Decree concerning the pastoral office of bishops in the church.


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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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