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The Cost of Unity

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The Cost of Unity THE COST OF UNITY THE PAPAL PRIMACY IN RECENT ORTHODOX REFLECTION WACLAW HRYNIEWICZ* The issue of primacy has not yet been dealt with in the official dialogue between the Roman Catholic and the Orthodox Church. The documents of the dialogue speak of it only sporadically, announcing it as one of the most crucial theological questions for debate in the future. How can the Roman doctrine become more consonant with the tradition of the undivided Church? In what way can the Orthodox, with their undestanding of primacy in the universal Church, help the process of ecumenical reinterpretation of this thorny issue? Have they developped their own comprehension of primacy that is convincing to the Catholic side? Is there a due place in Orthodox ecclesiology for some kind of universal leadership? How do they interpret the relationship between the local and the universal Church? In June 1996 the Ecumenical Patriarch of Constantinople, Bartholomaios I, gave a written response to questions concerning the Pope’s primacy put to him by a Cracow weekly Tygodnik Powszechny.1 His answer was very concise: the issue of papal primacy has become the most serious and scandalous stum- bling block to the dialogue between Orthodox and Catholics. He pointed to the tradition of the first millennium showing the Pope as a ‘Patriarch of the Church among other ancient apostolic sees of the world'. In his view any claim to a universal primacy of jurisdiction is both unfounded and theologically erro- neous. The concept of the Petrine ministry only developed in the West after the Great Schism. It unduly claims direct episcopal jurisdiction over all the faithful and bishops in the entire world. * Waclaw Hryniewicz OMI is Professor of ecumenical theology and the head of the Ecumenical Centre of the Catholic University of Lublin. 1 Bart¥omiej I, Patriarcha Ekumeniczny Konstantynopola, Patriarcha Koscio¥a, ‘Tygodnik Powszechny', no. 26, 30 June, 1996, p. 12. This interview was also mentioned by O. Clément, «La vérité vous rendra libre». Entretiens avec le Patriarche œcuménique Bartholomé Ier (Paris – Bruges, 1996), p. 255. 2 WACLAW HRYNIEWICZ The Patriarch has spoken on this topic several times. His views have a spe- cial significance in the ongoing debate over the primacy of the Bishop of Rome. This debate entered a new phase after the Encyclical Letter Ut unum sint, promulgated in 1995 by John Paul II. The subsequent statements of the Ecumenical Patriarch of Constantinople are a good starting point to reflect on other important Orthodox examinations of this thorny ecumeni- cal issue. Opinions expressed by some other Orthodox hierarchs and the- ologians are to a large extent consonant with the Patriarch’s views. In this way one can have a fuller image of Orthodox reactions to the Pope’s invitation to seek together the forms in which the Petrine ministry may accomplish a real ‘ministry of mercy' and ‘a service of love' (Ut unum sint, 92-93, 95). 1. A HERMENEUTICAL APPROACH: INTERPRETATION OF JESUS’ WORDS In an interview with the Italian periodical Il Regno (June 1995) on the eve of his official visit to the Vatican, the Ecumenical Patriarch expressed deep reservations concerning some views put forward by John Paul II in the apos- tolic letter Orientale Lumen. He regretted that in it the Pope employed the unclear term ‘Eastern Churches' and that because of this the Orthodox Church was put on the same ecclesiological level as the Eastern Greek Catholic Churches. Furthermore, for him, the paternalistic tone of this document only goes to show that, in Roman eyes, the Roman standpoint is considered to be the only criterion of truth.2 However, those passages of the Pope’s letter which stress a common patristic legacy and a deep spirituality of the Eastern Christianity were highly valued by the Patriarch. As far as the encyclical Ut unum sint was concerned, the Patriarch admitted that it might open a new space for discussion on papal primacy. He nonetheless added that John Paul II sustained ‘exaggerated pretensions of the Bishop of Rome to primacy and infallibility, although they were expressed indirectly and in a mitigated form'.3 It is the Patriarch's interpretation of Jesus’ words that really display the acuteness of his formulations. This was the case when he met Swiss Roman- Catholic bishops in Zurich on 14 December 1995. In response to the Pope’s 2 See ‘Deux patriarches réagissent aux récentes propositions du pape', Service Orthodoxe de Presse (SOP), no. 202, novembre 1995, p. 11. 