I have read the threads on the imposition of the pallium on EC metropolitans (especially our local hierarch in Pittsburgh) with great interest, as I have wondered for decades why this practice has continued in the post-Conciliar era.
Indeed, E. Catholics have made great advances following promulgation of Ecclesiarum Orientalium at Vatican II—especially in having our own complete codex of canon law, which itself has recognized many prerogatives of our autonomous (“sui iuris”) churches that for centuries have been reserved to the Holy See.
So it seems odd that today this practice would be continued. The issue comprises the following contentions:
- The pallium was granted historically to Western bishops by a special concession of the pope, and then by the 9th century is was generally reserved to archbishops, as is the case today.
- The current significance of the pallium as a symbol of communion between metropolitans and the pope of Rome was canonically established at Lateran Council IV; it seems unlikely that this mandate then extended to Eastern bishops when few if any of them enjoyed communion with the Holy See. Unlike the pallium, the Byzantine omophorion, and later, the episcopal tunic or sakkos, would never have been the subject of a papal concession. Their use developed in the East as an imitation of the imperial ceremonial dress used at Constantinople and were, at some point, adopted by all hierarchs. In any case, the omophorion and pallium share the common symbolism of the “good shepherd” caring for his flock—but the omophorion, at least at present, certainly not considered symbol of ecclesial communion.
- Vestments of any kind exist within the ambit of “form following function.” The pallium is a Latin episcopal vestment meant to be worn during Masses celebrated by a metropolitan within his province. The imposition of a Latin vestment upon an Eastern hierarch is an anachronism, most especially because it would never be worn by the latter in the course of his ministry. In this wise, it does nothing externally to reinforce the communion of the Eastern metropolitan with the Holy See beyond the initial imposition.
- For many centuries metropolitans of the Eastern Christian churches enjoyed “peace and communion” with the See of Rome without any reference to an external symbol or badge affirming this, still less, the necessity of receiving such Western liturgical device in order for the former to exercise their authority in their respective provinces.
The practice of imposing a Latin vestment as such a badge upon prelates of autonomous churches outside of and equal to that of the Latin Church creates historical and practical incongruities. It could even suggest an unintended hegemony of the Latin Church over those of the East. (Remember that only the Pope in his person as “ecumenical hierarch” is ultimately the superior, not the Latin Church over which he presides.)
So, may I very respectfully suggest some alternatives:
While retaining the practice for metropolitans within the Latin Church, which is altogether beautiful and appropriate, the Holy Father could simply issue a formal letter of communion, in the form of a papal bull (upon request). It would accomplish the same purpose. It might also be well to present this on a different occasion when Latin metropolitans would receive their pallia—perhaps reserving it on another day or time for one or all of the five great Eastern Church families (Byzantine, Alexandrine, Antochene, Armenian and Chaldeo-Assyrian) having hierarchs to be so recognized.
As a compromise solution, the Holy Father could impose only the metropolitan pallium (which usually bears four rows of fringe or four bars) instead of the pallium. Indeed, Pope Benedict performed this very action for Pittsburgh (Carpatho-Ruthenian) Metropolitan William this spring—although the pallium, unfortunately, was additionally imposed.
Either action would go a long way to promote just ecumenical considerations among the separated Eastern Churches and to reinforce the teaching of Vatican II that all the churches within the Catholic communion are equal in their prerogatives and dignity.
