Petrine theory | Definition, Meaning, Apostolic Succession, & Primacy of Peter | Britannica (original) (raw)
Also called:
Petrine doctrine or Petrine principle
Petrine theory, the principle that asserts the theological legitimacy of the ministry and primacy of the pope, the leader of the Roman Catholic Church. According to this principle, the apostle Peter was the first pope, and his ministry was passed on to his successors as bishops of Rome. The Petrine theory rests partly on Jesus Christ’s words, “And I tell you, you are Peter [Greek: _Petros_], and on this rock [Greek: _petra_] I will build my church” (Matthew 16:18), and partly on Christ’s bestowing the “keys of the Kingdom” on Peter (Matthew 16:19 and 18:18). In essence, the Petrine office of the pope is the link between the apostolicity of the church (maintaining the link with Peter) and its catholicity (maintaining unity and universality). See also papacy; pope.
Who was the first pope?
Traditionally, the Petrine doctrine is based on Jesus’ appointment of Peter as his vicar on Earth as it is narrated in the Gospel According to Matthew. Indeed, the idea of Peter as “the first pope” is a theological construct that is upheld by the Catholic Church, but Catholic scholarship has acknowledged that this construct is built on a tenuous historical basis. There is a general consensus among scholars on the existence of Peter and his presence in Rome in the middle of the 1st century ce. However, there is also a consensus that, at the beginning of the tradition of “bishops” (i.e., as leaders of the Christian community of Rome), there was not a self-consciousness of something such as “the Roman papacy” as it developed later in history. In other words, although it is doctrinally part of Christian (and specifically Catholic) tradition that Peter was the first bishop of Rome, the statement “Peter was the first pope” needs many important qualifiers regarding both “bishop of Rome” and “pope.” The question “who was the first pope”—that is, the attempt to identify a precise point in time when the Petrine tradition became the Roman papacy—has long challenged church historians and scholars.
Rome’s early claims to papal primacy
There are a number of important historical milestones in the affirmation of the Petrine principle. About 95 ce the Letter to the Church of Corinth by St. Clement, the supposed third successor to Peter, testified to the presence of a Christian community in Rome and its network in the Mediterranean. It is not certain whether this community of believers in the capital of the Roman Empire had a bishop, and it certainly did not have a position of preeminence over other communities. About 110 the letter of St. Ignatius of Antioch to the Roman Christians affirms that Rome had a preeminence in love (Greek: agapē)—i.e., a community that was expected to be ready to provide help to other communities. But in the 2nd and 3rd centuries Rome failed to assert its supremacy over other Christian communities—for example, in the discussions on the date of Easter during the reign of St. Victor I (c. 189–198/199). About 255 St. Stephen I (254–257) employed Matthew 16:18 to claim a special role for the Petrine see of Rome on the issue of the baptism of heretics, marking the first time the Gospel passage was used for such an argument. Stephen’s assertion of papal supremacy over the argument of Cyprian, the bishop of Carthage, that each bishop controlled his own see threatened a schism between Carthage and Rome.
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Between the 3rd and 5th centuries there was an acceleration of the claims of Rome to the primacy; at that time the Christian world was polycentric, with three major centers: Rome, Alexandria in Egypt, and Antioch (now in Turkey). The Arian controversy on Christology strengthened the position of Rome, especially after 370, when Arianism was overthrown in the East. With this development, Rome came to represent unity among Christians, in contrast to the shattered East. In 385 the first decretal (or decree) of the pontifex (or pontiff) of Rome was issued, by St. Siricius to Bishop Himerius of Tarragona, signifying Rome’s claim to authority on questions of church discipline.
Christ and his Apostles Peter and PaulChrist presenting the keys of the kingdom of heaven to St. Peter and the law to St. Paul, ivory relief, German, 1150–1200; in the Metropolitan Museum of Art, New York City.
In the 4th century the title of “pope” was used for a number of individual bishops, including the bishop of Alexandria, but in the 5th century it began to be reserved solely for the bishop of Rome. By the time of Leo I the Great (reigned 440–461), the pope was viewed as the “heir of Peter” and “Peter’s vicar,” as Peter was vicar of Christ. This development signified a union between political Rome as caput orbis (“capital of the world”) and Christian Rome as site of the martyrdom of the Apostles Peter and Paul. However, this concept arose not just because of the growing significance placed on the two Apostles’ martyrdom in Rome but also because of the tremendous power of the Roman Empire, which helped elevate Rome as the center of Christianity. In this sense, the early Roman papacy is the result of a mixture between the biblical foundations in the New Testament and what historically and geographically stood for the “Roman Empire” in the 3rd and 4th centuries, before the empire’s capital was transferred to Constantinople in 330.
