CHAPTER lII THE CHURCH IS HIERARCHICAL

18. In order to shepherd the People of God and to increase its numbers without cease, Christ the Lord set up in his Church a variety of offices which aim at the good of the whole body. The holders of office, who are invested with a sacred power, are, in fact, dedicated to promoting the interests of their brethren, so that all who belong to the People of God, and are consequently endowed with true Christian dignity, may, through their free and well ordered efforts towards a common goal, attain to salvation.

This sacred synod, following in the steps of the First Vatican Council, teaches and declares with it that Jesus Christ, the eternal pastor, set up the holy Church by entrusting the apostles with their mission as he himself had been sent by the Father (cf. Jn. 20:21). He willed that their successors, the bishops namely, should be the shepherds in his Church until the end of the world. In order that the episcopate itself, however, might be one and undivided he put Peter at the head of the other apostles, and in him he set up a lasting and visible source and foundation of the unity both of faith and of communion.[1] This teaching concerning the institution, the permanence, the nature and import of the sacred primacy of the Roman Pontiff and his infallible teaching office, the sacred synod proposes anew to be firmly believed by all the faithful, and, proceeding undeviatingly with this same undertaking, it proposes to proclaim publicly and enunciate clearly the doctrine concerning bishops, successors of the apostles, who together with Peter's successor, the Vicar of Christ[2] and the visible head of the whole Church, direct the house of the living God.

19. The Lord Jesus, having prayed at length to the Father, called to himself those whom he willed and appointed twelve to be with him, whom he might send to preach the kingdom of God (cf. Mk. 3:13-19; Mt. 10:1- 42). These apostles (cf. Lk. 6:13) he constituted in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from amongst them (cf. Jn. 21:15-17). He sent them first of all to the children of Israel and then to all peoples (cf. Rom. 1:16), SO that, sharing in his power, they might make all peoples his disciples and sanctify and govern them (cf. Mt. 28:16-20; Mk. 16:15; Lk. 24:45-48; Jn. 20:21-23) and thus spread the Church and, administering it under the guidance of the Lord, shepherd it all days until the end of the world (cf. Mt. 28:20). They were fully confirmed in this mission on the day of Pentecost (cf. Acts 2:1-26) according to the promise of the Lord: "You shall receive power when the Holy Ghost descends upon you; and you shall be my witnesses both in Jerusalem and in all Judea and Samaria, and to the remotest part of the earth" (Acts 1:8). By preaching everywhere the Gospel (cf. Mk. 16:20), welcomed and received under the influence of the Holy Spirit by those who hear it, the apostles gather together the universal Church, which the Lord founded upon the apostles and built upon blessed Peter their leader, the chief corner-stone being Christ Jesus himself (cf. Apoc. 21:14; Mt. 16:1118; Eph. 2:20).[3]

20. That divine mission, which was committed by Christ to the apostles, is destined to last until the end of the world (cf. Mt. 28:20), since the Gospel, which they were charged to hand on, is, for the Church, the principle of all its life for all time. For that very reason the apostles were careful to appoint successors in this hierarchically constituted society.

In fact, not only had they various helpers in their ministry,[4] but, in order that the mission entrusted to them might be continued after their death, they consigned, by will and testament, as it were, to their immediate collaborators the duty of completing and consolidating the work they had begun,[5] urging them to tend to the whole flock, in which the Holy Spirit had appointed them to shepherd the Church of God (cf. Acts 20:28). They accordingly designated such men and then made the ruling that likewise on their death other proven men should take over their ministry.[6] Amongst those various offices which have been exercised in the Church from the earliest times the chief place, according to the witness of tradition, is held by the function of those who, through their appointment to the dignity and responsibility of bishop, and in virtue consequently of the unbroken succession, going back to the beginning,[7] are regarded as transmitters of the apostolic line.[8] Thus, according to the testimony of St. Irenaeus, the apostolic tradition is manifested[9] and preserved[10] in the whole world by those who were made bishops by the apostles and by their successors down to our own time.

