Decree concerning the pastoral office of bishops in the church. Oo^y<3:k^^ dGr pas4oCcxL, SCOpcU^m . . . 0^CC<2'C' crortcei ••• Decree Concerning the Pastoral Office of Bishops in the Church Digitized by the Internet Archive in 2016 https://archive.org/details/decreeconcerningvati_0 Decree Concerning the Pastoral Office of Bishops in the Church This booklet is the text of an English translation relayed from Vatican City to the Press Department of the National Catholic Welfare Con- ference, Washington, D.C. PRINTED IN THE U.S.A. BY OUR SUNDAY VISITOR INC. HUNTINGTON, INDIANA 46750 610 Decree Concerning the Pastoral Office of Bishops in the Church ^OLLOWING is an English translation of the text of the Second Vatican Council’s Decree Concerning the Pastoral Office of Bishops in the Church, proclaimed by Pope Paul VI on Oct. 28. 1965. PREFACE 1. Christ the Lord, Son of the Living God, came that He might save His people from their sins and that all men might be sanctified. Just as He Himself was sent by the Father, so He also sent His Apostles. 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 su- preme, full, immediate, and universal authority over the care of souls by divine institu- tion. Therefore, as pastor of all the faithful, he is sent to pro- vide for the common good of the universal Church and for the good of the individual churches. Hence, he holds a pri- macy of ordinary power over all the churches. The bishops themselves, however, having been appoint- ed by the Holy Spirit, are suc- cessors of the Apostles as pastors of souls. Together with the su- preme pontiff and under his authority they are sent to con- tinue throughout the ages the work of Christ, the eternal pas- tor. Christ gave the Apostles and their successors the com- mand and the power to teach all nations, to hallow men in the truth, and to f eed them. Bishops, therefore, have been made true and authentic teach- ers of the faith, pontiffs, and pastors through the Holy Spirit, who has been given to them. 3. Bishops, sharing in the 2 solicitude for all the churches, exercise this episcopal office of theirs, which they have re- ceived through episcopal con- secration, 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 indi- vidually in reference to the portions of the Lord’s flock as- signed to them, each one tak- ing care of the particular church committed to him, or sometimes some of them joint- ly providing for certain com- mon 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, intends to determine more exactly the pastoral office of bishops and, therefore, has decreed the things that follow. CHAPTER ONE The Relationship of Bishops in the Universal Church I. The Role of the Bishops in the Universal Church 4. By virtue of sacramen- tal consecration and hierarchi- cal communion with the head and members of the college, bishops are constituted as members of the episcopal body. “The order of bishops is the successor to the college of the apostles in teaching and pas- toral direction, or rather, in the episcopal order, the apostolic 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 pon- tiff.” This power, however, “is exercised in a solemn manner in an ecumenical council.” Therefore, this sacred synod de- crees that all bishops who are members of the episcopal col- lege, have the right to be pres- ent at an ecumenical council. “The exercise of this collegi- ate 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 3 a call to collegiate action, or, at least, gives the unified action of the dispersed bishops such approval, or such uncon- strained acceptance, that it be- comes truly collegiate action.” 5. Bishops chosen from various parts of the world, in ways and manners established or to be established by the Roman pontiff, render more ef- fective assistance to the su- preme pastor of the Church in a deliberative body which will be called by the proper name of Synod of Bishops. Since it shall be acting in the name of the entire Catholic episcopate, it will at the same time show that all the bishops in hierarchical communion partake of the so- licitude for the universal Church. 6. As legitimate successors of the Apostles and members of the episcopal college, bish- ops should realize that they are bound together and should manifest a concern for all the churches. For by divine insti- tution and the rule of the apos- tolic office each one together with all the other bishops is responsible for the Church. They should especially be con- cerned 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 de- parting from the precepts of the Christian life, and even of losing the faith itself. Let bishops, therefore, make every effort to have the faith- ful actively support and pro- mote works of evangelization and the apostolate. Let them strive, moreover, to see to it that suitable sacred ministers as well as auxiliaries, both reli- gious 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 perma- nently or for a set period of time. Bishops should also be mind- ful, in administering ecclesias- tical 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 di- rect their attention, according to their means, to the relief of disasters by which other dio- ceses and regions are affected. 7. Let them especially em- brace 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 inter- est in them so that their suf- ferings may be assuaged and alleviated through the prayers and good works of their con- freres. 