The place and powers of the Pope in the Roman Catholic Church

In connection with the upcoming closed session on May 7, 2025 (Conclave — from the Latin cum clave, meaning "with a key"), where the College of Cardinals will elect a new Pope of Rome, we are publishing a selection of fundamental dogmatic and canonical texts of the Roman Catholic Church concerning the position and powers of the Pope, compiled by Greek theologian and priest Anastasios Gotsopoulos.

The texts presented below include excerpts from:

a) the dogmatic decrees of the First Vatican Council of 1870 (Pastor aeternus) and the Second Vatican Council of 1962–1965 (Lumen Gentium),
b) the corresponding canons of the 1983 Code of Canon Law (Codex Iuris Canonici), and
c) the official Catechism of the Catholic Church (1992).

These documents very clearly define the place and powers of the Pope of Rome within the entire Church of Christ (according to Roman Catholic theology), so I have decided to refrain from commenting on these most important dogmatic and canonical provisions. I have only highlighted certain key points in bold.

A few days ago, the conclusions of my study concerning the place of the Bishop of Rome in the acts and decisions of the Ecumenical Councils were published on the website of the UOJ in Greece. I believe it is of interest to examine to what extent the Roman Catholic theological teaching on the position of the Pope of Rome in the Church – as recorded in the official texts below – relates to the general theological and canonical doctrine of the first millennium, when Rome was in communion with the Church of Christ.

Titles of the Pope 

According to the documents of the Roman Catholic Church, the following titles and characteristics are given to the Pope:

Bishop of Rome; Roman Pontiff; Supreme High Priest; Successor of Peter, Successor of the Blessed Peter in the primacy over the entire Church; Vicar of Christ; Representative of Christ, Pastor of the whole Church; Supreme Pastor of the Church; Pastor of the Entire Earthly Church; sign and servant of the unity of the universal Church; Head of the Church; foundation of unity; the perpetual and visible principle and foundation of unity both of the Bishops and of the multitude of the faithful; eternal, constant, and visible principle; supreme pastor and teacher of all the faithful; supreme judge of the faithful; supreme teaching authority; supreme and universal authority of the Church; Head and leader of the College of Bishops. He possesses full, supreme, and universal authority in the Church, which he may exercise at any time and without impediment.

Whoever reads the above-mentioned titles attributed to the Pope of Rome and knows where they have led the Church of God cannot help but be concerned, especially since in recent years such terminology has begun to appear in our East as well, already showing tragic consequences...

"Ecclesial fullness": from Christ Himself or from the Vicarius Christi?

To understand the ecclesiological dead end to which Rome’s teaching on the primacy of papal authority leads, as it was once again formulated in the decrees of the Second Vatican Council, it is enough to consider the following: in the Decree on Ecumenism (Unitatis Redintegratio), the Second Vatican Council (1962–1965) acknowledges that the Orthodox Church possesses the fullness of the rites of the Holy Sacraments of Divine Grace, such that it can truly celebrate the Sacraments, and especially the Divine Eucharist, during which Christ Himself is present and through which the Church is built up and grows.

Nevertheless, the Congregation for the Doctrine of the Faith (Congregatio pro Doctrina Fidei) of the Roman Curia, in its response dated June 29, 2007, approved and published by Pope Benedict XVI, states that as the Orthodox Church does not recognize the supreme authority of the Pope and does not have communion with him, it suffers from “ecclesiological deficiency”.

In other words, according to the position of the Congregation for the Doctrine of the Faith, the real presence of Christ and communion with Him in the Divine Eucharist are not sufficient for the existence of “ecclesiological fullness”; communion with the Pope as the Vicar of Christ (Vicarius Christi) is also necessary!

First Vatican Council (1870)

Pastor aeternus: Constitutio dogmatica prima de ecclesia Christi ("The Eternal Shepherd": The First Dogmatic Constitution on the Church of Christ)
(July 18, 1870)

Chapter I
De apostolici primatus in beato Petro institutione (On the Institution of the Apostolic Primacy in Blessed Peter)

If anyone, therefore, shall say that Blessed Peter the Apostle was not appointed the Prince of all the Apostles and the visible Head of the whole Church Militant; or that the same, directly and immediately, received from the same, Our Lord Jesus Christ, a primacy of honor only, and not of true and proper jurisdiction; let him be anathema.

