Synod

Synod (pronounced sin-uhd)

(1) An assembly of ecclesiastics or other church delegates (particularly of a diocese), convoked pursuant to the law of the church, for the discussion and decision of ecclesiastical affairs (in various denominations such gatherings sometimes described as ecclesiastical councils or).

(2) An assembly or council having civil authority; a legislative body and used (sometimes loosely) of any council of any institution (in this context also used disparagingly of secular institutions thought becoming too rigid in thought or process.

(3) An (often geographical) administrative division or district in the structures of some churches, either the entire denomination or a mid-level division such as a “middle judicatory” or “district”); use of the word “synod” differs between and sometimes within denominations.

(4) In astronomy, a conjunction of two or more of the heavenly bodies.

1350–1400: From the Middle English synod (ecclesiastical council), from the Late Latin synodus, From the Ancient Greek σύνοδος (súnodos or sýnodos) (assembly, meeting; a coming together, a conjunction of planets), the construct being the English syn-(from the Ancient Greek σύν (sún) (with, in company with, together with) + ὁδός ((h)odós) (traveling, journeying; a manner or system (of doing, speaking, etc.); a way, road, path (the word of uncertain origin).  The term סַנְהֶדְרִין‎ (sunédrion) exists in the Hebrew Talmudic literature and was used in a similar way and the early twelfth century Middle English form was sinoth.  Synod was used in the Presbyterian Church between 1953-1922 in the traditional sense of “an assembly of ministers and other elders” when the term was changed to “General Council”, an act of modernization apparently provoked by the word “synod” beings so associated with the Roman Catholic Church and the Church of England.  In the schismatic world of the Medieval Church, just as there were from time to time, “antipopes” (from the Medieval Latin antipāpa), there were also antisynods, convened as meetings of his supporters.  Synod and synodicon are nouns, synodic is an adjective, synodal is a noun & adjective, the noun plural is synods.

The adjective synodal (of or relating to a synod) was a mid-fifteenth century creation from the Late Latin synodalis.  As a noun, a synodal was (1) a constitution made in a provincial or diocesan synod which was subject to review by a central body or (2) a tribute in money formerly paid to the bishop or archdeacon (at the time of his Easter visitation), by every parish priest (now made to the ecclesiastical commissioners and in later versions of canon law referred to as a "procuration").  The adjective synodic dates from the 1630s and was from the Latin synodicus, from the Ancient Greek συνοδικός (sunodikós) (of or related to an assembly or meeting); the form used in the late sixteenth century was synodical.  When used of the conjunction of two or more of the heavenly bodies (the moon and the planets) described by the astronomers of Antiquity, the phenomenon may be called a “synodical revolution” and the time in which it occurs a “synodical month”. Despite sounding suspiciously modern, a synodicon is not associated with on-line video gaming.  The noun synodicon was from the Latin, from the Ancient Greek συνοδικόν (sunodikón) and was a substantivisation of συνοδικός (sunodikós) (synodical).  Institutionalized in modern Italianate Ecclesiastical Latin, it describes a document from a church synod or synods, especially the official records of proceedings.  A subsynod (sometimes as sub-synod) is either (1) an assembly of officials which meets prior to a synod proper to make administrative arrangements, formalize an agenda etc or (2) a kind of sub-committee of a synod which is created for some purpose such as allowing a technical matter to be discussed by experts before being referred to the full assembly of the synod for deliberation.

The noun synodality (the plural synodalities) is used in Christianity to refer (sometimes perhaps optimistically) to the “quality or style of a synod; the fraternal collaboration and discernment as typified in a synod”.  The origin of the word synod (the Ancient Greek συν (together) + ὁδός (journey) hints at the hopefully fraternal collaboration and discernment that such gatherings of ecclesiastical worthies are intended to be, the expression of this the essence of synodality.  The notion of synodality is a part of the mystique of the Roman Catholic Church because it’s said to denote the essence of the church’s mission, something explained by the Holy See's International Theological Commission (ITC) which states that synodality encapsulates “the specific modus vivendi et operandi (way of living & method of operation) of the Church, the People of God, which reveals and gives substance to her being as communion when all her members journey together, gather in assembly and take an active part in her evangelizing mission”.

The ITC is an organization of the Roman Curia which advises the magisterium of the church, most notably the Dicastery for the Doctrine of the Faith (DDF, the old Holy Office which many still refer to by its original name: The Inquisition).  The IDF was a creation of the re-structuring in the wake of the Second Vatican Council (Vatican II; 1962-1965) and formerly was established in 1969 as a kind of internal think tank which might present a kinder face to the world than the rather austere Congregation for the Doctrine of the Faith (the CDF (as the DDF was then known)).  That was an approach not unknown (for good & bad) in secular politics and while over the years there have been those who claimed the relationship between the ITC and the CDF was the sort of “creative tension” needed to ensure debates over matters of ethics and procedure stayed dynamic, others have seen the tension but little creativity.  For students of structuralism, it’s of interest the prefect of the DDF is ex officio the president of the ITC, an arrangement carried over in June 2022 when Pope Francis (b 1936; pope since 2013), as a part of a range of reforms to the curia, announced the name change from CDF to DDF.

Pope Francis has made synodality (at least his conception of it) as perhaps the core value he intends to be the legacy of his pontificate and the ITC in 2018 published a paper which made explicit Francis was not modest in his ambitions for that legacy, the ITC’s document stating it was “…precisely this path of synodality which God expects of the Church of the third millennium” and stressed synodality “…is an essential dimension of the Church”, in the sense that “what the Lord is asking of us is already in some sense present in the very word 'synod’”.  Although presumably the pope and the ITC were more concerned with theology than etymology, tracing a tread which ran from the gathering of Christ’s disciples to the sessions of Vatican II in the 1960s, word nerds would anyway have enjoyed the thoughts:

In ecclesiastical Greek it expresses how the disciples of Jesus were called together as an assembly and in some cases it is a synonym for the ecclesial community. Saint John Chrysostom, for example, writes that the Church is a “name standing for 'walking together’ (σύνοδος)". He explains that the Church is actually the assembly convoked to give God thanks and glory like a choir, a harmonic reality which holds everything together (σύστημα), since, by their reciprocal and ordered relations, those who compose it converge in αγάπη and όμονοία (common mind).

Since the first centuries, the word “synod” has been applied, with a specific meaning, to the ecclesial assemblies convoked on various levels (diocesan, provincial, regional, patriarchal or universal) to discern, by the light of the Word of God and listening to the Holy Spirit, the doctrinal, liturgical, canonical and pastoral questions that arise as time goes by.

The Greek σύνοδος is translated into Latin as synodus or concilium. Concilium, in its profane use, refers to an assembly convoked by some legitimate authority. Although the roots of “synod” and “council” are different, their meanings converge. In fact, “council” enriches the semantic content of “synod” by its reference to the Hebrew   קָהָל(qahal), the assembly convoked by the Lord, and its translation into Greek as έκκλησία, which, in the New Testament, refers to the eschatological convocation of the People of God in Christ Jesus.

In the Catholic Church the distinction between the use of the words “council” and “synod” is a recent one. In Vatican II they are synonymous, both referring to the council session. A precise distinction was introduced by the Codex Iuris Canonici of the Latin Church (1983), which distinguishes between a particular (plenary or provincial) Council and an ecumenical Council on the one hand, and a Synod of Bishops and a diocesan Synod on the other hand.

5. In the theological, canonical and pastoral literature of recent decades, a neologism has appeared, the noun “synodality”, a correlate of the adjective “synodal”, with both of these deriving from the word “synod”. Thus people speak of synodality as a “constitutive dimension” of the Church or tout court of the “synodal Church”. This linguistic novelty, which needs careful theological clarification, is a sign of something new that has been maturing in the ecclesial consciousness starting from the Magisterium of Vatican II, and from the lived experience of local Churches and the universal Church since the last Council until today.