4 II. Bishops and the Apostolic See 8. (a) To bishops, as succes- sors of the Apostles, in the dio- ceses entrusted to them, there belongs per se all the ordinary, proper, and immediate author- ity which is required for the exercise of their pastoral of- fice. But this never in anyway infringes upon the power which the Roman pontiff has, by virtue of his office, of re- serving cases to himself or to some other authority. (b) The general law of the Church grants the faculty to each diocesan bishop to dis- pense, in a particular case, the faithful over whom they legal- ly exercise authority as often as they judge that it contrib- utes 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 Ro- man pontiff makes use of the departments of the Roman Cu- ria 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 assist- ance to the Roman pontiff and the pastors of the Church—be reorganized and better adapted to the needs of the times, re- gions, and rites especially as regards their number, name, competence and peculiar meth- od of procedure, as well as the coordination of work among them. The fathers also desire that, in view of the very nature of the pastoral office proper to the bishops, the office of le- gates of the Roman pontiff be more precisely determined. 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 re- gions of the Church, insofar as it is possible. In such a way the offices and central organs of the Catholic Church will exhib- it a truly universal character. It is also desired that some bishops, too—especially dioce- san bishops—will be chosen as members of the departments, for they will be able to report more fully to the supreme pon- tiff 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 de- partments would listen more attentively to laymen who are outstanding for their virtue, knowledge, and experience. In such a way they will have an appropriate share in Church affairs. 5 CHAPTER TWO Bishops and Their Particular Churches or Dioceses I. 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 Eu- charist in the Holy Spirit, it constitutes a particular church in which the one, holy, catho- lic, and apostolic Church of Christ is truly present and op- erative. Individual bishops who have been entrusted with the care of a particular church—under the authority of the supreme pon- tiff—feed their sheep in the name of the Lord as their own, ordinary, and immediate pas- tors, performing for them the office of teaching, sanctifying, and governing. Nevertheless, they should recognize the rights which legitimately be- long to patriarchs or other hi- erarchical authorities. Bishops should dedicate themselves to their apostolic office as witness of Christ be- fore all men. They should not only look after those who al- ready follow the Prince of Pas- tors but should also whole- heartedly devote themselves to those who have strayed in 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 goodness and justice and truth” (Eph. 5:9). 12. In exercising their duty of teaching—which is conspic- uous among the principal du- ties of bishops—they should announce the Gospel of Christ to men, calling them to faith in the power of the Spirit or con- firming 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 di- vinely revealed way to give glory to God and thereby to at- tain to eternal happiness. They should show, more- over, that earthly goods and human institutions according to the plan of God the Creator are also disposed for man’s sal- vation and therefore can con- tribute much to the build- ing up of the body of Christ. Therefore, they should teach, according to the doctrine of the Church, the great value of 6 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 pro- fessions, 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 con- cerning the ownership, in- crease, and just distribution of material goods, peace and war, and brotherly relations among all countries. 13. The bishops should pre- sent Christian doctrine in a manner 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 doc- trine, teaching the faithful to defend and propagate it. In propounding this doctrine they should manifest the maternal solicitude of the Church to- ward 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. Since it is the mission of the Church to converse with the human society in which it lives, it is especially the duty of bish- ops 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 under- standing 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. They should also strive to make use of the various media at hand nowadays for pro- claiming Christian doctrine namely, first of all, preaching and catechetical instruction which always hold the first place, then the presentation of this doctrine in schools, acade- mies, conferences, and meet- ings of every kind, and finally its dissemination through pub- lic statements at times of out- standing events as well as by the press and various other me- dia of communication, which by all means ought to be used in proclaiming the Gospel of Christ. 14. Bishops should take pains that catechetical instruc- tion—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 ado- lescents, youths and adults. In this instruction a suitable ar- rangement should be observed as well as a method suited to the matter that is being treated and to the character, ability. 7 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 litur- gy, 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 psy- chology and of pedagogical methods. 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 representative 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 de- pendent upon them in the ex- ercise of their authority. For the presbyters are the prudent fellow workers of the episcopal order and are themselves con- secrated as true priests of the New Testament, just as deacons are ordained for the ministry and serve the people of God in communion with the bishop and his presbytery. Therefore bishops are the principal dis- pensers of the mysteries of God, as well as being the gov- ernors, promoters, and guard- ians of the entire liturgical life in the church committed to them. They should, therefore, con- stantly exert themselves to have the faithful know and live the paschal mystery more deep- ly through the Eucharist and thus become a firmly-knit body in the unity of the char- ity of Christ. “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 and through the re- ception 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 spe- cial vocation of each. 