By M L Satyan
Coimbatore, Sept 26, 2025: I read with interest a report published in Matters India on September 20, 2025 with the headline: “Calcutta archbishop retires: to assist parish.”
The report mentions: “Pope Leo XIV has accepted the resignation of Archbishop Thomas D’Souza from the pastoral governance of the Archdiocese of Calcutta, effective September 20.”
The report further says, “In a message, Archbishop D’Souza thanked the archdiocese’s priests, religious and laity for their support during his tenure that began on February 23, 2012. He also shared that he would assist in Our Lady of Lourdes Parish, Barasat, from September 29.”
The retirement of a bishop or an archbishop marks a significant moment in the life of a diocese. With roots in canon law and tradition, the process is an intricate one that also invites reflection on the faithful service of the shepherd who led the local Church. It is not every day that a particular diocese gets a new shepherd.
According to Canon Law (Canon 401 §1), bishops are requested to submit their request to retire to the Pope at age 75. The Pope may accept the request immediately, delay acceptance or request the bishop to continue serving temporarily.
In practice, while the request is officially acknowledged upon receipt, the retiring bishop is often asked to remain in office until a successor is appointed -unless health reasons make this impractical.
A retired bishop or archbishop retains the honorary title of “Bishop Emeritus” or “Archbishop Emeritus” of his former diocese. (Canon 402 §1).
The Pope, often after consultation with the apostolic nuncio and other bishops, appoints a successor. The pope also works closely with the head of the Dicastery for Bishops – a role previously held by Pope Leo XIV – to discern appropriate candidates.
While the auxiliary bishop of a diocese retains his position unless the Vatican announces otherwise, he is not automatically promoted to bishop or archbishop of that same diocese.
In the interim, if a successor has not yet been appointed, the Vatican may name an apostolic administrator to oversee the diocese. However, apostolic administrators are typically appointed only in special circumstances, such as when a bishop is removed due to serious concerns or incapacitating health issues.
Canon law also clearly forbids the apostolic or diocesan administrator from making major changes during the sede vacante period – the time before the diocese receives its next shepherd (Canon 428). Even when a new bishop is assigned to the diocese, he often takes time to meet with priests, deacons and laity to get to know his new flock at the start of his ministry, before hitting the ground running.
Retired bishops often continue to serve the Church in various ways, including: celebrating mass and sacraments; offering spiritual direction or retreats; assisting in diocesan events or confirmations. Even in retirement, bishops may be called upon by the pope for special assignments – such as serving as apostolic administrators. This openness to continued ecclesial service reflects the retired bishops’ ongoing vocation and the Church’s continued trust in their pastoral experience and wisdom.
Even in retirement, bishops remain a visible sign of apostolic succession and continue to offer their wisdom, prayer and pastoral presence. Many retired bishops reside in a rectory, private residence or retirement facility suited to clergy, often within or near the diocese they served. Of course, specific plans for individual bishops vary.
The Pope has power to request a bishop’s resignation when he believes it is necessary, after having made known the reasons for such a request and in the context of a “fraternal dialogue”. In the Indian context, we can think of examples of the former bishops of Cuddapah, Jalandhar and Mysuru who were made to resign.
Let me pose certain questions on this topic:
• It is true that a Catholic bishop, as per the Canon law, has to retire at the age of 75. But why can’t the Catholic Church think of a fixed term of, say just 5 to 10 years, for a bishop?
• In a religious congregation a Province Leader (Provincial) and Congregation Leader (Superior General) have a fixed term – ranging from 4 to 6 years. Some congregations have the provision of allowing a second term for them. After the completion of the given term/terms, they take up other assignments in their congregations.
• This system allows “many other capable persons” to assume such positions and serve their congregations.
• In a diocesan scenario, a native priest (son of the soil) is selected as a bishop or a priest belonging to another diocese or congregation is brought-in as a bishop.
• If a bishop-elect is a problematic person (in spite of thorough scrutiny), then, he becomes a ‘liability’ for that diocese. The relationship between the bishop-priests/laity gets strained. All those who work in that diocese will be compelled to wait for his departure (retirement or transfer or death). Imagine, a bishop assumes his office at the age of say between 55 and 60, then, he will be in the office for almost 15 to 20 long years!
• In some dioceses the bishops become literal dictators and indulge themselves in various types of corruption or sex scandals. Does this ‘long-term office’ give them a green signal to do such unwanted things?
• I know that such a situation prevails in some dioceses in India. For example, a priest in a southern diocese has been under ‘suspension’ for quite many years. All the “reconciliation processes and initiatives” seem to have failed.
• Recently when I enquired about that priest, a relative of mine said, “The only solution to the ongoing problem is either the bishop must die or that priest must die”.
• I was shocked and surprised by this answer. It made me wonder about the type of relationship between a bishop and priest. What kind of example they give to the lay Catholics?
• If we consider this example of a “long-term strained relationship” between a bishop and priest, then, giving a fixed term to a bishop could be one of the solutions. Relationships may become cordial and healthier.
• The short/fixed term of bishops may help them become more focussed and make constructive contributions to build the local church.
• Also, having a system of bishops getting elected only for a fixed term (and not till the age of 75) will give opportunities to many more capable and talented priests to become bishops and serve.
It is time for the Catholic church to introspect and make a positive change.
Bishops and priest too, are human beings. Therefore, aberrations cannot be ruled out. However, such prolong situation of visible difference between a Bishop and a priest the author cited is most unfortunate, because it is bound to impact on the confidence of the faithful, to whom the bishop and the priest must have preached umpteen times on forgiveness (One cheek to the other) and reconciliations. Will the faithful believe in what they preached? Solution lies in physical separation – allow the priest to go on a mission elsewhere. But even for this, the bishop’s concurrence would be needed. Here is when ego-play comes in. The bishop will not budge, nor will the priest, therefore, the fight goes on. The only mantra in such cases is ‘adjustment’ which, even the clergy community must consider in order to avoid sending out the negative vibes to the faithful, even resulting in the exit of educated and enlightened Catholics, particularly, the youth, from the church. Perhaps pan-India research to study cases of youth dismembering as a result of Bishop-Priest differences is urgently called for. It is a well-brooch topic of importance by the author, which must not be seen as pointing fingers, but one that could serve the interest of the church.