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1. Coadjutor and auxiliary bishops
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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.
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2. The diocesan curia and commissions
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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.
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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.[32] 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.
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.
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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:
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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.[33] 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.
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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.[34] These communities are also exempt so
that the supreme pontiff can dispose of them for the good of the
universal Church[35] 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.[36]
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.
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