Canon 96: This canon defines the legal consequences of baptism.

The sacrament of baptism

creates a complete integration of an individual into the church and forms him as a person. A
baptized person not only joins Christ, but also has rights and duties in relation to the Church
and to the Christian life. It also asserts that there can be cases where a person’s rights and
duties are deprived through legitimate sanction serving as a corrective measure to the
individual. The canon emphasizes that through the sacrament of baptism, an individual
becomes incorporated into the Church of Christ. Baptism is the entry point into the Christian
community. Baptism not only incorporates an individual into the Church but also constitutes
them as a person within the Church. This implies a recognition of certain rights and duties
that are associated with being a member of the Christian community. Christians, by virtue of
their baptism, have both duties and rights within the Church. These are in accordance with
their status as members of the Church. The rights and duties mentioned in the canon are
applicable "insofar as they are in ecclesiastical communion." This highlights the importance
of being in communion with the Church, suggesting that certain rights and duties may be
affected if one is not in communion. The rights and duties conferred by baptism may be
subject to limitations if there is a "legitimately issued sanction" in place. This refers tnnn o a
lawful penalty or restriction imposed by Church authorities for reasons outlined in canon law.
In summary, Canon 96 underscores the significance of baptism as the means by which
individuals become part of the Church, with corresponding rights and duties. It also
recognizes the importance of ecclesiastical communion and acknowledges the possibility of
sanctions affecting these rights and duties when imposed legitimately.

Canon 97: Canon 97 provides a clear definition of majority within the context of canon law.
According to this canon, a person who has completed the eighteenth year of age is considered
to have reached majority. In other words, they are no longer considered a minor in the eyes of
the law. The canon establishes the age of eighteen as the threshold for reaching majority. This
is consistent with legal traditions in many jurisdictions where individuals are generally
recognized as adults or having legal capacity at the age of eighteen. The distinction between
majority and minority in canon law has various legal implications. For example, rights and
responsibilities within the Church, such as the ability to contract marriage without parental
consent, may be tied to the age of majority. By specifying the age at which an individual is
considered a minor, the canon also contributes to the protection of minors within the Church.
Certain rights and privileges may be restricted for those below the age of eighteen to ensure
their well-being and proper guidance. The determination of the age of majority in canon law
is in line with civil legal standards in many places. This consistency helps in avoiding
confusion and ensures that individuals are treated similarly within both the religious and civil
contexts. In summary, Canon 97 sets the age of eighteen as the point at which a person
reaches majority in the context of canon law. This distinction is significant for various legal
matters within the Church and aligns with broader legal conventions regarding the age of
majority.

Canon 98: Canon 98 establishes that a person who has reached the age of majority, as
defined in Canon 97 §1 (eighteenth year of age), is considered capable of fulfilling juridic
acts. Juridic acts in canon law refer to legal actions or decisions that have a juridical
consequence. The canon introduces a limitation by stating that individuals who lack the
sufficient use of reason are incapable of performing juridic acts. This recognizes the
importance of mental capacity in undertaking legal actions within the Church. By including
the requirement of "sufficient use of reason," the canon aims to protect individuals who may
not have the cognitive ability to understand the legal implications of their actions. This
provision ensures that those with limited reasoning capacity are not bound by juridic acts they
might not comprehend. While reaching the age of majority is a significant factor in
determining legal capacity, Canon 98 adds an additional criterion related to the use of reason.
This reflects the recognition that mere age may not be sufficient, and mental capacity is
equally important in legal matters. In summary, Canon 98 establishes the general principle
that individuals who have reached the age of majority are capable of performing juridic acts
within the Church. However, it emphasizes the importance of having the sufficient use of
reason, recognizing that mental capacity is a crucial factor in legal decision-making.

