Friends, regarding the slowly getting really questionable situation with Fr. Frank Pavone and his bishop, I found this article about the role of the bishop. Regardless how you personally think about the Fr. Frank case, this is worth reading:
The Vatican’s Vision of a Bishop: Father, Brother and Friend for the Common Good
In exercising his ministry, the Bishop relates to his priests not merely as a ruler towards his subjects, but rather as a father and a friend… The Bishop should encourage a spirit of initiative among his priests, avoiding anything that might lead them to understand obedience in a passive and irresponsible manner. He should ensure that each gives his best and does so generously, placing his own capacities in the service of God and of the Church, with the mature freedom of the sons of God.
Apostolorum Successores, 76: The Bishop: Father, Brother and Friend of Diocesan Priests
Introduction
One of the most misunderstood realities of the Church, both historically and presently, is
the Bishop’s relation to the priests and faithful he serves. The Congregation for Bishops in the Vatican has provided a document to clarify precisely this relationship: The Directory for the Pastoral Ministry of Bishops Apostolorum Successores. To properly view the current situation between Bishop Patrick Zurek and Father Frank Pavone, this document is crucial to understand the role of the Bishop as the Vatican and the Church herself understand it and NOT as any particular individual – no matter how well known, scholarly, or powerful – desires that it be understood.
General Principles: Truth, Justice, Use Talents of Your Priests Wisely for the Common Good
The Vatican says that the Bishop must be guided by certain fundamental principles:
The Principle of Truth
The Bishop must have truth at the heart of his pastoral action. “Pastoral activity is authentic when it is anchored in truth” and thus inauthentic when it is not. (57) A Bishop is not allowed to lie to his priests, lie about his priests, or ruin the good reputation of his priests. Restitution is required if this is done. Further, if a priest provides his bishop with information he requested, and then the bishop cannot claim that he does not have it.
The Principle of Communion
The Bishop must promote unity with legitimate diversity: The Bishop should “work constantly for the common good of the diocese, mindful that this is subordinated to the good of the universal Church” (58) Priests for Life is a worldwide catalyst for the healing of women and families affected by abortion throughout the world. Countless numbers of children are saved by their efforts every day. A ministry which greatly benefits the most sensitive pastoral missions of the universal church today – hurting women and mothers, wounded fathers, and unborn children – exemplifies this greater good par excellence.
The Principle of Cooperation
The Bishop must involve all Christians in the one mission of the Church. “In fact all
Christians, individually and collectively, have the right and the duty to cooperate in the mission which Christ entrusted to his Church, each according to his own particular vocation and gifts received from the Holy Spirit.” (59) Father Frank Pavone has been individually gifted with the ability to effectuate great good for salvation of souls and common good in a particular arena: the sanctity of life and the healing of women and men from abortion. Denying the Church and society this gift, by constraining him arbitrarily, does injustice to the Universal Church and especially the women and children who will suffer from this. One only has to ask Jane Roe/Norma McCorvey – whose conversion from the most vivid symbol of abortion in America to now outspoken
Pro Life leader was due in a large part to Fr. Frank – to verify this.
The Principle of Respecting the Competence of Others
The Bishop must recognize the talents of those he serves. The Bishop “should show respect for the legitimate competence of others, granting appropriate faculties to his co-workers and encouraging healthy initiatives, individual or collective, among the faithful.” (60) There is no initiative more timely regarding the Universal Church’s mission to safeguard the sanctity of life and common good of the family than Priests for Life, especially during this extremely important time leading up to the presidential election in the USA.
The Principle of the Right Person for the Right Post
The Bishop upon recognizing the talents present, then must allow them to be developed and used appropriately in the proper place. “Therefore he should look first of all to the good of souls, respecting the dignity of persons and making use of their talents in the most appropriate and beneficial way, in the service of the community, always assigning the right person to the right post.” (61) Father Pavone is undoubtedly the right person for the Director for Priests for Life, and undoubtedly the wrong person for pastor of a diocesan parish because this would waste his God given talents, experiences, and unrepeatable personal relationships of trust forged through the years.
