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Vat. Ecum. Council II
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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 Eucharist in the Holy Spirit, it constitutes a particular church in which the one, holy, catholic, and apostolic Church of Christ is truly present and operative.

Individual bishops who have been entrusted with the care of a particular church-under the authority of the supreme pontiff-feed their sheep in the name of the Lord as their own, ordinary, and immediate pastors, performing for them the office of teaching, sanctifying, and governing. Nevertheless, they should recognize the rights which legitimately belong to patriarchs or other hierarchical authorities.1

Bishops should dedicate themselves to their apostolic office as witness of Christ before all men. They should not only look after those who already follow the Prince of Pastors but should also wholeheartedly 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 conspicuous among the principal duties of bishops2-they should announce the Gospel of Christ to men, calling them to a faith in the power of the Spirit or confirming 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 divinely revealed way to give glory to God and thereby to attain to eternal happiness.3

They should show, moreover, that earthly goods and human institutions according to the plan of God the Creator are also disposed for man's salvation and therefore can contribute much to the building up of the body of Christ.

Therefore, they should teach, according to the doctrine of the Church, the great value of 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 professions, 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 concerning the ownership, increase, and just distribution of material goods, peace and war, and brotherly relations among all countries.4

13. The bishops should present 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 doctrine, teaching the faithful to defend and propagate it. In propounding this doctrine they should manifest the maternal solicitude of the Church toward 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,5 it is especially the duty of bishops 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 understanding 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.6

They should also strive to make use of the various media at hand nowadays for proclaiming Christian doctrine, namely, first of all, preaching and catechetical instruction which always hold the first place, then the presentation of this doctrine in schools, academies, conferences, and meetings of every kind, and finally its dissemination through public statements at times of outstanding events as well as by the press and various other media of communication, which by all means ought to be used in proclaiming the Gospel of Christ.7

14. Bishops should take pains that catechetical instruction-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 adolescents, youths and adults. In this instruction a suitable arrangement should be observed as well as a method suited to the matter that is being treated and to the character, ability, 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 liturgy, 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 psychology 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 appointed 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 dependent upon them in the exercise of their authority. For the presbyters are the prudent fellow workers of the episcopal order and are themselves consecrated 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 dispensers of the mysteries of God, as well as being the governors, promoters, and guardians of the entire liturgical life in the church committed to them.8

They should, therefore, constantly exert themselves to have the faithful know and live the paschal mystery more deeply through the Eucharist and thus become a firmly-knit body in the unity of the charity of Christ.9 "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 prayer10 and through the reception 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 special vocation of each.11 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 entrusted 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 interest in missionary vocations.

16. In exercising their office of father and pastor, bishops should stand in the midst of their people as those who serve.12 Let them be good shepherds 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 accomplish these things, bishops, "ready for every good work" (2 Tim. 2:21) and "enduring all things for the sake of the chosen ones" (2 Tim. 2:10), should arrange their life in such a way as to accommodate it to the needs of our times.

Bishops should always embrace priests with a special love since the latter to the best of their ability assume the bishops' anxieties and carry them on day by day so zealously. They should regard the priests as sons and friends13 and be ready to listen to them. Through their trusting familiarity with their priests they should strive to promote the whole pastoral work of the entire 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 fruitfully. Therefore, they should encourage institutes and hold special meetings in which priests might gather from time to time both for the performance of longer exercises and the renewal of their spiritual life and for the acquisition of deeper subjects, especially Sacred Scripture and theology, the more important social questions, and the new methods 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 methods, especially social research. They should manifest their concern for everyone, no matter what their age, condition, or nationality, be they natives, strangers, or foreigners. In exercising this pastoral care they should preserve for their faithful 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 Mystical Body of Christ.

They should deal lovingly with the separated brethren, urging the faithful also to conduct themselves with great kindness and charity in their regard and fostering ecumenism as it is understood by the Church.14 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 witnesses before all men.

