CLERICAL ATTIRE
The Origin of the Obligation: Codicial and Recent
Discipline, Governing Legislation from the Conference of Bishops
in the United States of America, and Particular
Legislation
in the United States of America
The Catholic Church's legislation on
clerical attire displays great consistency in teaching almost from the
beginning of her legitimized public status.
In the very early part of this development, however, it is necessary to
note that Pope Celestine I (422-432 AD), in a disciplinary letter to the
churches of Gaul seems to provide an example of discordant legislation. He
reprimanded the clergy for taking up a particular way of dressing differing
from that of the laity, whereas clerics are to be known «by their doctrine, and
not by their dress; by their lifestyle, not their by habit; by the purity of
their minds, not by the elegance of their clothing».[1] While the Pope rejected the wearing of a
distinctively clerical style of dress, nevertheless he does emphasize one of
the elements upon which the Church's later discipline concerning clerical
attire would be based: the need for clerics to always dress simply. That the Church was yet to undergo a
deepening appreciation of clerical attire should not be cause for great
surprise, especially due to the time frame of Pope Celestine's letter. After all, the Church was only then becoming
accustomed to her public acceptance in society; up to the generation preceding
Pope Celestine all that she knew was persecution or the threat of a return to
it.
In fact, it may be demonstrated that in
other areas of Church discipline as well something similar occurred. For example, concerning the Church's
mandating of a public canonical form for matrimony and forbidding the
celebration of clandestine marriages except for grave reasons, the Church only
by degrees came to see that the public nature of marriage necessitated a public
celebration in order to establish clearly the fact of marriage between two
people and thereby effectively root out potential problems which might arise
due to uncertainty over whether a couple were indeed married. This evolution continued for centuries and
was only mandated by the Decree Tametsi of the Council of Trent[2].
Clerical attire, likewise, came to be valued more and more as clerics increasingly
became a part of society, the aim being that their deportment, including the
entire manner of their dress, be fitting to one in the clerical state.
Considering the breadth of time and
circumstances over which the Church's legislation must span, there is a
remarkable harmony regarding the wearing of clerical attire. Further, throughout this development three
common themes may be discerned: the link between external clerical attire and
the necessary proper internal disposition of the cleric, the need for
simplicity in clerical attire in distinction to the manner of dressing of the
laity, and the obligation to wear clerical attire whenever in public. These are the themes which underlie all of
the Church's discipline on the obligation of wearing clerical attire, from her
early teachings, to canon 136 of the Codex Iuris Canonici 1917,[3]
to canon 284 of the Codex Iuris Canonici 1983[4],
and to the further precision given by the Congregation for the Clergy in the Directory
for the Life and Ministry of Priests (January 31, 1994), §66[5].
The topic of clerical dress was a frequent
subject for Ecumenical Councils. In the
year 787, the Second Council of Nicaea taught that:
«All
indulgence and adornment bestowed on the body is alien to the priestly
order. Therefore all those bishops
and clerics who deck themselves out in brilliant and showy clothes should be
called to order, and if they persist let them be punished [. . .] if persons are found who make
fun of those who wear simple and respectful clothing, they should be corrected
with punishment. Indeed, from the
earliest times all those ordained to the priesthood have been accustomed to
present themselves in public dressed in modest and respectful clothing,
and anyone who adds to his apparel for the sake of decoration and not out of
necessity deserves, as the great Basil remarked, to be accused of ‘vainglory'.[6] Neither did anyone dress in variegated
clothes made of silk, nor did they add various coloured ornaments to the
fringes of their garments».[7]
(emphasis added)
It is to be noted that the three points
associated with the Church's insistence on the wearing of clerical attire are
already prominently present. According
to historians, the already well established "modest and respectful
clothing" was the cassock, which, then as now, was a close fitting
garment, which covered the entire body, extending to the ankles. It was the common clothing of everyone,
clerics and laity, until the end of the sixth century, when the laity opted to
begin wearing shorter, more functional attire.
It was at this point historically that the distinctiveness of clerical
dress began as clerics retained the wearing of the cassock[8].
The Second Lateran Council (1139) adds that
those who refuse to change their practices are to be stripped of their
ecclesiastical benefices[9]. The Decretum Gratiani (circa
1140) contains nine references to the topic.
Reference is made to the need for clerics to wear fitting dress ["ornatus habitus"],[10]
and it is added that: «Clerics should give witness to their profession even by
their dress and deportment».[11]
Following this particular canon,
Gratian's own dictum bolsters the argument with a reference to St.
Augustine when he writes: «A disorder of the body indicates a disorder of the
mind».[12] Further on, in the second part of the
collection, five successive canons treat of clerical attire. It is cited that «all boasting and dressing
up of the body is foreign to the sacred order»[13],
that this is an obligation that binds under pain of a one week suspension for
violation of the norm,[14]
that the norm admits of «the wearing of only the sacerdotal tunic, no worldly
garments - not even when walking in the street, or in the city»,[15]
that priests should wear appropriate clerical dress whenever they are in
public,[16]
and that since all clerics are to be seen as models of holiness there should be
no superfluity in their dress, this under the pain of the attached penalty of
the deprivation of benefices for those who fail to reform.[17]
The matter of clerical garb was taken up at
the Fourth Lateran Council, which taught that clerics must practice modesty and
simplicity in their dress, maintaining a distinction in their manner of dress
from that of the laity «unless a justifiable fear requires a change of dress».[18] This exception due to justifiable fear
became an understood condition, which could alter, and indeed remove, the
obligation of clerical attire. This
same exception is found in the Decretales
Gregorii IX (1234), where it is written: «Neither priests nor other
clerical office-holders are to wear capes with sleeves to divine service in
church or elsewhere unless a just reason of fear requires the habit to be
changed»[19]. The Liber Sextus of Boniface VIII,
while speaking of married clerics, makes the enjoyment of any clerical
privilege (such as being judged exclusively by ecclesiastical judges)
contingent upon the individual cleric wearing a clerical tonsure and clerical
attire.[20]
The Constitutiones Clementinae
(1317) include in its entirety a decree of the Council of Vienne (1311-1312).[21] These norms sum up much of the prior
legislation by saying that all clerics «should show by the fittingness of their
outer garb their inner decency of life».[22] The clear exception of a reasonable cause to
the contrary is again included.[23] The legislation then adds a comprehensive
list of penalties for those who should violate the requirements of clerical
attire: for those wearing striped or slashed clothing, six months suspension
from the fruits of their ecclesiastical benefice; concerning the same types of
extravagant clothing, but now for non-beneficed clergy below the priesthood,
six months disqualification from receiving any benefice; for beneficed clergy
wearing, in addition to the above mentioned clothes, a linen hat or cap in
public, one year suspension; for the non-beneficed clergy, one year disqualification
from receiving any benefice; for those wearing an overgarment with a lining and
so short that the undergarment can be clearly seen, in the case of
non-beneficed clergy the garment is to be given to the poor within one month
or, in the case of religious, to their superiors; in the case of beneficed
clergy, a suspension and incapacity for the office; finally a special
prohibition is issued against the wearing of checked, red or green stockings.[24]
In succeeding years we see an emphasis on
the need for greater enforcement of existing legislation as opposed to the
emanation of further legislation. Thus,
three successive councils, namely the Council of Constance (1414-1418),[25]
the Council of Basel-Ferrara-Florence-Rome (1431-1445)[26]
and the Fifth Lateran Council (1512-1517)[27],
took up and reaffirmed the Catholic Church's already clear discipline on
clerical attire, asserting a connection between external clerical attire and
the internal disposition of the cleric, steadfastly professing the need for
simplicity in clerical attire over and against ongoing abuses, and the
obligation to wear clerical attire whenever in public. For example, the Council of Constance
declared wrongful the practice of clerics and prelates who seek
«to
conform to the laity and [who] exhibit outwardly in their dress
whatever they are thinking in their minds.
Therefore, with the approval of this sacred council, we renew and order
the careful observance of all the laws currently in force regarding the
clothing, tonsure and habits of clerics, as to both shape and colour [. . .] These laws have been heeded far too little by both the secular
and the regular clergy».[28]
During the Fifth Lateran Council, Pope Leo
X issued his constitution, Supernae dispositionis,[29]
which was subsequently approved by the Council Fathers and incorporated into
the Council as the Bull on reform of the curia. In a section laying down specific norms of
dress for the entourage of a prelate we see for the first time a softening of
the universal requirement of the wearing of clerical dress extending to the
ankles in the case of clerics who were not priests and who were acting as "grooms",
i.e. those in the entourage caring for the horses. Instead, these clerics were allowed to wear «shorter and more
suitable garments».[30]
The topic of clerical dress was treated
three times at the Council of Trent.[31] The Council recalled, in particular, the
legislation of the Council of Vienne[32]
instructing bishops to inflict penalties upon any cleric not wearing the proper
clerical attire in accord with both universal and particular law. Specifically, they taught forcefully that:
«Though
the habit does not make the monk,[33]
clerics must nevertheless always wear the clerical dress appropriate to their
own order so that they may show by the suitability of their outward dress the
interior uprightness of their characters.