Chapter II
De perpetuitate primatus beati Petri in Romanis pontificibus (On the Perpetuity of the Primacy of Blessed Peter in the Roman Pontiffs)

If then, any should deny that it is by the institution of Christ the Lord and by Divine right, that Blessed Peter should have a perpetual line of successors in the Primacy over the Universal Church, or that the Roman Pontiff' is the successor of Blessed Peter in this primacy; let him be anathema.

Chapter III
De vi et ratione primatus Romani Pontificis (On the Power and Nature of the Primacy of the Roman Pontiff)

And since, by the Divine right of Apostolic primacy, the Roman Pontiff is placed over the Universal Church, We further teach and declare that he is the supreme judge of the faithful, and that in all causes, the decision of which belongs to the Church, recourse may be had to his tribunal, and that none may re-open the judgment of the Apostolic See, for none has greater authority, nor can anyone lawfully review its judgment. Therefore, they stray from the right course who assert that it is lawful to appeal from the judgments of the Roman Pontiffs to an Ecumenical Council, as if to an authority higher than that of the Roman Pontiff.

If anyone says that the Roman Pontiff has merely an office of supervision or direction, and not full and supreme power of jurisdiction over the whole Church – not only in matters of faith and morals, but also in matters of Church discipline and governance throughout the world; or that he possesses only the principal part but not the full plenitude of this supreme power; or that this power is not ordinary and immediate over all the faithful and clergy – let him be anathema.

Chapter IV
De Romani pontificis infallibili magisterio (On the Infallible Teaching of the Roman Pontiff)

….the Roman Pontiff, when he speaks ex Cathedra, that is, when in discharge of the office of Pastor and Teacher of all Christians, by virtue of his supreme Apostolic authority, he defines a doctrine regarding faith or morals to be held by the Universal Church, by the divine assistance promised to him in blessed Peter, is possessed of that infallibility with which the divine Redeemer willed that His Church should be endowed for defining doctrine regarding faith or morals: and that therefore such definitions of the Roman Pontiff are irreformable of themselves, and not from the consent of the Church.

But if anyone - God forbid - should presume to contradict this Our definition; let him be anathema.

Second Vatican Council (1962–1965)
Lumen Gentium – “Light of the Nations” (Dogmatic Constitution on the Church)

22. Just as in the Gospel, the Lord so disposing, St. Peter and the other apostles constitute one apostolic college, so in a similar way the Roman Pontiff, the successor of Peter, and the bishops, the successors of the apostles, are joined together. Indeed, the very ancient practice whereby bishops duly established in all parts of the world were in communion with one another and with the Bishop of Rome in a bond of unity, charity and peace, and also the councils assembled together, in which more profound issues were settled in common, the opinion of the many having been prudently considered,(26*) both of these factors are already an indication of the collegiate character and aspect of the Episcopal order; and the ecumenical councils held in the course of centuries are also manifest proof of that same character. And it is intimated also in the practice, introduced in ancient times, of summoning several bishops to take part in the elevation of the newly elected to the ministry of the high priesthood. Hence, one is constituted a member of the Episcopal body in virtue of sacramental consecration and hierarchical communion with the head and members of the body.

But the college or body of bishops has no authority unless it is understood together with the Roman Pontiff, the successor of Peter as its head. The pope's power of primacy over all, both pastors and faithful, remains whole and intact. In virtue of his office, that is as Vicar of Christ and pastor of the whole Church, the Roman Pontiff has full, supreme and universal power over the Church. And he is always free to exercise this power.

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 we understand this body together with its head, the Roman Pontiff and never without this head. This power can be exercised only with the consent of the Roman Pontiff. For our Lord placed Simon alone as the rock and the bearer of the keys of the Church, and made him shepherd of the whole flock; it is evident, however, that the power of binding and loosing, which was given to Peter, was granted also to the college of apostles, joined with their head. This college, insofar as it is composed of many, expresses the variety and universality of the People of God, but insofar as it is assembled under one head, it expresses the unity of the flock of Christ.

