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25 The pastoral office of Bishops should be so constituted for the governing of dioceses that the good of the Lord's flock is always the supreme consideration. Rightly to achieve this goal, auxiliary bishops will frequently be appointed because the diocesan bishop cannot personally fulfill all his episcopal duties as the good of souls demands, either because of the vast extent 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. Sometimes, in fact, a particular need requires that a coadjutor bishop be appointed to assist the diocesan bishop. Coadjutor and auxiliary bishops should be granted those faculties necessary for rendering their work more effective and safeguarding the dignity proper to bishops. This, of course, should always 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 bishops, so should exercise their office that they may proceed in all matters in single-minded agreement with him. In addition, they should always show respect and reverence for the diocesan bishop and he, in turn, should have a fraternal love for coadjutor and auxiliary bishops and hold them in esteem.
26 To the extent that the good of souls demands, the diocesan bishop should not hesitate to ask the competent authority for one or more auxiliaries 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 consult them in examining questions of major importance, especially 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 office of ruling the diocese-unless some serious reasons persuade otherwise-should be committed to the auxiliary bishop or, when there are more than one, to one of the auxiliaries.
A coadjutor bishop, appointed with the right of succession, must always be named vicar general by the diocesan bishop. In particular cases the competent 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 coadjutor should not fail to consult with each other on matters of great importance.
27 The most important office 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 determined 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 constitute his senate, or council, such as the cathedral chapter, the board of consultors or other committees according to the circumstances or nature of various localities. These institutions, 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 appropriate instrument for the bishop, not only for administering the diocese but also for carrying out the works of the apostolate.
It is greatly desired that in each diocese a pastoral commission will be established over which the diocesan bishop himself will preside and in which specially chosen clergy, religious and lay people will participate. The duty of this commission will be to investigate and weigh pastoral undertakings and to formulate practical conclusions regarding them.
28 All presbyters, both diocesan and religious, participate in and exercise with the bishop the one priesthood of Christ and are thereby constituted prudent cooperators of the episcopal order. In the care of souls, however, the first place is held by diocesan priests who are incardinated or attached 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 consequence, they form one presbytery and one family whose father 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 especially upon the bonds of supernatural charity so that the harmony 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 possible.
Furthermore all diocesan priests should be united among themselves and so should share a genuine concern for the spiritual welfare of the whole diocese. They should also be mindful that the benefits they receive by reason of their ecclesiastical 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 pastoral office or apostolic organizations 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 bishop to various works of the apostolate, whether in schools or in other institutions or associations, contribute an exceedingly valuable assistance. Those priests also who are engaged in supra-diocesan works are commended to the special consideration of the bishop in whose diocese they reside, for they perform outstanding works of the apostolate.
30 Pastors, however, are cooperators of the bishop in a very special way, for as pastors in their own name they are entrusted 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 assistants 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 pastoral office in the area (such as vicars forane and deans), as well as with those engaged in works of a supra-parochial nature. In this way the pastoral work in the diocese will be unified and made more effective.
Moreover, the care of souls should always be infused with a missionary spirit so that it reaches out as it should to everyone living within the parish boundaries. If the pastor cannot contact certain groups of people, he should seek the assistance of others, even laymen who can assist him in the apostolate.
To render the care of souls more efficacious, community life for priests-especially those attached to the same parish-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 charity, they will grow in Christ, and as a Christian community bear witness to that charity which the Lord commended.(17) It is also the duty of pastors to bring the faithful to a full knowledge of the mystery of salvation through a catechetical instruction which is consonant with each one's age. In imparting this instruction they should seek not only the assistance of religious but also the cooperation of the laity, establishing also the Confraternity of Christian Doctrine.
17. cf. Jn 13,35
In discharging their duty of sanctifying their people, pastors should see to it that the celebration of the Eucharistic Sacrifice is the center and culmination of the whole life of the Christian community. They should labor without stint that the faithful are nourished with spiritual food through the devout and frequent reception of the Sacraments and through intelligent and active participation 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 confessions of the faithful. If necessary, they should invite the assistance of priests who are experienced 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 encourage a full Christian life among the individual faithful and also in families, in associations especially dedicated to the apostolate, and in the whole parish community. Therefore, they should visit homes and schools to the extent that their pastoral work demands. They should pay especial 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. Finally, they should encourage the faithful to assist in the works of the apostolate.
3.) Assistant pastors, as cooperators with the pastor, make under the authority of the pastor an indispensable and active contribution to the pastoral ministry. Therefore, there should always be fraternal association, mutual charity and reverence between the pastor and his assistants. They should assist one another with counsel, help and example, providing a united will and common zeal in the service of the parish.