3 Ibid. THE COST OF UNITY 3 invitation to an ecumenical discussion, expressed in Ut unum sint, Bartholo- maios I expressed his opposition to the traditional Catholic exegesis of the New Testament texts that justified the concept of primacy as an authority exer- cised over bishops. In his opinion, there could be no such foundation based on these texts. Here is the most significant passage of his address: ‘I say this because the idea that the Lord chose the twelve apostles and entrusted to one of them the task of governing them (la tâche de les gou- verner) has no foundation in Holy Scripture. The Lord’s command addressed to Peter to be the shepherd of His flock meant repeating to him that com- mand which had been given to all the apostles, and which he transgressed by the fact that he had denied Him three times and thus interrupted the contact with the Lord. So it did not mean that he [Peter] was entrusted with a pastoral task higher than that of the other apostles’.4 According to the Patriarch, the only authority of divine foundation in the Church is that of the bishops and their synodality. The mission entrusted by Christ to Peter is related to all the bishops together who are the successors of the Twelve, and not the Bishop of Rome alone. The Pope is the ‘first' (pró- tos), but there is no special sacrament of the papacy. Who would seriously affirm today that Christ ordered Peter to ‘govern' the other apostles? All bishops are collegially successors of all the apostles. Christ had called His disciples apos- tles ‘in equal measure and without any discrimination' (cf. Lk 6,13). To all of them He gave ‘authority over unclean spirits with power to cast them out and to cure all kinds of diseases and sickness' (Mt 10,1).5 He said to all of them: ‘Go, therefore, make disciples of all the nations' (Mt 28,19; cf. Mk 16,15). He who leads the Church is not the only hierarch responsible for its destinies. Consequently, ‘every one of us, bishops, is considered to be personally responsible for the way in which he favours or hinders the course of this boat which is the Church – responsible for the good or bad route it takes (respon- sable de la bonne ou de la mauvaise tenue de sa route)'. 4 ‘Garder inalterable le système conciliaire. Rencontre avec les évêques catholiques suisses (Zurich, 14 décembre 1995)', SOP, no. 205, février 1996, pp. 18-20, here 19. 5 Here and elsewhere the New Testament quotations are from The Jerusalem Bible. 4 WACLAW HRYNIEWICZ A French Orthodox theologian, Olivier Clément, considers these affir- mations ‘a bit reductive and polemical'.6 In his book Rome autrement he offers a more elaborate exegesis of the texts related to the martyr apostles Peter and Paul.7 He devotes special attention to three texts which determine the role of Peter: 1) ‘You are Peter and on this rock I will build my Church' (Mt 16,18);8 2) ‘And you, once converted, strengthen your brethren' (Lk 22,23); 3) ‘Simon…, do you love me more than these others do? … Feed my sheep' (Jn 21,15-17). Each of these sayings of Christ is placed in either a resurrectional or eucharis- tic context. Two texts are followed by very harsh warnings, first when Peter refuses to accept the idea of a Suffering Servant: ‘Get behind me, Satan!' (Mt 16,23), and second, when he impetuously announces his readiness to fol- low his Master: ‘by the time the cock crows today you will have denied three times that you know me' (Lk 22,34). The third text, from the Fourth Gospel, shows that Peter, if he wants to be faithful to his vocation has to become an example of a sinner whose sins have been forgiven. Christ has put him back into the first position formerly held among the apostles, but He warns him once more and foretells of his martyrdom. The conclusion is obvious: the pres- ence of Peter in the Church is far from earthly glory and domination.9 He is not alone. The other apostles are with him, but the ‘foundation' and ‘main cornerstone' (Eph 2,20) of the Church building is Christ Jesus himself. They also receive the power ‘to bind and to loose' (Mt 18,18), i.e. according to the meaning of these words in the Judaism of that time, the power to reintegrate or not into the community (cf. Jn 10). 6 O. Clément, Rome autrement. Un orthodoxe face à la papauté (Paris – Bruges, 1997), p. 99: ‘ces affirmations semblent quelque peu réductrices et polémiques'. 7 Ibid., pp. 18-32. 8 For many Eastern Fathers petra (rock) is the faith proclaimed by Peter. In this sense, all the faithful are ‘successors' of Peter, because the Church is founded on Christ, ‘the Way, the Truth, and the Life' (Jn 14,6). According to St. Cyprian of Carthage every bishop is a ‘successor' of Peter by his apostolic mission, and all the bishops together, in solidum, sit on the cathedra Petri.
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