PASTOR’S NOTES

Last weekend in this column we began to reflect on the Church’s use of law. We ended with the obligation of clerics to insure that they do everything possible to be current in their knowledge of theology and its impact on the faithful. Additionally, their spiritual lives must exhibit a depth of simplicity which enhances their celibate witness. In addition to their annual retreat, they are entitled to a “fitting and sufficient time of vacation each  “ but are not to be absent from their diocese without the permission of their bishop. (c.283) At all times he must act in a manner which is consistent with his vocation. Prior to the promulgation of the new code Pope John Paul II issued an instruction that clerics and religious were not to seek elected public office. This is now established law understanding, however, that they are called always to defend the rights of all and promote social justice. In regard to the obligation of a priest I have been asked very often: “Don’t you have to say Mass everyday?” First, let me say that the words “have to” have no place in the mindset of one ordained to serve God and His people. It is a joyful privilege we have to be able to lead the community and bring God and man together in a sacramental experience. Second, a priest is not required to celebrate the liturgy on a daily basis. A pastor, however, because of the office he holds is bound to offer Mass PROPOPULO (for the people) on all Sundays and Solemnities. Certainly, every shepherd would want to do this for his parish. Additionally, the General Instructions of the Roman Missal which constitutes liturgical laws calls for each person to act in accordance with his station. This means priests and deacons should always make themselves available to the faith community in which they find themselves, even on vacation. For instance I love assisting my brothers in the Scranton Diocese where I frequently visit.

Towards the end of Part I of Book II the law covers  two disparate subjects: loss of clerical status and the formation of associations of the Christian faithful. Much has been publicized about the former as criminality has been uncovered in the ministry of clerics toward young people. For this reason and others mentioned in church law those who have been judged guilty can no longer celebrate liturgy or present themselves as clergy. In the danger of death situations only, they retain the power to absolve. Obligations to observe celibacy and recite the Prayer of the Church also cease when the penalty takes effect. To promote the mission of the Church the canons call for the institution of groups which “are distinct from institutes of consecrated life and societies of apostolic life’s in these associations the Christian faithful, whether clerics, lay persons, or clerics and lay persons together, strive in a common endeavor to foster a more perfect life, to promote public worship or Christian doctrine, or to exercise other works of the apostolate such as initiatives of evangelization, works of piety or charity, and those which animate the temporal order with a Christian spirit…The Christian faithful are to join especially those associations which competent ecclesiastical authority has erected, praised, or commended.” (C. 298) Members of our parish are familiar with two examples in the Focolare Movement and the Knights of Columbus.

Part II of this book focuses on the hierarchical constitution of the Church. It begins with a defining of the authority of the Holy Father. The Bishop of Rome is the successor of Saint Peter while the bishops of other sees are successors of the Apostles. The Pope, as Vicar of Christ, “By virtue of his offices.. possesses supreme, full, immediate and universal power in the Church, which he is always able to exercise freely.” (C. 331)  This law certainly negates the opinion of those who throughout history have supported the view of conciliarists who wanted councils to have superceding authority over the Pope. Another consequence of this law is the recognition that no one can cause the Pontiff to resign or assume his authority without his approval. As you might remember this was an issue raised as Pope John Paul II was experiencing his final illness.

The Second Vatican Council spoke extensively about the spirit of collegiality which should exist between bishops and between the Pope and the bishops. The law notes that this concept does not limit the authority of the Holy Father if he wishes to act independently. Further he has “the primacy of ordinary power over all particular churches.” (C. 333)  We witnessed this particular element in jurisprudence when both John Paul II and Benedict XVI required the residential bishops to attend meetings to discuss the tragic results of clerical abuse. On the other hand, the Papal office guarantees the independence of individual bishops. The prime example of collegiality is the experience of the ecumenical council. It is always called by the Pope who sets the agenda. Called for more often since Vatican II have been Synods of Bishops. They are meetings of Episcopal representatives from around the world under the presidency of the Pope. (Because of the nature of the topic clergy and laity might also be called to participate.) While the physical gathering might only be for a couple of weeks, the process begins some months before with a questionnaire and working paper, and its conclusion published some months later as a papal post-synodal exhortation. Recent synods dealt with family life, consecrated people, bishops, priesthood, and one for each of the world’s continents in preparation for the Millennium.

Within the Church there is another special group: the College of Cardinals. In the present discipline if they are not bishops, those named by the Pope are ordained to the episcopate. A dispensation can be sought from this requirement. For instance, the theologian, Father Avery Dulles, S.J., said he desired to not be elevated. He was granted his wish as he received the red hat. Since this rank is a personal one it does not expand whatever canonical authority he possesses by office. They are the most trusted advisors of the Holy Father. Each Cardinal possesses a church in Rome. Cardinal Egan, as did his last three predecessors, has responsibility for the Church of Saints John and Paul. Much speculation has been raised as to the possibility of our present Archbishop assuming cardinalate rank. Since Paul VI made cardinals over eighty ineligible to vote in a conclave, tradition has been established that no sees has two votes. (It should be remarked that the Pope is free to go against this practice. And, it is also true that the naming of a person to the College is not automatic.)

Next week we will continue our study of the Church’s law. Have a restful week.

Vivat Jesus,

Fr. Brian