A Service of Love: Papal Primacy, the Eucharist, and Church Unity by Paul McPartlan (review)

An important figure in the Catholic-Orthodox dialogue is Dr. Paul McPartlan, a theology professor at The Catholic University of America. Several years ago he published a thoughtful essay on the 2007 Ravenna agreed statement on primacy and conciliarity, a notable milestone in that dialogue [The Jurist 69 (2009) 749–765].

For the first millennium the churches of the East and West grew together as two complementary traditions despite different sensibilities. Subsequently, however, the churches were estranged with various negative consequences. Hopefully during the third millennium the restoration of full communion will enhance the churches’ common witness to Christ.

The Ravenna statement highlights the ecclesial communion in which all the baptized participate and the primatial leadership role of a protos or central unifying figure, which is evident locally, regionally, and universally.

Despite common acceptance of the fact of universal primacy, its biblical and theological foundations and the manner of its exercise historically have been central Catholic-Orthodox dialogue concerns.

McPartlan’s thoughtful exploration of that primacy is primarily theological in character, yet it raises profound canonical issues as well. After reflecting on the primacy-conciliarity relationship (1–13), he examines primacy, collegiality, and the Eucharist (15–28) and then discusses primacy and conciliarity both in the second millennium (29–52) and in the first millennium (53–83). Some brief conclusions, a list of ecumenical councils, a bibliography, and an index of persons complete the work (85–100). The following comments highlight some of his key findings.

Conciliarity, which is rooted in the Trinity, means the togetherness that is essential to Christian life especially in discerning the Spirit. While it is manifest especially at the Eucharist, it is rooted in baptism. In the midst of the many there is a unifying one. This pattern is embodied in the office of bishop (diocesan level), the patriarch or metropolitan (regional level), and the Bishop of Rome (universal level).

Conciliarity is grounded in the Church’s nature and founded on Christ’s will. It is evident especially in regional and universal episcopal meetings addressing various interpretations of the faith, ministerial structures, or common disciplinary issues. The role of the universal primate must be viewed primarily in eucharistic terms, and in this context McPartlan alludes to Christ’s Last Supper prayer for unity “Ut unum sint.”

While the medieval Latin Church viewed such issues overly juridically, we now tend to consider them more eucharistically. The liturgical assembly, the local church, and the universal community of believers are intimately connected.

McPartlan proposes to articulate a view of universal primacy that would be acceptable to Catholics and Orthodox. Such a primate might especially moderate ecclesial disputes, preside at ecumenical councils, and serve eucharistic communion.

From early Christian times the bishop was viewed as imaging Christ in presiding over the local church and at the Eucharist. The Church’s preeminent manifestation is the eucharistic gathering around the bishop (SC 41; LG 21; 26). Likewise, the conciliar teaching on collegiality (LG 22–23) is fundamentally related to the bishop’s eucharistic presidency.

The universal primacy conferred on Peter serves the eucharistic mystery. He received personally what was conveyed corporately to the Twelve. Peter is the rock and holder of the keys, yet the rest of the college receives the office of binding and loosing (LG 22). The key to a proper view of the pope within the college is the Eucharist: he unites all bishops who celebrate the one mystery uniting the faithful. This sacramental unity transcends all regional groupings and structures and is the context for a universal primacy.

We need to transcend the legal terminology of jurisdiction and return to a patristic (eucharistic) perspective in considering the pope. At issue is his ultimate responsibility for assuring ecclesial unity, peace, and the purity of faith. This role was generally exercised synodically in the first millennium but subsequently has been exercised more individually and in a somewhat more...