Terrance Cardinal Cooke, Vademecum for the Priests Serving the Military Vicariate of the United States of America, March 1970.


Vademecum for the Priests Serving the Military Vicariate of the United States of America

His Eminence Terrance Cardinal Cooke, Military Vicar

The Military Ordinariate, 30 East 51st Street, New York, New York 10022

Terentius Jacobus

DEI ET APOSTOLICAE SEDIS GRATIA ARCHIEPISCOPUS NEO-EBORACENSIS ET COPIARUM ARMATARUM STATUUM FOEDERATORUM AMERICAE SEPTENTRIONALIS VICARIUS CASTRENSIS



DELECTO NOBIS IN CHRISTO

REVERENDO

Salutem in Domino

Potestate tum ordinaria tum, Nobis a Sede Apostolica delegata, tibi sequentes facultates usque ad revocationem vel cessationem servitii tui activi in Vicariatu Nostro valituras concedimus, ut saluti animarum subditorum Vicariatus Castrensis tutius consulere atque munus tuum melius adimplere valeas.

In quorum fidem has praesentes litteras manu nostra et sigillo Vicarii Castrensis munivimus, Neo-Eboraci, die … mensis … anno 19 … .

Loc. ✠ Sig.

DEDICATION

The bishops, priests and staff of the Military Ordinariate, with a profound sense of gratitude, dedicate this Vademecum to His Eminence, Francis Cardinal Spellman, who, from December 11, 1939 to December 2, 1967, gave a totality of self to the spiritual life of the chaplains and of all the armed forces of our beloved country, — and to the seven priests "who died with their men in Vietnam:

REV. WILLIAM J. BARRAGY

REV. ROBERT R. BRETT, S.M.

REV. VINCENT R. CAPODANNO, M.M.

REV. WILLIAM J. GARRITY

REV. ALOYSIUS J. McGONIGAL, S.J.

REV. MICHAEL J. QUEALY

REV. CHARLES J. WATTERS

R.I.P.

VADEMECUM FOR THE PRIESTS SERVING THE MILITARY VICARIATE OF THE UNITED STATES OF AMERICA

His Eminence Terence Cardinal Cooke, Military Vicar

THE MILITARY ORDINARIATE

30 East 51st Street, New York, New York 10022

FACULTIES GRANTED TO CHAPLAINS

Commissioned Chaplains: All Commissioned Chaplains shall possess all the faculties enumerated in this Vademecum. These faculties shall perdure for the duration of their military service.

Veterans Administration Chaplains: All Administration Chaplains shall possess all the faculties enumerated in this Vademecum. These faculties shall perdure for the duration of their service with the Veterans Administration.

Auxiliary Chaplains: All Auxiliary Chaplains shall possess all the faculties enumerated in the Vademecum, with the exception of those pertaining to Matrimony, but only whenever they render spiritual assistance to any subject of the Military Vicar. If they are not pastors or assistants of the local territory, they shall also be assigned, if they so request it, jurisdiction to perform weddings of our subjects.

Reserve, National Guard and Civil Air Patrol Chaplains: All Reserve, National Guard and Civil Air Patrol Chaplains shall possess all the faculties enumerated in this Vademecum — with the exception of those pertaining to Matrimony. They shall not be assigned a parochial jurisdiction. These faculties will be in effect only while they are on active duty or reporting for inactive duty training. They will enjoy the faculties also whenever they assist at a military installation.

FORWARD

Dear Father:

Through years of close association with Cardinal Spellman, my admiration has ever grown for the important work that you are doing for the spiritual life of our Military Personnel and their families. In fact. I do not know of any greater apostolic work than that of a Chaplain in the Armed Forces of the United States. Together with my fellow-Americans, I am humbly grateful to you and to all those priests of our country who have volunteered to serve as Chaplains with the Armed Forces. l salute also the priests serving in the Veterans Administration hospitals, our Auxiliary Chaplains, our Reserve and National Guard Chaplains, and our Civil Air Patrol Chaplains.

The family of the Military Vicariate is very large and extensive, but it is indeed served well by you and your brother priests who labor for the good of souls. I am proud to he associated with you and the people of God entrusted to our care by our Holy Father.

This Vademecum has been prepared to assist you as you minister to the Military Personnel and their dependents. Of course, it does not contain everything that you will do as a Chaplain. It is intended as a supplement and guide for your individual priestly zeal and spiritual activity.

Praying that God may continue to bless you in your dedicated ministry, I am

Gratefully yours in Christ,

+Terrence Cardinal Cooke

Military Vicar

CONTENTS

Foreword

I. The Decree of the Holy See, Sept. 8, 1957

Civilians Overseas

II. The Sacraments

III. Various Rules of the Military Vicariate

IV. Officials of the Military Vicariate

V. Canonical Status

VI. Spiritualia

VII. Vocations

VIII. Catechetics

IX. The Eastern Churches

Index

March, 1970

I. SACRED CONSISTORIAL CONGREGATION

DECREE ON THE ERECTION OF THE MILITARY VICARIATE UNITED STATES OF AMERICA

The Roman Pontiffs, guiding with the fullness of Apostolic power the mystical Bark of Peter which is threatened on every side by such great storms but which remains firmly and constantly afloat, leave nothing undone in order to strengthen the faithful to walk safely along the path of salvation.

Indeed in the United States of America the Catholic Church for many years, through its bishops and priests, has been carefully, vigilantly and paternally watching over those faithful who undertake military life and who are connected in any way with the armed forces.

In order that this ministry may be more and more exactly conformed to the norms of the sacred canons and that these same faithful may be more richly endowed with privileges and consolations proper to Military Vicariates, our Holy Father, by Divine Providence Pope Pius XII, after obtaining the favorable opinion of His Excellency, the Most Reverend Giovanni Amleto Cicognani, titular Archbishop of Laodicea in Phrygia and Apostolic Delegate to the United States of America, has graciously deigned to accept the petition of His Eminence, Francis Cardinal Spellman, Archbishop of New York and Military Vicar, in his ardent request for the erection of a Military Ordinariate.

Therefore, with the counsel of the undersigned Cardinal Secretary of the Sacred Consistorial Congregation, and With the consent, wherever necessary, of those having an interest or presumed to have an interest, the Holy Father by this present Consistorial Decree hereby erects and establishes the Military Vicariate of the United States of America.

The Military Vicariate, thus erected, will consist of: a Military Vicar, Auxiliary Bishops appointed by the Holy See, chaplain‐delegates or major chaplains, where they are necessary, and military chaplains or minor chaplains.

The seat of this Military Vicariate and its curia — established along the lines of a diocesan curia — shall be located in New York.

By special Decree of the Sacred Consistorial Congregation the office of Military Vicar, both at present and in the future, shall be conferred upon the current Archbishop of New York, who will consequently possess a double cumulative jurisdiction.

The Military Vicar will enjoy a special personal jurisdiction, ordinary for both the internal and the external forum, cumulative With the jurisdiction of local Ordinaries in accordance With the norms of the Instruction on Military Vicars Sollemne Semper, issued on April 23, 1951 by the Sacred Consistorial Congregation.

In permanent military camps and in places reserved for military personnel, jurisdiction will be exercised primarily and principally by the Military Vicar; secondarily, namely, whenever the Military Vicar and his chaplains are absent or are lacking, by the local Ordinary and the pastor, by their own proper authority, after conferring, as far as may be called for, with the Military Vicar.

The following will be subject to the Military Vicar:

1. Secular and religious priests who are called on an habitual basis to the office of military chaplain for the armed forces of the United States of America; also those called on a temporary basis, during the time that they render their services.

2. Priests who are chaplains of hospitals commonly called “Veterans Administration Hospitals and Domiciliaries.”

3. All the faithful: who actually serve in the armed forces of the land, air and sea; who, organized in military fashion, pertain in any way whatsoever to these same armed forces; or who are bound by the laws made for these armed forces.

4. The faithful who serve under the banners of those forces commonly known as Coast Guard, National Guard, Air National Guard, or Civil Air Patrol, as long as they are living in common in a military manner.

5. The families of those listed under n. 3, namely, the wives, children, servants, relatives who habitually live with them in this country or who accompany them in any manner whatsoever outside their homeland; likewise the Catholic family of a non-Catholic serviceman under the same circumstances.

6. All the faithful of both sexes, whether they are members of a religious institute or not, who are attached to hospitals, military schools, the above‐mentioned Veterans Administration Hospitals and Domiciliaries and reside there.

7. All the faithful of both sexes who dwell on military bases or in homes reserved by the civil government for military personnel and their families.

Since in the United States of America, particularly in remote places, some military bases have been established after the manner of villages, where military personnel and their families occupy the homes, and since the local Ordinary cannot provide for their spiritual care through a pastor or a missionary or any other priest and cannot go there without grave inconvenience, His Holiness grants that all persons dwelling in the aforesaid villages are subject to the personal jurisdiction of the Military Vicar as long as these circumstances perdure. The local Ordinary is to be notified in each individual case.

The Military Vicar appoints all chaplains, major or minor as the case may be, and all these are subject in every way to his ordinary power as long as they remain in their office of chaplain. As far as ecclesiastical discipline is concerned, military chaplains are also subject to the Ordinary of the place in which they happen to be; in urgent cases and whenever the Military Vicar is unable to provide, it will be proper for the local Ordinary to take action in their regard, even with canonical sanctions if the situation requires. The Military Vicar is to be advised immediately.

Regarding religious military chaplains, the Instruction De cappellanis militum religiosis, issued on February 2, 1955 by the Sacred Congregation for the Affairs of Religious, is to be strictly observed.

The Auxiliaries of the Military Vicariate are bound by the same duties and obligations as the Auxiliaries of Bishops in the Code of Canon Law.

In order that the chaplain-delegates, or major chaplains, may properly govern those subjects placed under their care. they are assigned those functions which, with any required changes, the Code of Canon Law attaches to the office of Vicar General.

The military chaplains shall exercise the care of the souls entrusted to them with the duties and obligations of pastors in accordance: with the Instruction on Military Vicars mentioned above.

Auxiliary Bishops and chaplains, both major and minor, can validly and licitly hear the confession of anyone who comes to them in places reserved for military personnel.

Regarding marriage of the subjects of the Military Vicariate, the prescription of Canon 1097, para. 2 of the Code of Canon Law is to be strictly observed, namely: as a rule a marriage is to be celebrated in the presence of the pastor of the bride, unless a just cause excuses. All those acts must be exactly accomplished which, according to common law, must precede and follow the celebration of marriage.

The Metropolitan Tribunal of the Archdiocese of New York in first instance, and the Metropolitan Tribunal of the Archdiocese of Philadelphia in second instance, shall undertake the cases of subjects of the Military Vicariate, whether these are contentious cases among themselves or criminal cases.

The Military Vicar shall present to the Apostolic See every three years a Report on the state of the Military Vicariate, giving the replies to the questions according to what is prescribed in the Formula Servanda issued by the Sacred Consistorial Congregation on October 20, 1956.

When the office of Military Vicar shall become vacant, the governing of the Military Vicariate, unless the Holy See has provided otherwise, shall pass to the senior Auxiliary Bishop or, if there is no Auxiliary Bishop, to the senior major chaplain or chaplain‐delegate, in accordance with canon 106, n. 3 of the Code of Canon Law, until such time as the new Archbishop of New York has taken possession of his see.

He who has then undertaken the governing of the Military Vicariate will have all and solely those faculties which, with any necessary changes. pertain to the Vicar Capitular, and he will be subject to the obligations of this same office. It will especially be his responsibility to notify the Sacred Consistorial Congregation of his having taken the office and to request its instructions.

To execute this Decree His Holiness has deigned to designate His Excellency, the aforementioned Most Reverend Giovanni Amleto Cicognani, granting him the necessary and proper faculties even to subdelegate for this purpose anyone vested with ecclesiastical dignity, with the obligation of transmitting as soon as possible to the Sacred Consistorial Congregation an authentic copy of the act of the accomplished execution.

His Holiness has ordered the present Consistorial Decree on these matters to be published, to have the same force as if issued by way of Apostolic Letters with seal.

Given at Rome, at the office of the Sacred Consistorial Congregation. September 8, 1957, on the Feast of the Nativity of the Blessed Virgin Mary.

A.G. Cardinal PiazzaBishop of Sabina and Poggio Mirteto Secretary

Joseph Ferretto

Assessor

Civilians Overseas

The above decree of the Holy See, dated September 8, 1957, establishing the Military Vicariate on a permanent basis, did not mention the special faculties previously enjoyed by the Military Vicar over some civilians in “occupied countries." The decree is of a permanent nature and it was hoped that “occupied countries" will not he a permanent part of the world scene. The phrase “occupied countries” referred only to countries with whom we were previously at war and which had been occupied by our troops, e.g., Germany, Japan.

On October 17, 1957, our Holy Father Pope Pius XII, granted the request of the Military Vicar, His Eminence Cardinal Spellman, that the previous concessions be extended to all overseas countries where our troops are stationed. Therefore, from now on, the term “occupied country” for our usage refers to any country where our troops are stationed. Thus, in all countries where the American forces are found, the following American Catholic civilians are subjects of the Military Vicar, and therefore, your subjects:

a. Those who in any manner pertain officially to the Military Government;

b. Those who officially accompany or assist the Military Government or the Government of Occupation, as well as those who are employed by the Military Government in an administrative capacity;

c. All persons who are employed by the Government of the United States, even though they do not strictly pertain to Military Government or the Government of Occupation and all persons engaged in diplomatic and similar Missions in foreign nations;

d. The members of families of the above mentioned persons residing with them in occupied territories.

II. THE SACRAMENTS

In virtue of the concession of the faculties of the Military Ordinariate, you now enjoy all the faculties mentioned in this chapter:

Baptism

1. The New Rite for Infant Baptism — the first ever developed since the former service was an adaptation of the adult baptismal liturgy — places emphasis on the Paschal Mystery; the role of the parents (not just the sponsors and godparents) in the rite, and a liturgy of the Word before the actual action of baptism.

A variety of readings — 21 — are supplied for this service of the Word, and many other optional prayers or blessings are given. The water for Baptism is to be blessed at each service, and every child should be presented a candle lighted from the Paschal Candle, located in the baptistry. Several formulas are offered in the ritual‐for several, one or many children. Baptism is also called Christian Initiation. The term applies to infant Baptism, but also to the Baptism, Confirmation and First Communion of adults. Only the rite for infants has been issued by the Congregation for Divine Worship, but the other sections are expected in the near future.

2. Proxies at Baptism — There is no canonical objection to a parent being a proxy for a sponsor of the child at the time of baptism. The sponsors need not choose their proxies in writing.

3. Names — Sometimes on the occasion of a baptism you may be tempted to ridicule the name proposed by the parents for the child to be baptized. Lest you confuse the parents by a possible error as to whether an “unusual” name is allowed we strongly recommend that you obtain the twenty‐five cent pamphlet: “Is It a Saint’s Name?” published by Integrity Supply, P.O. BOX 6508, Chicago 80, Illinois. This pamphlet gives over 3,000 Christian names for girls and boys; this list was compiled by the Reverend William A. Dunne and should be kept handy at your office or near the baptismal font.

4. Emergency Baptisms — We would remind you that we desire the usual baptismal record immediately after any emergency baptism (even if the child should die). In order to avoid duplication in the registering of baptismal records, we ask that in the cases where ceremonies are supplied after an emergency baptism please do not submit another baptismal record but rather indicate it by a short note to us stating the date, place and Officiant of the emergency baptism as well as the date and place of the supplying of ceremonies.

5. Emergency Procedure — A chaplain who is called upon for many emergency cases at a base hospital has searched for a chart that might be permitted to be posted in the hospital, i.e., a chart which explains what spiritual assistance should be given to Catholics (and non-Catholics) in emergency cases. He recommends a reprint from the RN magazine for March 1959; copies may be obtained from The Nightingale Press, Oradell, New Jersey. The same chaplain recommends a pamphlet called “Alert ... In Spiritual Emergencies" published by The Hill Stockroom, 553 North 25th Street. Omaha 31, Nebraska. For other booklets and leaflets of particular interest to hospital chaplains we suggest that you write to The Catholic Hospital Association, 1438 S. Grand Boulevard, St. Louis 4, Missouri.

6. Ceremony for Adopted Children — Adopting parents may request a Special religious rite indicating the child’s spiritual entrance into the family. The title of a fine pamphlet is Ceremony for Reception of an Adopted Child and Honorary Godparents (both English and Spanish editions). The cost is 10 cents; you could write to Catholic Social Services, 207 E. Michigan St., Milwaukee. Wisc. 53202.

We recommend a pamphlet (No. PA-4, 1963) issued by the Department of Defense entitled Manual on Inter-country Adoption. The chaplains, particularly those overseas, may wish to obtain this pamphlet from: Superintendent of Documents, U.S. Government Printing Office, Wash. 25, D.C. (Enclose ten cents with your request.)*

* If the couple is already overseas when they decide to adopt a child, they can bring the child back with them and proceed under the adoption law of one of the states in this country, rather than under foreign law. Visas under the Eligible Orphans Act can be obtained for children not yet formally adopted; however, service benefits and allowances will not be available until adoption is completed. Once adoption is completed, an amended birth certificate as well as United States citizenship (after two years residence in the U.S.) may be obtained for the youngster.

We are happy to receive many letters telling of the adoption by American military personnel of children of many countries. We would ask that when you request that a baptismal record be changed you send along both the baptismal record and the civil decree changing the name of the child and we will send further instructions.

7. Marriage Cases — When you send in a baptismal record of someone who has a marriage case, please add the notations about all the marriages, not just the present marriage. We take this opportunity of reminding you that the first question to a prospective convert should be a question about his or her marital status — if the prospective convert has a possible marriage case, please don’t receive the person into the Church before you receive permission from our office or the local tribunal to administer the baptism. (Cf. pp. 36‐40)

8. Profession of Faith — On a number of occasions our chaplains have asked us if there was not a more simple form for the Profession of Faith. The approved formula for the Profession of Faith is the formula recently issued by the Holy See to replace the former Profession of Faith and Oath Against Modernism:

“I, … , with firm faith, believe and profess all and everything that is contained in the symbol of Faith. That is: ‘I believe in one God. The Father almighty, maker of heaven and earth, and of all things visible and invisible. And I believe in one Lord, Jesus Christ, the only‐begotten Son of God. Born of the Father before all ages. God of God, Light of Light, true God of true God. Begotten, not made, of one substance with the Father. By whom all things were made. Who for us men and for our salvation came down from heaven. And he became flesh by the Holy Spirit of the Virgin Mary; and was made man. He was also crucified for us, suffered under Pontius Pilate, and was buried. And on the third day he rose again, according to the Scriptures. He ascended into heaven and sits at the right hand of the Father.

He will come again in glory to judge the living and the dead. And of his kingdom there will be no end.

And I believe in the Holy Spirit, the Lord and Giver of life, who proceeds from the Father and the Son. Who together with the Father and the Son is adored and glorified, and who spoke through the prophets. And one holy, Catholic, and Apostolic Church. I confess one baptism for the forgiveness of sins. And I await the resurrection of the dead. And the life of the world to come. Amen.’

“I firmly embrace and accept all and everything which has been either defined by the Church’s solemn deliberation or affirmed and declared by its ordinary magisterium concerning the doctrine of faith and morals, accordingly as they are proposed by it, especially those things dealing with the mystery of the Holy Church of Christ, its sacraments and the sacrifice of the Mass, and the primacy of the Roman Pontiff.”

Signature …

In cases where you judge the prior non‐Catholic baptism was valid, please fill out the usual baptismal form; where the words “Date of baptism” appear on the fifth line change this to “Date of Profession of Faith”; on the same line, where the words “Place of baptism” appear change this to “Place of Profession of Faith”; the rest of the questions should be answered in the usual manner. For these converts, the Military Ordinariate issues special certificates signifying that the person became a Catholic simply by a Profession of Faith.

9. Correspondence Courses for Converts — As you will agree, there is no substitute for the personal instruction and direction that a priest can give to a person who wishes to become a Catholic. On the other hand, if you find, for example, that no chaplain is coming to take your place on the base or on the ship when you are leaving, you might explain to your prospective converts that they could enroll in the Confraternity Home Study Service, 3473 S. Grand, St. Louis Missouri, 63118. The Daughters of Isabella contribute $10,000 a year to this Confraternity Home Study Service. To date, the Confraternity Home Study Service has enrolled over 65,000 members of the Armed Services.