Yet, so great has grown the rashness of some and their contempt of
religion at the present time that, giving little weight to personal dignity and
clerical honour, they wear lay clothes even in public, a walking contradiction,
with one foot among divine things and the other among those of the flesh. For that reason all ecclesiastical persons,
however exempt, who are either in sacred orders or have obtained formal or
informal dignities, offices or ecclesiastical benefices of any kind, if after
warning by their own bishop, even by a public order, they do not wear the
proper clerical dress befitting their order and dignity and in keeping with the
regulation and command of their bishop, they can and should be restrained by
suspension from their orders, office and benefice, and from the fruits,
revenues and profits of those benefices [.
. .]»[34]
It should be noted that the legal
obligation of the wearing of clerical attire extends to all clerics alike,
whether secular or religious, and even to those otherwise exempt from the
authority of the diocesan bishop. It is
an obligation which requires of all clerics the wearing of clerical dress
whenever in public.
The succeeding years leading up to
codification in 1917 witnessed several further instances of Popes and Roman
congregations seeking to enforce and apply the Church's legislation in the
particular circumstances that had arisen.
Specifically, Pope Sixtus V[35],
Pope Innocent XIII,[36]
Pope Benedict XIII[37],
Pope Benedict XIV[38]
and Pope Pius IX[39] once again
took up these matters, insisting on the use of clerical dress and demanding
that ordinaries be strong in rooting out abuses. Obstinacy in this area of «gravest abuse»,[40]
was to be met with penalties restricting clerical privileges and with the
deprivation of benefices. Pope Sixtus
V, in giving interpretation to the Council of Trent, seems to be the first to
specifically mandate the wearing of the cassock as the distinctive dress for
all clerics.[41]
The Sacred Congregation of the Consistory,[42]
the Sacred Congregation of the Council,[43]
and the Sacred Congregation for the Propagation of the Faith[44]
also offered instructions on the wearing of clerical attire. In an instruction of the Sacred Congregation
for the Propagation of the Faith to missionaries working in southern India,
permission was given allowing clerics to wear white due to the repulsiveness of
black to the Indian outcasts, the pariahs.[45] The same congregation points out to a vicar
apostolic the need for zeal in the wearing of the cassock by his missionaries,
something which had been lacking, and then grants permission for missionaries
to wear clothing more suited to occasions of hard labor than the cassock, which
would nonetheless maintain a decorum appropriate to a priest.[46]
The codification of Church Law in the Codex
Iuris Canonici of 1917 contains a masterful synthesis of the Church's long
legislative tradition concerning clerical attire. In seventeen instances[47]
the CIC 1917 treated the topic of clerical dress. The obligation of clerics to wear clerical
attire is the subject of c. 136 §1, which reads: «All clerics should wear
fitting ecclesiastical attire, according to the legitimate customs of the place
and the regulations of the local ordinary».[48] The CIC 1917 never designated the
specific type of clerical attire. This
was left to the legitimate customs of the place and the regulations of the
local ordinary.
Nonetheless, the seriousness of the
obligation of wearing clerical attire may be seen from the severity of the
penalties threatened against those clerics who ignore the admonitions of their
bishops to be diligent in the wearing of clerical attire whenever in
public. Those who have stopped wearing
clerical attire without a just reason and have not changed their practice
within one month of admonition from their ordinary are to be subjected to an ipso
facto loss of ecclesiastical office.[49] Those clerics who do not heed the warning of
their ordinary within one month, if they are in minor orders, are to be
stripped of the clerical state[50];
if they are in major orders, they are to be suspended from from their
ecclesiastical office or from their powers of orders.[51]
Soon after the promulgation of the CIC
1917, and in spite of the clarity of its legal discipline on clerical attire,
the Holy See found itself bound to remind clerics to be diligent in this
practice, and to insist that ordinaries be vigilant in enforcing the Church's
discipline against a more recent sort of worldliness among clerics. The problem of the time was expressed in
this way:
«Some [priests] even lay aside their clerical garb
and dress exactly as laymen, in order to enjoy greater freedom and liberty.
Moreover,
there are some priests who, even at other times, give themselves the same
liberty, and dress as laymen in order to visit cities where they are not known,
and to attend shows that are unbecoming and immoral».[52]
Against this «very great evil»[53],
ordinaries are instructed to take precautions «lest the number of such priests
unhappily increase and the disease [be] spread by contagion».[54] In its exhortation the Sacred Congregation
of the Council highlights an important aspect of the obligation of wearing
clerical attire: the protective and on-going formative value of distinctive
attire for the cleric himself. Of
course, the cleric should be well formed in priestly discipline and comportment
prior to Sacred Ordination, but no cleric is immune to the temptations of the
world. Dressing as a layman can all to
easily foster un-priestly behavior since the cleric may well acquire a sense of
being invisible and therefore able to act with greater impunity.
Five years later, the same congregation
went on to restate the need for clerics to dress visibly as such since «clerics,
who are called to the inheritance of the Lord, should manifest their interior
holiness by the decency of their external habit».[55]
The Congregation concluded by ordering
that all clerics, in conformity with canon 136 §1, should wear in public
always, even during the summer vacation, a decent ecclesiastical dress, that
is, such dress as the lawful custom and the prescriptions of the Ordinary of
the place shall have recognized as proper to the clerical order in their own
country.[56]
A further concern of the congregation was
the obligation of priests to wear the cassock under the vestments when
celebrating Mass and, additionally, whenever publicly administering any of the
sacraments, in accordance with canon 811 §1 of the CIC 1917. To this end, pastors and rectors of churches
were instructed to refuse priests the right to celebrate Mass in their churches
unless they were dressed properly.[57] Later, the Sacred Congregation of Seminaries
and of Universities of Studies, in a monitum concerning the
ecclesiastical dress of those clerics serving in Italy, urged that greater care
be taken by clerics in the manner of their dress, insisting on the wearing of
the cassock as the ordinary attire of the cleric.[58]
At the time of the Second Vatican Council a
not insignificant number of priests came to see distinctive clerical attire as
being out of touch with the modern world and representative of a foolish "formalism"
rightly to be jettisoned so that the priest might be closer to his people.[59] This developed in spite of the fact that
only a few years previous, Pope John XXIII, at the First Synod of Rome, had
reaffirmed the Church's discipline on clerical attire for all clerics residing
in Rome.[60]
The Second Vatican Council dealt with the
subject twice. The Decree on the Renewal of Religious Life, Perfectae
Caritatis, reaffirmed the obligation for all religious, and therefore for
religious clerics, to wear the religious habit. The Council listed several elements fundamental to a religious
habit:
«The
religious habit, as a symbol of consecration, must be simple and modest, at
once poor and becoming. In addition, it
must be in keeping with the requirements of health and it must be suited to the
times and place and to the needs of the apostolate. The habits, both of men and of women, which are not in conformity
with these norms ought to be changed».[61]
Furthermore, Bishops were given the
authority, in accord with the powers entrusted to them in the Decree on the
Pastoral Office of Bishops in the Church, Christus Dominus, to prohibit
all clerics, whether secular or religious, including exempt religious, from
dressing in lay clothing whenever in public.[62]
The turbulence of the twentieth century
prompted Pope Paul VI, Pope John Paul II and several Congregations of the Roman
Curia to admonish the clergy at various points against the abuse of setting
aside clerical attire. Perhaps it is
precisely because of the flagrancy of the violations in recent times and a
rather general hesitancy of local authorities to vigorously enforce the Church's
legislation, that we have received a series of admonitions regarding the
seriousness of this obligation for the cleric.
The frequent correlation to «a certain impoverishment»[63]
of the priestly ministry when this obligation is ignored is also noted in these
admonitions.
The loss of priestly identity expressed in
the setting aside of clerical attire deeply troubled Pope Paul VI. He saw countless priests allow themselves to
be deceived into thinking that in order to really be of service to the people,
the priest must be like the rest of mankind.
This necessitated, to follow the logic, a more secularized priest. All too quickly some priests were willing to
accept these wrongful notions in disobedience.
The priest who followed such a pattern was drawn into a perceived need
of «secularizing his dress completely, his way of thinking and his way of
living».[64] In this scenario, the priest
«must have all the experiences a man has. And by
experiences, unfortunately, it is the negative ones that are usually meant. It
is said that if the priest does not know these things, he remains in ignorance,
he forms a false, artificial, ingenuous, childish idea of life. He must know.
But what? Evil, temptations, falls, bad experiences. He must - it is said, have some direct and
actual knowledge of life, otherwise he does not reach full growth. As if a man who is hurt, deformed in his
moral figure, in his spiritual inviolability as a baptized man, son of God, has
anything to gain from these sabre-thrusts, these wounds! In the framework of
this conception, for example, what remains of ecclesiastical dress?»[65]
What the Holy Father saw so well was that
priests who, in his words "laicize themselves", thinking that they
will more readily be able to penetrate society, in fact walk a dangerous and
injurious path which can lead to their no longer being the salt of the earth;
at this point the priest is reduced to a uselessness worse than that of salt
which has gone flat.[66] Certainly the priest is human, certainly the
priest is in the world, but the Pope asks:
«Can
the disciple, the apostle, the priest, the authentic minister of the Gospel, be
a man socially like other men? He can
indeed be poor, like others; a brother, for others; a servant, of others; a
victim, for others. But at the same time
he is endowed with a lofty and very special function: "Vos estis sal terrae . . . Vos estis lux mundi"».[67]
In the "mania for laicization"
priests have given up «the external mark of the priesthood, namely the sacred
cassock».[68] Even worse, the clerical attire, having been
set aside, is replaced «with an ostentatious display of profane ways».[69]
In 1976, the Sacred Congregation for
Bishops sent a letter to all of the papal representatives throughout the world
for dissemination to all bishops. The
letter reminds bishops that they must be a «pattern to the flock».[70] Sadly, it goes on to reveal that bad example
and sometimes even prodding from bishops has been at least partly to blame in
several cases of religious orders abandoning the religious habit. Thus, bishops are reminded that:
«Especially
in their meetings with their own priests and with religious [they] should wear with simplicity the insignia which have
been established by law for their rank and should not set them aside without
just cause. Furthermore, they will make
every possible effort that the clergy, both secular and religious, avoid, also
in matters concerning their deportment, whatever could becloud «the decorum of
the clerical state»[71].
