Statue of St. Peter in front of St. Peter’s Basilica. / Credit: Vatican Media
Rome Newsroom, Jun 13, 2024 / 09:42 am (CNA).
The Vatican published a 130-page study on papal primacy on Thursday containing suggestions from Orthodox and Protestant Christian communities for how the role of the Bishop of Rome might look in a future “reunited Church.”
The study document, titled “The Bishop of Rome: Primacy and Synodality in Ecumenical Dialogue and Responses to the Encyclical Ut Unum Sint,” is the first Vatican text since the Second Vatican Council to outline the entire ecumenical debate on papal primacy.
In addition to identifying the theological questions surrounding papal primacy in ecumenical dialogue, the document goes a step further to provide suggestions “for a ministry of unity in a reunited Church,” including “a differentiated exercise of the primacy of the Bishop of Rome.”
The end of the text published on June 13 includes a section of proposals from the Dicastery for Promoting Christian Unity on “the exercise of primacy in the 21st century,” including recommendations for “a synodal exercise” of papal primacy.
Synodality
The dicastery concludes that “growing synodality is required within the Catholic Church” and that “many synodal institutions and practices of the Eastern Catholic Churches could inspire the Latin Church.”
It adds that “a synodality ad extra” could include regular meetings among Christian representatives at the worldwide level in a “conciliar fellowship” to deepen communion.
This builds off of dialogue with some Orthodox representatives who have asserted that “any restoration of full communion between the Catholic and Orthodox Churches will require, on both sides, a strengthening of synodal structures and a renewed understanding of a universal primacy – both serving communion among the churches.”
At a Vatican press conference on June 13, Cardinal Mario Grech, the secretary-general of the General Secretariat of the Synod, said that this study document is being released as a very “convenient time” as the Church prepares for the second session of the Synod on Synodality in the fall.
A representative of the Armenian Apostolic Church, Archbishop Khajag Barsamian, who joined the press conference via video link, underlined that “the synodality of the Catholic Church is an important criterion for the Oriental Orthodox churches on our way to full communion.”
Defining responsibilities of the pope
The Catholic Church holds that Jesus made Peter the “rock” of his Church, giving him the keys to the Kingdom and instituting him as the shepherd of the whole flock. The pope as Peter’s successor is the “perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful,” as described in one of the principal documents of the Second Vatican Council, Lumen Gentium.
The new study document proposes “a clearer distinction be made between the different responsibilities of the Pope, especially between his ministry as head of the Catholic Church and his ministry of unity among all Christians, or more specifically between his patriarchal ministry in the Latin Church and his primatial ministry in the communion of Churches.”
It notes the possibility of “extending this idea to consider how other Western Churches might relate to the Bishop of Rome as primate while having a certain autonomy themselves.”
The text notes that Orthodox and Oriental Orthodox Churches emphasized the importance of regional leadership in the Church and advocated “a balance between primacy and primacies.” It adds that some ecumenical dialogues with Western Christian communities also applied this to the Catholic Church by calling for “a strengthening of Catholic episcopal conferences, including at the continental level, and for a continuing ‘decentralization’ inspired by the model of the ancient patriarchal Churches.”
Invoking the principle of subsidiarity, which means that no matter that can properly be dealt with at a lower level should be taken to a higher one, the text describes how some ecumenical dialogues argued that “the power of the Bishop of Rome should not exceed that required for the exercise of his ministry of unity at the universal level, and suggest a voluntary limitation in the exercise of his power.”
“In a reconciled Christianity, such communion presupposes that the Bishop of Rome’s relationship to the Eastern Churches and their bishops […] would have to be substantially different from the relationship now accepted in the Latin Church,” it says.
‘Rewording’ of teachings of Vatican I
Another concrete proposal put forward by the dicastery is “a Catholic ‘re-reception’, ‘re-interpretation,’ ‘official interpretation,’ ‘updated commentary,’ or even ‘rewording’ of the teachings of Vatican I,” particularly with regard to definitions on primacy of jurisdiction and papal infallibility.
The First Vatican Council, which took place between 1869 and 1870 under Pope Pius IX, dogmatically defined papal infallibility in the constitution, Pastor Aeternus, which said that when the Roman Pontiff speaks ex cathedra, that is, when he officially teaches in his capacity of the universal shepherd of the Church on a doctrine on a matter of faith or morals and addresses it to the entire world, the defined doctrine is irreformable.
An Anglican representative who spoke at the Vatican press conference highlighted how certain aspects of Vatican I have been a particular “stumbling block” for Angelicans.
The study document released by the Vatican pointed to how arguments have been made in ecumenical dialogue that some of the teachings of Vatican I “were deeply conditioned by their historical context” and suggested that “the Catholic Church should look for new expressions and vocabulary faithful to the original intention but integrated into a communio ecclesiology and adapted to the current cultural and ecumenical context.”