In it, the bishops, faithfully recognizing the primacy and pre-eminence of their head, exercise their own authority for the good of their own faithful, and indeed of the whole Church, the Holy Spirit supporting its organic structure and harmony with moderation. The supreme power in the universal Church, which this college enjoys, is exercised in a solemn way in an ecumenical council. A council is never ecumenical unless it is confirmed or at least accepted as such by the successor of Peter; and it is prerogative of the Roman Pontiff to convoke these councils, to preside over them and to confirm them. This same collegiate power can be exercised together with the pope by the bishops living in all parts of the world, provided that the head of the college calls them to collegiate action, or at least approves of or freely accepts the united action of the scattered bishops, so that it is thereby made a collegiate act.

23. ... The Roman Pontiff, as the successor of Peter, is the perpetual and visible principle and foundation of unity of both the bishops and of the faithful....

By divine Providence it has come about that various churches, established in various places by the apostles and their successors, have in the course of time coalesced into several groups, organically united, which, preserving the unity of faith and the unique divine constitution of the universal Church, enjoy their own discipline, their own liturgical usage, and their own theological and spiritual heritage. Some of these churches, notably the ancient patriarchal churches, as parent-stocks of the Faith, so to speak, have begotten others as daughter churches, with which they are connected down to our own time by a close bond of charity in their sacramental life and in their mutual respect for their rights and duties. This variety of local churches with one common aspiration is splendid evidence of the catholicity of the undivided Church. In like manner, the Episcopal bodies of today are in a position to render a manifold and fruitful assistance, so that this collegiate feeling may be put into practical application.

24. ... The canonical mission of bishops can come about by legitimate customs that have not been revoked by the supreme and universal authority of the Church, or by laws made or recognized be that the authority, or directly through the successor of Peter himself; and if the latter refuses or denies apostolic communion, such bishops cannot assume any office.

25. This religious submission of mind and will must be shown in a special way to the authentic magisterium of the Roman Pontiff, even when he is not speaking ex cathedra; that is, it must be shown in such a way that his supreme magisterium is acknowledged with reverence, the judgments made by him are sincerely adhered to, according to his manifest mind and will. His mind and will in the matter may be known either from the character of the documents, from his frequent repetition of the same doctrine, or from his manner of speaking.

Although the individual bishops do not enjoy the prerogative of infallibility, they nevertheless proclaim Christ's doctrine infallibly whenever, even though dispersed through the world, but still maintaining the bond of communion among themselves and with the successor of Peter, and authentically teaching matters of faith and morals, they are in agreement on one position as definitively to be held. This is even more clearly verified when, gathered together in an ecumenical council, they are teachers and judges of faith and morals for the universal Church, whose definitions must be adhered to with the submission of faith.

And this infallibility with which the Divine Redeemer willed His Church to be endowed in defining doctrine of faith and morals, extends as far as the deposit of Revelation extends, which must be religiously guarded and faithfully expounded. And this is the infallibility which the Roman Pontiff, the head of the college of bishops, enjoys in virtue of his office, when, as the supreme shepherd and teacher of all the faithful, who confirms his brethren in their faith, by a definitive act he proclaims a doctrine of faith or morals. And therefore his definitions, of themselves, and not from the consent of the Church, are justly styled irreformable, since they are pronounced with the assistance of the Holy Spirit, promised to him in blessed Peter, and therefore they need no approval of others, nor do they allow an appeal to any other judgment. For then the Roman Pontiff is not pronouncing judgment as a private person but as the supreme teacher of the universal Church, in whom the charism of infallibility of the Church itself is individually present, he is expounding or defending a doctrine of Catholic faith. The infallibility promised to the Church resides also in the body of Bishops, when that body exercises the supreme magisterium with the successor of Peter.

