By Fr. OKHUELEIGBE OSEMHANTIE Ã

The question, "Who can be a Pope?" at first glance appears deceptively simple. It elicits an instinctive response—"any cardinal who is below the age of 80." But far from that, any baptized Catholic male can be, though terms and conditions apply. A deeper examination through the lenses of ecclesiastical law, history, theological tradition, and practical norms of the Roman Catholic Church reveals that this issue is enveloped in layers of canonical procedure, centuries-old conventions, and theological meaning. This study endeavours to explore this complex subject with scholarly precision, citing magisterial sources, canonical legislation, and the traditions of the Roman Church to present a universally relevant and citatable treatise.

1. Theoretical Eligibility: Any Baptized Male Catholic

According to Universi Dominici Gregis (UDG), the Apostolic Constitution governing papal elections, and the Code of Canon Law, specifically Canon 332 §1, any baptized male Catholic is in potential eligible to become the Roman Pontiff. This theoretical possibility is grounded in the understanding that the papacy is not a sacramental order (like the episcopate), but an ecclesiastical office— the Bishop of Rome, and thereby the Vicar of Christ and Supreme Pastor of the Universal Church.

The Catechism of the Catholic Church (CCC 882) affirms that the Pope derives his authority not from his personal sanctity or previous office, but from his succession to the Chair of Peter. Consequently, even a layman—if canonically baptized, male, and Catholic—could theoretically be elected Pope. Upon election, such a person would need to be immediately ordained as bishop, since the papacy requires one to be the Bishop of Rome, and only a bishop can govern a diocese.

2. Canonical and Ecclesiastical Prerequisites

Despite the above theoretical eligibility, in practice, the Popes are chosen from among the members of the College of Cardinals. This norm is not a juridical necessity but a practical and traditional custom. The current legislation on papal elections, UDG promulgated by Pope John Paul II in 1996 and confirmed by subsequent Popes, reserves the right of election to the College of Cardinals (UDG 1).

While non-cardinals may be elected, the electors themselves must be cardinals under the age of 80 (UDG 33). Should a non-bishop be elected, UDG 88 prescribes that he must be immediately ordained a bishop before taking up the office of the papacy. This provision upholds the Church's hierarchical and sacramental structure.

3. Historical Precedents

History records rare but significant instances of non-cardinals and even non-bishops being elected as Pope. Notably, Pope Urban VI (1378), born Bartolomeo Prignano, was not a cardinal but Archbishop of Bari when elected. Similarly, Pope Urban V (1362) and Pope Urban IV (1261) were not cardinals. Pope Gregory X* (1271) was a papal diplomat and archdeacon at the time of his election.

In a particularly unusual case, Pope Celestine V (1294), a hermit and founder of the Celestine Order, was elected despite not holding any prior curial or cardinalatial office. Even more intriguing is the case of Pope Leo X (Giovanni de’ Medici), who was elected in 1513 though not yet ordained a priest.

These examples, while exceptional, demonstrate the flexibility within the Church’s legal and historical framework. However, since the post-Tridentine and especially post-Vatican I and II reforms, such scenarios are now practically obsolete due to evolving norms and expectations.

4. The Role of the College of Cardinals

The College of Cardinals serves as the exclusive body of electors. Canon 349 defines cardinals as those who assist the Roman Pontiff as the principal advisors and collaborators. The Conclave, derived from the Latin cum clave (with key), underscores the secretive and sacred nature of papal elections. The Ordo Rituum Conclavis outlines the liturgical and procedural framework of the conclave, reinforcing the spiritual discernment necessary for such a monumental decision.

5. Theological Foundations and Apostolic Continuity

The papacy is grounded in Christ’s words to Peter in Matthew 16:18–19. The Bishop of Rome, as successor to Peter, holds primacy over the entire Church. The doctrine of Apostolic Succession necessitates that the Pope be in unbroken communion with the bishops of the Church and uphold the deposit of faith (depositum fidei). Therefore, even though a layman might be elected, his ordination must align him with the episcopate before assuming the Petrine Office.

6. Qualifications Beyond Canon Law: Moral, Pastoral, and Doctrinal Integrity

While not explicitly codified in law, there exist strong expectations that the Pope be doctrinally sound, pastorally compassionate, spiritually mature, and intellectually capable. The sensus fidelium (sense of the faithful) and the expectation of the global Church underscore the need for exemplary leadership.

Pope Benedict XVI, in his writings, frequently emphasized the Pope's role as a servant of truth and unity. Pope Francis has highlighted mercy, synodality, and evangelization. Thus, the person elected is expected not just to fulfill juridical criteria but to embody the spiritual and pastoral ethos of the Church.

7. Gender and Papal Ineligibility

The exclusion of women from the papacy is a theological and doctrinal matter, not merely canonical. Since the Pope must be a bishop, and the Church definitively teaches (cf. Ordinatio Sacerdotalis, 1994) that only men can receive Holy Orders, it follows that women are ontologically ineligible for the papacy. This position, upheld by all Popes in modern times, is considered infallible under the ordinary universal magisterium.

8. Eastern Catholics and the Papacy

Though most Popes have been of the Latin Rite, there is no canonical barrier preventing an Eastern Catholic male from being elected Pope, provided he meets the sacramental and ecclesiastical criteria. This universality reflects the Catholicity (katholikos) of the Church, embracing all sui iuris Churches in communion with Rome.

Conclusion

In summary, while in theory any baptized male Catholic can be elected Pope, in practice, a web of ecclesiastical law, doctrinal requirements, and historical tradition shape the election of the Roman Pontiff. The Church’s past includes exceptional cases—like Popes Urban VI, Gregory X, and Celestine V—who were not cardinals at the time of election, demonstrating that canonical possibility has always exceeded routine custom. Yet the papacy remains the highest office of spiritual and administrative responsibility in the Church, safeguarded by centuries of evolving but unified practice. The Petrine ministry is both an office of supreme governance and a spiritual role of servant-leadership, requiring not only canonical eligibility but profound fidelity to Christ and His Church.

• Fr. Okhueleigbe Osemhantie Ã, who writes from Port Harcourt, consulted the following key sources:

*Codex Iuris Canonici (Code of Canon Law)

*Catechism of the Catholic Church

*Universi Dominici Gregis (1996)

*Ordo Rituum Conclavis

*Ordinatio Sacerdotalis, Pope John Paul II

*Documents and teachings of Popes Benedict XVI and Francis

*Annuario Pontificio and Liber Pontificalis

*Papal election histories and canonical commentaries