• Midhun J Francis SJ

Pope John Paul II significantly appealed to the entire Christianity through his encyclical “Ut Unum Sint”, published in 1995, to explore the possibilities for the Bishop of Rome to undertake a fresh “mission of unity.” Of course, it was addressed to all Christians, regardless of their denominational affiliations. It originated from a great determination to advance Christian unity. Thirty years later, the Vatican has recently published its take on it in a thorough document called ‘The Bishop of Rome: Primacy and Synodality in Ecumenical Discussions and Responses to the Encyclical Ut Unum Sint.’ This article explores the changing perspective and practice of the Bishop of Rome’s ministry in the contemporary ecumenical context and its relevance for India.

Respecting Tradition: the Historical Context of Papal Primacy and Synodality

According to the Catholic Church, the Bishop of Rome – the successor of Apostle Peter – has a special place of primacy and authority within the Church. Rooted in the Gospels, where Jesus hands Peter the keys of the kingdom and orders him to “feed my sheep,” this primacy finds expression in Matthew 16:18-19 and John 21:15–17. Theologically, it assigned to the Bishop of Rome a particular responsibility within the Church, which has changed throughout the centuries. The Catechism of the Council of Trent declares that the Pope is the “visible head” of the Church, the “legitimate successor of Peter”, who occupies the “Apostolic chair.”

The First Vatican Council (1868-1870) defined the Pope’s primacy of authority and papal infallibility. But it was not readily embraced by those outside the Catholic Church. In Lumen Gentium, the Second Vatican Council states that the Pope holds “supreme, complete, immediate, and universal authority for the care of souls” by divine institution (Christus Dominus). The Second Vatican Council also underlined that the Bishop of Rome serves his ministry in communion with the other bishops within the Catholic Church in line with the “episcopal collegiality” practiced by the early Church, as seen in the Acts of the Apostles chapter 15. Therefore, this primacy is essential to the preservation of unity in the Church, as the Pope serves as the “perpetual and visible principle and foundation of unity.”

The Encyclical Ut unum sint and its Ecumenical Impact

Ut unum sint was a revolutionary encyclical that sought to address the divisions existing in Christianity. It invited the entire Christianity to have a dialogue on how the papal ministry could serve as a unifying element. Pope John Paul II expressed the hope that, through mutual dialogue, all Christians could discover and embrace new forms of this ministry. The encyclical gave further emphasis to the centrality of “love and service” as evidenced in Jesus’ teaching on the papal ministry. The conventional wisdom of the Bishop of Rome as the “Servus servorum Dei” (Servant of the Servants of God) was reinforced by the early Church fathers, especially Augustine and Gregory the Great, who spoke on this issue rather profoundly.

As the Successor of St. Peter,
the Bishop of Rome has a unique ministry to
“strengthen the brethren” in the faith and
preserve the Church’s communion;
his role in a synodal Church is one of unity
in diversity, where the Pope serves as the
“perpetual and visible principle and
foundation of unity.”

Therefore, the ultimate mission of ecumenism and dialogue is to proclaim the message of Jesus to all humanity by witnessing the Love of God to humanity. It recognises that the division among Christians contradicts Christ’s will and hinders the proclamation of the Good News. The Church also believes that the “unity of humanity” in Jesus as the will of God. Jesus prayed for his disciples that all believers may be one. Christianity would thus be a “symbol of unity” for mankind. Ut unum sint also affirms that the Catholic Church is committed to gathering all Christians into unity as Jesus prayed, because it believes that the Church is open to missionary and ecumenical endeavours and is sent to the world to spread the mystery of communion and unity. The encyclical also highlights the connection between renewal, conversion, and reform, stating that the Church always needs continual reformation. It emphasises the need for interior conversion and personal and communal renewal in the ecumenical journey towards unity.

Recent Developments and Ecumenical Dialogues

The new document, “The Bishop of Rome,” presents a synthesis of the responses to Ut unum sint and highlights significant advances in contemporary ecumenical reflection. It acknowledges that the question of papal primacy is now being discussed more positively and ecumenically. This transformation is ascribed to improved relationships between Christian communions and their leaders. Among the main subjects covered is the substance of the papal primacy, usually seen by Catholics as based de iure divino, that is, by divine law. Through De iure divino, the Catholic Church maintains that Christ personally established the primacy of the Bishop of Rome, thereby addressing a topic of divine law. The Church regards the successor of St. Peter, who is also the Bishop of Rome, as the inheritor of his primacy and authority over the universal Church.

Many other Christians see it as de iure humano – that is, by human law. The de iure humano component recognises the human and historical aspects of the papal office’s evolution. This includes the evolution of ecclesiastical structures, the influence of political and cultural contexts, and the decisions made by Church councils and synods. The First Vatican Council’s definitions of papal primacy and infallibility are significant in this regard, because it highlights the delicate balance between divine mandate and human institution, thereby reassuring believers about the integrity of the papal office.

The Church also notes that the particular way this primacy is carried out has evolved across human history and Church tradition (de iure humano). The resources add that, although certain Protestant theologians and the Eastern Churches acknowledged a primacy of honour for the Bishop of Rome, they saw it as a question of historical evolution rather than of divine institution. It emphasises how different the theological core of the primacy is from its historical contingency. According to the document, primacy can be historically mediated and divinely established in a middle ground. This deeper comprehension seeks to reduce the traditional gap and encourages better harmony through ecumenical unity. Encouraging a “re-reception” of papal successors, the document also tackles the contentious legacy of the First Vatican Council. Given Vatican II’s teachings, this approach clarifies the Council’s doctrinal remarks concerning their historical context, objectives, and eventual acceptance.