Second Vatican Council (1962-1965)

"Orientalium Ecclesiarum" – "On the Eastern Churches" ("Decree on the Eastern Catholic Churches")

Note: "Eastern Catholic Churches" refers to the Uniate Churches, while "Eastern  Churches" refers to the Orthodox Churches and the pre-Chalcedonian Churches.

3. These individual Churches, whether of the East or the West, although they differ somewhat among themselves in rite (to use the current phrase), that is, in liturgy, ecclesiastical discipline, and spiritual heritage, are, nevertheless, each as much as the others, entrusted to the pastoral government of the Roman Pontiff, the divinely appointed successor of St. Peter in primacy over the universal Church. They are consequently of equal dignity, so that none of them is superior to the others as regards rite and they enjoy the same rights and are under the same obligations, also in respect of preaching the Gospel to the whole world (cf. Mark 16, 15) under the guidance of the Roman Pontiff.

7. ….By the name Eastern patriarch, is meant the bishop to whom belongs jurisdiction over all bishops, not excepting metropolitans, clergy and people of his own territory or rite, in accordance with canon law and without prejudice to the primacy of the Roman Pontiff.

9. …The patriarchs with their synods are the highest authority for all business of the patriarchate ….. without prejudice to the inalienable right of the Roman Pontiff to intervene in individual cases.

Codex Iuris Canonici (1983)

(CIC: Code of Canon Law)

Part Two: The Hierarchical Constitution of the Catholic Church

Section A: The Supreme Authority of the Church

Chapter 1: The Roman Pontiff and the College of Bishops

Can. 330 Just as by the Lord’s decision Saint Peter and the other Apostles constitute one college, so in a like manner the Roman Pontiff, the successor of Peter, and the bishops, the successors of the Apostles, are united among themselves.

Article 1. The Roman Pontiff

Can. 331 The bishop of the Roman Church, in whom continues the office given by the Lord uniquely to Peter, the first of the Apostles, and to be transmitted to his successors, is the head of the college of bishops, the Vicar of Christ, and the pastor of the universal Church on earth. By virtue of his office he possesses supreme, full, immediate, and universal ordinary power in the Church, which he is always able to exercise freely.

Can. 332 §1. The Roman Pontiff obtains full and supreme power in the Church by his acceptance of legitimate election together with episcopal consecration. Therefore, a person elected to the supreme pontificate who is marked with episcopal character obtains this power from the moment of acceptance. If the person elected lacks episcopal character, however, he is to be ordained a bishop immediately.

§2. If it happens that the Roman Pontiff resigns his office, it is required for validity that the resignation is made freely and properly manifested but not that it is accepted by anyone.

Can. 333 §1. By virtue of his office, the Roman Pontiff not only possesses power over the universal Church but also obtains the primacy of ordinary power over all particular churches and groups of them. Moreover, this primacy strengthens and protects the proper, ordinary, and immediate power which bishops possess in the particular churches entrusted to their care.

§2. In fulfilling the office of supreme pastor of the Church, the Roman Pontiff is always joined in communion with the other bishops and with the universal Church. He nevertheless has the right, according to the needs of the Church, to determine the manner, whether personal or collegial, of exercising this office.

§3. No appeal or recourse is permitted against a sentence or decree of the Roman Pontiff.

Can. 334 Bishops assist the Roman Pontiff in exercising his office. They are able to render him cooperative assistance in various ways, among which is the synod of bishops. The cardinals also assist him, as do other persons and various institutes according to the needs of the times. In his name and by his authority, all these persons and institutes fulfill the function entrusted to them for the good of all the churches, according to the norms defined by law.

Can. 335 When the Roman See is vacant or entirely impeded, nothing is to be altered in the governance of the universal Church; the special laws issued for these circumstances, however, are to be observed.

Article 2. The College of Bishops

Can. 336 The college of bishops, whose head is the Supreme Pontiff and whose members are bishops by virtue of sacramental consecration and hierarchical communion with the head and members of the college and in which the apostolic body continues, together with its head and never without this head, is also the subject of supreme and full power over the universal Church.

Can. 337 §1. The college of bishops exercises power over the universal Church in a solemn manner in an ecumenical council.

