Newly named Puerto Rico bishop says appointment ‘manifestation’ of God’s ‘goodness, love’
Pope Leo XIV accepted Bishop Rubén Antonio González Medina’s resignation and appointed Father Geraldo Ramírez Torres as the new bishop of the Diocese of Ponce on June 24, 2026. Bishop-designate Ramírez expressed gratitude, acknowledging the appointment as a manifestation of God’s goodness and love, and emphasized reliance on divine grace and the Holy Spirit. Bishop González praised Ramírez as a man of true character, noting his deep ties to the diocese and his ability to listen and bring joy. The press conference in Ponce highlighted the transition, with Ramírez promising to walk with the faithful as a brother and pastor, and the diocese welcoming him with affection and prayers.
3 months ago
The Vatican’s newest episcopal appointment in Puerto Rico highlights a seamless transition of leadership, emphasizing pastoral continuity, local roots, and a vision centered on God’s love and service to the faithful. 1
On June 24 2026, Pope Leo XIV accepted the resignation of Bishop Rubén Antonio González Medina of the Diocese of Ponce and named Father Geraldo Ramírez Torres, the diocese’s vicar general, as his successor. 1
Ramírez Torres expressed deep gratitude, describing his new ministry as a “manifestation of the goodness and tender love of God” and pledging to rely on Christ’s grace and the Holy Spirit. He emphasized humility, acknowledging his own limitations while committing to serve the people of Ponce. 1
Bishop González presented Ramírez Torres as “a man of true character,” noting his “serene and contagious joy,” warmth, listening ability, and good humor. He highlighted the bishop‑designate’s intimate knowledge of the diocese’s history, struggles, and hopes. 1
Born in Villalba on Nov 17 1967, Ramírez Torres is the 10th of 13 children. He entered the diocesan seminary, earned a theology degree from the Pontifical Catholic University of Puerto Rico, and was ordained in 1991. Since 2021 he has served as vicar general, rector of the Ponce cathedral, and parish priest of Nuestra Señora de la Merced. 1
El Visitante reports that his ministry has focused on three core concerns: caring for the sick, ministering to those deprived of liberty, and youth outreach. His work includes prison ministry, youth formation, and leadership of the diocesan commission for abuse prevention and safe environments. 1
Ramírez Torres chose the motto “Stay with us, Lord” (Spanish: “Quédate con nosotros, Señor”), echoing the Emmaus disciples’ encounter with the risen Christ. He called for a family‑like church where all feel loved, valued, and called to evangelization. 1
He will be the ninth bishop of Ponce and the first priest born, raised, and trained entirely within the diocese to become its shepherd, underscoring a move toward locally rooted leadership. 1
While official dates remain pending, Ramírez Torres indicated that his episcopal ordination and installation are likely to occur on August 15, 2026. 1*
Investigate the Catholic Church’s role in appointing bishops
The Catholic Church’s role in appointing bishops is centered on the Pope’s supreme authority to appoint bishops (or confirm those legitimately elected), while also involving a structured process of discernment and consultation among bishops, episcopal conferences, and—“in appropriate ways”—the People of God.
In the Latin Church, the Code of Canon Law states plainly:
“The Supreme Pontiff freely appoints bishops or confirms those legitimately elected.”
This means that even where there is an ecclesiastical “election” process, confirmation by the Pope is the juridical completion of the appointment in Catholic law.
A key theological reason is emphasized in Pope Benedict XVI’s letter to China: the Pope’s appointment of bishops is described as a guarantee of hierarchical communion and unity, and apostolic mandates concern the internal life of the Church rather than political power.
Canon law also directly limits the role of civil authorities. It states:
“In the future, no rights and privileges of election, nomination, presentation, or designation of bishops are granted to civil authorities.”
So the Church’s role is not merely “in practice,” but juridically protected: civil governments may be politically interested in episcopal leadership, but they do not possess a legal right to nominate or designate bishops under the current discipline of the Church.
Pius XII explains the same principle historically in principle: participation of groups in choosing a bishop is lawful only if the Apostolic See allows it expressly, and for clearly defined persons/groups and conditions. The “complete freedom” of the Roman Pontiff in episcopal nomination is presented as a right of the Holy See.
Although the Pope makes the appointment, the process in canon law is discernment-heavy and typically includes consultation and the preparation of candidate lists.
Canon 377 requires recurring consultation:
The canon also protects individual conscience and information flow:
This is “without prejudice to the right of each bishop individually” to directly communicate names he considers worthy and suited.
When a diocesan or coadjutor bishop must be appointed, Canon 377 describes the role of the pontifical legate (in practice, the Apostolic Nuncio acts in this function):
The canon also mentions what is called the ternus (a set of candidates) proposed to the Apostolic See, indicating that the process is meant to be careful rather than arbitrary.
Canon 377 likewise describes that when an auxiliary is needed, the diocesan bishop proposes to the Apostolic See a list of at least three presbyters more suitable for the office.
Canon law also clarifies general ways an ecclesiastical office is conferred (free conferral by competent authority; or installation/confirmation/admission depending on whether election preceded, etc.).
Canon 163 further notes that installation occurs when the authority has found the person suitable and the person has accepted.
These general norms help show that episcopal appointment is not simply “naming a person,” but an ecclesial act involving juridical suitability and acceptance.
Beyond the Pope directly, the Holy See administers the process through dicasteries.
Under Praedicate Evangelium, the Dicastery for Bishops is responsible for:
It also determines selection criteria in consultation with episcopal structures and ensures cultural needs are considered and criteria evaluated periodically.
Pastor Bonus (John Paul II) described the Congregation for Bishops as dealing with appointment of bishops and provision of particular Churches.
So, the Church’s institutional role is not ad hoc; it is organized in stable structures with continuity in responsibility.
Pope Leo XIV explicitly links synodality to episcopal appointment processes, calling for greater participation in consultation while maintaining communion with the Pope and listening/discernment:
This aligns with Praedicate Evangelium’s statement that the Dicastery involves members of the People of God “in appropriate ways.”
Crucially, “participation” here is consultative, not a civil-style right to appoint; it operates within the Church’s governance framework where the Pope retains the final appointment authority.
The Code of Canons of the Eastern Churches (CCEO) describes a different baseline structure, while still affirming the Pope’s role in appointing bishops outside the patriarchal Church’s territory:
So, the Catholic Church’s “role” is consistent in its unity with Rome, while showing legitimate procedural diversity between Eastern and Latin canonical systems.
Because states often care about bishops’ influence, it is sometimes assumed episcopal appointments are “political appointments.” Catholic teaching directly resists that:
And canon law again underscores the limits on civil authorities’ role.
The Catholic Church appoints bishops through a governance model that is both papal in authority and conciliar in discernment: