Newspaper Page Text
PAGE 3-July 5, 1973
Vatican Issues Guidelines
On Ministry of Bishops
VATICAN CITY (NC) - Guidelines
on the role and pastral ministry of
bishops in relation to their own
dioceses, the Universal Church and their
episcopal conferences are given in a new
Vatican book called “The Directory for
the Pastoral Ministry of Bishops.”
The book was prepared by the
Vatican’s Congregation for Bishops in
consultation with the world’s bishops.
Pope Paul VI called it a “precious
book.”
A consultor to the Congregation for
Bishops Italian Salesian Father Luigi
Bogliolo, in introducing the
30,000-word directory in the Vaticna
press hall June 20 stressed that it was
offered as “pastoral guidelines,” not as
“obligatory norms.”
Pope Paul, in a letter dated Feb. 22,
asked the then prefect of the
congreation, Cardinal Carlo
Confalonieri, to send the directory to all
the world’s bishops “not so much as
didactic laws of new and multiple
obligations, but as advice and
encouragement.”
Father Bogliolo described the
directory as a “pastoral synthesis” of
the teachings of the Second Vatican
Council and said that “each bishop will
apply these guidelines to his local
Church as each bishop sees fit.”
The directory combines the heritage
of bishops of the past with the
experiences of today’s bishops, the
Salesian priest said.
A Vatican press release said the
directory contains an “accurate
summing up of the idea of collegiality”
proposed by Vatican II.
Not only does the bishop show
collaboration with the Pope by
demonstrating “good government” of
his diocese and “right use of the power”
given him, but also by offering counsel
to the Pope, the directory says.
In addition, it says, the bishop will
offer his opinions of plans under
consideration by the Pope and will
“willingly accept and diligently fulfill”
any work assigned by the Pope.
Missionary work and evangelization
in general are still other ways the bishop
can express his interest in the Universal
Church, the directory says.
The bishops’s most important task,
the directory continues, is ruling his
own diocese. The bishop in this
capacity, it explains, acts as one who
presides in love over his local Church.
Not only is the bishop to preach the
word of God, he is also to “propose
theological principles, that deal with
problems of the day in his diocese,
namely:
-“The value of the human person,
his liberty and his very life;”
--“The value of the family, its
stability and unity, as well as the value
of procreation and education of
offspring;”
concentration of wealth, peace and war
and the fraternal coexistence of all
peoples.”
Further, the bishop is to “admonish
those who would be bold enough to
propose doctrines not in keeping with
the faith, and, in the case of
non-repentance, deprive them of the
faculties of preaching or teaching.”
The bishop is to train the laity to
teach religion, provide them with
theology courses and see to it that
priests provide them with proper
liturgical celebrations.
To know his priests is the
“sacrosanct obligation” of the bishop,
and should any priest confront
difficulties the bishop will come to his
aid with “promptness and discretion,”
the directory says.
The bishop will regard Religious
working in his diocese as a “divine gift”
and will seek to understand them and
promote their spirituality, the directory
states.
It says also that the bishop himself
must develop the virtues of “pastoral
charity, faith, hope in God, obedience
to the will of God as manifested by
Church authority, chastity, poverty,
prudence and strength.”
Not only should a bishop lead a
modest life, “conforming to the
socio-economic conditions of the vast
majority of the faithful,” he should also
live on a modest income, the directory
says.
“On the same modest level is the
house of the bishop as regards
furnishings, standard of living and
servants.”
In addition to knowing his own
faithful, the bishop is to seek the
acquaintanceship of “civil, political,
socio-economic and military
authorities.”
His relations with these authorities,
the directory says, is to be cordial, but
he is to avoid being compromised in
fulfilling his spiritual mission. Should it
be necessary to condemn public
offenses and injustices, the bishop will
do it “prudently and courageously.”
The directory says also that a bishop
“carries with simplicity the insignia of
office.”
The bishop, it states, will administer
the temporal goods of the diocese with
justice, charity and wisdom, utilizing lay
and clerical administrative experts as
advisers to diocesan or parish councils.
The directory also advises bishops on
how to deal with youths, immigrants
and tourists, non-practicing Catholics,
non-Christians and atheists.
Msgr. Marcello Costalunga, an official
of the Bishops’ Congregation who
helped author the directory, said the
finished product reflects the thinking
and suggestions of bishops of the world
as well as the input of several Vatican
departments.
-“The extremely serious problems of
FUNERAL FOR LEAHY - The body of Frank Leahy, 64, former
coach at the University of Notre Dame, is carried from St. Mary’s Chapel
at the University of Portland (Ore.) by former Notre Dame football
players. Family and mourners follow after attending a concelebrated
requiem Mass. Leahy died June 21 in Portland’s Good Samaritan Hospital.
