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Dec 29th, 2019
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Amado,
Well, the Pope doesn't necessarily have to be elected from the College of Cardinals, only by the College. Any Catholic male is eligible to be elected Pope. So, the Patriarchs of the Armenians, Copts, and Melkites are also contenders...though only very remotely.
Logos Teen
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Is there anything specifically stating that the Bishop of Rome must be the Patriarch of the west? I am aware that the Bishop of Rome is the Pope over the universal church. And, historically, he has been the Patriarch of the West as well. But I think this has been coincidence as there is (that I am aware of) no theological reason another couldn't be named as Patriarch of the west.
In other words, Rome could be sort of like the District of Columbia - not really a state yet the seat of federal government over all the states.
I thought of the above when someone made the observation that if an EC were elected Pope then an easterner would also be Patriarch of the west.
I think this is interesting but doesn't make a big difference really... except, perhaps, that it might be more normal (historically) to have several western Patriarchs instead of this one huge western Patriarchate that engulfs most of the church.
Thoughts about all this babbling of mine?
"Where Peter is, there is the Church." - St. Ambrose
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Originally posted by Logos Teen:
Amado,
Well, the Pope doesn't necessarily have to be elected from the College of Cardinals, only by the College. Any Catholic male is eligible to be elected Pope. So, the Patriarchs of the Armenians, Copts, and Melkites are also contenders...though only very remotely.
Logos Teen Technically, you are correct! However, consider the following: (1) By tradition since the College of Cardinals was constituted as the sole and exclusive body of electors of the Pope circa 1056, the Cardinals in conclave have always elected the next Pope from among themselves. (2) The Apostolic Consitution "Universi Dominici Gregis," which is the latest law on Papal elections, promulgated by Pope John Paul II in 1996 provides in its Provision 53, thus: 53. In conformity with the provisions of No. 52, the Cardinal Dean or the Cardinal who has precedence by order and seniority, will read aloud the following formula of the oath:
We, the Cardinal electors present in this election of the Supreme Pontiff promise, pledge and swear, as individuals and as a group, to observe faithfully and scrupulously the prescriptions contained in the Apostolic Constitution of the Supreme Pontiff John Paul II, Universi Dominici Gregis, published on 22 February 1996. We likewise promise, pledge and swear that whichever of us by divine disposition is elected Roman Pontiff will commit himself faithfully to carrying out the munus Petrinum of Pastor of the Universal Church and will not fail to affirm and defend strenuously the spiritual and temporal rights and the liberty of the Holy See. In a particular way, we promise and swear to observe with the greatest fidelity and with all persons, clerical or lay, secrecy regarding everything that in any way relates to the election of the Roman Pontiff and regarding what occurs in the place of the election, directly or indirectly related to the results of the voting; we promise and swear not to break this secret in any way, either during or after the election of the new Pontiff, unless explicit authorization is granted by the same Pontiff; and never to lend support or favour to any interference, opposition or any other form of intervention, whereby secular authorities of whatever order and degree or any group of people or individuals might wish to intervene in the election of the Roman Pontiff.(Emphasis by Amado)
Each of the Cardinal electors, according to the order of precedence, will then take the oath according to the following formula:
And I, N. Cardinal N., do so promise, pledge and swear. Placing his hand on the Gospels, he will add: So help me God and these Holy Gospels which I touch with my hand. Based on the above, the chances for a non-member of the College of Cardinals being elected as the next Pope are slim and none. Just my personal observation, though.  AmdG
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Fr. Gregory,
I feel I must comment on your suggestion that the bishop could solve his problem by ordaining all married deacons. The call to the diaconate is distinct, and quite different from, that to the priesthood. As a deacon I know I was not called to the priesthood -- I was called to be a deacon. While the East has a tradition of ordaining married deacons, each case is unique and addressed on its own merits. Further, I doubt that all 80 of those deacons have the education to be ordained to the priesthood, and I suspect most would not welcome such an action.
Edward, deacon and sinner
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You are probably correct (ie: deacons and priests are different vocations), however I'm confident that a certain portion of the decons would (and could) gladly become priests if they could do so while being married. Although I'm guessing, I would further state that a select portion would be great priests - it only makes sense from a statistical point of view.
In the 'Toronto and Eastern Canada' eparchy of the Ukrainian Greek Catholic Church they have a great number of married priests. At least three of my boyhood friends have become priests after they were married. They have told me in no uncertain terms that celibacy would not work for them. They are from all accounts three of the most inspirational priests within the eparchy.
On a final note, perhaps most interesting is the fact that the deaconate is more in need of membership than the priesthood in the same eparchy. Think about it.
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