Category: The Church

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The Church

Dogma vs. Doctrine

Father Ray Ryland

September 27, 2023 9:34 am September 27, 2023

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You must keep in mind the distinction between the Church’s “extraordinary” magisterium and her “ordinary” magisterium. A dogma is a teaching solemnly defined by the pope in the exercise of the “extraordinary” magisterium. The Second Vatican Council taught that our Lord Jesus Christ endowed His Church with infallibility “in defining doctrine pertaining to faith and morals” (Lumen Gentium, Dogmatic Constitution on the Church, No. 25). The pope “enjoys this infallibility in virtue of his office, when, as supreme shepherd and teacher of all the faithful … by a definitive act he proclaims a doctrine of faith or morals.”

A doctrine not solemnly defined, but taught by the pope and the bishops, comes to us through the “ordinary” magisterium. When the bishops, in communion with the pope, teach in matters concerning faith and morals, the faithful must adhere to that teaching with a ready and respectful allegiance of mind.

Then the Vatican fathers added, “This religious submission of mind and will must be shown in a special way to the authentic magisterium of the Roman Pontiff, even when he is not speaking ex cathedra.” In other words, his teaching regarding faith and morals must be “acknowledged with reverence,” and the faithful must sincerely adhere to decisions made by him (again, see Lumen Gentium, No. 25). We Catholics are bound — indeed, are privileged — to submit to the teaching both of the “extraordinary” magisterium and the “ordinary” magisterium.

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9 min read

The Church

Who Are Permanent Deacons?

Eddie O'Neill

August 13, 2023 12:30 pm August 13, 2023

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For nearly 1,000 years, the permanent diaconate had all but disappeared from the Church in the West. How were permanent deacons restored, and what service do they offer the Church…

For nearly 1,000 years, the permanent diaconate had all but disappeared from the Church in the West. How were permanent deacons restored, and what service do they offer the Church today?

“At that time, as the number of disciples continued to grow, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution. So the Twelve called together the community of the disciples and said, ‘It is not right for us to neglect the word of God to serve at table. Brothers, select from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task, whereas we shall devote ourselves to prayer and to the ministry of the word.’ The proposal was acceptable to the whole community, so they chose Stephen, a man filled with faith and the holy Spirit, also Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas of Antioch, a convert to Judaism. They presented these men to the apostles who prayed and laid hands on them” (Acts 6:1-6).

As is clear from this passage in the Acts of the Apostles, the deacon is called to the service of the faithful. The word deacon itself comes from the Greek word diakonos, which means “servant,” or “helper.” In the days of the early Church, deacons traditionally helped the local bishop. In fact, one of the Church Fathers, St. Ignatius of Antioch, writing in the first century, noted that the deacon had two functions: penning letters for the bishop and assisting him in the ministry of the Word. These first deacons were also active in helping the poor and needy of the community. St. Ignatius emphasized their role as one of service to the Church of God.

An Age of Decline

By the third century, the roles of the deacon began to fall into disuse. Historians say it was due to a number of issues, including tension between the duties of the priest and those of the deacon. Also, confusion existed as to who had authority over them. Priests questioned why deacons were not subject to them, but rather were under the direct orders of the bishops.

By the fifth century, the role of the permanent deacon was all but defunct. Emphasis was instead placed on the identity of the deacon as an introductory step to holy orders, the so-called transitional diaconate. It was and still is today the final step of formation before priestly ordination. Thus the Church was full of transitional deacons — or priests in training — while permanent deacons were essentially gone from the West, and would be for nearly a millennium.

Restoration

Amazingly, interest in reviving the permanent diaconate was sparked by a group of priests imprisoned in Nazi concentration camps during World War II. They envisioned men — married or single — taking up the work of the Church beyond the walls of the sanctuary. They also saw the deacon as one who would help overcome the estrangement that many Catholics had experience due to a rigid hierarchical structure. They envisioned deacons as married or single celibate men who would live and work in the world. When the idea of a restored permanent diaconate was presented to Pope Pius XII in 1957, he expressed his support. However, the Pope noted that “the time is not yet ripe.”