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 exercise of the care of souls.
Now the parish exists solely for the good of souls. Wherefore, the bishop should be able to provide more easily and effectively for vacant pastorates. To this end all rights whatsoever of presentation, nomination, reservation, excepting the right of Religious-and where it exists, the law of concursus whether general or particular-are to be suppressed.
Pastors should enjoy in their respective parishes that stability of office which the good of souls demands. The distinction between removable and irremovable pastors is to be abrogated and the procedure for transferring and removing pastors is to be re-examined and simplified. In this way the bishop, while observing natural and canonical equity, can better provide for the needs of the good of souls.
Pastors who are unable to fulfill their office properly and fruitfully because of the increasing burden of old age or some other serious reason are urgently requested to tender their resignation voluntarily upon the invitation of the bishop. 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 reconsidering the erection or suppression of parishes and any other changes of this kind which the bishop is empowered to undertake on his own authority.
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 cooperating zealously and diligently in building up and increasing the whole Mystical Body of Christ and for the good of the particular churches.
It is their first duty to foster these objectives by prayer, works of penance and the example 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 community, they should also enter more vigorously into the external works of the apostolate.
34 Religious priests are by consecration assumed into the responsibilities of the presbyterate so as to become themselves 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. Therefore, 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 special 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 dioceses and that the unity of diocesan discipline be preserved intact, these principles are established as fundamental:
1.) All Religious should always look upon the bishops, as upon successors of the Apostles, with devoted respect and reverence. Whenever they are legitimately called upon to undertake works of the apostolate, they are obliged to discharge their duties as active and obedient helpers of the bishops.(18) Indeed, Religious should consider it an honor to respond promptly and faithfully to the requests and desires of the bishops and in such a way 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 constitutions which, if needs be, should be accommodated to this goal in accord with the principles of this conciliar decree.
Especially in view of the urgent need of souls and the scarcity of diocesan clergy, Religious communities which the 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 parishes, even on a temporary basis.
2.) Religious engaged in the active apostolate, however, must always be imbued with the spirit of their Religious community, and remain faithful to the observance of their rule and spirit of submissiveness due to their own superiors. Bishops should not neglect to impress this obligation upon them.
3. ) The institute of exemption, by which Religious are called to the service of the supreme pontiff or other ecclesiastical authority and withdrawn from the jurisdiction of bishops, refers chiefly to the internal order of their communities so that in them all things may be properly coordinated and the growth and perfection of the Religious common life promoted.(19) These communities are also exempt so that the supreme pontiff can dispose of them for the good of the universal Church(20) 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 accordance with the norm of law, insofar as the performance of their pastoral office and the right ordering of the care of souls requires.(21)
18. cf. Pius XII's allocution of Dec. 8, 1950: A.A.S. 43 (1951) p. 28; also cf. Paul VI's allocution of May 23, 1964: A.A.S. 56 (1964) p. 571.
19. cf. Leo XIII's apostolic constitution, Romanos Pontifices, May 8, 1881: Acta Leonis XIII, vol. 2, 1882, p. 234.
20. cf. Paul VI's allocution of May 23, 1964: A.A.S. 56 (1965) pp. 570-571.
21. cf. Pius XII's allocution of Dec. 8, 1950, 1. c.
4.) All Religious, exempt and non-exempt, are subject to the authority of the local Ordinaries in those things which pertain to the public exercise of divine worship-except where differences in rites are concerned-the care of souls, the sacred preaching intended for the people, the religious and moral education of the Christian faithful, especially of the children, catechetical instruction 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 apostolate. Catholic schools conducted by Religious are also subject to the authority of the local Ordinaries for purposes of general policy- making and vigilance, but the right of Religious 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 cooperation is to be encouraged between various religious communities and between them and the diocesan clergy. There should also be a very close coordination of all apostolic works and activities which especially depend upon a supernatural 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 respective dioceses: and patriarchal synods and episcopal conferences in their own territory.
For those works of the apostolate which Religious are to undertake, bishops or episcopal conferences, religious superiors or conferences of major religious superiors should take action only after mutual consultations.
6. ) In order to foster harmonious and fruitful mutual relations between bishops and religious, at stated times and as often as it is deemed opportune, bishops and religious superiors should meet to discuss those affairs which pertain to the apostolate in their territory.
36 From the very first centuries of the Church bishops, as rulers of individual churches, were deeply moved by the communion of fraternal charity and zeal for the universal mission entrusted to the Apostles. And so they pooled their abilities and their wills for the common good and for the welfare of the individual churches. Thus came into being synods, provincial councils and plenary councils in which bishops established for various churches the way to be followed in teaching the truths of faith and ordering ecclesiastical discipline.
