Decree concerning the pastoral office of bishops in the Church / Second Vatican Council.


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the pastoraI office

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Bishops in the chuRch

October 28, 1965

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DECREE CONCERNING
THE PASTORAL OFFICE OF
BISHOPS IN THE CHURCH

National Catholic Welfare Conference

1312 Massachusetts Avenue, N. W. Washington 5, D. C.





PAUL, BISHOP,
SERVANT OF THE SERVANTS OF
GOD TOGETHER- WITH THE
FATHERS OF THE SACRED

COUNCIL

FOR EVERLASTING MEMORY

DECREE CONCERNING
THE PASTORAL OFFICE OF
BISHOPS IN THE CHURCH

PREFACE

Christ the Lord, Son of the living God, came that He might

save His people from their sins 1 and that all men might be
sanctified. Just as He Himself was sent by the Father, so He
also sent His Apostles. 2 Therefore, He sanctified them, conferring
on them the Holy Spirit, so that they also might glorify the Father

upon earth and save men, “to the building up of the body of

Christ” (Eph. 4:12), which is the Church.

2. In this Church of Christ the Roman pontiff, as the suc-
cessor of Peter, to whom Christ entrusted the feeding of His sheep
and lambs, enjoys supreme, full, immediate, and universal authority

over the care of souls by divine institution. Therefore, as pastor of

all the faithful, he is sent to provide for the common good of the

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universal Church and for the good of the individual churches.

Hence, he holds a primacy of ordinary power over all the churches.

The bishops themselves, however, having been appointed by

the Holy Spirit, are successors of the Apostles as pastors of

souls. 3 Together with the supreme pontiff and under his

authority they are sent to continue throughout the ages the work

of Christ, the eternal pastor.4 Christ gave the Apostles and

their successors the command and the power to teach all nations,
to hallow men in the truth, and to feed them. Bishops, therefore,
have been made true and authentic teachers of the faith, pontiffs,
and pastors through the Holy Spirit, who has been given to
them. 5

3. Bishops, sharing in the solicitude for all the churches,

exercise this episcopal office of theirs, which they have received

through episcopal consecration, 6 in communion with and under

the authority of the supreme pontiff. As far as their teaching

authority and pastoral government are concerned, all are united in

a college or body with respect to the universal Church of God.

They exercise this office individually in reference to the por-

tions of the Lord’s flock assigned to them, each one taking care of

the particular church committed to him, or sometimes some of

them jointly providing for certain common needs of various
churches.

This sacred synod, therefore, attentive to the conditions of

human association which have brought about a new order of things
in our time, 7 intends to determine more exactly the pastoral

office of bishops and, therefore, has decreed the things that follow.

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CHAPTER I

THE RELATIONSHIP OF
BISHOPS TO THE

I. The Role of the Bishops in the Universal Church.

4. By virtue of sacramental consecration and hierarchical

communion with the head and members of the college, bishops

are constituted as members of the episcopal body. 1 “The order

of bishops is the successor to the college of the apostles in teaching

and pastoral direction, or rather, in the episcopal order, the apos-

tolic body continues without a break. Together with its head, the

Roman pontiff, and never without this head it exists as the subject
of supreme, plenary power over the universal Church. But this

power cannot be exercised except with the agreement of the Roman
pontiff.” 2 This power, however, “is exercised in a solemn manner

in an ecumenical council.” 3 Therefore, this sacred synod decrees

that all bishops who are members of the episcopal college, have the
right to be present at an Ecumenical Council.

“The exercise of this collegiate power in union with the pope

is possible although the bishops are stationed all over the world,

provided that the head of the college gives them a call to collegiate

action, or, at least, gives the unified action of the dispersed bishops

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such approval, or such unconstrained acceptance, that it becomes

truly collegiate action.” 4

5. Bishops chosen from various parts of the world, in ways

and manners established or to be established by the Roman pontiff,
render more effective assistance to the supreme pastor of the
Church in a deliberative body which will be called by the proper

name of Synod of Bishops . 5 Since it will be acting in the name
of the entire Catholic episcopate, it shall at the same time show that

all the bishops in hierarchical communion partake of the solicitude
for the universal Church.6

6. As legitimate successors of the Apostles and members of

the episcopal college, bishops should realize that they are bound

together and should manifest a concern for all the churches. For

by divine institution and the rule of the apostolic office each one

together with all the other bishops is responsible for the Church. 7

They should especially be concerned about those parts of the world

where the Word of God has not yet been proclaimed or where the
faithful, particularly because of the small number of priests, are

in danger of departing from the precepts of the Christian life, and

even of losing the faith itself.

Let bishops, therefore, make every effort to have the faithful

actively support and promote works of evangelization and the

apostolate. Let them strive, moreover, to see to it that suitable

sacred ministers as well as auxiliaries, both Religious and lay, be

prepared for the missions and other areas suffering from a lack of

clergy. They should also see to it, as much as possible, that some

of their own priests go to the above-mentioned missions or dioceses

to exercise the sacred ministry there either permanently or for a

set period of time.

Bishops should also be mindful, in administering ecclesiastical

property, of the needs not only of their own dioceses but also of the

other particular churches, for they are also a part of the one

Church of Christ. Finally, they should direct their attention,

according to their means, to the relief of disasters by which other

dioceses and regions are affected.

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7. Let them especially embrace in brotherly affection those

bishops who, for the sake of Christ, are plagued with slander and

indigence, detained in prisons, or held back from their ministry.

They should take an active brotherly interest in them so that their

sufferings may be assuaged and alleviated through the prayers and

good works of their confreres.

II. Bishops and the Apostolic See.

8. (a) To bishops, as successors of the Apostles, in the

dioceses entrusted to them, there belongs per se all the ordinary,

proper, and immediate authority which is required for the exercise

of their pastoral office. But this never in any way infringes upon

the power which the Roman pontiff has, by virtue of his office, of
reserving cases to himself or to some other authority.

(b) The general law of the Church grants the faculty to each

diocesan bishop to dispense, in a particular case, the faithful over

whom they legally exercise authority as often as they judge that it
contributes to their spiritual welfare, except in those cases which

have been especially reserved by the supreme authority of the

Church.

9. In exercising supreme, full, and immediate power in the

universal Church, the Roman pontiff makes use of the departments
of the Roman Curia which, therefore, perform their duties in his
name and with his authority for the good of the churches and in
the service of the sacred pastors.

The Fathers of this sacred Council, however, desire that these

departments—which have furnished distinguished assistance to the
Roman pontiff and the pastors of the Church—be reorganized and
better adapted to the needs of the times, regions, and rites espe-

cially as regards their number, name, competence and special

method of procedure, as well as the coordination of work among
them. 8 The Fathers also desire that, in view of the very nature
of the pastoral office proper to the bishops, the office of legates of

the Roman pontiff be more precisely determined.

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10. Furthermore, since these departments are established for

the good of the universal Church, it is desirable that their members,

officials, and consultors as well as legates of the Roman pontiff be
more widely taken from various regions of the Church, insofar as

it is possible. In such a way the offices and central organs of the

Catholic Church will exhibit a truly universal character.

It is also desired that some bishops, too—especially diocesan
bishops—will be chosen as members of the departments, for they
will be able to report more fully to the supreme pontiff the thinking,

the desires, and the needs of all the churches.

Finally, the Fathers of the Council think it would be most

advantageous if these same departments would listen more atten-

tively to laymen who are outstanding for their virtue, knowledge,
and experience. In such a way they will have an appropriate share

in Church affairs.

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CHAPTER II

BISHOPS AND THEIR
PARTICULAR CHURCHES

/. Diocesan Bishops.

11. A diocese is a portion of the People of God which is
entrusted to a bishop to be shepherded by him with the cooperation

of the presbytery. Thus by adhering to its pastor and gathered

together by him through the Gospel and the Eucharist in the Holy

Spirit, it constitutes a particular church in which the one, holy,

catholic, and apostolic Church of Christ is truly present and

operative.