10. Converts — We congratulate and praise the Chaplains for their priestly zeal in giving instructions to those entering into the Faith. The number of converts in the service is steadily increasing.

Questions are asked about the reception into the Church of young children who have been previously baptized as non-Catholics. It would appear that the following norms could be made, provided that the children are certainly validly baptized:

1) Before age 6 — no ceremony is possible.

2) Ages 6-14 — reception of First Communion and the Apostles Creed after the usual course of Instruction.

3) After age 14 — reception of First Communion and the Profession of Faith (p. 11).

11. Masons — In certain cases, Masons who wish to become Catholics may receive permission to retain insurance membership even though the external signs of Masonry have been surrendered.

We are receiving a surprising number of letters concerning Catholics who are asking if they might join the Masonic Order. The answer in the 1969 Catholic Almanac seems appropriate: “Present relations between the Catholic Church and Freemasonry in the United States are marked by greater cordiality and mutual understanding than in the past, but the prohibition against Catholic membership still stands.

We might mention here that you might wish to secure a copy of the 1969 Catholic Almanac published by the Franciscan Fathers as it is a very useful encyclopedia of information. You may wish to write to St. Anthony’s Guild, Paterson, New Jersey 07501. The price is $3.95.

The Sacrament of Penance

1. Indulgenced Prayer. His Eminence, Cardinal Cooke, has granted a partial Indulgence for the recitation of the following prayer by the chaplains before they hear confessions:

“Patron of Confessors, St. Alphonsus, come to my aid as I enter the confessional to deal with immortal souls. Sharpen my ear to understand clearly. Instruct my lips to inquire discreetly. Give skill to my tongue in instruction. Let me be kind without laxity; stern if there be need, but never harsh. Let the fire of Christ blaze in my heart to give hope to the frail, to calm the sore beset, to win the sinner from his evil ways, to inflame the devout. Obtain for me, I pray, from the great Mother of God that everyone who kneels before me may leave this holy place light of heart and clean of soul. Amen.”

2. a) To hear the sacramental confessions of all subjects of the Military Ordinariate no matter where they may be.

b) To hear the confessions of any non-subjects who may come to you while you are hearing confessions in places reserved for the military.

c) To grant to any priest the faculty to hear your own confession.

3. To absolve in the sacramental forum while enjoining a suitable penance, from all non-reserved censures and from censures reserved to us by common or particular law; these censures may also be absolved in the external forum, and a suitable penance should be imposed.

4. To absolve, in the external forum, from excommunication, all apostates from the Catholic Faith.

According to the Decree “On Ecumenism” of Vatican Council II (n. 3), a distinction is to be made between those who were Catholics and left the Faith and those who were born and baptized outside the Faith; the latter, when they desire to become Catholics, do not need to be absolved from the excommunication incurred by heretics and apostates, nor do they need to make the abjuration from heresy.

Hence, converts make only a Profession of Faith, plus, if necessary, conditional or absolute baptism. (for records of converts, cf. pp. 12 and 105).

To repeat, only Catholics who now wish to return to the Church, after joining some sect, need to be absolved from excommunication and must make the abjuration from heresy (cf. no. 19 of Directory on Ecumenism, May 14, 1967).

5. To subdelegate these confessional faculties, b u t only in particular instances, to any priest not serving with the armed forces, who enjoys the faculties of his own diocese, or, if he is a religious, has the approval of his superiors to hear confessions.

6. To hear the confessions of the subjects of the Military Vicariates of other countries, in places either permanently or temporarily reserved for military personnel, in virtue of special faculties granted to military chaplains by the Holy See. (We will be happy to send you a polyglot confessional guide if you so wish.)

7. Confessions Aboard Ship. Returning from overseas some chaplains have been traveling by “civilian” ships. We would remind you that the common law (Can. 883) grants you the faculty to hear confessions of all those making a sea voyage with you. On December 16, 1947, His Holiness Pope Pius XII decreed that the privileges of this Canon are extended to airplane flights.

8. Confession Guides. Small wallet‐size confessional guides which sell for $20. per 1000 may be obtained from the Catholic Youth Council, Box 188, Old Forge, N.Y. If lots of 1000 or more are ordered, the front cover of this guide may be modified to list the hours of Mass, confessions, special devotions, etc.

9. Time for Confessions. We know that you will try to hear confessions every day if possible. Certainly, confessions must not be restricted to one day a week. Canon 892 states that we are held to hear the confessions of those entrusted to us “quoties ii audiri rationabiliter petant.” We are very grateful to the great majority of chaplains who hear confessions daily.

10. First Confession and Communion. We do not approve of the practice of admitting a child to First Communion without confession.

As a solution to this question, we recommend to you the practice of a number of chaplains — the child’s first confession is heard about a month before First Communion. This not only permits time to emphasize the First Communion but also obviates the difficulty that is caused by the frequent transfers of our people — if practices vary about first confession a child may not receive instructions on another base about going to confession.

Thus, we believe the present policy has much to recommend it, from the viewpoint of the training of the children and also because of the constant movement of a military family from one place to another.

11. Continuous Rite for Anointing and Viaticum. If anointing of the sick and Viaticum are given on the same occasion, the ritus continuus in the Collectio Rituum is followed. However, if the Apostolic Blessing is given, this should be done immediately before the anointing rather than after Viaticum as the Collectio provides. The Instruction of September 26,1964, makes this change in these words: “It the Apostolic Blessing with a plenary indulgence at the hour of death is to be imparted on the same occasion (as anointing and Viaticum), this shall be given immediately before anointing, omitting the sprinkling with its formulas and the Confiteor and absolution” (n. 68).

12. General Absolution. General Absolution does not take the place of auricular confession and is never permitted outside combat zones in Viet Nam.

The Holy Sacrifice of the Mass
1 To offer Mass twice on three times on Sundays and other days of precept when such bination or trination is necessary for the good of your subjects.*

* It is always hard to be mathematical in questions of using a privilege and there have been many discussions as to the number of people required to be present when invoking these faculties. We would offer this comment. The various authors on the subject of bination do give certain norms but we are taking the liberty of mentioning that the authors do not envision the unusual circumstances in which you might find yourselves.

As to trination and bination none of the authors visualize cases as Alert Hangars or T.B. wards or a radar site (or an AC&W site) or an AAA Battery or a small naval vessel. We have always held that a priest could not insist solely on a certain number of persons because the number of persons must be considered in connection with the circumstances — naturally three from the barracks would not be sufficient. We do not insist on bination or trination in these unusual circumstances but we do leave it up to the zeal and generosity of the priest.

2. To offer Mass twice on each and every weekday as long as there is no other priest available and provided the requirements of law are observed.

The Holy See has graciously granted the special faculties of bination during the week and trination on Sundays and Holydays. Every chaplain is taking care of several units and it the schedule permits it — and if you are physically able to do so — you are encouraged to take advantage of these special faculties. For example, a chaplain might be able to arrange for an early morning Mass and also another Mass during the noon period or after the working day. This is, of course, a privilege and its use is not mandatory.

3. If you call upon the temporary assistance of any other priest who does not have these faculties, you may grant to that priest these same faculties of bination and trination.

4. To take liquids even though there be not an interval of an hour before Communion, when you binate or trinate.

5. To offer Mass at any hour of the day and to distribute Communion in the evening.

6. To offer Mass outside a Sacred place provided the place chosen is proper and befitting; Mass may be offered aboard ship.

7. In relation to the use of musical instruments the Instruction of March 5, 1967 follows the previous guidelines which permit the use of instruments other than a pipe organ. Thus, we have no objection if your servicemen wish to organize a special Mass for themselves where guitars would be used. We presume, of course, that you will be careful that everything will he done very reverently.

8. To use, for a just cause, instead of an altar stone the Greek or Latin antimensium with due observance of liturgical prescriptions regarding the altar cloth and the corporal.

9. To offer Mass even while seated if you are unable to stand because of sickness or other infirmities.

10. To offer Mass without a server when one cannot be had.

11. To offer Mass at midnight if there is some urgent necessity.

12. To offer Mass on Holy Thursday.

13. To reserve the Blessed Sacrament 011 military bases, on ships and in military hospitals, also in Veterans Administration hospitals and domiciliaries, as long as the sacred place be suitably arranged and sufficiently equipped with sacred furnishings; that the Sacrifice of the Mass be offered there at least once a week; that the key of the tabernacle be carefully guarded; that a lamp burn night and day before the Blessed Sacrament; that the Sacred Hosts be frequently renewed according to the rubrics.

14. We wish to remind you that extreme care must be taken to guard against any possible irreverence towards the Most Blessed Eucharist.

Our Holy Father Pope Pius XII on June 12, 1957, through a Decree of the Sacred Congregation of Rites, re-emphasized the above rules about the care of the tabernacle. Part of this important Decree of the Holy See declares:

“A. Tabernaculum adeo firmiter cum altari coniungatur, ut inamovibile fiat.

“B. Tabernaculum sit undequaque solide clausum, et adeo in omni sua parte securum, ut quodvis profanationis periculum arceatur.”

We realize that there are many difficulties in providing the same security that you would find in a parish church but we wish each priest to make this a matter of conscience. We would remind you also that the cloths in the tabernacle, and all the altar linen, should be clean at all times.

15. To use an electric light in place of the prescribed olive oil or beeswax lamp before the Blessed Sacrament whenever in your prudent judgment it is morally impossible to observe the usual law in this matter.

16. To gain the indulgences of the privileged altar whenever you otter the Sacrifice of the Mass (at every Mass now, the altar is privileged).

l7. To transfer to another day, the application of the Missa pro Populo. You are not bound to the Missa pro Populo on those days binding the Latin pastors in this country but you are bound in Justice to offer the Missa pro Populo “saltem” — “at least” — on the following days: Christmas, Epiphany, Easter, Ascension, Pentecost, Corpus Christi, Assumption, Immaculate Conception, St. Joseph, Saints Peter and Paul and All Saints.* You are urged to otter Mass on other days out of charity for those entrusted to your care.

* Acta, XLIII (1951), 562.

18. If the Catholic spouses request it at their wedding, they could receive Holy Communion under both Species. Some additional cases where it is permitted for the parties to partake of the chalice are the following: 1) to newly baptized adults in the Mass which follows their baptism; to confirmed adults in the Mass of their Confirmation; to baptized persons who are received into communion with the Church ; 2) in the administration of Viaticum, to a sick person and to all who are present, when Mass is celebrated in the house of the sick person, in accordance with existing norms; 3) to priests who take part in solemn celebrations, but are not able to celebrate or concelebrate; 4) to all groups which are making retreats or following spiritual exercises, in a Mass which is celebrated during the retreat or exercises for those who are taking part; to all those who are taking part in the meeting of some pastoral commission, in the Mass they celebrate in common; 5) to the godfather, godmother, parents and spouse of a baptized adult, together with the lay catechists who have prepared him, in the Mass of the initiation;

19. The priests are encouraged to bring Holy Communion to the sick in their homes frequently. The Instruction on the Eucharist (effective Aug. 1,1967) mentions that you could do this at any time of the day and thus we encourage you to make sure that the sick people on your base receive Holy Communion frequently in their homes.

20. The Eucharistic Fast — In November, 1964, at the conclusion of the third session of Vatican Council II, His Holiness Pope Paul VI reduced the Eucharistic Fast from food and drink to one hour before the reception of Holy Communion; this change includes alcoholic drinks; the decree states: “In hac autem concessione includitur quoque potuum alchoolicorum usus, servata tamen debita moderatione.” The previous concession on behalf of the sick appears to be still in effect, namely “The infirm, even if not bedridden, may take non‐alcoholic beverages and that which is really and properly medicine, either in liquid or solid form, before Mass or Holy Communion without any time limit.” (No permission is needed to avail oneself of this concession.)

Hospital chaplains — particularly Veterans Administration chaplains — will be pleased to know that the Instruction of May, 1967 includes the general permission for reception of the Eucharist under species of wine only. In the past we have had some requests wherein certain patients are not able to take bread in any form. Now the decision in this matter is left to the Ordinary. If you have any such cases in your hospital, please do not hesitate to write to us.

21. Concelebration. The Holy See in the new Instruction mentioned above has amplified this permission so that concelebration is “preferred" when a group of priests are together.

Should a deacon take part in concelebrated Masses which are not “solemn” Masses? Yes. Whether the Masses are sung or recited, a deacon (or a priest who serves as a deacon) should take part if possible (cf. S.R.C., Instruction, September 26, 1964, n. 50; Ritus for concelebration, n. 77‐78, 86, 101).

It is to encourage the rite with the assistance of a deacon — and subdeacon, according to circumstances — that special provision is made for the reception of Communion at concelebrated Masses by a priest who serves as deacon, etc., even though for pastoral reasons he celebrated Mass on the same day:

“The deacon (in any concelebrated Mass), the subdeacon (in a solemn concelebrated Mass with both deacon and subdeacon) and the assistant deacons (in a pontifical concelebrated Mass) may receive Communion under both kinds. If they are priests, they may do so even if they have already celebrated or are to celebrate Mass” (Ritus for concelebration, n. 15).

22. If you judge that some of your people need a Mass on Saturday evening to fulfill their Sunday obligation, or a HoIyday obligation, you may write to us for permission.

23. Masses in the Home. For some years, because of the varying circumstances of military life, we have been permitting Masses in the home during the week under certain conditions:

1) The priest must binate that day; that is, the regularly scheduled daily Mass must be offered as usual in the Blessed Sacrament chapel (or in the main chapel, if many people come). You will realize the need of this condition — we don’t want anyone to assert that the Blessed Sacrament chapel is not used for Mass on a daily basis.

2) The home should be “some distance from the chapel: In our circumstances, the point of distance is the main reason for Mass in the home and so “at least a mile” should be the norm.

3) The ceremonies should all take place in one room; the priest can vest at the altar.

4) This may be a good occasion for the “Enthronement of the Sacred Heart” on the part of the family. For further details you could write to Rev. Francis Larkin, SS.CC., National Director, National Enthronement Center, 4930 S. Dakota Avenue, N.E., Washington, D.C. 20017.

24. The Manner of Administering Holy Communion. In 1969, the Holy See asked the bishops of the Church to vote whether they wished to permit the placing of the Host in the hand of the communicant. The majority of bishops voted for the traditional manner. The Holy See then issued, through its Congregation for Divine Worship, an Instruction on the manner of administering Holy Communion.

Newspaper accounts report that the bishops of France and Germany have been empowered by the Holy See to use their discretion in permitting Catholics to receive the Host in their hand, as long as no one is excluded from observing the traditional manner. In our chapels, you are requested to follow the traditional method, as voted by the American bishops.

25. Women Lectors. The request of the American hierarchy “that women be permitted to serve as lectors or commentators where it is necessary in convents of women religions, in schools, at retreats, and in gatherings of women" was answered affirmatively by the Holy See in the following terms: … ubi vera necessitas id requirat, mulieres omnibus notae, aetate et moribus graves, potissimum vero religiosae, extra presbyterium consistentes, lectiones et Epistolam in Missa proferre, necnon cantus moderari valeant.”

Liturgical Changes

The many Decrees and Instructions of the Holy See concerning changes in the liturgy (which have been cited in this Vademecum) may be obtained in pamphlet form from the USCC Publications Office, 1312 Massachusetts Ave., N.W. Washington, D.C. 20005 (25¢ a copy).

The Commission for the Sacred Liturgy of the Archdiocese of Chicago has an extensive liturgical education program and has also a set of homilies for Mass besides many current liturgical booklets. You may Wish to write for the order blank, listing their materials, to Rev. Theodore C. Stone, Director, Liturgy Training Program, Archdiocese of Chicago, 5947 N. Manton Ave., Chicago, Illinois 60646 — Telephone: (312) 763-5937.

Another liturgical booklet brought to our attention is the Passion Lectors’ Manual ($1.00) for Holy Week; this may be secured from Rev. Richard Stohr, Immaculate Conception Cathedral, 212 North Ash Street, Crookston, Minn. 57616 — Telephone: (218) 281-1735.

Liturgical “Experimentation.” We offer the following observations relative to liturgical innovations or experimentation. The Constitution on the Liturgy, art. 22 states that absolutely no person, not even a priest, may add, remove, or change anything in the liturgy on his own authority. Consequently, privately initiated innovations are prohibited. The detailed procedure whereby legitimate liturgical experimentation is effected is brought to your attention so as to emphasize to you the gravity with which the Church treats this matter.

“Unauthorized liturgical innovations are not genuine experiments at all. They are diversionary. They divert us from educational work of renewal and from realizing the full potential of the present liturgy. Furthermore, this kind of unauthorized initiative is divisive of the Christian community. It can create fragmented communities which are closed and narrow, ultimately out of communion with their brethren and with their chief liturgist, the Bishop. Liturgical norms support and strengthen the unity that must exist in the Body of Christ, without destroying lawful variety and diversity” (Bishops’ Committee on the Liturgy, June 1967).

In those instances where you might desire or suggest innovation, you should propose such rites or projects for experiment to the Ordinariate. We, in turn, will direct reasonable proposals to the Bishops' Committee on the Liturgy. The Committee will propose them to the National Conference of Catholic Bishops, which might request permission from the Holy See.

The translation of the Book of Psalms entitled The Psalms: A New Translation (The Grail, England) and the translation of the Book of Psalms in The Jerusalem Bible (London, New York 1966) are permitted for liturgical use as alternatives to the CCD translation.

Confirmation

To confer the Sacrament of Confirmation upon those persons who are in danger of death. The motu proprio Pastorale Munus of Pope Paul VI dated November 30, 1963 grants this privilege in Faculty 13: "To delegate to chaplains of any kind of hospital, infant asylum and prison, the faculty to administer the Sacrament of Confirmation in the absence of the pastor to those of the faithful who are in danger of death."

As you know, the ritual for the ceremony is to be found in the Collectio Rituum, and you are urged to take advantage of this faculty whenever possible. Hospital chaplains in particular should grant this Sacramental grace when feasible; dying infants should be confirmed if possible, with the brief form for emergency cases. In unusual cases, such as Vietnam, any type of “aid station” can be considered a “hospital."

1. Holy Chrism. The Holy Chrism used in administering the Sacrament, even by a simple Priest, should have been consecrated on the preceding Holy Thursday. Holy Chrism consecrated previous to that date should not be used except in cases of urgent necessity (c. 781).

If the Holy Chrism at hand be not sufficient, olive oil, which has not been blessed, may be added, but it should always be added in a quantity less than that of the consecrated Chrism (c. 734). It is never lawful to administer Confirmation without Holy Chrism. The anointing should not be performed by means of an instrument but by the hand of the officiating minister which has been placed on the head of the one to be confirmed (c. 781, §2).

2. Registration of Confirmation. Chaplains Confirming shall forward promptly to the Military Ordinariate the information regarding the name of the minister, the names of those confirmed and of the sponsors and the date and place of confirmation on the usual Military Ordinariate form for this purpose (c. 798).

3. Notification to the Church of Baptism. The Chaplain shall send notification of the reception of Confirmation as soon as possible to the pastor of the church in which the person confirmed has been baptized (c. 799).

Matrimony

1. a) To impart the solemn nuptial blessing in accordance with the liturgical laws, during Advent and Lent.

b) To bestow the nuptial blessing outside of Mass.

c) To permit the spouses to receive Communion under both Species at the Nuptial Mass (cf. p. 20).

2. To dispense from the three publications of the banns of marriage. There is no need of sending the application to the Military Ordinariate, or to one of the Chaplain Delegates. Please fill Out the usual petition, sign it, and send it to us with the notation that you used this faculty #2.