In that way, then, with priests and deacons as helpers,[11] the bishops received the charge of the community, presiding in God's stead over the flock[12] of which they are the shepherds in that they are teachers of doctrine, ministers of sacred worship and holders of office in government.[13] Moreover, just as the office which the Lord confided to Peter alone, as first of the apostles, destined to be transmitted to his successors, is a permanent one, so also endures the office, which the apostles received, of shepherding the Church, a charge destined to be exercised without interruption by the sacred order of bishops.[14] The sacred synod consequently teaches that the bishops have by divine institution taken the place of the apostles as pastors of the Church, [15] in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and him who sent Christ (cf. Lk. 10:16).[16]

21. In the person of the bishops, then, to whom the priests render assistance, the Lord Jesus Christ, supreme high priest, is present in the midst of the faithful. Though seated at the right hand of God the Father, he is not absent from the assembly of his pontiffs;[17] on the contrary indeed, it is above all through their signal service that he preaches the Word of God to all peoples and administers without cease to the faithful the sacraments of faith; that through their paternal care (cf. 1 Cor. 4:15) he incorporates, by a supernatural rebirth, new members into his body; that finally, through their wisdom and prudence he directs and guides the people of the New Testament on their journey towards eternal beatitude. Chosen to shepherd the Lord's flock, these pastors are servants of Christ and stewards of the mysteries of God (cf. 1 Cor. 4:1), to whom entrusted the duty of affirming the Gospel of the grace of God (cf. Rom. 15:16; Acts 20:24), and of gloriously promulgating the Spirit and proclaiming justification (cf. 2 Cor. 3: 8- 9).

In order to fulfil such exalted functions, the apostles were endowed by Christ with a special outpouring of the Holy Spirit coming upon them (cf. Acts 1:8; 2:4; Jn. 20:22-23), and, by the imposition of hands, (cf. 1 Tim. 4:14; 2 Tim. 1:6-7) they passed on to their auxiliaries the gift of the Spirit, which is transmitted down to our day through episcopal consecration.[18] The holy synod teaches, moreover, that the fullness of the sacrament of Orders is conferred by episcopal consecration, that fullness, namely, which both in the liturgical tradition of the Church and in the language of the Fathers of the Church is called the high priesthood, the acme of the sacred ministry.[19] Now, episcopal consecration confers, together with the office of sanctifying, the duty also of teaching and ruling, which, however, of their very nature can be exercised only in hierarchical communion with the head and members of the college. In fact, from tradition, which is expressed especially in the liturgical rites and in the customs of both the Eastern and Western Church, it is abundantly clear that by the imposition of hands and through the words of the consecration, the grace of the Holy Spirit is given,[20] and a sacred character is impressed[21] in such wise that bishops, in a resplendent and visible manner, take the place of Christ himself, teacher, shepherd and priest, and act as his representatives (in eius persona).[22] It is the right of bishops to admit newly elected members into the episcopal body by means of the sacrament of Orders.

22. Just as, in accordance with the Lord's decree, St Peter and the rest of the apostles constitute a unique apostolic college, so in like fashion the Roman Pontiff, Peter's successor, and the bishops, the successors of the apostles, are related with and united to one another. Indeed, the very ancient discipline whereby the bishops installed throughout the whole world lived in communion with one another and with the Roman Pontiff in a bond of unity, charity and peace;[23] likewise the holding of councils[24] in order to settle conjointly,[25] in a decision rendered balanced and equitable by the advice of many, all questions of major importance;[26] all this points clearly to the collegiate character and structure of the episcopal order, and the holding of ecumenical councils in the course of the centuries bears this out unmistakably. Indeed, pointing to it also quite clearly is the custom, dating from very early times, of summoning a number of bishops to take part in the elevation of one newly chosen to the highest sacerdotal office. One is constituted a member of the episcopal body in virtue of the sacramental consecration and by the hierarchical communion with the head and members of the college.

