal and clerical dignity, as outlined within this Canon.
Sec. 2. Sub-Deacon and Minor Clerics: Personal arms without the galero.
Sec. 3. Deacon: Personal arms with a black galero without tassels.
Sec. 4. Priest: Personal arms with a black galero with one black tassel on each side. Rectors may have two tassels on each side. The tassels and cords of a priest may be optionally interwoven with white.
Sec. 5. Canon, Deans, and Archdeacons: For a Canon of a Cathedral or Diocesan Chapter, or a Dean or Archdeacon of a Suffragan See, personal arms with a black galero with six black tassels on each side. For a Canon of the Patriarchal Chapter, personal arms with a black galero and six purple tassels on each side for the Canons. The Dean or Archdeacon of the Patriarchal See may use a purple galero with six purple tassels. A member or member emeritus of the Patriarchal Curia who is not a Canon but who is a priest is thus entitled to the prelatial honors if specifically granted by the Patriarch, and further is entitled to use the black galero with three purple tassels on each side. A member or member emeritus of a Metropolitan or Diocesan Curia who is not a Canon but is a priest is thus entitled to the use of the black galero with three black tassels on each side, and further entitled to the prelatial honors if specifically granted by their respective Metropolitan or Ordinary.
Sec. 6. Superior of an Order: Personal arms with a black galero and six black tassels on each side. The arms may be marshaled with those of their jurisdiction. If the order’s habit is white, then the galero and tassels may be white.
Sec. 7. Abbot: Personal arms surmounted with a simplex mitre and two crossed, veiled crosiers behind the shield, or one veiled crosier crossed with a single episcopal cross. Additionally, an optional black galero with six black tassels on each side may be used. The arms may be marshaled with those of their jurisdiction. If the order’s habit is white, then the galero and tassels may be white.
Sec. 8. Consecrated Abbot: Personal arms surmounted with a simplex mitre and two crossed, veiled crosiers behind the shield, or one veiled crosier crossed with a single episcopal cross. Additionally, an optional black galero with six black tassels on each side may be used. If the order’s habit is white, then the galero and tassels may be white.
Sec. 9. Suffragan Bishop and Bishop Co-Adjutor: Personal arms surmounted by a non-jeweled mitre. Behind the shield may be two crossed crosiers. Additionally, an optional green galero with six green tassels on each side may be used, as may the single episcopal cross.
Sec. 10. Bishop Ordinary: Personal arms marshaled with the arms of their diocese (in dexter) surmounted by a jeweled mitre. Behind the shield may be two crossed crosiers. Additionally, an optional green galero with six green tassels on each side may be used, as may the single episcopal cross.
Sec. 11. Archbishop Co-Adjutor or other Non-Jurisdictional Archbishop: Personal arms surmounted by a non-jeweled mitre. Behind the shield may be a key crossed with a crosier. Additionally, an optional green galero with ten green tassels on each side may be used, as may the double archiepiscopal cross.
Sec. 12. Metropolitan Archbishop: Personal arms marshaled with the arms of their archdiocese (in dexter) surmounted by a jeweled mitre. Behind the shield may be a key crossed with a crosier. Additionally, an optional green galero with ten green tassels on each side may be used, as may the double archiepiscopal cross. Beneath the shield may be suspended the pallium.
Sec. 13. The arms of the Patriarch constitute arms of dominion. Personal arms are not used, and the contents of the shield and their overall design do not change based on the incumbent Patriarch, except where such changes represent changes in the spiritual or temporal dominion. There are four types of arms of the Patriarch: Greater Arms, Simplified Greater Arms, Middle Arms, and Lesser Arms.
Sec. 14. In the Patriarchal greater arms, the shield has six divisions. They are given as follows: Historic arms of the Patriarchal See; Etruria; Santa Croce; Wurzburg; Etruria (ancien regime); quarterly: Florence, Sainte Animie, Valais, Daniell; Overall in pretense, Wurzburg (specifically Franconia only, with a symmetrical Celtic cross Sable), surmounted by an electoral bonnet. The motto upon a scroll is "Honos Ministerium Fides." Atop the shield is a royal crown. Atop the crown are two grilled helms affront Or. The dexter helm is surmounted by the Patriarchal jeweled and crowned mitre; atop the sinister helm, issuant from a chapeau Gules turned up Ermine, is set for a crest a fleur-de-lis Gules charged with a sword Argent crossed, hilted, and pommeled Argent. For supporters, two horses Argent holding in the mouth a slip of oak Vert. Behind the shield are placed two flags, in dexter of the Patriarchal See and in sinister of Etruria, and the batons of the Grand Master of the Most Honorable Legion of the Eagle. Pendant from the shield are the collars of the Legion of the Eagle, the Royal Order of Saint Stephen, the Sacred Order of Mary Immaculate, the Crown Order of Westphalia, and the Noble Company of Saint Mary of Walsingham. Below the shield are four small shields, from dexter to sinister: 1) Etrurian state arms, surmounted by a royal crown; 2) Daniell, surmounted by a comital crown; 3) Valais, surmounted by a comital crown; and 4) Principality of Florence in the Holy Roman Empire, surmounted by a princely crown. The achievement is displayed upon a mantle Gules lined Ermine, with a pavilion likewise Gules, with panels alternating Azure and Argent. The pavilion is surmounted by a royal crown. Behind the pavilion are placed the crossed key and sword Or, with the pallium proper. The entire achievement is surmounted by the cardinalatial galero and tassels. Outside the tassels are set two ombrellini Gules and Or. In dexter, the ombrellino is surmounted by a cross of St. Stephen Gules, with the same cross upon each of the panels Or. The pole of the ombrellino is issuant from a pile of three stones, one-and-two Argent, representing the stones of martyrdom of Saint Stephen. In sinister, the ombrellino is surmounted by a cross of Mary Immaculate Azure, with the same cross upon each of the panels Or. The pole of the ombrellino is issuant from a mound Vert and three lilies Argent, representing the Court of Saint Mary of Walsingham.
Sec. 15. The Patriarchal simplified greater arms consist of the shield as in the greater arms, with the collars of the Legion of the Eagle, Order of Saint Stephen, and Order of Mary Immaculate pendant therefrom, the key and sword with pallium crossed behind, surmounted by the crowned mitre and the cardinalatial galero and tassels, and the two ombrellini.
Sec. 16. The Patriarchal middle arms are identical to the simplified greater arms, except that 1) the collars are not displayed; 2) the pallium is pendant from below the shield; 3) the shield consists of the historical arms of the See of St. Stephen impaled with the princely arms of Santa Croce.
Sec. 17. The Patriarchal lesser arms consist of the shield of the princely arms of Santa Croce, behind which is placed a joint cross of St. Stephen and Mary Immaculate, i.e., Gules in dexter, Azure in sinister. The shield is placed upon a double-headed eagle Or. Pendant from the shield are the collars of the Legion of the Eagle and of the Order of St. Stephen only. The four small shields from the greater arms are placed upon the wings. The batons of the Legion of the Eagle are placed behind the eagle. Atop the heads of the eagle is a single royal crown surmounted by the Insignia of the Patriarchal See.
Sec. 18. Other heraldic use not inconsistent with this canon may be specified by Patriarchal decree or by instruction of officers so appointed.

Can. 159. 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 Patriarchal 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 Patriarchal Ceremonial Directives, imply doctrinal changes, or violate Sacred Tradition.

Can. 160.

Sec. 1. Following traditional Church customs and practices, this Canon specifies the protocol and vesture of deceased clergy of the Anglican Rite Roman Catholic Church at their funeral.
Sec. 2. The deceased clergy is traditionally vested by priests when possible.
Sec. 3. The casket should be covered with a black or purple pall. The pall shall never be white.
Sec. 4. The Requiem mass itself is for clergy the same as that for the laity, using the appropriate prayers for priests and bishops.
Sec. 5. Vesture of Deceased Deacons: The bier (or casket) is laid in the church for the Requiem mass with the head closest to the altar (where the laity is positions with the feet closest to the altar). This is for all ranks of clergy. The Deacon shall be vested in penitential mass vestments, which shall include black cassock, black rope or band cincture (optional), amice, alb, white rope cincture, purple maniple on the left arm, purple Deacon's stole over the left shoulder, and purple Dalmatic. Upon the feet shall be black sock and black shoes. Upon the head is placed the black biretta if space permits. In the hands shall be placed a crucifix or rosary.
Sec. 6. Vesture of Deceased Priests: The vesture of deceased priests is the same as that of Deacons, except that the purple stole is worn in the manner of a priest, that is around the neck and crossed in the form of an X over the chest. Also, instead of a Dalmatic, the purple Chasuble is used. If the priest is a Canon, Dean, or Archdeacon, the cassock and fascia should be their prelatial choir cassock. The socks for Deans and Archdeacons of the Patriarchal See should be purple. The biretta may have a purple or red tuft according to their state, and, optionally, matching purple or red piping according to their state.
Sec. 7. Vesture of Deceased Bishops: The deceased bishop shall be vested in purple cassock, purple band cincture (fascia), amice, alb, rope cincture, purple maniple on the left arm, pectoral cross over the alb, purple stole worn in the manner of a bishop (around the neck and not crossed in the front as a priest), purple Dalmatic, and purple Chasuble. If the Bishop is a Metropolitan or otherwise so entitled, the pallium is placed over the chasuble. For the Patriarch, the pallium is used as for a Metropolitan, that which was described as purple for a bishop is red, and the pectoral cross cord is red and gold. The plain white simplex mitre shall be placed on the head if there is room. Else it shall be placed in the hands, laying against the torso. The purple episcopal gloves are placed on the hands, and the episcopal ring is placed over the glove on the right ring finger (4th finger). In the hands is placed a crucifix or rosary. On the feet shall be the footwear the bishop for mass, i.e., either purple episcopal sandals and purple buskins, or purple prelatial socks and purple, dark red or black slippers or shoes, according to the use of the individual bishop, in accordance with tradition and Canon Law. The crosier, as a symbol of jurisdiction, is not placed in the casket (or on the bier), or anywhere near it. Neither is it carried in front of or by the bier (or casket).
Sec. 8. The vesture of a deceased Patriarch is identical to that of a deaceased Bishop, except that the cassock, zucchetto, and stockings are red, as well as the slippers, if the red sandals and buskins are not used.
Sec. 9. Vesture of Clergy in Religious Orders: Clergy in religious orders shall be vested as above, according to their rank, except that the biretta is only worn if permitted by the rule of their order, and in lieu of the cassock shall be their habit. In the case of orders with a rule prescribing certain footwear, that footwear is used in lieu of that prescribed above.
Sec. 10. The red galero, with or without tassels, may be placed on the foot of the casket of the Patriarch. If tassels are used, then they are red and number fifteen on each side. This galero may be hung from the ceiling of their cathedral church or another suitable location after the death of the Patriarch.
Sec. 11. A jeweled mitre may be placed, laid flat, at the head of the casket of a jurisdictional bishop.
Sec. 12. A golden mitre may be placed, laid flat, at the head of the casket of a Suffragan bishop.
Sec. 13. The jeweled, crowned mitre may be placed at the head of the casket of the deceased Patriarch.