Individual bishops who have been entrusted with the care of
a particular church—under the authority of the supreme pontiff

—

feed their sheep in the name of the Lord as their own, ordinary,
and immediate pastors, performing for them the office of teaching,

sanctifying, and governing. Nevertheless, they should recognize

the rights which legitimately belong to patriarchs or other hier-

archical authorities. 1

Bishops should dedicate themselves to their apostolic office as

witness of Christ before all men. They should not only look after

those who already follow the Prince of Pastors but should also
wholeheartedly devote themselves to those who have strayed in

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any way from the path of truth or are ignorant of the Gospel of
Christ and His saving mercy until finally all men walk “in all good-
ness and justice and truth” (Eph. 5:9).

12. In exercising their duty of teaching—which is conspic-
uous among the principal duties of bishops 2—they should
announce the Gospel of Christ to men, calling them to faith in the

power of the Spirit or confirming them in a living faith. They

should expound the whole mystery of Christ to them, namely, those

truths the ignorance of which is ignorance of Christ. At the same

time they should point out the divinely revealed way to give glory

to God and thereby to attain to eternal happiness. 3

They should show, moreover, that earthly goods and human
institutions according to the plan of God the Creator are also
disposed for man’s salvation and therefore can contribute much
to the building up of the Body of Christ.

Therefore, they should teach, according to the doctrine of the

Church, the great value of these things : the human person with his

freedom and bodily life, the family and its unity and stability, the

procreation and education of children, civil society with its laws

and professions, labor and leisure, the arts and technical inventions,

poverty and affluence. Finally, they should set forth the ways by

which are to be answered the most serious questions concerning the

ownership, increase, and just distribution of material goods, peace

and war, and brotherly relations among all countries. 4

13. The bishops should present Christian doctrine in a man-

ner adapted to the needs of the times, that is to say, in a manner

that will respond to the difficulties and questions by which people

are especially burdened and troubled. They should also guard that

doctrine, teaching the faithful to defend and propagate it. In pro-

pounding this doctrine they should manifest the maternal solicitude

of the Church toward all men whether they be believers or not. With

a special affection they should attend upon the poor and the lower

classes to whom the Lord sent them to preach the Gospel.

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Since it is the mission of the Church to converse with the

human society in which it lives, 5 it is especially the duty of
bishops to seek out men and both request and promote dialogue
with them. These conversations on salvation ought to be noted for

clarity of speech as well as humility and mildness in order that at

all times truth may be joined to charity and understanding with
love. Likewise they should be noted for due prudence joined with

trust, which fosters friendship and thus is capable of bringing about

a union of minds. 6

They should also strive to make use of the various media at

hand nowadays for proclaiming Christian doctrine, namely, first of

all, preaching and catechetical instruction which always hold the

first place, then the presentation of this doctrine in schools, acad-

emies, conferences, and meetings of every kind, and finally its

dissemination through public statements at times of outstanding

events as well as by the press and various other media of com-

munication, which by all means ought to be used in proclaiming

the Gospel of Christ. 7

14. Bishops should take pains that catechetical instruction

—

which is intended to make the faith, as illumined by teaching, a

vital, explicit and effective force in the lives of men—be given with
sedulous care to both children and adolescents, youths and adults.

In this instruction a suitable arrangement should be observed as

well as a method suited to the matter that is being treated and to

the character, ability, age, and circumstances of the life of the

students. Finally, they should see to it that this instruction is based

on sacred Scripture, tradition, the liturgy, magisterium, and life of

the Church.

Moreover, they should take care that catechists be properly

trained for their function so that they will be thoroughly acquainted

with the doctrine of the Church and will have both a theoretical

and a practical knowledge of the laws of psychology and of peda-

gogical methods.

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Bishops should also strive to renew or at least adapt in a

better way the instruction of adult catechumens.

15. In exercising their office of sanctifying, bishops should

be mindful that they have been taken from among men and ap-
pointed their representatives before God in order to offer gifts and
sacrifices for sins. Bishops enjoy the fullness of the Sacrament of

Orders and both presbyters and deacons are dependent upon them

in the exercise of their authority. For the presbyters are the prudent

fellow workers of the episcopal order and are themselves conse-

crated as true priests of the New Testament, just as deacons are
ordained for the ministry and serve the people of God in com-
munion with the bishop and his presbytery. Therefore bishops are

the principal dispensers of the mysteries of God, as well as being

the governors, promoters, and guardians of the entire liturgical

life in the church committed to them. 8

They should, therefore, constantly exert themselves to have

the faithful know and live the paschal mystery more deeply through
the Eucharist and thus become a firmly-knit body in the unity of

the charity of Christ. 9 “Intent upon prayer and the ministry

of the word” (Acts, 6:4), they should devote their labor to this end

that all those committed to their care may be of one mind in
prayer 10 and through the reception of the sacraments may grow
in grace and be faithful witnesses to the Lord.

As those who lead others to perfection, bishops should be

diligent in fostering holiness among their clerics, religious, and

laity according to the special vocation of each. 11 They should

also be mindful of their obligation to give an example of holiness

in charity, humility, and simplicity of life. Let them so hallow the

churches entrusted to them that the feeling of the universal Church

of Christ may shine forth fully in them. For that reason they should

foster priestly and religious vocations as much as possible, and

should take a special interest in missionary vocations.

16. In exercising their office of father and pastor, bishops

should stand in the midst of their people as those who serve. 12

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Let them be good shepherds who know their sheep and whose

sheep know them. Let them be true fathers who excel in the spirit

of love and solicitude for all and to whose divinely conferred

authority all gratefully submit themselves. Let them so gather and

mold the whole family of their flock that everyone, conscious of

his own duties, may live and work in the communion of love.

In order effectively to accomplish these things, bishops, “ready

for every good work” (2 Tim. 2:21) and “enduring all things for

the sake of the chosen ones” (3 Tim. 2:10), should arrange their

life in such a way as to accommodate it to the needs of our times.

Bishops should always embrace priests with a special love

since the latter to the best of their ability assume the bishops’

anxieties and carry them on day by day so zealously. They should

regard the priests as sons and friends 13 and be ready to listen to

them. Through their trusting familiarity with their priests they

should strive to promote the whole pastoral work of the entire

diocese.

They should be solicitous for the spiritual, intellectual and

material welfare of the priests so that the latter can live holy and

pious lives and fulfill their ministry faithfully and fruitfully. There-

fore, they should encourage institutes and hold special meetings in

which priests might gather from time to time both for the perform-

ance of longer exercises and the renewal of their spiritual life and

for the acquisition of deeper subjects, especially sacred Scripture

and theology, the more important social questions, and the new

methods of pastoral activity.

With active mercy bishops should pursue priests who are
involved in any danger or who have failed in certain respects.

In order to be able to look more closely to the welfare of the

faithful according to the condition of each one, bishops should

strive to become duly acquainted with their needs in the social

circumstances in which they live. Therefore, they ought to employ

suitable methods, especially social research. They should manifest

their concern for everyone, no matter what their age, condition, or

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nationality, be they natives, strangers, or foreigners. In exercising

this pastoral care they should preserve for their faithful the share

proper to them in Church affairs; they should also respect their

duty and right of actively collaborating in the building up of the

Mystical Body of Christ.

They should deal lovingly with the separated brethren, urging

the faithful also to conduct themselves with great kindness and

charity in their regard and fostering ecumenism as it is understood

by the Church. 14 They should also have a place in their hearts

for the non-baptized so that upon them too there may shine the
charity of Christ Jesus, to whom the bishops are witnesses before
all men.

17. Various forms of the apostolate should be encouraged,

and in the whole diocese or in any particular areas of it the coor-

dination and close connection of all apostolic works should be

fostered under the direction of the bishop. Thus all undertakings

and organizations, be they catechetical, missionary, charitable,

social, familial, educational, or anything else pursuing a pastoral

aim, should be directed toward harmonious action. Thus at the

same time the unity of the diocese will also be made more evident.