In the following decade, the Church decided that the time had arrived. The Second Vatican Council (1962-65), in its Dogmatic Constitution on the Church (Lumen Gentium), placed emphasis on the restoration of the permanent diaconate:

“The diaconate can in the future be restored as a proper and permanent rank of the hierarchy. It pertains to the competent territorial bodies of bishops, of one kind or another, to decide, with the ap- proval of the Supreme Pontiff, whether and where it is opportune for such deacons to be appointed for the care of souls. With the consent of the Roman Pontiff, this diaconate will be able to be conferred upon men of more mature age, even upon those living in the married state. It may also be conferred upon suitable young men. For them, however, the law of celibacy must remain intact” (No. 29).

In July 1967, Pope St. Paul VI issued the document Sacrum Diaconatus Ordinem (“Sacred Order of the Diaconate”), which authorized the re-establishment of the permanent diaconate, making it possible for men to become deacons permanently, without going on to the priesthood. He allowed married men, with the explicit consent of their wives, to be ordained permanent deacons. Bishops, particularly those from the United States, began to set up formation programs for those men interested in being ordained a deacon, and, by the middle of the 1970s, the Church around the world saw the ordination of these new permanent deacons.

The Modern Permanent Diaconate

Since Vatican II, much has been discussed about the identity and role of the permanent deacon. Questions arose, for example, as to whether they were “sub-priests” or simply dedicated lay ministers. In 1998, under the direction of Pope St. John Paul II, two important documents were issued by two offices in Rome: Directory for the Ministry and Life of Permanent Deacons, by the Congregation for the Clergy, and Basic Norms for the Formation of Permanent Deacons, by the Congregation for Catholic Education. Both documents provide the world’s bishops’ conferences with directives and norms on the selection, formation and pastoral care of aspirants, candidates and deacons in accordance with the intent of the Second Vatican Council. In its Directory for the Ministry and Life of Permanent Deacons, the Congregation for the Clergy stated that “through the imposition of hands and the prayer of consecration [the deacon] is constituted a sacred minister and a member of the hierarchy” (No. 1).

The document goes on to define the ministry of the deacon as that of service and proclamation of the Word of God: “The principal function of the deacon, therefore, is to collaborate with the bishop and the priests in the exercise of a ministry which is not of their own wisdom but of the word of God, calling all to conversion and holiness. He prepares for such a ministry by careful study of Sacred Scripture, of Tradition, of the liturgy and of the life of the Church” (No. 23).

Today, there are around 17,000 permanent deacons in the United States (the highest total by far for any single country) in full-time ministry, as opposed to holding another job and serving part time in ministry. Worldwide, there are nearly 36,000 permanent deacons. The majority of these men work in parishes, helping in the day-to-day ministries of the parish. Among other things, they preach the Gospel at Mass, baptize, witness marriages and help the faithful prepare for the sacraments.

Pope Benedict XVI made it clear in a 2006 address to the permanent deacons of Rome that whether their ministry is on the weekend at Church or perhaps a weeknight at a nursing home, the call of the permanent diaconate is a universal one. “Union with Christ,” said the Pope, “to be cultivated through prayer, sacramental life and, in particular, Eucharistic Adoration, is of the greatest importance to your ministry, if it is truly to testify to God’s love.”

St. Stephen

Feast day, Dec. 26

The Church honors St. Stephen as the patron saint of deacons, and rightfully so. Stephen was one of the seven men named in Acts 6 to take care of needy Christians and to proclaim and teach the Word of God. He was also the first martyr for the Faith when he was stoned to death just outside of Jerusalem.

The feast of the protomartyr, as Stephen is often called, is celebrated each year on Dec. 26. As well as being the Church’s first martyr, Stephen is the first on a long list of saints who served the Church as deacons.

St. Lawrence of Rome

Feast day, Aug. 10

The rise of St. Lawrence, deacon of Rome, could not have come at a better time. It was A.D. 258 when the Roman Emperor Valerian began a fresh round of persecutions against Christians. Among those rounded up was Pope Sixtus II, who was arrested and beheaded just outside of Rome with several of his deacons.