Can. 161. The use of ecclesiastical styles, in accordance with precedent and tradition, shall be according to the protocol established by Canon Law and other directives of the Patriarchal See or offices thereof.

Can. 162.

Sec. 1. The protocol for Deacons, Sub-Deacons, clerics in Minor Orders, and tonsured clerics are given in this Canon.
Sec. 2. Formal Style: The Reverend Dom Full Name or Rev. Dom Full Name
Sec. 3. Envelope Address: The Reverend Dom Full Name or Rev. Dom Full Name
Sec. 4. Written Form of Address: Reverend Dom First Name or Dom First Name
Sec. 5. Written Address (informal): Dom First Name
Sec. 6. Spoken Form of Address: Dom First Name

Can. 163.

Sec. 1. The protocol for a Priest is given in this Canon.
Sec. 2. Formal Style: As given for Deacons and Minor Clerics, for secular priests; For religious priests, the style of Father is used in place of Dom.
Sec. 3. Envelope Address: The Reverend Dom Full Name or Rev. Dom Full Name for secular priests, and The Reverend Father Full Name or Rev. Fr. Full Name for religious priests; Written Form of Address: Dom First Name for secular priests; Father for religious priests.
Sec. 4. Written Address (informal): Dom First Name for secular priests, and Father First Name for religious priests; N.b. All priests sign their name with a single cross, i.e., + after the name.;
Sec. 5. Spoken Form of Address: Dom First Name for secular priests or Father First Name for religious priests; it is permissible to address secular priests as "Father" as a matter of custom.
Sec. 6. Spoken Address (informal): Dom First Name for secular priests or Father for religious priests;
Sec. 7. Reverence of Office: The faithful should stand when a priest enters the room and remain standing until invited to sit. Men must remove their hats in his presence. The faithful may ask for and receive a blessing (especially if the priest is the parish rector and is visiting the house of one of the faithful of his parish) in which case one should kneel on the left knee unless kneeling would be awkward or impossible. It is also acceptable to kiss the right hand of any priest as a sign of respect for their duty of consecrating the Eucharist. Reverential gestures should be repeated by the faithful when leaving his presence.

Can. 164.

Sec. 1. The protocol for a Prelate is given in this Canon.
Sec. 2. Formal Style for Deans and Canons of the Patriarchal Chapter and Patriarchal Chamberlains: The Very Reverend Monsignor Full Name or Very Rev. Msgr. Full Name. For the Archdeacon, “The Very Reverend and Venerable” is used instead of “The Very Reverend.” These styles apply to all clerics who are prelates in the stated ranks.
a. Prelates ex-officio of an Ordinary or Metropolitan See use the style of Reverend Monsignor, if this usage has been granted by their episcopal authority. Otherwise they use the style of Reverend Canon, Reverend Dean, or Reverend Archdeacon, according to rank.
Sec. 3. Envelope Address: The Very Reverend (and Venerable) Monsignor Full Name or The Very Rev. (and Ven.) Msgr. Full Name or Very Rev. Ven. Msgr. Full Name; Written Form of Address: Very Reverend (and Venerable) Monsignor or Very Reverend (and Venerable) Lord;
Sec. 4. Written Address (informal); Monsignor Surname;
Sec. 5. Spoken Form of Address: Monsignor or Monsignor Surname at the first instance; and then "Monsignor" may be used thereafter.
Sec. 6. Spoken Address (informal): Monsignor.
Sec. 7. Reverence of Office: The faithful and regular clergy should stand when the prelate enters the room and remain standing until invited to sit. Men must remove their hats in his presence. The faithful may ask for and receive a blessing, if he is a priest, in which case one should kneel on the left knee unless kneeling would be awkward or impossible. The reverential gestures should be repeated when leaving his presence.

Can. 165. The protocol for a Bishop is given in this Canon.

Sec. 1. Formal Style: His Grace the Right Reverend Full Name or H.G. the Rt. Rev. Full Name (N.b. This may be written in less formal circumstances without H.G.) or His Grace (or H.G.) Bishop Full Name; N.b. After the style of a Bishop as given, their specific title as Ordinary or Suffragan may be appended following their name;
Sec. 2. Envelope Address: His Grace the Right Reverend Full Name or H.G. the Rt. Rev. Full Name;
Sec. 3. Written Form of Address: Your Grace or Right Reverend Father or Right Reverend Lord or (most formal) Your Right Reverend Grace;
Sec. 4. Written Address (informal): Bishop or Monsignor; N.b. All bishops sign their names with a single cross, i.e., +, before their name. Archbishops may alternatively use a double patriarchal cross, i.e., ‡, but should not use two single crosses, i.e., ++.
Sec. 5. Spoken Form of Address: Your Grace or (most formal) Your Right Reverend Grace;
Sec. 6. Spoken Address (informal): Bishop Surname or Bishop or Monsignor;
Sec. 7. Conclusion of correspondence: Kissing the Sacred Ring, I have the honor to remain Your Grace's most humble servant;
Sec. 8. Reverence of Office: The faithful and regular clergy should stand when a bishop enters the room and remain standing until invited to sit. Men must remove their hats in his presence. Kneel on the left knee and kiss ring as sign of respect for his office. One may ask for and receive a blessing. If kneeling would be awkward or impossible, bow at the waist and kiss his ring. Reverential gestures should be repeated when leaving his presence.

Can. 166. The styles for an Archbishop are the same as those given above for a Bishop, except that "Bishop" is replaced with "Archbishop," and "the Right Reverend" is replaced with "the Most Reverend," abbreviated "the Most Rev." Metropolitan Archbishops may append the title of their See after their name, e.g. "Archbishop of...." Titular Archbishops of the rank only may append "Archbishop" after the name, provided it has not been written before the name. The reverences of office are also the same as for a Bishop.

Can. 167.

Sec. 1. The general protocol for the Patriarch of the Anglican Rite Roman Catholic Church is given in this Canon.
Sec. 2. The full ecclesiastical and state styles are are specified in acts thereunto appertaining.
Sec. 3. Formal Style: His Eminence the Most Reverend First Name Cardinal Last Name, Patriarch of Saint Stephen or H.Em. Cardinal Full Name or H.Em. First Name Cardinal Last Name or H.Em. Cardinal Surname; N.b. The Patriarch signs his Christian name with a single cross or a double patriarchal cross before it (see for Archbishop above) followed by the abbreviation "Card.Ap.P." without surname.
Sec. 4. Envelope Address: His Eminence the Most Reverend First Name Cardinal Last Name, Patriarch of Saint Stephen or H.Em. Cardinal Full Name or H.Em. First Name Cardinal Last Name or H.Em. Cardinal Surname;
Sec. 5. Written Form of Address: Your Eminence or Most Reverend Eminence or (most formal) Your Most Reverend Eminence; The full state style is Most Eminent Royal Highness.
Sec. 6. Spoken Form of Address: Your Eminence or (most formal) Your Most Reverend Eminence;
Sec. 7. Spoken Address (informal): Cardinal (which traditionally is not be used by any but members of the Patriarch’s immediate family, Princes of the Blood, and Heads of State, but may be used informally); or Monsignor First Name (with the same restrictions as given immediately before)
Sec. 8. Conclusion of correspondence: Kissing the Sacred Purple, I have the honor to remain Your Eminence's most humble and devoted servant,
Sec. 9. Reverence of Office: The faithful and clergy should kneel on the left knee and kiss the ring as a sign of respect for the office. If kneeling cannot be done, then bow. One may ask for and receive a blessing. Stand when he enters the room and remain standing until invited to sit. Men must remove their hats in his presence. Reverential gestures should be repeated when leaving his presence.
Sec. 10. The addition of the temporal titles borne by the Patriarch is done as provided in directives thereunto appertaining.

Can. 168.

Sec. 1. Additions to the styles of address given in Canon Law shall be governed by this Canon.
Sec. 2. Clerics with Doctorates: Add Doctor before the name and “Dom,” but after all styles above.;
Sec. 3. Clerics with personal titles entitling them to the style of Excellency: Add the Most Illustrious before Reverend. For Bishops, this addition is placed after “His Grace.”
Sec. 4. Clerics with personal titles entitling them to the style of Highness: Add the Most Serene before Reverend. For Bishops, this addition is placed after “His Grace.”
Sec. 5. The Governor-General uses the style of Eminence.

Can. 169. The Divine Offices shall be said in accordance with the rubrics given in the breviary and according to any supplemental Patriarchal Instructions or directives.

Can. 170. The complete cycle of Divine Offices consists of eight offices, three major and five minor, as given in the Anglican and Roman Breviaries. The major offices are Matins, Lauds, and Vespers. The minor offices are Prime, Terce, Sext, None, and Compline, with Terce, Sext, and None comprising the diurnal hours.

Can. 171. All Deacons and Sub-Deacons shall as a minimum recite Matins, Lauds, Prime, Compline, and at least one other minor office daily, except when under dispensation or otherwise prevented due to just cause.

Can. 172. Religious and priests are under obligation to recite the entirety of the Divine Offices daily, except when under dispensation or otherwise prevented due to just cause.

Sec. 1. The absolute obligation of recitation of the Divine Offices in full each day rests with pastoral/parochial clergy only, and then beginning at the rank of Deacon. In accordance with Canon Law, those clerics who are assigned to non-pastoral/parochial offices may be dispensed from the obgliation of full recitation of the Divine Offices each day, and from daily celebration of the mass. Furthermore, in accordance with Canon Law and ecclesiastical tradition, it is restated that the Patriarch may dispense fully from one or both obligations, and each jurisdictional Bishop may dispense clergy under his authority from one or both obligations for just cause for limited time. All such dispensations mentioned herein, however, must be made for just cause under proper ecclesiastical authority and must not in any way be used to diminish the clerical responsibility or pastoral role of all clerics, whether they are assigned directly to principally pastoral work or not. However, a dispension from either the Divine Offices or the Holy Mass does not remove the same from the responsibilities of the cleric, but rather ameliorates the sin for failure to fulfill said obligation.[32]
Sec. 2. All Bishops, Priests, Deacons, and Sub-Deacons are obligated to recite daily the offices of Lauds, Vespers, and Compline, except when impeded by lawful or just cause. However, it is still commendatory to recite Matins and one or more of the Little Hours when possible. Members of religious orders shall recite the Divine Offices according to the rules set forth by the religious order, which shall include the offices of Lauds, Vespers, and Compline. Lauds, Vespers, and Compline from the Anglican Breviary are particularly encouraged for public worship of the faithful.[33]
Sec. 3. The daily offices contained within the 2010 Anglo-Catholic Book of Common Prayer are principally intended for the use of the laity and do not suffice for the obligation of the clergy mentioned in No. 1 above and in Canon Law to recite the Divine Offices. However, they may be used for public worship of the faithful.[34]

Can. 173. Times for the recitation of the Divine Offices are provided in the rubrics of the Breviary and may be varied as needed under lawful ecclesiastical authority.

