VICARIO APOSTOLICO. — In the history of the Church, the name vicarius appears from the earliest centuries, together with that of missus or legatus, to designate the representative of the Roman Pontiff at the Councils of the East; at the same time, however, it was also used to designate the pope’s permanent representative (Conc. Sardic., a. 343, can. 20). The title vicarius apostolicus appears toward the end of the fourth century and from then onward designated a residential bishop who, in addition to the ordinary powers inherent in the governance of his diocese, was invested by the Roman Pontiff with special powers also over the other bishops of the region.
The first apostolic vicariate was that of Thessalonica. In 379 the imperial prefecture of Illyricum was divided in two: Eastern Illyricum, with Thessalonica as its capital, dependent on the emperor of the East, and Western Illyricum, with Sirmium as its capital, dependent on the emperor of the West. Whereas until that time all Illyricum had been subject to the patriarchal jurisdiction of the Roman Pontiff, after the division mentioned above the patriarchs of Constantinople began to exercise their jurisdiction over Eastern Illyricum. To prevent this usurpation, the Roman pontiffs constituted the metropolitan of Thessalonica as their V. The first v., named Ascholius (or Aconius), was probably appointed by Pope Damasus in 383. The succeeding pontiffs continued to constitute their V. in Thessalonica; from the letter addressed in 412 by Pope Innocent to Rufus, the new v., the status and functions of the latter already appear to have been perfectly defined. In 535, at the request of Justinian, the vicariate of Thessalonica was divided into two parts: the first remained subject to the ancient v., while the second was placed under the archbishop of Justiniana Prima, who was accorded the same privileges as the V. of Thessalonica. Meanwhile, the vicariate of Arles arose in the West, in Gaul, as did those of Seville and Tarragona in Spain; these were later joined by those of Metz (a. 844), Sens (a. 876), Salzburg (a. 973), Toledo (a. 1088), Lyon (a. 1097), Trier (a. 969 and a. 1137), etc., with which, however, the legazioni nate begin (v. LEGATO).
The powers proper to the V. a. were exercised in the name of the Roman Pontiff, and, although they were granted only to the holders of the designated sees, every new metropolitan had to obtain their confirmation. These powers were extremely broad, although they did not have the same extent in every case, and practically included almost all the faculties that could be delegated by the Supreme Pontiff. The V. canons, whose execution was their responsibility. Consequently, they had to be informed about the conduct of priests and bishops, and they possessed the right to visit the churches. No bishop could be elected without their being consulted: they were in fact required to take care to ensure the suitability of candidates for this dignity. The V. was responsible for the consecration of metropolitans, the convocation and presidency of synods, the examination and reporting of petitions and appeals to the Roman See, the determination of major causes, and especially of cases against bishops. The V. a. could also impose penalties. When the ancient apostolic vicariates disappeared in the twelfth century, or rather when they were transformed into the legazioni nate, a new figure of V. a. arose, entirely different from the preceding one. Until the twelfth century, the administration of a vacant diocese was assumed by the neighboring bishop or by the metropolitan. From the thirteenth century, and especially from the pontificate of Boniface VIII, the Apostolic See began to send its representatives to govern various vacant, or even non-vacant, sees. In the case of a vacant see, this was done so that the diocese would not remain without a pastor for too long, or to forestall disputes and disturbances over the election of the capitular vicar; in the case of a full see, when the bishop, through illness or old age, had become incapable of governing the diocese, or when he had been suspended or removed, or finally in order to assist him when he neglected to appoint the vicar general required by the needs of the diocese. These representatives of the Holy See, sent to exercise governing functions in its name, were designated precisely by the name V. a., or also as administrators (cf. c. 42, 1, 6, in VI) or apostolic visitors (cf. c. 4, 1, 8, in VI). The office of these V. in fact corresponds to that of the present-day apostolic administrators (v.).
At the beginning of the seventeenth century, a third figure of V. a. arose, for dioceses impeded by heresy or schism. In 1692 the nuncio of Cologne, who also exercised his authority in the Netherlands, had appointed a V. a. for them, without episcopal character, in the person of Sasbout Vosmeer. This V. received his powers from the nuncio. At the beginning of the seventeenth century, the Dutch Catholics appealed to the Holy See for their V. Utrecht. The request was only partially granted: Clement VIII conferred episcopal dignity on Vosmeer, but, considering the opposition of the archdukes and the danger that the Protestants might increase the difficulties, deemed it advisable to delay still further the provision of the diocese of Utrecht. In the Consistory of 9 September 1602, Vosmeer was therefore given the title of Philippi in Macedonia, in partibus infidelium. In Clement VIII’s view, this title was provisional, pending the emergence of more favorable circumstances that would make it possible to grant Vosmeer the title of Utrecht. Meanwhile, Vosmeer retained the designation of V. a., and, as regards his powers, remained a delegate of the nuncio, who could revoke him at will. His successor, Philip Rovenius, on the other hand, derived his powers directly from the Apostolic See. Something analogous to what had occurred in Holland happened shortly afterward in England. At the request of the English Catholics, who had long desired a bishop, on 23 March 1623 William Bishop was appointed V. England; the preceding year, on 15 March 1622, he had already been consecrated bishop with the title of Chalcedon. Bishop received his powers, like F. Rovenius, from the Holy See and exercised in the territories entrusted to him all the powers proper to Ordinaries in their dioceses. His office, however, was also provisional in character, and his jurisdiction was destined to cease when the ancient sees had been provided with Catholic bishops. The system adopted for Holland and England was subsequently extended to other regions as well. In this way, in territories where heresy or other circumstances, such as, for example, Turkish occupation, prevented the appointment of residential bishops, the Apostolic See provided for the needs of the faithful through V. dignity, with the title of a diocese in partibus, pending the possibility of making regular provision for the sees.
