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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.

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