Can. 174. Matins and Lauds are recommended to be recited after Compline, except where community or chapter custom provides differently.

Can. 175. All priests shall celebrate the Holy Mass at least once per week, unless impeded by just or lawful cause. However, more frequent celebration of the Holy Mass is to be highly commended. The weekly mass to be said should ordinarily be on a Sunday. However, if appointed ecclesiastical duty requires that a given priest assist at Sunday mass, and there is no additional public mass for him to celebrate, then he may either celebrate a private mass that day (if he did not receive the Sacrament at the mass at which he assisted), or he may celebrate another mass on another day during the week. 3. All priests shall celebrate the Holy Mass on Holy Days of Obligation, and this shall be in addition to the requirement to celebrate weekly mass.[35]

Can. 176. Participation in the Holy Mass without celebrating, even as one of the Sacred Ministers at a High Mass, does not fulfill this requirement except when otherwise dispensed from this requirement or otherwise prevented from fulfilling it.

Can. 177. Daily Mass may be offered privately or as part of public worship.

Can. 178. The requirement of daily celebration of mass does not permit priests to celebrate more than one mass per day, except as otherwise provided in the Canons, Ceremonial Directives, and Rubrics. Dispensations may be given for just cause by the appropriate jurisdictional Bishop or the Patriarch.

Can. 179. For priests who are the sole priest at their ecclesiastical facility, e.g., a parish, the mass to be celebrated daily shall be the principal mass of the day or, when permitted by the rubrics, appropriate votive masses.

Can. 180. For priests who are not the sole priest at their ecclesiastical facility, e.g., a parish with multiple priests, or those who are serving in an administrative capacity at the Curia, the mass need not be the principal mass assigned to the day, but can be one of the other masses permitted on that liturgical day. However, this may only be done provided another priest at the ecclesiastical facility has celebrated or will celebrate the principal mass of the day according to the Ordo.

Can. 181. In each See, the Bishop Ordinary will 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.

Can. 182. The Bishops Ordinary and Metropolitan Archbishops may ordain deacons and Priests in conformity with Canon Law and the Missale Anglicanum 2009 (or its English-language equivalent), using the forms in the Pontificale Anglicanum. Other forms of ordination may be used only by dispensation from the Patriarch.

Can. 183. Suffragan Bishops may ordain, in accordance with the Canons, with the approval of the jurisdictional Bishop under whose authority they fall.

Can. 184.

Sec. 1. Every person desiring to be admitted a Candidate for Holy Orders is, in the first instance, to consult his Rector, or, if he have none, some Presbyter to whom he is personally known, setting before him the grounds of his desire for admission to the Ministry, together with such circumstances as may bear on is qualifications, or tend to affect his course of preparation.
Sec. 2. If, as the result of a thorough inquiry into the physical, mental, moral and spiritual qualifications of the applicant, he is counseled by the aforesaid Presbyter to persevere in his intentions, he shall make his desire known personally, if possible, or else in writing to the Bishop in whose jurisdiction he has been canonically resident for the three (3) months preceding, and further report to the same Bishop in writing his qualifications, as stated above, for the work of ministry.
Sec. 3. Each postulant shall state to the Bishop in writing the following: His full name and age; the length of time he has been resident in the Diocese or Archdiocese; when, and by whom, he was baptized; when, and by whom, he was confirmed; when, and where, he was admitted to the Holy Communion; whether he has ever before applied for admission as a Postulant or as a Candidate for Holy Orders in any jurisdiction or church; on what grounds he is moved to seek the Sacred Ministry; his qualifications for the work of ministry.
Sec. 4. The Bishop, in a record to be kept for that purpose, shall enter the name of each applicant, with the fact of his approval or disapproval of the applicant, and the date of such entry. If he approve of the application, he shall inform the applicant of the fact, and of the date of his admission as Postulant.
Sec. 5. Similar records shall be made and information given of the removal of a name from the list of Postulants. Without further reason, the Bishop may remove the name of a Postulant who fails to be admitted as a Candidate for Holy Orders within four years from the date of his reception as a Postulant.

Can. 185. After the admission of a Postulant, the Bishop shall require the applicant to submit to a thorough examination by a physician approved by the Bishop. This examination shall cover the man’s mental, emotional and physical condition; and a record of the report thereon shall be kept on file by the Bishop.

Can. 186. Only men shall be admitted to the Holy Orders of Deacon, Priest, and Bishop, in accordance with historical Church Doctrine and Tradition. Similarly, only men may be commissioned to the Minor Orders of Porter, Lector, Exorcist, Acolyte, and Sub-Deacon, which constitute a part of the clerical state. This Canon does not apply to Lay Chaplains, Deaconesses, or those with temporary lay reader licenses, as said offices do not constitute the clerical state. This Canon shall not be amended unless the ordination of women is adopted by a worldwide ecumenical council of churches in Apostolic Succession.

Can. 187. Postulants for the Diaconate must first be commissioned to the Minor Orders of Porter, Lector, Exorcist, Acolyte, and Sub-Deacon. While previously it was, for the purpose of fulfilling this requirement, sufficient to commission to the order of Sub-Deacon, which contains all inferior Orders, provided there exists the intent to confer and receive all aforementioned Orders, it is now required to ordain explicitly to each of the individual Minor Orders in sequence.

Can. 188.

Sec. 1. No Bishop shall accept as a Postulant any person who has been refused for admission as a Postulant or as a Candidate for Holy Orders in any other Diocese or Archdiocese, whether within or without the Anglican Rite Roman Catholic Church, or who, having been admitted, has afterwards ceased to be a Postulant or a Candidate, until he shall have produced a certificate from the Ecclesiastical Authority of the Diocese or Archdiocese in which he has been refused admission, or in which he has been a Postulant or a Candidate, declaring the cause of refusal or of cessation.
Sec. 2. Should the Bishop accept such applicant as a Postulant, he shall send the said certificate, or a copy thereof, to the apporopriate committee within the Council of Clergy of the Archdiocese or Dicoese for recording of his candidacy for Holy Orders.

Can. 189. Candidates for the Minor Orders follow the same procedure as established for candidates for the Major Orders provided they intend to seek Major Orders. It is typical that candidates for Major Orders are commissioned to the Minor Orders in sequence along the way of their preparation for ordination. However, those whose ministry is intended to be in the Minor Orders only should apply through their Rector or, if there is no Rector of their parish, to a presbyter known to them, and then apply to the Diocese in which they have been resident for the prior three months. Decisions to commission to the Minor Orders are at the sole discretion of the Bishop Ordinary on a case-by-case basis.

Sec. 1. Admission to the Minor Orders must follow the administration of the First Tonsure according to the practices established by the Patriarchal See. The First Tonsure may only be given by a Bishop.[36]
Sec. 2. However, it is a traditional custom not receive Orders and the First Tonsure on the same day, and futher not to receive more than two Minor Orders on the same day. While it is pious for this custom to be followed, if necessary for just cause, it is permitted to receive the First Tonsure and Holy Orders on the same day. Furthermore, for just cause, there is no restriction on the number of Orders that may be received in one day.
Sec. 3. If the First Tonsure and Minor Orders are to be conferred by other than a jurisdictional Bishop, then that Bishop must have permission of his jurisdictional Bishop to confer the First Tonsure and Minor Order to the same person on the same day, and to confer more than two Minor Orders on the same day to the same person. Likewise, said Bishop must have permission of his jurisdictional Bishop to confer the diaconate and presbyterate to the same person on the same day.

Can. 190.

Sec. 1. A Postulant for Major Holy Orders, having been duly received, may apply to the Vicar-General or the Chancellor of the Diocese, according to local practice, for recommendation to the Bishop to be admitted a Candidate for Holy Orders two (2) years prior to the estimated time of the completion of theological studies, and shall submit the following papers, viz., An application signed by himself; Copies of commissions to the Minor Orders, if any; The Bishop’s certificate or letter of his admission as a Postulant; A certificate or letter signed by the Rector or senior cleric of the Congregation to which the Postulant belongs, and must be attested by the Rector or senior cleric, with attestation by another cleric of the parish or the parish secretary, in the following words:
To His Grace the Bishop (or Archbishop) of (Name of See), (Date)
Right Reverend (or Most Reverend) Lord:
I, the undersigned, testify to the best of my belief (based on personal knowledge or on satisfactory evidence) that (Postulant’s name) is sober, honest, and godly, and that he is a communicant of this Church in good standing. I do furthermore declare that, in my opinion, he possesses such qualifications as fit him to be admitted a Candidate for Holy Orders.
Kissing the Sacred Ring, I have the honor to remain, Your Grace’s most humble servant,
(Signed by the Rector or senior cleric)
Attestation: I hereby certify that the foregoing certification was signed at the Church of (Church’s name), in (location of church) on the (date) day of (year).
(Signed by another cleric or parish secretary)
Sec. 2. Should the Congregation be without a Minister in Major Orders, it shall suffice that in his place the certificate be signed by some presbyter or deacon in good standing to whom the Postulant is personally known, the reason for the substitution being stating in the attesting clause.
Sec. 3. Should there be no organized congregation at the place of residence of the Postulant, or should it be impracticable, through circumstances not affecting his moral or religious character, to obtain the signatures of the Rector or of a senior cleric, it may suffice if the certificate be signed by at least: Two Presbyters of the Diocese or Archdiocese in good standing to whom the Postulant is personally known; and four laymen, communicants of this Church in good standing to whom the Postulant is personally known. In such a case, the reasons for departing from the regular form must be given in the attesting clause, which shall be signed by the same, aforementioned Presbyters and laymen, and shall be in the following words, viz:
To His Grace the Bishop (or Archbishop) of (Name of See), (Date)
Right Reverend (or Most Reverend) Lord:
“I hereby certify that the Laymen whose names are attached to the foregoing certificate are communicants of this Church in good standing, and that this form of certificate was used for no reasons affecting the moral or religious character of the candidate, but because (here give the reasons for departing from the regular form.), and Laymen of the (name of diocese or archdiocese).
Kissing the Sacred Ring, I have the honor to remain, Your Grace’s most humble servant,
(Signed)
Can. 191. Should the Postulant have been a Minister or licentiate in some other body of Christians, instead of the certificate or letter required above, he shall submit a certificate or letter to the Vicar-General or Chancellor, according to local use, in the following words:

To His Grace the Bishop (or Archbishop) of (Name of Diocese or Archdiocese) (Date)
We whose names are hereunder written, testify to our belief (based on personal knowledge or on evidence satisfactory to us) that (Postulant’s name) is sober, honest, and godly, and that he is a communicant of this Church in good standing. We do furthermore declare that, in our opinion, he possesses such qualification as fit him to be admitted a Candidate for Holy Orders.
Kissing the Sacred Ring, I have the honor to remain, Your Grace’s most humble servant,
(Signed)

Can. 192. The Postulant, before his admission as a Candidate for Holy Orders, must lay before the Bishop and the Board of Examining Chaplains satisfactory evidence that he is a graduate of some properly accredited college or university, together with a full statement of the work done by him in such college or university. If this work includes sufficient instruction according to Canon Law and the discretion of his Bishop, he shall go before the Board of Examining Chaplains and follow the procedures for ordination. Exceptions to the requirement for a college degree may be made only for reasons of just cause and the needs of the Church, and at the sole discretion of the Bishop.

Can. 193. If the Postulant be fluent in a language other than English, and is to exercise his Ministry among people of said language, the Bishop, on recommendation of the Board of Examining Chaplains, may, at his discretion, substitute equivalent examinations in the language of the postulant. He shall satisfy the Bishop and the Board of Examining Chaplains that he possesses good mental ability and sufficient education to enable him to pursue a course of study preparation to the work of the ministry.

Can. 194. If the Postulant has served with good repute and success in the regular Ministry of some other body of Christians for at least five (5) years, and shall lay before the Board of examining Chaplains satisfactory evidence of a thorough theological training in his previous communion, the Bishop, on recommendation of the Board of Examining Chaplains, may, at his discretion, dispense him from all or part of the above examinations. But in all other cases such Minister shall conform to the requirements of other Postulants.

Can. 195. The Board of Examining Chaplains may, at their discretion, accept, in place of examination, satisfactory evidence that the Postulant has fulfilled the requirements in any one or more of the subjects specified in Canon Law or other directives and procedures.

Can. 196. All authority vested in the Board of Examining Chaplains may similarly be exercised by the Bishop Ordinary. The Bishop, a Board of Examining Chaplains notwithstanding, is the ultimate authority within a diocese regarding ordination, subject to Canon Law and other higher directives.

Can. 197. No man shall be admitted to the Major Orders without signing the Oath of Ordination as set forth by the Patriarchal See. If the postulant is validly married, then he shall not be ordained unless his wife signs her assent and further takes an oath to support her husband’s ministry.

Can. 198. Those who have been ordained to the Sub-Diaconate may not licitly marry. Those who attempt matrimony after being ordained to the Sub-Diaconate incur the penalty latae sententiae of deposition from the clerical state, laicization, and excommunication reserved to the Patriarchal See.[37]

Can. 199. Those who are married and seek Ordination to the Major Orders must be validly married in accordance with Canon Law. All previous marriages must be annulled by the apropriate Diocesan or Metropolitan Tribunal.

Can. 200. Men in the Minor Orders, through the Order of Acolyte, must have the permission of the Patriarchal See to marry. If they marry, they are bound to do so licitly and validly, else they incur automatic suspension of their clerical faculties and excommunication reserved to the Patriarchal See.

Can. 201. The Vicariate-General or the Chancery, upon receipt of the reports and the certificate or certificates as prescribed in Canon Law for a postulant to Holy Orders, and having no reason to suppose the existence of any sufficient objection on grounds either physical, mental, moral, or spiritual, to the admission of the applicant, may, at a meeting duly convened (a majority of all the members consenting), recommend the Postulant for admission to Candidateship, by a testimonial bearing the signatures of the Vicar-General or the Chancellor, and addressed to the Bishop.

Can. 202. When all requirements set forth in Canon Law and other directives have been complied with, the Bishop may admit the Postulant as a Candidate for Holy Orders. He shall thereupon record his name, with the date of his admission, in a record to be kept for that purpose, and shall inform the Candidate, the Vicar-General and/or the Chancellor, and any other relevant person or committee specified by the Bishop of the fact and date of such admission.

Can. 203.

Sec. 1. The superintendence of all Candidates for Holy Orders, both as to their daily life and as to the direction of their theological studies, devolves on the Bishop of the diocese to which they belong.
Sec. 2. The Bishop may, at his discretion, ask one or more of the Board of Examining Chaplains to assist him in this superintendence.
Sec. 3. Every Candidate shall pursue his studies diligently under proper direction; he shall not indulge in vain or trifling conduct or in amusements unfavorable to godly and studious habits and to that good report which becomes a person preparing for the Holy Ministry.
Sec. 4. A Candidate must remain in canonical connection with the Diocese in which he is ordained and with the Anglican Rite Roman Catholic Church.
Sec. 5. Every candidate for Holy Orders shall report himself to the Ecclesiastical Authority, personally, or by letter, four times a year, in the Ember Weeks, giving account of his manner of life and progress in his studies; and if he fail to make such report to the satisfaction of the Ecclesiastical Authority, his name may be stricken from the list of Candidates.
Sec. 6. If a Candidate for Holy Orders shall fail to present himself for examination within three (3) years from the date of his admission as a Candidate, his name may, after due notice, be stricken from the list of Candidates at the discretion of the Bishop.
Sec. 7. A Candidate for Holy Orders in any Suffragan See of the Anglican Rite Roman Catholic Church, or of any Church in communion with this Church, whose name shall have been stricken from the list of Candidates, or whose application or ordination shall have been rejected, shall not be ordained without readmission to candidateship, said candidateship to continue for not less than one year; provided, that in no such case shall the whole term of candidateship be less than three years.

Can. 204.

Sec. 1. All Suffragan Sees within the Anglican Rite Roman Catholic Church may admit men to the Order of Priest as Simplex Priests.
Sec. 2. Simplex priests may fulfill all functions of the priesthood except hearing confessions, preaching, and teaching (beyond the catechism).
Sec. 3. Preaching by Simplex priests may be done from sermons pre-approved by the Bishop.
Sec. 4. The requirement for ordination as a Simplex priest is the same as for the priesthood, except that theological training need only to the level of a catechist.
Sec. 5. Simplex priests must, in accordance with Canon Law and Church tradition, be admitted first to the Order of Deacon.
Sec. 6. Simplex priests may gain full priestly faculties by completion of the standard theological formation and standard requirements for ordination to the priesthood as set forth in Canon Law.
Sec. 7. Simplex Priests are not eligible to be elevated to the Order of Bishop without first being given full faculties as a priest.

Can. 205. Before being ordained in any diocese, a candidate must have the recommendation of his Parish clergyman. This ordinarily is the Rector, but if there is no Rector, then it may be the cleric in charge of the parish.

Can. 206. A candidate for ordination must be approved by the Council of Clergy of the diocese and recommended by the Council of Clergy to the Bishop Ordinary.

Can. 207. A candidate for Holy Orders must be no less than eighteen (18) years old for commissioning to the Minor Orders, twenty-one (21) years of age, if a candidate to be ordained a Deacon, no less than twenty-four (24) years of age if a candidate to be ordained a Priest, and have an approved college degree and have successfully passed a psychological examination approved by the Bishop Ordinary.

Can. 208. A candidate for ordination to the Major Orders shall have successfully completed a course of theological and pastoral studies as required by the Bishop Ordinary, the ecclesiastical province, or the Patriarchal See.

Can. 209.

Sec. 1. Before ordination to the diaconate and priesthood, the candidate must pass examinations before the Board of Examining Chaplains in the following required subjects: Holy Scripture: the Old and New Testaments, their contents and historical background; Church History: From the beginning to the present time; Theology: Historical, Philosophical, and Systematic Doctrine; reflecting the teaching of the church as set forth in the Southwest Anglo-Catholic Catechism; Christian Ethics and Moral Theology; Liturgics: The Principles and History of Christian Worship; the contents of the Missale Anglicanum 2009 (or its English-Language equivalent), the Rituale Anglicanum, the Divine Offices as contained in the breviary, and other materials specified by ecclesiastical authority; Practical Theology: The use of the Missale Anglicanum 2009 (or its English-language equivalent) and the Administration of Sacraments and other Rites & Ceremonies of the Church; The conduct of Public Worship; The office and work of a Deacon; Homiletics: The Principles of Sermon Composition and delivery. (In conjunction with the examination in this subject, the Candidate shall present three written sermons, composed by himself, on texts of Holy Scripture appointed by the Bishop or the Examining Chaplains.); Pastoral Care; Parish Organization and Administration, including the keeping of records; Principles and Methods of Christian Education in the Parish; The Mission work of the Church: Church Planting and other Missionary Work; Canon Law, including both local Canons and the Code of Particular Canon Law of the Anglican Rite Roman Catholic Church; The use of the voice in reading and speaking.
Sec. 2. Upon compliance with all the requirements described above, the candidate must undergo a comprehensive examination by the Examining Chaplains who have been appointed by the Bishop Ordinary, passing both the General Ordination Exam and a Liturgical Examination.
Sec. 3. When the Examining Chaplains are satisfied that the candidate possesses the requisite standing and knowledge, they will so certify their findings to the Bishop of the Diocese in which the candidate is being ordained.
Sec. 4. The Candidate for Holy Orders must then be interviewed by a committee of the Council of Clergy, which may be the Board of Examining Chaplains, and be approved for ordination. The Vicar-General or another officer appointed for this purpose will so certify the findings of the committee to the Bishop of the Diocese. The Bishop may instead fulfill this requirement by meeting with the candidate himself, either in place of the aforementioned committee or in addition to it. The Bishop may then ordain the candidate to the appropriate order, provided he judges the candidate to be a worthy candidate.
Sec. 5. Each diocese may adopt their own procedures for examining candidates, provided that said procedures do not violate Canon Law or directives of higher authorities.
Sec. 6. A negative decision resulting from an interview of a Candidate for Holy Orders by the committee of the Council of the Clergy may be appealed by requesting a second interview with another committee from the Council of the Clergy comprised of different clerics than the original committee. The decision of the second rotation of the committee may then be appealed directly to the Bishop of the Diocese, who may first refer the matter to the Diocesan Tribunal for opinion. However, the purpose of the review by the Bishop and/or the Tribunal is to determine whether or not the proper procedures in examining the candidate were followed and whether or not there was undue bias against the candidate. If proper procedures were followed in examining the candidate, in accordance with Canon Law and diocesan procedures, the decision of the committee shall be upheld. The Tribunal and the Bishop may not reverse the decision or decisions of the committee for other reasons.
Sec. 7. However, if the Bishop himself interviewed the candidate in place of or in addition to the committee, then his decision may be appealed only to the Metropolitan Tribunal and Archbishop, under the same provision as in Sec. 6. If the Bishop conducting the interview, however, was a Metropolitan Archbishop, then his decision may be appealed only to the Patriarchal Tribunal.
Sec. 8. The decisions by the Diocesan Tribunal and/or Bishop regarding an appeal in Sec. 6 may be appealed to the Metropolitan Tribunal and/or Metropolitan following the same provisions as given in Sec. 6. The decision regarding an appeal of denial of ordination made by the Metropolitan Tribunal and/or Metropolitan may be appealed only to the Patriarchal Tribunal.