17. Various forms of the apostolate should be encouraged, and in the whole diocese or in any particular areas of it the coordination and close connection of all apostolic works should be fostered under the direction of the bishop. Thus all undertakings and organizations, be they catechetical, missionary, charitable, social, familial, educational, or anything else pursuing a pastoral 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 earnestly urged to assume their duty of carrying on the apostolate, 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 indirectly pursue a supernatural objective, that is, either the attaining of a more perfect life, the spreading of the Gospel of Christ to all men, and the promoting of Christian doctrine or the increase of public worship, 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 circumstances 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 sufficiently make use of the common 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. Suitable 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, especially national ones, should pay special attention to the very pressing problems concerning the above-mentioned groups. Through voluntary agreement and united efforts, they should look to and promote their spiritual care by means of suitable methods and institutions. They should also bear in mind the special rules either already laid down or to be laid down by the Apostolic See15 which can be wisely adapted 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 ecclesiastical office may not be hindered, directly or indirectly, nor may they be forbidden to communicate freely with the Apostolic See, or ecclesiastical authorities, or their subjects.

Assuredly, while sacred pastors devote themselves to the spiritual care of their flock, they also in fact have regard for their social and civil progress and prosperity. According to the nature of their office and as behooves bishops, they collaborate actively with public authorities for this purpose and advocate obedience to just laws and reverence for legitimately constituted authorities.

20. Since the apostolic office of bishops was instituted by Christ the Lord and pursues a spiritual and supernatural purpose, this sacred ecumenical synod declares that the right of nominating and appointing bishops belongs properly, peculiarly, 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 efficiently the welfare of the faithful, this holy council desires that in future no more rights or privileges of election, nomination, presentation, or designation 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 acknowledges and highly appreciates, are most kindly requested voluntarily to renounce the above-mentioned rights and privileges which they presently 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 increasing burden of age or some other serious reason, are earnestly requested to offer their resignation from office either at their own initiative or upon the invitation of the competent authority. If the competent authority should accept the resignation, it will make provision both for the suitable support of those who have resigned and for special rights to be accorded them.


. cf. Second Vatican Council, Decree on Eastern Catholic Churches, Nov. 21, 1964, nos. 7-11 A.A.S. 57 (1965) p. 29 ff.


. cf. Council of Trent, fifth session, Decree De Reform., c. 2, Mansi 33, 30: 24th session, Decree De Reform., c. Mansi 33, 159 [cf. Second Vatican Council, Dogmatic Constitution on the Church. chap. 3, no. 25: A.A.S. 57 (1965) p. 29 ff.]


. cf. Second Vatican Council, Dogmatic Constitution on the Church, chap. 3, no. 25: A.A.S. 57 (1965) pp. 29-31.


. cf. John XXIII's encyclical letter, Pacem in Terris, April 11, 1963, passim: A.A.S. 55 (1963) pp. 257-304.


. cf. Paul VI's encyclical letter, Ecclesiam Suam, April 6, 1964: A.A.S. 56 (1964) p. 639.


. cf. Paul VI's encyclical letter, Ecclesiam Suam, April 6, 1964: A.A.S. 56 (1964) pp. 644-645.


. cf. Second Vatican Council, Decree on Communications Media, Dec. 4, 1963: A.A.S. 56 (1964) pp. 145-153.


. cf. Second Vatican Council, Constitution on the Sacred Liturgy, Dec. 4, 1963: A.A.S. 56 (1964) p. 97 ff; Paul VI's motu proprio, Sacram Liturgiam, Jan. 25, 1964: A.A.S. 56 (1964) p. 139 ff.


. Pius XII's encyclical letter, Mediator Dei, Nov. 20, 1947: A.A.S. 39 (1947) p. 97 ff.; Paul VI's encyclical letter, Mysterium Fidei, Sept. 3, 1965.


. cf. Acts 1:14 and 2:46.


. cf. Second Vatican Council, Dogmatic Constitution on the Church, chap. 6, nos. 44 and 45: A.A.S. 57 (1965) pp. 50-52.


. cf. Luke 22:26-27.


. cf. John 15:15.


. cf. Second Vatican Council, Decree on Ecumenism, Nov. 21 1964: A.A.S. 57 (1965) pp. 90-107.


. cf. St. Pius X's motu proprio, Iampridem, March 19, 1914: A.A.S. 6 (1914) p. 174 ff.; Pius XII's apostolic constitution, Exul Familia, Aug. 1, 1952: A.A.S. 54 (1952) p. 652 ff.; Leges Operis Apostolatus Maris, compiled under the authority of Pius XII Nov. 21, 1957: A.A.S. 50 (1958) p. 375 ff.

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