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 entrust- ed 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 inter- est in missionary vocations. 16. In exercising their office of father and pastor, bishops should stand in the midst of 8 their people as those who serve. Let them be good shep- herds 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 ac- complish these things, bishops, “ready for every good work” (2 Tim. 2:21) and “enduring all things for the sake of the cho- sen 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 em- brace priests with a special love since the latter to the best of their ability assume the bish- ops’ anxieties and carry them on day by day so zealously. They should regard the priests as sons and friends and be ready to listen to them. Through their trusting famili- arity with their priests they should strive to promote the whole pastoral work of the en- tire 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 fruit- fully. Therefore, 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 sa- cred Scripture and theology, the more important social questions, and the new meth- ods 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 meth- ods, especially social research. They should manifest their concern for everyone, no mat- ter what their age, condition, or nationality, be they natives, strangers, or foreigners. In ex- ercising this pastoral care they should preserve for their faith- ful 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 mysti- cal body of Christ. They should deal lovingly with the separated brethren, urging the faithful also to con- duct themselves with great kindness and charity in their 9 regard and fostering ecumen- ism as it is understood by the Church. 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 wit- nesses before all men. 17. Various forms of the apostolate should be encour- aged, and in the whole diocese or in any particular areas of it the coordination and close works should be fostered under the direction of the bishop. Thus all undertakings and or- ganizations, be they catecheti- cal, missionary, charitable, so- cial, familial, educational, or anything else pursuing a pas- toral 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 ear- nestly urged to assume their duty of carrying on the aposto- late, 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 Catholic Action. Those associations should also be promoted and supported which either directly or indi- rectly pursue a supernatural objective, that is, either the at- taining of a more perfect life, the spreading of the Gospel of Christ to all men, and the pro- moting of Christian doctrine or the increase of public wor- ship, or the pursuing 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 circum- stances but also for his social, demographic, and economic conditions. Religious and social research, through offices of pastoral sociology, contributes much to the efficacious and fruitful 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 suffi- ciently make use of the com- mon 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. Suita- ble 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, espe- cially national ones, should pay special attention to the very pressing problems con- cerning the above-mentioned groups. Through voluntary agreement and united efforts, they should look to and pro- mote their spiritual care by means of suitable methods and 10 institutions. They should also bear in mind the special rules either already laid down or to be laid down by the Apostolic See which can be wisely adapt- ed 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 ec- clesiastical office may not be hindered, directly or indirect- ly, nor may they be forbidden to communicate freely with the Apostolic See, or ecclesiastical authorities, or their subjects. Assuredly, while sacred pas- tors devote themselves to the spiritual care of their flock, they also in fact have regard for their social and civil prog- ress and prosperity. According to the nature of their office and as behooves bishops, they collaborate actively with pub- lic authorities for this purpose and advocate obedience to just laws and reverence for legiti- mately constituted authorities. 20. Since the apostolic of- fice of bishops was instituted by Christ the Lord and pursues spiritual and supernatural pur- pose, this Sacred Ecumenical Synod declares that the right of nominating and appointing bishops belongs properly, pe- culiarly, 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 effi- ciently the welfare of the faith- ful, this holy council desires that in future no more rights or privileges of election, nomi- nation, presentation, or desig- nation 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 ack- nowledges and highly appre- ciates, are most kindly request- ed voluntarily to renounce the privileges which they present- ly 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 in- creasing burden of age or some other serious reason, are ear- nestly requested to offer their resignation from office either at their own initiative or upon the invitation of the competent authority. If the competent au- thority should accept the resig- nation, it will make provision both for the suitable support of those who have resigned and for special rights to be accord- ed them. II. Diocesan Boundaries 22. For a diocese to fulfill 11 its purpose the nature of the Church must be clearly evident to the people of God who con- stitute 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 peo- ple of God must be served as perfectly as possible. All this demands, then, a proper determination of the boundaries of dioceses and a distribution of clergy and re- sources that is reasonable and in keeping with the needs of the apostolate. All these things will benefit not only the