Justice and Legality
“The Bishop, in guiding his diocese, should observe the principles of justice and legality, knowing that respect for the rights of all in the Church requires that everyone, including himself, be subject to canon law. For the common good and the good of every baptized person, the faithful, in fact, are entitled to be guided in a way that takes account of the fundamental rights of the person, the rights of the faithful, and the general discipline of the Church….He should avoid governing according to an unduly personal interpretation of ecclesial life.” (62) Bishops are accountable for their actions, can be punished by Rome, and are limited by the norms set out for them in Church teaching, Canon Law, and basic principles of the Christian Life such as charity. Harm they cause must be corrected: whether it be to personal or professional reputation, financial, or otherwise.
Power: Not Arbitrary
The document states that in treating problems and in making decisions, the salvation of souls is the supreme law. Thus the Bishop should not act oppressively, or arbitrarily. He “will rise above personal interests, avoiding undue haste or partisan spirit.” (65) The Bishop “does not act as if he were above the law, but observes the same rule of justice which he applies to others” (66) The Bishop “should avoid authoritarianism in the exercise of his power.” “The Bishop should recognize and accept the great diversity that exists among the faithful, their different vocations and charisms, taking care not to impose a rigid uniformity, and avoiding unhelpful constraints or authoritarian measures. This does not exclude, but rather presupposes the exercise of his authority, as well as his counsel and exhortation, so that the roles and activities of each person may be respected by others and rightly ordered to the common good.” (66)
Priests and Faithful in Canon Law: A Right to be Heard and a Right to be “Right”
In the case that a Bishop’s conduct does not comport with the above standards, Priests and faithful have the right to seek justice according to Canon Law. Thus while the “blindness” of obedience is nuanced in a certain sense – these rights enshrined in Canon Law seek to ensure that the “blindness of justice” is not.
First, all Christ’s faithful, irrespective of their social or ecclesial status, have certain inalienable rights that cannot be violated. Second, no one has the right to deny or unduly restrict the exercise of those rights without a serious and just cause. Third, Priests and faithful have the right to defend and vindicate their rights before the competent ecclesiastical forum in accordance with the law. Fourth, when judged before a competent court, they have the right to be judged in accord with the provisions of law, to be applied with equity. Fifth, the application of penalties must be done in strict compliance with the norms of law. (See Can. 219-223)
Conclusion
Servant of God Fulton J Sheen clashed severely with ecclesial authority over issues of finances and was vindicated by the Vatican, and later told by John Paul II he was a loyal son of the Church. Likewise, Father Frank Pavone is correctly defending his rights according to Rome’s vision of the Bishop to Priest/Faithful Relationship. The view that Ecclesial Authority can be exercised arbitrarily and unjustly is not an authentically Catholic or Christian view. History and numerous cases appealed to Rome illustrate that the Vatican will not tolerate unjust treatment by Bishops toward priests and the faithful. Thus according to Apostolorum Successores one would assume that a Bishop would take the time to visit the organization of one of his priests which he is in position to harm, especially when he has been invited numerous times. One would also assume if he chooses to leave the country for vacation or other reasons he would at least – as father, brother, and friend – be present to receive the one he is attempting to punish. One would assume he would look to the greater good of the countless women and children involved, and act only upon well founded evidential grounds. Actions speak louder than words, and in this case let us pray for a quick resolution, as the greater good of the Universal Church – particularly the well being of so many hurting women who already feel alienated from the Church and their unborn children – depends on it. Surely Rome will not look kindly upon such damaging and arbitrary Episcopal conduct, and illustrate, as they have done in the past, that their actions indeed correspond to their words of commitment to Women, Life, and the Integrity of the Episcopacy.
(This article copyright and written by www.freefrfrank.com )
