Cardinal Tagle offering a piece of candy to Cardinal Robert Prevost before his election as Pope Leo XIV inspired the Adopt a Bishop initiative. The Adopt a Bishop initiative, founded by Lauren Winter of Brick House in the City and The Dorothea Project, encourages the faithful to pray for an assigned bishop throughout the year. The initiative aims to support bishops who carry a significant and often unseen spiritual and pastoral weight. Over 1,000 people have signed up for the first year of the initiative. Participants are randomly assigned a bishop from anywhere in the world to eliminate personal preference and allow for the guidance of the Holy Spirit.
about 2 months ago
The "Adopt a Bishop" initiative invites Catholics worldwide to spiritually adopt a bishop and pray for them throughout the year.1 2
Launched by Lauren Winter of Brick House in the City in collaboration with The Dorothea Project, it emphasizes support for bishops' heavy spiritual responsibilities.1 2
The idea stemmed from a moment during Pope Leo XIV's election in 2025.
Cardinal Luis Antonio Tagle offered candy to then-Cardinal Robert Prevost, highlighting bishops' humanity amid their serious vocations.1 2
Participants sign up online and receive a randomly assigned bishop from anywhere globally.1 2
Random selection avoids preferences, fostering openness to the Holy Spirit even for unfamiliar or disagreed-with bishops.1 2
Winter notes bishops bear invisible pastoral and personal burdens, deserving reciprocal prayer.1 2
She aims to strengthen Church bonds, promote intentional living as Christ's body, and connect people to quiet prayer.1 2
In its first year, over 1,000 individuals have joined.1 2
Winter envisions it reminding faithful they are prayed for, enhancing unity and faith through small commitments.1 2
Examine Catholic doctrine on spiritual patronage and episcopal support
Catholic doctrine affirms the profound spiritual significance of patronage, rooted in the communion of saints, whereby holy men and women—saints, beati, angels, and the Blessed Virgin Mary—serve as intercessors, models, and protectors for the faithful, local Churches, nations, professions, and specific needs. This patronage extends to the canonical framework of ius patronatus, a bundle of rights and obligations granted by the Church to benefactors, blending spiritual privileges with ecclesiastical governance. Complementing this, the Church mandates material and moral support for bishops as successors of the Apostles, ensuring their ability to shepherd the flock through diocesan contributions, synodal decrees, and canon law. These doctrines underscore the Church's balance of heavenly advocacy and earthly stewardship.
In Catholic teaching, patrons are not mere historical figures but active participants in the communion of saints, offering prayerful assistance from heaven. The Church presents saints and beati as "historical witnesses to the universal vocation to holiness," "illustrious disciples of Christ," "citizens of the heavenly Jerusalem," and "intercessors and friends of the faithful." They intercede ceaselessly, knowing the needs of pilgrims on earth, and are invoked as patrons of local Churches (e.g., St. Ambrose for Milan), nations (e.g., St. Patrick for Ireland), professions (e.g., St. Omobono for tailors), and particular circumstances like childbirth (St. Anne) or death (St. Joseph).
This intercessory power draws from scriptural and patristic foundations, as St. Robert Bellarmine explains, citing St. Augustine: when merits weigh heavily, the faithful find comfort "before [God] by the merits of those whom God loves," making "friends... by means of unrighteous mammon" (Lk 16:9) through saints' advocacy. Similarly, St. Leo affirms reliance on "prayers of our special patrons" amid sins, elevated by "apostolic merits." Patrons must be created persons—excluding the Trinity or divine Persons—such as the Blessed Virgin, angels, saints, or beati.
St. Joseph exemplifies universal patronage: entrusted by God with the Holy Family, he now protects the Church as her patron, declared by Bl. Pius IX, extending to celibates, workers, and the dying. Pope Leo XIII elaborates that Joseph's paternal authority over Nazareth's "divine house" mirrors his heavenly cloak over the Church, "this limitless family spread over the earth." Churches historically bore patrons' names (tituli) tied to relics or missions, evolving from martyrs to confessors, guided by criteria like Gospel proclamation or founder's devotion.
Beyond devotional patronage, doctrine delineates ius patronatus as "a determinate sum of rights and obligations" granted to a patron—not from hierarchical position but ecclesial gratitude to benefactors—classified as spiritual annexum under Church law. Originating in early synods (e.g., Orange 441, Toledo 655), it curbed lay proprietary claims during the Investiture Controversy, retaining the ius praesentandi (right of presentation) for vacancies.
Rights include:
Patronage types vary: personal/real, spiritual/lay/mixed, hereditary/familial, complete/diminished. While civil law influences property aspects, ecclesiastical jurisdiction prevails spiritually. Abuses like medieval exploitation were checked, affirming patrons as advocates in the communion of saints.
Bishops, as "visible source and foundation of unity" in particular Churches, require communal support to fulfill apostolic duties—teaching, sanctifying, governing—extending concern universally. Canon law mandates diocesan bishops attend to presbyters while ensuring their own "decent support and social assistance." Retired bishops retain emeritus title and diocesan priority for support. Religious bishops follow similar norms, with institutes or the Apostolic See providing if needed.
Historically, cathedraticum—a bishop's due from diocesan revenues—sustains episcopal office where benefices lack. U.S. councils (e.g., Baltimore 1855, Cincinnati 1861) deem it equitable, binding under grave sin if neglected when possible. The Third Provincial Council of Cincinnati states the faithful "are bound under grave sin to give [pastors] sustenance," extending pastorally to bishops. Provincial norms vary: tenth-parts of parishes, annual collections, or fixed sums.
Vatican II's Christus Dominus urges bishops to mind other dioceses' needs in property administration, promoting evangelization aid. Pope Paul VI echoes: bishops are "ministers... for the Church," offering life fully (2 Cor 12:15). In missionary contexts, equitable pensions persist sans benefices. This support reflects charity, not mere equity, freeing bishops for solicitude over all.
In summary, spiritual patronage weaves heavenly intercession with canonical rights, fostering ecclesial gratitude, while episcopal support ensures apostolic succession through faithful generosity. Both doctrines affirm the Church as a mystical body, bound in prayer and provision, calling all to holiness and stewardship faithful to tradition.