The Papacy

Roman Catholic theology and canon law attribute to the Pope a variety of titles. These included Successor of Peter, head of the Church, Vicar of Christ, Bishop of Rome, patriarch of the West and sovereign of the State of Vatican City.

The word "pope" comes from the Latin papa which derives from the Greek pappas, in classical times a child's word for father. Although originally used of bishops in general, from the sixth century onwards it became progressively restricted in the West to the bishop of Rome. The popular title "Holy Father" reflects the same ancient sense of the spiritual paternity.

The New Testament tells us that Jesus chose from among his followers twelve sho were to share in various ways in his mission. After his death and resurrection these twelve and others were known as apostles. They were recognized as possessing special authority in matters of discipline and preaching. Among them Peter had a certain primacy.

The institutional history of western Christianity reveals the rowing importance of the papal office. Its development, however, was not unopposed. Tensions arising out of these differing emphases were involved in the separation that grew up between the East and the West as well as in the Protestant Reformation.

Between c. 1850 and 1950 the Catholic Church became more centred on the papacy than ever. Church structure was interpreted in monarchical terms. Roman attitudes in liturgy and theology became the norm almost everywhere. Vatican II (1962 -1965) represents a turning-point in this regard.

The fact of the Council and relative openness and vitality with which it was carried through, marked a rediscovery of the role of bishops in establishing universal policy. To become a bishop meant, beyond local responsibilities, to became a member of a world-wide college which shared with the Pope responsibility for the whole Church.

Vatican II did not deny the prerogatives attributed to the Pope at Vatican I. It tried to balance them, however, with its stress on bishops and on national Churches. Out of this has come a shift in the practice of the papacy. Since the Council, for example, Synods or meetings of representatives bishops from around the world have become a regular feature of Church life. Although their decisions are not legally binding on the Pope, they provide important occasions for discussion and consultation among the many national Churches which in turn sharpen the Vatican’s awareness of the issues and concerns confronting the modern Church.

The emphasis on the national Church and on the conciliar or episcopal principle has facilitated the ecumenical dialogue. As the Roman Church rediscovers this side of its heritage, Anglicans, Lutherans, and others have been willing to reconsider a ministry or office that could become the centre of a reunited Christian Church. Although this is still in the discussion stage, many non -Roman Catholic Christians already recognize in the Pope a common spokesman especially in the areas of peace, human rights and economic disparity.

The papacy is a historical institution whose concrete form is constantly undergoing change.

The relative ease of contemporary travel and the global nature of the modern media are modifying papal practice. The Pope has become a much more visible pastor and preacher than ever before.

Notwithstanding the increased emphasis on bishops and on the local Churches, the Pope remains, under the Scriptures and the binding decisions of the past, the final authority in the Roman Catholic Church

Father Dan Donovan
Professor of Theology
St. Michael's College
University of Toronto

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