So for Francis, the word synodality has assumed an importance beyond that with which it has so long been vested in the Catholic Church so the Vatican watchers took note when, under the pope’s imprimatur, it was in October 2021 announced a summit to be conducted over two years was to be known as the Synod on Synodality.  It would have sounded an innocuous thing had it not been for the ITC’s paper three years earlier and it had the inevitable immediate effect among the clergy, the laity and the theologians: sniffing change in the air, some were hopeful and some fearful.  However, the pope, although thought by many a disruptor is also a realist and understands change in his 2000 year old institution will unfold among the generations to come and his immediate ambition seems restricted to tweaking the way the church relates to the rest of the world rather than overturning dogma.  Thus, expectations of welcoming the LGBTQQIAAOP in the church or approving the ordination of women are absurd but there may be changes in the way bishops both interact with their flock and the priests who are closer to that flock.  Just because a change doesn’t happen in the corridors of the Vatican where the curia plot and scheme, doesn’t mean the power structures haven’t changed.  The flock doesn’t mix with the curia; they talk to their parish priest.

Interestingly, for something some fear will be the harbinger of something radical, the Synod on Synodality is structured in the traditional (Vatican II style) modules with un-threatening names like "communion", "mission" & "participation" but however vague may be the indication of the content, few doubt that at the next session the factions will be mapping onto those titles the concerns which have for decades troubled Rome and it’ll be mostly about sex: whether the thousand-year enforcement of clerical celibacy is the underlying cause of the rampant child-sex abuse among its members, the role of women in the power structures and attitudes towards same-sex relationships including marriage.  Those discussions will play out between the factions and there are few with any hope there'll be many minds changed but the tone of the synod will be important and Francis has the advantage of being the absolute monarch in a theocracy; it is Francis who gets to review the synodicon the theologians and the bishops will submit and he will write the final document of the Synod on Synodality.

Working for more synodality in the world: Lindsay Lohan supporting the NOH8 campaign which sought to end California's 2008 voter-approved gay marriage ban (Proposition 8). 

It means Francis has immense power to shape things and point them in the desired direction and his contribution to ecclesiology is likely to be very different to the intriguing exercises in abstraction which came from the pen of Benedict XVI (1927–2022; pope 2005-2013, pope emeritus 2013-2022).  Whether that means it becomes simultaneously possible for the church simultaneously to continue to condemn homosexuality as a sin yet approve priests giving a blessing to those in a same-sex marriage remains to be seen but in many places, it would merely be an acknowledgement of what’s already happening.  Still, those who enjoy the process of such things more than the outcome can be assured there'll be much weeping and gnashing of teeth during the modules and some rending of garments on the way out.

Heresy

Heresy (pronounced her-uh-see)

(1) Opinion or doctrine at variance with the orthodox or accepted doctrine, especially of a church or religious system.

(2) The maintaining of such an opinion or doctrine.

(3) In Roman Catholic canon law, the wilful and persistent rejection of any article of faith by a baptized member of the church.

(4) Dissent, iconoclasm, dissension.

1175–1225: From Middle English heresie from Old French heresie and Late Latin haeresis (school of thought, philosophical sect) derived from the Greek haíresis (act of choosing, derivative of haireîn (to choose)).  Source of the Greek was haireisthai (take, seize), middle voice of hairein (to choose) of unknown origin but likely derived from the primitive ser (to seize), thought also to be the root of both the Hittite šaru and the Welsh herw, both best translated as “booty".  The modern meaning emerged from the use by early Christian writers who used the literal translation from the Latin (sect or doctrine) to convey their disapproval of unorthodox thoughts or ideas.  The Greek word was used in the New Testament in reference to the Sadducees, Pharisees, and even the Christians, as sects of Judaism, but in English bibles it usually is translated as sect.   The meaning "religious belief opposed to the orthodox doctrines of the Church" evolved in Late Latin and was adopted for non-religious use as early as the late fourteenth century.

The Church of England Rejects Heresy Courts Proposal

Lindsay Lohan offering salvation to a heretic, (Machete (2010)).  The revolver is a Smith & Wesson Model 500 (8.38" barrel; .50 Magnum load)