clergy and Christian people involved, but also the entire Catholic Church. Concerning diocesan bounda- ries, therefore, this sacred syn- od decrees that, to the extent required by the good of souls, a fitting revision of diocesan boundaries be undertaken pru- dently and as soon as possible. This can be done by dividing, dismembering or uniting them, or by changing their bounda- ries, or by determining a bet- ter 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 accorded 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 in- dividual cases all circumstances should be carefully studied and the general criteria which fol- low should be kept in mind. 1. ) In determining a dioce- san 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 pasto- ral office. At the same time the natural population units of people, together with the civil jurisdictions and social institu- tions that compose their organ- ic structure, should be pre- served as far as possible as units. For this reason, obvious- ly, the territory of each diocese should be continuous. Attention should also be giv- en, if necessary, to civil boun- daries and the special charac- teristics of regions and peoples, such as their psychological, eco- nomic, geographic and histori- cal backgrounds. 2. ) The extent of the diocese and the number of its inhabi- tants should generally be such that, on the one hand, the bish- op himself—even though as- sisted 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 engaged in diocesan proj- ects. On the other hand, an ad- equate and suitable area should 12 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 con- sidered a general rule that each diocese have clergy, in number and qualifications at least suf- ficient, for the proper care of the people of God; also, there should be no lack of the offices, institutions and organizations which are proper to the partic- ular Church and which experi- ence has shown necessary for its efficient government and apostolate; finally, resources for the support of personnel and institutions should be at hand or at least prudently fore- seen 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 episcopal vicar endowed with the necessary faculties. Wherever it is fitting, the last named should also have episco- pal rank. Otherwise the Ordi- nary himself may perform the office of an Ordinary of differ- ent rites. If for certain reasons, these prescriptions are not ap- plicable in the judgment of the Apostolic See, then a proper hierarchy for the different rites is to be established. Also, where similar situa- tions exist, provision should be made for the faithful of differ- ent 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 digni- ty—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 competent episcopal confer- ences examine these matters each for its respective territo- ry. 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 con- cerned. Finally, they are to propose their recommendations and desires to the Apostolic See. III. Assistants in the Pastoral Office of the Diocesan Bishops 1. Coadujutor and Auxiliary Bishops 25. The pastoral office of bishops should be so constitut- ed for the governing of dio- ceses that the good of the Lord’s flock is always the su- preme consideration. Rightly to achieve this goal, auxiliary bishops will frequently be ap- pointed because the diocesan 13 bishops cannot personally ful- fill all his episcopal duties as the good of souls demands, ei- ther because of the vast ex- tent 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. Some- times, in fact, a particular need requires that a coadjutor bish- op be appointed to assist the diocesan bishop. Coadjutor and auxiliary bishops should be granted those faculties neces- sary for rendering their work more effective and safeguard- ing the dignity proper to bish- ops. This, of course, should al- ways 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 addi- tion, they should always show respect and reverence for the diocesan bishop and he, in turn, for coadjutor and auxiliary bishops and hold them in esteem. 26. To the extent that the good of souls demands, the di- ocesan bishop should not hesi- tate to ask the competent au- thority for one or more auxil- iaries 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 upon his authority only and he may wish to con- sult them in examinining ques- tions of major importance, es- pecially 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 of- fice of ruling the diocese—un- less some serious reasons per- suade otherwise—should be committed to the auxiliary bishop or, when there are more than one, to one of the auxil- iaries. A coadjutor bishop, appoint- ed with the right of succession, must always be named vicar general by the diocesan bishop. In particular cases the compe- tent 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 coad- jutor should not fail to consult with each other on matters of great importance. 2. The Diocesan Curia and 14 Commissions 27. The most important of- fice 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 deter- mined 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 consti- tute his senate, or council, such as the cathedral chapter, the board of consultors or other committees according to the circumstances or nature of var- ious localities. These institu- tions, especially the cathedral chapters, should be reorganized wherever necessary in keeping with present day needs. 