Pope John Paul II has echoed and expanded
upon the thought of Pope Paul VI, even from his first months as the Bishop of
Rome. Speaking of the great necessity
of the priesthood for mankind, he attacked a functionalist notion of the
priesthood, arguing that [priests] «are immensely necessary, and not
part-time, not half-time, like "employees"!»[72] He went on to tell the Roman clergy:
«Let
us not deceive ourselves that we are serving the Gospel if we try to ‘water
down' our priestly charism through exaggerated interest in the vast field of
temporal problems, if we wish to ‘secularize' our way of living and acting, if
we cancel even the external signs of our priestly vocation. We must keep the sense of our singular
vocation, and this ‘singularity' must be expressed, also in our exterior garb».[73]
Priests must avoid all temptation to be
secularized in order for the priesthood to be truly «a clear and plain sign
and indication»[74]
for the people of God. That «clear and
plain sign and indication» of the priesthood is something to which the
faithful «have a right».[75] Only by avoiding all forms of secularization
can the priest maintain his identity and be faithful to his vocation. The Pope writes, «Our pastoral activity
demands that we should be close to people and all their problems [. . .] but it also demands that we
should be close to all these problems "in a priestly way"».[76] After all, «what would be the use of a
priest so "assimilated" to the world as to become a camouflaged part
of it and no longer a transforming leaven?»[77]
The Sacred Congregation for Catholic Education,
writing to all local Ordinaries on spiritual formation in seminaries in a
letter entitled simply, The Document,[78]
reminded seminaries of their obligation to provide sound teaching to future
priests in the area of ecclesiastical and liturgical dress. The Congregation notes that:
«The
significance of the "sacraments of faith" is steadily degraded when a
priest is habitually negligent about his clothing or even fully secularized
when he is the minister of them. These
sacraments include penance, anointing the sick, and above all, the holy
eucharist. Often the situation ends
with the priest not even using the prescribed liturgical vestments».[79]
Therefore, in order that the next
generation of priests may be well formed, it is specified that seminaries are to
be diligent in explaining clearly the significance of ecclesiastical and
liturgical dress and in establishing obligations for seminarians in this
regard. The Praenotanda[80]
of the Church's various sacramental rites offer clear evidence of the intent of
the Holy See to oblige all priests to wear the proper liturgical dress in the
celebration of the sacraments, especially in the offering of the Mass. The Congregation's letter emphasizes this
same point as well as the general obligation to wear ecclesiastical dress
whenever in public. Thus, it is the
Holy See's clear intention that a priest would always wear clerical attire and
the appropriate liturgical vesture when he carries out any liturgical or
sacramental rites. As we shall see
below, this is clearly spelled out in the legislation in force in the Diocese
of Rome.
The continuing problems related to the
discipline of ecclesiastical dress prompted Pope John Paul II to raise this
matter with Ugo Cardinal Poletti, the Cardinal Vicar of the Diocese of Rome, and
as well with the Sacred Congregations for the Clergy, for Religious and Secular
Institutes, and for Catholic Education because of the «pastoral consequences
deriving from it».[81] The Pope wrote that clerical attire «indicates
within the ecclesiastical community the public testimony which every priest is
bound to give of his own identity and of his special dedication to God».[82] The Pope goes on to clarify the precise
motives for the wearing of clerical dress in the cases of both diocesan and
religious priests. For the diocesan
priest, it «distinguishes him from the secular environment in which he lives»;
for the religious priest, and indeed for all religious, «[the habit] expresses also the character of consecration and makes evident
the eschatological end of the religious life».[83] Therefore, ecclesiastical dress is
particularly fruitful in the work of evangelization. By its very nature, it leads the world to reflect on the
realities which the priest and religious represent in the world, and to see «the primacy of the spiritual values».[84]
A fruit of the Pope's letter was the
establishment by Cardinal Poletti of particular norms for the Diocese of Rome
which were approved by Pope John Paul II.[85] In force in the Diocese of Rome, and
moreover providing a clear indication of the mind of the supreme lawgiver
concerning the application of the Church's discipline, are the following:
«1. From now on the obligation of
ecclesiastical and religious dress for priests, whether diocesan or religious,
resident in the diocese of Rome, is confirmed in all its force.
2. For secular priests, whether diocesan or
permanently domiciled in Rome, this dress may be either the soutane or the "clergyman”
according to Italian usage, black or dark grey, or even dark blue, with the
Roman collar.
3. This disposition is valid also for
non-diocesan priests who intend to reside in Rome only temporarily.
4. Religious, under the vigilance of their
lawful superiors, shall wear the habit of their own institute, a sign of their
special consecration, or at least - in accordance with their own law - the
"clergyman".
5. The soutane or the religious habit is of
obligation in liturgical celebrations, in the administration of the sacraments,
and in preaching. It is strongly
advised in the ambient of one's own pastoral ministry.
6. As from the beginning of the current scholastic
year the use of ecclesiastical or religious dress shall be resumed also in the
period of formation in seminaries and colleges beginning with the rite of
admission of candidates for the priesthood and, in religious studentates, from
first religious profession».[86]
The revision of the Codex Iuris Canonici
in 1983 left practically intact the legislation of canon 136 §1 of the CIC
1917 concerning clerical attire, with two modifications.[87] The first modification was incidental: the
word "omnes" (going
with clerici) was eliminated as unnecessary.[88] The second modification changed the
competent authority to make the exact determination of clerical garb from the
local ordinary to the Episcopal Conference.[89] The CIC 1917 stated that it was «according
to legitimate customs of the place and the regulations of the local ordinary». ([. . .] secundum legitimas locorum
consuetudines et Ordinarii loci praescripta [. . .])
The CIC 1983 states that the
determination is made «in accordance with the norms established by the
Conference of Bishops and legitimate local custom» ([. . .] iuxta normas ab Episcoporum conferentia editas atque
legitimas locorum consuetudines [.
. .]). The remainder of the
canon, as concerns clerical attire, is unchanged. Canon 136 §1 became canon 284 in the CIC 1983.[90] The new canon reads: «Clerics are to wear
suitable ecclesiastical dress, in accordance with the norms established by the
Conference of Bishops and legitimate local custom».[91] It is interesting to note that Episcopal
Conferences do not have the competence to establish (or to abolish) the
obligation to wear clerical attire, as the canon already establishes this
obligation. Rather, it is the
competence of the Episcopal Conferences to determine what will constitute the
precise ecclesiastical dress for their particular locality.[92]
Shortly before the CIC 1983 came
into force, the Papal Secretary of State, Agostino Cardinal Casaroli, with the
approval of Pope John Paul II, wrote a letter to the presidents of Episcopal
Conferences listing the areas of the new code where Episcopal Conferences would
be able to establish particular norms, and the areas where they would be bound
to establish particular norms.
Episcopal Conferences are obliged to establish norms specifying the
legitimate ecclesiastical dress.[93]
The Directory for the Life and Ministry
of Priests was composed at the request of numerous bishops at the Synod of
Bishops in 1990.[94] It summarizes the discipline set forth by
Pope Paul VI and Pope John Paul II regarding the exact nature of the obligation
of wearing clerical attire. The Directory
emphasizes the need for the priest to be "identifiable" not only
by his conduct, but also by the distinctness of his dress, «which makes visible
to all the faithful, indeed and to all men, his identity and his belonging to
God and the Church».[95] Recalling the words of Pope Paul VI, it reminds
the priest that «failure to use this proper ecclesiastical attire could
manifest a weak sense of his identity as one consecrated to God».[96] Elaborating further, it teaches that: «The
attire when it is not the cassock, must be different from the manner in which
the laity dress, and conform to the dignity and sacredness of his ministry».[97] Here, we see the pride of place given to the
cassock. The Directory also
contains a reminder to ordinaries that «contrary practices cannot be considered
legitimate customs and should be removed by the competent authority».[98]
In response to a question about the binding
value of the teaching contained in §66 of the Directory, the Pontifical
Council for the Interpretation of the Legislative Texts responded that «a
clearly binding juridical force»[99]
should be attributed to article §66.