Canon 99 specifies that a person who has completed the seventeenth year of age is
considered to have attained majority in the context of canon law. This is one year earlier than
the age of majority established in Canon 97. The term "sui iuris" means "of one's own right"
or "in one's own jurisdiction." In this context, it refers to an individual who has reached the
specified age and is no longer under the authority of a guardian or parental control. An
individual who has attained majority according to Canon 99 is not bound by any impediment
to marriage unless such impediments are established by law. This means that they are
generally free to marry unless there are specific legal restrictions in place. While the general
principle is that a person of the specified age is free to marry, Canon 99 acknowledges that
certain impediments to marriage may be established by law. These legal restrictions could
include factors such as consanguinity, affinity, or other conditions outlined in canon law.
Canon 99 sets the age for attaining majority in the context of marriage and clarifies that the
freedom to marry is the norm for individuals of this age, subject to the legal impediments
defined by the Church. In summary, Canon 99 establishes the age at which an individual
attains majority in the context of marriage within the Catholic Church (seventeenth year of
age) and emphasizes that, in general, such individuals are not bound by impediments to
marriage unless specified by law.

Canon 100 addresses individuals who have made a public perpetual vow of chastity within a
religious institute. This vow is a commitment to a life of celibacy and abstaining from
marriage. In the first paragraph (§1), the canon states that individuals bound by a public
perpetual vow of chastity in a religious institute invalidly attempt marriage. This means that
their attempt at marriage is considered null and void in the eyes of the Church. The second
paragraph (§2) introduces a distinction. Individuals bound by a public perpetual vow of
chastity in a religious institute can validly attempt marriage, but their contract of marriage is
considered invalid. This implies that the marriage ceremony itself may take place, but it lacks
the legal and sacramental validity recognized by the Church. The canon reflects the Church's
concern for the integrity of religious vows, particularly the vow of perpetual chastity. It aims
to prevent situations where individuals, bound by such vows, enter into marriages that may
compromise the commitment they made within their religious community. Canon 100 has
ecclesiastical consequences for individuals attempting marriage while bound by a public
perpetual vow of chastity. It emphasizes the importance of upholding the integrity of
religious commitments and the recognition of the unique nature of such vows in the context
of marriage. In summary, Canon 100 specifies the ecclesiastical consequences regarding the
marriage attempts of individuals who have made a public perpetual vow of chastity in a
religious institute, emphasizing the invalidity of such attempts or contracts.

Canon 101 addresses the executive power to deal with marriage cases. This power is not to
be granted arbitrarily but requires a decision by the conference of bishops, with the consent of
the Apostolic See (the Pope). The canon identifies specific authorities who, by the law itself,
have the executive power for marriage cases. These include the presiding judge of the
tribunal, the judicial vicar, adjutant judicial vicars, judges of the tribunal, defenders of the
bond, notaries of the tribunal, parish priests, rectors of seminaries, and pastors of the place of
marriage celebration. Certain authorities, such as parish priests, rectors, and pastors, can grant
this power only to their own subjects (members of their community). Additionally, they are
limited in their ability to delegate this power, and any subdelegation is subject to the
regulations prescribed by the conference of bishops. The canon underscores the importance
of the conference of bishops in determining the expediency of granting executive power for
marriage cases. It recognizes the need for coordination and regulation at the local level. In
summary, Canon 101 outlines the conditions under which executive power for dealing with
marriage cases is granted. It emphasizes the involvement of the conference of bishops and the
restrictions on the delegation of this power by designated authorities.

Canon 102 provides a definition of domicile in the context of canon law. Domicile is not
merely a physical presence but is acquired by habitation in a place connected with some title.
The canon emphasizes that the acquisition of domicile is tied to a title, which serves as an
indication of the intention to reside permanently. This title could be, for example, a legal right
to inhabit a particular place. The key criterion for acquiring domicile is the sufficient
indication of the intention to reside permanently in a particular place. This distinguishes
domicile from mere temporary residence. Understanding the concept of domicile is essential
in canonical matters, particularly in issues related to the competence of ecclesiastical
authorities and the proper forum for legal proceedings within the Church. Domicile is a legal
connection to a particular territory that has implications for various aspects of canon law.