3. To dispense the subjects of the Military Vicar, from the impediments of Mixed Religion and/or Disparity of Cult, in accordance with the norms of canons 1043 and 1045, par. 1 and 2, with the same power which is granted to local Ordinaries, but only for those cases in which it is impossible to approach us or the local Ordinary. You must send notice of the granting of such a dispensation immediately to the Military Ordinariate with all the pertinent information required in the usual applications (mentioning the type of dispensation, the date upon which it was granted and the canonical reasons). Moreover the circumstances surrounding the grant of the dispensation must also be fully explained, particularly with reference to the requirements of the above mentioned canons (e.g., urgente mortis periculo; vel cum iam omnia sunt parata ad nuptias, nec matrimonium, sine probabili gravis mali periculo differri possit) and the use of faculty #3 itself. The promises of both parties shall also be forwarded. (Cf. page 35.) You should also note on the record of the marriage, which you shall forward to the Military Ordinariate, the fact that you, yourself, granted this dispensation, in virtue of faculty 3 of the Military Chaplain’s faculties. The faculty mentioned in canons 1043 and 1045. par. 1 and 2 which is proper to local Ordinaries and which is hereby delegated to you for use only in most urgent cases when you cannot approach us or the local Ordinary is as follows:

“To dispense in danger of death, ... for peace of conscience and if necessary for the legitimation of offspring, ... from the canonical form required in the celebration of marriage as well as from all and each impediment of ecclesiastical law, whether public or occult, even multiple except from those impediments which arise from the order of the sacred priesthood or from affinity in the direct line arising from a consummated marriage. ... The danger of scandal must always be removed, and, if the impediment is one that arises from Mixed Religion or Disparity of Worship, the customary promises must always be made.” (Can. 1043.)

“To dispense from all the above mentioned impediments and, under the same conditions relative to the signing of the promises, as often as the impediment is discovered after all things have been prepared for the marriage and the marriage cannot be deferred without probable danger of grave harm until the dispensation is obtained from the Holy See. (Can. 1045, par. 1). This same faculty may also be used for the convalidation of a marriage already contracted, if there is the same danger in delay and there is not sufficient time to have recourse to the Holy See.” (Can. 1045, par. 2).

4. Proof of Free State. Since so many marriages today are mixed marriages we would mention the following concerning the method in proving the Free State of a non-Catholic. It is perfectly acceptable to us if the Affidavits are witnessed by non-Catholic ministers; if a person does not belong to any church a letter from the parents would be sufficient if it is felt that the parents would object to going to a parish church. In other words. we leave it up to your own good judgment and tact to make it easy for non-Catholics to prove their Free State.

5. To assist at marriages with these conditions. Each time that you are transferred by your military superiors you must inform us so that we can grant you the necessary canonical appointment. After you receive this appointment for your jurisdiction from the Military Ordinariate:

a) You may validly perform the wedding of any subject of the Military Ordinariate as long as the marriage takes place in your own chapel.

Even if the Catholic groom is our subject. you should obtain the permission of the pastor of the Catholic bride, and this is to be noted on the marriage record.

b) You may validly perform the wedding of your personal subjects anywhere.

c) You have no jurisdiction as a chaplain for a marriage in which the groom is a non-Catholic military man and the bride is a Catholic civilian who does not live on the base. In this case, there are two solutions:

I) You must obtain delegation to assist at this particular marriage from the local Ordinary or pastor within the limits of whose territory the marriage is to be celebrated. This delegation is required for validity and must not be confused with the permission which should be obtained from the pastor of the bride.

ll) You should obtain from the local Chancery an appointment as an assistant in the parish which embraces the military chapel. In your request to the local Chancery you should respectfully make it clear that you wish the appointment only for the purpose of marriage — for cases where the permission of the bride’s pastor has been obtained, where there is moral certitude that the parties are both free to marry, etc., but where you lack the jurisdiction to perform the marriage.

6. Pre-nuptial Documents. It is not necessary to submit the pre-nuptial papers to the Military Ordinariate before a marriage; please mail them to us together with the marriage record. If you send to any chancery or parish the pre‐nuptial forms for the testimony of witnesses concerning the free state of the; contracting parties, please include your own name and address on the bottom of the forms in the space provided. If you send to us any pre-nuptial documents without the marriage record kindly enclose a note as to whether or not the marriage took place.

7. Civil Laws. The civil laws in regard to your qualifying to assist at marriages, (e.g., in some states a bond is required) the presentation by the parties of a marriage license, and the registration of the marriage contract with the civil marriage bureau must always be observed. Especially overseas, you are urged to contact the Chaplain Delegates in order to be most careful about observing the civil law on marriage.

8. The Local Bishop and Pastor. The local Ordinary and the local pastor, and also a priest delegated by either of these, can validly assist, by reason of their territorial jurisdiction, at the marriages of any Catholic on a military base within their territory.

9. Proxy Marriages. If you feel that conditions are present which warrant a marriage by proxy you may submit the case to the Military Ordinariate. When y o u submit the case please also add the written opinion of your Legal Officer whether the marriage by proxy would be civilly valid; the opinion of the Legal Officer should also contain his comments whether or not the military authorities. would recognize the proxy marriage for the purpose of allotment, immigration, etc.

10. Instructions for Marriage. We need not tell any priest that so many married people are not finding in marriage the happiness that they expected. There are so many factors involved that it is, of course, difficult to give any generic solution. We trust that you will be able to find time to give a series of instructions to those who are preparing for marriage. We trust also that you may have time to arrange for instructions to those already married.

There are many fine publications in this field; we recommend that you contact the Family Life Bureau, USCC, 1312 Massachusetts Avenue, N.W., Washington, D.C. 20005. We are sure the staff there will be glad to suggest a program for your base, and they will list for you the latest books, pamphlets, recordings, tapes, films and other such aids.

11. Witnesses at Marriage. As you know, the Code of Canon Law of the Church does not specify who may he a witness to a marriage. In accordance with the 1967 Instruction of the Holy See, both witnesses to a wedding could be non‐Catholics — being careful always to avoid scandal — e.g., if the non‐Catholic witness is a married person, he or she must be properly married; if single, of apparent good character. etc. A Catholic may be the best man or maid of honor for a non‐Catholic wedding, as long as the marriage is apparently valid, there is no scandal, etc.

12. Sanations. The daily mail shows how many validation marriage ceremonies are being performed and we congratulate you on your priestly industry in finding these couples and in bringing them back to the Sacraments. We would add now some comments about the solution in some cases which are settled by a sanation.

On the occasion of a pastoral visit or of a baptism or through a census, etc., you will meet people who have not married according to the laws of the Church. You try to persuade them to validate the marriage. You try to make it as easy as possible for them. You offer to gather the necessary documents. One party is willing and anxious; the other party refuses to cooperate with the priest.

The Church is not blocked in her eagerness to help the party who wishes to return to the Sacraments and so provides for a sanation of such a union. When you submit a case, please send to us the baptismal record of the petitioner, the marriage record, your assurance that the marital consent of the parties still perdures, and the alleged reason why the recalcitrant party refuses to have the ceremony in the normal way. Please investigate also the attitude of the unwilling partner toward the Catholic baptism and education of children.

13. Wives of Serviceman as our Subjects. Recently we have been receiving a fair number of requests for dispensations in situations in which a Catholic civilian girl wishes to revalidate a marriage she has attempted with some serviceman outside the Church. There is no problem when the serviceman is a Catholic, since he is our subject. The problem arises when the serviceman is a non-Catholic. On the petitions for such dispensations the Catholic civilian girl is described as our subject as the “legal wife of serviceman.” This is not correct. Please do not send to us the petition for a dispensation when the Catholic party is the civilian party and she does not live on the base. We are happy that the chaplains arrange frequently for these validations but the petition should be sent to the local bishop.

The source of confusion is the interpretation of “wife.” It is our conviction that the Holy See, in placing the “uxores” of servicemen under our jurisdiction, did not intend to include a Catholic civilian girl who has merely attempted a legal but canonically invalid marriage with a serviceman. It hardly seems credible, for example, that the Holy See would intend to confer the special privileges granted to our subjects on a Catholic girl who has defied the authority of the Church by attempting a marriage contrary to her laws. Such a girl is not the “uxor” of the serviceman in the eyes of the Church — otherwise, she would not presently stand in need of a valid marriage ceremony.

A Catholic civilian girl in the circumstances just described can come under a different category as our subject, it she is living on a military base or in housing provided by the civil government for military families. If she is not living on the base or in such housing facilities, the only course, to repeat, is to request the dispensation from the local Chancery as she is not our subject and we cannot validly grant a dispensation in her favor.

14. Dispensations. At times a chaplain will request a dispensation merely from “Mixed Religion” from us or from a local Chancery, or it may be granted in this way, by virtue of our Faculty #3 in an urgent situation. If the non‐Catholic actually was not baptized, or it his baptism was invalidly administered, the marriage would be invalid because of an existing and undispensed diriment impediment of Disparity of Cult. It is a safer procedure to include “Disparity of Cult ad cautelam” in applying for a dispensation or in granting one by virtue of Faculty #3.

If you are called upon to use Faculty #3 in an urgent situation, please read the text of the faculty and observe its requirements, as this will save considerable correspondence.

Occasionally we receive an application for a dispensation for a mixed marriage with a single canonical reason described simply as “spes conversiouis.” The canonical reason is “spes conversionis partis acatholicae bene fundata.”

Most chaplains draw up applications for dispensations with such care that the forms are practically “suitable for framing.” On the other hand, there are some few chaplains who seem to submit these petitions without too much care. These dispensations are permanent documents, available, in the form of photostatic copies, not only to ecclesiastical tribunals for marriage cases, but also (at least the signed promises) to civil courts for custody proceedings in which religious upbringing is an issue. Some of the forms we receive would not reflect credit on the priest who prepared them if they were to appear as exhibits in ecclesiastical or civil trials.

Rescripts of dispensations are usually mailed from the Military Ordinariate in the same way in which the applications come to us, by ordinary mail if received by ordinary mail, by airmail if received by airmail, etc. If a situation is somewhat urgent, we ask you not to leave the task of expediting matters entirely to us. At times we receive an application from a considerable distance by ordinary mail, with a note indicating that the marriage is planned for a day or two from the date of the arrival of the application here. It then seems to be up to us to get word back to the chaplain by the fastest way possible, and we do just that. If time is short and you want us to wire word to you that a dispensation is granted, include a note and we will gladly take care of it, but it will seem strange if a request like this comes to us by ordinary mail from several thousand miles away.

15. “Presumed Dispensations.” Occasionally a chaplain will write in to tell us that he has "presumed” a dispensation. A dispensation cannot be presumed — it has to be granted by someone. There is no understanding here, for example, that a dispensation can be presumed to be granted as soon as the petition is placed in the mail. Sometimes the dispensation cannot be granted here, and the petition must be returned to the sender.

16. Dispensation by Telegram. If you are not able to telephone us, the following is offered as a model for telegraphic requests for dispensations involving mixed religion or disparity of worship:

“Request dispensation mixed religion disparity cult ad cautelam John Jones Catholic soldier Mary Smith baptized Lutheran. Both signed promises. Sincerity morally certain. Danger civil marriage. Conversion hope well founded."

This request specifies: 1) type of dispensation; 2) name of Catholic; 3) how subject; 4) name of non-Catholic; 5) religious state; 6) fulfillment of condition regarding signing of promises by both parties and moral certitude as to their sincerity; 7) canonical reasons.

17. Dispensations and Civilian Priests. Several times recently, petitions for dispensations have reached us without any canonical reason. In one or the other case it happened through an oversight. In the other cases it resulted from a misunderstanding between the chaplain in contact with one party and a civilian priest in contact with the other party, each priest expecting the other to provide a canonical reason. As you know, a dispensation cannot be granted without a reason.

If you present a petition for a dispensation in favor of parties who plan to marry at a civilian church, it is helpful to us to know this. We can send the rescript directly to the civilian priest, and we will ask him to let us have a certificate of the ceremony, so that our files will show where and when the marriage took place. At times we do not know whether the marriage is planned for the military post or a civilian church, and the decision where to send the rescript, whether to the chaplain or to the civilian priest, is largely a matter of conjecture.

18. Mixed Marriages. Faulty news reports have led some chaplains to misconstrue recent Vatican directives concerning the promises. The Holy Father did not automatically make changes in regard to the promises. He left the decision up to each bishop, and the policy of the Military Vicariate as summarized in our Newsletters remains unchanged. To sum up: Catholics must sign the usual promises; the non-Catholic should sign. lf the non-Catholic refuses to sign, the promises must he made orally and the priest should verify the oral statement.

The excommunication incurred for a marriage before a minister was automatically lifted by the Holy Father. Note, however, that the couple is not. therefore free to live together and receive the sacraments, as some reports said, — unless the attempted marriage is validated. Moreover, the excommunications incurred for knowingly bringing the children for non-Catholic baptism, and rearing children as non-Catholics and for marrying after a divorce after a valid marriage are not affected.

If the parties request that a minister or rabbi be in the sanctuary during the wedding, there is no objection. The minister or rabbi, after the marriage ceremony is concluded, may offer words of congratulations to the parties and if he so wishes, offer a prayer. We leave this to your good judgment; if in some special circumstances you deem it fitting to deny such participation, we will abide by your judgment.

Following the norms established by the Sacred Congregation for the Doctrine of Faith (formerly known as the Holy Office) we wish to advise you that, upon request, permission may be granted for a Nuptial Mass and and the Nuptial Blessing at the mixed marriage. We desire to receive these requests so that we might know how frequently a Nuptial Mass is offered in these circumstances. (Only Catholics of course may receive Holy Communion at this Mass.)

19. Dispensation from the Form of Marriage. If the bride or groom is the daughter or son of a non‐Catholic minister we would be willing to write to the Holy See and a dispensation might be given from the form of marriage so that the minister could perform the wedding validly. If you have such a case, please write to us and we will send instructions.

MARRIAGE CASES

Since there are often unforeseen delays in marriage cases, we would request that you write to us immediately after the petitioner has been in to see you concerning his or her marriage case. Please do not wait until you have gathered all the documents before you write to us.

For our guidance, we would suggest some model letters for your submission of marriage cases to the Military Ordinariate:

1. Lack of Form:

Dear Father:

Sgt. Charles O’Connor, a Catholic, attempted a civil marriage with Annette Webster, a non-Catholic, in Boston on July 10, 1960; they were divorced in 1965.

I have sent for his baptismal record and the man is securing the records of his marriage and divorce.

His former wife is now Mrs. John Clark, 10 Adams Street, Boston.

Would you kindly send a questionnaire for his testimony as he hopes to marry Mary Gleason.

With kind regards, I remain

2. Ligamen:

Dear Father:

Sgt. Charles O’Connor, non-Catholic, married Annette Webster, also a non-Catholic, in Boston on July 10, 1960; they were divorced in 1965. Annette Webster had been previously married to Daniel Carter, also a non-Catholic.

I have asked the man to secure the records of his marriage and divorce. He doesn’t know where the Webster-Carter marriage took place.

Annette Webster is now Mrs. John Clark, 10 Adams St., Boston. He does not know the address of Daniel Carter but he thinks that Annette Webster will cooperate and give his address.

Would you kindly send the usual questionnaire for his testimony; he hopes to marry Mary Gleason but I have urged him not to set a date yet for this marriage.

With kind regards, I remain

3. Pauline Privilege:

Dear Father:

Sgt. Charles O'Connor, non‐Catholic, married Annette Webster, also a non-Catholic, in Boston on July 10, 1960; they were divorced in 1965. Sgt. O’Connor is quite sure he was never baptized; his parents will cooperate — they are Mr. & Mrs. Thomas O’Connor, R.F.D. #2, Farley, Iowa. They live near Thomas Grocery Store, at the intersection of Route 65 and Route 135 in that city.

He claims that Annette Webster is also unbaptized and that she will cooperate; she is now Mrs. Oliver Morris, 10 Adams Street, Boston. Her parents are Mr. & Mrs. John Webster, R.F.D. #1, Kempton, Idaho; they live near the Texaco Gasoline Station at the intersection of Route 4 and Route 25 in that city.

Sgt. O’Connor wishes to become a Catholic and to marry Mary Gleason, a Catholic.

Would you please send the usual questionnaire for his testimony. In the meantime, the man is obtaining the records of his marriage and divorce.

With kind regards, I remain

4. Disparity of Cult:

Dear Father:

Sgt. Vladimir Ulinitsky, a Greek Orthodox soldier, married Annette Webster, a non-Catholic, before a judge in Boston on July 10, 1960; they were divorced in 1965.

Sgt. Ulinitsky is quite sure that Annette Webster was never baptized; he says she will cooperate; she is now Mrs. Oliver Morris, 10 Waverly Place, New York, New York and her parents are Mr. & Mrs. John Webster, 7 Ogden Avenue, Chicago, Illinois. He hopes to marry a Catholic, Mary Gleason.

Would you kindly send me a questionnaire for his testimony as I understand that the Orthodox are still held to disparity of cult. In the meantime,

the m a n is obtaining the records of his marriage and divorce.

With kind regards, I remain

5. Sanation:

Dear Father :

Sgt. Charles O’Connor, a Catholic, attempted marriage outside the Church with Annette Webster, a non-Catholic, in Boston on July 10, 1960.

He now wishes to return to the Church but Annette Webster refuses to go through a ceremony; I have visited their home and can assure you that they Seem very happy — the marital consent obviously still perdures. The non‐Catholic promises to raise any future children in the Church.

Would you please send me a questionnaire as a petition for a sanation in this case; in the meantime, he is securing the record of his baptism and marriage record; I will send you these two documents with his questionnaire.

With kind regards, I remain

6. Frater — Soror:

Dear Father :

Sgt. Charles O’Connor, a Catholic, entered a civil union with Annette Webster, non-Catholic, in Boston on July 10, 1960.

Annette Webster had married John Morris, also a non‐Catholic, in Denver in 1950; this was apparently a valid marriage; both were baptized, they were not related, and it was the first marriage for both. John Morris is still alive.

Sgt. O’Connor now wishes to return to the Sacraments; he realizes that there is no hope of validating his present union and he wonders if he can secure permission to live as frater‐soror so that he may receive Holy Communion.

He states his spouse is willing to live in this fashion; they have not lived as husband and wife for about six months now; they have 2 children of their own and the man is also taking care of her 2 children by the first marriage.

Please let me know if this permission may be granted. No one here knows of Annette Webster’s first marriage, and so there would not be any possible scandal. If y o u feel it is necessary, the parties would be glad to answer a questionnaire.

With kind regards, I remain

7. Privilege of the Faith Cases.

Much could be written about these cases but we offer the following comment. On May 4, 1934 the Congregation of the Holy Office issued an Instruction about such cases. Article 4 of that Instruction states that the process to prepare the case for presentation to the Holy Father should follow the rules of competency in formal procedure (Canon 1964); thus we ask the chaplains to refer these petitions to the Officialis of the diocese wherein the first marriage was contracted or of the diocese where the first groom has his domicile.

8. Formal Cases. If a person claims the marriage was invalid because of some defect of consent or intention, the general rule is the same as mentioned in N. 7 above — the pertinent Canon is 1964 — such cases are to be referred to the Officialis of the diocese where the first marriage was contracted or of the diocese where the groom has his home domicile.

In every case of a convert the priest must be morally certain of the sincerity of the convert. Also, as we mentioned before, when an adult seeks instruction in the Faith it is best to interrogate the person first about his or her marital status. If the prospective convert has a marriage case it seems better not to receive the person into the Church until some competent tribunal has accepted the case, and has informed you that the party might be baptized.

At this time we might include a thought suggested by one of the chaplains on his monthly report — the priest should advise the converts to change their “religious preference" on their military records and on their identification tags.

Please advise us of the lack of interest on the part of the petitioner in your marriage cases. We send many questionnaires to the chaplains who present informal marriage cases (we process each year hundreds of lack‐of‐form, ligamen and Pauline Privilege cases) and frequently there is no reply. It may be that the petitioner has been transferred but we would appreciate a note from you.

III. Rules to be Observed by Military Chaplains (the term “military” includes Veterans Adm. Chaplains):

I. Name of the Ordinary — In the Sacred Canon of the Masses celebrated in military camps, forts, stations, hospitals and on warships, the name of the Military Vicar should be inserted.

2. Oratio Imperata. As a general, rule, only one oration is to be said. Thus, the Oratio Imperata is suppressed — but the Instruction hastens to add that a special intention (such as we had previously in the Imperata) should be included in the Prayers of the Faithful.

Some priests have the custom of Prayers of the Faithful each day — if so, we know you will add a prayer for peace. (You are reminded that you should feel free to compose your own Prayers of the Faithful adapting them to your own circumstances.)

