Authority and Ministry in the New Testament

Extract

In a previous article (New Blackfriars, September 1980) I launched an attack on the ultramontane party and policy which appears to dominate the Vatican at the moment, and to be attempting a return to the high centralisation in the Holy See of all authority, all decisive control over the Church that marked the epoch between the first and second Vatican Councils, 1870 — 1962. I said this looks to many people like an attempt to dismantle the work of Vatican II, or at least to quench the spirit of that council.

Many Catholics assume, wrongly, that this concentration of authority and controlling power in the hands of the Holy See, i.e. of the pope as an institution, is how the Church was instituted by Jesus Christ. They assume that in essentials the Church has always been like that from St Peter onwards. This is an assumption that the pervasive ultramontane theology — or rather ideology — does nothing at all to discourage. A trivial illustration may be had from the new English breviary. The old Latin breviary (and the new Latin one also, I presume) used to give saints their ecclesiastical rank in naming their feasts or in heading selections from their writings; so we would have “St Elizabeth, widow”, “St Edward, king”, “St Bede the venerable, priest”, “St Thomas, martyr and bishop”, “St Augustine, bishop”, “St Gregory the Great, pope”, and so on. The new English breviary has dropped this old-fashioned formality — whether rightly or wrongly is a matter of taste. But it has made one exception. Holy popes remain popes first and saints second; so we have, for example, “A reading from the letter of Pope St Clement I to the Corinthians”, or “From a sermon of Pope St Leo the Great”, but not “A reading from the first letter of Apostle St Paul to the Corinthians”, and certainly not “From a sermon of Bishop St Augustine”.