Canon 103

Canon 105: In §1, the canon defines a transfer as the removal of a pastor from a parish to
which he was originally appointed by the diocesan bishop and the installation of another
pastor in his place. §2 specifies that a pastor can only be transferred for a just cause, in
accordance with the law, and without prejudice to any rights he has acquired according to the
law. This ensures that transfers are made for valid reasons and in adherence to legal norms.
§3 states that for a pastor to be transferred, his consent is required. This emphasizes the
importance of the pastor's willingness to be moved to another parish. §4 allows the diocesan
bishop to freely transfer a pastor who has reached the age of seventy-five, and it recommends
doing so earnestly when the pastor has reached the age of eighty. This provision recognizes
the need for adjustments in pastoral assignments based on the pastor's age. Canon 105
establishes the principles and conditions for the transfer of pastors, ensuring that such
transfers are conducted justly, in accordance with the law, and with due consideration for the
pastor's consent and age.

Canon 107: In §1, the canon states that a parish is to be constituted territorially, meaning that
it should include all the Christian faithful of a certain geographic area. §2 acknowledges that,
as much as possible, parishes should be territorial, encompassing all the faithful of a specific
area. However, it also allows for personal parishes to be established for specific groups based
on rite, language, nationality, common particular circumstances, or other reasons.§3 notes
that a personal parish established according to Canon 518, §1 (which deals with the
establishment of personal parishes), acquires juridic personality through the law itself. This
means that the parish has legal status without requiring any additional formalities. Canon 107
provides the framework for the constitution of parishes, emphasizing the general principle of
territoriality while allowing for the establishment of personal parishes to meet the pastoral
needs of specific groups within the Church.

Canon 109: In §1, the canon outlines the requirements for erecting public associations of the
Christian faithful. For associations that include only or primarily clerics, permission from the
Apostolic See (the Holy See) is needed, in addition to the consent of the diocesan bishop. In
§2, the canon addresses the establishment of private associations. For such associations, the
written permission of the competent authority mentioned in Canon 312, §1, is required. If the
private association is to be established as a juridic person, the written consent of the same
authority is necessary. The competent authority mentioned in §§1 and 2 is the authority
designated in Canon 312, §1. This authority may vary depending on the specific
circumstances and the nature of the association. §3 emphasizes that the competent authority
should not grant permission or consent unless there is a just cause. This ensures that the
establishment of associations is in line with the mission and goals of the Church. Canon 109
regulates the establishment of public and private associations within the Church, emphasizing
the need for permissions and consents from the relevant ecclesiastical authorities and
highlighting the importance of just causes for such establishments.

Canon 111 emphasizes the principle that ecclesiastical goods, which include property, funds,
and other assets belonging to the Church, should not be transferred or disposed of without
explicit written permission from the competent authority. The term "competent authority"
refers to the ecclesiastical authority responsible for overseeing and managing the particular
goods in question. This authority may vary depending on the nature of the goods and the
level of the Church's administrative structure (diocesan bishop, religious superior, etc.). The
canon underscores the requirement for clear and written authorization before any alienation
(transfer, sale, or disposal) of ecclesiastical goods can take place. This written permission
helps ensure transparency, accountability, and adherence to proper procedures.Canon 111
reflects the Church's commitment to responsible stewardship of its resources and aims to
prevent the unauthorized or inappropriate use of ecclesiastical goods. The requirement for
explicit written permission adds a layer of formality and documentation to such transactions.

Canon 112: In the first paragraph (§1), the canon states that after the diocesan bishop has
consulted the presbyteral council, a parochial vicar (assistant priest) may be appointed, but
only with the consent of the pastor (head priest of the parish). The second paragraph (§2)
notes that the rights and privileges of a parochial vicar are to be defined by particular law.
This means that the specific duties, responsibilities, and privileges of a parochial vicar can be
outlined in local laws or regulations. The third paragraph (§3) emphasizes that, unless the law
specifies otherwise, a parochial vicar, while considered one with the pastor, serves under the
authority of the pastor. This underscores the collaborative nature of their relationship, with
the parochial vicar working in harmony with the pastor. Canon 112 provides a framework for
the appointment and collaboration of parochial vicars within a parish, emphasizing the
importance of consultation and cooperation between the diocesan bishop, the pastor, and the
presbyteral council.