An address on the Constitution of the Second Vatican Council
“Christus Dominus”, on the Bishop’s Pastoral Office in the Church

Given by Archbishop Denis Hart
at Bayview Conference Centre, Clayton,
on Thursday, 12th June, 2003, at 7.00pm

Introduction

In his introduction to the Abbot edition of the documents of Vatican II, Archbishop Paul J. Hallinan of Atlanta, Georgia, quoted a letter which Pope John XXIII wrote to each bishop of the world two weeks before the Council began. “A bishop who is himself holy will most certainly have a following of holy priests, whose holiness will in turn redound to the religious perfection of the whole diocese.”

Some time later, Cardinal Montini, the future Paul VI, stressed that the bishop must be “the image of the Father and the image of Christ”. This emphasises that in contrast to earlier Councils the unfolding of Vatican II was to be particularly one of pastoral importance.

In popular parlance Vatican I has been described as the Council of the Pope, the second the Council of the Bishops and the Decree on the Bishop’s Pastoral Office in the Church is one of four closely related documents for bishops, for priests, for religious and for laity that flowed from the restored concept of the Church as the people of God.

Theology

The theology of the document is based on the third chapter of Lumen Gentium, the Constitution on the Church, which makes the following points:

1. It contains the most important doctrinal affirmations in the Constitution, namely the sacramentality of episcopal consecration and the collegiality of the bishops.

2. The divine mission given by Christ to the apostles will last until the end of the world, (No. 20), and as Tertullian says, “Among those various ministries which were exercised in the Church from the earliest time, the chief place belongs to the office of those appointed to the episcopate. They are the ones who pass on the apostolic seed.”

3. In the bishops, Our Lord, the Supreme High Priest, is present in the midst of those who believe, with priests as their assistants. Bishops are described as, “Servants of Christ, Stewards of the Mysteries of God, Witnesses to the Gospel of God’s grace.”

4. Episcopal consecration is the fullness of the Sacrament of Orders and confers the offices of sanctifying, teaching and governing, which of their very nature can be exercised only in hierarchical communion with the head and members of the college.

This point ends what little controversy still remained, that a bishop is not just a priest with greater powers of jurisdiction, but he receives through sacramental consecration the fullness of Orders. The teaching and ruling functions cannot be exercised except by those bishops in hierarchical communion with the Pope and the bishops in union with him. This term “hierarchical communion” is not precisely defined, but its meaning is made quite clear.

5. The bishops form one College with the Pope, are linked with one another and with the Bishop of Rome by bonds of unity, charity and peace. The College of Bishops has no authority unless it is simultaneously conceived of in terms of its head, the Roman Pontiff, and without any lessening of his power of primacy over all pastors, as well as of the faithful. The order of bishops is the successor of the College of Apostles in teaching authority and pastoral rule.

It is important to remember together with its head, the Roman Pontiff, and never without this head, the episcopal order is the subject of supreme and full power over the Universal Church, but this power can only be exercised with the consent of the Roman Pontiff because Our Lord made Simon Peter alone the rock and key bearer of the Church and shepherd of the whole flock.

6. The Pope is the visible source and foundation of the unity of the bishops and the faithful. The individual bishop is the visible principle and foundation of unity in his particular church, fashioned after the model of the Universal Church.

7. Although individual bishops do not enjoy infallibility, they can proclaim Christ’s doctrine infallibly, provided that while maintaining the bond of unity among themselves and with the successor of Peter, and while teaching authentically on a matter of faith or morals, they concur in a single viewpoint as the one which must be held conclusively.

8. Bishops govern the particular churches entrusted to them as vicars and ambassadors of Christ.

9. Priests are cooperators of the order of bishops, as well as its aids and instruments to serve the people of God. They constitute one priesthood with their bishop, although this priesthood is comprised of different functions. Their association is one of trust and generosity and priests make the bishop present in an individual local congregation and take upon themselves, as far as they are able, his duties and concern. Their sanctifying, governing and shepherding of the Lord’s flock is under the bishop’s authority so that they too make the Universal Church visible in their own locality.

History

As history has already told, prior to its discussion in the Council hall, and ultimate promulgation on 28th October, 1965, the document on the pastoral ministry of bishops, picked its way through the rocky fields of preparation, debate, criticism, amendment, rejection or qualified approval.

During the four sessions of the Council the Schema on Bishops was given a new face. An earlier document, “On the Care of Souls”, was subsumed into it on what Archbishop Hallinan describes as “a broad, authentic highway, bearing much that was new or rediscovered into the vast area of the Church’s universal and pastoral responsibility.”

In reading the document almost forty years later, you see what a pastoral document it is.