In mid-1999, in a rare moment of clarity, the Church of England flirted, after a gap of one-hundred and fifty years, with the re-introduction of heresy trials to deal with clergy accused of deviation in matters of doctrine or ritual.  The last heresy trial was in 1847, when the Bishop of Exeter (Henry Phillpotts (1778–1869; Anglican Bishop of Exeter 1830-1869) accused the Reverend George Cornelius Gorham (1787–1857) of being unsound on the doctrine of "baptismal regeneration", Mr Gorham not agreeing a person was cleansed of original sin at baptism and born again into Christ.  Although the Court of Arches agreed with the bishop, on appeal, the Judicial Committee of the Privy Council overturned the ruling which caused a (very Anglican) controversy about whether a secular court should be able to rule on matters of doctrine (as opposed to law or procedure).  Since then clergy and bishops have been (more or less) free to deviate from doctrine without punishment and the Right Reverend David Jenkins (1925-2016), a former Bishop of Durham (1984-1994), famously raised a few eyebrows when he discussed his heterodoxic view on the virgin birth and bodily resurrection of Christ.  The new disciplinary procedure for clergy was to include offences against "doctrine, ritual and the ceremonial" because those who profess atheism or deny the doctrine of the Trinity or the Incarnation “should be disciplined”.

Heretic crooked Hillary Clinton being burned at the stake (digitally altered image).

Although not as well known as other inquisitions, in England, in the sixteenth century Reformation during the reign of Henry VIII (1491–1547; King of England (and Ireland after 1541) 1509-1547), about 60 heretics were executed.  Heresy laws were repealed in 1547, but reintroduced in 1554 by Mary I (1516–1558; Queen of England and Ireland 1553-1558 & Queen of Spain 1556-1558), under whom about 290 heretics were burned at the stake after the restoration of papal jurisdiction.  Executions of some 180 religious opponents continued under Elizabeth I (1533–1603; Queen of England & Ireland 1558-1603) but on grounds of treason rather than heresy although the offence remained on the books.  To the condemned, it must have seemed a tiresome technical distinction.  The last execution of a "heretic" in England occurred in 1612 although technically that was for the offence of blasphemy.  Puritanical, if not quite to the end but certainly for as long as they could, there was one later execution in Scotland in 1697 when Thomas Aikenhead (circa 1676-1697) was accused, inter alia, of denying the doctrine of the Trinity.  In a example of Scottish judicial modernization, Mr Aikenhead was hanged rather than burned at the stake although they retained blasphemy as a capital offence until 1825. 

Unfortunately, after mulling over things for half-a–decade, the General Synod of the Church of England rejected the revival of a heresy court and didn’t, even more regrettably, consider bringing back burnings at the stake.  It seems there were fears the court could be used to enforce a traditionalist view, targeting clergy, who for example, support same-sex marriages or gay clergy, both now apparently matters of greater theological importance than a belief in the resurrection.  That does seem strange given it’s the central tenet of Christianity but that’s clearly become view from both the General Synod and Lambeth Palace.  In an address to the synod, displaying his flair for simultaneously changing the subject and answering a different question than the one asked, then Archbishop of Canterbury, Dr Rowan Williams (b 1950; Archbishop of Canterbury 2002-2012), said it was important for the church “…to be able to speak out against issues like Apartheid.  The question I think we ought to be asking is whether this does or does not serve the integrity or credibility of the church in the long run.  I believe that such a measure can serve the integrity and credibility of the church if we do indeed step back in this way.  It is over twenty years since the World Alliance of Reform Churches declared that the theological justification for Apartheid was a heresy.  It would be, I think a very incredible and inadequate Christian church which did not have the resource to say something like that.”

Pope Benedict XVI (1927–2022; pope 2005-2013, pope emeritus 2013-2022) and Cardinal George Pell (1941-2023) discuss the fate of heretics.

Pernoctate

Pernoctate (pronounced per-nok-tait)

(1) In Christianity, to pass the night in vigil or prayer, prior to a feast (archaic).

(2) To stay (somewhere) all night (now a secular, jocular form).

1610s: From the Latin pernoctat- (spent the night), from pernoctatus, past participle of the verb pernoctare, the construct being per- (through) + noct-, nox (night).  In Christianity, the use of pernoctation to describe “a religious watch kept during normal sleeping hours, during which prayers or other ceremonies are performed” is now rare even in ecclesiastical use and has been supplant by vigil.  Vigil was from the Middle English vigile (a devotional watching), from the Old French vigile, from the Latin vigilia (wakefulness, watch), from vigil (awake), from the primitive Indo-European weǵ- (to be strong, lively, awake).  The English wake was from the same root.  Vigil was related to vigour (vigor the US spelling) (and more distantly to vital), from the Middle English vigour, from the Old French vigour, from vigor, from the Latin vigor, from vigeo (thrive, flourish), again from the primitive Indo-European weǵ-.  Pernoctate, pernoctates, pernoctating & pernoctated are verbs, pernoctation is a noun and the noun plural is pernoctations.