The college or body of bishops has for all that no authority unless united with the Roman Pontiff, Peter's successor, as its head, whose primatial authority, let it be added, over all, whether pastors or faithful, remains in its integrity. For the Roman Pontiff, by reason of his office as Vicar of Christ, namely, and as pastor of the entire Church, has full, supreme and universal power over the whole Church, a power which he can always exercise unhindered. The order of bishops is the successor to the college of the apostles in their role as teachers and pastors, and in it the apostolic college is perpetuated. Together with their head, the Supreme Pontiff, and never apart from him, they have supreme and full authority over the universal Church;[27] but this power cannot be exercised without the agreement of the Roman Pontiff. The Lord made Peter alone the rock-foundation and the holder of the keys of the Church (cf. Mt. 16:18-19), and constituted him shepherd of his whole flock (cf. Jn. 21:15 ff.). It is clear, however, that the office of binding and loosing which was given to Peter (Mt. 16:19), was also assigned to the college of the apostles united to its head (Mt. 18:18; 28:16-20).[28] This college, in so far as it is composed of many members, is the expression of the multifariousness and universality of the People of God; and of the unity of the flock of Christ, in so far as it is assembled under one head. In it the bishops, whilst loyally respecting the primacy and pre-eminence of their head, exercise their own proper authority for the good of their faithful, indeed even for the good of the whole Church, the organic structure and harmony of which are strengthened by the continued influence of the Holy Spirit. The supreme authority over the whole Church, which this college possesses, is exercised in a solemn way in an ecumenical council. There never is an ecumenical council which is not confirmed or at least recognized as such by Peter's successor.

And it is the prerogative of the Roman Pontiff to convoke such councils, to preside over them and to confirm them.[29] This same collegiate power can be exercised in union with the pope by the bishops while living in different parts of the world, provided the head of the college summon them to collegiate action, or at least approve or freely admit the corporate action of the unassembled bishops, so that a truly collegiate act may result.

23. Collegiate unity is also apparent in the mutual relations of each bishop to individual dioceses and with the universal Church. The Roman Pontiff, as the successor of Peter, is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful.[30] The individual bishops are the visible source and foundation of unity in their own particular Churches,[31] which are constituted after the model of the universal Church; it is in these and formed out of them that the one and unique Catholic Church exists.[32] And for that reason precisely each bishop represents his own Church, whereas all, together with the pope, represent the whole Church in a bond of peace, love and unity.

Individual bishops, in so far as they are set over particular Churches, exercise their pastoral office over the portion of the People of God assigned to them, not over other Churches nor the Church universal. But in so far as they are members of the episcopal college and legitimate successors of the apostles, by Christ's arrangement and decree,[33] each is bound to have such care and solicitude for the whole Church which, though it be not exercised by any act of jurisdiction, does for all that redound in an eminent degree to the advantage of the universal Church. For all the bishops have the obligation of fostering and safeguarding the unity of the faith and of upholding the discipline which is common to the whole Church- of schooling the faithful in a love of the whole mystical Body of Christ and, in a special way, of the poor, the suffering, and those who are undergoing persecution for the sake of justice (cf. Mt. 5:10); finally, of promoting all that type of active apostolate which is common to the whole Church, especially in order that the faith may increase and the light of truth may rise in its fullness on all men. Besides, it is an established fact of experience that, in ruling well their own Churches as portions of the universal Church, they contribute efficaciously to the welfare of the whole mystical Body, which, from another point of view, is a corporate body of Churches.[34]

The task of announcing the Gospel in the whole world belongs to the body of pastors, to whom, as a group, Christ gave a general injunction and imposed a general obligation, to which already Pope Celestine called the attention of the Fathers of the Council of Ephesus.[35] Consequently, the bishops, each for his own part, in so far as the due performance of their own duty permits, are obliged to enter into collaboration with one another and with Peter's successor, to whom, in a special way, the noble task of propagating the Christian name was entrusted.[36] Thus, they should come to the aid of the missions by every means in their power, supplying both harvest workers and also spiritual and material aids, either directly and personally themselves, or by arousing the fervent cooperation of the faithful. Lastly, in accordance with the venerable example of former times, bishops should gladly extend their fraternal assistance, in the fellowship of an all-pervading charity, to other Churches, especially to neighbouring ones and to those most in need of help.