Contents

a. The Preface flows directly from the definition of the First Vatican Council.
“The Roman Pontiff as successor of Peter, enjoys supreme, full, immediate, and universal authority over the care of souls by divine institution … a primacy of ordinary power over all churches (that is, dioceses).”

They have picked up what we have already seen in the document on the Church, “The bishops, having been appointed by the Holy Spirit, are successors of the apostles as pastors of souls. Together with the Supreme Pontiff and under his authority they are sent to continue throughout the ages the work of Christ, the Eternal Pastor … the bishops have been made true and authentic teachers of the faith, pontiffs and pastors through the Holy Spirit, who has been given to them.”

Chapters then follow – (1) the relationship of bishops to the Universal Church, (2) bishops and their particular churches and diocese, those who cooperate with them, diocesan priests and religious, (3) cooperation of bishops for the common good of many churches, and some final directives which reduce to the practical order the pastoral care of souls.

One point which Archbishop Hallinan makes and which is not immediately clear to priests is that as a member of the episcopal college, the bishop shares in a particular concern as a Vicar of Christ for his own particular diocese, and a universal one, the concern for all the churches. In the diocese there is a whole new approach to priests of religious orders who in a certain genuine sense must be said to belong to the clergy of the diocese.

We have come to take for granted the operation of the Synods of Bishops and indeed the Synod of Oceania in 1998, which I attended, was a remarkable exercise on behalf of the bishops of the whole Oceania region to highlight and respond to the great pastoral needs of our dioceses. We have also assumed that the Bishops’ Conference of the particular country or region is similarly highlighted as an agent in which groups of bishops care in a more coherent way for the people entrusted to us.

The Decree contains a great multiplicity of subjects which could be the topic of this talk. The bishop as teacher, priest and pastor; the role of Episcopal Vicars of pastoral commissions; the very important link with priests, their “sons and friends”, with the laity sharing in church affairs; their links with separated brethren, the non-baptised and lapsed Catholics; new methods of religious and social research; the structuring of dioceses, provinces and regions; problems of contemporary society; granting of permissions, resignation of bishops, and so on. What I think is apparent is a constant reminder of the bishop’s responsibilities and almost nothing of a bishop’s rights.

Father Bernard Häring said that in the document bishops would find “a conscience which gives a decisive yes to the challenge of self-denial and the abandonment of a power mentality. In short, it is a yes to selfless service.”

“The right time has come … a brilliant hour has shone upon us,” said Pope Paul after the collegiality of the bishops and the Pope had been defined. He even uses these words, “An hour, whose fast approach was gradual, whose brilliance shines forth today, whose salvific power will surely enrich the future life of the Church with a new growth in doctrine, with increased powers, with better suited means and instruments.”

There has been steady growth of the understanding, doctrinally and pastorally, of the episcopacy. Further evolution came through James of Jerusalem, Ignatius of Antioch and Clement of Rome, which pointed to a true succession from the twelve as a body or college. Cyprian writes early in the third century, “The Church wholly one is not divided up into sections, but forms one whole of which the unison of the bishops is the bond.” Right throughout the centuries the episcopal responsibility survived, particularly in the liturgy of the consecration of a bishop and although the doctrinal and pastoral status of bishops was curtailed in the Middle Ages, it never vanished. The dignity and collegial nature of the hierarchy was accepted even at Trent and Vatican I.

During the Council

The bishops had received the first draft of the Schema on the Pastoral Ministry of Bishops in early 1963 and it was scheduled for debate in November. However, the doctrinal material on the role of bishop was being discussed all through October 1963 and on 30th October, 1963, there was an overwhelming affirmation of the scriptural interpretation of the Episcopal College, that is collegiality. Vigorous debate followed in November.

There was an allegation that a group had met in March, 1963, being only bishops and experts in and near Rome and there was a celebrated exchange between Cardinals Frings and Ottaviani over the power and methods of the Curia. An entirely new Schema was sent to the bishops in early 1965 on the pastoral office of bishops and refinements and voting continued in October of that year before the final promulgation on 28th October, 1965, with placet 2319, non placet 2, void 1.

It is not surprising that Archbishop Hallinan quotes the words of Saint Augustine, “For you I am a bishop, but with you I am a Christian. The first is an office accepted, the second a grace received; one a danger, the other safety. If, then, I am gladder by far to be redeemed with you than I am to be placed over you, I shall, as the Lord commanded, be more completely your servant.” The role of the bishop as pastor, as servant, the collegial relationship of bishops with the Pope and with each other shine as lights in the Church.

