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The Papacy

The Pope is the head of Roman Catholic Church and Eastern Catholic Churches. In addition to this spiritual role, the Pope is also head of the independent, sovereign State of the Vatican City, a city-state entirely surrounded by the city of Rome. Prior to 1870, the Pope's temporal authority extended over a large area of central Italy, a territory formally known as the "Patrimony of St Peter" under the terms of the Donation of Constantine, but more familiar as the Papal States. The office of the Pope is informally called the Papacy and formally called the Pontificate; his ecclesiastical jurisdiction is called the Holy See (Sancta Sedes). Catholics worldwide consider each pope to be the succesor of St. Peter. The current Pope is Benedict XVI.

Other Popes

An antipope is a person who claims the Pontificate without being canonically and properly elected to it. The existence of an antipope is usually due either to doctrinal controversy within the Church, or to confusion as to who is the legitimate Pope at the time.

The heads of the Coptic Church and the Eastern Orthodox Church of Alexandria are also called "Popes" for historical reasons, with the former being called "Coptic Pope" or "Pope of Alexandria" and the latter called "Pope and Patriarch of Alexandria and All Africa"; the parallel construction "Pope of Rome" is uncommon but occasionally used.

Word origins

The word "Pope" is derived from the Greek word pappas ("father") and was originally used in an affectionate sense of any priest or bishop (in the exact same way that modern priests are addressed as "Father"). In the 4th and 5th centuries, pappas (Latinized as papa, a form still preserved in Spanish and Portuguese was still frequently used of any bishop in the West, although it gradually came to be increasingly restricted to its modern, exclusive use by the Bishop of Rome. In the East, especially in Greece and Russia, priests are still referred to as pappas.

As early as the third century, the Bishop of Alexandria exercised a high degree of central control of suffragan Egyptian bishops, in a manner consciously similar to the jurisdiction of the Bishop of Rome; the Alexandrian archbishop was given precedence immediately after the Roman pontiff by the Council of Nicea, and adopted the title "Pope of Alexandria," which still forms an integral part of the titles of the Greek Orthodox "Pope and Patriarch of Alexandria and All Africa" and of the Coptic "Pope of Alexandria and of the See of Saint Mark the Apostle."

Office and nature

The title "Pope" is an informal one; the formal title of the Pope is "Bishop of Rome, Vicar of Jesus Christ, Successor of the Prince of the Apostles, Supreme Pontiff of the Universal Church, Patriarch of the West, Primate of Italy, Archbishop and Metropolitan of the Roman Province, Sovereign of the State of the Vatican City, Servant of the Servants of God," although this is rarely seen or used in full (by comparison, the formal title of the Orthodox Pope and Patriarch of Alexandria is "Successor of Saint Mark the Apostle, Shepherd of Shepherds, Father of Fathers, Supreme Pontiff of All Metropolitans and Bishops, Judge of the World, and Beloved of Christ", often called the "Ecumenical Judge"; the Coptic Pope is styled "Pope and Patriarch of the See of Alexandria and of All the Predication of the Evangelist St. Mark"). In canon law he is referred to as the "Roman Pontiff" (Pontifex Romanus). The Pope is styled "Your Holiness" (Sanctitas Vostra) and is frequently referred to as "the Holy Father."

The Pope's signature is usually in the format "NN. PP. x" (e.g., Pope Paul VI signed his name as "Paulus PP. VI"), and his name is frequently accompanied in inscriptions by the abbreviation "Pont. Max." or "P.M." (abbreviation of the ancient title Pontifex Maximus, literally "Greatest Bridge-maker", but usually translated "Supreme Pontiff"). The signature of Papal bulls is customarily NN. Episcopus Ecclesia Catholicae ("NN. Bishop of the Catholic Church"), while the heading is NN. Episcopus Servus Servorum Dei ("NN. Bishop and Servant of the Servants of God"), the latter title dating to the time of Pope Gregory I the Great. Other titles used in some official capacity include Summus Pontifex ("Highest Pontiff"), Sanctissimus Pater and Beatissimus Pater ("Most Holy Father" and "Most Blessed Father"), Sanctissimus Dominus Noster ("Our Most Holy Lord"), and, in the Mediaeval period, Dominus Apostolicus ("Apostolic Lord").