It has come about through divine providence that, in the course of time, different Churches set up in various places by the apostles and their successors joined together in a multiplicity of organically united groups which, whilst safeguarding the unity of the faith and the unique divine structure of the universal Church, have their own discipline, enjoy their own liturgical usage and inherit a theological and spiritual patrimony. Some of these, notably the ancient patriarchal Churches, as mothers in the faith, gave birth to other daughter-Churches, as it were, and down to our own days they are linked with these by bonds of a more intimate charity in what pertains to the sacramental life and in a mutual respect for rights and obligations.[37] This multiplicity of local Churches, unified in a common effort, shows all the more resplendently the catholicity of the undivided Church. In a like fashion the episcopal conferences at the present time are in a position to contribute in many and fruitful ways to the concrete realization of the collegiate spirit.

24. The bishops, in as much as they are the successors of the apostles, receive from the Lord, to whom all power is given in heaven and on earth, the mission of teaching all peoples, and of preaching the Gospel to every creature, so that all men may attain to salvation through faith, baptism and the observance of the commandments (cf. Mt. 28:18; Mk. 16:15-16; Acts 26:17 f.). For the carrying out of this mission Christ promised the Holy Spirit to the apostles and sent him from heaven on the day of Pentecost, so that through his power they might be witnesses to him in the remotest parts of the earth, before nations and peoples and kings (cf. Acts 1:8; 2:1 ff.; 9:15). That office, however, which the Lord committed to the pastors of his people, is, in the strict sense of the term, a service, which is called very expressively in sacred scripture a diakonia or ministry (cf. Acts 1:17 and 25; 21:19; Rom. 11:13; 1 Tim. 1:12).

The canonical mission of the bishops, on the other hand, can be made by legitimate customs that have not been revoked by the supreme and universal authority of the Church, or by laws made or acknowledged by the same authority, or directly by Peter's successor himself. Should he object or refuse the apostolic communion, then bishops cannot be admitted to office.[38]

25. Among the more important duties of bishops that of preaching the Gospel has pride of place.[39] For the bishops are heralds of the faith, who draw new disciples to Christ; they are authentic teachers, that is, teachers endowed with the authority of Christ, who preach the faith to the people assigned to them, the faith which is destined to inform their thinking and direct their conduct; and under the light of the Holy Spirit they make that faith shine forth, drawing from the storehouse of revelation new things and old (cf. Mt. 13:52); they make it bear fruit and with watchfulness they ward off whatever errors threaten their flock (cf. 2 Tim. 4-14). Bishops who teach in communion with the Roman Pontiff are to be revered by all as witnesses of divine and Catholic truth; the faithful, for their part, are obliged to submit to their bishops' decision, made in the name of Christ, in matters of faith and morals, and to adhere to it with a ready and respectful allegiance of mind. This loyal submission of the will and intellect must be given, in a special way, to the authentic teaching authority of the Roman Pontiff, even when he does not speak ex cathedra in such wise, indeed, that his supreme teaching authority be acknowledged with respect, and sincere assent be given to decisions made by him, conformably with his manifest mind and intention, which is made known principally either by the character of the documents in question, or by the frequency with which a certain doctrine is proposed, or by the manner in which the doctrine is formulated.

Although the bishops, taken individually, do not enjoy the privilege of infallibility, they do, however, proclaim infallibly the doctrine of Christ on the following conditions: namely, when, even though dispersed throughout the world but preserving for all that amongst themselves and with Peter's successor the bond of communion, in their authoritative teaching concerning matters of faith and morals, they are in agreement that a particular teaching is to be held definitively and absolutely. [40] This is still more clearly the case when, assembled in an ecumenical council, they are, for the universal Church, teachers of and judges in matters of faith and morals, whose decisions must be adhered to with the loyal and obedient assent of faith.[41]