Definitions (Footnote 4 to number 2 of the Decree)

The terms describing different levels of authority fall into three categories: (1) that of the Pope; (2) that of the College of Bishops; (3) that of individual bishops in their own dioceses. The Pope in his own right has authority that is supreme over all the churches; full over everything pertaining to them; immediate over all members including bishops, without intermediary; and ordinary by the very reason of his office (not delegated).

The College of Bishops together with its head, the Pope, and never without him has this same authority over the Universal Church. In his own diocese, the local bishop has the same power, but it is particular, it is particular to a given diocese, and subordinate to the supreme authority because the Universal Church as an event is manifested in a particular diocese and the bishop embodies the Universal Church whose unity is embodied in the Pope.

Other significant points:-

(a) the bishop’s mission is to all people, to call them to faith or to confirm them in it, to highlight the seriousness of salvation, the respect for human person, the family, procreation and education of children, society, work and leisure. As is particularly apparent in today’s society, dialogue with the society is important; preaching, teaching, public statements.

(b) The call to holiness is shown by an example of charity, humility and simplicity of life. Particularly apposite here is the bishop’s relationship with priests. To welcome them with a special love since they share in part in the bishop’s duties and cares and carry the weight of them day by day.

(c) Readiness to regard his priests as sons and friends, readiness to listen to them and by trusting familiarity so that the work of care of souls is something which is shared.

(d) Openness to the needs of priests, spiritual, intellectual and material, is also important.

As I reviewed the document it became much clearer to me how closely you and I share in the work of the care of souls to sanctify, govern and shepherd. In the light of Novo Millennio Ineunte these words in No. 30 are perhaps significant. “The care of souls should always be infused with a missionary spirit so that it reaches out in the proper manner to everyone living within the parish boundaries. If the pastor cannot contact certain groups of people, he should seek the help of others, including laymen, who can assist him in the apostolate. Teaching, celebration of the Eucharist, knowing the flock, visitation even in the difficult circumstances of today, are emphasised.”

“In fulfilling the office of shepherd, pastors should first take pains to know their own flock, since they are servants of all the sheep. They should foster growth in Christian living among the individual faithful and also in families, associations and in the whole community. They should visit homes and schools, pay special attention to adolescents and youth, devote themselves with a fatherly love to the poor and the sick and have a particular concern for workers. They should encourage the faithful to take part in the work of the apostolate.”

Similarly, religious are an important part of the work of the diocese and religious priests are seen very much as belonging to the diocese for the time that they are here. They too are prudent cooperators of the episcopal order and therefore share in the mission to the diocese using their particular gifts for service and building up the people of God.
Melbourne is particularly enriched by the number of religious whom we have serving in our diocese and the Council underlines a well ordered cooperation encouraged between religious communities and the diocesan clergy.

At the end the Decree stresses the preparation of individual directories concerning pastoral care. On the feast of the Chair of Saint Peter in 1973 Pope Paul VI published the Directory on the Pastoral Ministry of Bishops, which is now given to everyone who is ordained to the episcopate.

It is an exhaustive (and I found exhausting) summary of the fundamental principles of the bishop’s ministry, his role in the Universal Church and in the local Church, as teacher, as high priest of worship, as shepherd, as guardian of the communion of charity, as leader of the community’s apostolate in the diocese and in the Episcopal Conference.

Every time I read it I, as a bishop, see how great are the demands to serve which are at the foundation of the order, which I, as a bishop, have accepted and which the Council enjoins on me in new situations and conditions and with new fervour.

Bishop Frederick Corson in his response to the Council document highlights the effect of the document. “By New Testament standards, it points out that charity, simplicity, holiness, and humility are the qualities of a true bishop of the Church. It challenges bishops to accept their responsibility by exercising their godly authority. It warns that a bishop is a shepherd and a pastor and not a computer or a kind of ecclesiastical Univac.” “It shows the bishop as kindling the love of God in people’s hearts.” These are Bishop Corson’s words to the clergy, recalling them to the consciousness of their function as shepherds. It shows the responsibility of freedom from civil authority and importance of dialogue with the world and the community, the importance of the involvement of laity in parish and diocesan organisation.

The Decree on the Bishop’s Pastoral Office in the Church seeks to make the episcopacy effective in renewing the Church and in advancing Christian unity. Paul VI gives the goal, “Lovingly and carefully does the Catholic Church provide for the formation and care of those of whom ministers, who by the special will of God have been entrusted with the duty of teaching, sanctifying and ruling the flock of Christ, so that they are shepherds after the example of Jesus the Shepherd.” (Paul VI, Letter to Cardinal Carlo Confalonieri, 22-2-73).

+ Denis J. Hart,
Archbishop of Melbourne.