I. DIOCESAN BISHOPS

11. A diocese is a section of the People of God entrusted to a bishop to be guided by him with the assistance of his clergy so that, loyal to its pastor and formed by him into one community in the Holy Spirit through the Gospel and the Eucharist, it constitutes one particular church in which the one, holy, catholic and apostolic Church of Christ is truly present and active.

Individual bishops to whom the care of particular dioceses is committed care for their flocks under the authority of the Supreme Pontiff, in the name of God, as their proper, ordinary and immediate pastors, sanctifying and governing them. They should, however, recognize the rights which are conferred by law on Patriarchs of other hierarchial authorities.[1]

Bishops should devote themselves to their apostolic office as witnesses of Christ to all men. They should not limit themselves to those who already acknowledge the Prince of Pastors but should also devote their energies wholeheartedly to those who have strayed in any way from the path of truth or who have no knowledge of the gospel of Christ and of his saving mercy, so that ultimately all men may walk "in all goodness, justice and truth." (Eph. 5:9)

12. When they exercise their teaching role, bishops should proclaim the gospel of Christ to men. This is one of the principal duties of bishops.[2] Fortified by the Spirit they should call on men to believe or should strengthen them when they already have a living faith. They should expound to them the whole mystery of Christ, that is, all those truths ignorance of which means ignorance of Christ. They should show them, likewise, the way, divinely revealed, to give glory to God and thus attain eternal beatitude.[3]

____________________________________________________________________ 1. Cf. VAT II, Decree on Eastern Catholic Churches, 21 Nov. 1964, nn. 7-11: AAS 57 (1965) pp. 29 ff. 2. Cf. Council of Trent, fifth session, Decree __De reform__. ch. 2, Mansi 33, 30; twenty-fourth session, Decree __De reform__. ch. 4, Mansi 33, 159; VAT. II, Dogm. Const. on the Church, ch. 3, art. 25: AAS 57 (1965) pp. 29 ff. 3. Cf. VAT. II, Dogm. Const. on the Church, ch. 3, n. 25: AAS 57 (1965) pp. 29-31.

They should demonstrate that worldly things and human institutions are ordered, according to the plan of God the Creator, towards the salvation of men, and that they can therefore make no small contribution to the building up of the body of Christ.

Let them explain also how high a value, according to the doctrine of the Church, should be place on the human person, on his liberty and bodily life; how highly we should value the family, its unity and stability, the procreation and education of children, human society with its laws and professions, its labour and leisure, its arts and technical inventions, its poverty and abundance. They should expound likewise the principles governing the solution of those very grave problems concerning the possession, increase and just distribution of material goods, concerning peace and war, and the fraternal coexistence of all peoples.[4]

13. Bishops should present the doctrine of Christ in a manner suited to the needs of the times, that is, so it may be relevant to those difficulties and questions which men find especially worrying and intimidating. They should also safeguard this doctrine, teaching the faithful themselves to defend it and propagate it. In presenting this doctrine they should proclaim the maternal solicitude of the Church for all men, whether they be Catholics or not, and should be especially solicitous for the poor and weaker brethren whom the Lord has commissioned them to evangelize.

Since it is the mission of the Church to maintain close relation with the society in which she lives[5] the bishops should make it their special care to approach men and to initiate and promote dialogue with them. These discussion on religious matters should be marked by charity of expression as well as by humility and courtesy, so that truth may be combined with charity, and understanding with love. The discussions should likewise be characterized by due prudence allied, however, with sincerity which by promoting friendship is conducive to a union of minds.[6]

Bishops should also endeavour to use the various methods available nowadays for proclaiming Christian doctrine. There are, first of all, preaching and catechetical instruction, which always hold pride of place. There is also doctrinal instruction in schools, universities, conferences and meetings of every kind. Finally, there are public statements made by way of comment on events, as well as the

____________________________________________________________________ 4. Cf. John XXIII, Encycl. letter __Peace on Earth___, 11 Apr. 1963 passim: AAS 55 (1963) pp. 257-304. 5. Cf. Paul VI, Encycl. letter __Ecclesiam suam__, 6 Aug. 1964: AAS 56 (1964) p. 639. 6. Cf. Paul VI, ibid. AAS (1964) pp. 644-645.

press and other media of public communication, all of which should be employed for the promulgation of the gospel of Christ.[7]

14. Bishops should be especially concerned about catechetical instruction. Its function is to develop in men a living, explicit and active faith, enlightened by doctrine. It should be very carefully imparted, not only to children and adolescents but also to young people and even to adults. In imparting this instruction the teachers must observe an order and method suited not only to the matter in hand but also to the character, the ability, the age and the life-style of their audience. This instruction should be based on holy scripture, tradition, liturgy, and on the teaching authority and life of the church.