The faithful should be earnestly urged to assume their duty of

carrying on the apostolate, each according to his state in life and

ability. They should be admonished to participate in and give aid

to the various works of the apostolate of the laity, especially Cath-

olic Action. Those associations should also be promoted and

supported which either directly or indirectly pursue a supernatural

objective, that is, either the attaining of a more perfect life, the

spreading of the Gospel of Christ to all men, and the promoting of

Christian doctrine or the increase of public worship, or the pur-

suing of social aims or the performing of works of piety and charity.

The forms of the apostolate should be properly adapted to the

needs of the present day with regard not only for man’s spiritual

and moral circumstances but also for his social, demographic, and

economic conditions. Religious and social research, through offices

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of pastoral sociology, contributes much to the efficacious and fruit-

ful attainment of that goal, and it is highly recommended.

18. Special concern should be shown for those among the

faithful who, on account of their way of life, cannot sufficiently

make use of the common and ordinary pastoral care of parish
priests or are quite cut off from it. Among this group are the
majority of migrants, exiles and refugees, seafarers, air-travelers,

gypsies, and others of this kind. Suitable pastoral methods should

also be promoted to sustain the spiritual life of those who go to

other lands for a time for the sake of recreation.

Episcopal conferences, especially national ones, should pay

special attention to the very pressing problems concerning the

above-mentioned groups. Through voluntary agreement and united

efforts, they should look to and promote their spiritual care by

means of suitable methods and institutions. They should also bear

in mind the special rules either already laid down or to be laid
down by the Apostolic See 15 which can be wisely adapted to
the circumstances of time, place, and persons.

19. In discharging their apostolic office, which concerns the

salvation of souls, bishops per se enjoy full and perfect freedom and

independence from any civil authority. Hence, the exercise of their

ecclesiastical office may not be hindered, directly or indirectly, nor

may they be forbidden to communicate freely with the Apostolic

See, or ecclesiastical authorities, or their subjects.

Assuredly, while sacred pastors devote themselves to the

spiritual care of their flock, they also in fact have regard for their

social and civil progress and prosperity. According to the nature

of their office and as behooves bishops, they collaborate actively

with public authorities for this purpose and advocate obedience to

just laws and reverence for legitimately constituted authorities.

20. Since the apostolic office of bishops was instituted by

Christ the Lord and pursues a spiritual and supernatural purpose,

this Sacred Ecumenical Synod declares that the right of nomi-

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nating and appointing bishops belongs properly, peculiarly, and

per se exclusively to the competent ecclesiastical authority.

Therefore, for the purpose of duly protecting the freedom of

the Church and of promoting more conveniently and efficiently the

welfare of the faithful, this holy Council desires that in future no

more rights or privileges of election, nomination, presentation, or

designation for the office of bishop be granted to civil authorities.

The civil authorities, on the other hand, whose favorable attitude

toward the Church the sacred synod gratefully acknowledges and

highly appreciates, are most kindly requested voluntarily to re-

nounce the above-mentioned rights and privileges which they

presently enjoy by reason of a treaty or custom, after discussing

the matter with the Apostolic See.

21. Since the pastoral office of bishops is so important and

weighty, diocesan bishops and others regarded in law as their

equals, who have become less capable of fulfilling their duties
properly because of the increasing burden of age or some other

serious reason, are earnestly requested to offer their resignation

from office either at their own initiative or upon the invitation of
the competent authority. If the competent authority should accept

the resignation, it will make provision both for the suitable support
of those who have resigned and for special rights to be accorded
them.

//. Diocesan Boundaries.

22. For a diocese to fulfill its purpose the nature of the

Church must be clearly evident to the People of God who consti-

tute that diocese. To this end also bishops must-be able to carry

out their pastoral duties effectively among their people. Finally,

the welfare of the People of God must be served as perfectly as

possible.

All this demands, then, a proper determination of the bound-

aries of dioceses and a distribution of clergy and resources that is

reasonable and in keeping with the needs of the apostolate. All

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these things will benefit not only the clergy and Christian people

involved, but also the entire Catholic Church.

Concerning diocesan boundaries, therefore, this sacred synod

decrees that, to the extent required by the good of souls, a fitting

revision of diocesan boundaries be undertaken prudently and as

soon as possible. This can be done by dividing, dismembering or

uniting them, or by changing their boundaries, or by determining

a better place for the episcopal see or, finally, especially in the

case of dioceses having larger cities, by providing them with a new

internal organization.

23. In revising diocesan boundaries first place must be ac-

corded to organic unity of each diocese, with due regard to the

personnel, the offices and institutions, which form, as it were, a

living body. In individual cases all circumstances should be care-

fully studied and the general criteria which follow should be kept

in mind.

1.

) In determining a diocesan boundary, as far as possible

consideration should be given the variety in composition of the

People of God, for this can contribute greatly to a more effective

exercise of the pastoral office. At the same time the natural popu-

lation units of people, together with the civil jurisdictions and

social institutions that compose their organic structure, should be

preserved as far as possible as units. For this reason, obviously,

the territory of each diocese should be continuous.

Attention should also be given, if necessary, to civil bound-

aries and the special characteristics of regions and peoples, such as

their psychological, economic, geographic and historical back-

grounds.

2.

) The extent of the diocese and the number of its inhab-
itants should generally be such that, on the one hand, the bishop

himself—even though assisted by others—can officiate at pontifical
functions, make pastoral visitations, faithfully direct and coordinate
all the works of the apostolate in the diocese and know well espe-
cially his priests, and also the Religious and lay people who are

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engaged in diocesan projects. On the other hand, an adequate and
suitable area should be provided so that bishop and clergy, mindful

also of the needs of the universal Church, can usefully devote all

their energies to the ministry.

3.) Finally, in order that the ministry of salvation be more

effectively carried out in each diocese, it should be considered a

general rule that each diocese have clergy, in number and qualifica-

tions at least sufficient, for the proper care of the People of God;

also, there should be no lack of the offices, institutions and organi-

zations which are proper to the particular Church and which expe-

rience has shown necessary for its efficient government and apos-

tolate; finally, resources for the support of personnel and institutions

should be at hand or at least prudently foreseen in prospect.

For this same purpose, where there are faithful of a different

rite, the diocesan bishop should provide for their spiritual needs

either through priests or parishes of that rite or through an epis-

copal vicar endowed with the necessary faculties. Wherever it is

fitting, the last named should also have episcopal rank. Otherwise
the Ordinary himself may perform the office of an Ordinary of
different rites. If for certain reasons, these prescriptions are not

applicable in the judgment of the Apostolic See, then a proper

hierarchy for the different rites is to be established. 16

Also, where similar situations exist, provision should be made

for the faithful of different language groups, either through priests

or parishes of the same language, or through an episcopal vicar well

versed in the language—and if needs be having the episcopal dig-
nity—or at least in some other more appropriate way.

24. In order to bring about the changes and alterations of

dioceses as set forth in numbers 22-23—and leaving untouched the
discipline of the Oriental Churches—it is desirable that the com-
petent episcopal conferences examine these matters each for its

respective territory. If deemed opportune, they may employ a

special episcopal commission for this purpose, but always taking

into account the opinions of the bishops of the provinces or regions

16



concerned. Finally, they are to propose their recommendations

and desires to the Apostolic See.

///. Assistants in the Pastoral Office of the Diocesan Bishop

1. Coadjutor and Auxiliary Bishops

25. The pastoral office of bishops should be so constituted

for the governing of dioceses that the good of the Lord’s flock is

always the supreme consideration. Rightly to achieve this goal,

auxiliary bishops will frequently be appointed because the diocesan

bishop cannot personally fulfill all his episcopal duties as the good

of souls demands, either because of the vast extent of the diocese

or the great number of its inhabitants, or because of the special

nature of the apostolate or other reasons of a different nature.

Sometimes, in fact, a particular need requires that a coadjutor

bishop be appointed to assist the diocesan bishop. Coadjutor and

auxiliary bishops should be granted those faculties necessary for

rendering their work more effective and safeguarding the dignity

proper to bishops. This, of course, should always be accomplished

without detriment to the unity of the diocesan administration and

the authority of the diocesan bishop.