St. Lawrence was one of the pope’s deacons, but he avoided arrest and hurried back to Rome. Fearful that the oncoming mob would rob the Church’s sacred vessels, he sold them and distributed the money to the poor of the city. However, not long after, he was summoned to appear before the Roman court.

There, he was offered a deal. The prefect promised to spare Lawrence’s life if he would bring all of the Church’s treasures to the state. Lawrence agreed and had three days to complete the task. On the third day, Lawrence returned to court with a large crowd of poor, ragged and lame people. He explained to the prefect that these people were the treasures of the city.

The judge was furious and ordered Lawrence to be burned alive in public on a giant griddle. While being roasted alive, the jovial Lawrence is reported to have said to his executioners, “Turn me over, I am done on this side.”

Fittingly, he is the patron saint of cooks and butchers.

St. Ephrem of Syria

Feast day, June 9

Little is known about the early life of this fourth-century saint. It is believed that he served as a deacon under four bishops of Nisibis, an ancient city of Mesopotamia in what is now southeastern Turkey.

Ephrem is known for writing hymns, homilies and poetry. Tradition has it that Ephrem began composing hymns to combat a number of heresies and attacks on the Church during his era. He is often credited with introducing the use of hymns in public worship.

In 363, the area of Nisibis was under attack by the Persians, and Ephrem led a number of Christian refugees to Edessa, roughly 100 miles from his home. There, he established a popular theological school. He died in 373 and was proclaimed a Doctor of the Church in 1920. He is the patron saint of spiritual directors and spiritual leaders.

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The Church

Coptic Christians

Father Reginald Martin

June 29, 2023 7:07 am June 29, 2023

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Coptic Christians are members of an ancient Egyptian community with roots attributed to the apostolic endeavors of St. Mark. The Copts are one of six Eastern Catholic communions (the others…

Coptic Christians are members of an ancient Egyptian community with roots attributed to the apostolic endeavors of St. Mark. The Copts are one of six Eastern Catholic communions (the others are Armenian, Chaldean, Maronite, Melkite and Syriac) with theologies that share the fundamentals of Roman Catholicism, although their leaders exercise authority independent of the Roman pontiff.

The leader of the Coptic Church (since 2013, Ibrahim Isaac Sidrek) holds the title of Patriarch of Alexandria, which was one of the four “Apostolic Sees,” so named from their association with Jesus’ followers instrumental in establishing them. The other communities to enjoy this honor are Rome (intimately connected with Sts. Peter and Paul), Antioch (St. Peter) and Jerusalem (Sts. Peter and James). Other early communities laying claim to the apostolic honor are Ephesus, Athens and Constantinople, from their associations with Sts. John, Paul and Andrew.

The See of Alexandria is considered second in importance only to Rome, and the Coptic Catholic community represents the largest number of Christians in the Middle East.

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6 min read

The Church

What Is A Cardinal?

Matthew Bunson

June 9, 2023 7:00 am June 9, 2023

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Even though we see them quite often, most Catholics know very little about cardinals. After all, they are not a big topic in catechism classes. What we do know comes…

Even though we see them quite often, most Catholics know very little about cardinals. After all, they are not a big topic in catechism classes. What we do know comes mostly from the media, where cardinals are often depicted as remote and formidable figures in their scarlet robes who help lead the Church and gather together in the Sistine Chapel to elect a new pope.

In truth, cardinals are indispensable officials who began their long careers as humble young priests and who, by earning the confidence of the pope, are entrusted with the very future of the Catholic Church through their right to vote in papal elections.

While powerful members of the most select body in the world, cardinals recognize that their tasks on behalf of the pope and the Church are as varied as their talents: they may travel the globe on special missions, administer vital archdioceses and choose new popes. Because of their sway and their closeness to the pope, cardinals are sometimes thought to possess superior spiritual authority to bishops. This is not true, for unlike the office of bishop, the rank of cardinal was not established by Christ. Rather, it came into being out of the need of the popes for reliable advisers.