Lindsay Lohan at dawn, resting in a Cadillac Escalade after pernoctating, Los Angeles, May 2007 (right).  The church having adopted vigil, pernoctate and related forms are now words used amusingly to refer to nights spent in decadent pursuits.  The church and the faithful now inhabit the day and the sinners the night.

Beginning apparently during the second century of the existence of the Christian Church, during the night before every feast, a vigil (Vigilia in the Latin; pannychis in the Greek), was kept.  On those evenings, the faithful would gather in the church or wherever it was the feast was to be celebrated and prepared themselves by prayers, readings from Holy Writ (now the Offices of Vespers and Matins); sometimes a sermon would be read (as on fast days in general, Mass was celebrated in the evening, before the Vespers of the following day).  Towards dawn, the people dispersed to the streets and houses near the church, to await the solemn services of the forenoon. This was a formalized structure but in places the intermission gave rise to grave abuses; people would assemble, play music and dance in the streets: clear improprieties.  In the way such things happen, the volume of feasts multiplied so the number of vigils was greatly reduced but the abuses could be stopped only by abolishing the vigils and where they remained, they were shifted to begin in the afternoon, a synod held at Rouen in 1231 prohibited all vigils except those before the patronal feast of a church.  The number of vigils in the Roman Catholic Calendar (besides Holy Saturday) is now seventeen: the eves of Christmas, the Epiphany, the Ascension, Pentecost, the Immaculate Conception, the Assumption, the eight feasts of the Apostles, St. John the Baptist, St. Laurence, and All Saints although some dioceses and religious orders have particular vigils.

Pope Benedict XVI (1927–2022; pope 2005-2013, pope emeritus 2013-2022) baptizes a Japanese faithful during the Easter Vigil ceremony, Saint Peter's Basilica, the Vatican, 15 April 2006.

In the Christian tradition, a vigil is now understood as a period of purposeful wakefulness devoted to prayer or ceremonies and although vigils may happen at any time, historically they came to be observed during darkness and became quite common before being restricted to special occasions, such as feasts, solemnities, or important liturgical events.  No longer conducted overnight, during a vigil, participants may engage in prayer, reflection, scripture reading, and hymn singing and the direction of a vigil should be thematic, the purpose to prepare spiritually for a significant religious event or to commemorate a particular occasion.  The best known in Christianity is the Easter Vigil, which takes place on the evening of Holy Saturday, commemorating the Resurrection of Jesus Christ and is the most important liturgy of the entire liturgical year.  Typically it will include the blessing of the Easter fire, the lighting of the Paschal candle, scripture readings recounting salvation history and the celebration of the Eucharist.  The reason for the significance of the Easter vigil is that the Resurrection of Christ is the central event of Christianity.  If one accepts the Resurrection, then the internal logic of Christianity is perfect but if not, while the tenants may still appeal as a guide to morality, it’s just another set of competing arguments.  Rationalists who want both can adopt the view of the more radical of the nineteenth century theologians: “One need not believe, one needs only to accept”.

Tomos

Tomos (pronounced tomm-oss)

In Orthodox Christianity, an ecclesiastical document, promulgated usually by a synod and used to communicate or announce important information.

1510-1520: From the French, from the Latin tomus, from the Ancient Greek τόμος (tomos) (section, slice, roll of paper or papyrus, volume), from τέμνω (témnō or témnein) (I cut, separate); a doublet of tome which persists in English and is used to refer to heavy, large, or learned books.  Tomos is a noun; the noun plural is tomoi.  In geology, the noun tomo describes a shaft formed in limestone rock dissolved by groundwater (use restricted almost wholly to technical use in New Zealand) and the noun plural is tomos.

