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See Motu Proprio on the Conferring of
the Sacred Pallium
"To the glory of almighty God, the praise of Blessed
Mary ever Virgin and the holy Apostles Peter and Paul, in the name of the
Supreme Pontiff, for the enhancement of the See entrusted to you, we
bestow on you the Pallium taken from the tomb of blessed Peter as a symbol
of the power of a metropolitan to be used within the confines of your
ecclesiastical province." The form which is today pronounced by the
Cardinal Deacon, who is senior by appointment, when in the name of the
Holy Father he invests metropolitans with the Pallium, begins with these
words. One notices that the form of words is somewhat modified when
compared with that found in the Pontificale Romanum under the title
"de Pallio." It is a modification which has been
introduced into the more extensive work of the revision of the general
norms for the conferring of the Pallium and it marks a significant enough
stage in it.
The significant reaffirmation of the liturgical insignia
which is conferred on metropolitans as a symbol of their authority adds
nothing new. This is neither the place nor the time to outline the origin
of the Pallium and the differences that there are about it between the
Latin and the Eastern Churches (cf. G. Oriali, "La Collazione del
Pallio", in Nuntia 1976, p. 88-96). But, readers should recall
that Benedict XIV saw in it a certain symbol of the sharing of the
pontifical authority in that it is "the principal sacred insignia of
the Roman Pontiffs". (De Syn. XIII, 15,7). The same Supreme Pontiff,
alluding to the ancient Roman tradition of blessing and conferring the
Pallium, stated that "with the Pallium there is conferred on
Archbishops the plenitude of the pastoral office" (ibid. II, 6,4); a
symbol, that is, of the sharing in the fullness of the pontifical office,
of the "archiepiscopal power" as was later stated in can. 275 of
the Code of Canon Law.
But the fact is that the primary significance of the
Pallium as a sign of the jurisdiction of the metropolitan in his
ecclesiastical province, which is asserted in the Latin Church, has not a
few times been completely obscured, if not absolutely robbed of its
meaning, by its secondary significance as an insignia simply of honour.
This came about when for reasons of history or considerations of merit the
Pallium was given merely as a privilege to a diocese (and then to its
bishop "for the time being") or even to a bishop as a strictly
personal right.
There are twenty-nine archiepiscopal non-metropolitan sees
to which the Pallium has been granted as a privilege of honour in the bull
of the elevation of the see from an episcopal to an archiepiscopal one.
Twelve of these are in Italy.
To these must be added the eighteen churches which
actually enjoy the privilege of the Pallium. Seven of these are in Italy (Anagni,
19th May 1894; Arezzo, 26th October 1730; Pavia, 15th February 1743;
Pozzuoli, 8th July 1961; Savona, 19th April 1915; Troia. 2nd June 1856;
lege of the Pallium. Seven of these are in France (Autun, in the year 599;
Chartres, 5th November 1917; Clermont-Ferrand, 28th January 1894;
Countances, 17th July 1907; Le Puy—the official document granting the
concession has not been found; Soisson, 1st March 1923; Tarbes and
Lourdes, 8 December 1917; Verdun, 19th December 1906). Two are in Hungary
(Pecs, 1st September 1754; Vac, 9th March 1906) and one in Poland (Warmia,
21st April 1742).
As to the personal privilege of the Pallium one can recall
that on the 18th December 1884 Leo XIII conferred it on Monsignor Eugene
Lachat, on the occasion of his promotion from the diocese of Basle to the
titular archiepiscopal church of Dumïät, appointing him Apostolic
Administrator of the Canton of Ticino. Again on the 7th July 1897, Pope
Leo conferred the Pallium on Monsignor Gerlando Genuardi, Bishop of
Acireale, for the twenty-fifth anniversary of his episcopate.
If one takes account of these facts one understands the
value and importance of the "Motu Proprio" of Paul VI dated the
11th May 1978 and published on the 20th July: "On the conferring of
the sacred Pallium in the Church."
The new Pontifical document was prepared by the Sacred
Congregation for Bishops in consultation with the Dicasteries and the
Commissions of the Roman Curia who have competence in this matter. It
begins with the statement that among the episcopal insignia is the Pallium
as "taken from the venerated tomb of blessed Peter the Apostle"—an
expression which is not only full of significance but one which
corresponds to reality. From the moment of the first Vespers of the
Solemnity of Saints Peter and Paul when the Pallia are blessed by the Holy
Father, they are kept near the tomb of the Prince of the Apostles, waiting
to be given to the metropolitans who have asked for them in the
Consistory. The "Motu Proprio" then, having referred to the
historical evolution of the Pallium in so far as its actual significance
is concerned and having explained the reason for the decision, abrogates,
for the Latin Church, all existing privileges whether local or personal
and lays down that the use of the Pallium is reserved to metropolitans
only and to the Latin rite Patriarch of Jerusalem.
Obviously, the Archbishops and Bishops who have the
Pallium on a title of honour, will continue to use it as long as they
remain pastors of the Church to which it was granted as a privilege.
Since the rules concern the whole church, in so far as the
Eastern Church is concerned, canon 322 of the Motu Proprio "Cleri
Sahctitati" which indirectly recognized the existence of some
privileges in this matter is abrogated. The canon in fact specifies that
the Pallium conferred by the Roman Pontiff on an episcopal See in
perpetuity, or to a bishop "honoris causa" implies neither
jurisdiction nor the title of archbishop or metropolitan "unless it
is stated otherwise in the Apostolic Letter."
However, canon 239 §2 of the Code of Canon Law remains in
force. According to this part of the canon the use of the Pallium belongs
to the Dean of the Sacred College (or to another Cardinal, if by reason of
age the Dean is excluded from taking part in the Conclave) as the
consecrating Prelate of the one who has been elected Pope in the case
where he is not already a bishop.
Perhaps it will be said that the revision of the norms
relating to the conferring of the Pallium is not a problem of great
juridical importance. However, the abolition of the privileges and the
reservation of the Pallium to Metropolitans marks the first step in
defining their rights and privileges according to new and suitable norms
as envisaged by the Second Vatican Council (CD,40).
Finally, starting with recent Consistories it has been
made possible for Metropolitans, if they so wish, to receive the Pallium
(asked for in the Consistory either personally or through their
representative) in their own cathedral church (cf. P. Siffrin, Enciclopedia
Cattolica, IX, col. 646, "Pallio"). In such a case the
Pallium is conferred by the Pope's representative in that area, also the
better to emphasize the link with Rome. In fact, this is the other
important aspect of the Pallium, that is, of being the symbol of a special
communion which unites the metropolitan as such with the Roman Pontiff and
which for this reason makes that union different from that of the other
bishops.
Indeed we can bring this commentary on the document of
Paul VI to a close by quoting the second part of the formula for
conferring the Pallium: "May this Pallium be for you a symbol of
unity and a token of communion with the Apostolic See; may it be a bond of
charity and an incentive to practise fortitude so that on the day of the
coming and the revelation of the great God and Jesus Christ the Prince of
Pastors, you may receive the royal robe of immortality and a token of
communion with the flock entrusted to you. In the name of the Father, and
of the Son, and of the Holy Spirit. Amen."
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