Can. 210. As necessary, the Patriarch retains the authority to ordain all men whom he believes to be both called to the ministry and sufficiently educated and prepared for it, on his own initiative, acting in the favor of the Faith.

Can. 211. The mandatory age of retirement of all clergy other than the Patriarch is seventy (70 years). This requirement may be waived by dispensation of the Patriarch.

Can. 212. All clergy may resign from office at any time, provided they make their intentions known in writing to their superior and both Canon Law and other directives and procedures pertaining to clerical resignation are made known.

Can. 213.

Sec. 1. Bishops may seek retirement from office at any time.
Sec. 2. Only Bishops serving in their respective office for no less than one calendar year are entitled to the status of Bishop Emeritus.
Sec. 3. The granting of emeritus status is at the discretion of the appropriate authority.
Sec. 4. In the case of a Bishop Coadjutor, Bishop Suffragan or Auxiliary Bishop of a Diocese, the appropriate authority is the Bishop Ordinary. In the case of a Bishop Ordinary of a Diocese or a Bishop Coadjutor or Auxiliary Bishop of an Archdiocese, the appropriate authority is the Metropolitan Archbishop. In the case of a Metropolitan Archbishop, or any Bishops or Archbishops of the Patriarchal See, the appropriate authority is the Patriarch.

Can. 214.

Sec. 1. Except in an emergency, a Bishop seeking retirement or resignation must give no less than one hundred eighty (180) days notice in writing to the appropriate authority before retirement or resignation is to become effective.
Sec. 2. In the case of a Bishop Coadjutor, Bishop Suffragan or Auxiliary Bishop of a Diocese, the appropriate authority is the Bishop Ordinary. In the case of a Bishop Ordinary of a Diocese or a Bishop Coadjutor or Auxiliary Bishop of an Archdiocese, the appropriate authority is the Metropolitan Archbishop. In the case of a Metropolitan Archbishop, or any Bishops or Archbishops of the Patriarchal See, the appropriate authority is the Patriarch. In all cases, Bishops seeking retirement should be made known to the Patriarchal See.

Can. 215. A retired Bishop may serve as a Suffragan Bishop at the discretion of and pleasure of the incumbent Diocesan. Retired Archbishops may serve, as Archbishop Emeritus, as an advisor to any Bishop Ordinary or Metropolitan Archbishop or in any other auxiliary capacity at the discretion of said Bishop Ordinary or Metropolitan. Should the Patriarch retire or resign from office, he retains the status of Patriarch Emeritus, may choose to serve in an advisory capacity to the incumbent Patriarch, but may not serve as a Suffragan Bishop or Archbishop to any diocese or ecclesiastical province. All retired Bishops retain their faculties, subject to Canon Law and directives of the Patriarchal See.

Can. 216. Each Diocese and Metropolitan See (Archdiocese) shall have a Council of Clergy organized in accordance with Canon Law.

Can. 217. 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.

Can. 218. The Council of Clergy shall have the jurisdictional Bishop as its titular head.

Can. 219. 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.

Can. 220. The Vicar-General of the Diocese or, in the absence of a Vicar-General, the Chancellor, if a priest, serves as leader of the House of Priests. If there is neither a Vicar-General nor a Chancellor who is also a priest, then the Ordinary may either appoint a priest to serve as Proto-Priest, or may refer the selection to the House of Priests for election by simple majority.

Can. 221. The Archdeacon, though not a Deacon himself, is the leader of the House of Deacons. In the absence of an Archdeacon, the Ordinary may either appoint a Deacon to serve as Proto-Deacon, or may refer the selection to the House of Deacons for election by simple majority. Under the Archdeacon, a Proto-Deacon may be elected by the Deacons as leader pro-tempore of the House of Deacons.

Can. 222. The leader of the House of Clerics, known as the Senior of the House of Clerics, shall be either appointed by the Ordinary from among the Minor Orders, or the Ordinary may refer the selection to the House of Clerics for election by simple majority.

Can. 223. The Council of the Clergy serves in an advisory capacity to the Ordinary. While the Ordinary retains final authority on all matters pertaining to his diocese under Canon Law, except where otherwise provided under Canon Law, he may refer matters to the various Houses of the Council of the Clergy, or the Council of the Clergy as a whole, for a decision.

Can. 224. The Council of the Clergy for an Archdiocese should consist solely of the clergy canonically resident in that Archdiocese. It should not include those in the ecclesiastical province of which said Archdiocese is Metropolitan See, but who are not specifically canonically resident in the Archdiocese.

Can. 225. The combined Councils of the Clergy of each diocese within an ecclesiastical province under a Metropolitan Archdiocese may be convened by the Metropolitan as deemed necessary for provincial matters. However, the primary function of a Council of the Clergy is to serve the needs of the local diocese.

Can. 226. Each Diocese and Archdiocese should maintain a Council of the Laity to ensure that the needs of the faithful are met and their voices heard. The Council of the Laity acts in an advisory capacity only.

Can. 227. The Council of the Laity may elect a President, Vice President, Secretary, and other officers as deemed necessary, provided such additions are approved by the Ordinary. Officers may be elected by simple majority vote of a quorum of the council.

Can. 228.

Sec. 1. Lay delegates to the Metropolitan Council of Laity shall be elected by each congregation of a local diocese on the basis of two (2) delegates for the first twenty-five (25) Communicants in Good Standing of said congregation or fraction thereof, and one (1) delegate for each additional twenty-five (25) Communicants in Good Standing or fraction thereof, subject to the provision of Canon Law for suspension of the right of representation in the diocesan Council of Laity of a Parish which fails to support the diocese with its tithe or assessment, or in some other number as mandated by the Ordinary if necessary.
Sec. 2. A Communicant in Good Standing of a congregation is one who is at least eighteen (18) years old, who has been confirmed, made his or her communion at least two times in the preceding year, is a contributor of record and a regular attendee, and shall be those persons meeting the definition of this term as supported by documents of the congregation relative to active participation by the donation of time, talent, and treasure to the working of the church and the furtherance of its mission.
Sec. 3. The Rector or Priest in Charge of each congregation shall submit to the Ordinary and the Secretary of the Council of the Laity by the first Sunday in Lent of each year, or at some other time determined by the Ordinary, a list of members, determined in accordance with this definition, along with the notification of the names of the delegate(s) and alternate(s) elected to the Council of the Laity no less than sixty (60) days prior to the opening of said council.
Sec. 4. Any dispute as to the membership qualification of any person so listed shall be resolved by the Ordinary.

Can. 229. A quorum of the Council of the Clergy consists of no less than two (2) clerics of any house from two-thirds of congregations within the Diocese, and the Ordinary of the Diocese or his appointed representative.

Can. 230. A quorum of the Council of the Laity consists of one (1) lay delegate from two-thirds of congregations within the diocese, as well as the President of the Council or in his absence the Vice President.

Can. 231.

Sec. 1. The Council of Clergy meets as one body for the presentation, consideration, deliberation of all measures to be voted on, and consideration and deliberation of all candidates for office.
Sec. 2. Each House may convene separately to nominate candidates for office.
Sec. 3. Each House may convene separately to concur in the election of officers.
Sec. 4. Votes by the Council of Clergy will be by House, that is, by separate ballots in the House of Bishops, the House of Priests, the House of Deacons, and the House of Clerics respectively.
Sec. 5. Measures to be considered at Council of Clergy may be presented by any of the houses.
Sec. 6. All measures to be considered at the Council of Clergy will be presented to the Council meeting as one body and will be deliberated on as one body before being voted on by the houses.
Sec. 7. All measures, after being deliberated by the entire body, will be deliberated on and voted on by each house meeting separately and privately.
Sec. 8. When voting, each house has one vote. In the event of a tie, the Houses will be requested to deliberate again. If, after another vote, there is still a tie, the Ordinary may cast a deciding vote.

Can. 232. The Ordinary or his representative presides over and has a vote at all meetings of the Council of Clergy in which it meets as one body, but does not preside over nor have a vote in the separate meetings of the House of Priests, the House of Deacons, or the House of Clerics, but does have a vote in the House of Bishops.

Can. 233.

Sec. 1. The Council of Laity meets as one body for the presentation, consideration, deliberation of all measures to be voted on, and consideration and deliberation of all candidates for office.
Sec. 2. Measures to be considered at Council of Laity may be presented by any member.
Sec. 3. All measures to be considered at the Council of Laity will be presented to the Council meeting prior to voting.
Sec. 4. A two-thirds (2/3) majority is required to pass any measure voted upon by the Council of Laity.

Can. 234. An annual fee known as the Congregation Membership Assessment will 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.

Can. 235. Each Metropolitan See may levy an assessment on the dioceses in its province for works that will benefit the province or humanity as a whole.

Can. 236. The Patriarchal See may levy an assessment on each diocese and archdiocese in the Anglican Rite Roman Catholic Church.

Can. 237. Each diocese will be supported directly and financially by its congregations, missions and non-parochial clergy. Said financial support will be of two kinds, viz., a tithe from the congregations or missions income; and the Congregational Membership Assessment, paid by all congregations or missions based on their membership.

Can. 238.