It describes how some ecumenical dialogues “were able to clarify the wording of the dogma of infallibility and even to agree on certain aspects of its purpose, recognizing the need, in some circumstances, for a personal exercise of the teaching ministry, given that Christian unity is a unity in truth and love.”
“In spite of these clarifications, the dialogues still express concerns regarding the relation of infallibility to the primacy of the Gospel, the indefectibility of the whole Church, the exercise of episcopal collegiality and the necessity of reception,” it adds.
‘That they all may be one’
The document summarizes responses by different Christian communities to Pope John Paul II’s 1995 encyclical on Christian unity, Ut Unum Sint (“That They All May Be One”).
In particular to the Polish pope’s invitation in the encyclical for Christian leaders and theologians to engage in a patient and fraternal dialogue on papal primacy.
“It is out of a desire to obey the will of Christ truly that I recognize that as bishop of Rome I am called to exercise that ministry. I insistently pray the Holy Spirit to shine his light upon us, enlightening all the pastors and theologians of our Churches, that we may seek — together, of course — the forms in which this ministry may accomplish a service of love recognized by all concerned,” John Paul II wrote.
Ut Unum Sint says that the bishop of Rome as the successor of the Apostle Peter has a “specific duty” to work for the cause of Christian unity.
The study document published by the Vatican is the result of more than three years of work summarizing some 30 responses to Ut unum sint and 50 ecumenical dialogue documents on the subject.
Orthodox, Protestant, and Catholics experts were consulted in collaboration with the Institute for Ecumenical Studies at the Pontifical University of St. Thomas Aquinas.
Cardinal Kurt Koch, the prefect of the Dicastery for Promoting Christian Unity, noted at the press conference that one of the fruits of the ecumenical theological dialogue in the past three decades has been “a renewed reading of the ‘Petrine texts,’” in which dialogue partners were invited to “consider afresh the role of Peter among the apostles.”
The Vatican notes that the “the concerns, emphases and conclusions of the different dialogues varied according to the confessional traditions involved.”
As a study document, its goal is only to offer “an objective synthesis of the ecumenical discussions” on papal primacy, and “does not claim to exhaust the subject nor summarize the entire Catholic magisterium on the subject.”
Cardinal Koch explained that Pope Francis gave his approval for the dicastery to publish the document, but this does not mean that the pope approved every sentence.
Ian Ernest, the director of the Anglican Center in Rome, thanked Catholic leaders for publishing the new document, which he said “opens up new perspectives for ecumenical relations on the much debated question of the relationship between primacy and synodality.”
“As the personal representative of the archbishop of Canterbury, I am delighted that one of the most comprehensive and detailed responses to St. John Paul II’s invitation in Ut unum sint was given by the House of bishops of the Church of England in 1997,” he said.
Ernest described the Anglican Lambeth Conference and Primates’ Meeting as examples of “synodality at work,” which enable the Anglican communion “to prayerfully understand the ecumenical dialogues and new perspectives which touch on … important doctrinal aspects.”
In response to questions from journalists, Cardinal Grech acknowledged that different Christian churches have different ways of conceiving synodality.
Grech noted that the synthesis report from the 2023 assembly of the Synod on Synodality asked theologians to examine “the way in which a renewed understanding of the episcopate within a synodal Church affects the ministry of the Bishop of Rome and the role of the Roman Curia.”
He added that “the debate is still open” as the Church continues the synodal process with the second assembly in the fall.
[…]
Germania’s “syodal path”: to illuminate the path, burn down the forest!
I’m sort of wondering what the Germans will call their new church. Maybe they’ll take a hint from a Flannery O’Conner novel and call it “the Catholic Church without Christ.”
In this case, why is a schism a bad. Let’s face reality, they essentially have left the Church anyways. All they are is an open sore trying to change Catholic Doctrine to their view of modernity. So why pretend they are part of the Church Christ founded, make it official and just leave, please!!
It’s heartbreaking for the actual faithful Catholics who are burdened with leaders like this and will be left bereft of their churches and the Sacraments.
Response of many parishes to the pandemic is helping the process along this road -churches locked Blessed Sacrament Chapel blocked etc. – all while the Mass is “spiced up” by parishioners being encouraged to wave to each other or flashing the sign of peace and clapping loudly for someone’s good homily. Royal events get more respect from subjects —-and to think Catholics participate in the HEAVENLY BANQUET. It just keeps getting worse! sigh— Still, the Lord is my light and my salvation, whom should I fear?
Mike,
I think it’s bad because a) it will likely be permanent and b) other bishops outside of Germany may join them. The best solution is to replace the bishops or name coadjutor bishops for the German dioceses.
