VICAR APOSTOLIC. - In the history of the Church the name of 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 is also used to designate the permanent representative of the pope (Conc. Sardic., a. 343, can. 20). The title of vicarius apostolicus appears toward the end of the 4th century, and from then on designates a residential bishop who, in addition to the ordinary powers inherent in the government of his diocese, is furnished 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 its capital at Thessalonica, dependent on the emperor of the East, and Western Illyricum, with its capital at Sirmium, dependent on the emperor of the West. Whereas until that moment all of Illyricum was subject to the patriarchal jurisdiction of the Roman Pontiff, after the aforementioned division 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., by the name of Ascolius (or Aconius), was probably appointed by Pope Damasus in 383. The following pontiffs continued to constitute their v. at Thessalonica; from the letter addressed in 412 by Pope Innocent to Rufus, the new v., the figure and functions of this office already appear 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., the second was made subject to the archbishop of Justiniana Prima, to whom the same privileges as those of the v. of Thessalonica were recognized. Meanwhile, in the West there arose the vicariate of Arles in Gaul, those of Seville and Tarragona in Spain, to which were later added those of Metz (a. 844), of Sens (a. 876), of Salzburg (a. 973), of Toledo (a. 1088), Lyons (a. 1097), Trier (a. 969 and a. 1137), etc., with which, however, the legations born (v. LEGATO) begin.
The powers proper to the v. a. were exercised in the name of the Roman pontiff, and, although they were granted only to the titulars of the designated sees, every new metropolitan had to obtain their confirmation. These powers were very extensive, although they did not have the identical scope in all cases, and they comprised practically almost all the faculties delegable by the Supreme Pontiff. The v. a. were in particular required to inform the Roman Pontiff on the state of the Churches and on the exact observance of the sacred canons, for the execution of which they were responsible. Consequently they had to be informed about the conduct of priests and bishops, and they had the right of visitation of the churches. No bishop could be elected without their being consulted: they had in fact to take care to assure themselves of the suitability of the candidates for that dignity. To the v. belonged the consecration of metropolitans, the convocation and presidency of synods, the examination and reporting of petitions and appeals to the Roman See, the adjudication of major causes, and among these particularly of causes against bishops. The v. a. could also inflict penalties. When the ancient apostolic vicariates disappeared in the 12th century, or rather, when these were transformed into legations born, there arose a new figure of v. a., entirely different from the preceding one. Until the 12th century, the care of a vacant diocese was assumed by the neighboring bishop or by the metropolitan. From the 13th century, and especially from the pontificate of Boniface VIII, the Apostolic See began to send its representatives to govern the various vacant sees, or even sees that were not vacant. In the case of a vacant see, so that the diocese would not remain too long without a pastor, or to prevent disputes and turmoil over the election of the capitular vicar; in the case of a see that was filled, 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 to assist him when he neglected to appoint himself a vicar general, as required by the needs of the diocese. Such representatives of the Holy See sent to exercise functions of government in its name were designated precisely by the name of v. a. or also of administrators (cf. c. 42, 1, 6, in VI) or apostolic visitors (cf. c. 4, 1, 8, in VI). The office of such v. corresponds in fact to that of today's apostolic administrators (v.).
At the beginning of the 17th century there arose a third figure of v. a., for dioceses impeded by heresy or schism. In 1692 the nuncio of Cologne, who exercised his power also in the Netherlands, had appointed for these a v. a., without episcopal character, in the person of Sasbout Vosmeer. This v. received his powers from the nuncio. At the beginning of the 17th century the Dutch Catholics turned to the Holy See, so that their v. a. might be appointed bishop of Utrecht. The request was granted only in part: Clement VIII granted Vosmeer the episcopal dignity, but deemed it opportune, given the opposition of the archdukes and the danger of increasing the difficulties on the part of the Protestants, to delay still further the provision of the diocese of Utrecht. In the Consistory of 9 Sept. 1602 Vosmeer was therefore given the title of Philippi in Macedonia, in partibus infidelium. This title, in the mind of Clement VIII, was provisional, in expectation that more favorable circumstances would permit granting him that of Utrecht. Meanwhile Vosmeer retained the qualification of v. a., and, as regards his powers, remained a delegate of the nuncio, who could revoke him at his own discretion. His successor, Philip Rovenius, on the other hand, derived his powers directly from the Apostolic See. Something analogous to what had happened in Holland occurred 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. a. for all the Catholics of England; he had already the year before, on 15 March 1622, 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 for their dioceses. His office, however, also had a provisional character, and his jurisdiction was destined to cease when the old sees had been provided with Catholic bishops. The system adopted for Holland and England was later extended also to other regions. In this way the Apostolic See, in territories where heresy or other circumstances, such as, for example, Turkish occupation, prevented the appointment of residential bishops, provided for the needs of the faithful by means of v. elevated to the episcopal dignity, with the title of a diocese in partibus, in expectation that a regular provision of the sees could be brought about.