Sec. 1. The standard of support by all congregations, missions and non-parochial clergy for each diocese shall be ten percent (10%) of the total income of the Congregation or Mission, and of a non-parochial clergy it is 10% of the actual total income.
Sec. 2. Payment will be made on the first day of each month, based on the previous month’s income.
Sec. 3. Total income of the Congregation is defined as plate, pledge, and special gifts to the Congregation, excluding any special gift which is designated by the donor for a specific purpose (exemplified by, but not limited to Building Fund, Organ Fund, purchase of Stained Glass, and the like.)
Sec. 4. This required support may be waived only by act of the Ordinary in individual cases.

Can. 239. Parishes designated as Patriarchal Peculiars, as they are exempt from direct leadership of their local Ordinary, pay only an assessment to the Patriarchal See.

Can. 240. Non-parochial clergy not meeting their financial obligation (standard of support to their diocese) may not vote in Council of Clergy or the Council of Laity unless given a dispensation by the Ordinary.

Can. 241. Congregations or Missions not meeting their obligation to give financial support to their diocese shall not be given a vote in Council of Clergy or Council of Laity. Neither clergy nor laity from that congregation will be given a vote.

Can. 242. Mitigating circumstances may be presented to the Patriarch and the Council of Clergy for consideration and action.

Can. 243. The clergy of all Suffragan Sees within the Anglican Rite Roman Catholic Church shall be of three major orders, viz., Bishops, Priests and Deacons, and five minor orders, viz., Sub-Deacon, Acolyte, Exorcist, Lector, and Porter.

Can. 244. The Ordinary may appoint clerics of his diocese to the office of Canon, Archdeacon, or Dean. A Dean may be of the diocesan or cathedral chapter, or may be a regional Dean, in charge of geographical portions of the diocese to assist the Ordinary in the administration of the diocese.

Can. 245. The Ordinary may appoint such officers as necessary within his Curia in accordance with Canon Law, which shall include a Chancellor. Clerics designated as officers of the Curia hold prelatial status ex officio for the term of their office.

Can. 246. A Rector is a Priest who has been elected Rector by the Congregation he is to serve and approved and installed by the Ordinary, and for whom that Parish is thereafter: That Priest’s full-time responsibility and; A source of income.

Can. 247. Rectors may have split vocations or be part-time with the approval of their Ordinary, provided this best serves the needs of the local parish.

Can. 248. The consent of the Ordinary must be obtained before a congregation may call a Priest, and the Priest is not entitled to the benefits of the office of Rector until he has been officially installed by the Ordinary according to the ritual and form in the Rituale Anglicanum.

Can. 249. The appointment of a rector is at the discretion of the Ordinary. The Parish Council has no decision authority, but may be consulted for recommendations.

Can. 250. Clergy other than Rector(s) may be titled: Vicar; Priest-in-Charge; Supply Priest; Deacon-in-Charge; Such other appropriate terms as the Ordinary may determine.

Can. 251.

Sec. 1. Clergy of the Orders of Priest or Deacon of jurisdictions outside the Anglican Rite Roman Catholic Church may be admitted as a Priest (or Deacon) Associate to the Patriarchal See by permission of the Patriarch, or into any Suffragan See with permission of the Metropolitan Archbishop or Bishop Ordinary of that Suffragan See.
Sec. 2. Priests (or Deacons) Associate may have full or partial priestly faculties at the discretion of the Bishop admitting them.

Can. 252.

Sec. 1. Clergy wishing to be admitted to a diocese within the Anglican Rite Roman Catholic Church must apply first directly to the appropriate Bishop Ordinary and present evidence of good standing as a clergyman in his former jurisdiction, as well as any other materials or credentials the Bishop Ordinary may require.
Sec. 2. The Bishop Ordinary may refer the matter to the Board of Examining Chaplains for recommendation, or may act on his own initiative.
Sec. 3. The Bishop Ordinary, when he is satisfied that the clergyman is a proper candidate for admission to the Diocese, will recommend his admission to the Council of Clergy.
Sec. 4. Each clergyman entering a diocese of the Anglican Rite Roman Catholic Church must sign the Oath of Ordination, duly modified to reflect transfer rather than ordination, but maintaining the same spirit and intent, and other documents, including policy statements, as may be required.

Can. 253. Clergy wishing to transfer out of their Diocese are required to secure a Letter Dimissory from his Bishop Ordinary to the Bishop of the gaining jurisdiction. As a matter of practice, such letters written by Bishops Ordinary should have the endorsement of the respective Metropolitan or the Patriarch.

Can. 254.

Sec. 1. The Ordinary of a particular diocese shall have the authority to incorporate said diocese as he sees fit as a non-profit religious corporation.
Sec. 2. Any Articles of Incorporation or other legal documents of such a corporation must include acceptance of the Particular Canon Law of the Anglican Rite Roman Catholic Church as binding regulations of operation.

Can. 255. An Ordinary may create a sole-member corporation for his office while he is Ordinary.

Can. 256. No corporation of any entity within the Church may be formed if such formation would relinquish, explicitly or implicitly, the sole right of the Church to govern itself.

Can. 257.

Sec. 1. A cleric of any order shall be amenable for offences committed by him, to the Bishop Ordinary of the Diocese in which he is canonically resident at the time the charge is made, and, if there be no Bishop Ordinary, or if he is a cleric of an Archdiocese, then to the Metropolitan.
Sec. 2. If he is referred to the Bishop Ordinary, then the Canon Law of that Diocese shall apply, unless there is a violation of this Code of Particular Canon Law.
Sec. 3. This Canon, except where stated, pertains specifically to the clergy canonically resident in a certain See.
Sec. 4. All clerics are subject to the judicial authority of the Patriarchal See in matters in which the Patriarchal See claims pre-eminence or in which the Ordinary or Metropolitan fails to act.

Can. 258. Unless the Ordinary or the Council of Clergy shall otherwise provide, a notice or citation required by any law of this Church to any cleric to appear, at a certain time and place, for the trial of an offence, shall be deemed to be duly served upon him if a copy be given him personally, or be left at his last usual place of abode via Registered Mail, Return Receipt Requested or the equivalent, sixty (60) days before the day of appearance named therein.

Can. 259. It is hereby declared to be the duty of all members of this Church to attend and give evidence, when duly cited in any Ecclesiastical trial or investigation under the authority of this Church.

Can. 260. In the case of a Minister, convicted in a Court of Record of any crime or misdemeanor involving immorality, or against whom a judgment has been entered in a Court of Record, in a case involving immorality, it shall be the duty of the Metropolitan Tribunal to institute an inquiry into the matter. If, in their judgment, there is sufficient reason for further proceedings, it shall be their duty to present him, or to cause that he be presented, for trail.

Can. 261. The Patriarch is immune from ecclesiastical trial.

Can. 262. The Canons of the Patriarchal Chapter and Household may only be brought to ecclesiastical trial with the permission of the Patriarch, and then they may be brought before other Canons and Bishops.

Can. 263. A Bishop Ordinary or other Bishop within an Archdiocese may only be brought to an ecclesiastical trial by the approval of the Metropolitan or the Patriarch, and then only before the other Bishops of said Archdiocese. If insufficient Bishops are available, then other Bishops may be requested from other jurisdictions by the Metropolitan or Patriarch.

Can. 264. A Suffragan Bishop within a Diocese may only be brought to an ecclesiastical trial by the approval of the Bishop Ordinary, the Metropolitan, or the Patriarch, and then only before the other Bishops of said Diocese. If insufficient Bishops are available, then other Bishops may be requested from other jurisdictions by the Ordinary, Metropolitan, or Patriarch.

Can. 265.

Sec. 1. A Bishop, Priest, Deacon or Cleric in Minor Orders of this Church shall be liable to presentment and trial for the following offences, viz.: Crime of immorality; Holding and teaching publicly or privately, and advisedly, any doctrine contrary to that held by this Church; Violation of the Code of Particular Canon Law; Any act which involves a violation of his Ordination Vows; Habitual neglect of the exercise of his Ministerial Office, without cause; or habitual neglect of Public Worship, and of the Holy Communion, according to the order and use of this Church; Conduct unbecoming a Clergyman, provided, that, in case of a charge of conduct unbecoming a Clergyman, before proceeding to a presentment, the consent of three-fourths (3/4) of all the members of the Council of Clergy; And Provided, further, that in every such case the Council of Clergy shall first give to the accused Clergyman reasonable opportunity to appear and to be heard, with or without counsel.
Sec. 2. On being found guilty, he shall be admonished, or shall be suspended or deposed from the Ministry, as shall be adjudged by an appropriate Ecclesiastical Court under the authority of the appropriate Tribunal.

Can. 266.

Sec. 1. In cases brought before the Tribunal against clerics, no presentment shall be made or conviction had for any offense, unless the offense shall have been committed within five (5) years immediately preceding the time of the presentment.
Sec. 2. But if the accused shall have been convicted of the alleged offense in any Court of Record exercising criminal jurisdiction, notwithstanding five (5) years may have elapsed since its commission, a presentment may be made at any time within one (1) year after such conviction. Charges may be brought to the Council of Clergy by any person.

Can. 267.

Sec. 1. The Ecclesiastical Court, which shall act under the authority of the appropriate Tribunal, has the power to determine its own procedures in conformity with the rules set forth in this Canon.
Sec. 2. The Bishop Ordinary, or in his absence or at his discretion, the Judicial Vicar or the Chancellor shall preside at sessions of this Ecclesiastical Court.
Sec. 3. In any case wherein the Bishop Ordinary shall be an accuser and/or a witness for either side, he shall recuse himself, and the Judicial Vicar or the Chancellor shall preside. Likewise, neither of those officers shall preside if they are the accuser and/or a witness; in such a case, the next officer in the diocesan Curia in seniority shall preside.
Sec. 4. The Judicial Vicar shall serve as the Chief Prosecutor unless impeded from doing so. the Judicial Vicar shall not serve as Chief Prosecutor if he is also presiding at the Ecclesiastical Court or otherwise serving as a judge.
Sec. 5. A quorum of the Court shall consist of the Bishop Ordinary (or other officer in accordance with Canon Law or local procedure presiding), and two (2) other members, who shall be priests. However, if the accused is a Bishop, then at least one of the members of the Court shall be a Bishop.
Sec. 6. The decision of at least two (2) of the three (3) members of the Court shall constitute a finding of the Court. If the Court consists of more than three (3) members, then a two-thirds (2/3) majority is required.
Sec. 7. The accused shall have the right to demand that the Court present and make available to him all of his accusers for the purpose of examination by himself or his counsel.
Sec. 8. In the event that the accused is a Diocesan Bishop, he may only be tried by the appropriate Metropolitan Tribunal or the Patriarchal Tribunal. If the accused is a Metropolitan Archbishop, he may only be tried by the Patriarchal Tribunal. Members of the Patriarchal Curia and Patriarchal Household may only be tried by the Patriarchal Tribunal.

