Sam Higginbottom University of Agriculture, Technology and Sciences

Faculty of Theology
Gospel and Plough Institute of Theology
Submitted to : Dr. H. Chishi Asso. Prof
Submitted by : Nitoyi Yeptho
ID NO. : 22MTHHC001
Course Code : DS4/THC- 801
Subject : RCC Since Vatican II

Introduction
In this Church of Christ the Roman pontiff, as the successor of Peter, to whom Christ
entrusted the feeding of His sheep and lambs, enjoys supreme, full, immediate, and universal
authority over the care of souls by divine institution. Therefore, as pastor of all the faithful,
he is sent to provide for the common good of the universal Church and for the good of the
individual churches. Hence, he holds a primacy of ordinary power over all the churches. The
bishops themselves, however, having been appointed by the Holy Spirit, are successors of the
Apostles as pastors of souls. Christ gave the Apostles and their successors the command and
the power to teach all nations, to hallow men in the truth, and to feed them. Bishops,
therefore, have been made true and authentic teachers of the faith, pontiffs, and pastors
through the Holy Spirit, who has been given to them. Bishops, sharing in the solicitude for all
the churches, exercise this episcopal office of theirs, which they have received through
episcopal consecration, in communion with and under the authority of the supreme pontiff.
This sacred synod,1 therefore, attentive to the conditions of human association which have
brought about a new order of things, intends to determine more exactly the pastoral office of
bishops which we will be discussing below.
1. The Role of the Bishops in the Universal Church
By virtue of sacramental consecration and hierarchical communion with the head and
members of the college, bishops are constituted as members of the episcopal body. “The
order of bishops is the successor to the college of the apostles in teaching and pastoral
direction, or rather, in the episcopal order, the apostolic body continues without a
break.2Together with its head, the Roman pontiff, and never without this head it exists as the
subject of supreme, plenary power over the universal Church. But this power cannot be

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The highest authority in the church and it formulates the rules and reguletions regarding matters of
church organization, faith, and order of service.
2
Matthew I Lamb and Matthew Levering, eds., Vatican ii (Renewal within Tradition). (UK: Oxford
Universitu Press,2008), 355.

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exercised except with the agreement of the Roman pontiff.” This power however, “is
exercised in a solemn manner in an ecumenical council.”
Bishops chosen from various parts of the world, in ways and manners established or to be
established by the Roman pontiff, render more effective assistance to the supreme pastor of
the Church in a deliberative body which will be called by the proper name of Synod of
Bishops. As legitimate successors of the Apostles and members of the episcopal college,
bishops should realize that they are bound together and should manifest a concern for all the
churches. For by divine institution and the rule of the apostolic office each one together with
all the other bishops is responsible for the Church. Bishops should also be mindful, in
administering ecclesiastical property, of the needs not only of their own dioceses but also of
the other particular churches, for they are also a part of the one Church of Christ. They should
take an active brotherly interest in them so that their sufferings may be assuaged and
alleviated through the prayers and good works of their confreres.3
2. Bishops and the Apostolic See
To bishops, as successors of the Apostles, in the dioceses entrusted to them, there belongs per
se all the ordinary, proper, and immediate authority which is required for the exercise of their
pastoral office. The general law of the Church grants the faculty to each diocesan bishop to
dispense, in a particular case, the faithful over whom they legally exercise authority as often
as they judge that it contributes to their spiritual welfare, except in those cases which have
been especially reserved by the supreme authority of the Church. In exercising supreme, full,
and immediate power in the universal Church, the Roman pontiff makes use of the
departments of the Roman Curia which, therefore, perform their duties in his name and with
his authority for the good of the churches and in the service of the sacred pastors.4
3. Bishops and Their Particular Churches or Dioceses
3.1. Diocesan Bishops
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. They should recognize the rights which
legitimately belong to patriarchs or other hierarchical authorities. 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).5

3
Austin P. Flannery, Document of Vatican ii (William B. Eardmnas Publisher: Grand Rapids
Michigans,1957), 345.
4
“Quick Summaries of Vatican II’s 16 Documents,” The Catholic Spirit,
https://thecatholicspirit.com/news/local-news/1-sentence-on-each-of-the-16-documents-of-vatican-ii/ (accessed
on 11/10/2022).