This infallibility, however, with which the divine redeemer wished to endow his Church in defining doctrine pertaining to faith and morals, is co-extensive with the deposit of revelation, which must be religiously guarded and loyally and courageously expounded. The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful--who confirms his brethren in the faith (cf. Lk. 22:32)--he proclaims in an absolute decision a doctrine pertaining to faith or morals.[42] For that reason his definitions are rightly said to be not reformable by their very nature and not by reason of the assent of the Church, is as much as they were made with the assistance of the Holy Spirit promised to him in the person of blessed Peter himself; and as a consequence they are in no way in need of the approval of others, and do not admit of appeal to any other tribunal. For in such a case the Roman Pontiff does not utter a pronouncement as a private person, but rather does he expound and defend the teaching of the Catholic faith as the supreme teacher of the universal Church, in whom the Church's charism of infallibility is present in a singular way.[43] The infallibility promised to the Church is also present in the body of bishops when, together with Peter's successor, they exercise the supreme teaching office. Now, the assent of the Church can never be lacking to such definitions on account of the same Holy Spirit's influence, through which Christ's whole flock is maintained in the unity of the faith and makes progress in it.[44]

Furthermore, when the Roman Pontiff, or the body of bishops together with him, define a doctrine, they make the definition in conformity with revelation itself, to which all are bound to adhere and to which they are obliged to submit; and this revelation is transmitted integrally either in written form or in oral tradition through the legitimate succession of bishops and above all through the watchful concern of the Roman Pontiff himself- and through the light of the Spirit of truth it is scrupulously preserved in the Church and unerringly explained.[45] The Roman Pontiff and the bishops, by reason of their office and the seriousness of the matter, apply themselves with zeal to the work of inquiring by every suitable means into this revelation and of giving apt expression to its contents;[46] they do not, however, admit any new public revelation as pertaining to the divine deposit of faith.[47]

26. The bishop, invested with the fullness of the sacrament of Orders, is "the steward of the grace of the supreme priesthood,"[48] above all in the Eucharist, which he himself offers, or ensures that it is offered,[49] from which the Church ever derives its life and on which it thrives. This Church of Christ is really present in all legitimately organized local groups of the faithful, which, in so far as they are united to their pastors, are also quite appropriately called Churches in the New Testament.[50] For these are in fact, in their own localities, the new people called by God, in the power of the Holy Spirit and as the result of full conviction (cf. 1 Thess. 1:5). In them the faithful are gathered together through the preaching of the Gospel of Christ, and the mystery of the Lord's Supper is celebrated "so that, by means of the flesh and blood of the Lord the whole brotherhood of the Body may be welded together."[51] In each altar community, under the sacred ministry of the bishop,[52] a manifest symbol is to be seen of that charity and "unity of the mystical body, without which there can be no salvation. "[53] In these communities, though they may often be small and poor, or existing in the diaspora, Christ is present through whose power and influence the One, Holy, Catholic and Apostolic Church is constituted. [54] For "the sharing in the body and blood of Christ has no other effect than to accomplish our transformation into that which we receive. "[55]

Moreover, every legitimate celebration of the Eucharist is regulated by the bishop, to whom is confided the duty of presenting to the divine majesty the cult of the Christian religion and of ordering it in accordance with the Lord's injunctions and the Church's regulations, as further defined for the diocese by his particular decision.

Thus the bishops, by praying and toiling for the people, apportion in many different forms and without stint that which flows from the abundance of Christ's holiness. By the ministry of the word they impart to those who believe the strength of God unto salvation (cf. Rom. I:16), and through the sacraments, the frequent and fruitful distribution of which they regulate by their authority,[56] they sanctify the faithful. They control the conferring of Baptism, through which a sharing in the priesthood of Christ is granted. They are the original ministers of Confirmation; it is they who confer sacred Orders and regulate the discipline of Penance, and who diligently exhort and instruct their flocks to take the part that is theirs, in a spirit of faith and reverence, in the liturgy and above all in the holy sacrifice of the Mass. Finally, by the example of their manner of life they should exercise a powerful influence for good on those over whom they are placed, by abstaining from all wrong doing in their conduct, and, as far as they are able, with the help of the Lord, changing it for the better, so that together with the flock entrusted to them, they may attain to eternal life.[57]

27. The bishops, as vicars and legates of Christ, govern the particular Churches assigned to them[58] by their counsels, exhortations and example, but over and above that also by the authority and sacred power which indeed they exercise exclusively for the spiritual development of their flock in truth and holiness, keeping in mind that he who is greater should become as the lesser, and he who is the leader as the servant (cf. Lk. 22:26-27). This power, which they exercise personally in the name of Christ, is proper, ordinary and immediate, although its exercise is ultimately controlled by the supreme authority of the Church and can be confined within certain limits should the usefulness of the Church and the faithful require that. In virtue of this power bishops have a sacred right and a duty before the Lord of legislating for and of passing judgment on their subjects, as well as of regulating everything that concerns the good order of divine worship and of the apostolate.