We know that frequently you offer Mass specifically for peace in the world. Though the Oratio Imperata pro pace is omitted as such, the Orations in the Votive Mass “pro pace” can be inserted on those ferial days when you offer the Mass of the previous Sunday — in other words, the orations of the Sunday Mass could be replaced by the Orations in the Mass pro pace.

A second oration, under one conclusion, would be added on certain occasions, e.g., at a Nuptial Mass, when the Missa pro sponsis is liturgically impeded, — on the anniversary of the Pope (June 30) or of the Military Vicar (Dec. 13). — on the anniversary of your own ordination.

3. Inventory of Sacred Furnishings — Military Chaplains of bases, forts, stations and hospitals shall make an accurate and detailed inventory of all church furnishings which have been blessed (and/or consecrated) and /or purchased with non-appropriated funds — with a description and a monetary evaluation of the same. One copy of this inventory is to be kept by the chaplain, to be given to his successor, and the other is to be sent to the Military Ordinariate.

4. Monthly Reports — At the beginning of each month the chaplain shall send to the Military Ordinariate (and a copy to his own proper bishop or religious superior) in accordance with the prescribed form, a report concerning" the spiritual status of his own subjects during the previous month.

Please check the statistics on the front and reverse sides of the monthly report because if they vary, more correspondence will be needed.

To avoid possible future confusion, in view of the great number of reference cards (totaling 2,000,000 to date), we “double-check” every record mentioned on the reverse side of your monthly report. With more than 8,000 records coming to us each month, this is a very tedious task but we are doing it to make certain our files are accurate to save difficulties in the future. Thus, please verify the spelling of all names on the reverse side of the monthly report.

You need not wait to send your monthly report to the Military Ordinariate until you have received the reference numbers for the Sacraments you administered toward the end of the month; we will be happy to add these numbers to your monthly report.

No report-form could completely describe the varied spiritual and temporal activities of our priests, but we ask your cooperation in following our form. We readily admit that the form does not fit every situation and we would make this suggestion. We realize that at a given moment the form would apply to only 75% of our priests: 10% are in Vietnam, 10% are in staff or school assignments: 5% are at hospitals or on ships. These 25% are asked to summarize their special activities under the section listed for “Remarks”: e.g., “Anointed 42 K.I.A. and anointed 132 seriously wounded this month”; “Bedside Communions this month 350; 3 anointings”; “82 counseling cases,” etc. — the examples are legion.

We would remind you that under “Remarks" also please list your decorations and your temporal charities, e.g., “Collected $648.42 for the Sacred Heart Orphanage in Danang”; “Collected $322.50 aboard ship for the lepers here in Korea"; “Collected $1,633.50 for the new school of St. Joseph near our base.” We total all these charities for our annual report to the Holy See.

5. The local Ordinary of the Military Post — Military chaplains shall present themselves, as soon as possible, to the local Ordinary, under whose supervision they shall be during the period of their military service within his territory. They are obliged to show reverence and obedience to the local Ordinary.

6. Termination of Active Military Service — At the termination of his active service the military chaplain is to return to his o w n proper diocese or religious community. and shall three months before notify the Military Ordinariate and his bishop or religious superior of the termination of his tour of active duty.

7. Transfers of Chaplains — The military chaplain shall immediately notify the Military Ordinariate whenever he is to be transferred. This is a very serious obligation, and can easily be fulfilled by answering the pertinent question on the monthly report.

When you are transferred, you should also notify your bishop or religious superior.

8. Retreats All military chaplains must make an annual retreat for at least four full days. No one shall be excused from this retreat except with the express permission of the Military Vicar, which will be granted for a just cause and in a particular case. When the military chaplain has made his retreat he shall immediately notify the Military Ordinariate; again, this obligation can be fulfilled by a notation on the monthly report.

9. The Chaplain’s Dress — You have an obligation of always wearing at public functions either the roman collar and black clothes, which are in keeping with ecclesiastical dignity and which, according to the prevalent custom, indicate the clerical state, or the uniform prescribed for military chaplains. In tropical climates, you may observe the rules of the local diocese.

10. Weekly or Monthly Bulletins — We again commend the chaplains who give to their military flocks weekly bulletins. We hope that the chaplains are Sending these bulletins to their bishops and religious superiors as a summary of the various spiritual activities on the military installations. We are trying to impress upon the bishops and religious superiors of the country that the military bases include not Only the military personnel in the strict sense but the families of the servicemen. Most military bases now have all the parochial functions of a large busy parish.

11. Retreats for the Servicemen — We know that you will encourage the servicemen and their dependents to make a retreat for their own spiritual gain. The list of retreat houses for men and women in the United States (which you are asked to publicize in your sermons, announcements, bulletins, etc.) may be obtained from: National Catholic Laymen's Retreat Conference, P.O. Box 222, Covington, Ky.

We strongly urge you also to arrange for the important spiritual exercise of an annual mission. If you have some difficulty in locating a priest to give the Mission, we would be happy to assist. Several religious superiors have written to us offering the services of their experienced preachers who would welcome the opportunity to assist the servicemen and their families.

After you have a mission or retreat, kindly send us a confidential letter concerning the spiritual effectiveness of the priest giving the mission or retreat. We wish to keep such letters on file here so that we may recommend certain speakers and perhaps not recommend others.

12. Visiting Organizations — From time to time various organizations will contact you in their desire to interest y o u and your servicemen in their particular sphere of activity. May we remind you that any such requests should be first directed to the Military Ordinariate.

13. The Chaplains’ Aid Association — This wonderful organization at 29 East 50th Street, New York, N.Y. 10022 is anxious to assist the Chaplains in every way possible. The Chaplains’ Aid Association asks that if a package from them arrives at your Post and is addressed to a Chaplain who was recently transferred, please do not forward the package to that Chaplain nor return it to the Chaplains’ Aid, but please accept the package and open it as it probably contains articles that are needed at your post.

Another source of religious articles and literature is the National Catholic Community Service whose central office is at 1312 Massachusetts Avenue, N. W., Washington, D.C. 20005. About 400,000 missals, pamphlets, rosaries and other religions articles have been distributed by this organization. You are invited to write to them for such supplies.

14. Parochial Societies — We urge you to make use of the many organizations in the Church which are useful in keeping alive and strengthening the spiritual life of those entrusted to your care. You should contact whichever of the following you believe will be spiritually helpful to you and your flock:

Nocturnal Adoration Society, 194 East 76th Street, New York, N.Y. 10021

Holy Name Society, 141 East 65th Street, New York, N.Y. 10021

National Federation of Sodalities, Family Life Conferences, 1312 Massachusetts Avenue, N.W., Washington, D.C. 20005

Our Lady of Perpetual Help Confraternity, 294 East 150th Street, New York, N.Y. 10451

Cursillo Movement, Most Rev. Joseph Green, D.D., 515 Court Street, Reno, Nevada 89501

Knights of the Altar, Notre Dame 3, Indiana

Legion of Mary, 215 Park Avenue South, Room 1901, New York, N.Y. 10003

Sodality of Our Lady, 3109 South Grand Blvd., St. Louis, Missouri 63118

Archconfraternity of Christian Mothers, 220 Thirty‐Seventh Street, Pittsburgh, Pa. 15201

The Rosary Foundation, 141 East 65th Street, New York, N.Y. 10021

Apostleship of Prayer, Rev. Emmet J. Norton,S.J., 211 East 87th Street New York, N.Y. 10028

Christian Family Movement, 1655 Jackson. Blvd., Chicago, Illinois 60612

Sacred Heart Enthronement Program. You may wish to initiate a parish program dedicating individual families to the Sacred Heart of Jesus. (Cf. n. 23, p. 22)

15. Manuscripts — We are always happy to receive manuscripts from the chaplains for our “review and approval” before the manuscripts are submitted to any magazine or to a printer if the manuscript is to be published separately. We would remind the priests that all such manuscripts are to be submitted to us; we encourage you to write articles, pamphlets or books and we congratulate those who have written many fine articles.

16. Certificates of Sacraments — Might we remind you that we do not permit the priests to issue certificates after the administration of the Sacraments; we try to issue the certificates as quickly as possible. If there is some “rush” in a particular case please send the record to us “airmail special delivery” with a similar return envelope to the party concerned.

17. L’Osservatore Romano. At the direction of His Holiness, Pope Paul VI, a weekly English edition of L’Osservatore Romano is now being published. It is usually eight pages in length and carries the complete English texts of the talks and addresses of the Holy Father and of the Decrees of the Sacred Congregations. The paper contains articles that express the mind of the Church on contemporary issues as well as news items concerning the activities of the Holy Father and the Church in general. The subscription rate for countries outside of Europe is $15.00. Most of this sum is used to cover the cost of air mail. For chaplains in Europe, with a civilian address, the subscription price is $8.

If you wish to subscribe to this paper, you could write directly to: L’Osservatore Romano, Vatican City.

18. Chaplains in Rome — We have been advised that the priests who wish to baptize a convert in Rome should be aware of the rules of the Sacred Congregation of the Doctrine of the Faith in this matter. The Chaplain Delegate of the Military Ordinariate in Rome is: Most Rev. James A. Hickey, D.D., North American College, Via del Gianicolo 14; we would suggest that not only in the above mentioned instance but for any other priestly functions in Rome you contact Bishop Hickey who will be happy to give you appropriate directives.

19. Collections — We know you will urge the people to give as much as they can in the annual October collection for the Missions. With this in mind, we would mention that it seems best to refuse requests from particular missionary societies for an appeal at your base. In the limits of a territorial diocese, it is not difficult to set up a Missionary Cooperative Plan, but it is not so feasible in the military.

Thus we would ask that you encourage your people rather to support — in addition to the October drive for the Missions — the local charities, the local parochial schools and the hospitals, orphanages, etc., of the world where you are — they need all the assistance possible. Please list on your monthly report the amount contributed, and the name of the charity, so that we may keep an account of the wonderful generosity of the service personnel, in our reports to the Holy See and to the bishops and the religious superiors we expect to hear from each chaplain regarding the October Mission Collection.

20. Visits to the Ordinariate — We trust you will pay us a visit when you might be in or near New York.

21. Rogatory Commissions — About sixty times a week we have to ask your assistance in taking testimony in connection with marriage cases pending at some diocesan tribunal, or in executing pre-nuptial questionnaires pertaining to proposed marriages. The proper method to execute these rogatory commissions is for the chaplain to place the deponent under oath, to read each question to him from the interrogatory, and to write down (as clearly as possible) the answer he gives to each question. If an answer is not complete, the chaplain should question the person further in an effort to clarify the response. The deponent and the chaplain, as witness, should sign the deposition, and the date and place should be included.

In interrogatories for marriage cases, any particular instructions should be followed as requested in the forms, such as re-reading the testimony to the deponent, giving an estimate of his credibility, etc.

Occasionally we have to return to a chaplain a pre‐nuptial questionnaire being routed through this office to some diocesan chancery, so that some answer can be explained. For example, a groom is asked Whether he is entering marriage freely and without compulsion, and an answer is given simply in the negative. Admittedly some of the questions in certain forms of pre‐nuptial interrogatories are involved and confusing, but if proper care is exercised, much time can be saved. At the Military Ordinariate we process several hundred marriage cases each year — lack of form, ligamen and Pauline Privilege cases. We have to send to parish priests all over the country our rogatory commissions in these cases. When each question is answered carefully, with additional questions and comments inserted by the priest himself, our work is made easier. Through your kind cooperation, we are trying to help in turn the tribunals of the country in the many cases they have.

22. Inter-Faith Activities — If you are invited to participate in any Inter-Faith activities, or if you wish to conduct similar activities, please consult the Ordinariate.

To invoke the usual “categories” we would have the following general divisions:

I. Charitable:

- Red Cross Fund Drives, Cancer Society Appeals

- War Relief

- Collections for orphanages and hospitals

- Blood Banks

- USO drives, parties, dedication, etc.

- Inter-racial committees

and all such charitable works should never lack the full support of all chaplains and no priest should refuse to serve on any such committees with other chaplains.

II. Military: In matters that are more military, we urge your complete cooperation also with all chaplains in such matters as:

1) Memorial Day, Armed Forces Day, Veterans Day, etc., services which include some so‐called “Inter-Faith” prayers.

2) Common funeral and burial services. At the time of a common tragedy, for example, the sad loss of all the crew members of a large plane in a tragic accident, no chaplain should refuse to participate in any joint memorial tribute in which the Commander probably will give a talk and he wishes his chaplains to offer prayers.

3) Dedication of a new non-denominational military chapel. There is no reason to refuse to participate in a common service.

III. Sacramental: cf. pp. 112-115.

The Holy Oils

You may keep the holy oils in your quarters or in your automobile and to obtain the new holy oils each year from the local Ordinary of the diocese in which you are located.

The Divine Office

You may commute. for poor eyesight or other reasons, the obligation of the Divine Office to the recitation of the third part of the Rosary. On first and second class days when there are three nocturns at Matins, any one of the three nocturns may be chosen — that is to say. three psalms and three lessons from either the first, second or third nocturn. On other feast days and ferials the breviary remains the same, except Sundays, when you may recite only three psalms before the one nocturn. Even if Matins is anticipated in the afternoon or evening, Compline may be reserved till later in the evening. As to Compline, it may be best to quote the suggestion of the Holy See concerning the recitation of this part of the Breviary. Number 147 of the decree of the Sacred Congregation of Rites of July 26, 1960 states as follows:

“For all those who are bound to the recitation of the Divine Office and especially for those living in religious communities, it is very appropriate that Compline be said as the last prayer at the end of the day, even if for some good reason Matins of the following day have already been anticipated.”

Might the breviary be omitted when the priest attends a liturgical celebration?

Yes, if you attend a funeral, wedding, parish jubilee, religious profession, etc. You are dispensed from the breviary in order that you might participate in the liturgy you are attending.

Holydays of Obligation

The subjects of the Military Vicariate are dispensed from the universal law concerning the observance of Holydays of Obligation so that, wherever they may be, they are held to observe only the six Holydays of Obligation in force in the United States.

The Paschal Precept

The subjects of the Military Vicariate are allowed to fulfill. the precept of the Paschal Communion on any day of the year.

Fast and Abstinence

You and your subjects are obliged to the law of fast and abstinence on only Ash Wednesday and Good Friday.

Commutation or Dispensation of Vows

You have the faculty to commute or even to dispense from non‐reserved vows and from promissory oaths, for a just cause, when you are hearing confessions, as long as the commutation or dispensation does not injure the acquired right of another party or does not cause some prejudice to others who might refuse to remit the obligation.

Way of the Cross

The Holy See has decreed that all bishops have the faculty to erect the Way of the Cross. Upon your request, we will be happy to send the necessary documents.

Sacred Vestments, Chalices, Pictures, Scapulars

a) You may bless priestly vestments and other furnishings which are necessary for the Sacrifice of the Mass and for the administration of the Sacraments; the priests of the Military Ordinariate usually consecrate the chalices, patens and altar stones sent to you by the Chaplains Aid Association; if there should be some circumstances in which you would Wish to consecrate a chalice and paten, you may apply to the Military Ordinariate for permission.

b) You may bless solemnly sacred pictures that are to be exposed for public veneration. You are of course not allowed to exhibit in your chapels any pictures which depart from the traditional representations.

c) You may bless and impose the five scapulars with a single formula. The five scapulars are the red of the Passion (Lazarists), the white of the Most Holy Trinity (Trinitarians), the blue of the Immaculate Conception (Theatines), the brown of Mt. Carmel (Carmelites), and the black of the Seven Dolors (Servites).

Sacred Linens

You may permit minor clerics, religious, laymen or women to wash palls, corporals and purificators.

****

The great number of records coming to the Military Ordinariate is just one indication of the wonderful work the chaplains are doing. We have now at our office 1,700,000 records. As you will agree, it is very important that our files be in perfect order and that everything on the record be accurate. With this in mind, we seek your kind assistance in the following matters:

1) When supplying ceremonies, kindly indicate on the baptismal record that this is merely a record of ceremonies supplied and not the original baptismal record. If you have already sent in the complete information about the child after the emergency baptism, then it would be better to send a note saying “Please be informed that on … I supplied the ceremonies missing from the baptism of …”

One of our principal problems in relation to missing records is in connection with emergency baptisms. Whether an emergency baptism has been administered by yourself or by a doctor or nurse, kindly send the record promptly even if only minimal information exists at the time and do not wait for the parents to arrange for the supplying of ceremonies before submitting the record.

In supplying ceremonies for a baptism allegedly performed in an emergency in a Civilian church or hospital, he sure that a record of baptism actually exists.

2) When sending the baptismal records for another priest, please do not sign your name as the Officiant, but do include your name somewhere on the record as the source of the information.

3) Kindly check over the entire baptismal record and be sure that all pertinent questions are answered properly before submitting it to our office.

4) If, after a few weeks, you do not receive an acknowledgment card for a baptismal record or any other record, please do not send in another record form. We never mind receiving a note from a priest saying “Three weeks ago I sent in the baptismal record of James Henry Harrington — please let me know if it arrived” — and the same for the other sacraments. This is much better than sending another record because eventually we discover this is a duplicate of what we have and much time is wasted in changing the number, etc.

5) The use of return envelopes saves us much work and much postage and we are very grateful to you for sending return envelopes; 9876 of the priests cooperate in this. Kindly attach a self-addressed envelope for the certificate when you mail in a record. A few chaplains also enclose labels when they request a supply of forms. To save postage we send these forms by fourth class mail — and that is why we always ask the chaplains to request the necessary forms many weeks in advance. We understand if we use your labels the forms for Baptism, First Communion, Confimation, and Marriage can be sent to you first class mail or air mail. “We are very grateful to those chaplains who send us “designated offerings” for our expenses.

6) Please sign your name as usual but please type your name and address or use a rubber stamp. Kindly do not have your assistant sign his name to a record for you with merely your typed name. It is not the place of laymen to certify the reception of sacraments.

7) On baptismal records of adults there should be a notation of the First Communion and a First Communion record should be attached. If you omit this, our staff has to type up a First Communion record. We realize there is not enough room on the monthly report for a long list of names of those who receive First Communion or Confirmation; kindly send the names on a separate sheet stapled to the monthly report. Please send all the First Communion and Confirmation records to us within a few days after the sacrament has been received. If there is some information missing from one or more of the records, please send all the records with a notation that the missing information will be sent as soon as possible. This procedure is better than waiting a few weeks or more because you have been waiting for some information on a particular record.

8) Please do not write out a record. If you do not have a good typist, please print. With so many records, an “o” for an “a,” for example, makes a big difference in the filing of the reference card.

9.) When submitting the marital status on the baptismal record, kindly fill in all the information such as maiden name of spouse, date and place of marriage and the name of Officiant. If more than one marriage was contracted, please add all information as “1)” “2)” … if first marriage declared null, or dissolved please add information in the spaces given.

10) Please do not put several requests in one letter, i.e., please do not request a questionnaire for a marriage case, a possible Change of Rite, a possible sanation and requests for baptismal certificates, confirmation certificates, marriage certificates, etc., all in one letter.

11) If you perform a baptism or wedding of military personnel in a local church, we still require a full record to be sent to us, as we want records of all the ceremonies which you perform; when you also make the entry in the parish registers please add the notation there that requests for certificates should be sent to us.

12) As a corollary to the above please continue your custom of asking the parish priests to send us the usual parish certificate of all baptisms, First Communions, Confirmations and marriages of military personnel and their families so that, in the future, requests for these certificates may be referred to the proper church.

13) if on the other hand an auxiliary chaplain or a visiting priest should perform a baptism or marriage ceremony on your base, you are reminded that it is your obligation to record that baptism or marriage with us. Too often each priest in such a case thinks that the other is sending in the record.

14.a) If you receive a letter from the Military Ordinariate about some matter, kindly affix the reference in your reply. Since the amount of mail received each day at the Military Ordinariate is quite heavy, it would be appreciated if the chaplains note on their replies the reference given, and ii the chaplains would reply to the particular priest who wrote to them.

b) We would appreciate it if you would not mail us various documents without any accompanying note. When such an envelope arrives we are not sure whether it refers to a new marriage case, some pre-nuptial investigation papers that should be sent to a parish or Chancery, some pre-nuptial documents documentslofof one of our own records, etc. Even a little index card would suffice to tell us what to do with the various papers. All these little “assists” facilitate our work and we are grateful to the vast majority of the priests for their thoughtfulness in these little details.