This sacred ecumenical synod earnestly desires that the venerable institution of synods and councils flourish with fresh vigor. In such a way faith will be deepened and discipline preserved more fittingly and efficaciously 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 develop a common effort involving constant growth in harmony and closeness of ties with other bishops. Episcopal conferences already established 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 exchanged, 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 concerning episcopal conferences:
38 1.) An episcopal conference is, as it were, a council in which the bishops of a given nation or territory jointly exercise their pastoral office to promote the greater good which the Church offers mankind, especially through the forms and methods of the apostolate fittingly adapted to the circumstances of the age.
2. ) Members of the episcopal conference are all local Ordinaries of every rite-excluding vicar generals-and coadjutors, 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 members of the conferences. 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 determine.
3.) Each episcopal conference is to draft its own statutes for recognition by the Apostolic See. In these statutes, among other things, offices should be established which will aid in achieving its purpose more efficaciously, for example, a permanent board of bishops, episcopal commissions and a general secretariat.
4.) Decisions of the episcopal conference, provided they have been approved legitimately and by the votes of at least two-thirds of the prelates who have a deliberative vote in the conference, and have been recognized by the Apostolic See, are to have juridically binding force only in those cases prescribed by the common law or determined by a special mandate of the Apostolic See, given either spontaneously or in response to a petition of the conference itself.
5.) Wherever special circumstances require and with the approbation of the Apostolic See, bishops of many nations can establish a single conference.
Communications between episcopal conferences of different nations should be especially encouraged in order to promote and safeguard the common good.
6.) It is highly recommended that the prelates of the Oriental Churches, promoting the discipline of their own churches in synods and efficaciously fostering works for the good of religion, should take into account also the common good of the whole territory where many churches of different rites exist. They should exchange views at inter-ritual meetings in keeping with norms to be given by the competent authority.
39 The good of souls requires fitting boundaries not only for dioceses but also for ecclesiastical provinces; indeed it sometimes counsels the establishment of new ecclesiastical 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 sacred synod decrees as follows:
1. ) The boundaries of ecclesiastical provinces are to be submitted to an early review and the rights and privileges of metropolitans are to be defined by new and suitable norms.
2. ) As a general rule all dioceses and other territorial divisions that are by law equivalent to dioceses should be attached 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 convenient. They are to be made subject to the metropolitan jurisdiction of the bishop, 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 conferences examine the question of boundaries of such provinces and the establishment of regions in keeping with the norms given with respect to diocesan boundaries in numbers 23-24. They are then to submit their suggestions and desires to the Apostolic See.
42 Since pastoral needs require more and more that some pastoral undertakings be directed and carried forward as joint projects, it is fitting that certain offices be created for the service of all or many dioceses of a determined region or nation. These offices can be filled by bishops.
This sacred synod recommends that between the prelates or bishops serving in these offices and the diocesan bishops and the episcopal conferences, there exist always fraternal association and harmonious cooperation in the expression of pastoral concern.
These relationships should also be clearly defined by common 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 vicar and the chaplains should devote themselves unsparingly to this difficult work in complete cooperation with the diocesan bishops.(1)
Diocesan bishops should release to the military vicar a sufficient number of priests who are qualified for this serious work. At the same time they should promote all endeavors which will improve the spiritual welfare of military personnel.(2)
1. cf. Consistorial Congregation's Instruction to Military Ordinariates, April 23, 1951: A.A.S. 43 (1951) pp. 562-565; Formula Regarding the Conferring of the Status of Military Ordinariates, Oct. 20, 1956: A.A.S. 49 (1957) pp. 150-163; Decree on Ad Limina Visits of Military Ordinariates, Feb. 28, 1959: A.A.S. 51 (1959) pp. 272-274; Decree on the Granting of Faculties for Confessions to Military Chaplains, Nov. 27, 1960: A.A.S. 53 (1961) pp. 49-50. Also cf. Congregation of Religious' Instruction on Religious Military Chaplains, Feb. 2, 1955: A.A.S. 47 (1955) pp. 93-97.
2. cf. Consistorial Congregation's letter to the cardinals, archbishops and bishops of Spanish-speaking nations, June 27, 1951: A.A.S. 43 (1951) p. 566.
44 This sacred synod prescribes 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 observations made by the commissions and the council Fathers.
This sacred synod also prescribes 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 effectiveness.
There should be prepared also a particular directory concerning 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 directory will consider the fundamental principles of such instruction, 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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