Furthermore, coadjutor and auxiliary bishops, since they are

called to share part of the burden of the diocesan bishop, so should

exercise their office that they may proceed in all matters in single-
minded agreement with him. In addition, they should always show

respect and reverence for the diocesan bishop and he, in turn,

should have a fraternal love for coadjutor and auxiliary bishops

and hold them in esteem.

26. To the extent that the good of souls demands, the
diocesan bishop should not hesitate to ask the competent authority

for one or more auxiliaries who will be appointed for the diocese
without the right of succession.

If there is no provision for it in the letter of nomination, the

diocesan bishop is to appoint his auxiliary or auxiliaries as vicar

generals or at least as episcopal vicars. They shall be dependent

17



upon his authority only and he may wish to consult them in exam-

ining questions of major importance, especially of a pastoral nature.

Unless competent authority has otherwise determined, the

powers and faculties which auxiliary bishops have by law do not

cease when the office of the diocesan bishop comes to an end. It is

also desirable that when the See is vacant the office of ruling the

diocese—unless some serious reasons persuade otherwise—should
be committed to the auxiliary bishop or, when there are more than

one, to one of the auxiliaries.

A coadjutor bishop, "appointed with the right of succession,
must always be named vicar general by the diocesan bishop. In

particular cases the competent authority can grant him even more

extensive faculties.

In order to provide for the greatest possible present and future

good of the diocese, the diocesan bishop and his coadjutor should

not fail to consult with each other on matters of great importance.

2. The Diocesan Curia and Commissions

27. The most important office in the diocesan curia is that

of vicar general. However, as often as the proper government of

the diocese requires it, one or more episcopal vicars can be named

by the bishop. These automatically enjoy the same authority which

the common law grants the vicar general, but only for a certain
part of the diocese, or for a determined type of transaction or for

the faithful of a determined rite.

Among the collaborators of the bishop in the government of
the diocese are numbered those presbyters who constitute his

senate, or council, such as the cathedral chapter, the board of

consultors or other committees according to the circumstances or

nature of various localities. These institutions, especially the cathe-

dral chapters, should be reorganized wherever necessary in keep-

ing with present day needs.

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Priests and lay people who belong to the diocesan curia
should realize that they are making a helpful contribution to the

pastoral ministry of the bishop.

The diocesan curia should be so organized that it is an appro-

priate instrument for the bishop, not only for administering the

diocese but also for carrying out the works of the apostolate.

It is greatly desired that in each diocese a pastoral commis-

sion will be established over which the diocesan bishop himself

will preside and in which specially chosen clergy, Religious and

lay people will participate. The duty of this commission will be

to investigate and weigh pastoral undertakings and to formulate

practical conclusions regarding them.

3. The Diocesan Clergy

28. All presbyters, both diocesan and Religious, participate

in and exercise with the bishop the one priesthood of Christ and

are thereby constituted prudent cooperators of the episcopal order.

In the care of souls, however, the first place is held by diocesan

priests who are incardinated or attached to a particular church, for

they have fully dedicated themselves in the service of caring for

a single portion of the Lord’s flock. In consequence, they form

one presbytery and one family whose father is the bishop. In order

to distribute more equitably and properly the sacred ministries

among his priests, the bishop should possess a necessary freedom

in bestowing offices and benefices. Therefore, rights or privileges

which in any way limit this freedom are to be suppressed.

The relationships between the bishop and the diocesan priests

should rest most especially upon the bonds of supernatural charity

so that the harmony of the will of the priests with that of their

bishop will render their pastoral activity more fruitful. Wherefore,

for the sake of greater service to souls, let the bishop call the

priests into dialogue, especially about pastoral matters. This he

should do not only on a given occasion but at regularly fixed

intervals insofar as this is possible.

19



Furthermore all diocesan priests should be united among
themselves and so should share a genuine concern for the spiritual

welfare of the whole diocese. They should also be mindful that the

benefits they receive by reason of their ecclesiastical office are

closely bound up with their sacred work. Therefore they should

contribute generously, as the bishop may direct and as their means
permit, to the material needs of the diocese.

29. The closer collaborators of the bishop are those priests

who are charged with a pastoral office or apostolic organization of
a supra-parochial nature, whether in a certain area of the diocese

or among special groups of the faithful or with respect to a specific
kind of activity.

Priests assigned by the bishop to various works of the apos-

tolate, whether in schools or in other institutions or associations,

contribute an exceedingly valuable assistance. Those priests also

who are engaged in supra-diocesan works are commended to the
special consideration of the bishop in whose diocese they reside,

for they perform outstanding works of the apostolate.

30. Pastors, however, are cooperators of the bishop in a very

special way, for as pastors in their own name they are entrusted
with the care of souls in a certain part of the diocese under the

bishop’s authority.

1.) In exercising this care of souls, pastors and their assist-

ants should so fulfill their duty of teaching, sanctifying and govern-

ing that the faithful and the parish communities will truly realize

that they are members both of the diocese and of the universal

Church. For this reason, they should collaborate with other pastors

and priests who exercise a pastoral office in the area (such as vicars
forane and deans), as well as with those engaged in works of a

supra-parochial nature. In this way the pastoral work in the diocese

will be unified and made more effective.

Moreover, the care of souls should always be infused with a

missionary spirit so that it reaches out as it should to everyone

living within the parish boundaries. If the pastor cannot contact

20



certain groups of people, he should seek the assistance of others,

even laymen who can assist him in the apostolate.

To render the care of souls more efficacious, community life

for priests—especially those attached to the same parish—is highly
recommended. This way of living, while it encourages apostolic

action, also affords an example of charity and unity to the faithful.

2.) In the exercise of their teaching office it is the duty of

pastors to preach God’s Word to all the Christian people so that,
rooted in faith, hope and charity, they will grow in Christ, and as

a Christian community bear witness to that charity which the Lord

commended.17 It is also the duty of pastors to bring the faithful

to a full knowledge of the mystery of salvation through a cate-

chetical instruction which is consonant with each one’s age. In

imparting this instruction they should seek not only the assistance

of religious but also the cooperation of the laity, establishing also

the Confraternity of Christian Doctrine.

In discharging their duty of sanctifying their people, pastors

should see to it that the celebration of the Eucharistic Sacrifice

is the center and culmination of the whole life of the Christian

community. They should labor without stint that the faithful are

nourished with spiritual food through the devout and frequent

reception of the sacraments and through intelligent and active

participation in the Liturgy. Pastors should also be mindful of

how much the Sacrament of Penance contributes to developing the
Christian life and, therefore, should always make themselves avail-
able to hear the confessions of the faithful. If necessary, they

should invite the assistance of priests who are experienced in
various languages.

In fulfilling their office as shepherd, pastors should take pains

to know their own flock. Since they are the servants of all the
sheep, they should encourage a full Christian life among the indi-
vidual faithful and also in families, in associations especially dedi-

cated to the apostolate, and in the whole parish community. There-

fore, they should visit homes and schools to the extent that their
pastoral work demands. They should pay especial attention to

21



adolescents and youth. They should devote themselves with a

paternal love to the poor and the sick. They should have a par-

ticular concern for workingmen. Finally, they should encourage

the faithful to assist in the works of the apostolate.

3.) Assistant pastors, as cooperators with the pastor, make
under the authority of the pastor an indispensable and active con-

tribution to the pastoral ministry. Therefore, there should always

be fraternal association, mutual charity and reverence between the

pastor and his assistants. They should assist one another with

counsel, help and example, providing a united will and common
zeal in the service of the parish.

31. In forming a judgment on the suitability of a priest for

the administration of any parish the bishop should take into con-

sideration not only his knowledge of doctrine but also his piety,

apostolic zeal and other gifts and qualities which are necessary for

the proper exercise of the care of souls.