The Pope's official residence is the Palace of the Vatican, and he also possesses a summer palace at Castel Gandolfo (believed to be situated on the site of the ancient city-state Alba Longa). Historically the official residence of the Pope was the Lateran Palace, donated by the Roman Emperor Constantinus I. The former Papal summer palace, the Quirinal Palace, has subsequently been the official residence of the Kings of Italy and Presidents of the Italian Republic.

Contrary to popular belief, it is the Pope's ecclesiastical jurisdiction (the Holy See) and not his secular jurisdiction (Vatican City) which conducts international relations; for hundreds of years, the Pope's court (the Roman Curia) has functioned as the government of the Catholic Church. The name "Holy See" (also "Apostolic See") is in ecclesiastical terminology the ordinary jurisdiction of the Bishop of Rome (including the Roman Curia); the Pope's various honours, powers, and privileges within the Catholic Church and the international community derive from his Episcopate of Rome in lineal succession from the Apostle St. Peter (see Apostolic Succession). Consequently Rome has traditionally occupied a central position in the Catholic Church, although this is not necessarily so. The Pope derives his Pontificate from being Bishop of Rome but is not obligated to reside in Rome; according to the Latin formula ubi Papa, ibi Curia, wherever the Pope resides is the central government of the Church, provided that the Pope is Bishop of Rome. As such, between 1309 and 1378 the Popes resided not in Rome but in Avignon, a period often called the Babylonian Captivity in allusion to the Biblical exile of Israel (see Avignon Papacy).

Catholic tradition maintains that the institution of the Pontificate can be found in the Bible, and cites certain key passages in support of this contention. Chief among these passages is Matthew 16:18-19, wherein Jesus Christ says to Peter:

"Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but My Father Who is in Heaven. And I tell you, you are Peter ("The Rock" derived from Greek), and on this rock I will build My Church, and the gates of Hell shall not prevail against it. And I will give you the keys to the Kingdom of Heaven: and whatever you bind on Earth shall be bound in Heaven, and whatever you loose on Earth shall be loosed in Heaven".

Status and authority

The status and authority of the Pope in the Catholic Church was dogmatically defined by the First Vatican Council in its Dogmatic Constitution of the Church of Christ (July 18, 1870). The first chapter of this document is entitled "On the institution of the apostolic primacy in blessed Peter", and states that (s.1) "according to the Gospel evidence, a primacy of jurisdiction over the whole church of God was immediately and directly promised to the blessed apostle Peter and conferred on him by Christ the lord" and that (s.6) "if anyone says that blessed Peter the apostle was not appointed by Christ the lord as prince of all the apostles and visible head of the whole church militant; or that it was a primacy of honour only and not one of true and proper jurisdiction that he directly and immediately received from our lord Jesus Christ Himself: let him be anathema."

The Dogmatic Constitution's second chapter, "On the permanence of the primacy of blessed Peter in the Roman pontiffs", states that (s.1) "that which our lord Jesus Christ [...] established in the blessed apostle Peter [...] must of necessity remain forever, by Christ's authority, in the church which, founded as it is upon a rock, will stand firm until the end of time," that (s.3) "whoever succeeds to the chair of Peter obtains by the institution of Christ Himself, the primacy of Peter over the whole church", and that (s.5) "if anyone says that it is not by the institution of Christ the lord Himself (that is to say, by divine law) that blessed Peter should have perpetual successors in the primacy over the whole church; or that the Roman pontiff is not the successor of blessed Peter in this primacy: let him be anathema."