§2. It exercises the same power through the united action of the bishops dispersed in the world, which the Roman Pontiff has publicly declared or freely accepted as such so that it becomes a true collegial act.

§3. It is for the Roman Pontiff, according to the needs of the Church, to select and promote the ways by which the college of bishops is to exercise its function collegially regarding the universal Church.

Can. 338 §1. It is for the Roman Pontiff alone to convoke an ecumenical council, preside over it personally or through others, transfer, suspend, or dissolve a council, and to approve its decrees.

§2. It is for the Roman Pontiff to determine the matters to be treated in a council and establish the order to be observed in a council. To the questions proposed by the Roman Pontiff, the council fathers can add others which are to be approved by the Roman Pontiff.

Can. 339 §1. All the bishops and only the bishops who are members of the college of bishops have the right and duty to take part in an ecumenical council with a deliberative vote.

§2. Moreover, some others who are not bishops can be called to an ecumenical council by the supreme authority of the Church, to whom it belongs to determine their roles in the council.

Can. 340 If the Apostolic See becomes vacant during the celebration of a council, the council is interrupted by the law itself until the new Supreme Pontiff orders it to be continued or dissolves it.

Can. 341 §1. The decrees of an ecumenical council do not have obligatory force unless they have been approved by the Roman Pontiff together with the council fathers, confirmed by him, and promulgated at his order.

§2. To have obligatory force, decrees which the college of bishops issues when it places a truly collegial action in another way initiated or freely accepted by the Roman Pontiff need the same confirmation and promulgation.

Chapter II. The Synod of Bishops

Can. 342 The synod of bishops is a group of bishops who have been chosen from different regions of the world and meet together at fixed times to foster closer unity between the Roman Pontiff and bishops, to assist the Roman Pontiff...

Can. 344 The synod of bishops is directly subject to the authority of the Roman Pontiff who:

1/ convokes a synod as often as it seems opportune to him and designates the place where its sessions are to be held;

2/ radios the election of members who must be elected according to the norm of special law and designates and appoints other members;

3/ determines at an appropriate time before the celebration of a synod the contents of the questions to be treated, according to the norm of special law;

4/ defines the agenda;

5/ presides at the synod personally or through others;

6/ concludes, transfers, suspends, and dissolves the synod.

Can. 347 §1. When the Roman Pontiff concludes a session of the synod of bishops, the function entrusted in it to the bishops and other members ceases.

§2. If the Apostolic See becomes vacant after a synod is convoked or during its celebration, the session of the synod and the function entrusted to its members are suspended by the law itself until the new Pontiff has decided to dissolve or continue the session.

Catechism of the Catholic Church

834 Particular Churches are fully catholic through their communion with one of them, the Church of Rome "which presides in charity."

838 Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church." With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord's Eucharist" (Paul VI, Speech 14.12.1975).

881 This pastoral office of Peter and the other apostles belongs to the Church's very foundation and is continued by the bishops under the primacy of the Pope.

882 The Pope, Bishop of Rome and Peter's successor, "is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful." "For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered."

883 "The college or body of bishops has no authority unless united with the Roman Pontiff, Peter's successor, as its head." As such, this college has "supreme and full authority over the universal Church; but this power cannot be exercised without the agreement of the Roman Pontiff."

884 But "there never is an ecumenical council which is not confirmed or at least recognized as such by Peter's successor.”

891 The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful - who confirms his brethren in the faith he proclaims by a definitive act a doctrine pertaining to faith or morals....This infallibility extends as far as the deposit of divine Revelation itself.

892 Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church.

936 The Lord made St. Peter the visible foundation of his Church. He entrusted the keys of the Church to him. The bishop of the Church of Rome, successor to St. Peter, is ‘head of the college of bishops, the Vicar of Christ and Pastor of the universal Church on earth" (CIC, can. 331).

937 The Pope enjoys, by divine institution, “supreme, full, immediate, and universal power in the care of souls" (CD 2).

1369 Since he has the ministry of Peter in the Church, the Pope is associated with every celebration of the Eucharist, wherein he is named as the sign and servant of the unity of the universal Church.