15) Please do not hesitate to telephone us from any place in this country — 212 Eldorado 5-3457 — if you wish to request something “in a hurry.” This would be easier for all than the use of a telegram or air mail special delivery letter.

IV. THE MILITARY VICARIATE (March, 1970)

Military Vicar: His Eminence, Terence Cardinal Cooke.

Auxiliary Bishops: His Excellency, Most Rev. Philip J. Furlong, D.D., His Excellency, Most Rev. William J. Moran, D.D.

Chancellor: Rev. Msgr. Joseph F. Marbach, P.A., J.C.D.

Vice-Chancellors: Rev. Msgr. James J. Markham, S.T.L., J.C.D., Rev. Msgr. Francis J. Statkus, J.C.D., Rev. Theodore F. Lehr, O.F.M.

CHAPLAIN DELEGATES *

* If it is not convenient for you to contact the Military Ordinariate, please feel free to contact your Chaplain Delegate, e.g., for a marriage dispensation.

I — Maine, New Hampshire, Vermont, Rhode Island, Massachusetts and Connecticut.

Most Rev. Christopher J. Weldon, D.D., 68 Elliot Street, Springfield, Massachusetts 01105

II — New York, New Jersey, Pennsylvania, Maryland, Delaware, District of Columbia and Virginia.

Rev. Msgr. Joseph A. Dunne, 142 E. 29th Street, New York, N.Y. 10016

Ill — Illinois, Indiana, Michigan, Wisconsin, Minnesota, North Dakota, South Dakota, Nebraska, Iowa, Missouri, Kansas, Colorado, Oklahoma and Arkansas.

Rev. Msgr. Thomas J. Kelly, 2324 West Chase Avenue, Chicago, Illinois 60645

IV — Ohio, West Virginia, Kentucky, Tennessee, Mississippi and Alabama.

Most Rev. Joseph A. Durick, D.D., 421 Charlotte Avenue, Nashville, Tennessee 37219

V — Georgia, Florida, North Carolina and South Carolina.

Rev. Msgr. Andrew J. McDonald, J.C.D., STL, 225 Ahercorn Street, Box 2227, Savannah, Georgia 31402

VI — Texas and Louisiana.

Most Rev. Francis J. Furey, D.D., P.O. Box 13190, San Antonio, Texas 78213

VII — Archdiocese of San Francisco, Dioceses of Monterey, Fresno, Sacramento, Santa Rosa, Stockton and Oakland, and the States of Utah and Nevada.

Most Rev. Merlin J. Guilfoyle, D.D., J.C.D., 1105 N. Lincoln St., Stockton, California 95204

VIII — Oregon, Washington, Idaho, Montana and Wyoming.

Most Rev. Thomas A. Connolly, D.D., J.C.D., 907 Terry Avenue, Seattle, Washington 98104

IX — Hawaii, Midway, Wake, Palmyra, Johnston, Canton, Christmas, Gilbert, Marshall, Samoa Islands.

Most Rev. John J. Scanlan, D.D., 3735 Diamond Head Circle, Honolulu, Hawaii 96815

Assistant Chaplain Delegate: Rev. Raymond J. Nishigaya, J.C.D., 1184 Bishop Street, Honolulu, Hawaii 96813

X — Philippine Islands.

Very Rev. Gerald W. Healy, S.J., Loyola House of Studies, P.O. Box 4082, Manila, Philippines

XI — Archdiocese of Los Angeles and the States of Arizona and New Mexico.

Rev. Msgr. Benjamin G. Hawkes, 1531W. 9th St., Los Angeles, California 90015

XII — Diocese of San Diego.

Most Rev. Leo J. Maher, D.D., 2031 Sunset Boulevard, San Diego, California 92103

XIII — Alaska.

Most Rev. Joseph T. Ryan, D.D., Holy Family Church, P.O. Box 339, Anchorage, Alaska 99501

Assistant Chaplain Delegate: Rev. Francis J. Fish, 811 6th Ave., P.O. Box 2239 Anchorage, Alaska 99501

XIV — Great Britain.

Very Rev. Canon James E. Hathway, St. Vincent’s Hospital, Northwood Hills, Pinner, Middlesex, England.

XV — Puerto Rico, West Indies, Panama.

Most Rev. Luis Aponte, D.D., Archbishop’s House, San Juan, Puerto Rico

XVI — Japan.

Rev. Robert Dressman, S.J., Sophia University, Tokyo, Japan

XVII — Mariana, Wake and Caroline Islands.

Most Rev. Apollinaris Baumgartner, O.F.M.Cap., D.D., Bishop’s House Agana, Guam

Assistant Chaplain Delegate: Rev. Msgr. Felixberto C. Flores

XVIII — Germany, Belgium, Netherlands.

Rev. Thaddeus J. Malanowski, Hqs. USAREUR, Chaplain Div., APO New York 09403

Assistant Chaplain Delegate: Rev. Joseph T. O’Brien, Hqs. USAFE (CH), APO New York 09633

XIX — Italy, Spain, Morocco, Libya, Turkey, Greece and the other countries and islands of the Mediterranean area.

Most Rev. James A. Hickey, North American College, Via del Gianicolo 14, Rome, Italy

Assistant Chaplain Delegate: Rev. Msgr. James F. Chambers

XX — Korea.

Rev. Msgr. George M. Carroll, M.M., Director of Catholic Relief Services, I.P.O. 1035, Seoul, Korea

XXI — Formosa.

Rev. Bartholomew T. Gallagher, HED SUPPACT, Box 25, APO San Francisco 96263

XXII — Ryukyu Islands.

Most Rev. Felix Ley, O.F.M. Cap., Catholic Mission, 377 Sobe Naha, Okinawa

Assistant Chaplain Delegate: Very Rev. Charles Bantle, O.F.M. Cap., Catholic Mission, Shuri, Okinawa

XXIII — Vietnam, Laos and Cambodia.

Rev. Robert P. Crawford, C.M., 42 Thevenot, Saigon, Vietnam

Assistant Chaplain Delegate: Rev. William R. Fitzgerald, O.M.I., Staff Chaplain’s Office, Hqs. USARV, APO San Francisco 96375

XXIV — Thailand.

Rev. Harold Thiel, C.SS.R., Holy Redeemer Church, 123/15 Ruem Rudi Lane, Bangkok, Thailand

XXV — Panama and the Canal Zone.

Rev. Stephen J. Strouse, C.M., St. Mary’s Mission, P.O. Box 2020 Balboa, Canal Zone

V. CANONICAL STATUS

I.

The Holy See has determined that Military Chaplains have a personal pastoral jurisdiction of a special type. They are given the care of souls to be exercised with the functions and obligations of pastors. They have then a personal ordinary authority which. is cumulative with the local Ordinary and the local territorial pastors. Local pastors retain their jurisdiction over military personnel. However, the primary authority on military reservations is that of the Military Chaplains.

The special ordinary jurisdiction of Military Chaplains can be compared to the authority of a pastor in the Code. However, their status is not identical to that of a Personal Pastor in the Code since Chaplains do not enjoy all the privileges afforded these Personal Pastors. Personal parochial jurisdiction must be granted to the Chaplains over those subjects of the Military Vicar entrusted to their care. The manner of determining who are the subjects of an individual Chaplain is outlined in Section II of this Chapter. The concept of territorial jurisdiction used in this Chapter is a means of designating the personal subjects of a Chaplain. It is not to be confused with the concept of territorial jurisdiction enjoyed by a local pastor according to the Code. The jurisdiction of a Chaplain does not constitute a parish.

II. PERSONAL PAROCHIAL JURISDICTION OF MILITARY CHAPLAINS

Military Chaplains shall be granted personal parochial jurisdiction by the Military Vicar or one of his Chaplain Delegates over the subjects of the Military Vicar both (a) on the basis of territory and (b) on the basis of unit or command assignment. All Chaplains shall be assigned both a territory and a unit or command unless their assignment is such that one or the other is not applicable (e.g. Naval sea duty). Such jurisdiction shall perdure until the next appointment by the Military Vicar or one of his Chaplain Delegates or the cessation of the military duty of the Chaplain. The following are the norms of these assignments:

A. Territorial Jurisdiction:

1. A Chaplain shall have personal jurisdiction over all the subjects of the Military Vicar assigned to the post, base, camp, station, area command or other military installation to which he is assigned or on which his unit or command is located.

2. This jurisdiction shall include all subjects of the Military Vicar attached to agencies or units within that territory whether by government assignment, relationship or residence.

3. If the Chaplain’s unit or command is located on more than one post; this jurisdiction shall extend to all such posts or installations.

4. The jurisdiction over an installation shall include all other installations which receive logistical and/or services “support from that installation. The determination of satellite installations is that reached by the Navy Commander, Army G-4, or Air Force Director of Supply.

B. Unit or Command Jurisdiction:

All Chaplains assigned by military orders to a component of a unit or command shall assume personal parochial jurisdiction over all subjects of the Military Vicar attached to that unit or command by government assignment or by relationship. The unit or command shall be determined as follows:

1. AIR FORCE

a. Supervisory Chaplains in an Air Division. Air Force or Air Command shall have personal parochial jurisdiction over the personnel of their headquarters.

b. Chaplains assigned by military orders to any component of a Wing, Group, or separate Squadron shall have jurisdiction over the personnel of that Wing, Group, etc. Personnel action memoranda delineating a sphere of responsibility within these units shall not be construed as further restricting parochial jurisdiction.

2. ARMY

a. Ordinarily Supervisory Chaplains in Logistical Commands, Corps, Army or Theatre shall be granted personal parochial jurisdiction over the personnel of their headquarters. However, when these commands are operating in the field. the Supervisory Chaplains of the command shall have personal parochial jurisdiction over all the subjects of the Military Vicar assigned to units physically located within the geographical boundaries of their respective command. The boundaries of the Logistical Command, Corps, Army or Theatre are specifically delineated by the Command G-3.

b. Chaplains assigned to a component of a Division, Brigade, Group, separate Regiment or separate Battalion, Hospital or other separate unit shall have jurisdiction over all personnel of that Division, Brigade, etc.

c. Chaplains assigned to a component of a Regional Command of the Army Air Defense Command shall have jurisdiction over all the subjects of the Military Vicar of the Regional Command.

3. NAVY

a. Supervisory Chaplains of a Fleet or Naval District shall have personal parochial jurisdiction over the personnel of their headquarters.

b. Chaplains on sea duty shall have jurisdiction over the personnel of the Force to which they are assigned (e.g., Destroyers — Atlantic: Cruiser — Destroyer — Pacific). The general delegation for marriage in Section III-a of this Chapter shall not be utilized to assist at marriages aboard ship of those subjects of the Military Vicar not under the Chaplain's personal jurisdiction. Chaplains on sea duty shall not generally be assigned a territorial jurisdiction. If it is foreseen that a territorial jurisdiction is needed, it may be obtained from the Military Vicar or one of his Chaplain Delegates.

c. Chaplains assigned to a component of a Marine Division or Marine Air Wing shall have jurisdiction over the personnel of that Division or Wing.

d. Chaplains of Hospitals shall have jurisdiction over the patients and personnel of the Hospital.

III. GENERAL DELEGATIONS F O R MARRIAGE

In addition to a personal parochial jurisdiction, the following two general delegations for marriage shall be granted to all Military Chaplains:

a. To assist validly and licitly at the marriage of any subject of the Military Vicar approaching the Chaplain for the purposes of marriage provided (1) that the ceremony take place in a chapel of the post or station or (2) that the ceremony take place in another respectable and suitable place on the post or station only if there is no chapel and (3) that the post or station be under the personal jurisdiction of the Chaplain either by appointment by the Military Vicar or his Chaplain Delegate or by virtue of the general delegation outlined in Section IV of this Chapter. This delegation may be subdelegated for a particular marriage. The location of the ceremony and the personal jurisdiction of the Chaplain affect the validity of this delegation and not merely its liceity. The Holy See has imposed a grave obligation on the Chaplain to exercise special care in establishing the free state of persons married under this delegation. This delegation will not be used by Naval Chaplains on sea duty to permit such marriages aboard ship.

b. To assist validly and licitly at the marriages of those subjects of the Military Vicar who are assigned to a post or station which does not have an Auxiliary Chaplain or a Commissioned Catholic Chaplain. This marriage must take place in the chapel of that post. It may be celebrated in another respectable and suitable place on the post or station only if there is no chapel. This delegation may not he subdelegated. The location of the ceremony and the lack of an appointed Chaplain affect the validity of this delegation. If there is a Chaplain assigned to that post or station, specific delegation must be obtained in order to perform the marriage.

IV. TRANSFERS OF CHAPLAINS

The Chaplain requires a specific appointment by the Military Vicar or one of his Chaplain Delegates for each new military assignment. In the event of transfer without the knowledge of the Military Vicar, all Chaplains are granted for this emergency a general delegation to perform marriages at the newly assigned installation and unit. By virtue of this delegation, the Chaplain shall be able to marry the persons set forth in the norms of personal jurisdiction (Sections II and III of this Chapter), until such time as he receives a new appointment. The Holy See has explicitly imposed a grave obligation in conscience on the Chaplain transferred to notify the Military Vicar or one of his Chaplain Delegates as soon as possible in order that a new appointment may be made.

V. SECURITY REGULATIONS

A Chaplain must obtain and report on his parochial jurisdiction in such a manner as not to violate the security regulations of the military forces. Extraordinary occasions may arise from time to time which would require secrecy regarding a new assignment. In these unusual circumstances the Chaplain should request the Senior Catholic Chaplain of the Chief of Chaplains’ Office to obtain the needed jurisdiction without a security violation.

VI. TEMPORARY DUTY

Personal parochial jurisdiction is granted normally for permanent military assignments. In the event a Chaplain is given a temporary duty assignment to another installation or command, he may and should, if he foresees the need, obtain temporary additional jurisdiction. He should request this additional and temporary jurisdiction from the Military Vicar or one of his Chaplain Delegates. The general delegations in Sections III and IV of this Chapter would be effective for such temporary duty.

Subjects of the Military Vicar on temporary duty assignments to the installation or command over which a Chaplain has parochial jurisdiction shall be under that jurisdiction for the duration of such temporary duty.

VII. VETERANS ADMINISTRATION CHAPLAINS

Chaplains of the Veterans Administration shall have personal parochial jurisdiction over the subjects of the Military Vicar (as indicated in group 6 on page 4) and shall possess the general delegations outlined in Sections III and IV of this Chapter.

VI. SPIRITUALIA

1. Private Masses. Due to the many discussions on the topic we think it best to repeat the pertinent paragraphs of the Encyclical of our Holy Father Pope Paul VI of September 11, 1965 in which the Holy Father renewed the traditional teaching of the Church concerning the Holy Eucharist and the dignity of private Masses.

“... To confirm what we have said by examples, it is not allowable to emphasize what is called the ‘communal’ Mass to the disparagement of Masses celebrated in private, or to exaggerate the element of sacramental sign as if the symbolism, which all certainly admit in the Eucharist, expresses fully and exhausts completely the mode of Christ’s presence in this Sacrament. Nor is it allowable to discuss the mystery of transubstantiation without mentioning what the Council of Trent stated about the marvelous conversion of the whole substance of the bread into the Body and of the whole substance of the wine into the Blood of Christ, speaking rather only of what is called ‘transignification’ and ‘transfiguration,’ or finally to propose and act upon the opinion according to which, in the Consecrated Hosts which remain after the celebration of the sacrifice of the Mass, Christ Our Lord is no longer present.

“... We should mention ‘the public and social nature of every Mass’ (Const. De Sacra Liturgia, C.l, N. 27; A.A.S. LVI, 1964, p. 107), a conclusion which clearly follows from the doctrine we have been discussing. For even though a priest should offer Mass in private, that Mass is not something private; it is an act of Christ and of the Church. In offering this Sacrifice, the Church learns to offer herself as a sacrifice for all. Moreover, for the salvation of the entire world she applies the single, boundless, redemptive power of the Sacrifice of the Cross. For every Mass is offered not for the salvation of ourselves alone, but also for that of the whole world. Hence, although the very nature of the action renders most appropriate the active participation of many of the faithful in the celebration of the Mass, nevertheless, that Mass is to be fully approved which, in conformity with the prescriptions and lawful traditions of the Church, a priest for a sufficient reason offers in private, that is, in the presence of no one except his server. From such a Mass an abundant treasure of special salutary graces enriches the celebrant, the faithful, the whole Church, and the entire world — graces which are not imparted in the same abundance by the mere reception of Holy Communion.”

2. The Priests Eucharistic League. We recommend to all our priests that they consider enrolling in THE PRIESTS EUCHARISTIC LEAGUE. We need not tell you that the work of the Chaplaincy is a difficult apostolate in the Church today and so we should avail ourselves of every possible source of grace to fulfill the tasks assigned to us. Both secular and religious priests are eligible to apply for membership in this Pious Union. We Would add also that the magazine “Emmanuel" and special privileges attached to such membership are further reasons for joining this organization of priests. If you wish to be enrolled we would suggest that you write to the National Director at 194 East 76th Street, New York. New York 10021.

We recommend also that you join The Priests Union of Prayer, National Shrine of the Immaculate Conception, 4th and Michigan Avenue. Northeast, Washington, D.C. 20017, whereby We offer our Masses and prayers for one another.

3. Paperback Books. More than 2,000 paperback books are listed in the fifth annual edition of the catalog of Catholic Paperback Books. The 120-page catalog was compiled by the late Eugene P. Willging, Director of Libraries, Catholic University of America, Washington, D.C. The books are classified in three ways — by author with a brief description of each book; an alphabetical list of all titles; and, as a reading guide, listings by subject matter. The book is published by the Catholic Paperback Book Co., 100 n. Village Ave., Rockville Centre, N.Y., and is priced at $1.50 per copy.

4. Recollection Days — We know from your monthly reports how great are the demands upon your time and how pressed you are in your daily round of duties. However, the strength of our priesthood is in direct proportion to the time we give nourishing our spiritual life. We encourage, therefore, a steady attendance at the Monthly Days of Recollection which are available to you. Not only do these days give you an opportunity to renew the great truths of our calling, they serve as well to give you the benefits of association with your fellow-priests. Out of such associations you can learn many things which will help you to be better chaplains, better priests. Take advantage of these days and you will never have reason to regret the time taken away from your daily duties. All of our priests have the right to take this time because it redounds to their greater effectiveness as chaplains and men of God.

5. Parish Councils. If you find it feasible, you are urged to organize a parish council on your base. You may wish to send first for some literature concerning parish councils. We recommend a new book on parish councils with the title: Programs for Parish Councils (by B. Lyons) — follows first vol. Parish Councils Renewing Christian Community. Cost: $1.50 and is published by Divine Word Publications, Techny, Illinois 60082.

Msgr. William R. O’Brien, an authority on Parish Councils, has generously consented to assist any Chaplain in the establishment of a Parish Council. Msgr. O’Brien is Associate Secretary for Education of the Archdiocese of New York; his address is 32 E. 51st Street, New York, N.Y. 10022.

Bishop Durick of Nashville, Chaplain Delegate for six states in his area, recommends a book and commentary — termed Advisory Council Plan and Plan Commentary — written by Mr. James Walsh, Jr., whose address is c/o St. Michael’s Church, 3867 Summer Avenue, Memphis, Tenn. 38112. Mr. Walsh is also anxious to help the chaplains with this project and so you are free to write directly to him.

6. Our Heavenly Patroness — On May 8, 1942, at the request of His Eminence, the Military Vicar, the Holy See decreed that Our Blessed Mother under the title of her Immaculate Conception was to” be the Patroness of the Military Ordinariate of the United States.

7. Scriptural Studies. We wish to bring to your attention the many recent writings which analyze the rather new interpretations of the Holy Scriptures; these studies emphasize the interrelation of literary form and theological teaching with special emphasis on the mentality of the sacred authors. As one writer expresses it: “Pope Pius XII made it clear that this approach to the Scriptures is absolutely necessary for sound exegesis: careful investigation of the background and mentality of the sacred authors as well as of the literary form they used; cfr. Encyc. Divino Afflante Spiritu, 30 September 1943, in Acta Apostolicae Sedis, XXXV (1943), 314 sqq.” Another writer states: “The priest, therefore, must go beyond a devotional use of the Scriptures; he cannot meditate them effectively, and he certainly cannot preach them accurately without some previous study proportioned to current biblical investigations.”