They should, furthermore, ensure that catechists are adequately prepared for their task, being well-instructed in the doctrine of the Church and possessing both a practical and theoretical knowledge of the laws of psychology and of educational method.

They should take steps to reestablish or to modernize the adult catechumenate.

15. In exercising their mission of sanctification bishops should be mindful of the fact that they have been chosen from among men and made their representatives before God to offer gifts and sacrifices in expiation of sins. It is the bishops who enjoy the fullness of the sacrament of orders, and both priests and deacons are dependent on them in the exercise of their power. The former, in order that they may be prudent cooperators with the episcopal order, have also been consecrated as true priests of the New Testament; the latter, having been ordained for the ministry, serve the people of God in union with the bishop and his clergy. It is therefore bishops who are the principal dispensers of the mysteries of God, and it is their function to control, promote and protect the entire liturgical life of the Church entrusted to them.[8]

They should therefore see to it that the faithful know and live the paschal mystery more deeply through the Eucharist, forming one closely-knit body, united by the charity of Christ;[9] "devoting themselves to prayer and the ministry of the word" (Acts 6:4).[10] They should aim to make of one mind in prayer all who are entrusted to their care, and to ensure their advancement in grace through the _

___________________________________________________________________ 7. Cf VAT II, Decree on the Instruments of Social Communication, 4 Dec. 1963: AAS 56 (1964) pp. 145-153. 8. Cf. VAT. II, Const. on the Sacred Liturgy, 4 Dec. 1963: AAS 56 (1964) pp. 97 ff; Paul VI, motu proprio __Sacram Liturgiam__, 25 Jan. 1964 AAS 56 (1964) pp. 139 ff. 9. Cf. Pius XII, Encycl. letter __Mediator Dei__, 20 NOv. 1947: AAS 39 (1947) pp. 97 ff; Paul VI, Encycl. __Mysterium Fidei__, 3 Sept. 1965: AAS 57 (1965) pp. 753-774. 10. Cf. Acts 1:14 and 2:46.

reception of the sacraments, and that they become faithful witnesses to the Lord.

As spiritual guides of their flocks, bishops should be zealous in promoting the sanctity of their clergy, their religious and their laity according to the vocation of each individual.[11] remembering that they are under an obligation to give an example of sanctity in charity, humility and simplicity of live. Let them so sanctify the churches entrusted to them that the mind of the universal Church of Christ may be fully reflected in them. They should, therefore, make every effort to foster vocations to the priesthood and to the religious life, and encourage missionary vocations especially.

16. In exercising his office of father and pastor the bishop should be with his people as one who serves,[12] as a good shepherd who knows his sheep and whose sheep know him, as a true father who excels in his love and solicitude for all, to whose divinely conferred authority all readily submit. He should so unite and mold his flock into one family that all, conscious of their duties, may live and act in the communion of charity.

In order to accomplish these things effectively the bishop "being ready for every good work" (2 Tim. 2:21) and "enduring all things for the sake of the elect" (2 Tim. 2:10) should so arrange his own life so to accommodate it to the needs of the times. His priests, who assume a part of his duties and concerns, and who are ceaselessly devoted to their work, should be the objects of his particular affection.. He should regard them as sons and friends.[13] He should always be ready to listen to them and cultivate an atmosphere of easy familiarity with them, thus facilitating the pastoral work of the entire diocese.

A bishop should be solicitous for the welfare --- spiritual, intellectual, and material --- of his priest, so that they may live holy and pious lives, and exercise a faithful and fruitful ministry. With this end in view he should encourage courses and arrange for special conferences for his priests from time. These could take the form of extended retreats for the renewal of their spiritual lives or courses intended to deepen their knowledge of ecclesiastical studies, especially of sacred scripture and theology, of the more important social questions, or of new methods of pastoral activity. (See D. 46, 7 and 8.)

A bishop should be compassionate and helpful to those priest who are in any kind of danger or who have failed in some respect.

____________________________________________________________________ 11. Cf. VAT. II, Dogm. Const. on the Church, ch. 6, nn. 44-45: AAS 57 (1965) pp. 50-52. 12. Lk. 22:26, 27. 13. Jn. 15:15.

In order to be able to provide for the welfare of the faithful as their individual circumstances demand, he should try to keep himself informed of their needs in the social circumstances in which they live. To this end he should employ suitable methods, especially social research. He should be solicitous for all men whatever their age, condition or nationality, whether they are natives , visitors or foreign immigrants. In exercising his ministry he should ensure that the faithful are duly involved in Church affairs; he should recognize their right and duty to play their part in building up the mystical Body of Christ.

