Chapter 5 – The Constitution of the Church Episcopal Collegiality and Papal Primacy The problem of the episcopate was of deep concern to the Melkite Greek Catholic hierarchy. As early as their arrival in Rome for the first session of the council, the patriarch and his prelates signed, on October, 1962, the following “proposition” tending to give to the schema “On Bishops” priority over all the others in the discussion. The undersigned, Melkite Patriarch of Antioch and the Bishops of his Patriarchate, Fathers of the Second Vatican Council: Inasmuch as the First Vatican Council, after having defined the primacy and the infallibility of the Roman pontiff, was interrupted without being able to study the origin and the powers of the bishops, who, by divine right, succeed the Apostles; and inasmuch as the determination of the origin and of the powers of bishops is of the greatest importance for clarifying the other questions which are proposed for conciliar debate, such as ecumenism, decentralization, pastoral activity, missions, and the apostolate of the laity; we do propose that priority be given to the study of the schema “On Bishops.” Episcopal Collegiality An overall study of this question had been prepared by Patriarch Maximos in May, 1962, some months before the holding of the first session of the council. It was to inspire all his conciliar interventions. We publish it in full. Theologians sometimes wonder if the government of the Church, as it has been willed by its divine Founder, is monarchial, oligarchic, or democratic. In reality, this problem has been poorly stated, for the Church, as a divine and human society of a type that is completely unique, escapes all the classifications of human constitutions. The Church is in a sense monarchial, through its one head, who is Christ, and through the leader of its human pastors, who is the Bishop of Rome. It is in a sense oligarchic, if one considers the small number of those who exercise power in it. It is also in a sense democratic, through the royal priesthood of its faithful and the apostolic mission entrusted to all its members. But, strictly speaking, it is none of the above in particular, and all the above at the same time. Christ wished a minimum of external constitution, around which the Church has developed its organization according to forms that are very variable, according to persons, times, and places. This diversity, because of its contingent nature, can still evolve indefinitely, except for the untouchable constitutional core willed by its divine Founder. So it is that the Christian East has in general adopted forms of organization that are more democratic and more decentralized, while the West has set forth gradually on the road toward forms that rather recall absolute monarchy and nearly total centralization of all powers of jurisdiction in the hands of the Bishop of Rome alone. Importance of the Problem All these forms of organization are legitimate, on the condition, however, that they respect the divine constitution of the Church. For example, to push democratic and decentralizing forms to the extreme could end in the denial of all central power and to the establishment of absolutely autonomous particular Churches, to the detriment of the unity desired by Christ. On the other hand, to push the monarchial and centralizing element to its extreme limits ends fatally in transforming the Church into a society that is purely human and external, submissive to a single head, whose other subordinate leaders receive their powers and their mandate by way of a permanent or occasional delegation. It is precisely this trend in the Catholic Church toward autocratic forms of government centered around individuals that the Council must, it seems to us, rectify. This rectification is necessary if we desire that our Catholic East, with its particular forms of organization and of internal government, should not be in Catholicism as a strange body, a poorly tolerated exception, a paternalistic concession, although its organization and its ecclesiological concepts are perfectly apostolic. This rectification is also necessary if we wish to continue the dialogue with Orthodoxy and Protestantism. In particular, Orthodoxy refuses to see in the excessive enhancement of the Roman primacy a normal evolution of the primitive core laid down by the Lord in the divine constitution of the Church, and accuses the papacy of engrossing power for reasons of ambition or human self-interest. Finally, this rectification is necessary if we wish to remain faithful to the thought of Christ and the tradition of the Apostles and of the Fathers of the Church. The apostolate, and in particular the missionary apostolate, presupposes a collective responsibility of the whole episcopate in the preaching of the Word. Bishops are not