He had a heart ailment and blood disease. Leahy coached Notre Dame
from 1941 to 1953, compiling an 87-11-9 record. (NC Photo)
WAITING AT WELL IN UPPER VOLTA - People
wait to fill their jugs with water at one of the few
operating wells in their district in Upper Volta. The
West African country and its neighbors have been
plagued by drought and famine, causing world relief
agencies including Catholic Relief Services to focus
attention on their plight. (NC Photo)
U.S. Bishops’ Committee Urges Education
On Reception of Communion in the Hand
WASHINGTON (NC) - In a new
booklet issued here the U.S. Bishop’s
Committee on the Liturgy urged that
American Catholics be instructed on the
Church’s reasons for allowing the
reception of Communion in the hand in
some countries.
The practice is approved in 15
countries around the world, including
Canada, but in the United States the
11-century tradition of receiving
Communion on the tongue is the only
approved practice.
The recommendation for education
about Communion in thy hand came in
a study text on Holy Communion
published by the committee.
The study text-the first in a series
planned by the liturgy committee-is
devoted to an explanation of the
Vatican’s Jan. 29, 1973, instruction on
Holy Communion, “Immensae
Caritatis” (Unmeasured Love).
It discusses in detail what the
Vatican instruction says about new rules
making it easier for the sick and aged to
receive Communion, new rules on the
reception of Communion twice in the
same day, and guidelines for special
ministers of the Eucharist.
The booklet also includes the English
texts of rites for commissioning
extraordinary ministers of the Eucharist
and rites for the distribution of
Communion to the sick.
Archbishop Hannan Honored
NEW ORLEANS (NC) - Archbishop
Philip M. Hannan of New Orleans was
honored at the ceremonies marking the
start of the fifth annual Institute for
Religious Communications (IRC) at
Loyola University here.
The citation was given “in tribute to
his years of courageous leadership in the
communications apostolate of the
Catholic Church . . .”
The IRC is a national institute for
multimedia training of priests, religious
and laity. It is a part of the
Communications Department of Loyola
University and has held annual training
sessions since 1969.
Archbishop Hannan was the founder
of the program.
In discussing the Vatican document’s
instructions on the practice of
Communion in the hand, the liturgy
committee cited the need for catechesis
or education on the issue because so
maany Catholics are aware of the
practice.
“Although at the present time this
usage is not authorized for Catholics in
the United States, most of the faithful
have become aware of it,” the
committee said. “Large numbers have
experienced the practice in Canada and
elsewhere. Questions have been raised,
explanations sought, justification
desired.”
(NC News sources indicated there is
some likelihood that the question of
Communion in the hand in the United
States will again be brought up at the
November meeting of bishops in
Washington. In past polls the majority
of U.S. bishops have favored allowing
the practice, but not the two-thirds
majority required before the bishops
can ask Rome to approve the practice in
this country.)
The study text on Holy Communion
is available from the Bishops’
Committee on the Liturgy at the U.S.
Catholic Conference, 1312
Massachusetts Ave., N.W., Washington,
D.C. Single copy price is $1.50.
Pastoral Councils: Getting Started Isn’t Easy
By Jerry Filteau
The diocesan pastoral council was born in 1966. It died a year later.
“It was started too soon,” said Charles Fecher, who is now coordinating efforts to
reestablish a council in Baltimore. “It was created from the top, with no foundation
underneath. There were no parish councils-nothing at the grassroots,” he said.
The effort in Baltimore was not wasted, though. Fecher pointed out that this initial
council “got the parish councils started.”
“Since then parish councils have become very widespread,” he said. “They have
become a general part of parish life.”
Of the archdiocese’s 143 parishes “only about a dozen” do not have parish councils
now, he said, and most of the councils “are doing an excellent job. They are well
organized, they have their worst mistakes behind them, and they have clearly defined
responsibilities.”
The archdiocese also has a functioning “area council” in each of its 12 deaneries,
and the parish and area councils are now in the process of ratifying a constitution
which will establish a new archdiocesan pastoral council. This time, with an elected
membership and a grassroots foundation in parish and area councils, the council is
expected to become a viable and vital force in the archdiocese.
Other dioceses have taken different approaches. The Youngstown, Ohio, diocese
has an active DPC which recently issued a major statement on peace and justice. Its
membership is currently appointed by Bishop James W. Malone because there is no
solid base of parish councils for elections. When a sufficient number of parishes have
parish councils, the diocesan council will be elected.
Many dioceses have been devoting their energies to developing parish councils with
an eye towards establishing a DPC when the parish councils are well organized and
established.
