# Catholic Encyclopedia (1913)/Privilege

From volume 12 of the work.
(Lat., privilegium, like priva lex)
Privilege is a permanent concession made by a legislator outside of the common law. It is granted by special favour, and gives the privileged an advantage over the non-privileged individuals; it differs from particular laws which also concern certain classes of persons or things; thus the clergy and the religious have their laws and their privileges. The favour, being lasting is thus distinguished from a permission or single dispensation. It is granted to his subjects by a superior having authority over the law; it thus receives an official value approximating it to a law, in the sense that he who enjoys it may lawfully exercise it, and third parties are obliged to respect its use. A privilege, finally, deviates from the common law, including particular laws, whether it merely adds to it or derogates from it.
Privileges are of many kinds. Contrasted with the law, they are:
Privileges recognized by the law require no proof and must be recognized by the court; all other privileges must be proved, not presumed. They are proved by the production of the original concession or by a duly certified copy. To avoid difficulties the superior is often asked to renew or confirm the privileges granted by him or his predecessors. This confirmation may be either in common form, recognizing the privilege again, but giving it no new force, or in specific form, which is a new grant, revalidating the former as far as needs may be. The two forms are distinguished by the context and the official wording employed (cf. Decret., lib. II, tit. xxx, "De confirmatione utili vel inutili"). The teaching of the canonists on the interpretation of rescripts may be summed up as follows: Privileges are to be construed according to the letter, the interpretation being neither extensive nor restrictive but purely declaratory, that is the words are to be taken only in their full and usual signification. A privilege as being a concession of the ruler is understood generously, especially when it runs counter to no law; in as far as it derogates from the law, particularly if it interferes with the rights of a third party, it is interpreted strictly. Privileges are obtained by direct concession, which is the usual way, or by prescriptive custom, an exceptional and indirect manner, or by communication. The last is an extension of the privilege to others than the first grantees. It may occur in two ways: either explicitly, the legislator giving the former class what he gave the latter, or implicitly, when it is already decreed that the privileges granted to certain juridical entities are deemed accorded to certain others, unless the privilege be incommunicable or an exception be made by the superior. The best-known example of the communication of privileges is that existing among the Mendicant Orders, as appears by many pontifical Constitutions from the time of Sixtus IV. Similarly communication of privileges exists between archconfraternities and affiliated confraternities.
Privileges cease by the act of the legislator, the act of the grantees, or spontaneously.
See the canonical writers on the title "De privilegiis et excessibus privilegiatorum", lib. V, tit. xxxiii; in Sexto, lib. V, tit. vii; in Clem., lib. V, tit. vii; Extrav. Joann. XXII, tit. xi; Extrav. Comm., lib. V, tit. vii; FERRARIS, Prompta bibliotheca, s.v. Privilegium; D'ANNIBALE, Summula, I (Rome, 1908), nn. 227 Sq.; SLATER, Moral Theology (London, 1908).
A. BOUDINHON