Snapd
ragon
THE
P RTAL
November 2015
Collegiality
and Synodality
F
rom day one, Francis’s way of being Pope pointed to his desire for greater collegiality
and synodality in the governance of the Church. Those two words, which we’ll be hearing
lots more of following the Synod of Bishops on the Family, refer to the principle of the Pope’s
governance of the Church in collaboration with the bishops of the local churches and the
practical means of achieving it.
On the balcony of St Peter’s
in March 2013, the simple
white cassock signalled Pope
Francis’s desire to be, and to
be regarded as, first and foremost a bishop.
Though the Catholic world was
watching from every continent and
country, Francis’s first public words
as Supreme Pontiff to the crowds
below in St Peter’s square, referred
to himself as “Bishop of Rome”. “You
know the work of the conclave is to give a bishop
to Rome…I thank you for this welcome from the
diocesan community of Rome to its bishop.”
Here was not a monarchical pope speaking loftily
to the Catholic faithful universally, but the Bishop of
Rome speaking to his flock, who went on to speak of
the Church [diocese] of Rome (and he as its bishop)
as “leading all the churches in charity, a journey of
fraternity, of love, of trust among us.” To those with
ears to hear, this unmistakably spoke of collegiality.
Ever since, this preference to “preside” over, but
with, the other bishops has been underscored time and
again in Francis’s words and gestures. A recent notable
example is his adaptation of the practice of bestowing
the pallium – the woollen, scarf-like symbol of office
– to archbishops.
Traditionally the Pope has invested newly-appointed
metropolitans with the pallium in St Peter’s on the
Feast of Saints Peter and Paul, thereby signifying the
unity of all the local churches with the See of Rome.
Now they will still be invited to Rome to concelebrate
the Mass with the Pope, but he will only privately hand
them the pallium.
It will be the apostolic nuncio back in his own
country who formally and officially bestows it upon
the archbishop at a celebration which enables greater
local participation, not least of the local bishops.
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Episcopal collegiality is not a Franciscan
novelty. It is not even a product of the Second
Vatican Council, though central to it. Though
Christ clearly placed St Peter as the rock and
key-bearer and shepherd of the whole flock,
he also established an apostolic college, in
which Peter governs not apart from
the Eleven but with them.
Pope Francis is taking an old idea,
classically expressed as the Church
being governed by the bishops “cum
Petro et sub Petro” – “with Peter and under Peter” - and
attempting to answer the question left hanging since
the Second Vatican Council: How do we reconcile
Petrine primacy and episcopal collegiality?
Some say large-scale decentralisation is the answer,
giving local bishops and conferences of bishops greater
authority for decision-making.
Others, who are increasingly nervous of a listening,
consulting Pope, are saying to Francis: consult less and
make decisions yourself more.
Both are likely to be disappointed. It is clear from
the questionnaire sent to all the local churches ahead
of last year’s synod that Pope Francis wants to involve
in some way the whole community of believers in the
governance of the Church, never mind his brother
bishops.
He is not a monarch, an autocrat or a dictator. He’s a
Pope who wants to be among the people. It is equally
clear, however, that Francis will not, because he knows
he simply can not, do anything to diminish his primacy
as the successor of Peter.
What we are seeing is his attempt to change the
ways in which he exercises the power proper to him in
collaboration with the college of bishops. That’s why
it’s not just ‘what’ comes of the synod just finished that
is important, but the ‘how’ as well.