The Dogmatic Constitution's third chapter, "On the power and character of the primacy of the Roman pontiff," states that (s.1) "the definition of the ecumenical council of Florence, which must be believed by all faithful Christians, namely that the apostolic see and the Roman pontiff hold a world-wide primacy, and that the Roman pontiff is the successor of blessed Peter, the prince of the apostles, true vicar of Christ, head of the whole church and father and teacher of all Christian people," that (s.2) "by divine ordinance, the Roman church possesses a pre-eminence of ordinary power over every other church, and that the jurisdictional power of the Roman pontiff is both episcopal and immediate" and that "clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the church throughout the world."

The powers of the Pope are defined by the Dogmatic Constitution (ch.3, s.8) such that "he is the supreme judge of the faithful, and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgement" and that "the sentence of the apostolic see (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgement thereupon" (can. 331 defines the power of the Pope as "supreme, full, immediate and universal ordinary power in the Church, and he can always freely exercise this power"). It also dogmatically defined (ch.4, s.9) the doctrine of Papal infallibility, sc. such that

when the Roman Pontiff speaks ex cathedra, that is, when in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the whole church, he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed His church to enjoy in defining doctrine concerning faith or morals. Therefore, such definitions of the Roman pontiff are of themselves, and not by the consent of the church, irreformable.

Political role

Though the progressive Christianisation of the Roman Empire in the Fourth century did not confer upon bishops civil authority within the state, the gradual withdrawal of imperial authority during the 5th century left the Pope the senior Imperial civilian official in Rome, as bishops were increasingly directing civil affairs in other cities of the Western Empire. This status as a secular and civil leader was vividly displayed by Pope Leo I's confrontation with Attila in 452 and was substantially increased in 754, when the Frankish ruler Pepin the Short donated to the Pope a strip of territory which formed the core of the so-called Papal States (properly the Patrimony of St. Peter). In 800, Pope Leo III crowned the Frankish ruler Charlemagne as Roman Emperor, a major step toward establishing what later became known as the Holy Roman Empire; from that date it became the Pope's prerogative to crown the Emperor, a tradition which continued until Emperor Charles V, the last Holy Roman Emperor to be crowned by the Pope (subsequent Emperors never received coronation), and which was partially revived by Napoléon Bonaparte. As has been hitherto mentioned, the Pope's sovereignty over the Papal States ended in 1870 with their annexation by Italy.

In addition to the Pope's position as a territorial ruler and foremost prince bishop of Christendom (especially prominent with the Renaissance Popes like Pope Alexander VI an ambitious if spectacularly corrupt politico, and Pope Julius II, a formidable general and statesman) and as the spiritual head of the Holy Roman Empire (especially prominent during periods of contention with the Emperors, such as during the Pontificates of Pope Gregory VII and Pope Alexander III), the Pope also possessed a degree of political and temporal authority in his capacity as Supreme Pontiff. Some of the most striking examples of Papal political authority are the Bull Laudabiliter in 1155 (authorising Henry II of England to invade Ireland), the Bull Inter Caeteras in 1493 (leading to the Treaty of Torsedillas in 1494, which divided the world into areas of Spanish and Portuguese rule) the Bull Regnans in Excelsis in 1570 (excommunicating Elizabeth I of England and purporting to release all her subjects from their allegiance to her), the Bull Inter Gravissimas in 1582 (establishing the Gregorian Calendar).

Death or Resignation, and election


The current regulations regarding a Papal interregnum -- i.e., a Sede Vacante "vacant see" -- were promulgated by John Paul II in his 1996 document Universi Dominici Gregis. During the Sede Vacante, the Sacred College of Cardinals, composed of the Pope's principal advisors and assistants, is collectively responsible for the government of the Church and of the Vatican itself, under the direction of the Cardinal Chamberlain; however, canon law specifically forbids the Cardinals from introducing any innovation in the government of the Church during the vacancy of the Holy See. Any decision that needs the assent of the Pope has to wait until a new Pope has been elected and takes office.

