EXAMINATIONS (from the Latin examen, Greek ἐξάγω, esigo). — In its most common meaning, this denotes the test to which a candidate is subjected in order to assess his culture or suitability for a particular purpose. It is the means employed by the public authority to document the general or specialized level of education of particular persons, to verify their suitability for an office, or to qualify them for the practice of a profession.
The Church is the oldest institution to have had its own system of examinations for centuries. The Council of Trent broadened its scope and perfected its system. Under the current discipline of the CIC, a substantial body of examinations is provided, through which the Church exercises rigorous control, especially with regard to those called to be its ministers, to occupy public offices, or to perform public functions. Various categories of examinations may be distinguished.
I. SCHOLASTIC AND ACADEMIC EXAMINATIONS
For advancement to the ecclesiastical state, consideration is given to the examinations relating to classical, philosophical, and theological maturity. Provided for in the CIC, in the canons concerning intellectual formation in seminaries (cann. 1364–68), they are regulated by various laws, instructions, and provisions of the S. Congregation of Seminaries and Universities, especially by the ordinance of 26 April 1920 (regulations for seminaries) and by the normae of 25 March 1936, concerning regional seminaries.Higher examinations for the attainment of academic degrees are governed by the apostolic constitution Deus scientiarum Dominus, 24 May 1931, by the ordinaciones of the S. Congregation of Seminaries and Universities, 12 June 1931, and by the particular statutes of the individual faculties and universities.
II. EXAMINATIONS OF FITNESS FOR A STATE OF LIFE
First and foremost are the examinations for sacred ordination, concerning fitness for the clerical state. Before being promoted to each individual order, every candidate is required to undergo a prior, diligent examination concerning the order itself to which he aspires. For candidates for the major orders, the examination also includes a specified number of theological treatises, according to the programs established by the bishop, who is likewise responsible for determining the method of examination and the examining commission (can. 996). The examination of both secular and religious clerics is conducted by the Ordinary of the place to whom, by virtue of his own right, the ordination belongs. A bishop who ordains another’s subject may, if he deems it appropriate, require that person to undergo a new examination, even if he has already been examined and is duly furnished with dimissorial letters; he may also reject him if he does not find him suitable (can. 997). All this had already been provided for and imposed by the Council of Trent (sess. XXIII, cc. 3, 7 de ref.).A distinctive feature of the ecclesiastical order, particularly expressive of the tireless zeal with which the Church attends to the fitness of her ministers, is the triennial examinations after ordination, whose purpose is to assess the theological, juridical, and pastoral knowledge of individuals who have already come into contact with the first experiences of the ministry. Every year, for at least three years, all newly ordained priests, even if they already hold a parochial benefice or a canonry, are required to undergo an examination in certain subjects of the theological course previously specified, according to the procedures prescribed by the Ordinary. A successful result in this examination constitutes a preferential qualification in the conferral of offices and benefices (can. 130). Penalties at the discretion of the Ordinary are provided for those who refuse to comply (can. 2176). The same examination is obligatory for religious priests for at least five years after completing their course of studies (can. 590).
Alongside the examinations concerning fitness for the clerical state, the legislator provides for separate examinations concerning fitness for the married state, which engaged couples are required to take before the parish priest (can. 1020 § 2), and for the religious state; the latter examination is reserved exclusively to religious women and is to be conducted by the Ordinary of the place or by his delegate (can. 552). No examination is explicitly prescribed for religious men, although it was prescribed in the law preceding the CIC; it is nevertheless implicit in the canons concerning the requirements for the admission
of a novice (cann. 542–46) and is generally imposed by the various particular legislations.
III. QUALIFYING EXAMINATIONS
A very important category consists of the examinations qualifying candidates for ecclesiastical offices and for the various professions. Canon 149 establishes, as a general principle, that the Ordinary responsible for providing the office, in order to ascertain the candidate’s suitability, may always require a special examination whenever he deems it appropriate, even for those offices for which such an examination is not specifically prescribed by law.Great importance is attached in ecclesiastical discipline to the examination of candidates for parish benefices, that is, of those who are called to be pastors of souls. This examination, for which the bishops bear a grave responsibility in conscience, must be taken before a commission of synodal examiners presided over by the bishop or his delegate, and will concern the candidate’s theological knowledge. He may not obtain a dispensation from it, unless he is a priest whose theological competence is already known and documented on other grounds (can. 459 § 2 nn. 3, 4).
Distinct and rigorous examinations are also specifically prescribed for the offices of preacher and confessor (cann. 1346, 877). Should a well-founded doubt arise concerning the doctrine of those who have been approved, the bishop may oblige them to undergo a new examination, on pain of revocation of their faculties. Candidates for the offices of canon theologian and canon penitentiary in cathedral chapters are likewise subject to examination in those regions where the law requiring competitive examinations for the relevant prebends is in force (can. 399 § 2).
For qualification to teach the sacred disciplines, the examinations required for the respective academic degrees of licentiate and doctorate are presumed; these degrees, in turn, are sometimes mandatorily required or constitute a preferential qualification for admission to certain offices and professions (cann. 331 § 1 n. 5, 367 § 1, 396 § 3, 399 § 1, 404 § 2, 434 § 2, 1573 § 4, 1598, etc.).
For the legal profession before the S. R. Rota and the S. Congregation of Rites, as well as for access to the various offices of the Roman Curia and of the episcopal curias, a special examination is required by virtue of particular law.
BBL.: There is no unified specific bibliography. The various treatises on canon law should be consulted in the relevant sections.
Zaccaria da San Mauro