The "Clarifications" further state that the precision of the
instructions approved by the Supreme Authority himself is witness of the need
to resolve any doubts concerning the complementary norms emanating from the
episcopal conferences in accord with the teaching of the Directory.[100]
Particular
Legislation on Clerical Attire in force in the United States of America
The Decrees of the Third Plenary Council of
Baltimore (1884) were the binding legislation on ecclesiastical dress in the
United States of America until the promulgation of the CIC 1917. This Council laid down that:
«All
observe the law of the Church, and that at home or in the church they shall
always wear the cassock, which is proper to the clergy. When they go out for duty or relaxation or
on a journey, they may use a shorter dress, which is to be black in color, and
which reaches to the knees, so as to distinguish it from the dress of the
laity. They should reject the more
elegant and worldly styles of garments, which are found today. We enjoin upon our priests as a matter of
strict precept that, both at home and abroad, and whether they are residing in
their own diocese or outside of it, they shall wear the Roman collar».[101]
In the CIC 1917, the particular law
concerning clerical attire became a matter for the legitimate customs of the
place and the regulations of the local ordinary, as was seen above (cf. pp. 12-13). Therefore, should a particular bishop have
legislated on clerical attire after 1917 and derogated from the legislation of
Baltimore III, the newer provisions of his local legislation would have been
binding. The same would be true of any
legitimate customs which derogated from Baltimore III's legislation. However, after 1917, in the absence of any
local legislation or legitimate custom which derogated from Baltimore III, the
provisions of that Council remained in effect.
This is clear from canon 6, n. 1 of the CIC 1917. Even after the promulgation of the CIC
1983 and up until very recently, the same held true since canon 6 §1, n. 2 does
not abrogate particular laws which are in accord with its own provisions.
This situation produced a lack of
uniformity from diocese to diocese in the United States of America regarding
particular legislation, and in some cases the leaving in force of obviously
outdated laws contributed to a confusion regarding the nature of the obligation
to wear clerical attire.
As an example, the legislation of «a
shorter dress [. . .] which reaches to the knees» from Baltimore
III will demonstrate this point. In
recent years such attire has rarely been worn, instead priests in the United
States of America adopted a shorter black suit jacket of the kind now worn
commonly. The question thus is posed:
until most recently, what is the status of the law concerning the knee length
jacket? Again, it should be recalled
that if a local ordinary legislated at any time after the CIC 1917 on
the specific type of jacket that the priest is to wear, the response is simple:
the legislation of the Council of Baltimore loses force in this area. However, in the case that no such particular
legislation was established, the Council of Baltimore would have remained in
force. Could the wearing of other than
knee length jackets be a case of a contrary custom which was not reprobated in
the canons of either the CIC 1917or the CIC 1983, and which has
become a legitimate custom over the passage of time?[102] This would seem to be the case.
One might also ponder the former juridic
status of the knee length jacket by studying the original intent of the
lawgiver. It has been argued[103]
that since the Second Plenary Council had mandated as a shorter dress a coat
extending below the knees ("infra
genua"[104])
and the Third Plenary Council, so shortly after, mandated a coat extending to
the knees ("ad genua"[105]),
the real intention of the Third Plenary Council was to bind clergy only to the
style of conservative lay dress of the time.
The knee length jacket provides a good example of how the lack of
appropriate and up to date legislation leads to not a little perplexity
concerning the very object of the law (i.e. the appropriate clerical attire to
wear in public). It also becomes all
the more clear why the Holy See went so far as to impose an obligation on
Episcopal Conferences to legislate in the area of clerical attire (cf. pp. 22-23,
above).
In addition to the obligation of Episcopal
Conferences, there exists a serious obligation on the part of local ordinaries
to enforce universal and particular legislation. In situations where the Episcopal Conference has not yet acted
this will require ordinaries to remind priests of the universal and particular
legislation in force in their own dioceses, and even to enact interim norms
while awaiting the particular legislation of the Episcopal Conference.
On November 18, 1998, the Conference of
Bishops in the United States of America approved complementary legislation for
canon 284, which was subsequently granted recognitio by the Congregation
for Bishops on September 29, 1999. The
text of the complementary legislation is as follows:
«The National Conference of Catholic Bishops, in
accord with the prescriptions of canon 284, hereby decrees that without
prejudice to the provisions of canon 288, clerics are to dress in conformity
with their sacred calling.
In
liturgical rites, clerics shall wear the vesture prescribed in the proper
liturgical books. Outside liturgical
functions, a black suit and Roman collar are the usual attire for priests. The use of the cassock is at the discretion
of the cleric.
In
the case of religious clerics, the determinations of their proper institutes or
societies are to be observed with regard to wearing the religious habit.
As President of the National Conference of
Catholic Bishops, I hereby decree that the effective date this decree for all
the Latin Rite dioceses in the United States will be December 1, 1999».[106]
With respect to diocesan legislation, two
diocesan bishops who have established such norms are the Archbishop of
Hartford, Connecticut, and the Bishop of Lincoln, Nebraska.
After quoting canon 284, the particular law
of Hartford states: «Inasmuch as a priest serves in a professional capacity, he
should wear appropriate clerical attire at all parish functions and at public
occasions when it would be reasonably expected».[107]
Particular law for the Diocese of Lincoln
has provided a set of practical norms to guide priests in the day to day
application of the universal law. These
norms state that:
«The
proper dress for priests attending liturgical functions is the cassock and
surplice - not the alb, and never civilian attire. Outside of liturgical functions the public attire of the priest
is the Roman collar and the black suit or black clerical shirt. The overcoat and hat must also be black».[108]
Regarding diocesan missionaries, Bishop
Fabian W. Bruskewitz has mandated that:
«In
the Diocese of Lincoln correct clerical clothing is black, and this
includes clerical shirts, although it does not matter what color a priest's
shirt is which is worn underneath a black vest. For sports wear or physical work, naturally, other kinds of clothing
may be worn, as well as for relaxation.
Priests working in the missions or visiting the missions may, of course,
wear white clerical shirts or other appropriate clothing».[109]
Seeking to clarify the "just reasons"
why a priest might legitimately be found not wearing his clerical attire,
Bishop Bruskewitz has written that:
«Golfing,
farming, hunting, jogging, swimming, fishing, hiking on vacation, etc. can
excuse priests in the Lincoln Diocese from wearing clerical attire. However, black clerical clothes are
the rule and regulation for this diocese.
This excludes overalls, shorts, white clerical shirts, etc. except when
engaged in such activities as listed above».[110]
In establishing the diocesan norm regarding
the administration of the Sacrament of Reconciliation, in accord with no. 14 of
the Praenotanda of the Rite of Penance (see pp. 19-20, fn. 79, above),
Bishop Bruskewitz has legislated that:
«When
administering the Sacrament of Reconciliation, the priest should normally wear
a cassock and a purple stole. In case
of a real need (e.g. necessity of hurrying off to a sick call or to teach
school immediately after confessions, etc.), a black suit (with black shirt and
Roman collar) can be substituted for the cassock. However, this should not be a regular practice. Sport clothes are never to be worn
when hearing confessions [. . .]
unless there is an obvious emergency».[111]
In the wake of the Second Vatican Council,
Pope Paul VI and Pope John Paul II have treated the matter of clerical attire
with a greater emphasis upon its connection with the very nature of the
Priesthood of Jesus Christ. This stands
in constrast to earlier admonitions which mandated the wearing of distinctive
attire whenever in public, without giving a theological basis for this
discipline, such as in the Decree Prudentissimo sane (see pp. 13-14
above).[112] More recent admonitions have focused on the
need for the priest to be truly priestly in the whole of his life. Pope Paul VI and Pope John Paul II have both
repeatedly rejected any notion of the Priesthood as some sort of part-time
employment, or indeed any notion envisaging the Priesthood merely in terms of
its functions. They have insisted that
the Priesthood be viewed as a consecration of the whole of the priest's life as
an alter Christus in the world today.
What Pope Paul VI and Pope John Paul II
have done is to set forth a theological justification for maintaining the
discipline of distinctive clerical attire.
The priest is obliged to wear clerical attire not only, or not
primarily, from obedience to the universal law of the Church. First and foremost, it is demanded of him
because of his identity as a priest.
Obviously rejected by the Church's legislation is the "fully
secularized" or "camouflaged" version of the priestly life which
these Popes have consistently condemned.
In addition, the Popes have highlighted
another reason for the discipline of wearing clerical dress whenever the priest
is in public which perhaps was not previously emphasized: the people have a right
to the ministrations of a priest. That
right of the people of God is not restricted to office hours, or even to their
own pastor, should the urgency of the circumstances so dictate. The people have a true right to the
ministrations of a priest, but how can that right be exercised when the priest
cannot even be recognized? The
significance of the obligation of clerical attire is found first and foremost
in the nature and requirements of the priestly life.
The Second Vatican Council, in Lumen
Gentium, set the framework for the formulations of the CIC 1983
regarding the right of the faithful to the ministrations of a priest when it
taught that: «The laity have the right to receive in abundance the help
of the spiritual goods of the Church, especially that of the word of God and
the sacraments from the pastors».[113]
(emphasis added) This right of the
faithful was taken almost verbatim into canon 213.[114] In addition, the notion of the right of the
faithful to the ministrations of a priest was integrated into the CIC
1983 in the appropriate canons concerning the priest's obligation to proclaim
the word of God and to administer the sacraments to the dying.[115] Of course, many of these priestly
obligations can only be fulfilled, and the laity's right simultaneously
respected, should the priest be readily recognizable as such whenever in
public.
In basing the obligation of clerical attire
upon the very identity of the priest, the Popes have also begun the process of
rooting out an associated problem: publicly dressing as a priest only some of
the time. The chief problem with the
practice of wearing clerical attire only some of the time when in public is
that the priest then becomes a judge unto himself of whether or not he feels
like "dressing up", as though he could decide for himself whether or
not he wants to be a priest on any given occasion. Admittedly, there are "just
reasons" which excuse one from the obligation of wearing clerical attire
(e.g. recreation, physical labor, danger of persecution, etc.), but the mere
desire to go out in public "incognito" can never be cited as a
legitmate reason for the priest to dress as a lay person. In fact, the obligation is exactly the
opposite - whenever in public the priest is a priest for the people.
An analogy may illustrate the point. All would agree that citizens have a legal
and moral right to the services of a police officer when they are in need. It is unlikely that they would be able to
find one if police officers felt free to chose selectively not to wear
their uniforms while on duty. The same
is true in regard to priests, with the major exception that the priest, by his
very identity, is never "off duty", especially when he is in public.
By no means should we ignore what the long experience
of the Church has verified: that the wearing of a distinctive attire also
serves a protective and even formative role for the priest himself. The recent emphasis of the Church's
discipline has focused on the value of wearing clerical attire in connection
with the unique Christian witness provided by the priest, but clerical attire
can be for the priest himself a perpetual reminder that he is not of this
world. His distinctive dress can act to
reinforce this truth, leading him to conduct himself with the decorum and
manner appropriate to a priest.
Sadly, a certain lack of clarity and a
notable lack of enforcement of universal and particular legislation in the
United States of America has made it difficult for many priests to know and to
appreciate the Church's discipline. Too
often it has become a cause of confusion for those who are assiduous in the
observance of the law, and a cause of skepticism for those of an anti-juridical
mind set. We are reminded that, in
order for the universal law to be truly effective, it must be applied fairly
and evenly. Of course, both universal
and particular law, if they are to be truly effective, must be enforced on the
local level.
With a consistency rivaling that of the
Church's virtually unchanged discipline obliging clerics to wear some form of
ecclesiastical attire, the Church's history also bears witness to the
consistent abuses against her discipline, and the consequent need for vigilant
enforcement.
Frequently discussed today in connection
with the obligation to wear clerical dress is the potential role of customs
contrary to the law. Concerning such
customs, a few remarks are in order.
First, the CIC 1983 does envisage the possibility of new customs,
even those contrary to law, arising, but it is never enough simply to invoke "custom"
to justify some practice contrary to law.
As the old expression goes, it may be customary to slip a police
officer a twenty dollar bill as you hand him your driver's license after having
been pulled over for speeding, but that does not make it a custom. It is still illegal.
The only customs capable of attaining the
force of law are those which have been approved by the legislator and accepted
by a community which is capable of receiving a law and has bound itself to act
in accord with that custom.[116] In the case of a custom which is contrary to
law, even though it has not been expressly reprobated, as in the case of
priests wearing lay clothes in public, it is to be removed by the competent
authority. In fact, the competent
authority is under a serious obligation to suppress such contrary practices,
except in the situation where he deems that they cannot be removed due to the «circumstances
of place and person».[117] Therefore, at best, non-reprobated customs
contrary to law can be tolerated.
Ordinarily, the duty of the competent authority is to suppress them as
being a way of acting which is contrary to the intention of the lawgiver. In fact, this is the specific judgment that
has been given by the Holy See regarding the obligation to wear clerical
attire: «Because of their incoherence with the spirit of this discipline,
contrary practices cannot be considered legitimate customs and should be removed
by the competent authority».[118]
By way of conclusion, it seems clear from the
provisions of the universal law of the Church that
1. all priests are bound to wear the
determined ecclesiastical dress, whenever in public, from the very nature of
their identity as men set apart to publicly serve Christ and the Church as
priests.
2. the people of God have a right to the
ministrations of a priest, in connection with their right to hear the word of
God and to receive the sacraments, especially in times of urgent need. They, therefore, have a right to be able to
readily recognize the priest when such a need arises.
3. retaining the pride of place as the
prototype of clerical attire is the cassock; priests should not in any way
consider it outdated or rejected.
4. in the administration of the sacraments, and
especially in the celebration of the Mass, priests are obliged to be dressed in
proper clerical attire, in addition to the appropriate liturgical vestments.
In the United States of America, we have
seen an application of the norms of the universal law emanating from Third
Plenary Council of Baltimore which lasted until very recently when they were
replaced by newly promulgated complementary legislation to canon 284 of the CIC
1983. Thus it is that priests in the
United States of America are to wear as their distinctive clerical attire the
Roman collar and black clothing. Deemed
no longer necessary, the provision of Baltimore III restricting the wearing of
the cassock to home or in the church has been eliminated, and now may be worn
at the discretion of the cleric.
With great consistency we have seen the
unfolding of the logic of the Church's ancient discipline, from Pope Celestine
I and the Second Council of Nicaea to the present: from its simplest and most
ancient terms, clerics must always dress simply and distinctively from that
of the laity to its modern expression, a cleric's dress is the external
reflection of his internal consecration, a reflection which is simple and
distinctive. Upon becoming a cleric
at his diaconate ordination, the future priest is bound to wear distinctive attire
in witness that he is a man for others.
In the hope that the value of clerical attire may be fully grasped by
all priests, we pray to our Heavenly Father along with Pope John Paul II: «Save us from "grieving" Your
spirit [. . .] by whatever
shows itself as a desire to hide one's priesthood before men and to avoid all
external signs of it».[119]
Thomas Fucinaro
Summary
L'Origine dell'obbligo: disciplina codiciale e recente, legislazione
governativa della Conferenza dei Vescovi cattolici negli Stati Uniti, e
legislazione particolare negli Stati Uniti.
La
continuità della disciplina della Chiesa cattolica riguardo all'abito di
ecclesiastico, dal quinto secolo ad oggi, è stata straordinaria. In tutta la storia le circostanze hanno reso
necessario riaffermare l'obbligo per i chierici di portare un abito che li
distinguesse, che potesse essere adatto allo stato clericale. Nella
legislazione sono evidenti temi comuni: il nesso tra abito ecclesiastico
esterno e la disposizione interna corretta e necessaria dell'uomo di chiesa; la
necessita della semplicità dell'abito ecclesiastico per distinzione dalla
maniera di vestire del laicato, e l'obbligo di portare l'abito ecclesiastico in pubblico. Questi stessi
temi sono stati tratti dalla legislazione particolare promulgata per le diocesi
degli Stati Uniti d'America.
* * *
L'origine de l'obligation du port de l'habit
ecclésiastique : Discipline canonique et actuelle, législation de la
Conférence des évêques catholiques des États-Unis, et législation particulière
aux États-Unis.
La continuité de la discipline de l'Église Catholique concernant l'habit
ecclésiastique, depuis le 5ème siècle jusqu'à maintenant, est remarquable. A
travers l'histoire, les circonstances ont nécessité la ré-affirmation de
l'obligation du port d'un habit distinctif, en particulier afin que la conduite
des clercs, et par conséquent leur manière de s'habiller, puisse correspondre à
leur état clérical. Dans la législation, les thèmes communs sont
évidents : le lien entre l'aspect extérieur du vêtement clérical et les
nécessaires dispositions intérieures du clerc, la simplicité de l'habit
ecclésiastique en rapport à la façon qu'ont les laïcs de se vêtir, enfin
l'obligation du port de l'habit ecclésiastique à tout moment, lorsque le clerc
est en public. Ces mêmes thèmes ont été assumés dans la législation particulière
promulguée pour les diocèses des États-Unis d'Amérique.
* * *
Die Priesterkleidung - Ursprung einer Verpflichtung: die Situation
gemäß dem Kirchenrecht und der jüngeren Disziplin. Die Gesetzgebung der
Amerikanischen Bischofskonferenz und das Partikularrecht in den Vereinigten
Staaten.
Die Kontinuität der Verpflichtung
zur Priesterkleidung innerhalb der Katholischen Kirche vom fünften Jahrhundert
bis zur Gegenwart ist beeindruckend. Im Laufe der Geschichte haben verschiedene
Umstände es immer wieder notwendig gemacht, den Klerikern die Verpflichtung
einzuschärfen, eine (von der Laien) klar unterschiedene Kleidung zu tragen,
damit das Verhalten der Geistlichen, einschließlich der Art und Weise, sich zu
kleiden, dem priesterlichen Stand entspricht. Innerhalb der Gesetzgebung sind
allgemeine Leitlinien offensichtlich: die Verbindung zwischen der äußerlichen
Erkennbarkeit als Priester und der inneren Disposition, die Notwendigkeit zur
Einfachheit klerikaler Kleidung im Gegensatz zur Art der Laienkleidung und die
Verpflichtung, in der Öffentlichkeit stets in priesterlicher Kleidung in
Erscheinung zu treten. Diese wiederkehrenden Themen sind in die partikulare Gesetzgebung
eingeflossen, die von den Bistümern der Vereinigten Staaten von Amerika erlassen
worden sind.
* * *
Origen de la Obligación: disciplina del Código y
reciente, legislación governativa de la Conferencia Episcopal de los Estados
Unidos, y legislación particular en los Estados Unidos.