The Pope's death is officially determined by the Cardinal Chamberlain by gently tapping the late Pope's head thrice with a golden hammer and calling his birth name three times. A doctor may or may not have already determined that the Pope had passed away. The Cardinal Chamberlain then retrieves the Fisherman's Ring. Usually the ring is on the Pope's right hand. But with Paul VI, he had stopped wearing the ring during the last years of his reign, and left it in his desk. In other cases the ring might have been removed for medical reasons. The Chamberlin cuts the ring in two in the presence of the Cardinals. The deceased Pope's seals are defaced, to keep the Pope's seal from ever being used again, and his personal apartment is sealed.

The body then lies in state for a number of days before being interred in the crypt of a leading church or cathedral; the Popes of the Twentieth century have all been interred in St. Peter's Basilica, but it is expected that the reigning Pope, Pope John Paul II, will be interred in his native Poland. A nine-day period of mourning (novem dialis) follows after the interment of the late Pope.


The Code of Canon Law 332 §2 states, 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.

It was widely reported in June and July 2002 that the Pope John Paul II firmly refuted the speculation of his resignation using Canon 332, in a letter to the Milan daily newspaper Corriere della Sera.

Nevertheless, 332 §2 has given rise to speculation that either:

  • The current Pope will resign as his health fails, or
  • A properly manifested legal instrument has already been drawn up that puts into effect his resignation in the event of his incapacity to perform his duties.


The Pope was originally chosen by those senior clergymen resident in and near Rome. In 1059, the electorate was restricted to the Cardinals of the Holy Roman Church, and the individual votes of all Cardinal Electors were made equal in 1179. The Pope is usually a member of the Sacred College of Cardinals, but theoretically any male Catholic (including a layman) may be elected; Pope Urban VI was the last Pope who was not already a cardinal at the time of his election. Canon law requires that if a layman or non-bishop is elected, he receives episcopal consecration from the Dean of the College of Cardinals before assuming the Pontificate. Under present canon law, the Pope is elected by the cardinal electors, comprising those cardinals who are under the age of 80.

The Second Council of Lyons was convened on May 7, 1274, to regulate the election of the Pope. This Council decreed that the cardinal electors must meet within ten days of the Pope's death, and that they must remain in seclusion until a Pope has been elected; this was prompted by the three-year Sede Vacante following the death of Pope Clement IV in 1268. By the mid-Sixteenth century, the electoral process had more or less evolved into its present form, allowing for alteration in the time between the death of the Pope and the meeting of the cardinal electors.

Traditionally the vote was conducted by acclamation, by selection by committee, or by plenary vote. Acclamation was the simplest procedure, consisting entirely of a voice vote, and was last used in 1621. The reigning Pope, Pope John Paul II, has abolished vote by acclamation and by selection by committee, and henceforth all Popes will be elected by full vote of the Sacred College of Cardinals by ballot.

The election of the Pope almost always takes place in the Sistine Chapel, in a meeting called a "conclave" (so called because twenty days after the Pope's death, the present cardinal electors are theoretically locked in, cum clavi, until they elect a new Pope). Three cardinals are chosen by lot to collect the votes of absent cardinal electors (by reason of illness), three are chosen by lot to count the votes, and three are chosen by lot to review the count of the votes. The ballots are distributed and each cardinal elector writes the name of his choice on it and pledges aloud that he is voting for "one whom under God I think ought to be elected" before depositing his vote in a large chalice placed on the altar. Each ballot is read aloud by the presiding Cardinal, who then pierces the ballot with a needle and thread, stringing all the ballots together and tying the ends of the thread to ensure accuracy and honesty. Balloting continues until a Pope is elected by a two-thirds majority (since the promulgation of Universi Dominici Gregis the rules allow for a simple majority after a deadlock of twelve days).

