Bishop as Father, Brother and Friend of Priests

Bishop as Father, Brother and Friend of Priests Sharing Concrete Experiences of Caring for the Priests -- Lights and Shadows

By Coadjutor Archbishop Patrick D’Rozario, C.S.C. (of Dhaka, Bangladesh)

This paper was presented as one of the Panelists at the International Seminar for the Asian Bishops on “Bishop as Father, Brother and Friend” held in Bangkok on 16- 20th May, 2011.

I. Personal Information as Background of My Sharing In order to share concrete experiences as Bishop in caring priests of my own Diocese, I feel to say something about my early life, and about my life as priest and bishop among the priests.

This information can provide a bit the background of my sharing.

1. Early life and Priesthood I was brought up in a rural parish, in a devout Catholic family. I received inspiration for my vocation to priesthood from a Diocesan Priest in my school days. After High School I joined the Religious Congregation of the Holy Cross and made my Novitiate. I did higher secondary school and Bachelor Degree studies at Notre Dame College, Dhaka. Although I was a Holy Cross Religious, I was sent to do philosophy and theology studies in the Diocesan Major Seminary of Christ the King, Karachi, sharing the same life with diocesan seminarians. I was ordained priest in January 1972, the first priest to be ordained in Independent Bangladesh.

Following ordination I worked for relief and rehabilitation for 18 months in the war-torn areas of my home Diocese of Chittagong, after which I went for Higher Studies in Moral Theology in the Catholic University of Leuven, Belgium. I taught Moral Theology in the National Major Seminary in Dhaka from 1976 to 1982 as full-time residential staff. From 1983-1990 I was involved in the parish ministry as well as pastoral animation in the Diocese through a Pastoral Team and Service Center, during which time I was also a visiting professor of the said Major Seminary.

2. Bishop of Rajshahi (1990 – 1995) In 1990 I was made the first Bishop of the newly created Diocese of Rajshahi, situated in the North of Bangladesh incorporating the southern portion of former Dinajpur Diocese. It was for me a call like that of Abraham to leave and go to a place and people I did not know much. It was not surprising that some including me ask what kind of a bishop I would turn out to be, among the larger number of tribal (adibashis), namely Santals, Oraon, Paharia, Munda, Mahali, etc, and a substantial but smaller group of Bengalis who had migrated from Dhaka.

In the diocese of Rajshahi I worked at the end with some 17 diocesan priests, 8 PIME Fathers and only one Bengali religious priest for five years until April of 1995, when I left for

2 Chittagong. The departure from Rajshahi was painful for the Priests, Religious and the people, as well as for myself. One pondered: how a Bishop may leave the bride he loved so much?

3. Bishop of Chittagong (1995-2010) With the resignation of its bishop, I was transferred in April 1995 to my home Diocese of Chittagong, where I remained as Pastor for almost 16 years. With the cooperation and hard work of everyone, priests, religious and the laity, the diocese experienced growth in: the work of evangelization among the tribal population, number of parishes (9 to 14), Catholic population (19,000 to 37,000); number of priests (from 18 to 37). With wide consultation the Diocese adopted a pastoral common vision and mission, and planned out the processes of implementation. Participatory planning in pastoral and financial matter, and consultation in governance and administration has been the ordinary style of the Diocese. Regular and ongoing formation and animation programs for the priests, religious and the laity, made the diocese active, vibrant and alive.

The Diocese had 18 Diocesan Priests, 3 PIME Priests and 16 Religious Priests of Holy Cross and OMI. Twice every year we had two full days of Presbyterium meeting with all the priests working in the diocese. Besides discussing pastoral and administrative matters, spiritual talks, common prayer and liturgy, community meal and recreation were part and parcel of these meetings. The Diocesan Clergy met two times a year for reflection, sharing, prayer and common meal. Also all the priests attended two regional meetings of two days duration every year organized for the priests and Religious of the Diocese in its three regions.

4. Coadjutor Archbishop of Dhaka from January 25, 2011 Recently I have been transferred to Dhaka as Coadjutor Archbishop on January 25th 2011. I do not have much experience in this Archdiocese. During these last four months or so I have been visiting the parishes and the priests in their places of work. In these visits I make a point to listen to the Priests – their wishes and ideas, their needs and concerns. In my pastoral visits to the parishes and to the families in different villages the priests of the parish concerned also accompany me. In this way I have an opportunity to get to know the people at the grassroots level and also to know the concerns of the priests and their ministry.