Bishops should show affectionate consideration in their relations with the separated brethren and should urge the faithful also to exercise all kindness and charity in their regard, encouraging ecumenism as it is understood by the Church.[14] The non-baptized also should be the object of their solicitude so that on them too may shine the charity of Christ of whom bishops are the witnesses before all men.

17. The various forms of the apostolate should be encouraged. Close collaboration and the coordination of all the apostolic works under the direction of the bishop should be promoted in the diocese as a whole or in parts of it. Thus all the undertakings and organizations, whether their object be catechetical, missionary, charitable, social, family, educational, or any other pastoral end, will act together in harmony, and the unity of the diocese will be more closely demonstrated.

The faithful should be carefully reminded of their obligation to promote the apostolate according to their state of life and aptitudes, and they should be urged to participate in or assist the various works of the lay apostolate, especially Catholic action. Those associations also should be inaugurated or encouraged which have, either directly or indirectly, a supernatural object such as the attainment of a more perfect life, the preaching of the gospel of Christ to all men, the promotion of Christian doctrine or of public worship, the pursuit of social aims, or the practice of works of piety or charity.

The forms of the apostolate should be duly adapted to the needs of the times, taking into account the human conditions, not merely spiritual and moral but also social, demographic and economic. this can be done effectively with the help of social and religious research conducted by institutes of pastoral sociology, the establishment of which is strongly recommended.

____________________________________________________________________ 14. Cf. VAT. II, Decree on Ecumenism: AAS 57 (1965) pp. 90-107.

18. Special concern should be shown for those members of the faithful who, on account of their way of life are not adequately catered for by the ordinary pastoral ministry of the parochial clergy or are entirely deprived of it. These include the many migrants, exiles and refugees, sailors and airmen, itinerants and others of this kind. Suitable pastoral methods should be developed to provide for the spiritual life of people on holidays.

Conferences of bishops, and especially national conferences, should give careful consideration to the more important questions relating to these categories. They should determine and provide by common agreement and united effort suitable means and directives to cater for their spiritual needs. In doing this they should give due consideration especially to the norms determined,[1] or to be determined, by the Holy See, adapting them to their own times, places and people. (See D. 46, 9.)

19. In the exercise of their apostolic function, which is directed towards the salvation of souls, bishops enjoy as of right full and perfect freedom and independence from all civil authority. It is, therefore, unlawful to obstruct them directly or indirectly in the exercise of their ecclesiastical office or to prevent them from communicating freely with the Apostolic See and other ecclesiastical authorities or with their subjects.

In fact, the sacred pastors in devoting themselves to the spiritual care of their flock are in fact promoting social and civil progress and prosperity. With this end in view they cooperate actively with the public authorities in a manner consonant with their office and fitting for bishops, enjoining obedience to just laws and prescribing reverence for legitimately constituted authority.

20. Since the apostolic office of bishops was instituted by Christ the Lord and is directed to a spiritual and supernatural end, the sacred Ecumenical Council asserts that the competent ecclesiastical authority has the proper, special, and, as of right, exclusive power to appoint and install bishops. Therefore in order to safeguard the liberty of the Church and the better and more effectively to promote the good of the faithful, it is the desire of the sacred Council that for the future no rights or privileges be conceded to the civil authorities in regard to the election, nomination or presentation to bishoprics. The civil authorities in question, whose good will towards the Church the sacred Synod gratefully acknowledges and highly appreciates, are respectfully asked to initiate discussions with the Holy See with the object of freely waiving the aforesaid _

___________________________________________________________________ 1. Cf. St. Pius X, motu proprio __Iampridem__, 19 Mar. 1914: AAS 6 (1914) pp. 173 ff; Pius XII, Apost. Const. __Exsul Familia__, 1 Aug. 1952: AAS 44 (1952) pp. 649 ff; Pius XII, __Regulations for the Apostolate of the Sea__, 21 Nov. 1957: AAS 50 (1958) pp. 375-383.

rights and privileges which they at present enjoy by agreement or custom. (See D. 46, 10.)

21. As the pastoral office of bishops is so important and onerous, diocesan bishops and others whose juridical position corresponds to theirs are earnestly requested to resign from their office if on account of advanced age or from any other grave cause they become less able to carry out their duties. This they should do on their own initiative or when invited to do so by the competent authority. If the competent authority accepts the resignation it will make provision for the suitable support of those who have retired and for the special rights to be accorded to them. (See D. 46, 11.)