Put simply, a cardinal is a priest or a bishop who has been named by the pope to what is known as the Sacred College of Cardinals, so-called because it is a body, or college, of Church officials. Membership bestows no heightened spiritual authority, but the cardinals have as their two chief duties assisting the pope in the government of the vast worldwide Church and, above all, electing each new pontiff whom they serve. By ancient custom, they are called “princes” because of the diplomatic status their position gives them and also because in previous centuries many of the members belonged to the great noble families of Europe. Today most cardinals come from truly humble origins.

The central part played by the cardinals can be seen in the origin of their name, from the Latin word cardo , meaning a hinge or pivot, denoting that they are the key counselors, or pivots, for the whole Church.

Kinds of Cardinals

For many centuries, certain laymen were also made cardinals. This practice was finally abolished in 1917 when Church law made it necessary for all cardinals to be “priests of outstanding learning, piety, judgment and ability.” To add to the significance of cardinals in the Church, in 1962 Pope John XXIII commanded that each cardinal should be consecrated a bishop if he was not already one. The pope, however, may permit a new cardinal to be appointed without episcopal consecration.

Today three types of cardinals remain. Cardinal bishops originated out of the actual bishops of the suffragan dioceses surrounding Rome, the so-called suburbicarian sees — that is, the dioceses neighboring Rome. Today cardinal bishops are senior members of the College of Cardinals who are engaged in full-time service in the Roman Curia. The patriarchs of the Eastern Catholic Churches are also assigned rank among the cardinal bishops.

Cardinal priests today are officials of the Roman Curia or bishops whose dioceses are outside Rome, such as the Archbishops of Chicago, Paris, New York and Mexico City. They hold title to a particular church in Rome, a historical reminder of the earlier custom of the clergy of Rome participating in the election of the pope.

Cardinal deacons are titular bishops assigned to full-time service in the Roman Curia or are theologians honored by the pope for their contribution to the Church. Cardinal deacons are reminiscent of the seven deacons who once administered the districts of Rome and the deacons who assisted in the papal household. They hold title to assignment to one of the deaconries of Rome.

Cardinals and Consistories

The pope alone decides who will be made a cardinal. Any priest can be named to the college, and all new members receive a formal document, called a biglietto (literally “ticket”) informing them of the honor. They are then enrolled formally into the Sacred College through an elaborate ceremony in Rome called a consistory.

The number of cardinals has varied considerably over the centuries. During the Middle Ages, it was not unusual for there to be a mere handful; at one point there were only four choosing a new pope. Pope Sixtus V (r. 1585-1590) decreed that there should be 70 members, a number that was unchanged until 1958, when Pope Blessed John XXIII increased it by five. That number grew steadily, so that today there are around 180. By papal decree, no more than 120 are eligible to vote in a conclave to elect a new pope, although it has been set aside a few times, especially during the reign of Pope John Paul II. At the age of 80, cardinals lose the right to take part in any papal election, but their counsel is still prized by the pope.

Symbols of the Cardinals

Most people think that cardinals wear red. Cardinals actually wear scarlet, a custom that began in a formal sense in 1245 when Pope Innocent IV bestowed the famed red hat upon the cardinals. Scarlet reminds the cardinals that they must be willing to give of themselves for the Church, even to the point of shedding their blood.

New cardinals receive several symbols of their new title: a zucchetto, a biretta and a ring. A scarlet zucchetto (or skullcap) and scarlet biretta (a four-cornered silk hat) are both placed upon the cardinals’ heads by the hand of the pope. The ring is a symbol of a cardinal’s dignity, pastoral zeal and communion with the See of Peter.

The Cardinals’ Oath

Below is a translation of the oath of fidelity and obedience to the pope and his successors, pronounced by the cardinals at the time they receive the biretta, or cardinal’s hat:

I [name and surname], Cardinal of the Holy Roman Church, promise and swear to be faithful henceforth and forever, while I live, to Christ and His Gospel, being constantly obedient to the Holy Roman Apostolic Church, to Blessed Peter in the person of the Supreme Pontiff [current pope’s name], and of his canonically elected Successors; to maintain communion with the Catholic Church always, in word and deed; not to reveal to any one what is confided to me in secret, nor to divulge what may bring harm or dishonor to Holy Church; to carry out with great diligence and faithfulness those tasks to which I am called by my service to the Church, in accord with the norms of the law.