One of the most famous parts of the conclave is the means by which the results of a ballot are announced to the world. Once the ballots are counted and bound together, they are burned in a special oven erected in the Sistine Chapel, with the smoke escaping through a small chimney visible from St Peter's Square. The ballots from an unsuccessful vote are burned along with a chemical compound in order to produce black smoke, or "fumata nera." (Traditionally wet straw was used to help create the black smoke, but a number of "false alarms" in past conclaves have brought about this concession to modern chemistry.) When a vote is successful, the ballots are burned alone, sending white smoke ("fumata bianca") through the chimney and announcing to the world the election of a new Pope.

The Dean of the College of Cardinals then asks the successfully elected Cardinal two solemn questions. First he asks, "Do you freely accept your election?" If he replies with the word "Accepto," his reign as Pope begins at that instant, not at the coronation ceremony several days afterward. The Dean then asks, "By what name shall you be called?" The new Pope then announces the name he has chosen for himself (starting in 535, the Pope has customarily chosen a new name for himself during his Pontificate; the names are not based on any system other than general honorifics, and have been based on immediate predecessors, mentors, and political similarity).

The new Pope is led through the "Door of Tears" to a dressing room in which three sets of white Papal vestments ("immantatio") await: literally small, medium, and large. Donning the appropriate vestments and re-emerging into the Sistine Chapel, the new Pope is given the "Fisherman's Ring" by the Cardinal Camerlegno, whom he either reconfirms or reappoints. The Pope then assumes a place of honor as the rest of the Cardinals wait in turn to offer their first "obedience" ("adoratio"), and to receive his blessing.

The senior cardinal deacon then announces from a balcony over St. Peter's Square the following proclamation: Annuntio vobis gaudium magnum! Habemus Papam! ("I announce to you a great joy! We have a Pope!")

Until 1978, the Pope's election was followed in a few days by a procession in great pomp and circumstance from the Sistine Chapel to St. Peter's Basilica, with the newly-elected Pope borne in the sedia gestatoria. There the Pope was crowned with the triregnum and he gave his first blessing as Pope, the famous Urbi et Orbi ("to the City [Rome] and to the World"). Another famed part of the coronation was the lighting of a torch which would flare brightly and promptly extinguish, with the admonition Sic transit gloria mundi ("Thus fades worldly glory"). Traditionally, the pope-elect takes the Papal oath (the so called "Oath against modernism") at his coronation, but John Paul I and later John Paul II have refused to do so.

As has been hitherto noted, the Latin term Sede Vacante ("vacant seat") refers to a Papal interregnum, or the period between the death of the Pope and the election of his successor. From this term is derived the name Sedevacantist, which designates a category of dissident, schismatic Catholics who maintain that there is no canonically and legitimately elected Pope, and that there is therefore a Sede Vacante; one of the most common reasons for holding this belief is the idea that the reforms of the Second Vatican Council and especially the replacement of the Tridentine Mass with the Novus Ordo Missae are heretical, and that, per the dogma of Papal infallibility (see above), it is impossible for a valid Pope to have done these things.

Objections to the Papacy

The Pope's position as Supreme Pontiff of the Universal Church is dogmatic and therefore not open to debate or dispute within the Catholic Church; the First Vatican Council anathematised all who dispute the Pope's primacy of honour and of jurisdiction (it is lawful to discuss the precise nature of that primacy, provided that such discussion does not violate the terms of the Council's Dogmatic Constitution). However, the Pope's authority is not undisputed outside the Catholic Church; these objections differ from denomination to denomination, but can roughly be outlined as (1.) objections to the extent of the primacy of the Pope; and (2.) objections to the institution of the Papacy itself.

Some non-Catholic Christian denominations, such as the Assyrian Church of the East, the Oriental Orthodox Church, the Eastern Orthodox Church, and the Anglican Communion, accept the doctrine of Apostolic Succession, and therefore accept (to varying extents) the claim that the Pope as successor to St. Peter is heir to Petrine primacy of honour. These churches deny, however, the claim that the Pope is also heir to Petrine primacy of jurisdiction. Because none of these denominations recognise the First Vatican Council as ecumenical, they regard its definitions of Papal jurisdiction and infallibility (and anathematisation of those who do not accept them) as non-binding.