In Cincinnati another approach was used. Now retired Archbishop Karl J. Alter
established an APC in 1966, using as a base the already existing archdiocesan councils
of Catholic men and women.
The Cincinnati APC discovered after three years that its attempt at a broad-based
representation-75 members at that point-made the council unwieldy. In the
meantime parish and deanery councils had been formed, so the APC restructured itselt
in 1970 to reduce the membership to 42-one man and one woman from each deanery,
five at-large members, and representatives for youth, priests, Religious, and the various
specialized agencies of the archdiocese.
James Shea, editor of Cincinnati’s archdiocesan newspaper, The Catholic Telegraph,
and an observer of the APC since its inception, spoke of the benefits of restructuring
and of practical experience.
“Participation is livelier than ever before in the six years of the council’s existence,”
he said. “Exchanges are more open. People are becoming accustomed to speaking their
minds, less afraid of thunderbolts, less thin-skinned about hearing opposing views.”
The Cincinnati APC also has had the benefit of three succeeding bishops who were
vitally concerned with the pastoral councils:
-Now retired Archbishop Karl J. Alter, who formed the council back in 1966,
making it one of the first councils in the country.
-Archbishop Paul F. Leibold, who stressed the need for strong parish councils and
who launched an archdiocesan synod to restructure the Church in Cincinnati in
accordance with the mandates and directives of the Second Vatican Council.
-Archbishop Joseph L. Bernardin, former general secretary of the National
Conference of Catholic Bishops, who was named archbishop of Cincinnati in
November, 1972, shortly after Archbishop Leibold’s death.
At his first meeting with the APC, Archbishop Bernardin told the council that its
scope was “as broad as my pastoral concerns.”
Those who know Archbishop Bernardin consistently remark on his listening ability.
“I am only one person,” the archbishop says. “I cannot discharge my responsibilities
unilaterally. I must take into account the voices and the needs of the many persons
and groups that make up the Church.”
Indeed, if there is a single factor which marks a diocesan pastoral council for
success or failure, it is the leadership style of the local bishop. For the single key
element of the pastoral council concept is that it is a consultative body to the bishop,
not a final authority.
“The idea of the (Second Vatican) Council documents is that the bishop needs
input from a representative group of the diocese,” said Father Michael Sheehan, U.S.
Catholic Conference liaison official with pastoral councils. “They are a part of the
decision-making process. But the final decision must be made by the bishop.”
At the same time, Father Sheehan pointed out that it is “very important for the
council’s recommendations to be taken very seriously; if not, the council loses heart.
An awful lot depends on the bishop.
“But then an awful lot depends on the council, too. It must be sensitive to the
bishop’s role, his situation, the limitations under which he operates.”
The fact that parish and diocesan councils are relatively new organizations with a
significant voice in the Church’s affairs leads to another basic problem at the
beginning-the fear of a power struggle.
Richard Worden, a member of St. Mary’s parish council in Anderson, Ind.,
summarized the problem. When his parish council was first formed, he said, “all we
discussed was whether the pastor has a veto or not.” But he added that the question
turned out to be irrelevant.
“As long as you have cooperation and good communication, vou can be
effective ... We never reached the point where we had to fight the pastor.”
The first few years of parish or diocesan councils can often be frustrating, because
much of the energy is spent in developing a self-identity and a working relationship
with other elements of the parish or diocesan structure.
But in areas where diocesan councils have been established, there is a strong feeling
that the hard work and frustration has been well worth it. Msgr. Earl L. Whalen,
executive secretary of the Cincinnati APC, said that the APC has given “a new
impetus” to Church life in the archdiocese. “Both in numbers and in intensity, there’s
a much greater involvement of the laity in parish work,” he said.
The effect of such councils is not limited to an already active Catholic elite. While a
pastoral council will not work miracles overnight, it can enlarge the Church’s capacity
to reach out and capture the attention of the apathetic Catholic in a variety of ways.
Father Sheehan pointed to the ability of DPC’s to increase the Church’s
involvement in social concerns. This speaks strongly to “the apathetic Catholic who
doesn’t think the Church is doing anything on the social level,” he said.
He also referred to the numerous examples of parish councils which have taken
census counts and interest surveys as a first step in getting inactive Catholics more
involved in Church life.
Among other areas, pastoral councils were cited for developing better liturgies
through liturgy committees, improving parish education programs and parish social
life, freeing pastors and bishops from administrative work for more pastoral work.
But most of all they are cited for involving laypeople in the work of the Church.
They are central to the notion that all the People of God have a shared responsibility
in the life of the Church. —
Next: Pastoral Councils: Shared responsibility in the church.