So help me Almighty God.

[Translation by Zenit.]

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The Church

What is an Auxiliary Bishop?

Father Reginald Martin

June 3, 2023 7:00 am June 3, 2023

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None will deny the challenges faced by today’s diocesan bishops. These include the size of the dioceses they govern, the number of the faithful they must serve, the complex ethnic…

None will deny the challenges faced by today’s diocesan bishops. These include the size of the dioceses they govern, the number of the faithful they must serve, the complex ethnic composition of many dioceses, etc. As a result, when a bishop feels he requires assistance in his duties, he may ask the Holy See to appoint an auxiliary to lend a hand in the administration of certain diocesan affairs. The auxiliary does not enjoy the right to succeed the bishop as ordinary in the diocese.

However, when a bishop must serve on national or international committees, tasks requiring significant time away from his diocese, or when advanced age or poor health interfere with his efficiently exercising his office, the Holy See may appoint an coadjutor bishop. The difference between a coadjutor and an auxiliary is the coadjutor enjoys the right to assume leadership of the diocese when the presiding bishop dies or resigns his office.

In the ranking of diocesan officials, the bishop enjoys the highest status, and a coadjutor the next, followed by any auxiliary bishops. The Church’s Code of Canon Law observes they “are to consult one another on matters of major importance” (Canon 407.3).

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12 min read

The Church

How Are Bishops Selected?

Michael R. Heinlein

May 29, 2023 7:41 am May 29, 2023

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As the choice of a bishop potentially can guide and shape the journey of a given diocese or archdiocese for sometimes decades at a time, the nomination and appointment of…

As the choice of a bishop potentially can guide and shape the journey of a given diocese or archdiocese for sometimes decades at a time, the nomination and appointment of bishops in the Catholic Church is one that has a significant impact on the lives and ministerial focus of Catholics in almost every segment of the Church.

The process of how these new shepherds are appointed to their new sees remains largely unknown, or at least largely opaque, to many.

Let’s take a closer look at the complex undertaking of choosing a new bishops, one which originates with the needs of a local diocese and extends all the way to the desk of the pope.

Selecting bishops in history

Before looking at the process today, it’s important to realize that the process of how a bishop is chosen has changed and developed much over the Church’s 2,000-year history. Bishops are the successors of the apostles. As the number of apostles dwindled — often through their martyrdom — their closest collaborators were chosen and appointed to fulfill their role in the community.

In the patristic era, it was common for the clergy of a diocese to elect their bishop. There is one instance when that still occurs today — namely, when the College of Cardinals (technically considered as senior clergy of the See of Rome) elects a new bishop of Rome — a new pope. In some cases, historical evidence shows that bishops were selected by the people of the diocese. There are many situations in the Middle Ages where the state demanded the right to select bishops, resulting in some cases where episcopal office became more political in nature than pastoral. Some countries today still maintain privileges of consultation on bishops nominated in their territories.

Some particular dioceses throughout the world today — particularly about half of the Latin-rite sees in Germany — have governing councils of clergy called “chapters,” which play a role in choosing the diocesan bishop. Likewise, patriarchal Eastern-rite Churches select their own bishops and then request approval by the Holy See.

Despite these more irregular paths for selecting bishops that still exist today, the practice of selecting bishops in the Latin-rite (Roman Catholic) Church generally follows a process that results in a decision made by the pope himself. But the task would be fraught with difficulties if the pope had to navigate his way through selecting bishops on his own, especially considering that at least one bishop is nominated somewhere in the world every day. Moreover, collegiality is essential to the episcopate, so wide collaboration and consultation is expected. Appointments are generally to fill positions for archbishops, bishops or auxiliary bishops at the diocesan level. Each is handled in similar, yet slightly different, ways.