The figure of the apostolic vicar in the modern sense is, like that of the apostolic delegate (v.), a creation of the S. Congr. of Propaganda Fide. Until their institution, only a single form of hierarchical organization was known in the Church. The territory of the Church was divided solely into dioceses, and at the head of each of these stood a residential bishop. When the faith was introduced into a pagan region, this was erected into a diocese, with its own bishop. The appointment of bishops in infidel lands was made by the kings who held dominion over them: of Spain, of Portugal, of France. To make up for the negligence of these sovereigns who neglected to provide for the dioceses, and to escape a political control which, especially in certain cases, proved fatal to the progress of the faith, the S. Congr. of Propaganda Fide studied the means of providing for the pastoral care of the new communities, in such a way that this would not have to depend on appointments devolved to political power. There thus resulted a new figure of prelate who, without being a residential bishop, nonetheless had the dignity, the character and all the powers of one.
In opposition to the designs of Philip IV of Spain, the S. Congregation decided in 1628 to send its own missionaries to Japan and to create there a bishopric and an archbishopric having as their titulars indigenous secular priests. To Philip IV, who claimed for himself the appointment of candidates to the sees to be erected, Propaganda made known the Pope's contrary mind, clearly intimating that if, because of the King's opposition, it should prove necessary, the new sees would be erected even without endowments. Since, however, the king of Spain controlled the normal routes of access to those regions, the journey would have proved difficult for the future bishops. In the general Congregation of 28 May 1635 it was decided to examine the proposal of the secretary of Propaganda, Msgr. Ingoli, to consecrate secretly the Portuguese p. Agostino delle Piaghe O. P., having him appointed, by his general, provincial of Armenia and visitor of the convents of his Order in the East Indies, from which, without hindrance on the part of the Spaniards, he could pass into Japan. In the Congregation of 24 Sept. 1635, it was decided to consecrate p. Agostino secretly at Ferrara and to send him to Japan by way of Persia.
Meanwhile Matteo di Castro (v.) arrived in Rome, coming from the Indies precisely by way of Persia. It was therefore thought to give this same Matteo di Castro as a guide to p. Agostino, indeed to consecrate Matteo a bishop as well, so that he might replace him in the event that the former should die during the journey. When p. Agostino died suddenly, his mission was entrusted to p. Francesco Antonio di S. Felice, provincial of the Minor Conventuals 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 Nov. 1637: to p. Francesco Antonio was assigned the archiepiscopal title of Mira, to Matteo di Castro that of bishop of Chrysopolis, both in partibus. Matteo di Castro had not hidden from the superiors of the Congregation his desire to return to his homeland, after having accompanied the archbishop to Japan. This desire was in conformity with the will of Propaganda, which intended to establish in the Indies, as in Japan, a hierarchy independent of the Spanish and Portuguese patronage. Since in the vicinity of Goa there was a small pagan and Muslim State, the Kingdom of Idalcan, now vanished, where the Portuguese and Spaniards had not yet penetrated, Propaganda decided to send Matteo di Castro there in the capacity of apostolic vicar.
Thus, with the brief of 16 Nov. 1637, the first apostolic vicariate in the modern sense was instituted. A bishop in partibus, sent by the Holy See, with powers equal to those that belong to a residential bishop, to administer a territory not yet erected into a diocese, Matteo di Castro in fact fulfills the conditions and requirements laid down by the CIC (cann. 293-94).
In the territory entrusted to their work of governance, the apostolic vicars exercise, in the name of the Supreme Pontiff, all the powers proper to residential bishops. Their jurisdiction, being by the law itself joined to the office, must be called ordinary (cann. 197-98), although vicarious, because it is not exercised by the one invested with it in his own name, but in the name of the Pontiff.
Even if the superior of a mission entrusted to a religious Order is appointed apostolic vicar, the office of the latter is always committed to the person, not to the office of superior (Collectanea S. Congr. de Prop. Fide, n. 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, all the privileges of protonotaries apostolic de numero participantium, within the limits, however, of his territory and the duration of the office (can. 308). Today, however, all apostolic vicars are invested with the episcopal character. The apostolic vicar is bound to the ad limina visit (can. 299), to send every five years to the Holy See an accurate and complete report, according to a formula transmitted to him, on the state of his vicariate (can. 300); he is likewise obliged to attend provincial councils (can. 304), to apply the Mass pro populo (can. 306), to the law of residence (can. 301 § 1), to the visitation of his own territory (can. 301 § 2), to the formation of the indigenous clergy (can. 305). The entire missionary activity of the Vicariate depends on the apostolic vicar, and, as regards such activity, religious are also subject to his jurisdiction and supervision (can. 296 § 1). Besides ordinary power, the apostolic vicar has ample delegated faculties, which in many cases may also be subdelegated.
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