Now the parish exists solely for the good of souls. Wherefore,
the bishop should be able to provide more easily and effectively for

vacant pastorates. To this end all rights whatsoever of presenta-
tion, nomination, reservation, excepting the right of Religious

—

and where it exists, the law of concursus whether general or par-

ticular—are to be suppressed.
Pastors should enjoy in their respective parishes that stability

of office which the good of souls demands. The distinction between

removable and irremovable pastors is to be abrogated and the

procedure for transferring and removing pastors is to be re-

examined and simplified. In this way the bishop, while observing

natural and canonical equity, can better provide for the needs of

the good of souls.

Pastors who are unable to fulfill their office properly and
fruitfully because of the increasing burden of old age or some

other serious reason are urgently requested to tender their resigna-

tion voluntarily or upon the invitation of the bishop. The bishop

should provide suitable support for those who have resigned.

22



32. Finally, the same concern for souls should be the basis
for determining or reconsidering the erection or suppression of
parishes and any other changes of this kind which the bishop is
empowered to undertake on his own authority.

4. Religious

33. (In all that follows with Religious are included also the
members of other institutes who profess the evangelical counsels.)
All Religious have the duty, each according to his proper vocation,
of cooperating zealously and diligently in building up and increas-
ing the whole Mystical Body of Christ and for the good of the
particular churches.

It is their first duty to foster these objectives by prayer, works
of penance and the example of their own life for which this sacred
synod strongly urges them to increase their esteem and zeal. With
due consideration for the character proper to each religious com-
munity, they should also enter more vigorously into the external
works of the apostolate.

34. Religious priests are by consecration assumed into the
responsibilities of the presbyterate so as to become themselves the
prudent cooperators of the episcopal order. Today they can be of
even greater help to bishops in view of the greater needs of souls.
Therefore, they can be said in a real sense to belong to the clergy
of the diocese inasmuch as they share in the care of souls and in
carrying out works of the apostolate under the authority of the
prelates.

Other members of religious communities, both men and
women, also belong in a special way to the diocesan family and
offer great assistance to the sacred hierarchy. With the increasing
demands of the apostolate they can and should offer that assistance
ever more and more.

35. In order that the works of the apostolate be carried out
harmoniously in individual dioceses and that the unity of diocesan

23



discipline be preserved intact, these principles are established as

fundamental:
1.

) All Religious should always look upon the bishops, as

upon successors of the Apostles, with devoted respect and rever-

ence. Whenever they are legitimately called upon to undertake

works of the apostolate, they are obliged to discharge their duties

as active and obedient helpers of the bishops.
18

. Indeed, Reli-

gious should consider it an honor to respond promptly and faith-

fully to the requests and desires of the bishops and in such a way

they may assume an even more ample role in the ministry of

human salvation. This they should do with due respect for the

character of their institute and in keeping with their constitutions

which, if needs be, should be accommodated to this goal in accord

with the principles of this conciliar decree.

Especially in view of the urgent need of souls and the scarcity

of diocesan clergy, religious communities which are not dedicated

exclusively to the contemplative life can be called upon by the

bishops to assist in various pastoral ministries. They should, how-

ever, keep in mind the particular character of each community.

Superiors should encourage this work to the utmost, by accepting

parishes, even on a temporary basis.

2.

) Religious engaged in the active apostolate,
however, must

always be imbued with the spirit of their religious community, and

remain faithful to the observance of their rule and spirit of sub-

missiveness due to their own superiors. Bishops should not neglect

to impress this obligation upon them.

3.

) The institute of exemption, by which Religious are
called

to the service of the supreme pontiff or other ecclesiastical au-

thority and withdrawn from the jurisdiction of bishops, refers

chiefly to the internal order of their communities so that in them

all things may be properly coordinated and the growth and per-

fection of the Religious common life promoted.
19 These com-

munities are also exempt so that the supreme pontiff can dispose of

them for the good of the universal Church
20 and any other

24



competent authority for the good of the churches under its own
jurisdiction.

This exemption, however, does not exclude Religious in indi-
vidual dioceses from the jurisdiction of bishops in accordance with
the norm of law, insofar as the performance of their pastoral office
and the right ordering of the care of souls requires. 21

4.

) All Religious, exempt and non-exempt, are subject to the
authority of the local Ordinaries in those things which pertain to
the public exercise of divine worship—except where differences in
rites are concerned—the care of souls, the sacred preaching in-
tended for the people, the religious and moral education of the
Christian faithful, especially of the children, catechetical instruc-
tion and liturgical formation. They are subject to the local Ordi-
nary also in what pertains to the decorum proper to the clerical
state as well as in the various works which concern the exercise of
the sacred apostolate. Catholic schools conducted by Religious
are also subject to the authority of the local Ordinaries for pur-
poses of general policy-making and vigilance, but the right of Reli-
gious to direct them remains intact. Religious also are bound to
observe all those things which councils or conferences of bishops
shall legitimately prescribe for observance by all.

5.

) A well-ordered cooperation is to be encouraged between
various religious communities and between them and the diocesan
clergy. There should also be a very close coordination of all
apostolic works and activities which especially depend upon a
supernatural attitude of hearts and minds, rooted in and founded
upon charity. The Apostolic See is competent to supervise this
coordination for the universal Church; sacred pastors are compe-
tent in their own respective dioceses: and patriarchal synods and
episcopal conferences in their own territory.

For those works of the apostolate which Religious are to
undertake, bishops or episcopal conferences, religious superiors or
conferences of major religious superiors should take action only
after mutual consultations.

25



6.) In order to foster harmonious and fruitful mutual rela-

tions between bishops and Religious, at stated times and as often

as it is deemed opportune, bishops and religious superiors should

meet to discuss those affairs which pertain to the apostolate in

their territory.

26



CHAPTER III

CONCERNING BISHOPS
COOPERATING FOR THE
COMMON GOOD OF
MANY CHURCHES

I. Synods, Councils and especially Episcopal Conferences

36. From the very first centuries of the Church bishops, as
rulers of individual churches, were deeply moved by the com-
munion of fraternal charity and zeal for the universal mission
entrusted to the Apostles. And so they pooled their abilities and
their wills for the common good and for the welfare of the indi-
vidual churches. Thus came into being synods, provincial councils
and plenary councils in which bishops established for various
churches the way to be followed in teaching the truths of faith and
ordering ecclesiastical discipline.

This sacred Ecumenical Synod earnestly desires that the ven-
erable institution of synods and councils flourish with fresh vigor.
In such a way faith will be deepened and discipline preserved more
fittingly and efficaciously in the various churches, as the needs of
the times require.

37. In these days especially bishops frequently are unable to
fulfill their office effectively and fruitfully unless they develop a
common effort involving constant growth in harmony and close-

27



ness of ties with other bishops. Episcopal conferences—already
established in many nations—have furnished outstanding proofs of
a more fruitful apostolate. Therefore, this sacred synod considers

it to be supremely fitting that everywhere bishops belonging to the

same nation or region form an association which would meet at

fixed times. Thus, when the insights of prudence and experience

have been shared and views exchanged, there will emerge a holy

union of energies in the service of the common good of the

churches.

Wherefore, this sacred synod decrees the following concern-

ing episcopal conferences:

38. 1.) An episcopal conference is, as it were, a council in

which the bishops of a given nation or territory jointly exercise

their pastoral office to promote the greater good which the Church

offers mankind, especially through the forms and methods of the

apostolate fittingly adapted to the circumstances of the age.

2.

) Members of the episcopal conference are all local Ordi-

naries of every rite—excluding vicar generals—and coadjutors,
auxiliaries and other titular bishops who perform a special work

entrusted to them by the Apostolic See or the episcopal confer-

ences. Other titular bishops, legates of the Roman pontiff, because

of their exceptional office in the territory are not de iure members

of the conference. Local Ordinaries and coadjutors hold a delib-

erative vote. Auxiliaries and other bishops who have a right to

attend the conference will hold either a deliberative or a consulta-

tive vote, as the statutes of the conference determine.

3.