Lord have mercy.
The fading old guard speaks out with clarity and conviction, sadly as if a voice from the past in a woke Church. Cardinal Camillo Ruini defended John Paul II against his detractors, calls same sex relations exactly what it is, disordered and sinful. Leadership, described elsewhere as having abdicated [to whom is a fearful thought] will not likely join ranks and perhaps stem a schism in the making. What’s worthy of note too marking his moral integrity is his compassion for his wayward German brothers.
If Pope Francis wants to exercise the Petrine ministry with integrity, he needs to make it perfectly clear that the only real way to avert schism is repentance of sin and error on the part of the dissenters.
lgtb = money
The German Cardinals, Bishops and Priests along with the laity who support this schismatic position is not about “blessing of lovers”. Rather, it is about their intention to make LGBQT+ behavior “normal and acceptable” to the Church. Wonder if they also would bless the murderer’s acts or those of the adulterer or of the robber? By “blessing the action” they do so without regard for sin at all, unless they do not believe these acts are sinful… that is the crux of their arguement, they do not believe the actions as sinful. Shame on them, on the Church and on those they so-call “bless”.
I have great respect for his Eminence Cardinal Ruini and appreciate his sentiments. But I personally think it would be better if the heterodox German Bishops just left. A significant portion of the German Church (not all of them), including many Bishops and even Cardinals, have been in de facto Schism for several decades, and their decision to formally admit that they no longer believe in the One, Holy Catholic Church’ss teachings and leave to start their own sect, would prevent them from spreading their errors throughout the world. This process has happened before in Germany, during the Reformation, and with the “Old Catholic” Sect (which rejected the doctrine of Papal infallibility)
The response from Cardinal Ruini begs the question: How and when are persons of same-sex attraction (SSA) be “welcomed with respect and consideration.” Certainly, the Church has explicitly taught this as a general principle for decades, but does it not convey a certain naiveté unnuanced? Do they (i.e. the curia and their policy scriptwriters at the Holy See) continue to repeat this general teaching because, perhaps, they believe that most of these folks are living or even attempting to live celibate lives? Are we to treat our SSA friends with “respect and consideration,” without question, when some (although only some) of these same people hold reprehensible and even perverse gay-pride parades? Actively promote and even glorify their “lifestyle” in print and digitally, especially when our kids will have access to the information? When some flaunt their mutual affection publicly, even in the house of God? When some of them come up as couples for Holy Communion? When they adopt children as couples? No, the issue as a whole is complex (until it isn’t) and these issues are on a spectrum of thought and behavior. I think at some point the Magisterium must only only address that such spectrum exists, but that there are lines on it that cross into intrinsic moral evils. The Germanophone church has a problem–but so do we.
Charles Urban:
–makes me think that way, way back in church history, public sinners had to stand outside and do the mea culpa until the pastor found them sincerely repentant. Maybe that was in fact a good measure for salvation and could be employed again. “Oh rigid horror of horrors shout the merciful? where’s the accompaniment?” Oh my!
Came across this that also seems related to the topic at hand , entanglement in evil brings on more evil , that same cannot be ‘blessed ‘ , ? instead becomes like witchcraft , by going for power in a manner that shows contempt for the holiness of God and His Truth –
https://www.catholicexorcism.org/post/exorcist-diary-136-sex-with-a-witch
The many issues and evils in our times can be seen as related – the media that does not spare even the children in promoting the evils in looks and thoughts .
Good to have come across the article below that gently sheds the light as to how the intent and the context of the P statue incident can be seen for what it is ; same thus to help to be in oneness with the call of the Holy Father for the Rosary devotion for this month , that it brings forth the fruit of holiness all through .
https://wherepeteris.com/still-worried-about-pachamama-read-laudato-si/
The Holy Father being not naive when it comes to statues – he has been a devotee of
Our Lady of lujan – represented by a 14 inch statue of bl.Mother honoring the purity and truth of The Immaculate Conception that would not budge by the pull of the oxen .
May the rich symbolism of same help those who feel powerless against the tide of evil to turn with trust as to where in is the true source of what they are seeking and asking for – in The Divine Will that reigned in The Mother , not in the nothingness of self will and its rebellions of misguided search for power .
https://www.catholicnewsagency.com/news/27175/pope-francis-marks-argentinas-our-lady-of-lujan-feast
Oh so what. Excommunicate them all and let them form their own German National Socialist Anti-Catholic Church if they want to. They can have their own protest cross and special allegiance salute to their supreme leader and everything.
They fear a Schism??? Look around yourselves, schism, Heresy, Apostasy is everywhere. And that includes just about everyone in the Vatican. Did not Vatican ll call for more “active participation”? Now that they got it they don’t know what to do with it.