La
continuidad de la disciplina de la Iglesia católica a propósito del traje
eclesiástico, desde el quinto siglo hasta hoy, ha sido extraordinaria. En toda
la historia las regiones eclesiásticas han estimado oportuno reafirmar la
obligación para los clérigos de llevar un traje eclesiástico que les
distinguiese, apropiado al estado clerical. En la legislación son evidentes
temas comunes: relación entre traje eclesiástico externo y disposición interna
correcta y necesaria del hombre de Iglesia; la necesidad de la simplicidad del
traje eclesiástico para distinguirlo del modo de vestir del laico, y obligación
de llevar el traje eclesiástico en público. Estos mismo temas has sido asumidos
por la legislación particular
promulgada por las Diócesis de Estados Unidos.
* * *
A Origem da obrigação: Disciplina Codicial e Recente, Normas vigentes
da Conferência dos Bispos nos Estados Unidos e Legislação Particular nos
Estados Unidos.
A
continuidade da disciplina da Igreja Católica concernente ao hábito eclesiástico,
do quinto século até ao presente, tem sido notável. Ao longo da história, as circunstâncias impuseram a necessidade
de reafirmar a obrigação de vestir um hábito distintivo, particularmente para
que o comportamento dos clérigos, inclusive o
modo de vestir, fosse apropriado ao seu estado clerical. Na legislação,
sublinham-se alguns temas comuns são postos em evidência: a conexão entre o
hábito clerical externo e as necessárias disposições internas adequadas do
clérigo, a necessidade de simplicidade no hábito clerical de sorte que o
distinga da maneira de vestir dos leigos, e a obrigação de usar veste clerical
sempre que estiver público. Estes mesmos temas foram retomados na legislação
particular promulgada para as dioceses dos Estados Unidos da América.
[1] Pope Celestine I, "Ep II ad Episcopos Provinciæ". In Sacrorum
Conciliorum Nova et Amplissima Collectio, Ioannes Mansi, ed., vol. 4,
(Graz: Akademische Druck-U. Verlagsanstalt, 1960), 465. «[.
. .] doctrina, non veste; conversatione, non habitu; mentis puritate,
non cultu».
[2] Cf. Council
of Trent, session XXIV, Canones super reformatione circa matrimonium,
canon 1. In Decrees of the Ecumenical Councils, N.P. Tanner, S.J., ed., vol. 2, (London:
Sheed and Ward, 1990), 759-761. (Hereafter
cited as Tanner.) It should be recalled
that Tametsi received universal promulgation only with the Decree Ne
Temere (August 2, 1907) of Pope Pius
X.
[3] Leges
Ecclesiae: post Codicem iuris canonici editae, Andrés Gutiérrez, ed., vol.
7 [Codices Iuris Canonici, Latini et Orientales, Fontium Annotatione Aucti],
(Roma: EDIURCLA, 1994). (Hereafter
cited as Leges Ecclesiae; references to the Code of 1917 itself will be
cited as CIC 1917.)
[4] Code of Canon Law: Latin-English Edition, promulgated by the authority of Pope John
Paul II, trans. Canon Law Society of America (Città del Vaticano and
Washington, D.C.: Typis Polyglottis Vaticanis and Canon Law Society of America,
1983). (References to the Code of 1983
itself will be cited as CIC 1983.)
[5] Congregation
for the Clergy, Directory for the Life and Ministry of Priests, Jan.
31, 1994, (Città del Vaticano: Libreria Editrice Vaticana, 1994). (Hereafter cited as Directory.)
[6] St.
Basil, Reg. fus., 22. An
English translation of the complete text may be found in The Fathers of the
Church, Roy Joseph Deferrari, ed., vol. 9, Saint Basil: Ascetical Works,
trans. Sister M. Monica Wagner, C.S.C., (New York: Fathers of the Church, Inc.,
1950), 281-284. (Hereafter cited as The
Fathers of the Church.)
[7] Second
Council of Nicaea, canon 16, in Tanner, vol. 1, 150-151.
[8] H.
J. McCloud, A.B., Clerical Dress and Insignia of the Roman Catholic
Church, (Milwaukee: The Bruce Publishing Company, 1948), 47. The Foreword to this book points out that
custom and legislation gradually evolved to distinguish ecclesiastical dress,
i.e. the ordinary public attire of the cleric, from choir and liturgical
vesture, which were respectively required of clerics when they were present at
worship or performing a ministerial role in the Church’s various rites. (cf. Ibid., Foreword, vii-ix.)
[9] Second Lateran Council, canon 4, in
Tanner, vol. 1, 197.
[10] Cf. Corpus Iuris Canonici,
D. 23 c. 32, ed. Aemilius Friedberg, 2 vols.,
(Graz: Akademische Druck-U. Verlagsanstalt,
1955), (Hereafter cited according to the standard means of citation.)
[11] D. 41 c. 8. «clericus
professionem suam etiam habitu et incessu probet [...]».
[12] Cf. D. 41 dictum p. c. 8. St. Augustine’s own words are quite
different from Gratian’s dictum, nonetheless, they aim at the same
meaning. An English translation of the
complete text may be found in The Fathers of the Church, letter 211, vol
32, 38-51. (The remarks recalled by
Gratian are found on p. 47.) Of further
importance, the pre-Vulgate system of numbering used by Gratian gave this
letter of Saint Augustine the number CIX; its current number, 211, is the
result of the assignment given by the Maurist editors of Saint Augustine. For the table indicating the change cf. "Ordo antea vulgatus ad
novum reductus" in Sancti Aurelii Augustini Hipponensis Episcopi
Operum, ed. Ordinis S.
Benedicti e Congregatione S. Mauri, tomus secundus, (Parisiis: Parisiensis
typographus, 1679).
[13] C. 21
q. 4 c. 1. «omnis
iactantia et ornatura corporalis aliena est a sacrato ordine».
[14] C. 21 q. 4 c. 2. «Si
vero quis tale quid fecerit, per unam hebdomadam suspendatur».
[15] C. 21 q. 4 c. 3. «Episcopi,
presbiteri, diaconi, secularibus indumentis non utantur, nisi, ut condecet,
tunica sacerdotali; sed neque dum ambulaverint in civitate, aut in via [. .
.] ».
[16] C. 21 q. 4 c. 4. «Sine
ornatu sacerdotali extra domos sacerdotes apparere nullo modo convenit, ne, ut
aliquis secularium, iniurias patiantur ».
[17] C. 21 q. 4 c. 5. «Precipimus,
ut tam episcopi quam clerici in statu mentis, in habitu corporis, Deo et
hominibus placere studeant, et nec in superfluitate, fissurae, aut colore
vestium, nec in tonsura intuentium (quorum forma et exemplum esse debent)
offendant aspectum, sed potius quod eorum deceat sanctitatem. Quod si moniti ab episcopis emendare
noluerint, ecclesiasticis careant beneficiis ».
[18] Fourth
Lateran Council, 16th constitution, in Tanner, vol. 1, 243.
[19] X 3, 1, 15. «Cappas manicatas ad
divinum officium intra ecclesiam non gerant, sed nec alibi, qui sunt in
sacerdotio et personatibus constituti, nisi iusta causa timoris exegerit
habitum transformari ».
[20] VI 3, 2, 1. «Clerici, qui cum unicis et virginibus contraxerunt, si tonsuram et
vestes deferant clericales, privilegium retineant canonis ab Innocentio Papa II
praedecessore nostro editi in favorem totius ordinis clericalis ».
[21] Council
of Vienne, decree 9, in Tanner, vol. 1, 365; cf. Clem 3, 1, 2.
[22] Ibid. «[. . .] oportet per decentiam habitus
extrinseci morum intrinsecam honestatem ostendere [. . .] ».
[23] Ibid. «[.
. .] praeterquam ex causa rationabili [. . .] ».
[24] Ibid.
[25] Council
of Constance, session 43, in Tanner, vol. 1, 449.
[26] Council
of Basel-Ferrara-Florence-Rome, session 15, in Tanner, vol. 1, 473.
[27] Fifth
Lateran Council, session 9, Bull on reform of the curia, in
Tanner, vol. 1, 619.
[28] Council
of Constance, session 43, in Tanner, vol. 1, 449.
[29] Pope Leo X, Supernae dispositionis, in Lateran Council V,
May 5, 1514, in Codicis iuris canonici fontes, cura et studio E.mi Petri
card. Gasparri et E.mi Iustiniani card. Serédi editi, vol.1, (Roma: Typis
polyglottis Vaticanis, 1923-1939), 105.
Cf. §§ 24-25. (Hereafter cited as Fontes.)
[30] Fifth
Lateran Council, session 9, Bull on reform of the curia, in
Tanner, vol. 1, 619.
[31] Cf. Council
of Trent, session 14, canon 6; session 22, canon 1; and session 24,
canon 12; in Tanner, vol. 2, 716-717, 737-738, 767, respectively.
[32] Council
of Trent, session 14, canon 6, in Tanner, vol. 2, 716-717.
[33] It has come to light that the famous
opening words of the above canon, «habitus
non facit monachum», were most likely originally intended differently from
the way they are popularly understood.