) Each episcopal conference is to draft its own statutes
for

recognition by the Apostolic See. In these statutes, among other

things, offices should be established which will aid in achieving its

purpose more efficaciously, for example, a permanent board of

bishops, episcopal commissions and a general secretariat.

4.

) Decisions of the episcopal conference,
provided they

have been approved legitimately and by the votes of at least two-

thirds of the prelates who have a deliberative vote in the confer-

28



ence, and have been recognized by the Apostolic See, are to have
juridically binding force only in those cases prescribed by the
common law or determined by a special mandate of the Apostolic
See, given either spontaneously or in response to a petition of the

conference itself.

5.

) Wherever special circumstances require and with the
approbation of the Apostolic See, bishops of many nations can
establish a single conference.

Communications between episcopal conferences of different
nations should be especially encouraged in order to promote and
safeguard the common good.

6.

) It is highly recommended that the prelates of the Oriental
Churches, promoting the discipline of their own churches in synods
and efficaciously fostering works for the good of religion, should
take into account also the common good of the whole territory
where many churches of different rites exist. They should exchange
views at inter-ritual meetings in keeping with norms to be given
by the competent authority.

II. The Boundaries of Ecclesiastical Provinces and the Erection
of Ecclesiastical Regions

39. The good of souls requires fitting boundaries not only
for dioceses but also for ecclesiastical provinces; indeed it some-
times counsels the establishment of new ecclesiastical regions.
Thus the needs of the apostolate will be better met in keeping with
social and local circumstances. Thus, too, the relationships of the
bishops with each other and with their metropolitans, and with
other bishops of the same nation and even between bishops and
civil authorities will be rendered easier and more fruitful.

40. Therefore, in order to accomplish these aims this sacred
synod decrees as follows:

1.) The boundaries of ecclesiastical provinces are to be sub-
mitted to an early review and the rights and privileges of metro-
politans are to be defined by new and suitable norms.

29



2.

) As a general rule all dioceses and other territorial
divi-

sions that are by law equivalent to dioceses should be attached to

an ecclesiastical province. Therefore dioceses which are now

directly subject to the Apostolic See and which are not united to

any other are either to be brought together to form a new ecclesias-

tical province, if that be possible, or else attached to that province

which is nearer or more convenient. They are to be made subject

to the metropolitan jurisdiction of the archbishop, in keeping with

the norms of the common law.

3.

) Wherever advantageous, ecclesiastical
provinces should

be grouped into ecclesiastical regions for the structure of which

juridical provision is to be made.

41. It is fitting that the competent episcopal conferences

examine the question of boundaries of such provinces and the

establishment of regions in keeping with the norms given with

respect to diocesan boundaries in numbers 23-24. They are then

to submit their suggestions and desires to the Apostolic See.

111. Bishops Having an Inter-Diocesan Office

42. Since pastoral needs require more and more that some

pastoral undertakings be directed and carried forward as joint

projects, it is fitting that certain offices be created for the service

of all or many dioceses of a determined region or nation. These

offices can be filled by bishops.

This sacred synod recommends that between the prelates or

bishops serving in these offices and the diocesan bishops and
the

episcopal conferences, there exist always fraternal association
and

harmonious cooperation in the expression of pastoral concern.

These relationships should also be clearly defined by common

law.

43. Since, because of the unique conditions of their way of

life, the spiritual care of military personnel requires
special con-

sideration, there should be established in every nation, if
possible,

a military vicariate. Both the military vicar and the
chaplains

30



should devote themselves unsparingly to this difficult work in com-

plete cooperation with the diocesan bishops. 1

Diocesan bishops should release to the military vicar a suffi-

cient number of priests who are qualified for this serious work.

At the same time they should promote all endeavors which will

improve the spiritual welfare of military personnel. 2

GENERAL DIRECTIVE
44. This sacred synod prescribes that in the revision of the

code of canon law suitable laws be drawn up in keeping with the

principles stated in this decree. Due consideration should also be
given the observations made by the commissions and the Council

Fathers.

This sacred synod also prescribes that general directories be

prepared treating of the care of souls for the use of both bishops

and pastors. Thus they will be provided with certain methods

which will help them to discharge their own pastoral office with
greater ease and effectiveness.

There should be prepared also a particular directory concern-

ing the pastoral care of special groups of the faithful as the different

circumstances of individual nations or regions require. Another

directory should be composed concerning the catechetical instruc-

tion of the Christian people; this directory will consider the funda-

mental principles of such instruction, its disposition and the com-

position of books on the subject. In preparing these directories,

special attention should be given to the views which have been

expressed both by the commissions and the Council Fathers.

^ ^

31



The entire text and all the individual elements which have been

set forth in this Decree have pleased the Fathers. And by the
Apostolic power conferred on us by Christ, we, together with the

Venerable Fathers, in the Holy Spirit, approve, decree and enact

them; and we order that what has been thus enacted in Council be

promulgated, to the glory of God.

Rome, at St. Peter’s, 28 October, 1965

I, PAUL, Bishop of the Catholic Church

There follow the signatures of the Fathers.

32



FOOTNOTES TO PREFACE

l

Cf. Matt. 1:21.
2
Cf. John 20:21.

3
Cf. First Vatican Council, fourth

session, part 1 of Dogmatic Consti-
tution, On the Church of Christ,
c. 3, Denz. 1828 (3061) .

4
Cf. First Vatican Council, fourth

session, Introduction to Dogmatic
Constitution, On the Church of
Christ, Denz. 1821 (3050).

5
Cf. Second Vatican Council, Dog-

matic Constitution, On the Church,
chap. 3, nos. 21, 24 and 25: A.A.S.
57 (1965) pp. 24-25, 29-31.

8
Cf. Second Vatican Council, Dog-

matic Constitution, On the Church,
chap. 3, no. 21: A.A.S. 57 (1965)
pp. 24-25.

7
Cf. John XXIII’s apostolic con-

stitution, Humanae Salutis, Dec. 25,
1961: A.A.S. 54 (1962) p. 6.

FOOTNOTES TO CHAPTER ONE

7
Cf. Second Vatican Council, Dog-

matic Constitution, On the Church,
chap. 3, no. 22: A.A.S. 57 (1965)
pp. 25-27.

2
lbid.

3
1bid.

4
Ibid

.

5
Cf. Paul Vi’s motu proprio,

Apostolica Sollicitudo, Sept. 15,
1965.

6
Cf. Second Vatican Council, Dog-

matic Constitution, On the Church,
chap. 3, no. 23: A.A.S. 57 (1965)
pp. 27-28.

7
Cf. Pius XII’s encyclical letter,

Fidei Donum, April 21, 1957: A.A.S.
49 (1957) p. 232 ff.; also cf. Bene-

dict XV’s apostolic letter, Maximum
Illud, Nov. 30, 1919: A.A.S. 11

(1919) p. 440; Pius XI’s encyclical

letter, Rerum Ecclesiae, Feb. 28,
1926: A.A.S. 18 (1926) p. 68.

8
Cf. Paul Vi’s allocution to the

cardinals, prelates and various offi-

cials of the Roman curia, Sept. 21,
1963: A.A.S. 55 (1963) p. 793 ff.

FOOTNOTES TO CHAPTER TWO

4
Cf. Second Vatican Council, De-

cree, On Eastern Catholic Churches,
Nov. 21, 1964, nos. 7-11: A.A.S.
57 (1965) p. 79-80.

2
Cf. Council of Trent, fifth session,

Decree De Reform., c. 2, Mansi 33,
30: 24th session, Decree De Re-
form., c. Mansi 33, 159 [cf. Second
Vatican Council, Dogmatic Consti-
tution On I the Church, chap. 3, no.
25: AlA.S. 57 (1965), p. 29 ff.]

3
Cf. Second Vatican Council, Dog-

matic Constitution, On the Church,

chap. 3, no. 25: A.A.S. 57 (1965)
pp. 29-31.