II. Sharing of Concrete Experiences: My Basic Convictions in Caring for Priests In this sharing I will restrict my sharing to my experiences mainly as Bishop of Chittagong and of Rajshahi, covering a period of twenty years of Episcopal ministry.

As I started to reflecting on my life and ministry as Bishop during the past twenty years and particularly reflecting on my relationship with the priests of the diocese, a question came to my mind, as to what have been my basic fundamental convictions, sources of inspiration that motivated and guided me in my relationship to the priests. I would like to present at the outset some of these basic convictions in the light of which the ways of my concrete caring for priests may be seen:

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1.

The bond and the relationship between the bishop and the priests are based primarily on the Priesthood as Sacrament. By virtue of ordination bishop and priests have their common bond and unity. The fatherly, brotherly and friend-like relationship of a Bishop with his priests is not something optional or for the sake of good functioning. All this belongs to the common ministerial priesthood shared by the bishop and the priests; both live out this bond in collegiality of life and ministry. The Eucharistic Celebration and in a particular way the prayer of memento in the Eucharistic prayer for Bishop and the priests, is the celebration of that communion and collegiality everyday.

2. To be a Bishop of the Church is a vocation within the vocation to priesthood, a gratuitous gift from God, not from any personal achievement earned by efforts of an individual bishop.

The more I ponder my appointment as Bishop as a call of God, the more I feel unworthy of it, accepting it as valuable treasure in earthen vessel, surrendering to the Lord to be used as his instrument. The Holy Spirit has freely given the gifts at the time of consecration as bishop, and they are to be used for the glory of God. These thoughts have made me to see God’s marvelous works in and through me. At the time of success I can easily praise God for his work; at the time of difficulties and problems, I can find their meanings in the passion and death of our Lord Jesus. At the time of failures I can repent and feel sorry for my weaknesses and faults. In the same light and thought I have tried to see the priests with whom I lived and worked.

3. In my role as Bishop the following two biblical images of the Church inspired me the most: (a) Church as a human body with different parts, having specific roles and functions; and (b) Church as Vine and Branches. These two images have provided me with understanding of the Church as Mystery, Communion and Mission: Church as One body with different parts and functions, indicating variety of the gifts of the Holy Spirit in the Church. In my Episcopal ministry I not only consider this understanding of the Church in relating to the lay faithful and Religious, but also in a very explicit way in my relationship with the priests.

4. As Bishop I have been particularly inspired with the thought that Jesus has called me first of all to be his follower, and thus to be a “Christian�. Everyday I have to be Christian by ministering as or doing the responsibility of a Bishop who is a Pastor and Head of a particular Church. My life and ministry as Bishop is nothing but configuration to Christ who is Pastor and Head. This is also true for all the priests who are my co-workers in the Diocese.

5. A Shepherd needs to shepherd his co-shepherds. This shepherding originates from the communion between the Bishop and the Priests, which is founded on Sacramental ordination to the Priesthood. Bishop as shepherd has to shepherd his close collaborators and co-workers, the priests. The Church as Mystery, Communion and Mission is experienced, lived and exercised in the collegiality of the Bishop with the Priests. Thus spiritual life of the Bishop and the priest is characterized by their communion and collegiality.

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III. Ways of Caring for Priests: Lights

When I look at the ways of caring for Priests in my Diocese I can identify mainly two principal ways: Personal Care of the Bishop and the Care provided by the Diocese. For both categories of care basic convictions play a fundamental role. In the personal care of the Bishop the question of how he sees, relates and deals with priests is considered. In the Diocesan care consideration is given to: how the Diocese is envisioned, organized and governed and what are the supportive systems and benefits available as common good for the priests. The following have been some of the concrete ways of caring for priests in the Diocese I worked.

1. Building up of the Presbyterium of the Diocese: The two dioceses where I worked (and also the third where I now begin my work), have Diocesan and Religious clergy who are comparatively young and most of them local. Hence I had to give priority to build and develop the local Presbyterium of the Diocese. Constant care was offered to the priests for providing animation, formation, direction, instructions, correction, counseling and making them resourceful. Inspired by the pastoral plan of the Church in Bangladesh, creating communion and community among the clergy themselves, between the clergy and the Religious as well as the laity, received constant attention and importance. Whenever priests received the above care from the Bishop they experienced meaning in their priestly life and ministry, experienced fraternal bond and solidarity with the Bishop and with fellow priests, and felt joy and happiness to journey together.