The pastoral charge, that is, the permanent and daily care of their sheep, is entrusted to them fully; nor are they to be regarded as vicars of the Roman Pontiff; for they exercise the power which they possess in their own right and are called in the truest sense of the term prelates of the people whom they govern.[59] Consequently their authority, far from being damaged by the supreme and universal power, is much rather defended, upheld and strengthened by it,[60] since the Holy Spirit preserves unfailingly that form of government which was set up by Christ the Lord in his Church.

Sent as he is by the Father to govern his family, a bishop should keep before his eyes the example of the Good Shepherd, who came not to be waited upon but to serve (cf. Mt. 20:28; Mk. 10:45) and to lay down his life for his sheep (cf. Jn. 10:11). Taken from among men and oppressed by the weakness that surrounds him, he can compassionate those who are ignorant and erring (cf. Heb. 5:1-2). He should not refuse to listen to his subjects whose welfare he promotes as of his very own children and whom he urges to collaborate readily with him. Destined to render an account for their souls to God (cf. Heb. 13:17), by prayer, preaching and all good works of charity he should be solicitous both for their welfare and for that too of those who do not belong to the unique flock, but whom he should regard as entrusted to him in the Lord. Since, like St Paul, he is in duty bound to everyone, he should be eager to preach the Gospel to all (cf. Rom. 1:14-15), and to spur his faithful on to apostolic and missionary activity. As to the faithful, they should be closely attached to the bishop as the Church is to Jesus Christ, and as Jesus Christ is to the Father, so that all things may conspire towards harmonious unity,[61] and bring forth abundant fruit unto the glory of God (cf. 2 Cor. 4:15).

28. Christ, whom the Father hallowed and sent into the world (Jn. 10:36), has, through his apostles, made their successors, the bishops namely,[62] sharers in his consecration and mission; and these, in their turn, duly entrusted in varying degrees various members of the Church with the office of their ministry. Thus the divinely instituted ecclesiastical ministry is exercised in different degrees by those who even from ancient times have been called bishops, priests and deacons. [63] Whilst not having the supreme degree of the pontifical office, and notwithstanding the fact that they depend on the bishops in the exercise of their own proper power, the priests are for all that associated with them by reason of their sacerdotal dignity;[64] and in virtue of the sacrament of Orders,[65] after the image of Christ, the supreme and eternal priest (Heb. 5:1-10; 7:24; 9:11-28), they are consecrated in order to preach the Gospel and shepherd the faithful as well as to celebrate divine worship as true priests of the New Testament.[66] On the level of their own ministry sharing in the unique office of Christ, the mediator, (1 Tim. 2:5), they announce to all the word of God. However, it is in the eucharistic cult or in the eucharistic assembly of the faithful (synaxis) that they exercise in a supreme degree their sacred functions; there, acting in the person of Christ[67] and proclaiming his mystery, they unite the votive offerings of the faithful to the sacrifice of Christ their head, and in the sacrifice of the Mass they make present again and apply, until the coming of the Lord (cf. 1 Cor. 11:26), the unique sacrifice of the New Testament, that namely of Christ offering himself once for all a spotless victim to the Father (cf. Heb. 9:11-28).[68] And on behalf of the faithful who are moved to sorrow or are stricken with sickness they exercise in an eminent degree a ministry of reconciliation and comfort, whilst they carry the needs and supplications of the faithful to God the Father (cf. Heb. 5:1-4). Exercising, within the limits of the authority which is theirs, the office of Christ, the Shepherd and Head,[69] they assemble the family of God as a brotherhood fired with a single ideal,[70] and through Christ in the Spirit they lead it to God the Father. In the midst of the flock they adore him in spirit and in truth (cf. Jn. 4:24). In short, they labour in preaching and instruction (cf. 1 Tim. 5:17), firmly adhering to what they read and meditate in the law of God, inculcating that which they believe, and putting into practice what they preach.[71]