In what is believed to be the first usage of the expression, we are
provided with some much needed clarification and correction of a popular
misunderstanding of the expression. Scholars
consider the words to originate in a decretal put into the Liber Extra,
a compilation done at the command of Pope Gregory IX (X 3, 31, 13.), and
authored either by Pope Clement III (1187-1191) or more likely by Pope Innocent
III (1198-1216). (cf. for example F. Marie-Felix, moine de Sept-Fons, Recherche et réflexions à
propos de l’habit monastique, (Sept-Fons, 1972), 14-15, and J. Gaudemet, Preface to Le costume du
clergé by Louis Trichet, (Paris: Les Editions du Cerf, 1986), 9.) The argument is strengthened by the fact
that the expression is so rarely found at such an early point outside of this
reference. This being the case
regarding the expression, «habitus
non facit monachum», we should be led to inquire about the likelihood
that the popular interpretation of it, namely that the wearing of the habit is
not necessary to a monk seeking to live a life of Christian perfection, could
really be what was intended. After all,
numerous Popes and councils, as has been seen above, enunciated frequently and
clearly the importance of the wearing of distinctive clerical attire and held
that there is a strong connection between clerical dress and the interior
disposition of the cleric. Further, neither
Popes nor the Ecumenical Councils of the Church have ever taught otherwise,
with the sole exception of Pope Celestine I.
The
examination of what we believe is the original context of «habitus non facit monachum»
weakens the popular misreading still further.
It was frequently held by ancient monks that it was at the moment of the
taking of the habit that a man became a monk.
This particular decretal is directed against that mentality. In it the Pope is giving a response to the
question of whether or not someone could really be considered a monk in the case
where a person had made a death bed profession of religious vows, but feared
dying before being able to take the habit.
In answer to the question posed, the Pope was seeking to give
reassurance that it is not the habit that makes a monk, but instead religious
profession. («[. . .] quum monachum
non faciat habitus, sed professio regularis [. . .] ». It should be noted
that the verb facere is here used in the subjunctive mood, according to
the sequence of tenses to express contemporaneous action, because it is part of
the subordinate clause begun with quum, meaning in this case "since"
or "because"). The Pope
explains this by saying that a person does not become a monk in the taking of
the habit, but from the moment of the uttering of the vows of religious
life. Thus he argues that in spite of
the fact that the habit had not been taken, the uttering of the vows is most
certainly a valid and efficacious act; in short, the man is indeed a monk.
Seen in its
own proper context, we realize that the expression, «habitus non facit monachum», was aimed at establishing
the point at which a person becomes a monk, a matter which is made clear from
the fact that the uncropped expression finishes with «[. . .] sed professio regularis».
The popular misconception of «habitus
non facit monachum» has led not a few to the wrongful affirmation
that the habit is not necessary for those who live by the Spirit. This can in no way be supported by the
original context of the present expression.
The decretal goes only so far as to say that while the habit is not the
constitutive element in transforming men into monks, nevertheless, the habit is
necessary to monks since it is meant, in the words of the Council of Trent, to
reveal the «interior uprightness of their characters». (Council
of Trent, session 14, canon 6, in Tanner, vol. 2, 716.)
[34] Council
of Trent, session 14, canon 6, in Tanner, vol. 2, 716-717.
[35] Pope Sixtus
V, const. Cum sacrosanctam (Jan. 9, 1589), §2, in Fontes, vol. 1,
315.
[36] Pope Innocent
XIII, const. Apostolici ministerii (May 23, 1723), §8, in Fontes,
vol. 1, 585.
[37] Pope Benedict
XIII, const. In supremo (Sept. 23, 1724), §6,28; const. Apostolicae
Ecclesiae (May 2, 1725), §1-2; and const. Pastoralis officii (March
27, 1726), §3. In Fontes, vol.
1, 601-602, 608-609, 614-615, 634.
[38] Benedict XIV, const. Ad militantis
(March 30, 1742), §26, in Fontes, vol. 1, 728.
[39] Pope Pius
IX, encyclical Nemo certe ignorat (March 25, 1852), §6, in Sr. Claudia
Carlin, IHM, ed., The Papal Encyclicals, vol. 1, (1740-1878), (Raleigh:
McGrath Publishing Co., 1981), 311.
[40] Pope Benedict
XIII, const. Apostolicae Ecclesiae (May 2, 1725), §1, in Fontes,
vol. 1, 614-615.
[41] Pope Sixtus
V, const. Cum sacrosanctam (Jan. 9, 1589), §2, in Fontes, vol. 1,
315.
[42] Sacred
Congregation of the Consistory, (March 31, 1916), in Fontes, vol.
5, 67-69.
[43] Sacred
Congregation of the Council, Ruben. (July 28 - August 18, 1708)
and Spoletana (Jan 14 - Jan 28, 1764), in Fontes, vols. 5-6, 527;
32.
[44] Sacred
Congregation of the Propagation of the Faith, instr. (pro Mission.
Marabar.) [April 9, 1783]; instr. (ad vic. Ap. Indiar. Orient.) [Sept. 8,
1869], n. 7; instr. (ad Vic. Ap. Sin.) [Oct. 18, 1883], n. III; in Fontes,
vol. 7, 130-131,417, 494.
[45] It is clear from the nature of the
permission that by now the ordinary color for clerical garb was black. See Sacred
Congregation of the Propagation of the Faith, instr. (pro Mission.
Marabar.), [April 9, 1783], in Fontes, vol. 7, 130-131.
[46] Sacred
Congregation of the Propagation of the Faith, instr. (ad Vic. Ap. Indiar.
Orient.), [Sept. 8, 1869], n. 7, in Fontes, vol. 7, 130-131.
[47] From the CIC 1917, canons 136
§§1,3; 188 n. 7; 213 §1; 670; 671 nn. 2, 3, 6; 683; 1576 §1 n. 2; 2298 nn.
9,11; 2304 §§1,2; 2300; 2305; 2379.
[48] The Latin text of canon 136 §1 reads: «Omnes clerici decentem habitum
ecclesiasticum, secundum legitimas locorum consuetudines et Ordinarii loci
praescripta, deferant [. . .]».
[49] Canon 188 n. 7.
[50] Canon 2379.
[51] Ibid.
[52] Sacred
Congregation of the Council, Circular letter, July 1, 1926, Acta
Apostolica Sedis 18 (1926), 312.
(Hereafter cited as AAS)
An English translation may be found in Lincoln
Bouscaren, Canon Law Digest: Officially Published Documents Affecting
the Code of Canon Law, Ted., vol. 1, (Milwaukee: Bruce Pub. Co., 1934),
138. (Hereafter cited as CLD.)
[53] Ibid.
[54] Ibid.
[55] Sacred
Congregation of the Council, Decree Prudentissimo sane, July 28,
1931, AAS 23 (1931), 336-337. In
CLD, vol. 1, 123.
[56] Ibid.
In CLD, vol. 1, 124.
[57] Ibid.
In CLD, vol. 124-125.
[58] Sacred
Congregation of Seminaries and of Universities of Studies, Monitum, July
20, 1949. In Leges Ecclesiae: post Codicem iuris canonici editae,
Xaverius Ochoa, ed., vol. 2 [leges annis 1942-1958 editae], n. 2067, (Roma:
Commentarium pro Religiosis, 1969), 2618.
[59] Such would seem to be the thought, for
example, of Walter Kasper when he writes soon after the close of the Second
Vatican Council: «The priest, in the past, was the person of special holiness,
dedicated to cultic worship; in many external matters (dress, style of life,
celibacy), he was clearly distinguished from the laity. Now, to the extent that the Church proposes
to be present in the world again even in the person of her official
representatives, and to the extent that she wishes to avoid retreat into the ghetto
of the sacred, she must set aside her older conceptions as hindrances»: W. Kasper, "A New Dogmatic Outlook on
the Priestly Ministry", in K. Rahner,
S.J., The Identity of the Priest, ed., John Drury, trans., in Concilium:
theology in the age of renewal, vol. 43, (New York: Paulist Press, 1969),
21.
[60] Primo
Sinodo Romano, 1960,
art. 37 §§ 2, 4. In Apollinaris:
Commentarius Juris Canonici, vol. 34, (Città del Vaticano: Editrice
Pontificia Universitas Lateranensis, 1961), 81.
[61] Perfectae Caritatis, 17.
In A. Flannery, O.P., Vatican
Council II: the Conciliar and Post-Conciliar Documents, ed., vol. 1,
(Northport, NY: Costello Publishing Company, 1984), 621. (Hereafter cited as Vatican Council II.)
[62] Cf. Christus Dominus, 35, n. 4 ,
and the motu proprio Ecclesiae Sanctae, I, 25, n. 2 d (Apostolic Letter
on the implementation of the Decrees Christus Dominus, Presbyterorum Ordinis
and Perfectae Caritatis). In
Vatican Council II, 585, 605.
[63] Pope John
Paul II, "Letter to Cardinal Poletti, the Cardinal Vicar of Rome",
Sept. 8, 1982, L’Osservatore Romano [English ed.], Oct. 25, 1982, 5.
[64] Pope Paul
VI, General Audience, Sept. 17, 1969, AAS 61 (1969), 190. An English translation may be found in L’Osservatore
Romano [English ed.], Sept. 25, 1969, 1.
[65] Pope Paul
VI, Address to the Roman Clergy, March 1, 1973, L’Osservatore Romano
[English ed.], March 15, 1973, 4 [as reported].
