Is Papal Supreme Authority an invention?
Orthodox Christians often argue that the Pope’s claim to universal jurisdiction and doctrinal infallibility has no basis in the early Church. In documents like the 1848 Encyclical of the Eastern Patriarchs, they claim „the new doctrine, that ’the Holy Spirit proceedeth from the Father and the Son,‚ is contrary to the memorable declaration of our LORD‟ and reject papal authority as a later innovation. Orthodox theologians frequently cite examples of early Church councils that acted without papal approval or even overruled papal decisions.
Orthodox Christians often argue that the Pope’s claim to universal jurisdiction and doctrinal infallibility has no basis in the early Church. In documents like the 1848 Encyclical of the Eastern Patriarchs, they claim „the new doctrine, that ’the Holy Spirit proceedeth from the Father and the Son,‚ is contrary to the memorable declaration of our LORD‟ and reject papal authority as a later innovation. Orthodox theologians frequently cite examples of early Church councils that acted without papal approval or even overruled papal decisions.
Objection
St. Thomas Aquinas, in his work „Contra Errores Graecorum‟ (Against the Errors of the Greeks), provides numerous testimonies from Eastern Fathers supporting papal primacy as divinely instituted. Aquinas shows how these Greek Fathers acknowledged the Pope as the successor of Peter with real authority over the universal Church.
Pope is the successor of Peter, Prince of the Apostles, and he is the Vicar of Christ, the head of the whole Church and the father and teacher of all Christians. To him in blessed Peter was delivered by our Lord Jesus Christ the full power of feeding, ruling, and governing the whole Church.
St. Thomas references multiple testimonies from Eastern Fathers like St. Cyril of Alexandria, who confirms:
According to what has been said by our Lord Jesus Christ, we define that the holy Apostolic See and the Roman Pontiff holds the primacy over the whole world, and the Roman Pontiff himself is the successor of blessed Peter, the prince of the apostles, and the true vicar of Christ, and the head of the whole Church, and the father and teacher of all Christians; and to him was given in blessed Peter the full power of feeding, ruling, and governing the universal Church, as is contained also in the acts of the ecumenical Councils and in the sacred canons.
Aquinas addresses the objection about councils overruling popes by distinguishing between the Pope’s personal opinions and his formal teachings as head of the Church. He points out that even in cases where a Pope like Honorius was criticized, it was for his personal failure to adequately suppress heresy, not for a formal teaching promulgated to the universal Church.
Further, Aquinas explains that papal primacy does not negate the role of councils or diminish the authority of other bishops. Rather, it ensures the unity Christ desired for His Church. The Pope serves as the principle of unity, consistent with Christ’s prayer „that they may be one‟ (John 17:21).
The notion of the Pope as the final arbiter in matters of faith is supported by the Lord’s words to Peter: „I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren‟ (Luke 22:32).
Conclusion
While the Orthodox position emphasizes conciliarity and rejects the development of papal authority as seen in the Catholic Church, Aquinas demonstrates that the seeds of papal primacy are found in Scripture and the writings of the Eastern Fathers themselves. The Catholic understanding of papal authority preserves both the distinctive role of Peter’s successor and the collegial nature of the episcopate, ensuring the visible unity of the Church that Christ established.