governors of provinces, charged with executing the directives of a central authority that is solely responsible for the definitions of the ecclesiastical magisterium, of the liturgical worship, and of the power of jurisdiction. Bishops are successors of the Apostles, or, more precisely, the episcopal college is the successor of the apostolic college. Power in the Church belongs fundamentally to the college of the Apostles and their successors under the direction of the leader of the Apostles, Peter, and his successors, the bishops of Rome. Bishops, after all, are not responsible for their dioceses alone, and their power is not limited to their dioceses; in union with their head, the Bishop of Rome, and under his direction, they have the collective responsibility for the whole Church, and they exercise with him, in some manner, a collective power over the universal Church. This is what we mean when speaking of episcopal collegiality. This is a rich idea, as ancient as the Gospel, but very much blurred in the concepts and the practices of these recent centuries, and one that on the occasion of the Council should be restored to the light. In Scripture The collegiality of the Church is an idea as old as the Gospel. The apostolic college, in fact, is designated in the Gospels by the most concrete expression “the Twelve.” The Twelve constitute the foundation of the New Israel, of which they are at the same time the Fathers and the Judges (Matthew. 29:27). This is what the number twelve symbolizes. With the defection of Judas, it appeared indispensable to find a replacement for him, so that the college would remain complete. The Twelve are forever the foundations of the Church. In the Apocalypse (21:14) Saint John says, “The wall of the city [the heavenly Jerusalem] had twelve foundations, and on them the twelve names of the twelve Apostles of the Lamb.” Thus the Church rests on the foundations of the twelve Apostles and their successors, a collegial government. The Twelve are not, however, an occasional and inorganic group. They form a college, having a president: “Peter and those who were with him,” the Evangelists say (Mark 1:36, Luke 9:32, 8:45). Peter certainly appears in the life of the primitive Church as the one who has primary responsibility, but always as head of the apostolic college, which shares with him his responsibilities. When Philip evangelized Samaria, “the Apostles...sent Peter and John, who came down and prayed for them that they might receive the Holy Spirit” (Acts 8:5, 14-16). Did not Jesus send the Twelve on mission, two by two (Mark 6:7)? Everywhere we see the Apostles exercising their mission collegially. The Acts say that Paul, converted to the Christian faith, “attempted to join the Apostles... Barnabas took him and brought him to the Apostles... So he went in and out among them at Jerusalem, preaching boldly in the name of the Lord” (Acts 9:26-29). He writes, “After three years I went up to Jerusalem to see Cephas” (Gal. 1:18). “Finally, after fourteen years, I went up again to Jerusalem with Barnabas, taking Titus along with me... I laid before them [that is to say the apostolic college] the Gospel which I preach among the Gentiles, but privately among those who were of repute, lest somehow I should be running or had run in vain... And James and Cephas and John, who were pillars, gave me the right hand of fellowship” (Gal. 2:1-9). Everywhere the evangelization appears to be collective. Although the mission among the Jews was more especially the role of Peter, and that of the Gentiles the role of Paul, we nevertheless know that Paul always spoke first to the Jews before going to the Gentiles (Acts 16:13; 17:1,10; 18:4; 19:8-10; 28:17), and that Peter equally evangelized the Gentiles (Acts 10 and 11). Peter came to Antioch, where Paul and Barnabas were evangelizing (Galatians 2:11), and finally Peter and Paul both evangelized at Rome, a Church founded by Paul as much as by Peter. The memory of Paul is, in liturgical worship, inseparably tied to that of Peter, and Byzantine icons represent both of them supporting the Church of Christ. The Apostles’ helpers also evangelized collegially, without being tied definitively to one territory. When, after the deaths of the Apostles, they succeeded them, they kept the consciousness of collegiality in evangelization and remained itinerants, not permanently attached to one or another Church. How far we are from a Saint Peter exercising control and authority over the whole Church by himself alone! In the Tradition of the Fathers Later, when the successors of the Apostles settled down in one Church, they nevertheless continued to be aware that their care went beyond that Church and extended in a certain manner to all the Churches. St. Clement of Rome was concerned with the Church of Corinth.