Can. 268.

Sec. 1. In the matter of charges against a cleric, the finding of the Court shall be communicated to the Bishop Ordinary, who in the event of a finding of acquittal shall pronounce the accused acquitted and discharge the accused, or who, in the event of a finding in favor of conviction, may declare the accused acquitted notwithstanding such finding or convicted and pardoned, or shall declare the accused to be convicted and shall pronounce the sentence upon the accused.
Sec. 2. This Canon does not abridge the right and responsibility of the Bishop Ordinary, in accordance with Canon Law, to suspend a cleric under his authority for cause, that in the godly judgment of the Bishop Ordinary is in violation of his ordination vows contained in the ordinal of the Pontificale Anglicanum, or of Canon Law and other directives; provided that in the event of any such suspension, the clergyman so suspended shall retain all rights to trial and approval under Canon Law; and provided further, that, in the event that no formal charges are brought within thirty (30) days of such suspension, such clergyman shall thereupon be discharged from suspension.
Sec. 3. In cases of grave need for the protection of the Church and the faithful, the Patriarch may suspend a cleric indefinitely.
Sec. 4. Bishops Ordinary, Metropolitan Archbishops, and Patriarchs may issue Ecclesiastical Censure, Interdict, and Excommunication to clerics and laity. A cleric under Censure or Interdict may not exercise clerical duties under the specific terms of the censure or interdict, while said censure or interdict is in place. A cleric under excommunication may not exercise any duties of the clerical state until said excommunication is lifted.

Can. 269. All that which refers to “Diocese” and “Bishop Ordinary” shall apply to “Archdiocese” and “Metropolitan” in terms of hearing cases in the first instance.

Can. 270.

Sec. 1. If a clergyman shall, after trial and pronouncement of sentence by the Bishop Ordinary, elect to appeal from the verdict and/or the sentence, he shall so notify the office of the Ordinary of his desire to appeal within thirty (30) days of his notification of the entry of the sentence by the Ordinary. Such thirty-day period shall commence on the date when the notification of entry of sentence is postmarked by an appropriate official mail or courier service, or the Ordinary or his authorized representative hands the same to the appellant and shall expire on the thirtieth calendar day thereafter, and the appellants notice shall be deemed valid after said date of expiration.
Sec. 2. Upon receipt of notification of appeal, the Bishop Ordinary shall arrange for an Ecclesiastical Appeals Court, under the authority of the Tribunal, consisting of different judges from the original case. The decision of this appellate trial may be appealed to the appropriate Tribunal of the ecclesiastical province, under the authority of the Metropolitan.
Sec. 3. The decision of an appeals court in the Metropolitan Tribunal may be referred to the Patriarchal Tribunal for one or two turns, and then to the Supreme Tribunal of the Prefecture of Faith and Doctrine. Decisions by the Supreme Tribunal may be appealed only to the Patriarch directly. The decision of a higher court may be to hear the case, or they may choose not to hear the case. In the latter situation, the decision of the lower tribunal stands, but may still be appealed to the Patriarchal Tribunal.
Sec. 4. If the Bishop Ordinary presided at the trial of first instance, then he may also preside at the appellate trial, or delegate this to another priest. If he presides, then the decision is final. If he does not preside, then he may hear the case again after the appellate trial.
Sec. 5. All clergy may be pardoned by motu proprio of the Patriarch.

Can. 271. 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.

Can. 272. A Mission Church is a non-self-supporting congregation established by a jurisdictional Bishop.

Can. 273. Each Parish Congregation determines the details of its own governmental structure, subject to Canon Law and diocesan procedures.

Can. 274. Each Parish shall, immediately upon admission to the See in which it is resident, file application for corporation charter and articles of incorporation as a non-profit religious organization under the laws of the State wherein it is domiciled, provided that the status of being a non-profit corporation does not interfere with the religious principles and practices of the parish.

Can. 275. Each Parish shall keep on file with the See in which it is resident a current copy of the Articles of Incorporation and By-Laws of the Parish and all government tax and employer identification numbers.

Can. 276.

Sec. 1. Lay Officers of a parish may be elected and appointed according to Canon Law. However, a parish need not have lay officers.
Sec. 2. The Lay Officers of the Parish shall include: Senior Warden; Junior Warden; Secretary; Treasurer; and at least one member at large.
Sec. 3. The Elected Officers of the Parish are the Senior Warden, the Secretary, and the Treasurer. The Junior Warden may be either elected or appointed by the Rector as directed by a decision of the congregation.
Sec. 4. Each individual may hold only one office by title at a time.
Sec. 5. The Rector or Priest in Charge serves as the President of the Parish Council and in his absence the Senior Warden presides at meetings of the Parish Council. The Rector has sole authority in the parish over matters of faith, doctrine, liturgy, and worship.

Can. 277. In a mission church the Senior Warden is appointed from the members of the congregation by the Bishop with a recommendation of the congregation. The Senior Warden serves as the President of the Committee that governs the mission. The Priest assigned to the Mission Church can be elected to serve as a member of the committee that governs the mission.

Can. 278. A Parish may be admitted to the diocese in which it is domiciled by the Bishop Ordinary upon recommendation by the Council of Clergy, provided that: It subscribes to the Code of Particular Canon Law; it subscribes to all policies and procedures of the diocese; and it has no conflicting ties to any other religious body. A Parish may be conditionally admitted to the diocese by the Bishop Ordinary, with the advice and consent of the Council of Clergy, subject to ratification by the Council of Clergy at its next session.

Can. 279. All of the property of individual Parishes remains the property of the Diocese in which it is resident, under sole control of the Bishop Ordinary, unless the Bishop has granted ownership, in part or in whole, to the parish.

Can. 280. Parishes seeking to leave their diocese are deemed to be schismatic.

Can. 281. If a parish is permitted to transfer Dioceses within the Anglican Rite Roman Catholic Church, then its property and ownership thereof transfers to the new Diocese, under control of the receiving Bishop.

Can. 282. Disputes regarding matters of parish property are to be taken to the diocesan Tribunal. The decision thereof is considered binding arbitration, and may only be set aside by the Patriarch.

Can. 283. A Parish may dissolve itself for reasons of need. If it does so, it must also follow all local legal procedures for dissolution of its corporation. Upon dissolution of a Parish, the assets of the Parish shall be held in trust by the Diocese in which the parish was resident.

Can. 284. If a Diocese dissolves, then its assets are transferred to a successor Diocese by the Patriarchal See, if there is such a successor. Else, the Patriarchal See obtains sole ownership of the assets.

Can. 285. The court of first instance of the Patriarchal See, as well as the first court of appeals from decisions of Metropolitan Tribunals, is the Patriarchal Tribunal, 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 Patriarch.

Can. 286.

Sec. 1. Decisions of the Patriarchal Tribunal may be appealed to the Tribunal again. A different turn of judges shall be used for the second hearing of the case. Alternatively, the Tribunal may refer the matter to a higher Tribunal, which Tribunal may refer the matter back to the Patriarchal Tribunal for a second turn.
Sec. 2. A decision upheld by a second panel of judges within the Patriarchal Tribunal is not heard again by the Patriarchal Tribunal, but may be heard by the Supreme Tribunal of the Prefecture of Faith and Doctrine.

Can. 287.

Sec. 1. The Tribunal of the Patriarchal Penitentiary, headed by the Patriarchal Penitentiary Major, is the Tribunal responsible for: 1) Hearing of disputes between confessors and penitents. 2) Granting of dispensations related to restrictions on sacramental marriage under Canon Law. 3) Hearing of appeals on decisions of the Patriarchal Tribunal regarding invalidity of marriage based on restrictions under Canon Law (The Patriarchal Penitentiary does not hear appeals of annulment decisions.) 4) Processing and deciding requests for release from excommunication. (In the case of excommunication by the Patriarch, the tribunal processes the request, but does not render a decision.) 5) Hearing of appeals for release from interdict or censure. (In the case of excommunication by the Patriarch, the tribunal processes the request, but does not render a decision.) 6) Maintaining the list of indulgenced acts. 7) Other duties as assigned.
Sec. 2. The Tribunal of the Patriarchal Penitentiary shall operate according to procedures established in accordance with Canon Law by the Penitentiary Major and approved by the Patriarch.

Can. 288. The Tribunal of the Patriarchal Penitentiary only hears appeals from the decisions of the Patriarchal Tribunal if the matter pertains to the duties of the Penitentiary.

Can. 289.

Sec. 1. The Supreme Tribunal of the Prefecture of Faith and Doctrine is the highest judicial authority of the Anglican Rite Roman Catholic Church.
Sec. 2. It hears appeals from the decisions of the Patriarchal Tribunal on all matters.
Sec. 3. It is headed ex officio by the Prefect of Faith and Doctrine.
Sec. 4. It shall operate according to procedures established by the Prefect in accordance with Canon Law and with approval of the Patriarch.
Sec. 5. Its decisions may be appealed only by decision of the Patriarch.
Sec. 6. The Supreme Tribunal is generally a court of second or third instance, though it may also serve as a court of first instance on matters of faith and doctrine.
Sec. 7. In all matters of annulment pertaining to marriages of Bishops, the decision of the appropriate Tribunal is referred automatically to the Supreme Tribunal, who must review the case and uphold the decision of the lower Tribunal in order for the annulment to be granted. Else, the annulment is voided.

Can. 290. 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 Holy Mass, reading the burial office in the absence of a deacon or priest, or leading Divine Offices. The rite for this is contained in the Pontificale Anglicanum. Admission as a licensed Lay Reader does not constitute admission to the Minor Orders unless the person so admitted is both a man and formally commissioned first as a Porter and then as a Lector with intent to enter the Minor Orders.

Can. 291. All Lay Reader licenses shall be renewed at the discretion of the jurisdictional Bishop, by application, on the first of each calendar year.

Can. 292. The standard Roman clerical collar may be worn by all Bishops, Priests, Deacons, and Sub-Deacons. Those commissioned (ordained) to the Minor Orders, as well as Minor Seminarians wear the “brother” collar, defined as the standard Roman band collar with a full black collarette, or the Roman tab collar with a black vertical line in the center (the tab collar being permitted only with the tropical clerical shirt and with Field Dress).

Can. 293. Licensed Lay Readers, as they are not members of the clergy, are not entitled to the clerical collar, unless also religious or commissioned to the Minor Orders (in which case the “brother” collar may be worn).