4
Cf. John XXIII’s encyclical letter,

Pacem in Terris, April 11, 1963,
passim: A.A.S. 55 (1963) pp. 257-

304.
5
Cf. Paul Vi’s encyclical letter,

Ecclesiam Suam, August 6, 1964:
A.A.S. 56 (1964) p. 639.

6
Cf. Paul Vi’s encyclical letter,

Ecclesiam Suam, August 6, 1964:
A.A.S. 56 (1964) pp. 644-645.

33



7
Cf. Second Vatican Council, De-

cree, On Communications Media,
Dec. 4, 1963: A.A.S. 56 (1964) pp.
145-153.

8
Cf. Second Vatican Council, Con-

stitution, On the Sacred Liturgy, Dec.
4, 1963: A.A.S. 56 (1964) p. 97 ff.;
Paul Vi’s motu proprio, Sacram
Liturgiam, Jan. 25, 1964: A.A.S. 56

(1964) p. 139 ff.
9
Pius XII’s encyclical letter, Medi-

ator Dei, Nov. 20, 1947: A.A.S. 39
(1947) p. 251 ff.; Paul Vi’s ency-
clical letter, Mysterium Fidei, Sept.
3, 1965.

10
Cf. Acts 1:14 and 2:46.

“Cf. Second Vatican Council,
Dogmatic Constitution, On the
Church, chap. 6, nos. 44 and 45:
A.A.S. 57 (1965) pp. 50-52.

12
Cf. Luke 22: 26-27.

13
Cf. John 15: 15.

14
Cf. Second Vatican Council, De-

cree, On Ecumenism, Nov. 21, 1964:
A.A.S. 57 (1965) pp. 90-107.

15
Cf. St. Pius X’s motu proprio,

lampridem, March 19, 1914: A.A.S.

6 (1914) p. 174 ff.; Pius XII’s apos-

tolic constitution, Exsul Familia,

Aug. 1, 1952: A.A.S. 44 (1952) p.
652 ff.; Leges Operis Apostolatus
Maris, compiled under the authority

of Pius XII, Nov. 21, 1957: A.A.S.
50 (1958) p. 375 ff.

18
Cf. Second Vatican Council, De-

cree, On Eastern Catholic Churches,
Nov. 21, 1964, no. 4: A.A.S. 57

(1965) p. 77.
17
Cf. John 13: 35.

18
Cf. Pius XII’s allocution of Dec.

8, 1950: A.A.S. 43 (1951) p. 28;
also cf. Paul Vi’s allocution of May
23, 1964: A.A.S. 56 (1964) p. 571.

ie
Cf. Leo XIII’s apostolic consti-

tution, Romanos Pontifices, May 8,
1881: Acta Leonis XIII, vol. 2, 1882,

p. 234.
20
Cf. Paul Vi’s allocution of May

23, 1964: A.A.S. 56 (1965) pp.
570-571.

21
Cf. Pius XII’s allocution of Dec.

8, 1950, 1. c.

FOOTNOTES TO CHAPTER THREE

x
Cf. Consistorial Congregation’s

Instruction to Military Ordinariates,

April 23, 1951: A.A.S. 43 (1951)
pp. 562-565; Formula Regarding the
Conferring of the Status of Military
Ordinariates, Oct. 20, 1956; A.A.S.
49 (1957) pp. 150-163; Decree on
Ad Limina Visits of Military Ordi-
nariates, Feb. 28, 1959: A.A.S. 51
(1959) pp. 272-274: Decree on the
Granting of Faculties for Confes-

sions to Military Chaplains, Nov. 27,
1960: A.A.S. 53 (1961) pp. 49-50.
Also cf. Congregation of Religious
Instruction on Religious Military
Chaplains, Feb. 2, 1955: A.A.S. 47
(1955) pp. 93-97.

2
Cf. Consistorial Congregation’s

letter to the cardinals, archbishops,

bishops, and other Ordinaries of
Spanish-speaking nations, June 21,
1951: A.A.S. 43 (1951) p. 566.

34



Prepared by Joseph W. Sprug
Librarian, Loretto Heights College

Apostles

:

mission, 1

Apostolate:
bishops and, 12
bishops’ support of, 4
coordination and direction by

bishops, 12

diocesan harmony and unity,
23-24

duty of the faithful, 12
forms adapted to current needs,

12
pastoral promotion of, 22
priests engaged in works of, 20
Religious and diocesan coordina-

tion, 25
Religious communities assist in,

23
Religious orders, 23

Apostolic succession:
continues without a break, 3

Archbishops

:

metropolitan jurisdiction, 30
Assistant pastors:

contribution to pastoral ministry,

22
relations with pastors, 22

Associations:

bishops’ promotion of, 12
Authority:

civil, 13

papal, 1

Auxiliary bishops, see Bishops,
Auxiliary.

Benefices:

bishops’ freedom in bestowing,
19

Bishops:
administering church property,

4

apostolate and, 12
apostolate, support of, 4
authority and reserved cases, 5
authority over Religious in some

matters, 25
bestowing offices and benefices,

19

brotherly interest in persecuted

bishops, 5

care for those strayed from truth,
7-8

civil authorities and selection of,
14

concern for all the churches, 4
concern for non-Christian areas,

4
consultations with coadjutor, 18
continue the work of Christ, 2
cooperating for common good of
many churches, 27

dialogue with men, 9
diocesan, 7
dispensations and reserved cases,

5

duties related to diocesan bound-
aries, 14

Ecumenical Councils, 3
ecumenism, 12
erection or suppression of par-

ishes, 23
evangelization, support of, 4
father and pastor, 10-11
fraternal association between of-

fices, diocese and conferences,
30

fullness of Sacrament of Orders,
10

good shepherds, 11
holiness, example of, 10
individual exercise of office, 2
inter-diocesan office, 30
liturgy and, 10
lives arranged to fit needs of the

times, 11

love and solicitude, 1

1

members of episcopal confer-
ences, 28

members of the episcopal body, 3
members of the Roman Curia, 6
military chaplains and, 31

nomination and appointment,
13-14

office of teaching, sanctifying,
governing, 7

office related to the supreme
pontiff, 2



as Ordinary of different rites, 16

pastors as cooperators of, 20
power exercised with agreement

of pope, 3
priests, special love for, 11

principal dispensers of mysteries

of God, 10
recognition of rights of other

hierarchical authorities, 7

relations with coadjutors and
auxiliaries, 17

relations with diocesan priests,

19

relations with Religious; meet-

ings, 26
Religious as helpers of, 24
Religious in the active apostolate,

24
resignations because of age,

health, etc., 14

responsible for the Church, 4

role in the Universal Church, 3

salvation of souls; state rela-

tions, 13

sanctifying, office of, 10

social and material care of the
faithful, 13

social circumstances of the faith-

ful, 11

Synod of, 4
teachers, pontiffs, and pastors, 2
teaching duty, 8

united in a college, 2

witness of Christ before men, 7
(see also Apostolic succession;

Archbishops; Collegiality

;

Episcopacy; Episcopal con-

ferences)

Bishops, Auxiliary:

faculties, 17

powers when See becomes va-
cant, 18

reasons for, 17

requests for, 17

vicar generals or episcopal vicars,

17

Bishops, Coadjutor:
faculties, 17, 18

vicar general, 18

Care of souls

:

collaboration of pastors and
other clergy, 20

community life for priests, 21
diocesan priests, 19

general directories, 31
missionary spirit, 20
qualifications of pastors, 22
Religious priests, 23

Catechetics

:

basis, 9

bishops and, 9
directory for instruction, 3

1

duty of pastors, 21
method suited to students, 9

Catechists:

training, 9

Catechumens:
instruction of adults, 10

Catholic Action:
promotion of, 12

Chaplains:
military, 30-31

Chapters, Cathedral:
reorganization, 18

Christian life:

pastors and, 21

Church

:

diocese and, 7

maternal solicitude for all men,
8

Church and state:
bishops’ independence, 13

Church property

:

bishops’ administration of, 4

Clergy:
bishops and diocesan priests, 19

bishops and lack of, 4
contribute to material needs of

diocese, 20
number and qualifications for

each diocese, 16
priests charged with supra-paro-

chial duties, 20
works of apostolate, 20
(see also Bishops; Pastors;

Priests; Religious persons)

Coadjutor bishops, see Bishops,

Coadjutor.