5
https://justmecatholicfaith.wordpress.com/2012/08/09/decree-on-the-pastoral-office-of-bishops-in-
the-church/(10/10/2022)

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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. 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 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. In exercising their
office of father and pastor, bishops should stand in the midst of their people as those who
serve. 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. 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.
3.2. Diocesan Boundaries
For a diocese to fulfil its purpose the nature of the Church must be clearly evident to the
people of God who constitute that diocese. To this end also bishops must be able to carry out
their pastoral duties effectively among their people. Finally, the welfare of the people of God
must be served as perfectly as possible. Concerning diocesan boundaries, therefore, this
sacred synod decrees that, to the extent required by the good of souls, a fitting revision of
diocesan boundaries be undertaken prudently and as soon as possible. This can be done by
dividing dismembering or uniting them, or by changing their boundaries, or by determining a
betterplace for the episcopal see or, finally, especially in the case of dioceses having larger
cities, by providing them with a new internal organization.6
In revising diocesan boundaries first place must be accorded to organic unity of each diocese,
with due regard to the personnel, the offices and institutions, which form, as it were, a living
body. In determining a diocesan boundary, as far as possible consideration should be given
the variety in composition of the people of God, for this can contribute greatly to a more
effective exercise of the pastoral office. The extent of the diocese and the number of its
inhabitants should generally be such that, on the one hand, the bishop himself even though
assisted by others can officiate at pontifical functions, make pastoral visitations, faithfully
direct and coordinate all the works of the apostolate in the diocese and know well especially
his priests, and also the religious and lay people who are engaged in diocesan projects.
3.3. Assistants in the Pastoral Office of the Diocesan Bishops
6
Rev. ralph M. Wiltgen, The Inside Story of Vatican II (North Carolina:TAN Books,1985),345.

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3.3.1. Coadjutor and Auxiliary Bishops
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
fulfil 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. 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. 7 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.
3.3.2. The Diocesan Curia and Commissions
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.8
3.4. The Diocesan Clergy
All presbyters, both diocesan and religious, participate in and exercise with the bishop the
one priesthood of Christ and are thereby constituted prudent co-operators 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. 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

7
https://www.thecmsindia.org/resources/resources-for-researchers/no-450-to-401/decree-on-the-
pastoral-office-of-bishops-in-the-church/(11/10/2022).
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https://dialogteologic.ro/wp-content/uploads/2018/05/DT351_Petru-GHERGHEL.pdf

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pastoral activity more fruitful. 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. 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. 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.
Pastors who are unable to fulfil 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.
3.5. Religious
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. Religious priests are by consecration assumed into the responsibilities of the
presbyterate so as to become themselves the prudent co-operators of the episcopal order.9 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. 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. 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.
Conclusion
The Decree on the Bishops’ Pastoral Office in the Church seeks to make the episcopacy
effective in the twofold purpose of the Second Vatican Council; to renew the Church and to
advance Christian unity. Its practical approach justifies the hope that it will make the
administration of the Church more acceptable and more effective. But just as the image of the
Church as expressed in the work and personality of Pope John and Pope Paul created the trust
and confidence as well as the pattern needed for the success of the Second Vatican Council,

9
https://www.archindy.org/yearoffaith/council-documents.html/(11/10/2022).

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so their dedicated example as the chief shepherd has both humanized and spiritualized the
episcopal office and re-established it not only in the respect but also in the love of the people.
The Decree of the Council and the example of Pope John and Pope Paul have made sure the
place of the Christlike bishop in the modern world.

Bibliography
Lamb, Matthew I. and Matthew Levering, eds., Vatican ii Renewal within Tradition.UK:
Oxford Universitu Press,2008.
Wiltgen, Rev. ralph M. The Inside Story of Vatican II.North Carolina:TAN Books,1985.
Flannery, Austin P. Document of Vatican ii. William B. Eardmnas Publisher: Grand Rapids
Michigans,1957.

Website
“Quick Summaries of Vatican II’s 16 Documents,” The Catholic Spirit,
https://thecatholicspirit.com/news/local-news/1-sentence-on-each-of-the-16-documents-of-
vatican-ii/ (accessed on 11/10/2022).

https://justmecatholicfaith.wordpress.com/2012/08/09/decree-on-the-pastoral-office-of-bishops-in-
the-church/(10/10/2022)
https://www.thecmsindia.org/resources/resources-for-researchers/no-450-to-401/decree-on-the-
pastoral-office-of-bishops-in-the-church/(11/10/2022).
https://dialogteologic.ro/wp-content/uploads/2018/05/DT351_Petru-GHERGHEL.pdf
https://www.archindy.org/yearoffaith/council-documents.html/(11/10/2022).