2. Frequent and Regular Visits to the priests in places of their work have been great moments when the priests could feel that their pastor cares them. These visits very often would allow me to stay most of the times overnight; at times visits would last from 3 to 7 days depending on the occasions and the programs. Every parish would be visited at least three times a year and some parishes even more, depending on the programs arranged in the parish, such as seminars, meetings, festivals, visiting villages and homes, inauguration and blessings of new structures or events, etc.

These visits would provide opportunity for the priests to share with their Bishop their joys and sorrows, successes and failures, hopes and disappointments. These sharing also made the Bishop close to them. They would feel that the Bishop is interested in their life and work. These visits would act as moments of relaxation, new light and orientation for their ministry.

During these visits of the Bishop very often meetings are organized with the representatives of the Parish in Pastoral Assembly, or with the Parish Council, or Finance and Land Committee and other groups with specific responsibilities in the Parish. The Local Parish Team (LPT) comprised of Priests and Religious working in the Parish, have their meeting with the Bishop too. During these meetings problems of parish are discussed, policy of the diocese is communicated and concrete decisions are taken. Hence these visits help

5 immensely to support the priests who may not feel competent to organize and animate when they are left alone.

From these regular and frequent visits it is not only the priests who would draw much fruits but also the Bishop who would feel close to the people as priest, teacher and leader.

3. Common Gatherings of Priests: In the Diocese there are regular gatherings of priests the dates of which are fixed ahead of time in the annual calendar of the Diocese. Twice a year for minimum of two days each time, all the Priests working in the Diocese together with the Bishop(s) would come for Presbyterium meeting. No one would absent himself except for sickness or being out of the country. Most of the priests would attend the Presbyterium meeting with interest and zeal. Besides the formalities of the meeting, every gathering would have one or two presentations on current and important topics of theological, pastoral or spiritual nature, open sharing on the topics presented, discussion on practical questions of pastoral issues with a view to taking decisions in consensus. Prayer, worship and spiritual sharing, common meal and recreation, and fraternal sharing among individuals, are different moments of the meeting.

Moreover every year and twice a year for two days each, all the priests and Religious men and women have regional meetings where Bishop is always present. Here too besides the formalities of a meeting, topics of pastoral and spiritual nature are presented and discussed, and common decisions are taken. The days of the meeting are celebrated with prayer, common meal and recreation.

Annually the Diocesan priests also meet together once at Diocesan level and another day on regional level in two regions. In this meeting too the Bishop is present. During these gatherings reflection and sharing is done on different aspects of spirituality of Diocesan priests. Common prayer and liturgy, common meals preceded by short social hour make the day meaningful. Thus fraternity among the diocesan clergy is strengthened.

All these meetings are very important for care of the priests in my diocese. These are the occasions when Bishop himself is close to them and the priests themselves come close to the Bishop and to the fellow priests in fraternity. In these meetings every priest feels important; he is able to share, participate and learn from others; they challenge others and feel challenged by others.

These gatherings for me as Bishop are forums of consultation, decision-making, evaluation and adopting new orientation on matters that concern the priests and the diocese. Since the priests are consulted in making policy and taking decision, genuine cooperation in implementation is assured.

4. Common Policy, Planning and Financial Budgeting in the Diocese has contributed much towards building Communion and Community in the Diocese. The priests have experienced this communion among themselves and with their Bishop. Common pastoral

6 and financial policy, participatory planning of activities, consultation in governance and administration of the Diocese, all these have given oneness of mind and heart among the priests (as well as Religious and the Laity). Annually central budgeting and granting of subsidies to the parishes and institutions have removed undue competition among the parishes or institutions, unhealthy differences between rich and poor priest and between diocesan and religious clergy. Common financial policy in the Diocese has assured justice and equality so necessary for building communion in the Diocese.

5. Financial Needs of the Priests Priests in our Dioceses do not get any salary. Mass stipend is their only source of income.

No other income is available except rare personal donations. Hence food, accommodation, medicine, traveling expenses, etc are provided by the Diocese. For special needs the Diocesan Clergy fund offers assistance. Diocese taking care of the day to day needs make the priests less concerned about monetary affairs.

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Compassionate Love and Care for the Priests a) Personal Care of the Priests: As Bishop I am called to take personal care for the priests who needed most. Availability to listen to them, their problems, difficulties and other matters is part of my ministry. Compassionate understanding and giving support during difficult moments of crisis, timely personal interviews when things do not go well, counseling when needed urgently, shedding tears when they shed tears, have saved some priests from breakdown and collapse. Praising for their successes, public affirmation, challenging with love and compassion, merciful and forgiving when repentant for wrong actions, accompanying in prayer and thoughts, etc., expressed my role as father, brother and friend.