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 ap- propriate instrument for the bishop, not only for adminis- tering the diocese but also for carrying out the works of the apostolate. It is greatly desired that in each diocese a pastoral com- mission will be established over which the diocesan bish- op himself will preside and in which specially chosen clergy. Religious and lay people will participate. The duty of this commission will be to inves- tigate and weigh pastoral un- dertakings and to formulate practical conclusions regarding them. 3. The Diocesan Clergy 28. All presbyters, both di- ocesan and Religious, partici- pate in and exercise with the bishop the one priesthood of Christ and are thereby consti- tuted prudent cooperators of the episcopal order. In the care of souls, however, the first place is held by diocesan priests who are incardinated or at- tached 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 conse- quence, they form one presby- tery and one family whose fa- ther 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 espe- cially upon the bonds of super- 15 natural charity so that the har- mony 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 pos- sible. Furthermore all diocesan priests should be united among themselves and so should share a genuine concern for the spir- itual welfare of the whole dio- cese. They should also be mind- ful that the benefits they re- ceive by reason of their eccle- siastical 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 pas- toral office or apostolic organ- ization 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 bish- op to various works of the apostolate, whether in schools or in other institutions or asso- ciations, contribute an exceed- ingly valuable assistance. Those priests also who are engaged in supra-diocesan works are com- mended to the special consid- eration of the bishop in whose diocese they reside, for they perform outstanding works of the apostolate. 30. Pastors, however, are co- operators of the bishop in a very special way, for as pastors in their own name they are en- trusted 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 governing 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 pas- toral office in the area (such as vicars forane and deans), as well as with those engaged in works of a supra-parochial na- ture. In this way the pastoral work in the diocese will be unified and made more effec- tive. Moreover, the care of souls should always be infused with a missionary spirit so that it reaches out as it should to ev- eryone living within the parish boundaries. If the pastor can- not contact certain groups of people, he should seek the as- sistance of others, even laymen who can assist him in the apos- 16 tolate. To render the care of souls more efficacious, community life for priests—especially those attached to the same par- ish—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 char- ity, they will grow in Christ, and as a Christian community bear witness to that charity which the Lord commanded. It is also the duty of pastors to bring the faithful to a full knowledge of the mystery of salvation through a catecheti- cal instruction which is conso- nant with each one’s age. In im- parting this instruction they should seek not only the as- sistance of religious but also the cooperation of the laity, es- tablishing also the Confrater- nity of Christian Doctrine. In discharging their duty of sanctifying their people, pas- tors should see to it that the celebration of the Eucharistic Sacrifice is the center and cul- mination of the whole life of the Christian community. They should labor without stint that the faithful are nourished with spiritual food through the de- vout and frequent reception of the Sacraments and through in- telligent and active participa- tion 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 available to hear the confes- sions of the faithful. If neces- sary, they should invite the as- sistance of priests who are ex- perienced 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 en- courage a full Christian life among the individual faithful and also in families, in associa- tions especially dedicated to the apostolate, and in the whole parish community. Therefore, they should visit homes and schools to the ex- tent that their pastoral work demands. They should pay es- pecial attention to adolescents and youth. They should devote themselves with a paternal love to the poor and the sick. They should have a particular concern for workingmen. Fi- nally, they should encourage the faithful to assist in the works of the apostolate. 3.) Assistant pastors, as co- operators with the pastor, make under the authority of the pastor an indispensable and active contribution to the pas- toral ministry. Therefore, there should always be fraternal as- sociation, mutual charity and reverence between the pastor 17 and his assistants. They should assist one another with coun- sel, help and example, provid- ing a united will and common zeal in the service of the par- ish. 31. In forming a judgment on the suitability of a priest for the administration of any parish the bishop should take into consideration not only his knowledge of doctrine but also his piety, apostolic zeal and other gifts and qualities which are necessary for the proper care of souls. Now the parish exists solely for the good of souls. Where- fore, the bishop should be able to provide more easily and ef- fectively for vacant pastorates. To this end all rights whatso- ever of presentation, nomi- nation, reservation, excepting the right of Religious—and where it exists, the law of con- cursus whether general or par- ticular—are to be suppressed. Pastors should enjoy in their respective parishes that stabili- ty of office which the good of souls demands. The distinction between removable and irre- movable pastors is to be abro- gated and the procedure for transferring and removing pas- tors is to be re-examined and simplified. In this way the bish- op, while observing natural and canonical equity, can bet- ter provide for the needs of the good of souls. Pastors who are unable to ful- fill their office properly and fruitfully because of the in- creasing burden of old age or some other serious reason are urgently requested to tender their resignation voluntarily or upon the invitation of the bish- op. The bishop should provide suitable support for those who have resigned. 32. Finally, the same concern for souls should be the basis for determining or reconsider- ing the erection or suppression of parishes and any other changes of this kind which the bishop is empowered to un- dertake 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 cooperat- ing zealously and diligently in building up and increasing the whole Mystical Body of Christ and for the good of the partic- ular churches. It is their first duty to foster these objectives by prayer, works of penance and the ex- ample 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 ex- ternal works of the apostolate. 34. Religious priests are by consecration assumed into the 18 responsibilities of the presby- terate so as to become them- selves 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. There- fore, 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 spe- cial 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 even more and more. 35. In order that the works of the apostolate be carried out harmoniously in individual di- oceses and that the unity of di- ocesan discipline be preserved intact, these principles are es- tablished as fundamental: 1.) All Religious should al- ways look upon the bishops, as upon successors of the Apos- tles, with devoted respect and reverence. Whenever they are legitimately called upon to un- dertake works of the aposto- late, they are obliged to dis- charge their duties as active and obedient helpers of the bishops. Indeed, Religious should consider it an honor to respond promptly and faithful- ly to the requests and desires of the bishops and in such away 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 con- stitutions which, if needs be, should be accommodated to this goal in accord with the principles of this conciliar de- cree. Especially in view of the ur- gent need of souls and the scarcity of diocesan clergy, re- ligious 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, however, keep in mind the particular character of each community. Superiors should encourage this work to the utmost, by accepting par- ishes, even on a temporary ba- sis. 2. ) Religious engaged in the active apostolate, however, must always be imbued with the spirit of their Religious community, and remain faith- ful to the observance of their rule and spirit of submissive- ness due to their own supe- riors. Bishops should not neg- lect to impress this obligation upon them. 3. ) The institute of exemp- tion, by which Religious are called to the service of the su- preme pontiff or other ecclesi- astical authority and with- 19 drawn from the jurisdiction of bishops, refers chiefly to the internal order of their commu- nities so that in them all things may be properly coordinated and the growth and perfection of the Religious common life promoted. These communities are also exempt so that the su- preme pontiff can dispose of them for the good of the uni- versal Church and any other competent authority for the good of the churches under its own jurisdiction. This exemption, however, does not exclude Religious in individual dioceses from the jurisdiction of bishops in ac- cordance with the norm of law, insofar as the performance of their pastoral office and the right ordering of the care of souls requires. 4.) All Religious, exempt and non-exempt, are subject to the authority of the local Ordi- naries in those things which pertain to the public exercise of divine worship—except where differences in rites are con- cerned—the care of souls, the sacred preaching intended for the people, the religious and moral education of the Chris- tian faithful, especially of the children, catechetical instruc- tion and liturgical formation. They are subject to the local Ordinary 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 apos- tolate. Catholic schools con- ducted by Religious are also subject to the authority of the local Ordinaries for purposes of general policy-making and vigilance, but the right of Re- ligious 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 cooper- ation is to be encouraged be- tween various Religious com- munities and between them and the diocesan clergy. There should also be a very close co- ordination of all apostolic works and activities which es- pecially depend upon a super- natural 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 competent in their own respec- tive dioceses: and patriarchal synods and episcopal confer- ences in their own territory. For those works of the apos- tolate which Religious are to undertake, bishops or episcopal conferences, religious superiors or conferences of major reli- gious superiors should take ac- tion only after mutual consul- tations. 6. ) In order to foster har- monious and fruitful mutual relations between bishops and Religious, at stated times and 20 as often as it is deemed oppor- those affairs which pertain to tune, bishops and Religious su- the apostolate in their terri- periors should meet to discuss tory. CHAPTER THREE Concerning Bishops Cooperating for the Common Good of Many Churches 1. Synods, Councils and especially Episcopal Conferences 36. From the very first cen- turies of the Church bishops, as rulers of individual churches, were deeply moved by the communion of fraternal char- ity and zeal for the universal mission entrusted to the Apos- tles. And so they pooled their abilities and their wills for the common good and for the wel- fare of the individual churches. Thus came into being synods, provincial councils and plenary councils in which bishops es- tablished for various churches the way to be followed in teaching the truths of faith and ordering ecclesiastical disci- pline. This sacred ecumenical syn- od earnestly desires that the venerable institution of synods and councils flourish with fresh vigor. In such a way faith will be deepened and discipline pre- served more fittingly and effi- caciously 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 de- velop a common effort involv- ing constant growth in har- mony and closeness of ties with other bishops. Episcopal conferences — already estab- lished 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 ex- changed, 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: 21 38. 