From “vicar of Peter” to “vicar of Christ”
Yet Rome maintained its primacy even after the fall of the Roman Empire in the West. At the Fourth Council of Constantinople (869–870)—which confirmed a Roman sentence of excommunication against Photius, the patriarch of Constantinople, and brought to a head the so-called Photian Schism in the church—the members of the council were required to sign a famous formula, or solemn profession of faith, that was written by St. Hormisdas (reigned 514–523) in 519. The formula essentially asserts Rome as the seat of the true faith:
The first condition of salvation is to maintain the rule of the true faith. And since that saying of our Lord Jesus Christ, “You are Peter, and upon this rock I will build my church,” cannot fail of its effect, the words spoken are confirmed by their consequences. For in the Apostolic See the Catholic religion has always been preserved unblemished, and sacred doctrine been held in honor. Since it is our earnest desire to be in no way separated from this faith and doctrine, we hope that we may deserve to remain in that one communion which the Apostolic See preaches, for in it is the whole and true strength of the Christian religion.
Between the 11th and 14th centuries the Roman papacy became head of the church in an imperial fashion, a development that gave the titles of papal power a new kind of institutional independence from their scriptural foundations. In other words, the pope not only served as the head of Christianity as a communion of churches but also of Christendom as a social and political system in medieval Europe. With the document Dictatus papae (“Dictates of the Pope”; 1075), Pope Gregory VII (reigned 1073–85) asserted the role of the Apostolic See’s jurisdiction on causae maiores (“major cases”) and the pope’s power to depose emperors and kings. Dictatus papae stated that the pope “indubitably becomes holy through the merits of the blessed Peter.” At the same time, this emphasis on the pope’s power was accompanied by a spiritual emphasis—for example, in the writings of the monk and mystic St. Bernard of Clairvaux, who stated in De consideratione (“On Consideration”; c. 1145) that the pope must be successor of Peter, not of the ruler Constantine. During the reign of Pope Innocent III (1198–1216), the pope’s title transitioned from “vicar of Peter” to “vicar of Christ.”
The primacy of Rome and the East-West Schism
With the rift between Rome and Constantinople in the 11th century (formally known as the East-West Schism), Rome’s role became less unanimously accepted within Christianity, though the Eastern Christian churches continued to recognize Rome’s link with Peter. This recognition was formalized in 1274 with the approval of the Second Council of Lyon, during which the Eastern representatives made the profession:
The Holy Roman Church possesses the supreme and full primacy and principality over the whole catholic church. She truly and humbly acknowledges that she received this from the Lord himself in blessed Peter, the prince and chief of the apostles, whose successor the Roman pontiff is, together with the fullness of power. And since before all others she has the duty of defending the truth of the faith, so if any questions arise concerning the faith, it is by her judgment that they must be settled.
However, the Greek clergy repudiated the reunion between East and West, and the Eastern churches ultimately refused to accept the councils of Lyon as ecumenical.
Papal power in the era of revolution and reform
During the 12th and 13th centuries, the church developed a hierarchical structure with the papacy at its center and summit. This hierarchy was soon weakened, however, by conciliarism, a movement in response to the schisms of the 14th and 15th century that held that a general council had greater authority than the pope. Also deeply threatening to the Roman papacy at this time were emerging concepts of national differentiation in Europe, the development of communal forms of government in European cities, and the rise of representative bodies that evolved slowly into sovereign nation-states.
The first modern definition of papal power came at the Council of Ferrara-Florence in 1439 with the papal bull Laetentur caeli (“Let the Heavens Rejoice”), signed by Pope Eugenius IV and Byzantine Emperor John VIII Palaeologos. The bull declared:
The Roman pontiff is the true vicar of Christ, the head of the whole church and the father and teacher of all Christians; and to him was committed in blessed Peter, by our Lord Jesus Christ, the full power of tending, ruling and governing the whole church.
During the immense upheaval in the church caused by the Protestant Reformation in the 16th century, the Council of Trent (1545–63) was called to respond to this religious revolution with a reform of church discipline and doctrinal clarity on numerous debated issues. The council did not issue decisions on the doctrine of papal primacy. However, the period inaugurated by the Council of Trent (known as the Tridentine age) saw an expansion of papal power and an extension of its bureaucratic and administrative arm with the modernization of the Roman Curia, a system of permanent congregations, made up of prelates residing in Rome, for the government of the Catholic Church and the Papal States.