Can. 294. Voting by proxy is prohibited in all bodies of the Anglican Rite Roman Catholic Church. However, proxy voting in parish meetings may be permitted by specific by-law in a Parish or Mission.

Can. 295. The Sacramental privilege against disclosure of communications and absolute seal of secrecy extends not only to the Confessor/Priest, but also to any interpreter or other person to whom knowledge acquired from confession may come. Any person, whether clergy or laity, who divulges the contents of a Sacramental Confession that he knows only through confession, or that which he heard in confession but knew outside of confession in such a way that in any way identifies, explicitly or implicitly, the penitent to one or more third parties without express consent of the penitent shall incur latae sententiae excommunication reserved to the Patriarch.

Can. 296. Non-sacramental, private communications received by a clergyman or employee of any See of this Church in a pastoral or professional capacity shall not be divulged except with the express prior permission of the person making the communication, or in order to prevent the commission of a serious crime.

Can. 297. Communications among clergy or pastoral teams for the purposes of consultation are fully subject to all of pertinent Canon Law. Where these Canons permit such information to be shared, it must be unmistakably identified as such, and all who come into possession of it are bound by the strictures of these Canons.

Can. 298. Committees, organizations, task forces and like groups desiring to organize or, being organized, to affiliate under the auspices of a diocese shall make application to its respective Council of Clergy, which shall investigate and make its recommendation as required to the respective Ordinary. The decision of the Bishop, whether to permit the applied for affiliation or to deny the same, shall be final.

Can. 299. The Ordinary shall establish such commissions or ad hoc committees deemed necessary for the continuation and expansion of the diocese under his authority.

Can. 300. As a general principal in this Code of Particular Canon Law, that which is applicable to Bishops Ordinary in their respective dioceses is applicable to Metropolitan Archbishops in their respective archdioceses, but not in their greater provinces except where provided by Canon Law or other directives and procedures.

Can. 301. The Patriarchal See and all Suffragan Sees shall operate on the principal of ecclesiastical common law where this Code of Particular Canon Law is silent.

Can. 302. Acting in the favor of the Faith, the Patriarch may render decisions on matters, even in contravention of this Code of Particular Canon Law and Ecclesiastical Common Law, provided such acts do not violate Doctrine or Sacred Scripture. Acts carried out by motu proprio do not set precedent in common law except for potential future acts by motu proprio, or as directly provided in the motu proprio.

Can. 303. In accordance with Sacred Tradition, the Cardinal Patriarch, as any Cardinal, ranks immediately after the Pope and precedes all other ecclesiastical dignitaries, excepting those of higher Cardinalatial rank. The Patriarch holds privilegium fori (right of forum) and cannot be deposed except by the Roman Pontiff in accordance with the provisions within the foundational documents of this autonomous and semi-autocephalous See, and further cannot resign the Cardinalatial dignity except as provided in Canon Law and tradition.[38]

Can. 304. Those who persecute a Patriarch, cause personal injury to him, or imprison him shall be guilty of high treason. This applies not only to the principals of the action, but also to those intellectually responsible for the wrong, the originators, participants, and auxiliaries. They and their male descendants incur the penalties of excommunication, reserved to the Patriarchal See, infamy, confiscation, loss of testamentary rights, and loss of civil offices.[39]

Can. 305. The Patriarch-Elect, provided that there is not a reigning Patriarch, and even if not yet consecrated a Bishop, has the right to the use of pontificals. If not a bishop, he nevertheless has quasi-episcopal jurisdiction within his own diaconal church and among his own ecclesiastical family; thus there he can give the pontifical blessing and grant partial indulgences of two hundred days, and he may confer the tonsure and minor orders on persons attached to that church or who is part of his ecclesiastical family. These privileges herein stated commence immediately upon proper acceptance of the office.[40]

Can. 306. The Patriarch and the Patriarch-Elect (if there be not a reigning Patriarch), when actually present in Rome, may grant benefices within the Deaconry of Santa Maria Antiqua. He may hold visitations within said church and may exercise corrective and disciplinary authority therein.[41]

Can. 307. The Patriarch ranks as a Prince of the Blood. When present within the territory of a monarchy, he take place, as a Roman Prince, immediately after the reigning sovereign and ranks among the royal princes. The Patriarch also has the right to a gala train of four.[42]

Can. 308. Prelates and clerics who are princes or nobles may display within their coats of arms the appropriate crown or coronet of rank and use any heraldic badges thereof. Insignia of the orders of chivalry of the Papal States, the Holy Roman Empire, or any Catholic State may be displayed within the cleric’s heraldic achievement.

Sec. 1. Insignia of chivalric orders may be worn by clerics with house dress and civic dress as appropriate to the occasion.
Sec. 2. Insignia of chivalric orders may be worn by clerics with choir dress, academic dress, or court dress as appropriate. However, such insignia is not generally used at liturgy except at liturgy related to the specific order or to chivalry in general.

Can. 309. No cleric under the jurisdiction of the Patriarchal See may be charged with an offense, arrested, or brought to trial by any outside court, tribunal, or jurisdiction of any sort without the express permission of the cleric’s religious superior. This is defined as the Bishop Ordinary, Metropolitan, or Patriarch for a cleric, the Metropolitan or Patriarch for a Bishop Ordinary, and the Patriarch for a Metropolitan.

Can. 310. Those who persecute a Bishop, cause personal injury to him, or imprison him without permission as defined under Canon Law shall be guilty of a high offense. This applies not only to the principals of the action, but also to those intellectually responsible for the wrong, the originators, participants, and auxiliaries. They and their male descendants incur the penalties of interdict, reserved to the Patriarchal See, with terms set within the document of interdict, not to exceed those set forth regarding the Patriarch in Can. 304.

Can. 311. Those who persecute a cleric not a bishop, cause personal injury to him, or imprison him without permission as defined under Canon Law shall be guilty of a high offense. This applies not only to the principals of the action, but also to those intellectually responsible for the wrong, the originators, participants, and auxiliaries. They and their male descendants incur the penalties of ecclesiastical censure, reserved to the Patriarchal See, with terms set within the document of censure, not to exceed those set forth regarding the Patriarch in Can. 304.

END NOTES:

1 APS 3:8. By pact, the titular Prince-Archbishopric is ceded, without prejudice to the spiritual authority of the Ordinary Diocese of Würzburg within that territory.
2 APS 2:6.
3 APS 3:2
4 APS 3:2. M.P. The Specific Formula and M.P. It is hereby decreed that the Patriarch Elect.
5 APS 4:1. M.P.
6 APS 2:3.
7 Motu Proprio In Recognition (APS 2:8), which further establishes the norms regarding the rank of prelate nullius. This special privilege applies only to the Archdeacon and Deans of the Patriarchal See, not of Metropolitan Sees and dioceses.
8 Canon 16 was modified by Motu Proprio The Patriarchal Curia of 30 May A.D. 2012 (APS 2:4) as part of reorganization of the Patriarchal Curia to increase its efficiency and effectiveness. Previously all Prefects were required to be Bishops. Now they need only be in the clerical state.
9 Canon 19 was modified by Motu Proprio The Patriarchal Curia of 30 May A.D. 2012 (APS 2:4) as part of reorganization of the Patriarchal Curia to increase its efficiency and effectiveness. Previously the Penitentiary Major was required to be a Bishop. Now the holder of this office need only be in the clerical state.
10 Motu Proprio The Patriarchal Curia. 30 May A.D. 2012. APS 2:4.
11 Idem.
12 Idem.
13 Idem.
14 Idem.
15 Motu Proprio In Recognition (APS 2:8).
16 APS 2:12. Where previously the Archdiocese and Province were defined as the same territory, it is no longer the case. A Metropolitan Archbishop also governs the province assigned to him by virtue of his office. However, there is no longer territorial overlap permitted between an archdiocese and a suffragan diocese.
17 Idem.
18 In the Patriarchal Letter On the Deficiencies of the 1928 Book of Common Prayer (APS 2:7), the norms for use, with permission, of the 1928 Book of Common Prayer were given. It is required that the following eight conditions be met in order to lawfully use the 1928 Book of Common Prayer within the Anglican Rite Roman Catholic Church: 1. It is celebrated out of an altar service book not containing the 39 Articles of Religion. 2. A nine-fold Kyrie Eleison is used. 3. The Gloria in excelsis, when liturgically required, is said after the Kyrie. 4. The Prayers at the Foot of the Altar are said as given in the Missale Anglicanum. 5. The Offertory must be said in accordance with the Missale Anglicanum. 6. The Canon of the Mass is said in its entirety as given in the Missale Anglicanum. 7. The intent must be in accordance with Catholic doctrine as delivered through Sacred Scripture and Sacred Tradition, which same is also promulgated through the Catechism of this Particular Church. 8. It must not otherwise violate rubrics and liturgical norms and instructions.
19 Instruction Regarding Low Masses 20 October A.D. 2012.
20 Instruction Regarding Low Masses 20 October A.D. 2012.
21 Idem.
22 Motu proprio In observance. (APS 2:10).
23 Motu proprio The Mourning Choir Habit (APS 2:10).
24 Patriarchal Directive on the Use of the Mantelletta by Bishops (APS 2:9).
25 Motu proprio In Recognition (APS 2:8), which modified the dress of prelates of the Patriarchal See.
26 Motu proprio In Recognition (APS 2:8). The previous chapter dress and usage is discontinued.
27 Motu proprio In Recognition (APS 2:8). With the conferral of the rank of prelate nullius upon the Archdeacon and Deans, the previous chapter dress of the Archdeacon is discontinued.
28 APS 4:1. Patriarchal Decree of 15 February 2014.
APS 6:1. Patriarchal Decree of 1 December 2016.
29 Previously the purple shirt was an optional item of vesture of the Patriarchal office.
30 Motu proprio In observance. (APS 2:10).
31 The Giving of the Apostolic Blessing with Plenary Indulgence after Solemn Pontifical Mass (APS 2:9).
32 APS 2:3.
33 Motu Proprio The Requirement (APS 2:8).
34 Idem.
35 Motu Proprio The Requirement for Priests (APS 2:8) amended this Canon, which previously mandated a separate mass be said daily by each priest under all circumstances, except when properly dispensed.
36 In the Patriarchal Letter to the Bishops and Prefects of the Patriarchal Curia regarding the Tonsure and the Minor Orders (APS 2:5), the norms for conferral of the First Tonsure and the Minor Orders, including the Sub-Diaconate, are given.
37 By the Patriarchal Bull, Sacerdotes Matrimonii Coniuncti. APS 3.
38 APS 3:2
39 Idem.
40 Idem.
41 Idem.
42 Idem.

 

 

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