The figure of the apostolic vicar in the modern sense is, like that of the apostolic delegate (v.), a creation of the S. Congregation for the Propagation of the Faith. Until their institution, the Church knew only one form of hierarchical organization. The territory of the Church was divided exclusively into dioceses, and at the head of each stood a residential bishop. When the faith was introduced into a pagan region, that region was erected into a diocese, with its own bishop. The appointment of bishops in the lands of unbelievers was made by the kings who ruled them: those of Spain, Portugal, and France. To make up for the negligence of these sovereigns, who neglected to provide for the dioceses, and to escape political control—which, especially in certain cases, proved fatal to the progress of the faith—the S. Congregation for the Propagation of the Faith sought a way to provide pastoral care for the new communities so that it would not have to depend on appointments devolved to the political authority. The result was a new kind of prelate who, without being a residential bishop, would nevertheless possess his dignity, character, and full powers.
In opposition to the plans of Philip IV of Spain, the S. Congregation decided in 1628 to send its own missionaries to Japan and to establish there a bishopric and an archbishopric whose titulars would be indigenous secular priests. To Philip IV, who claimed for himself the appointment of candidates to the sees to be erected, Propaganda communicated the Pope’s contrary view, making it clearly understood that, if opposition from the King made it necessary, the new sees would be erected even without endowments. Since, however, the king of Spain controlled the usual routes of access to those regions, travel for the future bishops would have been difficult. At the general Congregation of 28 May 1635, it was decided to examine the proposal of Propaganda’s secretary, Msgr. Ingoli, to consecrate secretly the Portuguese Fr. Agostino delle Piaghe, O.P., having him appointed by his superior general provincial of Armenia and visitor of the convents of his Order in the East Indies, from which he could proceed to Japan without hindrance from the Spaniards. At the Congregation of 24 September 1635, it was decided to consecrate Fr. Agostino secretly at Ferrara and send him to Japan through Persia.
Meanwhile, Matteo di Castro (v.) arrived in Rome; he had come from the Indies precisely by way of Persia. It was therefore decided to give Matteo di Castro to Fr. Agostino as a guide, and indeed to consecrate Matteo a bishop as well, so that he could replace him should the former die during the journey. When Fr. Agostino died suddenly, his mission was entrusted to Fr. Francesco Antonio di S. Felice, provincial of the Friars Minor Conventual of Transylvania. The consecration of the two bishops took place in the private chapel of the Carthusians of S. Maria degli Angeli in Rome on 30 November 1637: Fr. Francesco Antonio was assigned the archiepiscopal title of Mira, and Matteo di Castro the episcopal title of Crisopoli, both in partibus. Matteo di Castro had not concealed from the superiors of the Congregation his desire to return to his homeland after accompanying the archbishop to Japan. This desire accorded with the intention of Propaganda, which wished to establish in the Indies, as in Japan, a hierarchy independent of Spanish and Portuguese patronage. Since near Goa there was a small pagan and Muslim state, the Kingdom of Idalcan, now vanished, into which the Portuguese and Spaniards had not yet penetrated, Propaganda decided to send Matteo di Castro there as an apostolic vicar.
Thus, by the brief of 16 November 1637, the first apostolic vicariate in the modern sense was established. A bishop in partibus, sent by the Holy See, with powers equal to those belonging to a residential bishop, to administer a territory not yet erected into a diocese, Matteo di Castro in fact fulfilled the conditions and requirements established by the CIC (canons 293–294).
In the territory entrusted to their governance, apostolic vicars exercise, in the name of the Supreme Pontiff, all the powers proper to residential bishops. Since their jurisdiction is joined to the office by the law itself, it must be called ordinary (canons 197–198), although vicarious, because it is not exercised by one who possesses it in his own name, but in the name of the Pontiff.
Even when the superior of a mission entrusted to a religious Order is appointed apostolic vicar, his office is always committed to the person, not to the office of superior (Collectanea S. Congr. de Prop. Fide, no. 463). According to the CIC, if the vicar is invested with episcopal dignity, he enjoys all the honorary privileges of titular bishops; if he is not a bishop, he enjoys all the privileges of apostolic protonotaries de numero participantium, though within the limits of his territory and the duration of his office (canon 308). Today, however, all apostolic vicars are invested with the episcopal character. The apostolic vicar is bound to make the ad limina visit (canon 299) and to send the Holy See every five years an accurate and complete report, according to a formula transmitted to him, on the condition of his vicariate (canon 300); he is likewise obliged to attend provincial councils (canon 304), to apply the Mass pro populo (canon 306), and to observe the law of residence (canon 301 § 1), visit his territory (canon 301 § 2), and provide for the formation of the indigenous clergy (canon 305). All missionary activity in the Vicariate depends upon the apostolic vicar, and, with regard to that activity, religious are also subject to his jurisdiction and supervision (canon 296 § 1). In addition to ordinary power, the apostolic vicar has broad delegated faculties, which in many cases may themselves be subdelegated.