Other non-Catholic Christian denominations do not accept the doctrine of Apostolic Succession, or do not understand it in hierarchical terms, and therefore do not accept the claim that the Pope is heir either to Petrine primacy of honour or to Petrine primacy of jurisdiction. The Papacy's complex relationship with the Roman and Byzantine Empires, and other secular states, and the Papacy's territorial claims in Italy, are another focal point of these objections; as is the monarchical character of the office of Pope. In Western Christianity, these objections — and the vehement rhetoric they have at times been cast in — are products of the Protestant Reformation. These denominations vary from simply not accepting the Pope's authority as legitimate and valid, to believing that the Pope is the Antichrist or one of the beasts spoken of in the Book of Revelation. These denominations tend to be more heterogeneous amongst themselves than the aforementioned hierarchical churches, and their views regarding the Papacy and its institutional legitimacy (or lack thereof) vary considerably.

Some objectors to the papacy use empirical arguments, pointing to the corrupt characters of some of the holders of that office. For instance, some argue that claimed successors to St. Peter, like Popes Alexander VI and Callixtus III from the Borgia family, were so corrupt as to be unfit to wield power to bind and loose on Earth or in Heaven. An omniscient and omnibenevolent God, some argue, would not have given those people the powers claimed for them by the Catholic Church. Defenders of the papacy argue that the Bible shows God as willingly giving privileges even to corrupt men (citing examples like some of the kings of Israel, the apostle Judas Iscariot, and even St. Peter after he denied Jesus). They also argue that not even the worst of the corrupt popes used the office to try to rip the doctrine of the Church from its apostolic roots, and that this is evidence that the office is divinely protected.