The Ukraine and the Moscow–Constantinople Schism of 2018

Bartholomew I, Ecumenical Patriarch Bartholomew of Constantinople since 1991 (Dimitrios Arhondonis, b 1940) executes the Tomos; watching over his shoulder is Metropolitan Epiphaniusa I of Kyiv and All Ukraine since 2019 (Serhii Petrovych Dumenko, v 1979), Patriarchal Church of St. George, Istanbul (Constantinople), 5 January 2019.

In Istanbul (the old Constantinople), on Saturday 5 January 2019, Ecumenical Patriarch Bartholomew signed a Tomos, an act formalizing his decision in October  2020 to create an independent Ukrainian Orthodox Church, thus splitting it from the Russian church to which it has been tied since 1686.  Until the decree, the Orthodox Church in Ukraine that was a branch of the Russian Church was considered legitimate and two others were regarded as schismatic. The new church unites the two formerly schismatic bodies with what is now the official Ukrainian Orthodox Church.

Ecumenical Patriarch Bartholomew I (left) presents the Tomos sanctifying the Ukrainian church's independence to Metropolitan Epiphanius (right) at the conclusion of the ceremony.

The most immediate implication of the signing of the Tomos is that Ukrainian clerics are forced immediately to pick sides, needing to choose between the Moscow-backed and the newly independent Ukrainian churches, a choice that will have to be taken with fighting in eastern Ukraine between government forces and Russia-backed rebels as a backdrop.  Although there’s no formal link of establishment between church and state in Ukraine, Petro Poroshenko (b 1965; president of Ukraine 2014-2019) attended the signing ceremony and immediately declared “…the Tomos is one more act declaring the independence of Ukraine”.  In the aftermath it appeared some two-thirds of the Ukrainian churches have sundered their relationship with Moscow.

Tomos of autocephaly of the Orthodox Church of Ukraine, signed by the Ecumenical Patriarch Bartholomew I on 5 January 2019.

Neither the Kremlin nor Kirill (or Cyril) Patriarch of Moscow and all Rus' and Primate of the Russian Orthodox Church since 2009 (Vladimir Mikhailovich Gundyayev, b 1946) were best pleased with Bartholomew granting the Ukrainian church autocephaly (independence) and the Russian church immediately severed ties with Constantinople, the centre of the Orthodox world.  A spokesman for the Russia-affiliated faction of the Church in Ukraine issued a statement saying the Tomos was “…anti-canonical” and will visit upon the Ukraine nothing but “…trouble, separation and sin”.  In this, Moscow concurred, one archbishop adding that “…instead of healing the schism, instead of uniting Orthodoxy, we got an even greater schism that exists solely for political reasons.”  Although Orthodoxy was itself born of a schism and this latest split, already described as the Moscow–Constantinople Schism of 2018 is but the latest, the political and military situation in which it exists doesn’t auger well for a peaceful resolution.  In the Kremlin, Mr Putin (Vladimir Putin; b 1952; president or prime minister of Russia since 1999) thinks much about “…trouble, separation and sin” and no good will come of this.

Primate

Primate (pronounced prahy-meyt or prahy-mit)

(1) In the ecclesiastical hierarchy, an archbishop or bishop ranking first among the bishops of a province or country (in this context usually pronounced prahy-mit). Primate is a title or rank bestowed on some archbishops in some Christian churches and can, depending on tradition, denote either jurisdictional authority or mere ceremonial precedence.

(2) In zoology, any of various omnivorous mammals of the order primates (including simians and prosimians), comprising the three suborders anthropoidea (humans, great apes, gibbons, Old World monkeys, and New World monkeys), prosimii (lemurs, loris, and their allies), and tarsioidea (tarsiers), especially distinguished by the use of hands, varied locomotion, and by complex flexible behavior involving a high level of social interaction and cultural adaptability: a large group of baboons is called a congress which, to some, makes perfect sense.

(3) A chief or leader (archaic).

1175-1225: In the sense of "high bishop, preeminent ecclesiastical official of a province" having a certain jurisdiction, as vicar of the pope, over other bishops in his province, primate is from the Middle English primate & primat, from the Old French primat and directly from the Medieval Latin primatem (church primate), a noun use of the Late Latin adjective primas (of the first rank, chief, principal) from primus (first).  The meaning "animal of the biological order including monkeys and humans" is attested from 1876, from the Modern Latin Primates, the order name (linnæus), the plural of the Latin primas; so called for being regarded as the "highest" order of mammals (the category originally included bats, representing the state of thought in biology at the time).