The nadir of papal primacy was between the end of the 18th and the first half of the 20th century. This tumultuous period included the French Revolution and attacks by Napoleon on the person of the pope. Papal Rome was invaded and occupied by France in 1798–99 and 1808–09. Pius VI died in France in 1799 after being taken prisoner by French troops, and Pius VII was placed under house arrest by Napoleon for five years.
Ultramontanism and the dogma of papal infallibility
The First Vatican CouncilIn 1869 Pope Pius XI (center) convened an assembly of bishops that became known as the First Vatican Council (or Vatican I). The council declared the dogmas of papal primacy and papal infallibility before the assembly was suspended indefinitely in 1870.
However, between 1820 and 1850 a new movement arose in the Catholic Church, Ultramontanism, which restored the prestige of the Roman papacy as a symbol of unity of all Catholics in the turmoil after the French Revolution. Ultramontanism was one of the movements that led to Pope Pius IX’s calling an assembly of bishops that became known as the First Vatican Council (or Vatican I; 1869–70), which declared the dogmas of papal primacy and papal infallibility in the dogmatic constitution Pastor aeternus (“Eternal Shepherd”; 1870). The church’s emphatic view on the primacy of Peter and the pope was clear in the constitution, which concludes:
We teach and define as a divinely revealed dogma that when the Roman pontiff speaks ex cathedra, that is, when, in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the whole church, he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed his church to enjoy in defining doctrine concerning faith or morals. Therefore, such definitions of the Roman pontiff are of themselves, and not by the consent of the church, irreformable.
Petrine ministry in the 20th and 21st centuries
In the 20th and 21st centuries, both official church teaching and theological tradition rebalanced the 19th-century emphasis on papal power in two ways, particularly through the Second Vatican Council (or Vatican II; 1962–65), which called for a spiritual renewal of the church and Christian unity. On the one hand, modern Catholic teaching and theology have highlighted the pope’s ministry as an episcopal ministry in his role as the bishop of the local church in Rome. This ministry encompasses a communion with the church through the institutions of collegiality with other Catholic bishops (e.g., the Synod of Bishops created by Pope Paul VI in 1965) and synodality with all the people of God (e.g. the Synod on Synodality of 2021–24). On the other hand, the church has also emphasized the ecumenical role of the Petrine ministry by the bishop of Rome. In this emphasis, the pope’s authoritative role is recognized as significant by Christians who are not in full communion with (i.e., do not belong to) the Roman Catholic Church, but in different ways that are not juridical. All popes, especially since the reign of John XXIII (1958–63), have interpreted their Petrine ministry as a service to the cause of ecumenical unity of all Christians and of the one human family. In his encyclical Ut unum sint (“That They May Be One”; 1995), John Paul II (reigned 1978–2005) made this a part of his reform of the Catholic Church for a renewed sense of Christian unity with other churches.
At the same time, documents issued by the Vatican in the late 1990s emphasized once again the unique character of the ministry of Peter’s successor—the pope of the Catholic Church. Foremost among these documents was that of the Congregation for the Doctrine of the Faith, “The Primacy of the Successor of Peter in the Mystery of the Church,” issued by Cardinal Joseph Ratzinger in 1998. (Ratzinger was elected pope in 2005 and took Benedict XVI as his papal name. He resigned as pope in 2013 because of advanced age and health concerns.)
The papacy of Francis I (2013– ) further advanced a distinct vision of church reform. But notably, in his first apostolic exhortation as pope, Evangelii gaudium (“The Joy of the Gospel”; 2013), Francis mentioned the role of Peter only once. Rather than mentioning the famous passage in the Gospel According to Matthew, Francis quotes the words of Peter in the Acts of the Apostles in the episode of Peter’s healing of a “crippled” beggar:
By acknowledging his poverty and desiring to grow in his commitment, he [the preacher] will always be able to abandon himself to Christ, saying in the words of Peter: “I have no silver and gold, but what I have I give you.” (Acts 3:6).
This is one of several examples in Evangelii gaudium that show Francis’s particular view of papal primacy, especially the connection between his interpretation of the role of Peter’s successor and his emphasis on the ideal of a church “which is poor and for the poor.”