[66] Pope Paul
VI, Address to the Roman Clergy, Feb. 17, 1972, AAS 64 (1972), 223. An English translation may be found in
The Pope Speaks, vol. 17, no. 1, 57.
[67] Pope Paul
VI, Address to Pastors and Lenten Preachers of Rome, Feb. 17, 1969, AAS 61
(1969), 190. An English translation may
be found in The Pope Speaks, vol. 14, no. 1, 26.
[68] Pope Paul
VI, Address to the Roman Clergy, Feb. 10, 1978, AAS 70 (1978), 191. The Pope Speaks, vol. 23, no. 1, 120.
[69] Ibid.
[70] Sacred
Congregation of Bishops, Circular Letter to all Papal Representatives,
Jan. 27, 1976. In CLD, vol. 8,
125.
[71] Christus Dom., 35, 4.
[72] Pope John
Paul II, Address to the Roman Clergy, Nov. 9, 1978, L’Osservatore
Romano [English ed.], Nov. 16, 1978, 5.
[73] Ibid.
[74] Pope John
Paul II, Holy Thursday letter to Priests, Novo Incipiente, April
9, 1979, no. 7, AAS 71 (1979), 403.
An English translation may be found in L’Osservatore Romano
[English ed.], April 17, 1979, 7.
[75] Ibid.
[76] Ibid.
[77] Pope John
Paul II, Address to the Clergy of Bologna, April 19, 1979, L’Osservatore
Romano [English ed.], April 30, 1979, 10.
[78] Sacred
Congregation for Catholic Education, "Letter to Ordinaries on
Spiritual Formation in Seminaries", The Document, Jan. 6,
1980. In E. Lora,
Enchiridion Vaticanum: Documenti Ufficiali della Santa Sede, ed., vol.
7, (Bologna: Edizioni Dehoniane Bologna, 1982), 68-113. (Hereafter cited as Enchiridion Vaticanum.)
[79] Ibid.
In Enchiridion Vaticanum, vol. 7, n. 74, 98.
[80] The Rite of Acceptance into the Order of
Catechumens, 48; The Rite of Baptism for Children (when celebrated outside of
Mass), 35, 74; The Rite of Confirmation (when celebrated outside of Mass), 19,
and The Rite of Marriage (when celebrated outside of Mass), 39, all mandate the
wearing of the «alb or surplice, with a stole» (the minister of Confirmation is
additionally mandated to wear a cope). The Rite of Penance, 14, leaves the
decision of appropriate dress to the norms of particular law. The Rite of Communion of the Sick (outside
of Mass), 72, and The Celebration of Viaticum (outside of Mass), 177, mandate
the wearing of «attire appropriate to this ministry» so as to include those
ministers who are not clerics. The Rite
of Anointing outside Mass, 111, mandates that «appropriate vestments should be
worn by the priest». An English
translation of these rites may be found in The Rites, vols. I - IA, (New
York: Pueblo Publishing Company, 1988), 48 (IA), 376 (I), 394 (I), 486 (I), 534
(I), 734 (I), 801 (I), 819 (I), 848 (I).
[81] Pope John
Paul II, Letter to the Cardinal Vicar of Rome, Ugo Cardinal Poletti,
Sept. 8, 1982, L’Osservatore Romano [English ed.], Oct. 25, 1982, 5.
[82] Ibid.
[83] Ibid.
[84] Ibid.
[85] Ugo Cardinal Poletti, Letter to Priests in Rome, Sept. 27, 1982, L’Osservatore
Romano [English ed.], Oct. 25, 1982, 5, 11.
[86] Ibid.
[87] The provision concerning the tonsure was
also dropped from the canon.
[88] Cf. Ex Actis Pontificiae Commissionis CIC
Recognoscendo, "Coetus studii 'De sacra Hierarchia' (olim 'De Clericis')
Sessio XII", Dec. 11-16, 1972, Communicationes 24, no. 2, (1992):
275.
[89] Cf. Ex Actis Pontificiae
Commissionis CIC Recognoscendo, "Coetus studiorum de sacra
Hierarchia, Sessio I", Oct. 24-28, 1966, Communicationes 16 (1984):
179.
[90] By 1980 the Pontifical Commission had
given final approval to the revisions. Cf. Ex Actis
Pontificiae Commissionis CIC Recognoscendo, "Coetus 'De Populo Dei'
- De Ministris sacris seu de Clericis (Sectio I) - De Clericorum obligationibus
et iuribus (Caput III)", Jan. 16, 1980, Communicationes 14 (1982):
81. It should be noted that with its publication in the CIC
1983 a slight change was made from the final draft «[. . .] ab
Episcoporum conferentiis [. . .]» («[. . .] by the
Conferences of Bishops [...]») to «[. . .] ab Episcoporum
conferentia [. . .]» («[. . .] by the
Conference of Bishops [. . .]»).
[91] The authentic text
of canon 284 is: «Clerici decentem habitum ecclesiasticum, iuxta normas ab
Episcoporum conferentia editas atque legitimas locorum consuetudines, deferant».
[92] José Tomás Martín de Agar, "Note
sul diritto particolare delle Conferenze Episcopali". Ius Ecclesiae 2, no. 2 (1990): 601.
[93] Agostino Cardinal Casaroli, Secretary of State, "Letter to the Presidents
of the Episcopal Conferences", Nov. 8, 1983, Communicationes, vol.
15 (1983): 135-139.
[94] Cf. Directory, Introduction.
[95] Ibid., §66.
[96] Ibid.
[97] Ibid.
[98] Ibid.
[99] Pontifical
Council for the Interpretation of the Legislative Texts, "Clarifications
Concerning the Value Binding of Art. 66 of the Directory on the Ministry and
Life of Priests", Sacrum Ministerium, vol. 1 (1995): 266.
[100] Ibid., 267.
[101] Third
Plenary Council of Baltimore, De Vita et Honestate Clericorum
(Caput VIII), 77. In Acta et Decreta
Concilii Plenarii Baltimorensis Tertii, [1884] (Baltimorae: Typis Joannis
Murphy Sociorum, 1886), p. 41. (Hereafter cited as
Baltimore III) «. . . omnes Ecclesiae legem servent, domique agentes vel in templo
veste talari, quae clerico propria est, semper utantur. Cum foras prodeunt muneris vel animi recreandi
causa vel in itinere, breviori quadam veste indui licet, quae tamen nigri
coloris sit et ad genua producatur, ita ut a laicis distingui possint. Elegantiores vestium formas et mundanas quae
novae in dies inveniuntur respuant.
Stricto praecepto sacerdotibus nostris injungimus, ut tam domi quam
foris, sive in propria dioecesi degant sive extra eam, collare quod romanum
vocatur gerant ».
[102] Cf. canon 5 §1.
[103] Cf. J. A. Shields, "Deprivation of the Clerical Garb" (J.C.D.
diss., Catholic University of America, 1958), 9.
[104] Second
Plenary Council of Baltimore, De Vita et Honestate Clericorum
(Caput VI), 148. In Concilii
Plenarii Baltimorensis II: Acta et Decreta, [1866] (Baltimorae: Excudebat
Joannes Murphy, 1868), p. 94.
[105] Baltimore III, 77, p. 41.
[106] National Conference of Catholic Bishops,
promulgated December 1, 1999. From
United States Conference of Catholic Bishops official website:
www.usccb.org/norms/284.htm.
[107] Archdiocese of Hartford, Guidelines for Priestly Life and Ministry
(1994): 30.
[108] Diocese of Lincoln, Standing Instructions, (promulgated by Bishop Glennon P. Flavin,
[no date]), 2.
[109] Bishop F.W. Bruskewitz, Pastoral
Bulletin, Diocese of Lincoln, vol. II, no. 5, (1993).
[110] Ibid.
Vol. III, no. 4, (1994).
[111] Ibid.
Vol. IV, no. 1, (1995).
(Emphasis in original)
[112] It is to be noted that the Decree Prudentissimo
sane is cited as a font of canon 284 of the CIC 1983 and therefore
provides a key to the correct understanding of the canon. Cf. Leges
Ecclesiae, vol. 7, p. 10133.
[113] Lumen Gentium, 37. In Vatican
Council II, 394.
[114] Canon 213: «The Christian faithful have
the right to receive assistance out of the spiritual goods of the Church,
especially the word of God and the sacraments».
[115] Cf. canon 771 §1 regarding the pastoral
care to be given to those who «due to the condition of life» would not be
assisted by the ordinary means of proclaiming the Gospel; canon 771 §2 is a
similar situation, but extends the responsibility to proclaim the Gospel also
to non-believers; canon 787 §1 regarding missionaries in «the witness of their
life and words»; canons 921 §1 and 922 regarding the «zealous and vigilant»
care to be taken in bringing Holy Viaticum to the faithful who are sick and
dying; canon 986 §2 regarding the obligation of any priest to hear the
confessions of the faithful who are in danger of death; canon 1001 regarding
the obligation to insure that the sick are supported by the anointing of the
sick «at an appropriate time».
[116] Cf. canon 23 of the CIC 1983.
[117] Canon 5 §1.
[118] Directory, §66.
[119] Pope John
Paul II, Holy Thursday Prayer to Priests, March 25, 1982, no. 4. AAS 74 (1982), 526. An English translation may be found in Origins,
vol. 11, no. 44, (April 15, 1982): 706-707.