8.238. Is there a contradiction between Vatican II’s teaching on episcopal collegiality (Lumen Gentium §22) and the traditional Catholic doctrine of papal primacy (Pastor Aeternus, Vatican I)?
Yes, Vatican II’s teaching on collegiality, especially in Lumen Gentium §22, represents a significant shift that undermines the traditional Catholic doctrine of the supreme, full, and immediate jurisdiction of the pope over the universal Church, as solemnly defined at the First Vatican Council. While Vatican II did not overtly deny papal primacy, its new emphasis on the collective authority of the bishops, exercised in union with the pope, introduces ambiguity and paves the way for a de facto decentralization of the Church’s divinely instituted monarchical structure.
1. Traditional Teaching: The Pope’s Full and Supreme Jurisdiction
The First Vatican Council’s solemnly defined the doctrine of papal primacy:
“We teach and declare that the Roman Pontiff, by divine institution, has supreme, full, immediate, and universal power over the whole Church.”
This power is not delegated by the bishops, nor is it merely honorary. It is personal, monarchical, and independent of any conciliar or collegial body:
“So, then, if anyone says that the Roman Pontiff… has only the office of inspection or direction, and not the full and supreme power of jurisdiction over the universal Church… let him be anathema.”
The pope is the sole visible head of the Church on earth. Bishops possess jurisdiction only by delegation from the pope or by divine institution subject to him, and they do not form a separate collective authority co-equal with the papacy.
2. Vatican II’s Teaching: Lumen Gentium §22 and the Nota Praevia
Vatican II states:
“The order of bishops, which succeeds to the college of apostles and gives this apostolic body continued existence, is also the subject of supreme and full power over the universal Church, provided it remains united with its head, the Roman Pontiff.”
To address immediate concerns of ambiguity, a “Nota Praevia” (preliminary explanatory note) was added, insisting that the College of Bishops cannot act without the pope and that the pope remains its head. However, the concept of “the College of Bishops” sharing in “supreme and full power” over the universal Church collectively, introduces a new theological construct that was never taught before.
This language of shared supreme authority, though conditioned by unity with the pope, alters the monarchical clarity of the First Vatican Council. The emphasis subtly shifts from the pope as monarch to the bishops as co-governors, forming a corporate leadership model resembling conciliarism, which had been condemned by previous councils.
3. Key Contradictions
Supreme Authority: Vatican I defines that the pope alone has supreme power. Vatican II suggests that the College of Bishops also possesses supreme authority “together with and never apart from” the pope—introducing a form of dual governance never before recognized.
Governance Model: The Church’s traditional governance is monarchical. Vatican II leans toward a collegial or synodal model, which resembles the Orthodox or Protestant views of collective leadership.
Doctrinal Continuity: Traditional teaching emphasizes the pope’s personal and singular authority. Vatican II presents a “college” with collective responsibility—this undermines the juridical clarity and theological coherence defined at Vatican I.
4. Practical Consequences of Collegiality
Synods and Conferences: Since Vatican II, the pope increasingly governs through Synods of Bishops, episcopal conferences, and advisory bodies. These structures, while not inherently wrong, often obscure the pope’s direct authority and promote decentralization.
Papal Abdications and Weakening Authority: The novelty of shared governance may contribute to the idea that the papacy is an office to be managed, not a lifelong divinely appointed office. Benedict XVI’s abdication and the bureaucratic style of Francis reflect this shift.
Doctrinal Ambiguity and Pastoral Confusion: Collegiality has allowed bishops' conferences to interpret doctrine differently across regions, undermining the universal nature of the Faith (e.g., moral issues, liturgy, discipline).
Pope Leo XIII warned against this:
“The Church is by its very nature one… as the Church is one in faith, so it must be one in government. This unity of government requires that there be a supreme authority.”
| Category | Traditional Catholic Teaching | Vatican II – Lumen Gentium §22 | Remarks |
|---|---|---|---|
| Papal Primacy | The pope alone possesses supreme, full, immediate, and universal power | The bishops collectively share in supreme authority with the pope | Vatican I defines sole primacy; Vatican II introduces duality |
| Governance Structure | Monarchical: pope governs directly over all bishops and faithful | Collegial: College of Bishops governs with and under the pope | Creates a conciliar tendency condemned by earlier popes |
| Jurisdiction of Bishops | Dependent on papal delegation or approval | Presented as possessing collective jurisdiction over the Church | Vague and easily exploited for decentralization |
| Nota Praevia | Not needed; prior doctrine is clear and consistent | Inserted to clarify and limit ambiguity in *Lumen Gentium* | Demonstrates internal doctrinal tension in Vatican II |
| Magisterial Authority | Pope is the supreme judge and teacher of all Christians | Bishops’ college has shared responsibility in teaching and ruling | Leads to fractured doctrine and variable pastoral norms |
Summary:
The First Vatican Council solemnly defined the pope’s primacy as a divinely instituted, personal, supreme, and universal jurisdiction over the whole Church. The pope alone possesses this power, which is not derived from the bishops, and his governance is immediate and direct over all pastors and faithful.
Vatican II, however, introduced the novel concept of episcopal collegiality—a shared supreme authority of the College of Bishops in union with the pope. While the Nota Praevia attempted to limit misunderstandings, the new terminology gave rise to a dualistic structure, where authority seems to be exercised not only by the pope but also by a collective episcopal body. This dilutes the monarchic structure of the Church, fosters synodal confusion, and opens the door to decentralized interpretations of doctrine and discipline.
True Catholics rightly view this innovation as inconsistent with Pastor Aeternus and damaging to the clarity of papal authority. It reflects a modernist tendency to democratize the Church’s governance and align it with worldly ideas of collaboration and decentralization. Such a vision, however, contradicts the divine constitution of the Church as taught and upheld for centuries. The pope is the Vicar of Christ—not the chairman of a committee.