Editor’s note: This text by Bishop Marian Eleganti was written in German and translated by LifeSiteNews with permission from the bishop.
(LifeSiteNews) — On the homepage of the DBK [German Bishops’ Conference] we read in the presentation of the document The Bishop of Rome: “With regard to the teaching of the First Vatican Council on the primacy of jurisdiction, a re-reading (‘re-wording’) is called for, i.e. an updated interpretation and reformulation taking into account the historical circumstances and the further development of the teaching, in particular through the Second Vatican Council.”
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John Paul II’s encyclical Ut unum sint (May 25, 1995) is regarded as the starting signal for this so-called re-reading, which in such cases usually leads to something different from the previous understanding. No. 95 of the encyclical states:
I am convinced that I have a particular responsibility in this regard, above all in acknowledging the ecumenical aspirations of the majority of the Christian Communities and in heeding the request made of me to find a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation.
And further:
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.
Immediately beforehand (no. 94), however, John Paul II describes the primacy of the pope with the following words:
With the power and the authority without which such an office would be illusory, the Bishop of Rome must ensure the communion of all the Churches. For this reason, he is the first servant of unity. This primacy is exercised on various levels, including vigilance over the handing down of the Word, the celebration of the Liturgy and the Sacraments, the Church’s mission, discipline and the Christian life. It is the responsibility of the Successor of Peter to recall the requirements of the common good of the Church, should anyone be tempted to overlook it in the pursuit of personal interests. He has the duty to admonish, to caution and to declare at times that this or that opinion being circulated is irreconcilable with the unity of faith. When circumstances require it, he speaks in the name of all the Pastors in communion with him. He can also – under very specific conditions clearly laid down by the First Vatican Council – declare ex cathedra that a certain doctrine belongs to the deposit of faith. By thus bearing witness to the truth, he serves unity.
But how is all this supposed to work without jurisdiction?
We note:
- Without plenary power (cf. jurisdiction) and authority (cf. primacy), the papal office according to John Paul II is illusory. That is, it would no longer be what it should be: “With the power and the authority without which such an office would be illusory, the Bishop of Rome must ensure the communion of all the Churches. For this reason, he is the first servant of unity.” (94)
- According to Ut unum sint 94, primacy encompasses various levels on which the pope can intervene “clarifying and with authority.” They concern the “vigilance over the handing down of the Word, the celebration of the Liturgy and the Sacraments, the Church’s mission, discipline and the Christian life.” (94). It is incumbent on the Successor of Peter [I summarize]: a) to protect the common good of the Church, b) to warn, c) to condemn erroneous opinions that contradict unity in the faith, d) to speak in the name of all shepherds who are in communion with him, and e) to present ex cathedra a doctrine to be believed by all. In conclusion: “By thus bearing witness to the truth, he serves unity.” (94)
READ: Bishop Eleganti: Papal primacy must not be defined by ecumenical ‘negotiations’ with non-Catholics
In my opinion, the “ministry of love” that he proposes, and about which we need to reflect, cannot mean something completely different, such as an honorary primacy of the Patriarch of the West without jurisdiction over the others of the East and over the other Christians who have been separated from us to date.
In my opinion, the “ministry of love” also means that there cannot be a double standard or a double truth with regard to the Petrine office without deconstructing it: one for the Roman Catholic Church (the Latin patriarchate, so to speak) with maximum jurisdiction according to Vatican I over the whole Church and one for the other churches (patriarchates of the East) and ecclesial communities (which emerged from Protestantism) that have been separated from it up to now, without jurisdiction over them.
In my opinion, this would not be a re-lecture of Vatican I (Pastor aeternus), but its abrogation. Since we assume that the dogma of the infallibility of the pope and his primacy of jurisdiction infallibly expresses the truth about the Petrine office and was defined in the Holy Spirit, it must apply to all Christians. There is no going back to earlier times.