Code of canon law:
revision of, 31

Collegiality:

action when bishops are dis-
persed, 3-4

Common good:
cooperation of bishops, 27

papal concern, 1

Communications media:
religious education, 9



Confession

:

pastors’ availability, 21
Confessors:

languages, 21
Confraternity of Christian Doctrine

:

establishment by pastors, 21
Councils, Ecumenical:
power of bishops exercised in, 3

Councils, Plenary, see Plenary
councils.

Councils and synods, Provincial:
purpose, 27

Curia, Diocesan:
organization, 19
value, 19

Curia, Roman:
act in name of the pope, 5
bishops as members of, 6
coordination of work, 5
laity and, 6
members taken from various

regions, 6

reorganization, 5
Deacons

:

dependent upon the bishop, 10
Dialogue, see Religious relations.

Diocesan curia, see Curia, Dio-
cesan.

Diocese

:

clergy, number of, 16
definition, 7

ecclesiastical provinces and, 30
harmony in the apostolate, 23-24
language groups in, 16
offices, institutions and organiza-

tions, 16
pastoral commission, 19
provision for different rites, 16
purpose related to boundaries, 14
Religious priests in, 23
resources for support of activi-

ties, 16
senate, or council, 18
unity in the apostolate, 12

Diocese: Boundaries
characteristics of regions and

peoples, 15
civil boundaries and, 15
continuous territory, 15
criteria for revision, 15
distribution of clergy and re-

sources, 14
episcopal conferences on re-

vision, 16

geographic size and population,
15-16

organic unity, 15
population factor, 15
purpose of diocese, 14
revision; methods, 15
revision proposals to Apostolic

See, 17

Directories:

use in care of souls, 31
Disasters:

bishops and relief of, 4
Discipline:

councils and synods, 27
Dispensations:

faculty of bishops, 5
Earthly goods, see Temporal goods.
Eastern Churches:

inter-ritual meetings, 29
Ecclesiastical property, see Church

property.

Ecclesiastical provinces:
all dioceses are to belong to one,

30
boundaries to be revised, 29-30
grouped into regions, 30

Ecumenical Councils, see Councils,
Ecumenical.

Episcopacy

:

institution; purpose, 13
Episcopal conferences:

bishops of many nations, 29
communications, 29
decisions; binding force, 28-29
description, 28
members, 28
national or regional associations,

28
problems of those deprived of

parish life, 13
question of boundaries, 30
statutes, 28

Eternal life:
way to, 8

Eucharist:

in Catholic life, 10

Evangelization:
bishops’ support of, 4

Exemption (Religious orders)
meaning of, 24
jurisdiction of bishops, 25

Faith:

synods and councils and, 27
teaching as duty of bishops, 8



Faithful, The. see Laity.
Family:

values, 8

Hierarchy

:

diocesan provision for different
rites, 16

{see also Bishops)
Holiness

:

fostered by bishops, 10
Holy Spirit:

the Apostles, 1
bishops, 2
diocese and, 7

Incarnation:
purpose, 1

Jesus Christ:

teaching the mystery of, 8
Labor:

pastoral concern for, 22
Laity:

assistance in pastoral work, 21
proper share in Church affairs,

12

Roman Curia, voice in, 6
Languages

:

confessors, 21
diocesan provision for different

groups, 16

Law:
civil obedience to just laws, 13

Lay apostolate. see Apostolate.
Legates, Papal:

office to be more precisely de-
termined, 5

Liturgy:

bishops as guardians of, 10
participation in parishes, 21

Mass:
center of Christian community

life, 21

Metropolitans:
rights and privileges; new norms,

29

Military vicariates:
establishment; bishops’ coopera-

tion, 30-31

Missionaries:

vocations and bishops, 10
Missions:

bishops provide priests for, 4

Non-Catholics:
bishops and the separated breth-

ren, 12

Non-Christians:
bishops’ concern for, 12

Oriental Churches, see Eastern
Churches.

Parish:

erection or suppression, 23
purpose: good of souls, 22
Religious called to serve in, 24
vacant pastorates, 22

Pastoral commission:
duties, 19

Pastoral work:
care for those deprived of parish

life, 13

directory for special groups, 31
lay assistance, 21
Religious communities called on

for, 24
unified in the diocese, 20
(see also Care of souls)

Pastors:

cooperators of the bishop, 20
judging suitability for adminis-

tration, 22
law of concursus suppressed, 22
removable and irremovable, 22
resignations because of age, etc.,

22
right of Religious, 22
rights of nomination, etc., sup-

pressed, 22
sanctification of their people, 21
shepherds, 21
stability of office, 22
support for those who have re-

signed, 22
teaching office, 2

1

transferring and removing pro-
cedure, 22

visitations, 21
work with special groups, 22
{see also Assistant pastors)

Penance (Sacrament)
Christian life, 21

Perfection:

bishops as leaders, 10
Persecution

:

bishops, 5

Person:
values, 8

Plenary councils:
purpose, 27

Poor, The:
bishops and, 8



pastoral work, 22
Pope:

exempt Religious orders and, 24
primacy of ordinary power, 2
supreme authority, 1

Preaching:
duty of pastors, 21
religious education, 9

Presbyters, see Priests.

Presbytery

:

diocesan priests, 19
Priests:

bishops’ concern for, 11
community life, 21
cooperators of the episcopal

order, 19

dependent upon the bishop, 10
failings; bishops and, 11
institutes and meetings for, 11
spiritual, intellectual and mate-

rial welfare, 1

1

supra-diocesan works, 20
unity among diocesan, 20
{see also Clergy; Pastors; Re-

ligious priests)

Prosperity

:

bishops’ regard for, 13
Provincial councils, see Councils

and synods, Provincial.
Public welfare:

collaboration with civil authori-
ties, 13

Redemption:
purpose of Christ’s coming, 1

Religious education:
media, 9
presentation adapted to needs of

the time, 8

teaching as duty of bishops, 8
(see also Catechetics)

Religious orders:
apostolic works; coordination

with the diocese, 25
authority of local Ordinary in
some matters, 25

cooperation with diocesan clergy,
25

external works of apostolate, 23
meetings with bishops, 26
pastoral ministries, 24
schools; authority of local Ordi-

naries, 25
(see also Exemption)

Religious persons:

active apostolate; observance of
their rule, 24

bishops’ helpers, 24
cooperation for the good of

churches, 23
diocesan family, 23
first duty: building up the

Church, 23
Religious priests:

diocesan responsibilities, 23
Religious relations:

bishops’ dialogue with men, 9
Research:

religious and social, 12-13
Reserved cases:

bishops and pope, 5
Rites:

diocesan provision for different,
16

inter-ritual meetings; exchange
of views, 29

Roman Curia, see Curia, Roman.
Sacraments:

in Catholic life, 10
frequent reception; parishes, 21

Sanctification

:

bishops’ office, 10
purpose of Christ’s coming, 1

Schools

:

conducted by Religious; author-
ity of local Ordinary, 25

See, Episcopal:
location of, 15

Sick, The:
pastoral work, 22

Social problems:
bishops’ knowledge of, 1

1

Social research:

bishops’ use of, 11

Society:

temporal values, 8

Sociology

:

pastoral, 13

Spiritual direction:

(see also Care of souls)
Spiritual life:

care for those deprived of parish
life, 13

of priests, 11

Synod of Bishops:
deliberative body, 4

Synods

:

purpose, 27



Temporal goods:
disposed for man’s salvation, 8

values, 8

Values:

temporal goods; doctrine of the

Church, 8

Vicar general:

importance of office, 18

Vicars:

auxiliary bishops, 17

episcopal; authority, 18

Visitations:

by pastors, 21
Vocations:

bishops and, 10
Youth:

pastoral work, 22