On Nov. 18, 1965, at the Second Vatican Council. Pope Paul VI promulgated the Constitution on Divine Revelation. Chapter III pertains to “Sacred Scripture, its inspiration and divine interpretation” and decrees the following:

“Those divinely revealed realities which are contained and presented in sacred Scripture have been committed to writing under the inspiration of the Holy Spirit. For holy mother Church, relying on the belief of the Apostles (see John, 20:31; 2 Tim. 3:16; 2 Peter 1:19‐20, 3:15-16), holds that the books of both the Old and New Testaments in their entirety, with all their parts, are sacred and canonical because written under the inspiration of the Holy Spirit, they have God as their author and have been handed on as such to the Church herself. In composing the sacred books, God, chose men and while employed by Him they made use of their powers and abilities, so that with Him acting in them and through them, they, as true authors, consigned to writing everything and only those things which He wanted.

“Therefore, since everything asserted by the inspired authors or sacred writers must be held to be asserted by the Holy Spirit, it follows that the books of Scripture must be acknowledged as teaching solidly, faithfully and without error that truth which God wanted put into the sacred writings for the sake of our salvation. Therefore ‘all Scripture is divinely inspired and has its use for teaching the truth and refuting error. for reformation of manners and discipline in right living, so that the man who belongs to God may be efficient and equipped for good work of every kind’ (2 Tim. 3:16-l7, Greek text).

“However, since God speaks in sacred Scripture through men in human fashion, the interpreter of sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words.

“To search out the intention of the sacred writers, attention should be given, among other things, to ‘literary forms.’ For truth is set forth and expressed differently in texts which are variously historical, prophetic, poetic, or of other forms of dis-course. The interpreter must investigate what meaning the sacred writer intended to express and actually expressed in particular circumstances by using contemporary literary forms in accordance with the situation of his own time and culture. For the correct understanding of what the sacred author wanted to assert, due attention must be paid to the customary and characteristic styles of feeling, speaking and narrating which prevailed at the time of the sacred writer, and to the patterns men normally employed at that period in their everyday dealings with one another.

“But, since holy Scripture must be read and interpreted in the same spirit in which it was written, no less serious attention must be given to the content and unity of the whole of Scripture if the meaning of the sacred texts is to be correctly worked out. The living tradition of the whole Church must be taken into account along with the harmony which exists between elements of the faith. It is the task of exegetes to work according to these rules toward a better understanding and explanation of the meaning of sacred Scripture, so that through preparatory study the judgment of the Church may mature. For all of what has been said about the way of interpreting Scripture is subject finally to the judgment of the Church, which carries out the divine commission and ministry of guarding and interpreting the word of God.

“In sacred Scripture, therefore, while the truth and holiness of God always remains intact, the marvelous ‘condescension’ of eternal wisdom is clearly shown, ‘that we may learn the gentle kindness of God, which words cannot express, and how far He has gone in adapting His language with thoughtful concern for our weak human nature.’ For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men.”

Chapter 6 of the Constitution on Divine Revelation calls for “easy access to Sacred Scripture” on the part of all the faithful and recommends translations of the Bible made in cooperation with other Christians. This vision of Vatican II has moved closer toward implementation in our nation through a new working relationship Catholics have established with the American Bible Society. A landmark in Protestant-Catholic Biblical enterprise was the Imprimatur of His Eminence, Richard Cardinal Cushing, granted to Good News for Modern Man, Today’s English Version of the New Testament, published by the American Bible Society. This New Testament. published in 1966, is the first translation into English by the Bible Society in its 153‐year-old history. Over 15 million copies have already been distributed.

We wish to inform you that you may have an individual copy for your examination and, on a grant basis, quantities for your basic needs by writing to the American Bible Society, 1435 “G” Street, Washington, D.C. 20005.

In June, 1968, His Holiness Pope Paul VI approved “Guiding Principles for Inter-confessional Cooperation in Translating the Bible,” a statement developed by the Vatican together with the United Bible Societies, a predominantly Protestant Group. Shortly before his death, Augustin Cardinal Bea, Chief of the Secretariat for Promoting Christian Unity, created a new Vatican Office for Common Bible Work. The director is Father Walter M. Abbott, S.J., an American, a member of the Catholic Biblical Association now serving as liaison officer with the United Bible Societies.

Father Louis F. Hartman, C.SS.R., executive secretary of the Catholic Biblical Association said: “We are interested in having as many people as possible own and read the Bible. Our organization is pleased to be associated in this joint effort of the Laymen’s National Bible Committee and the American Bible Society and hopes that this will be just the beginning of long and fruitful cooperation in behalf of our common cause.” For more information, you may write to Rev. Louis F. Hartman, C.SS.R., Holy Redeemer College, Washington, D.C. 20012.

We would recommend that you write for a subscription to THE BIBLE TODAY published by The Liturgical Press, St. John’s Abbey, Collegeville, Minn. We recommend also NEW TESTAMENT ABSTRACTS, a record of current periodical literature issued by the Theological Faculty of Weston College, Weston, Mass.

We would take this opportunity to urge you to continue your subscriptions to the various clerical magazines — THE AMERICAN ECCLESIASTICAL REVIEW, Catholic University, Washington 17, D.C., THE HOMILETIC AND PASTORAL REVIEW, 53 Park Place, New York, N.Y. 10007, EMMANUEL, 194 E. 76th Street, New York, N.Y. 10021, etc., so that you may be apprised of the current developments in the ecclesiastical sciences.

For the latest scholarly work on every phase of Scriptural Studies, for example, inspiration, archeology, Dead Sea Scrolls, etc., we recommend The Jerome Biblical Commentary, published by Prentice‐Hall, Cliffwood Oaks, N.J. ($25.00).

8. Recommended Pamphlet. A brief pamphlet composed of short prayers for the men in the Armed Forces has been written by the Rev. Eugene A. Dooley, O.M.I. Copies may be obtained by writing to: Oblates of Mary Immaculate, 348 Porter Avenue, Buffalo 1, New York.

9. Near East Missions. You may wish to become a member of the “Catholic Near East Welfare Association.” This association gathers alms and supplies to provide the Holy Father’s mission aid for the Church in certain sections of Africa, the Near East and the Balkans. The usual offering for a years membership is six dollars which may be sent to the association’s office at 330 Madison Avenue, New York, N.Y. 10022. His Eminence Cardinal Cooke, Military Vicar, is also the president of this national organization.

Archbishop Raymond Etteldorf has an excellent book concerning the Church in the above‐mentioned countries; the title of the book is THE CATHOLIC CHURCH IN THE MIDDLE EAST. (If you wish, you may write to the Association for a copy — $3.50.)

10. Retired Personnel. You know that many military personnel are retiring and we would propose the following. In your Sunday bulletins and in you talks you might recommend one of the organizations in the Church which would be very happy to utilize the talents of these military personnel for the cause of humanity under the guidance of the Church.

As you know there are many generous men and women who are anxious to be lay apostles in the life and work of the Church. A few organizations have been formed to date in our country and no doubt in the years ahead there will be other groups dedicated to self‐sacrificing work in cooperation with the Hierarchy.We are sure that in your sermons you have told your flock that all the members of the Church are called upon to cooperate in building up and perfecting the Mystical Body of Christ.

The American hierarchy now has “National Administrative Operations” (NAO), based at CARA (Center for Applied Research in Apostolate).

Information about your interested retired personnel would be given to. these computers to be available for the dioceses and other groups throughout the country.

Please feel free to write to National Administrative Operations, CARA 1717. Massachusetts Avenue, N.W., Washington, D.C. 20036.

We would offer the following addresses if you have some present inquiries from any lay people who wish to dedicate themselves to the work of the Church at home or abroad:

1) Lay Mission Helpers Association, 1531 West 9th Street, Los Angeles, California 90015

2) Mission Doctors Association, 1531 West 9th Street, Los Angeles, California 90015

3) Catholic Medical Mission Board, 10 West 17th Street, New York, N.Y. 10011

4) Peace Corps, USCC, 1312 Massachusetts Avenue, N.W., Washington, D.C. 20005

5) Latin American Bureau, USCC, 1312 Massachusetts Avenue, N.W., Washington, D.C. 20005

6) Papal Volunteers for Latin America, 1401 K Street, N.W., Washington, D.C. 20005

7) Catholics for Latin America, 180 Hudson Terrace, Yonkers, New York 10702

8) Catholic Church Extension Society, 1307 South Wabash Avenue, Chicago, Illinois 60605

9) Association for International Development, 374 Grand St., Paterson, New Jersey 07505

Permanent Diaconate. Because of various factors, at the present time we do not visualize a Permanent Diaconate in our Military Vicariate. On the other hand, we wish to present some information about this program in case any one of your subjects would inquire about it, with the thought that he will serve in his own diocese. Since many of the retired personnel are “still young” they may be anxious to serve the Church in the Permanent Diaconate.

The current minimum age for candidates for the diaconate program is 33; there is no maximum age limit. Under present legislation, unmarried deacons, once ordained, may not marry, nor may married deacons, if widowed, remarry.

It is reported by the National Conference of Catholic Bishops that about 40 Bishops in the U.S. are interested in having deacons serve in their dioceses. According to Bishop Ernest L. Unterkoefler, who has directed the creation of the diaconate for the American bishops, 400 men have applied for the position. Five institutes in the country are conducting two-year training courses.

The executive director of the Secretariat for the Bishops’ Committee on the Permanent Diaconate is Rev. William W. Philbin, of the Archdiocese of Chicago. If you have anyone interested in this program, you could send a summary of his education and qualifications directly to Fr. Philbin at 1312 Massachusetts Ave, N.W., Washington, D.C. 20005.

Director of Religious Education. The U.S. Army Chaplain Board is seeking qualified candidates who might qualify as a Director of Religious Education (DRE) in the religious program in the U.S. Army. In this field the applicant must be a college graduate and have at least two years’ practical experience in the field of Religious Education. Additional information is available from the U.S. Army Chaplain Board, Fort George G. Meade, Maryland 20755.

Institute of Lay Theology. The Institute states: “The Institute of Lay Theology is seeking applications from retiring military who would be willing to pursue a full-time salaried career as a lay theologian. Working in a parish or diocese under a contract arranged by ILT each graduate promotes and conducts Adult Religious Education, CCD teacher training and related work. The one year intensive course in Theology, group dynamics, public speaking and parish organization leads to a degree, Master at Applied Theology. Requirements include a bachelor’s degree, successful organizational and work experience in an executive capacity and a willingness to serve the Church in the spirit of Vatican II.” For more information write: Institute of Lay Theology, Attn.: Rev. E.R. Zimmers, S.J., 2449 Ridge Road, Berkeley, California 94709.

Teachers Corps. The serious shortage of teachers in the Catholic School System has led to a suggestion that a Catholic Teachers Corps be established. It is growing evident that the Catholic School System cannot compete with the salaries offered by the public school system. It is hoped that qualified retired military personnel might be interested in this project. lf you have any interested candidates we will be happy to send you further information.

The Office of the Assistant Secretary of Defense has announced the publication of a new pamphlet entitled, Teaching: A Second Career. Edited by the Office of Armed Forces Information and Education, the pamphlet is available from the Superintendent of Documents, U.S. Government Printing Office, at a cost of 30 cents. Divided into two sections, the first section is devoted to higher educational institutions. their characteristics, personnel needs, faculty duties. compensation offered, and how to prepare for and obtain a position in such an institution. The second section provides the same type of information on opportunities in elementary and secondary schools. This is an extremely informative publication and well worth the effort of procuring it.

VII. VOCATIONS

l. Prayer of His Holiness for Vocations to Priesthood.

You may wish to reproduce in your bulletins for your personnel and their families, the following prayer which His Holiness Pope Pius XII composed for vacations to the priesthood:

“Lord Jesus, Supreme Priest and Universal Pastor, who taught us to pray, saying ‘Pray therefore the Lord of the harvest to send forth laborers into his harvest’ (Matt. 9, 38), kindly hear our supplications and rouse many generous souls who, animated by your example and sustained by your grace, will aspire to be the ministers and perpetuators of your true and only priesthood.

“Grant that religious instruction, sincere piety, purity of life and respect for the highest ideals will always continue to be promoted in youth so that good vocations may be prepared. May they be supported by a Christian family which will never cease to be the nursery of unspoiled and fervent souls and which will ever remain conscious of the honor of giving some of its abundant offspring to God.

“Are You not afflicted, O Lord, at seeing such multitudes as flocks without a shepherd, without anyone to nourish them with Your words, without anyone to bring them the water of Your grace, who are in danger of being at the mercy of the rapacious wolves who constantly lie in wait for them? Do You not suffer at seeing so many fields untouched by the blade of the plow, where thistles and thorns grow without anyone to fight for ground against them? Are You not pained at seeing Your gardens, once blossoming and green, about to become yellow and untended? Will You allow such abundant harvests, now mature, to shed their grain and be lost for want of arms to gather them?

“O Mother Mary, most pure, from whose pious hands we received the most holy of all priests; O Glorious Patriarch St. Joseph, perfect example of response to divine calling; O all you holy priests who form a beloved choir around the Lamb of God in heaven; obtain for us many and good vocations so that the flocks of the Lord, supported and guided by vigilant pastor's, will be able to enter the most sweet pastures of eternal happiness. Amen.”

We know that you will do everything you can to encourage vocations among the military personnel and their families. Later on, you will reflect with justifiable pride on the converts you brought to the Faith while you were in the service and on the many other spiritual successes you had as a chaplain. So too, it will be to your joy to recall your assistance to one who, became a priest, a brother, or a nun.

On the other hand, it is important to mention that we desire a note from you about anyone who professes to have a vocation. We will keep your comments on file because the man may apply to a seminary or novitiate and the superior will write to us for testimonial letters; thus, it you judge the person is manifestly unworthy, please send us your frank appraisal of the man’s apparent deficiencies and thus unworthy candidates will be prevented from entering a seminary or novitiate. Your favorable comments will assist us in the future to issue testimonial letters on behalf of worthy candidates.

The shortage of chaplains should be a natural incentive for a sermon on the need of vocations, and perhaps for a display of vocational literature at your chapel or a triduum of prayers for vocations — in some dioceses held in connection with the Feast of the Immaculate Conception.

We are happy to mention that each year the Military Ordinariate processes 700 applications for testimonial letters of former servicemen who are applying for seminaries and novitiates. We hope that in Gods Providence many more of our servicemen may respond to this high calling from God.

We would like to bring to your attention the following generic “headings” for your consideration:

a) Older Men: We have been informed that the following groups would give every possible consideration to an older m a n who desires to study for the priesthood or the brotherhood:

Trappists - Our Lady of Gethsemani, Trappist, K y .

Brothers of the Holy Cross - Holy Cross High School, 26-20 Francis Lewis Blvd., Flushing, New York

Cong. of the Sacred Hearts of Jesus and Mary - Sacred Hearts Monastery, 3 Adams Street, Fairhaven, Mass.

Brothers of the Sacred Heart - St. Joseph’s House of Studies, Metuchen, New Jersey

Cong. of the Oratory of St. Philip Neri - The Oratory, P.O. Box 895, Rock Hill, S.C.

Benedictine Fathers - Glastonbury Monastery, 16 Hill Street, Hingham, Mass., St. Paul’s Abbey, Newton, N. J., Mount Saviour Monastery, Pine City, N.Y.

Sulpicians - St. Mary’s Seminary, Roland Park, Baltimore, Maryland

Carmelites - St. Albert’s College, Middletown, N.Y.

Holy Cross Fathers - North Easton, Mass.

Society of African Missions - 26 Bliss Avenue, Tenafly, New Jersey

Divine Word Missionaries - Divine Word Seminary, Bordentown, N.J.

Holy Family Fathers - 2500 Ashley Road, St. Louis, Missouri

Paulist Fathers - 415 West 59th Street, New York, N.Y.

Dominican Fathers - 141 East 65th Street, New York, N.Y.

Capuchin Fathers - 210 West 31st Street, New York, N.Y.

Franciscan Fathers - St. Joseph’s Seminary, Callicoon, N.Y.

Redemptorist Fathers - 7509 Shore Road, Brooklyn, N.Y.

b) Latin Courses: 1) Without any commitment to a particular seminary, diocesan or religious:

Loyola University - Chicago 26, Illinois

Holy Apostles Seminary - Cromwell, Connecticut

Resurrection College - 2727 King St., East, Kitchener, Ontario

John Carroll University (summer courses) - Cleveland 18, Ohio

Seton Hall University - South Orange, New Jersey

St. John's College - Jamaica, New York

St. Peter’s College - Jersey City, New Jersey

St. Francis College - Brooklyn, New York

Fordham University - Bronx, New York

St. Mary’s College - St. Mary’s, Kentucky

University of Scranton - Scranton, Pennsylvania

2) With a tentative commitment to their religious family:

Salvatorian Seminary - St. Nazianz, Wisconsin

Jordan Seminary (Accelerated Latin School) - Menominee, Michigan

Benet Latin Schools - Benedictine Fathers, Glastonbury Monastery,
16 Hull St., Hingham, Mass.

Divine Word Seminary - Island Creek, Mass.

The Missionhurst - 4651 N. 25th St., P.O. Box 22207, Arlington, Va.

Marist Seminary - Washington 17, D.C.

Maryknoll - Maryknoll P.O., New York

Dehon Seminary of the Sacred Heart - Great Barrington, Mass.

Blessed Sacrament Fathers - Blessed Sacrament Novitiate, Barre, Mass.

Recollect Augustinian Fathers - St. Augustine’s Monastery, Kansas City, Kansas, Tagaste Seminary, Suffern, New York

Franciscan Fathers - St. Joseph's Seminary, Callicoon, N.Y.

Stigmatine Fathers - 900 Washington St., Wellesley, Mass.

Oblates of Mary Immaculate - Our Lady of Hope Seminary, Box 708, Newburgh, N.Y.

Glenmary House of Pre-Seminary Latin Studies - Glenmary Home Missioners, Fairfield, Conn.

Sacred Heart Monastery - Hales Corners, Wisconsin

POPE JOHN XXIII NATIONAL SEMINARY. The newest seminary for delayed vocations is in Weston, Mass. and is dedicated to the memory of the universally beloved Pope John XXIII.

Academic requirements for admission are those which will enable the student to begin the study of philosophy. In most cases this presumes a college education.

Desirable ages are those between twenty-five and forty‐five. The age limit may be extended for those who are exceptionally qualified.

On behalf of interested candidates you could write to the rector: Rev. Msgr. John J. Mulcahy, Pope John XXIII National Seminary, Weston, Mass. 02193.

We know that you will try to give as much spiritual direction as your time permits to each person who thinks that he may have a vocation. If the young man wishes to apply for the diocesan priesthood, you should consult the Catholic Directory for the name and address of the Director of Vocations of the diocese where the man’s family resides. We are sure that the priest in charge of vocations in that diocese would be most happy to furnish all possible information. If your own religious community is not mentioned above and if your religious family is able to give special consideration to an older man and/or to one deficient in Latin, we would be most happy to insert this information in a future Vademecum.

The Catholic University Press publishes an excellent book. entitled “Guideposts” which describes the work of the various communities (of priests and brothers) and the qualifications they suggest for candidates. “We recommend highly that you secure a copy of this book for your office — you could write directly to the Catholic University Press, Washington, D.C. 20017.

It is our understanding that the military requirements in reference to one who wishes to secure an early discharge from the service to enter a seminary are as follows:

The Navy will consider an application for a young man to be discharged early if just a few months are involved; for example, if a man is due to be discharged in November or December; the Navy (after the application for an early discharge goes through the usual channels) will probably release a man so that he might begin his studies for the priesthood in September.

