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|Ut unum sint|
Ioannes Paulus PP. II
1995 05 25
IntraText SC - Text
The ministry of unity of the Bishop of Rome
88. Among all the Churches and Ecclesial Communities, the Catholic Church is conscious that she has preserved the ministry of the Successor of the Apostle Peter, the Bishop of Rome, whom God established as her "perpetual and visible principle and foundation of unity" 146 and whom the Spirit sustains in order that he may enable all the others to share in this essential good. In the beautiful expression of Pope Saint Gregory the Great, my ministry is that of servus servorum Dei. This designation is the best possible safeguard against the risk of separating power (and in particular the primacy) from ministry. Such a separation would contradict the very meaning of power according to the Gospel: "I am among you as one who serves" (Lk 22:27), says our Lord Jesus Christ, the Head of the Church. On the other hand, as I acknowledged on the important occasion of a visit to the World Council of Churches in Geneva on 12 June 1984, the Catholic Church's conviction that in the ministry of the Bishop of Rome she has preserved, in fidelity to the Apostolic Tradition and the faith of the Fathers, the visible sign and guarantor of unity, constitutes a difficulty for most other Christians, whose memory is marked by certain painful recollections. To the extent that we are responsible for these, I join my Predecessor Paul VI in asking forgiveness.147
89. It is nonetheless significant and encouraging that the question of the primacy of the Bishop of Rome has now become a subject of study which is already under way or will be in the near future. It is likewise significant and encouraging that this question appears as an essential theme not only in the theological dialogues in which the Catholic Church is engaging with other Churches and Ecclesial Communities, but also more generally in the ecumenical movement as a whole. Recently the delegates to the Fifth World Assembly of the Commission on Faith and Order of the World Council of Churches, held in Santiago de Compostela, recommended that the Commission "begin a new study of the question of a universal ministry of Christian unity".148 After centuries of bitter controversies, the other Churches and Ecclesial Communities are more and more taking a fresh look at this ministry of unity.149
90. The Bishop of Rome is the Bishop of the Church which preserves the mark of the martyrdom of Peter and of Paul: "By a mysterious design of Providence it is at Rome that [Peter] concludes his journey in following Jesus, and it is at Rome that he gives his greatest proof of love and fidelity. Likewise Paul, the Apostle of the Gentiles, gives his supreme witness at Rome. In this way the Church of Rome became the Church of Peter and of Paul".150
In the New Testament, the person of Peter has an eminent place. In the first part of the Acts of the Apostles, he appears as the leader and spokesman of the Apostolic College described as "Peter ... and the Eleven" (2:14; cf. 2:37, 5:29). The place assigned to Peter is based on the words of Christ himself, as they are recorded in the Gospel traditions.
91. The Gospel of Matthew gives a clear outline of the pastoral mission of Peter in the Church: "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my Church and the powers of death shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" (16:17-19). Luke makes clear that Christ urged Peter to strengthen his brethren, while at the same time reminding him of his own human weakness and need of conversion (cf. 22:31-32). It is just as though, against the backdrop of Peter's human weakness, it were made fully evident that his particular ministry in the Church derives altogether from grace. It is as though the Master especially concerned himself with Peter's conversion as a way of preparing him for the task he was about to give him in his Church, and for this reason was very strict with him. This same role of Peter, similarly linked with a realistic affirmation of his weakness, appears again in the Fourth Gospel: "Simon, son of John, do you love me more than these? ... Feed my sheep" (cf. Jn 21:15-19). It is also significant that according to the First Letter of Paul to the Corinthians the Risen Christ appears to Cephas and then to the Twelve (cf. 15:5).
It is important to note how the weakness of Peter and of Paul clearly shows that the Church is founded upon the infinite power of grace (cf. Mt 16:17; 2 Cor 12:7-10). Peter, immediately after receiving his mission, is rebuked with unusual severity by Christ, who tells him: "You are a hindrance to me" (Mt 16:23). How can we fail to see that the mercy which Peter needs is related to the ministry of that mercy which he is the first to experience? And yet, Peter will deny Jesus three times. The Gospel of John emphasizes that Peter receives the charge of shepherding the flock on the occasion of a threefold profession of love (cf. 21:15-17), which corresponds to his threefold denial (cf. 13:38). Luke, for his part, in the words of Christ already quoted, words which the early tradition will concentrate upon in order to clarify the mission of Peter, insists on the fact that he will have to "strengthen his brethren when he has turned again" (cf. 22:32).
