As the Archdiocese of San Antonio awaits and prepares for the naming of a new archbishop, I find it appropriate that we reflect on the role of the diocesan bishop. While incomplete in a brief article such as this, we can, at least, provide somewhat of a primer on the diocesan bishop.
In our relationship to our diocesan bishop, there is often the tendency to veer to one of two extremes. In one case, we see primarily — or only — the human side of the bishop. Perhaps we recognize only his shortcomings or only his strengths.
To some degree, this is a natural tendency. However, as people of faith, as the church of the New Testament, we are conditioned to “walk by faith,” and not only by sight. We are thus challenged by the Gospel, and by the church, to recognize in the bishop Jesus Christ, head of the church. The Constitution on the Church tells us, “(in) the bishops, therefore, for whom priests are assistants, Our Lord Jesus Christ, the supreme high priest, is present in the midst of those who believe.” (Lumen Gentium, 21) The second tendency in our relationship to the bishop is to see only Christ, whom he represents, and to disregard his humanity.
Thus, we forget that the bishop is a human person, with a particular history, personality, likes and dislikes, and needs, etc. Our challenge here is to balance our vision — to recognize that God’s grace works to transform and elevate nature, that through the sacrament of holy orders, the bishop maintains his humanity and yet is configured unto Christ, head and shepherd of the church.
We might recall the fiery personality of St. Peter, and his tendencies to speak out of turn. God, in his wondrous ways, accomplishes his work through mysterious and challenging ways. I am often reminded, personally, that God chooses us not because we are worthy, but according to his mysterious and sacred plan. God often makes his purpose and power shine through our human weaknesses. St. Paul, in his own humility remarked, “I willingly boast of my weaknesses…, that the power of Christ may rest upon me.” (2 Cor 12:9)
The bishop, as a successor of the apostles, is given the threefold task of teaching, sanctifying and governing. The decree on the ministry of the bishop, issued by the church at Vatican II, states the following: “(individual) bishops who have been entrusted with the care of a particular church — under the authority of the supreme pontiff — feed their sheep in the name of the Lord as their own, ordinary, and immediate pastors, performing for them the office of teaching, sanctifying, and governing.” (Christus Dominus, 11) In his task of teaching, the bishop himself teaches by various means, collaborates with his priests and deacons who share this ministry of teaching and preaching, calls trained catechists to participate in the instruction in the faith, and oversees the diffusion of the Gospel. Regarding the duty to sanctify, the same Vatican decree says the following: “bishops are the principal dispensers of the mysteries of God, as well as being the governors, promoters and guardians of the entire liturgical life in the church committed to them.” (CD, 15)
As a true shepherd of his flock, the bishop must know and engage the faithful, and “constantly exert themselves to have the faithful know and live the paschal mystery more deeply through the Eucharist and thus become a firmly-knit body in the unity of the charity of Christ.” (CD, 15) The bishop calls the flock to unity in the love of Christ. In regards to the duty of governing, the decree on bishops proposes out a familial and pastoral model for the bishop. “In exercising their office of father and pastor, bishops should stand in the midst of their people as those who serve.” (CD, 16)
The bishop is referred to as a father caring for his children and as a shepherd who humbly guides and feeds his sheep. “Let them be good shepherds who know their sheep and whose sheep know them,” the document continues. Let them be true fathers who excel in the spirit of love and solicitude for all and to whose divinely conferred authority all gratefully submit themselves.” The bishop calls the faithful to responsible participation in the life of the church, according to state of life of each: “Let (bishops) so gather and mold the whole family of their flock that everyone, conscious of his own duties, may live and work in the communion of love.” (CD, 16)
Jesus, in his high priestly prayer, prayed especially for unity: “That they may be one, as we (the Father and the Son) are one.” (Jn 17:22) The central act of worship of the church, the Eucharist, is also a prayer of unity, for it is an act of communion with Christ and with the church. Thus, important is the fact that in this prayer of unity, we recall our communion with the pope — recalling him by name — and our unity with the local diocesan bishop — also recalling him by name. By naming the pope and the local diocesan bishop (or in my case, the apostolic administrator), we are acknowledging that God works through the particular, in time and space. God works, here and now, through Pope Benedict, and through our local diocesan bishop. Christ is present to us through them.
San Antonio was named a diocese in 1874, and in 1927 an archdiocese. The bishop in charge of a diocese or archdiocese is sometimes referred to as the “ordinary” (in that he has ordinary powers or authority, and not delegated), as distinct from a coadjutor bishop or auxiliary bishops. The archbishop is sometimes referred to as the “metropolitan,” if the archdiocese heads an ecclesiastical province (as is the case with the Archdiocese of San Antonio).
As we await and prepare for the arrival of a new archbishop of San Antonio, this is an opportune time to reflect on our own relationship to Christ and to the church. A vital and essential element in the relationships to Christ and the church is our relationship to our diocesan bishop.