Department of the Army Regulations 635-200, Section VIII authorize certain commanders to order the separation of enlisted personnel (other than Reserve component personnel on active duty for training) who have less than 3 months remaining in their required period of service, in order to enter or return to school. Reserve Enlisted Program of 1963 enlistees are not eligible for separation under this section. Requisite conditions are:

1. Separation will be effected not earlier than 10 days prior to school registration date when the following conditions are met:

a. The school must be a recognized institution of higher education at which the course of instruction in which the individual has requested enrollment leads to a baccalaureate or higher degree. A “recognized institution” is one listed in part III of Education Directory published by the United States Department of Health, Education, and Welfare Whose credits are accepted by accredited institutions.

b. Application includes the following information:

(1) A statement by an appropriate school official (Registrar, Dean of Admissions, etc.) that the applicant has been accepted for enrollment without qualification commencing with a specific school term in a full-time course of instruction leading to a baccalaureate or higher degree. The statement will include the latest date on which the applicant must report to the school in person for registration in order to meet school’s requirement for attendance.

(2) Applicant clearly establishes that the specific school term for which he seeks release is academically the most opportune time for him to begin or resume his education and that delay of enrollment until normal expiration of term of service would cause undue handicap.

C. The date on which the applicant must report to school must fall within the last 3 months of remaining service.

2. Applicant for early release to attend a theological school not listed in part III of the Education Directory, foreign institutions, and all doubtful cases will be forwarded by the commander having discharge authority direct to The Adjutant General, Department of the Army, ATTN: AGPO-SS, Washington, D.C. 20315.

3. The effective date of early separation from service under this program will not be earlier than 10 days prior to date of registration prescribed by the educational institution. In the event late registration is permitted by the school, separation may be accomplished on the first day (within the last 3 months of service) the individual becomes eligible for separation. Personnel arriving in the United States from overseas stations for release under this program may be released upon arrival if they have less than 3 months remaining in their current period of service. In this connection, accrued leave may not be utilized in conjunction with early separation under the provisions of this paragraph.

The requirements of the Air Force are as follows:

Authority is AFM 39‐10, “Separation Upon Expiration of Term of Service, For the Convenience of the Government, Minority, Dependency and Hardship.”

3.8. Separation for the Convenience of the Government. Separation for the convenience of the Government may be approved for an airman in the active military service for the following reasons:

J. To enter or return to a recognized institution of higher education in a full‐time course of instruction leading to a baccalaureate or higher degree, when the airman’s services are not essential to the mission of his assigned organization. (A “recognized institution” is one which is listed in the current Education Directory, part III, Higher Education, published by the U.S. Department of Health, Education and Welfare, and whose credits are accepted by accredited institutions.)

1. Separation will be effected not earlier than 10 days prior to the date of registration prescribed by the educational institution provided that the airman:

a) Can furnish documentary evidence that he has been accepted for enrollment without qualification commencing with a specified school term;

b) Can demonstrate his ability and willingness to make any required payment of entrance fee if he has not already done so;

c) Has not more than 90 days service remaining until his normal or adjusted date of separation (or, if he is Reserve Force airman, has not more than 90 days remaining until his obligated period of active military service expires).

d) Has submitted a statement establishing clearly that the specific school term for which he seeks release is academically the most opportune time to begin, or resume, his education; and that delay of such enrollment until the expiration of his term or service would cause undue handicap;

e) has completed a minimum 21 months’ active duty on his current term of service, if he will have a Reserve obligation upon separation and

f) Submits a signed statement to the effect that he understands, that failure to enter the course of study for which he was separated may make him subject to the revocation of the separation recall to active duty, and possible disciplinary action.

To repeat, we know you will do all you can to encourage any man or woman who seems to have a vocation.

Father John J. O’Neill, M.S., vocations director of the LaSallette Fathers since 1966, has been named executive director of the National Centers for Church Vocations in Chicago. The center, jointly funded and controlled by the National Conference of Catholic Bishops and the Conferences of Major Superiors of Men and Women, was established to coordinate Church vocations work and research in the United States. The center is located at 1307 S. Wabash in Chicago. Fr. O’Neill will be happy to answer any questions you may have on behalf of your men and women.

Father John P. Donahue, C.S.P., has offered to share his experiences in “vocation-work” with any chaplain who may wish to contact him at “Project Vocation," 3015 Fourth St., N.E. Washington, D.C. 20017. Father Donahue has established a “clearing-house” for up-to-date information about the seminaries of all dioceses and religious communities.

You are welcome also to contact Serra International, 22 West Monroe St., Chicago, Ill. 60603. This organization of professional and business leaders is seeking, through its Armed Services Committee, to develop contacts between Serra Clubs in the communities near military posts, and the military Chaplains at those posts, in order to work with young Catholic military personnel. The organization is aggregated to the Congregation of Catholic Education.

VIII. CATECHETICS

Confraternity of Christian Doctrine. If the CCD has not been canonically established on your base, please inform us and we will ask his Eminence to issue the necessary decree, so that all may share the spiritual advantages in their important CCD work.

It is clear that preparing for, organizing, and running a good, efficient, effective religious education program just for the boys and girls in school is more than one priest can handle by himself; therefore, he needs to see the CCD asa Confraternity of lay people organized to help him to do this. For this reason the Vademecum of the Chaplains for their Religious Education Program should be the official manual for the organization and promotion of the CCD: Manual of the Parish Confraternity of Christian Doctrine. This Manual describes how the whole program can be organized and coordinated not only for the religious educations of elementary, junior-high, and senior-high school youngsters but also for parents, adults, and non‐catholics. It also lists the aids available for the implementations of this plan through the St. Anthony Guild Press, 508 Marshall Street, Paterson, New Jersey 07503. The price of the Manual is $1.00 (paper).

The library of catechetical aids is increasing and we leave it to your good judgment and experience to select additional material for yourself, your nuns and your catechists. Various recommendations have been made and we relay them to you:

1. For children from the 1st to 8th grades who have catechism only once a week, the On Our Way Series, published by W.H. Sadlier, Inc., 11 Park Place, New York, N.Y., 10007.

2. For teachers from the 5th to the 8th grades who will still be using the No. 2 Catechism, the lesson plans prepared as a Teacher’s Manual for use with the Catechism by the Mission Helpers of the Sacred Heart, 1001 West Joppa Road, Baltimore, Maryland, 21204.

For additional, special classes, in preparation for First Holy Communion and Confirmation the Mission Helpers of the Sacred Heart have Student Activity Books and Parent-Teachers Guides and William H. Sadlier has special Student Books and Teachers Guides.

3. For children in parochial school, the Our Life With God Series, also published by W. H. Sadlier, Inc.

4. Our Lady of Grace Society, Lowell Massachusetts:

a. Catechetical Picture Sets —

Hail Mary (8 pictures) $1.75

Sacraments (7 pictures) 1.75

Apostles Creed (12 pictures) 2.25

b. The Sunday Gospel Set (10” x 14”)

Christmas Cycle (1-12) $3.00

Easter Cycle (13 to 28) 4.50

After Pentecost (29 to 52) " 6.50

5. Pictures:

a. Bulletin Board Pictures, 25 Groveland Terrace, Minneapolis, Minnesota 55403.
Visual Aid pictures lithographed in full colors. 8 pictures to a set (10” x 14”) per set $1.00

b. (New Bible Pictures) The Goldbrunner/Seewald Bible Pictures, Herder & Herder, 232 Madison Avenue, New York, N.Y. 10016.

5 spiral binders of 12 pictures each, with commentaries by J. Goldbrunner. 2’ x 2’ 10” $12.50 each series: $60. complete set of 5, $2.50 display easel.

6. Catechetical Guild, 262 E. 4th Street, St. Paul, Minnesota 55101.

a. Class Card Sets, 8 cards ea., 9" x 12,” on card stock: Days of Creation, Life of Christ, Jesus Is Born, Sacraments, Baptism, Penance, Holy Eucharist, Commandments, Our Father, Hail Mary, ea; $1.50.

b. Charts for Christian Living: 25 symbol charts for classes on creed, sacraments, commandments, church year. 2 colors. $8.75.

12 Charts for Confirmation. $4.75.

c. History of Our Salvation in Christ: 60” x 11” chart, creation to second coming, 4 colors, folded to 7%” x 11." $1.00.

Student size, 5½” x 30." 2 colors. 5¢ ca.

7. Co-op Parish Activities Service, 15928 Grand River Avenue, Detroit 27, Michigan

Similarly, everything in films, slides, machines, pictures, etc.

Pictures Set 2632 (10" x 12”) — Bible Pictures — set of 24 pictures $2.25

8. For Intermediate Grades and Up: The following filmstrips and records are recommended:

a. St. John’s Catechism, Brian Press, Inc., Broad & State Streets, Bloomfield, N.J. 07003.

b. Mysteries of Science that Point to God, Eye Gate House, 14601 Archer Ave, Jamaica, L.I., N.Y. 11435 (color-records 33 1/3 rpm).

c. ROA, 1696 North Astor Street, Milwaukee, Wisconsin 53202.

d. ACTA (Filmstrips Only), 5735 University Avenue, Chicago, Illinois 60637.

e. DON BOSCO Catalog, listing films, filmstrips, books and visual-aids, Salesians of St. John Bosco, 148 Main Street, New Rochelle, N.Y. 10802.

f. Thomas S. Klise Co., P.O. 3418, Peoria, Illinois 61614.

g. Argus Communications, 3505 N. Ashland Ave, Chicago, Illinois 60657.

9. Maryknoll Bookshelf, Maryknoll, New York, 10545 — Charts — Symbols — Mass Cards — a variety of pictures, etc. Average charts are about $3.50 set. Commandments, Sacraments, etc. (Best for older children.)

10. St. Anthony Guild Press, (as mentioned above) for a wide variety of catechetical aids.

11. Instructions for Prospective Converts:

a. A Modern Catechism by Rev. John J. Hill and Rev. Theodore C. Stone, ACTA Foundation, 1424 Irving Park Rd., Chicago, Illinois 60613, 288 pp., $1.00 (paper), is suggested for prospective converts.

b. Life in Christ, by Rev. James Killgallon and Rev. Gerard Weber, 1958 (286 pp., $1.00). Publisher’s address: 720 N. Rush Street, Chicago, Illinois 60611.

c. Handbook for New Catholics by Father Aloysius J. Burggraff, C.S.P., Paulist Press, $95 per copy.

12. The following catechetical manuals are recommended:

a) Handing on the Faith, a manual of catechetics, by Rev. J.A. Jungmann (trans. by A. Fuerst), Herder, 7 W. 46th St., New York, 1959, 445 pp. $6.50.

b) The Art of Teaching Christian Doctrine by Rev. J. Hofinger, S.J., Notre Dame Press, Indiana, 1958, $3.95.

c) Shaping the Christian Message, Essays in Religious Education, edited by Rev. G.S. Sloyan, Macmillan, 60 Fifth Ave, New York, 1959, 327 pp. $5.50.

d) Pastoral Catechetics edited by Rev. J. Hofinger, S.J. and Rev. T. Stone, Herder and Herder, N.Y., 1964, 287 pp., $4.95.

e) The ABC's of Modern Catechetics by Rev. J. Hofinger, S.J. with William J. Reedy, William H. Sadlier, N.Y., 119 pp., $1.50 (paper).

f) The Modern Challenge to Religious Education, by Most Rev. G. Emmett Carter, Sadlier Inc., 422 pp., $3.25 (paper).

g) Let’s Be Catechists, (an outline of courses for training catechism teachers). National Center of Religious Education, 19, rue de Varenne, Paris 7, France, $4.75 (paper).

h) Communicating the Mystery, by Sr. Michaels, Our Sunday Visitor, (Textbook for training CCD Catechists for the elementary school of religion, $1.25 (paper).

i) Teaching in the CCD High School, by Brother H. Albert, F.S.C., Regnery (114 West Illinois St., Chicago, Ill., 60610) 397 pp., $3.50 (cloth).

j) The Structure of Catechetics by Marcel Van Caster, S.J., Herder & Herder, 1965, $4.95.

k) Catechetics: A Theology of Proclamation, by Alfred McBride, O. Praem., Bruce, 1966, $2.00 (paper edition).

l) The Themes of Catechetics by Marcel Van Caster, S.J., Herder & Herder, 1966, $4.95.

m) The Child and the Christian Mystery O’Shaughnessy, Weber & Killgallon, Benziger, 1965. (paper) $2.75.

n) St. Severin Series for Adult Christians, Fides Publishers, Notre Dame, Indiana. (paper) $1.75 — 4 volumes. (This is a “catechism for adults”)

o) Witness Books, discussion booklets on contemporary topics for adults and high school students, Pflanm and Co., 38 W. 5th St., Dayton, Ohio 45402.

13. Journals.

The Religion Teacher’s Journal (monthly), Twenty‐Third Publication, 904 Anthony Wayne Bank Bldg., Fort Wayne, Ind. 46802. $4.00 a year.

We recommend also the following excellent monthly magazines published by the same publishers: 1) The Parent Educator; 2) Today’s Parish Magazine; 3) Communion Between Parent and Child (a guide for parents).

The Catechist (monthly), Geo. A. Pflaum, 38 W. Fifth Street, Dayton, Ohio 45402. $3.50 a year. Also, “Witness” from the same publishers.

The Living Light (quarterly), National Center of C.C.D., 1312 Massachusetts Ave., N.W., Washington, D.C. 20005. $6.00 a year.

14. Instructions on Recordings. The Confraternity of Christian Doctrine, Archdiocese of New York, has produced an LP recording for parents who are preparing their own children for First Communion. It is called Our Family Meal; the recording sells for $5.50 (postage included) and may be obtained from Trinity House Records, P.O. Box 3567, Grand Central Station, New York, N.Y. 10017.

15 a) Spanish Films on Catholic Doctrine. A Spanish version of the 13-film series on Catholic doctrine is now available through the National Council of Catholic Men, 1312 Massachusetts Ave., N.W., Washington, D.C. 20005.

b) The Mission Helpers of the Sacred Heart have their Teacher Manuals and Student Books for grades 1‐6 in Spanish.

c) The St. John’s University Filmstrip Catechism is now available in Spanish. The color filmstrips and the records (78 rpm — 10 min. each — with lesson plans) are for the intermediate grades and up; these are available from Brian Press Inc., Broad & State Streets,Bloomfield, N.J. 07003.

d) For those chaplains who have Spanish-speaking Servicemen or dependents we recommend highly the booklet Nuestras Oraciones Catolicas prepared by Rev. Joseph Strugnell. The colorful pamphlet sells for fifty cents and may be ordered from the Pro Deo Guild, 5770 Mosholu Ave., Bronx, N.Y. 10471.

e) Spanish pamphlets are available also from Rev. Joseph Burns, C.SS.R., 173 East 3rd St., New York, N.Y. 10009.

16. Rosary Slides: Reproductions of magnificent paintings. Standard 2 x 2 inch size. Set includes all fifteen mysteries. Price $5.00 The Rosary Pictures Co., P.O. Box 19801, Los Angeles, California 90019.

Father Joseph Strugnell has prepared 225 slides of paintings by the masters of all ages, to provide a visual aid for reflection and prayer. A book of biblical texts accompanies the set of slides. The set of these slides is available from Catholic Art Education, Blauvelt, N.Y. 10913; the price is $145.00.

17. Records of Sacred Music, booklets on the Mass and Sacraments, sermon material: The Pius X Press, Box 4523, Washington 17, D.C.

18. Catechetical aids for work among the Spanish‐speaking are available from: Rev. Robert Stern. Co‐ordinator of Spanish Catholic Action, 32 E. 51st St., New York, N.Y. 10022.

19. Highly recommended is:

Vital Steps to Chastity — Book I Grade School 89 pp. Book II High School 92 pp. Prepared by Mission Helpers of the Sacred Heart. Lesson Plan on Modesty and Purity for Grades 1 through 12. Our Sunday Visitor.

20. Some excellent recent, non-specialist oriented studies are:

Paulist Press Doctrinal Pamphlet Series. A number of pamphlets by different authors, $.15 each, Complete set $7.35. “Paulist Press Pamphlet Bible Series.” A number of books at $.50 each, first introductory book only, $.25. Complete set $16.25. Paulist Press, 21 Harristown Rd., Glen Rock, N.J.

New Testament Reading Guide. Pamphlets for each of the New Testament Books. Text and commentary by various author's. $.35 each. The Liturgical Press, Collegeville, Minnesota.

John L. Thomas, Looking Toward Marriage: A Marriage Course for High School Seniors. Notre Dame: Fides Publishers, Inc., 1964, $2.45. This paperbound book, new, up‐to-date and highly recommended is obtainable from Fides Publishers, Inc. Notre Dame, Indiana.

Neil Flanagan, Salvation History New York: Sheed and Ward, 1964, $5.00.

Quentin Quesnell, This Good News. Milwaukee: Bruce, 1964, $4.50.

21. The Catholic Messenger Series.

There are three Messenger magazines:

Contraternity Our Little Messenger for primary grades. (Year's subscription $1.35, less in quantity lots.) Confraternity Junior Catholic Messenger for middle grades. (Year’s subscription $1.50, less in quantity lots). Confraternity Young Catholic Messenger for upper grades. (Year’s subscription $1.75, less in quantity lots). Orders and requests for this reading matter may be sent directly to: Pflaum Publishers, 38 West 5th St., Dayton, Ohio 45402.

22. Training your teachers is essential. For training in Doctrine the best presentation available is Imparting The Christian Message by Rev. J. Hofinger, S.J., Notre Dame 125 pp. $1.75 (paper). For training in Methods there are Heralds of the Good News by Eucharistic Mission of St. Dominic, Catechetical Guild, 120 pp., $1.75 (paper), and Catechetics Today by Sr. Trachta, CCD, San Antonio, Texas, 282 pp., $2.00 (paper). The CCD of the Archdiocese of Los Angeles has a training Text especially for teachers who will use Sadlier elementary-level On Our Way Series another training text for teachers who will use the Sadlier Public High School Series. The Mission Helpers of the Sacred Heart have a Training Course Outline for teachers who will use their elementary series and a Training Course Outline for teachers who will use their Advanced Course for Catholic Living.

There is also a correspondence course for Catechism Teachers, Methods and Doctrine, CCD Correspondence Courses, 424 N. Broadway, Wichita, Kan. 67202.

23. Books for Japanese Converts.

a) Due to the great number of Japanese wives of our servicemen we receive many requests for catechisms, missals, etc., in their language; in this matter we have frequently sought the assistance of Father John T. Kakizaki, 109 Willoughby Street, Brooklyn, New York 11201. For a list of books, please send a self‐addressed envelope to Father Kakizaki or explain your need to him, and he will send you suitable books.

b) Correspondence Courses in Japanese.

In this country and overseas, many Japanese wives of the servicemen seek instructions in the Faith. We would be glad to help with Japanese catechisms if you so desire. The Oblates of Mary Immaculate near Itazuke Air Base have graciously offered to send a correspondence course to any Japanese person seeking instructions if they would write to: Catholic Church, 1 Chome, 30, Hikarigaoka-machi, Fukuoka-shi, Japan.

24. For High School CCD.

a) HI‐TIME. A magazine for your students each week for 32 weeks from September through May, mailed to you three weeks prior to the date of issue. HI‐TIME has courses in religion written by outstanding priest-educators and designed for one-hour CCD classes. If you are interested you may write to: HI-TIME Publishers, Inc., Box 7337, Milwaukee, Wisconsin 53213.

b) The Confraternity High School Series. Specifically designed for CCD work, it is based on the Kerygmatic approach. It includes faith, sacraments, commandments. and preparation for life after school in the four year program. W.H. Sadlier, Inc., 11 Park Place, New York 10007.

e) To Live is Christ, written by the Christian Brothers and published by Regnery Co., 114 W. Illinois Street, Chicago. Ill. 60610

d) Learn of Me Series, Silver Burdett Co., Morristown, N.J. 07960.

e) High School Series, Mission Helpers of the Sacred Heart, 1001 West Joppa Rd., Baltimore, Md. 21204.

f) Scope, O’Brien Co., P.O. Box 1085, Peoria, Illinois 61601.

25. Religious Films.

a) We call to your attention a series of religious films under the general title Know the Truth; these films are produced by the Capuchin Fathers and sponsored by the Wisconsin State Council of the Knights of Columbus. At the moment over 300 religious films are available (the films are 15minutes long and can be shown on any 16 mm. projector). The films are offered free of charge (except for postage and insurance). Those who desire further information are invited to write to Rev. Anthony Scannell, O.F.M. Cap., St. Anthony Friary, Marathon, Wisconsin.

b) Catholic Film Directory.