The priests, prudent cooperators of the episcopal college[72] and its support and mouthpiece, called to the service of the People of God, constitute, together with their bishop, a unique sacerdotal college (presbyterium)[73] dedicated it is true to a variety of distinct duties. In each local assembly of the faithful they represent in a certain sense the bishop, with whom they are associated in all trust and generosity; in part they take upon themselves his duties and solicitude and in their daily toils discharge them. Those who, under the authority of the bishop, sanctify and govern that portion of the Lord's flock assigned to them render the universal Church visible in their locality and contribute efficaciously towards building up the whole body of Christ (cf. Eph. 4:12). And ever anxious for the good of the children of God they should be eager to lend their efforts to the pastoral work of the whole diocese, nay rather of the whole Church. By reason of this sharing in the priesthood and mission of the bishop the priests should see in him a true father and obey him with all respect. The bishop, on his side, should treat the priests, his helpers, as his sons and friends, just as Christ calls his disciples no longer servants but friends (cf. Jn. 15:15). All priests, then, whether diocesan or religious, by reason of the sacrament of Orders and of the ministry correspond to and cooperate with the body of bishops and, according to their vocation and the grace that is given them they serve the welfare of the whole Church.

In virtue of their sacred ordination and of their common mission all priests are united together by bonds of intimate brotherhood, which manifests itself in a spontaneously and gladly given mutual help, whether spiritual or temporal, whether pastoral or personal, through the medium of reunions and community life, work and fraternal charity.

As to the faithful, they (the priests) should bestow their paternal attention and solicitude on them, whom they have begotten spiritually through baptism and instruction (cf. 1 Cor. 4:15; 1 Pet. 1:23). Gladly constituting themselves models of the flock (cf. 1 Pet. 5:3), they should preside over and serve their local community in such a way that it may deserve to be called by the name which is given to the unique People of God in its entirety, that is to say, the Church of God (cf. Cor. 1:2; 2 Cor. 1:1, and passim). They should be mindful that by their daily conduct and solicitude they display the reality of a truly priestly and pastoral ministry both to believers and unbelievers alike, to Catholics and non-Catholics; that they are bound to bear witness before all men of the truth and of the life, and as good shepherds seek after those too (cf. Lk. 15:4-7) who, whilst having been baptised in the Catholic Church, have given up the practice of the sacraments, or even fallen away from the faith.

Since the human race today is tending more and more towards civil, economic and social unity, it is all the more necessary that priests should unite their efforts and combine their resources under the leadership of the bishops and the Supreme Pontiff and thus eliminate division and dissension in every shape or form, so that all mankind may be led into the unity of the family of God.

29. At a lower level of the hierarchy are to be found deacons, who receive the imposition of hands "not unto the priesthood, but unto the ministry."[74] For, strengthened by sacramental grace they are dedicated to the People of God, in conjunction with the bishop and his body of priests, in the service of the liturgy, of the Gospel and of works of charity. It pertains to the office of a deacon, in so far as it may be assigned to him by the competent authority, to administer Baptism solemnly, to be custodian and distributor of the Eucharist, in the name of the Church, to assist at and to bless marriages, to bring Viaticum to the dying, to read the sacred scripture to the faithful, to instruct and exhort the people, to preside over the worship and the prayer of the faithful, to administer sacramentals, and to officiate at funeral and burial services. Dedicated to works of charity and functions of administration, deacons should recall the admonition of St Polycarp: "Let them be merciful, and zealous, and let them walk according to the truth of the Lord, who became the servant of all."[75]

Since, however, the laws and customs of the Latin Church in force today in many areas render it difficult to fulfil these functions, which are so extremely necessary for the life of the Church, it will be possible in the future to restore the diaconate as a proper and permanent rank of the hierarchy. But it pertains to the competent local episcopal conferences, of one kind or another, with the approval of the Supreme Pontiff, to decide whether and where it is opportune that such deacons be appointed. Should the Roman Pontiff think fit, it will be possible to confer this diaconal order even upon married men, provided they be of more mature age, and also on suitable young men, for whom, however, the law of celibacy must remain in force.