Selecting diocesan bishops

The current process for selecting bishops typically begins locally. Each diocese is part of a larger grouping — these larger territories are called metropolitan provinces, each with an archbishop.

Any bishop in a province is invited to submit names of priests whom they believe would do well to serve as a bishop. Normally, bishops in a province meet at least yearly, and the province’s archbishop circulates the names he has collected along with a resume of each priest. Together the bishops of the province discuss the nominated priests and take a vote to decide which names should be recommended. This list then is submitted to the country’s apostolic nuncio, the pope’s personal representative in a country and a pivotal player in the process of selecting bishops there. The current apostolic nuncio in the United States is French-born Cardinal Christophe Pierre.

1. Needing a new bishop

A diocesan bishop is selected when a vacancy of that office is created in a given diocese. Bishops are required to submit their request for retirement at age 75, although it is not effective until the pope accepts it. Bishops may also resign before the mandatory age, albeit for a grave reason such as debilitating illness or some other situation that prevents them from fulfilling their ministry. A vacancy can also be created when a bishop is transferred from one diocese to another.

Option for a quick study

As bishops are nearing retirement or suffering from ill health, they may sometimes request or be given a coadjutor bishop. A coadjutor serves alongside the diocesan bishop, also known as the ordinary, and effectively serves as his co-administrator and fills the role of diocesan vicar general. Coadjutors will automatically succeed the diocesan bishop at the time of his 75th birthday, his death, early resignation or his reassignment.

2. The research phase

When deliberating on candidates for diocesan bishops, the nuncio will find out as much as possible about the diocese in question. A report is compiled by the current bishop or diocesan administrator after consultation with various officials within the diocese. During this process, the nuncio could make contact with persons in diocesan offices, certain clergy as well as previous bishops of the diocese in question or other bishops in the province. Once the nuncio shortens his list of candidates, he seeks the input of as many as several dozen people who know the candidates in consideration by asking them to respond to a questionnaire completed in strictest confidentiality. After the nuncio has reviewed all of this information, he composes a report of three candidates — called a “terna” — in which he notes his preferences. All this material is forwarded to the Vatican’s Dicastery for Bishops.

Selecting archbishops

In those cases where an archbishop is to be selected, a terna is usually composed for currently serving bishops. The process operates in a slightly different way. Typically, bishops from the suffragan sees — those dioceses under an archdiocese in a given province — are first considered, although sometimes something of a nationwide search applies. Other archbishops in the United States might be consulted, too. This all depends on the position of the diocese or archdiocese within a country and its unique needs. This is true also in more prominent dioceses with a large population, etc.

3. Selecting auxiliary bishops

The procedure for nominating and selecting auxiliary bishops — those bishops ordained to give assistance to the diocesan bishop — largely follows the same process, with a few exceptions. In this case, the diocesan bishop typically inaugurates the process by submitting the request for an auxiliary to the nuncio. Usually a report is compiled with statistics of the diocese, which give a rationale for the need. Auxiliary bishops are usually given to dioceses that have a large population or other needs that warrant one or more auxiliary. Some American archdioceses have several, such as Los Angeles, which has seven active auxiliaries. The diocesan bishop will ordinarily prepare the terna of candidates, which he turns over to the nuncio. They are then investigated by the nuncio and his staff before their names are submitted to the Dicastery for Bishops.

4. The Dicastery

When the prefect of the Dicastery for Bishops — currently American-born Cardinal Robert Prevost, OSA — approves the dossier submitted by the nuncio, the process moves ahead to select a bishop for a given post. The prefect chooses a member of his staff to create a summary of the information submitted by the nuncio, which in turn is submitted to the entire disaster — staffed by bishops and cardinals from around the world. The dicastery members discuss bishop appointments twice monthly on average. Two Americans currently serving on the Dicastery for Bishops are Cardinal Joseph W. Tobin of Newark and Cardinal Blase J. Cupich of Chicago.