The various branches of the service are very generous in supplying films and other material but to supplement your catechetical program we would recommend the additional films described in the booklet entitled The Catholic Film Directory printed by the Catholic Film Center, 29 Salem Way,Yonkers, N.Y. 10710. The booklet lists hundreds of films on a variety of Catholic topics.

c) Moody Science Films.

You may find very helpful the Sermons from Science films produced by the Moody Institute of Science, 12000 East Washington Blvd., Whittier, Calif., and available to chaplains without charge.

d) Films for Religious Education by Patrick McCaffrey, Fides Publishers, Notre Dame, Ind. (paper) $1.00.

e) Come Alive, Insight Films, Paulist Production, 17575 Pacific Coast Hwy., Pacific Palisades, Calif. 90272.

f) Selected Catholic Films, 1967-1968, National Council of Catholic Men, Film Center, 405 Lexington Ave., New York, N.Y. 10017. These films have been produced in association with the major broadcasting networks.

g) An alphabetical listing of film strips, records and tapes, George A. Pflaum Publishers, 38 W. 5th St., Dayton, Ohio 45402.

26. Catholic Encyclopedia.

The Bishops of the country have sponsored the new Catholic Encyclopedia that was prepared in Washington,D.C. It is a comprehensive, up-to-date treatment of things Catholic, incorporating the conciliar decrees, directives and guidelines, together with the finest theological reasonings. Its articles dealing with Church history, Catholic discipline and general topics relative to our age have been accepted as outstanding. These volumes merit the attention and support of our clergy and laity. They may well he the basis for many parochial activities as parish societies, confraternity classes, C.F.M. groups and the like. Copies of the new Encyclopedia are available through — NCE Inc., 8675 Sheridan Drive, Buffalo, New York 14221.

27. Folders on The Rosary.

A chaplain recommends most highly a folder for the teaching of the mysteries of the rosary through pictures. These folders are very inexpensive; for example, if 5000 are ordered the cost is 2₵ each. If you are interested, you may write to Rosary Folders, 1003 Bridge Street N.W., Grand Rapids, Michigan 49504.

28. Pius XII Religious Education Resource Center, 610 West Elm Avenue, Monroe, Michigan. (Associate of Lumen Vitae Catechetical Center of Belgium. They have lists of recommended audio‐visual aids and bibliographies of materials).

29. Catholic Audio-Visual Education (CAVE), Box 618, Church Street, New York 10008.

(Audio-Visual Evaluations and Directory — 4 volumes). They will send a free booklet listing vendors of Audio-Visual material and equipment.

30. “TRANSPARENCIES FOR TIIF OVERHEAD PROJECTOR"’ are now available from the EDUCATION SERVICES of the 3M Company for your CATHOLIC RELIGIOUS EDUCATION PROGRAM. You are invited to write to Mr. John Boor, CATHOLIC RELIGIOUS AIDS, 2501 Hudson Road, St. Paul, Minnesota 55101 for the following packets: THE MASS IN OUTLINE, GOD’S LIFE‐SANCTIFYING GRACE, GOD’S PLAN FOR SALVATION, BAPTISM and CONFIRMATION. Each packet, which sells for $1.00 consists of 23 original illustrations, a TEACHER’S GUIDE and a list of REFERENCE TEXTS for teaching with the aid of Visuals. The illustrations may be reproduced by your military graphic section or Visual Aid division. The visuals are also available in prepared color transparencies for $25.00 a set.

31. Father Christoper F. Ruggeri, O.F.M., has a fine booklet entitled Paraliturgy for the Dedication of Catechists (Or other Active Confraternity Members) and Presentation of Certificates. If you are interested, you could secure copies (30 cents per copy) from The St. Anthony Guild Press, Paterson, N.J. In his Foreword, Father Ruggeri states: “It should be pointed out that the ceremony here described in no way abrogates the prescribed Reception Ceremony presented in the CCD Parish Manual. This present ceremony is entirely different, and should be employed only at the end of a training program.

32. Rev. Sidney A. Raemers, one of our Civilian Auxiliary Chaplains, has two books which could be of great value to our enlisted men and also to CCD activities on your base. A new LIFE OF CHRIST for young people, and CHRIST’S OWN STORIES for the same category may be purchased directly from him for $4.95 and $4.50 respectively. Father will pay the postage; his address: Lake Mead Base, Las Vegas, Nevada.

33. Aids for the mentally handicapped:

a) The Challenge of the Retarded Child, Abbey Press, St. Meinrad, IN. 47577 ($1.50).

b) Faith and the Mentally Retarded, Current Catechetical Development, 8033 W. Memory Lane, Chicago, IL. 60631 ($2.00).

The library of Catechetical Aids is very large and we regret we must limit ourselves to the above suggestions. There are many other worthwhile publications; we recommend that you write to the Committee on the Confraternity of Christian Doctrine, USCC, 1312 Massachusetts Ave., N.W., Washington, D.C. 20005. We know they will be happy to assist you in your catechetical program; they also have a very comprehensive catalogue — all items (from whatever publisher or seller) in their annual catalogue can be ordered directly from this national CCD Center (there is no charge for this catalogue).

IX. THE EASTERN CHURCHES

The Holy See has entrusted to the Military Vicariate of the United States the spiritual care of the Catholic military personnel and their families, and also all Catholics in the direct employ of the United States Government in countries Overseas where our troops are stationed.

No distinction was made as to the Rite of our subjects and so you have also the pastoral care of those who belong to one of the Eastern Churches.

Frequently the case will arise wherein an Eastern Rite serviceman wishes to marry a Latin Catholic girl — you need no special delegation or dispensation to perform such a wedding. The children of such a marriage would belong to the Eastern Rite of the father even though you perform the baptism.

Another question which is frequently asked is the procedure to be followed for a convert from one of the Eastern Orthodox Churches. If you have the actual record of the Orthodox baptism you should not have a conditional baptism. In such cases please fill out the usual baptismal form; on the 5th line where the words “Date of baptism” appear change this to “Date of Profession of Faith”; on the same line, where the words “Place of baptism” appear change this to “Place of Profession of Faith." The convert should not be included in a Confirmation class even conditionally.

Our Holy Father, Pope Paul VI, promulgated the new decree concerning the Eastern Churches on November 21, 1964 at the end of the Third Session of the Vatican Council. This decree became universal law on January 22, 1965. From that date, a convert from Orthodoxy must retain the corresponding Eastern Catholic Rite, retaining always the privilege of recourse to the Apostolic See — which means in effect that if there is some just reason you could write to us for the necessary instructions for a Change of Rite for the convert.

A woman may transfer to the rite of her husband without any permission of the Holy See (canon 98.4), but this declaration of intention must be declared in writing and the church of her baptism must be informed (canon 13.2 of Cleri sanctitati).

Orthodox servicemen may receive the Sacraments of Penance, the Eucharist, and the Unction of the Sick, when one of their priests is not available, in accordance with Article 27 of the following Decree of our Holy Father. In reference to marriage, a new rule is found in Article 18.

For your information and guidance, we are including in the Vademecum some paragraphs of this decree of Pope Paul VI:

THE DISCIPLINE OF THE SACRAMENTS

12. The Sacred Ecumenical Council confirms and approves the ancient discipline of the sacraments existing in the Oriental Churches, as also the ritual practices connected with their celebration and administration and ardently desires that this should be re‐established if there be need.

13. (The Minister of Confirmation). The established practice in respect of the minister of Confirmation that has obtained from most early times among the Easterners should be fully restored. Therefore, priests validly confer this sacrament, using chrism blessed by a patriarch or a bishop.

14. All Eastern Rite priests, either in conjunction with Baptism or separately from it, can confer this sacrament validly on all the faithful of any rite including the Latin; licitly, however, only if the regulations both of the common and the particular, local law are observed. Priests, also, of Latin Rite, in accordance with the faculties they enjoy in respect of the administration of this sacrament, validly administer it also to the faithful of Eastern Churches; licitly if the regulations both of the common and of the particular law are observed.

15. (The Most Holy Eucharist). The faithful are bound to take part on Sundays and feast days in the Divine Liturgy or, according to the regulations or custom of their o w n rite, in the celebration of the Divine Office. That the faithful may be able more easily to fulfill their obligation, it is laid down that the period of time within which the precept should be observed extends from the Vespers of the vigil to the end of the Sunday or the feast day. The faithful are earnestly exhorted to receive Holy Communion on these days, and indeed more frequently — yes, even daily.

16. (The Minister of Penance). Owing to the fact that the faithful of the different individual churches dwell intermingled with each other in the same area or territory, the faculties for hearing confessions duly and without restriction given to priests of any rite by their own Ordinaries extend to the whole territory of him who grants them and also to the places and faithful of any other rite in the same territory, unless the Ordinary of the place has expressly excluded this for places of his rite.

17. (The Diaconate and Minor Orders). In order that the ancient established practice in the Eastern Churches may flourish again, this sacred council ardently desires that the office of the permanent diaconate should, where it has fallen into disuse, be restored. The legislative authorities of each individual church should decide about the subdiaconate and the minor orders and the rights and obligations that attach to them.

18. (Mixed Marriages). To obviate invalid marriages when Eastern Catholics marry baptized Eastern non‐Catholics and in order to promote fidelity in and the sanctity of marriage, as well as peace within the family, the sacred council determines that the canonical “form” for the celebration of these marriages is of obligation only for liceity; for their validity the presence of a sacred minister is sufficient, provided that what is by law to be observed is observed.*

* Effective March 25, 1967, this change in the law was extended by the Holy See to include the case where a Latin Catholic marries an Orthodox person. Our custom had been the following. Since an Orthodox may not receive the Sacraments in his or her Church unless the Orthodox priest performs a marriage ceremony we had been writing to the Holy See for permission for two ceremonies for a marriage between a Latin Rite Catholic and an Orthodox. The recent decree does not explicitly mention a double ceremony but we may infer it is no longer necessary to write to the Holy See for permission to have two ceremonies.

If some difficulty exists whereby the parties do not want to marry in a Latin Rite Church, the bishop can dispense the Catholic from the obligation of the form of marriage. Thus, we will now keep records here of marriages in an Orthodox Church if that is the only ceremony. When you are approached by such a couple, please write to us for instructions. The usual promises are to be given (no promise is needed about “only one ceremony”) and we will grant a dispensation from the impediment of mixed religion. The ideal would seem to have two ceremonies, first the usual Catholic ceremony and then the Orthodox.

DIVINE WORSHIP

19. (The Sacred Seasons). It belongs to an ecumenical council or to the Apostolic See to determine, transfer or suppress feast days common to all the Eastern Churches. On the other hand, to determine, transfer or suppress the feast days of any of the individual churches is within the competence not only of the Apostolic See but also of the patriarchal or archiepiscopal synod, due regard being had to the whole area and the other individual churches.

20. Until such time as all Christians are agreed on a fixed day for the celebration of Easter, with a view meantime to promoting unity among the Christians of the same area or nation, it is left to the patriarchs or supreme authorities of a place to come to an agreement by the unanimous consent and combined counsel of those affected to celebrate the feast of Easter on the same day.

21. Individual faithful dwelling outside the area or territory of their o w n rite may follow completely the established custom of the place where they live as regards the law of the sacred seasons. In families of mixed rite it is permissible to observe this law according to one and the same rite.

22. (Divine Office). Eastern clerics and Religious should celebrate in accordance with the prescriptions and traditions of their own established custom the Divine Office, which from ancient times has been held in high honor in all Eastern Churches. The faithful too should follow the example of their forebears and assist devoutly as occasion allows at the Divine Office.

23. (The Use of the Vernacular). It belongs to the patriarch with his synod, or to the supreme authority of each church with the council of the Ordinaries, to regulate the use of languages in the sacred liturgical functions and, after reference to the Apostolic See, of approving translations into the vernacular of texts.

RELATIONS WITH THE BRETHREN OF THE SEPARATED CHURCHES

24. The Eastern Churches in communion with the Apostolic See of Rome have a special duty of promoting the unity of all Christians, especially Eastern Christians, in accordance with the principles of the decree, About Ecumenism, of this sacred council, by prayer in the first place, and by the example of their lives, by religious fidelity to the ancient Eastern traditions, by a greater knowledge of each other, by collaboration and a brotherly regard for objects and feelings.

25. If any separated Eastern Christian should, under the guidance of the grace of the Holy Spirit, join himself to the unity of Catholics, no more should be required of him than what a bare profession of the Catholic faith demands. Eastern clerics, seeing that a valid priesthood is preserved among them, should be permitted to exercise the Orders they possess on joining the unity of the Catholic Church, in accordance with the regulations established by the competent authority.

26. (Communicatio in sacris: Common participation in things sacred). Such communicatio in sacris as harms the unity of the Church or involves formal acceptance of error or the danger of aberration in the faith, of scandal and indifferentism, is forbidden by divine law. On the other hand, pastoral experience shows clearly that, as regards our Eastern brethren, there should be taken into consideration the different Cases of individuals, where neither the unity of the Church is hurt nor are there verified the dangers that must be avoided, but where the needs of the salvation of souls and their spiritual good are impelling motives. For that reason the Catholic Church has always adopted and now adopts rather a mild policy, offering to all the means of salvation and an example of charity among Christians, through participation in the sacraments and in other sacred functions and things. With this in mind, “lest because of the harshness of our judgment we be an obstacle to those seeking salvation” and in order more and more to promote union with the Eastern Churches separated from us, the sacred council lays down the following policy.

27. Without prejudice to the principles noted earlier, Eastern Christians who are in fact separated in good faith from the Catholic Church, if they ask of their own accord and have the right dispositions, may be admitted to the sacraments of Penance, the Eucharist and the Unction of the Sick. Further, Catholics may ask for these same sacraments from those non-Catholic ministers Whose churches possess valid sacraments, as often as necessity or a genuine spiritual benefit recommends such a course and access to a Catholic priest is physically or morally impossible.

28. Further, without prejudice to the truth of those same principles, common participation by Catholics with their Eastern separated brethren in sacred functions, things and places is allowed for a good reason.

29. This conciliatory policy with regard to communicatio in sacris (participation in things sacred) with the brethren of the separated Eastern Churches is put into the care and control of the local Ordinaries, in order that, by combined counsel among themselves and, if need be, after consultation also with the Ordinaries of the separated churches, they may by timely and effective regulations and directives direct the intercourse of Christians.

CONCLUSION

30. The sacred council feels great joy in the fruitful zealous collaboration of the Eastern and the Western Catholic Churches and at the same "time declares: All these directives of law are laid down in view of the present situation till such time as the Catholic Church and the separated Eastern Churches come together into complete unity.

Meanwhile, however, all Christians, Eastern as well as Western, are earnestly asked to pray to God fervently and assiduously, nay, indeed daily, that, with the aid of the most holy Mother of God, all may become one. Let them pray also that the strength and the consolation of the Holy Spirit may descend copiously upon all those many Christians of whatsoever church they be who endure suffering and deprivations for their unwavering avowal of the name of Christ.

“Love one another with fraternal charity, anticipating one another with honor” (Rom. 12,10).

Communicatio in Sacris. It might be well at this time to review what may or may not be done for non‐Catholics in the administration of the Sacraments.

A. THE ORTHODOX.

We mentioned that under certain circumstances the Orthodox might receive the Sacraments of Penance, Holy Eucharist and the Last Anointing from a Latin priest if there is no priest of their own available. The new Directory of May 14, 1967 (nos. 41‐49) states:

The principles governing this sharing, set out in the Decree on Eastern Churches, should be observed with the prudence that the decree recommends; the norms which apply to Oriental Catholics apply equally to the faithful of any rite, including the Latin.

It is particularly opportune that the Catholic authority, whether the local one, the synod or the episcopal conference, does not extend permission (for sharing) in the reception or administration of the sacraments of Penance, Holy Eucharist or Anointing of the Sick, except after satisfactory consultations with the competent authorities (at least local ones) of the separated Oriental Church.

In granting permission for sharing in the sacraments it is fitting that the greatest possible attention be given to “reciprocity.”

Besides cases of necessity, there would be reasonable ground for encouraging sacramental sharing if special circumstances make it materially or morally impossible over a long period for one of the faithful to receive the sacraments in his own church, so that in effect he would be deprived without legitimate reason of the spiritual fruit of the sacraments.

Since practice differs between Catholics and other Eastern Christians in the matter of frequent Communion, confession before Communion and the Eucharistic fast, care must be taken to avoid scandal and suspicion among the Orthodox, created by Catholics not following the Orthodox usage. A Catholic who legitimately communicates with the Orthodox in the cases envisaged here must observe the Orthodox discipline as much as he can.

Those Eastern Churches (Orthodox) who, in the absence of sufficient confessors of their own church, spontaneously desire to do so may go to a Catholic confessor. In similar circumstances a Catholic may approach a confessor of an Eastern Church which is separated from the Apostolic Roman See. Reciprocity should be maintained here too. Both sides should, of course, take care to arouse no suspicion of proselytizing.

A Catholic who occasionally, for good and just reasons, attends the Holy Liturgy (Mass) on a Sunday or holy day of obligation in an Orthodox Church is not then bound to assist at Mass in a Catholic Church. It is likewise a good thing if on such days Catholics, who for just reasons cannot go to Mass in their o w n Church, attend the Holy Liturgy of their separated Oriental brethren, if this is possible.

Because of the close communion between the Catholic Church and the separated Eastern Churches, it is permissible for a member of one of the latter to act as godparent, together with a Catholic godparent, at the baptism of a Catholic infant or adult so long as there is provision for the Catholic education of the, person being baptized, and it is clear that the godparent is a suitable one. A Catholic is not forbidden to stand as godparent in an Orthodox church, if he is so invited. In this case, the duty of providing for the Christian education of the baptized person binds in the first place the godparent who belongs to the Church in which the child is baptized.

Our Orthodox brethren may act as bridesmaid or best m a n at a wedding in a Catholic church. A Catholic too can be best man or bridesmaid at a marriage properly celebrated among the Orthodox.

B. THE NON-ORTHODOX. It is not permissible for any of this group to act as a godparent for Baptism and Confirmation. On the other hand such a person can be permitted to be a witness of the Baptism — presuming that there is already one Catholic godparent, but the name of the witness is not to be added to the baptismal record. Conversely a Catholic could be a witness for a Protestant Baptism or Confirmation. Protestants may be witnesses at a Catholic marriage.

It is now no longer necessary to ask permission if there are two non‐Catholic witnesses at a wedding. (cf. p. 30).

Penance: In certain emergencies, for example, in Vietnam, where there is always danger of death, a non‐Catholic can go to confession to you, presuming that he is baptized and has a right appreciation of the Sacrament.

Eucharist: In certain emergencies, for example, in Vietnam, where there is always danger of death, a non‐Catholic may receive Holy Communion from you, presuming that he is baptized and has the right appreciation of the Sacrament.

Anointing of the Sick: In certain emergencies, for example, in Vietnam, where there is always danger of death, a non-Catholic may receive the Anointing of the Sick from you, presuming that he is baptized and has the right appreciation of the Sacrament.

On January 7. 1970, the Secretariat for Promoting Christian Unity repeated that Non-Orthodox Christians may be admitted to the Sacraments only in “emergencies” as mentioned above; the Secretariat stressed n. 55 of the Directory on Ecumenism of May 14, 1967: “Celebration of the sacraments is an action of the celebrating community, carried out Within the community, signifying the oneness in Faith. worship and life of the community. Where this unit of sacramental faith is deficient, the participation of the separated with Catholics, especially in the sacraments of the Eucharist, Penance and Anointing of the sick, is forbidden. Nevertheless, since the sacraments are both signs of unity and sources of grace (cf. Decree on Ecumenism, 8), the Church can for adequate reasons allow access to those sacraments to a separated brother. This may be permitted in danger of death or in urgent need (during persecution, in prisons) it the separated brother has no access to a minister of his own communion, and spontaneously asks a Catholic priest for the sacraments — so long as he declares a faith in these sacraments. in harmony with that of the Church, and is rightly disposed. In other cases the judge of this urgent necessity must be the diocesan bishop or the episcopal conference. A Catholic in similar circumstances may not ask for these sacraments except from a minister who has been validly ordained.”




Terrance Cardinal Cooke, Vademecum for the Priests Serving the Military Vicariate of the United States of America, March 1970. Used with permission.