List of Popes

1. St. Peter (32-67)

2. St. Linus (67-76)

3. St. Anacletus(Cletus) (76-88)

4. St. Clement I (88-97)

5. St. Evaristus (97-105)

6. St. Alexander I (105-115)

7. St. Sixtus I (115-125) -- also called Xystus I

8. St. Telesphorus (125-136)

9. St. Hyginus (136-140)

10. St. Pius I (140-155)

11. St. Anicetus (155-166)

12. St. Soter (166-175)

13. St. Eleutherius (175-189)

14. St. Victor I (189-199)

15. St. Zephyrinus (199-217)

16. St. Callistus I (217-22)

17. St. Urban I (222-30)

18. St. Pontain (230-35)

19. St. Anterus (235-36)

20. St. Fabian (236-50)

21. St. Cornelius (251-53)

22. St. Lucius I (253-54)

23. St. Stephen I (254-257)

24. St. Sixtus II (257-258)

25. St. Dionysius (260-268)

26. St. Felix I (269-274)

27. St. Eutychian (275-283)

28. St. Caius (283-296) -- also called Gaius

29. St. Marcellinus (296-304)

30. St. Marcellus I (308-309)

31. St. Eusebius (309 or 310)

32. St. Miltiades (311-14)

33. St. Sylvester I (314-35)

34. St. Marcus (336)

35. St. Julius I (337-52)

36. Liberius (352-66)

37. St. Damasus I (366-83)

38. St. Siricius (384-99)

39. St. Anastasius I (399-401)

40. St. Innocent I (401-17)

41. St. Zosimus (417-18)

42. St. Boniface I (418-22)

43. St. Celestine I (422-32)

44. St. Sixtus III (432-40)

45. St. Leo I (the Great) (440-61)

46. St. Hilarius (461-68)

47. St. Simplicius (468-83)

48. St. Felix III (II) (483-92)

49. St. Gelasius I (492-96)

50. Anastasius II (496-98)

51. St. Symmachus (498-514)

52. St. Hormisdas (514-23)

53. St. John I (523-26)

54. St. Felix IV (III) (526-30)

55. Boniface II (530-32)

56. John II (533-35)

57. St. Agapetus I (535-36) -- also called Agapitus I

58. St. Silverius (536-37)

59. Vigilius (537-55)

60. Pelagius I (556-61)

61. John III (561-74)

62. Benedict I (575-79)

63. Pelagius II (579-90)

64. St. Gregory I (the Great) (590-604)

65. Sabinian (604-606)

66. Boniface III (607)

67. St. Boniface IV (608-15)

68. St. Deusdedit (Adeodatus I) (615-18)

69. Boniface V (619-25)

70. Honorius I (625-38)

71. Severinus (640)

72. John IV (640-42)

73. Theodore I (642-49)

74. St. Martin I (649-55)

75. St. Eugene I (655-57)

76. St. Vitalian (657-72)

77. Adeodatus (II) (672-76)

78. Donus (676-78)

79. St. Agatho (678-81)

80. St. Leo II (682-83)

81. St. Benedict II (684-85)

82. John V (685-86)

83. Conon (686-87)

84. St. Sergius I (687-701)

85. John VI (701-05)

86. John VII (705-07)

87. Sisinnius (708)

88. Constantine (708-15)

89. St. Gregory II (715-31)

90. St. Gregory III (731-41)

91. St. Zachary (741-52)

92. Stephen II (752) -- Because he died before being consecrated, some lists (including the Vatican's official list) omit him.