1.) An episcopal con- ference is, as it were, a council in which the bishops of a given nation or territory jointly ex- ercise their pastoral office to promote the greater good which the Church offers man- kind, especially through the forms and methods of the apos- tolate fittingly adapted to the circumstances of the age. 2. ) Members of the episco- pal conference are all local Or- dinaries of every rite—exclud- ing vicar generals—and coad- jutors, auxiliaries and other titular bishops who perform a special work entrusted to them by the Apostolic See or the episcopal conferences. Other titular bishops, legates of the Roman pontiff, because of their exceptional office in the territory are not de iure mem- bers of the conference. Local Ordinaries and coadjutors hold a deliberative vote. Auxiliaries and other bishops who have a right to attend the conference will hold either a deliberative or a consultative vote, as the statutes of the conference de- termine. 3. ) Each episcopal confer- ence is to draft its own statutes for recognition by the Apostol- ic See. In these statutes, among other things, offices should be established which will aid in achieving its purpose more ef- ficaciously, for example, a per- manent board of bishops, epis- copal commissions and a gen- eral secretariat. 4. ) Decisions of the episco- pal conference, provided they have been approved legitimate- ly and by the votes of at least two-thirds of the prelates who have a deliberative vote in the conference, and have been rec- ognized by the Apostolic See, are to have juridically binding force only in those cases pre- scribed by the common law or determined by a special man- date of the Apostolic See, given either spontaneously or in re- sponse to a petition of the con- ference itself. 5. ) Wherever special cir- cumstances require and with the approbation of the Apos- tolic See, bishops of many na- tions can establish a single con- ference. Communications between episcopal conferences of differ- ent nations should be especial- ly encouraged in order to pro- mote and safeguard the com- mon good. 6. ) It is highly recommend- ed that the prelates of the Ori- ental Churches, promoting the discipline of their own church- es in synods and efficaciously fostering works for the good of religion, should take into ac- count also the common good of the whole territory where many churches of different rites exist. They should ex- change views at inter-ritual meetings in keeping with norms to be given by the com- petent authority. 22 II. The Boundaries of Ecclesi- astical Provinces and the Erection of Ecclesiastical Regions 39. The good of souls re- quires fitting boundaries not only for dioceses but also for ecclesiastical provinces; indeed it sometimes counsels the es- tablishment of new ecclesiasti- cal 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 sa- cred synod decrees as follows: 1. ) The boundaries of ec- clesiastical provinces are to be submitted to an early review and the rights and privileges of metropolitans are to be de- fined by new and suitable norms. 2. ) As a general rule all di- oceses and other territorial di- visions that are by law equiva- lent to dioceses should be at- tached 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 ecclesiastical province, if that be possible, or else attached to that province which is nearer or more con- venient. They are to be made subject to the metropolitan ju- risdiction 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 confer- ences examine the question of boundaries of such provinces and the establishment of re- gions in keeping with the norms given with respect to di- ocesan boundaries in numbers 23-24. They are then to submit their suggestions and desires to the Apostolic See. III. Bishops Having an Inter-Diocesan Office 42. Since pastoral needs re- quire more and more that some pastoral undertakings be di- rected and carried forward as joint projects, it is fitting that certain offices be created for the service of all or many dio- ceses of a determined region or nation. These offices can be filled by bishops. This sacred synod recom- mends that between the prel- ates or bishops serving in these offices and the diocesan bish- ops and the episcopal confer- ences, there exist always fra- ternal association and harmoni- ous cooperation in the expres- sion of pastoral concern. 23 These relationships should also be clearly defined by com- mon law. 43. Since, because of the unique conditions of their way of life, the spiritual care of military personnel requires special consideration, there should be established in every nation, if possible, a military vicariate. Both the military vi- car and the chaplains should devote themselves unsparingly to this difficult work in com- plete cooperation with the di- ocesan bishops. Diocesan bishops should re- lease to the military vicar a sufficient number of priests who are qualified for this se- rious work. At the same time they should promote all en- deavors which will improve the spiritual welfare of mili- tary personnel. General Directive 44. This sacred synod pre- scribes 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 ob- servations made by the com- missions and the council Fa- thers. This sacred synod also pre- scribes 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 ef- fectiveness. There should be prepared also a particular directory con- cerning 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 instruction of the Christian people; this di- rectory will consider the fun- damental principles of such in- struction, its disposition and the composition 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. 24 'i 4 - • -