5. The terna

Members of the dicastery discuss the candidates and take a vote. They can either support the nuncio’s recommendation, choose another priest to move to the top of the terna, or ask that another terna be composed.

6. The pope picks

The process finally draws to a close when the prefect of the Dicastery for Bishops meets privately with the pope. During the meeting, he presents the terna, given in a particular order with the dicastery’s choice at the top. At this final stage, the pope can do one of four things: He may agree with the dicastery’s proposal, he may choose another candidate on the list, he may ask for a new terna to be submitted, or, more unlikely, he could choose his own candidate.

7. The nominee

Within a few days, the pope’s decision is rendered to the Dicastery. Once the nuncio is informed, the nominee is contacted by the nuncio and given the option to accept the appointment. Nominees may refuse episcopal office, but it is rare and must be for good reason.

When an affirmative answer is given, the nuncio arranges with the Holy See to set a date to make an announcement of the appointment. There is usually a two- to four-week period before the public announcement. During this time, the bishop-elect is not allowed to discuss his appointment.

The entire process of nominating and appointing a bishop usually takes six months to a year from the date a diocese becomes vacated due to sudden resignation, death or transfer of the diocesan bishop, or when an auxiliary is requested. In the case of a bishop reaching retirement age, the selection process often will happen before the retirement of the outgoing bishop is accepted. Bishops-elect are to be ordained within three months of their nomination, according to Church law.

Things for New Bishops to Consider

Many things need decided by the new bishop or bishop-elect, who must tend to a series of tasks and decisions needing made. Here’s a short list and some context:

Coat of arms of Bishop Kevin C. Rhoades of Fort Wayne-South Bend, Indiana. Courtesy Photo

Press conference: A diocese typically holds a press conference the day a new bishop is appointed. This is to answer the media’s questions and introduce the new appointee. Bishops-elect may wear the pectoral cross once nominated and wear the bishop’s cassock with scarlet piping and the amaranth zucchetto, or skull cap.

Coat of arms: Designed by each bishop to incorporate symbols, colors and shapes that represent significant events, persons or places in the life of the bishop. Steeped in tradition, ecclesiastical heraldry is a regulated system of self-identification, adopted by the Church from medieval society.

Motto: Typically chosen from Scripture, although not necessarily, each bishop chooses a quotation or phrase that describes himself or his ministry or serves as something of an inspirational guidepost for the same. A bishop’s motto is generally incorporated into his coat of arms.

Symbols of office: Each bishop typically designs his ring and crosier for his use, although sometimes he receives those from a former bishop who might have been his friend and mentor. He will also choose the vestments he will wear at his ordination, including a miter (bishop’s hat) for the occasion.

Date and place of ordination: New bishops are typically ordained in the cathedral church of the diocese where they will serve as bishop, although sometimes there is the need to choose a larger venue to accommodate larger numbers wishing to participate. A feast day or other convenient date is chosen within that time period.

Auxiliary Bishops Adam J. Parker and Mark E. Brennan lay prostrate during their Jan. 19 ordination Mass at the Cathedral of Mary Our Queen in Baltimore. CNS photo/Kevin J. Parks, Catholic Review

Attending clergy: Usually each bishop-designate chooses two priests to accompany and assist him during the ordination liturgy. These are typically close friends of the new bishop, and they do not fill a major role. They are something like a best man at a wedding.

Ordaining prelates: According to tradition, three bishops are present at the ordination of a bishop, although only one is required for validity. Usually the archbishop of the province will serve as the principal consecrator, while the new bishop chooses two co-consecrators. These are usually the new bishop’s immediate predecessor and the bishop of his home diocese or other bishop friends.

“Bishops’ school”: Typically held each fall and organized by the Vatican’s Dicastery for Bishops, newly ordained bishops are brought together in Rome from around the world to be introduced to officials in the offices of the Roman Curia with whom they will communicate most. It also aids in fostering a sense of universal collegiality among bishops.

Michael R. Heinlein is editor of Simply Catholic. Email him at mheinlein@osv.com. Follow him on Twitter @HeinleinMichael. This article originally appeared in Our Sunday Visitor.

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