Offering gifts during Christmas, birthday, ordination anniversary; distributing to the priests personal gifts from me that I have received from others (clothing, toilet articles, linen, religious articles, sweets and candies, etc.) were special moments of love, friendship and concern expressed to them.

Freedom for priests to have easy access to the Bishop and to talk with him privately or publicly without fear, conversing with him in relaxed and informal way with sense of humor and jokes have helped to build good relationship between the Bishop and the Priests in the diocese.

I thank God and praise him for the fact that in twenty years of my episcopacy in two dioceses, no single priest has quit the priesthood. Few priests had crisis but it was overcome by the grace of God and by the timely intervention and care of the Bishop together with other priests.

The most precious moment and acts of caring for priests that I could do was during the time of private prayers in my chapel in front of the Blessed Sacrament. Thanking and praising God for manifesting his goodness to the priests and asking God’s love and

7 forgiveness for the sins and shortcomings of the priests, I considered a ministry that I should do. These are also the beautiful moments of experiencing God’s mercy and love for my personal faults and limitations and also outflow of loving care towards the priests. b) Bishop’s House-- a House of Care for the Priests: I considered Bishop’s House not only a center of diocesan administration and residence of experts in the Diocese, but also a caring home for the priests working in the Diocese. When the priests working in the parishes in difficult situations come to the Bishop’s House, they must feel at home with fatherly, brotherly and friendly care and hospitality. In this home priests should be able to take rest, share good meals, be assisted in their office and business work on priority basis. They should have opportunity to say hello to the Bishop, share meal with him, share the events of the parishes which are so important for them. If it is not possible for the bishop to give so much time, at least priests should have another priest with whom they can share, recreate, get the things they need, etc. As a Bishop I was very conscious to provide this home atmosphere at the Bishop’s house.

In my fifteen years as Bishop of Chittagong, except during the last couple of years, I had always a sick or an elderly priest living with me at the Bishop’s house. At times that sick priest was the only companion during my mealtime while others were busy in other pastoral engagements. I have also seen and experienced that the sick priest eating with us at the table, not able to always participate in the conversation, was the active companion to all through his presence, his past contribution in the diocese and the loving memory that others shared. This is how a retired, disabled and sick priest can be very active in serving the needs of the Bishop and other priests.

Many priests suffered sickness working in the Chittagong Hill Tracts, the area very prone to malaria, typhoid and jaundice. Care and concern, prayer and supports for the Priests who were frequently attacked by the diseases mentioned while doing evangelization work, gave assurance that the Bishop and the Priests are with them in their difficult times. This concern for the sick priests built up confidence on the Bishop, communion with the priests, and gave testimony that the priests were all brothers in a family under the care of a father.

In the brotherhood of priesthood we have a special duty toward the sick, elderly and frail. We stand behind them as support and we gaze upon them in admiration. These are the ones who have fought the fight and so often at great personal cost. They are the ones who might wonder if it was all worthwhile. Our as well as their presence beside one another is an assurance that nothing is lost and the God’s work will continue. c) Caring of a Priest Under Sanction: A diocesan priest, the Parish Priest who inspired my vocation to priesthood in my school days, was put under sanction because of his involvement in money matters. In this he was caught up with the sickness of “taking money from Peter to pay Paul” and also suffered from schizophrenia. In agreement with all the priests of the Diocese my predecessor Bishop had to put a sanction on him to

8 safeguard the Diocese. But the Bishop of the Diocese was never in peace with this sanction. He told me when I was a priest, that sanctioning one of his priests was the biggest pain and suffering he was going through. In spite of the sanction, Bishop was always kind to him to give financial support to meet his needs. After the sanction he messed up his life more than before. After I was made the Bishop of Rajshahi, the Bishop of Chittagong requested me to bring the priest back to priesthood and to accept him in my Diocese as resident priest. Since I had great love for him as my Parish Priest from my school days, I accepted the request. I approached the priest under sanction with filial love to a Priest whom I considered as Father. After four years of negotiation and preparation I had accepted him in my Diocese. The Bishop of Chittagong after 15 years lifted the sanction on him. Shortly afterwards I was transferred from Rajshahi to Chittagong. In spite of some disagreement from priests I decided to bring him back to the Diocese of Chittagong and kept him at the Bishop’s House under my supervision.