92. As for Paul, he is able to end the description of his ministry with the amazing words which he had heard from the Lord himself: "My grace is sufficient for you, for my power is made perfect in weakness"; consequently, he can exclaim: "When I am weak, then I am strong" (2 Cor 12:9-10). This is a basic characteristic of the Christian experience.
As the heir to the mission of Peter in the Church, which has been made fruitful by the blood of the Princes of the Apostles, the Bishop of Rome exercises a ministry originating in the manifold mercy of God. This mercy converts hearts and pours forth the power of grace where the disciple experiences the bitter taste of his personal weakness and helplessness. The authority proper to this ministry is completely at the service of God's merciful plan and it must always be seen in this perspective. Its power is explained from this perspective.
93. Associating himself with Peter's threefold profession of love, which corresponds to the earlier threefold denial, his Successor knows that he must be a sign of mercy. His is a ministry of mercy, born of an act of Christ's own mercy. This whole lesson of the Gospel must be constantly read anew, so that the exercise of the Petrine ministry may lose nothing of its authenticity and transparency.
The Church of God is called by Christ to manifest to a world ensnared by its sins and evil designs that, despite everything, God in his mercy can convert hearts to unity and enable them to enter into communion with him.
94. This service of unity, rooted in the action of divine mercy, is entrusted within the College of Bishops to one among those who have received from the Spirit the task, not of exercising power over the people—as the rulers of the Gentiles and their great men do (cf. Mt 20:25; Mk 10:42)—but of leading them towards peaceful pastures. This task can require the offering of one's own life (cf. Jn 10:11-18). Saint Augustine, after showing that Christ is "the one Shepherd, in whose unity all are one", goes on to exhort: "May all shepherds thus be one in the one Shepherd; may they let the one voice of the Shepherd be heard; may the sheep hear this voice and follow their Shepherd, not this shepherd or that, but the only one; in him may they all let one voice be heard and not a babble of voices ... the voice free of all division, purified of all heresy, that the sheep hear".151 The mission of the Bishop of Rome within the College of all the Pastors consists precisely in "keeping watch" (episkopein), like a sentinel, so that, through the efforts of the Pastors, the true voice of Christ the Shepherd may be heard in all the particular Churches. In this way, in each of the particular Churches entrusted to those Pastors, the una, sancta, catholica et apostolica Ecclesia is made present. All the Churches are in full and visible communion, because all the Pastors are in communion with Peter and therefore united in Christ.
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.152 By thus bearing witness to the truth, he serves unity.
95. All this however must always be done in communion. When the Catholic Church affirms that the office of the Bishop of Rome corresponds to the will of Christ, she does not separate this office from the mission entrusted to the whole body of Bishops, who are also "vicars and ambassadors of Christ".153 The Bishop of Rome is a member of the "College", and the Bishops are his brothers in the ministry.
Whatever relates to the unity of all Christian communities clearly forms part of the concerns of the primacy. As Bishop of Rome I am fully aware, as I have reaffirmed in the present Encyclical Letter, that Christ ardently desires the full and visible communion of all those Communities in which, by virtue of God's faithfulness, his Spirit dwells. 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. For a whole millennium Christians were united in "a brotherly fraternal communion of faith and sacramental life ... If disagreements in belief and discipline arose among them, the Roman See acted by common consent as moderator".154
In this way the primacy exercised its office of unity. When addressing the Ecumenical Patriarch His Holiness Dimitrios I, I acknowledged my awareness that "for a great variety of reasons, and against the will of all concerned, what should have been a service sometimes manifested itself in a very different light. But ... it is out of a desire to obey the will of Christ truly that I recognize that as Bishop of Rome I am called to exercise that ministry ... 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".155
96. This is an immense task, which we cannot refuse and which I cannot carry out by myself. Could not the real but imperfect communion existing between us persuade Church leaders and their theologians to engage with me in a patient and fraternal dialogue on this subject, a dialogue in which, leaving useless controversies behind, we could listen to one another, keeping before us only the will of Christ for his Church and allowing ourselves to be deeply moved by his plea "that they may all be one ... so that the world may believe that you have sent me" (Jn 17:21)?