93. Stephen III (752-57)

94. St. Paul I (757-67)

95. Stephen IV (767-72)

96. Adrian I (772-95)

97. St. Leo III (795-816)

98. Stephen V (816-17)

99. St. Paschal I (817-24)

100. Eugene II (824-27)

101. Valentine (827)

102. Gregory IV (827-44)

103. Sergius II (844-47)

104. St. Leo IV (847-55)

105. Benedict III (855-58)

106. St. Nicholas I (the Great) (858-67)

107. Adrian II (867-72)

108. John VIII (872-82)

109. Marinus I (882-84)

110. St. Adrian III (884-85)

111. Stephen VI (885-91)

112. Formosus (891-96)

113. Boniface VI (896)

114. Stephen VII (896-97)

115. Romanus (897)

116. Theodore II (897)

117. John IX (898-900)

118. Benedict IV (900-03)

119. Leo V (903)

120. Sergius III (904-11)

121. Anastasius III (911-13)

122. Lando (913-14)

123. John X (914-28)

124. Leo VI (928)

125. Stephen VIII (929-31)

126. John XI (931-35)

127. Leo VII (936-39)

128. Stephen IX (939-42)

129. Marinus II (942-46)

130. Agapetus II (946-55)

131. John XII (955-63)

132. Leo VIII (963-64)

133. Benedict V (964)

134. John XIII (965-72)

135. Benedict VI (973-74)

136. Benedict VII (974-83)

137. John XIV (983-84)

138. John XV (985-96)

139. Gregory V (996-99)

140. Sylvester II (999-1003)

141. John XVII (1003)

142. John XVIII (1003-09)

143. Sergius IV (1009-12)

144. Benedict VIII (1012-24)

145. John XIX (1024-32)

146. Benedict IX (1032-45)

147. Sylvester III (1045) -- Considered by some to be an Antipope

148. Benedict IX (1045)

149. Gregory VI (1045-46)

150. Clement II (1046-47)

151. Benedict IX (1047-48)

152. Damasus II (1048)

153. St. Leo IX (1049-54)

154. Victor II (1055-57)

155. Stephen X (1057-58)

156. Nicholas II (1058-61)

157. Alexander II (1061-73)

158. St. Gregory VII (1073-85)

159. Blessed Victor III (1086-87)

160. Blessed Urban II (1088-99)

161. Paschal II (1099-1118)

162. Gelasius II (1118-19)

163. Callistus II (1119-24)

164. Honorius II (1124-30)

165. Innocent II (1130-43)

166. Celestine II (1143-44)

167. Lucius II (1144-45)

168. Blessed Eugene III (1145-53)

169. Anastasius IV (1153-54)

170. Adrian IV (1154-59)

171. Alexander III (1159-81)

172. Lucius III (1181-85)

173. Urban III (1185-87)

174. Gregory VIII (1187)

175. Clement III (1187-91)

176. Celestine III (1191-98)

177. Innocent III (1198-1216)

178. Honorius III (1216-27)

179. Gregory IX (1227-41)

180. Celestine IV (1241)

181. Innocent IV (1243-54)

182. Alexander IV (1254-61)

183. Urban IV (1261-64)

184. Clement IV (1265-68)

185. Blessed Gregory X (1271-76)

186. Blessed Innocent V (1276)

187. Adrian V (1276)

188. John XXI (1276-77)

189. Nicholas III (1277-80)

190. Martin IV (1281-85)

191. Honorius IV (1285-87)

192. Nicholas IV (1288-92)

193. St. Celestine V (1294)

194. Boniface VIII (1294-1303)

195. Blessed Benedict XI (1303-04)

196. Clement V (1305-14)

197. John XXII (1316-34)

198. Benedict XII (1334-42)

299. Clement VI (1342-52)

200. Innocent VI (1352-62)

201. Blessed Urban V (1362-70)

202. Gregory XI (1370-78)

203. Urban VI (1378-89)

204. Boniface IX (1389-1404)

205. Innocent VII (1404-06)

206. Gregory XII (1406-15)

207. Martin V (1417-31)

208. Eugene IV (1431-47)

209. Nicholas V (1447-55)

210. Callistus III (1455-58)

211. Pius II (1458-64)

212. Paul II (1464-71)

213. Sixtus IV (1471-84)

214. Innocent VIII (1484-92)

215. Alexander VI (1492-1503)

216. Pius III (1503)

217. Julius II (1503-13)

218. Leo X (1513-21)

219. Adrian VI (1522-23)

220. Clement VII (1523-34)

221. Paul III (1534-49)

222. Julius III (1550-55)

223. Marcellus II (1555)

224. Paul IV (1555-59)

225. Pius IV (1559-65)

226. St. Pius V (1566-72)

227. Gregory XIII (1572-85)

228. Sixtus V (1585-90)

229. Urban VII (1590)

230. Gregory XIV (1590-91)

231. Innocent IX (1591)

232. Clement VIII (1592-1605)

233. Leo XI (1605)

234. Paul V (1605-21)

235. Gregory XV (1621-23)

236. Urban VIII (1623-44)

237. Innocent X (1644-55)

238. Alexander VII (1655-67)

239. Clement IX (1667-69)

240. Clement X (1670-76)

241. Blessed Innocent XI (1676-89)

242. Alexander VIII (1689-91)

243. Innocent XII (1691-1700)

244. Clement XI (1700-21)

245. Innocent XIII (1721-24)

246. Benedict XIII (1724-30)

247. Clement XII (1730-40)

248. Benedict XIV (1740-58)

249. Clement XIII (1758-69)

250. Clement XIV (1769-74)

251. Pius VI (1775-99)

252. Pius VII (1800-23)

253. Leo XII (1823-29)

254. Pius VIII (1829-30)

255. Gregory XVI (1831-46)

256. Blessed Pius IX (1846-78)

257. Leo XIII (1878-1903)

258. St. Pius X (1903-14)

259. Benedict XV (1914-22)

260. Pius XI (1922-39)

261. Pius XII (1939-58)

262. Blessed John XXIII (1958-63)

263. Paul VI (1963-78)

264. John Paul I (1978)

265. John Paul II (1978-2005)

266. Benedict XVI (2005-2013)

267. Pope Francis (2013-)

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