After two years that Priest again was caught up with his former sickness. Many priests of the Diocese were not happy that his sanction was lifted and that he was brought back to the Diocese. I took upon myself the risk and kept him under my direct supervision and responsibility. I challenged him when needed and helped him with guidance, direction and spiritual care with love and firmness. It was hard for me living and acting in dilemma and contradictions. Finally however, everything ended well. I was very happy that he died a good death after being re-instated to the priesthood, surrounded by love and care of his Bishop and fellow priests. For me it was joy of a “Prodigal Son” taking care of a “Prodigal Father”. All the priests could see that a Bishop did not reject a “Prodigal Priest”. The lay people did not miss to appreciate the testimony that the Diocese has given. All the priests experienced love and care in the person of that priest, looking to the future. d) Caring of a Mentally Handicapped Priest: Another priest of my Diocese suffered from mental sickness. Abnormality was identified within a few years of his ordination, sometimes in mid-eighties. He is still with us living at the Bishop’s House. Basically he suffers from schizophrenia. He looks for recognition and does everything to get it; he involves himself in politics; he writes stories, essays and poems and publishes them. He comes to conflicts with the people of parish, parish council and the parish priest because he does whatever, whichever and for whomever he wants. He is free to do anything he wants. For long time he did not admit that he was sick, but he was doing everything under the pretext of his sickness.

While celebrating liturgy he preaches good sermons but queer behavior, actions and gestures were offending the congregation.

A lot of complains came to me from Parishioners, from priests of the Diocese and even people of other religions. At times I felt there are no means left to take care of him. All the Bishops of Bangladesh and the priests were very concerned about him too.

In spite of all the difficulties we faced because of this priest, he has been a big blessing for more than twenty-five years not only for me but also for all the priests of the Diocese.

He taught me and others to love and be attentive to the needs of the others, to be patient and understanding, to make option for the person who needs most. He helped us to

9 love the poor and sick, the weak and the lonely. He made us reflect that every priest is unique. The Priests of the Diocese in one way suffered because of his sickness, yet they grew in their fraternity and solidarity of their priesthood. This handicapped and disabled priest contributed in making his Bishop a Father, Brother and Friend to priests.

During the Year of the Priest I had sent this sick priest to Rome to attend the World Gathering of Priests. To accompany him I had asked a senior priest, his former Parish Priest with whom he lived in conflicts for more than fifteen years and whom he thought did not love him at all. That senior priest also has developed special love for the disabled. This pilgrimage did so much to the disabled priest that he is much healed and lives in peace with other priests and the other priests are very happy and appreciative of him now.

IV. Shadows in caring for Priests There are lights as well as shadows in my relationship with the priests of the diocese. Besides the bright side of caring of the priests, to be true there are times when things do not go well.

Things are not all bright. There are difficult moments, which have caused shadows over my relationship with priests. When I reflect on such situation I see the following reasons: 1. One of the difficulties continuously I have faced is that I have not had a competent and responsible person to take care of the finances of the Diocese. Although regular maintenance of accounts has been done by lay persons and systems of reporting and accountability are set up, yet I had to give decisions either approving or disapproving financial requests, had to ask for accounts, reports and reasons for over-expenditures, etc. These dealings have not been always pleasant. This has given rise to misunderstanding, misinterpretation and mistrust in some priests. I realize that these financial matters should not be dealt by the Bishop, but because of the lack of competent and responsible person I have had to do it. These financial dealings have caused constrained relationship with some priests.

2. In the Diocese there have been some priests who have had alcoholic tendency, which they either denied or justified. Indiscrete drinking caused scandal and brought many complains and allegations from the people and religious nuns. Challenging them caused misunderstanding and distance.

3. At times it happened that when I was in the Bishop’s House office, I could not always avail myself to meet priests when asked for because of other engagements. Because of over-scheduled work and at times stress, I could not give quality time for sharing with the priests when they came to see me. Sometimes I also expressed my impatience and anger. This has temporarily hurt relationship with some priests.

10 4. Since I am a person quite organized, love to do things in a planned way, and see things to happen, I at times become exacting and demanding on others and become impatient to priests who are not able to cope with these demands. Because of this some priests were not at ease with me.

These are the moments I felt that I could not give testimony of a Bishop who is a Father, Brother and Friend to the Priests. But these clouds were passing and never kept the diocese over-shadowed. These shadows remind the Bishop and the Priests of the light that is behind, the light that will appear and re-appear, and the light that should be looked and longed for. Those who are in darkness and shadows will see great light through the power of God.