Emphasising that the primacy of the Bishop of Rome may be seen as both de iure divino and de iure humano, ecumenical discussions have attempted to transcend this conventional contradiction. God’s intention for the Church includes primacy, yet its particular expression has been filtered via human history and the Church’s experience. Ecumenical conversations have investigated these ideas rather extensively. Responses to the encyclical Ut unum sint and other theological conversations have underlined the importance of a complex understanding of papal primacy, engaging the faithful in a stimulating intellectual discourse. To promote unity across Christian faiths, these conversations often concentrate on harmonising the heavenly and human sides of the papal office.

Therefore, the ecumenical dialogues highlight the importance of synodality and collegiality, suggesting that primacy should be more inclusive and collaborative. The document ‘The Bishop of Rome: Primacy and Synodality in the Ecumenical Dialogues and the Responses to the Encyclical Ut unum sint’ proposes practical suggestions for a renewed exercise of papal primacy. It advocates a ministry of unity recognised by all Christian traditions, balancing the theological essence of the papal office with historical contingencies. This approach aims to address the concerns of various Christian communities and thereby promote a more unified and synodal Church.

The Role of the Bishop of Rome in a Synodal Church

The interaction between primacy and synodality becomes the document’s major subject. It advocates a “synodal exercise of primacy,” in which the participation of bishops and the larger People of God balances the Pope’s unifying function. A modern exercise of the papal ministry depends on synodality – often characterised as collaboration and consultative procedures inside the Church. As the Successor of St. Peter, the Bishop of Rome has a unique ministry to “strengthen the brethren” in the faith and preserve the Church’s communion; his role in a synodal Church is one of unity in diversity, where the Pope serves as the “perpetual and visible principle and foundation of unity.”

The Catholic Church teaches that the Bishop of Rome, the Pope, has a threefold responsibility: as the bishop of the local diocese of Rome, as the primate of the Western or Latin Church, and as the minister of unity for the universal Church. This means that the Pope’s role is not just a “universal service” reaching each particular Church from the outside but is “interior to each particular Church from ‘within’.” The Pope’s ministry is essential to each local Church’s nature and identity. At the same time, the Pope exercises his ministry “in communion” with the College of bishops. Pope Francis has underlined that he is “a Bishop among Bishops, called at the same time – as Successor of Peter – to head the Church of Rome which presides in charity over all the Churches.” The Pope’s power is applied collegially and in a synodal manner rather than independently from or above the bishops.

Maintaining the unity of the Church among its variety depends on this harmony between the Pope’s unique ministry and the function of the bishops. The Pope’s primacy is a ministry of love meant to preserve the communion of all the local Churches, not a “domination” over the Church. The Pope serves to “convene Ecumenical Councils, confirm their judgements, stand behind and articulate the infallible faith-teaching of the Church, and settle conflicts that emerge in the life of numerous self-governing Churches.”

Relevance of the Document for the Indian Context

The role of the bishop in the context of Indian culture is crucial, as the bishop serves as a shepherd and spiritual leader for the faithful. According to the teachings of the Catholic Church, the bishop is called to be a “minister of grace of the high priesthood,” exercising his office through preaching, spiritual guidance, and the celebration of the sacraments. From Latin to Syro-Malabar to Syro-Malankara rites, the Catholic Church in India is diverse. It is a blessing as it proclaims the catholicity of the Church. As the Pastors of the Lord’s flock, bishops in India must promote solidarity among the clergy and greater unity between themselves and their presbyterates within each rite and among the rites and among churches. They are to love and respect their priests, and in turn, the priests should love and honour their Bishops. Together, they are called to be “heralds of the Gospel and builders of unity in India,” ensuring that personal differences or accidents of birth never undermine this essential role.

The Bishop as a Shepherd and Servant: Promoting Unity and Interreligious Dialogue in the Indian Context

The Church’s own diversity reflects the larger religious variety of the nation. Emphasising collaboration, mutual respect, and service, the paradigm of the Bishop of Rome as a servant leader might motivate Indian bishops to promote unity within this diversity. It can also be an adequate template for interreligious dialogue.

Hinduism, Islam, Christianity, Sikhism, Buddhism, and Jainism, among other complex tapestry of beliefs and practices, define India’s religious scene. The Catholic Church in India has a special responsibility within this diversified country to foster interreligious dialogue and unity among all people. Interreligious dialogue is a scholarly activity and a pragmatic need for harmonious cohabitation in India. The ideas presented in “The Bishop of Rome” can act as an outline for Indian bishops interacting in significant communication with leaders of many religions: Pastoral humility and service of bishops can help to create bridges of understanding and collaboration.

In the context of Indian culture, the bishop must be a “prophet of justice and peace, defender of the rights of the lowly and the marginalised.” He must proclaim the Gospel of life, truth, and love and look with special love upon the multitudes of the poor who populate the earth. Additionally, in the multi-ethnic society of India, the Bishop must champion interreligious dialogue, mindful of Christ’s desire for unity among all people. The bishop’s role is not one of honour but of service. As the Catechism of the Catholic Church states, the bishop is to “benefit others rather than to lord it over them.” His authority in the Church is meant for the building up of the People of God, not for their destruction. The faithful, in turn, regard the bishop with affection and respect, recognising him as a spiritual leader and a living sign of the Lord Jesus, the Shepherd and Spouse, Teacher and High Priest of the Church.

Conclusion

Deeply relevant for bishops in India is the fresh perspective on the ministry of the Bishop of Rome presented in the latest Vatican document, which presents a convincing image of servant-leadership. Indian bishops can promote unity inside the Church and help to further the more general objective of interreligious concord by adopting the ideas of primacy and synodality and by basing their motivation on the humanity of Jesus. This strategy improves the Church’s testimony to the ideals of love, service, and brotherhood in a diverse society as well as strengthens it from the inside.