As an adjective, prime dates from the late fourteenth century in the sense of "first, original, first in order of time" from the Old French prime and directly from the Latin primus (first, the first, first part (figuratively "chief, principal; excellent, distinguished, noble") from the Proto-Italic prismos & priisemos, superlative of the primitive Indo-European preis- (before), from the root per (beyond; before; forward), hence the sense "in front of, before, first, chief".  It was the source also of the Italian and Spanish primo and thus a doublet of primo.  The meaning "of fine quality; of the first excellence" is from circa 1400.  The meaning "first in rank, degree, or importance" was first noted in English circa 1610 whereas in mathematics (as in prime number), it wasn’t in the literature until the 1560s.  The prime meridian (the meridian of the earth from which longitude is measured, that of Greenwich, England) was established in 1878.  Prime time which originally was used to describe "spring time" is attested from circa 1500.  The use in broadcasting in the sense of a "peak tuning-in period" dates from 1961.

Some endangered primates.

As a noun prime referred to the "earliest canonical hour of the day" (6 am), from the Old English prim and the Old French prime or directly from the Medieval Latin prima "the first service" from the Latin prima hora (the first hour (of the Roman day)), from the Latin primus ("first, the first, first part").  In classical Latin, the noun uses of the adjective meant "first part, beginning; leading place".  The noun sense "apostrophe-like symbol" exists because the symbol ′ was originally a superscript Roman numeral one.  By extension, "the first division of the day" (6-9 am) was an early-thirteenth century form whereas the sense of "beginning of a period or course of events" is from the late fourteenth.  From the notion of "the period or condition of greatest vigor in life" there came by the 1530s the specific sense "springtime of human life" (taken usually to mean the ages around 21-28 (the division of live in seven-year chunks a noted motif in English) is from the 1590s and at about the same time, prime came to mean "that which is best in quality, highest or most perfect state of anything".

The use as a verb dates from the 1510s, an invention by the military to describe the process (fill, charge, load) required before a musket or other flintlock weapon could be discharged, the assumption being this was derive from the adjective.  From this by circa 1600 evolved the general sense of "perform the first operation on, prepare something for its intended purpose” (applied especially to wood to make ready for painting)".  To prime a pump is noted from 1769 and meant to pour water down the tube to saturate the sucking mechanism which made it draw up water more readily.  This was later adopted in public finance and economics to describe what is now usually called fiscal stimulus (the idea being a little government money attracting more private investment.  The suffix -ate was a word-forming element used in forming nouns from Latin words ending in -ātus, -āta, & -ātum (such as estate, primate & senate).  Those that came to English via French often began with -at, but an -e was added in the fifteenth century or later to indicate the long vowel.  It can also mark adjectives formed from Latin perfect passive participle suffixes of first conjugation verbs -ātus, -āta, & -ātum (such as desolate, moderate & separate).  Again, often they were adopted in Middle English with an –at suffix, the -e appended after circa 1400; a doublet of –ee.

Lindsay Lohan and a large primate, King Kong premiere, Loews E-Walk and AMC Empire 25 Theaters, New York City, December 2005.

The Roman Catholic Church

In the Roman Catholic Church, a Primate is almost always an Archbishop though the title is occasionally bestowed on the (Metropolitan) bishop of an Episcopal see who has precedence over the bishoprics of one or more ecclesiastical provinces of a particular historical, political or cultural area.  Also sometimes created are primates where the title is entirely honorific, granting only precedence in on ceremonial occasions and, in the case of the Polish Primates, the privilege of wearing cardinal's crimson robes (though not the skullcap and biretta).  The Vatican likes the old ways and many primates are vested not in the capitals of countries but in those places which were the centres of the country when first Christianized.  For that reason there still exists the Primate of the Visigothic Kingdom, and the Primate of the Gauls.

Some of the leadership functions once exercised by Primates have now either devolved to presidents of conferences of bishops or to Rome itself.  Modern communications as much as reform of canon law have influenced these developments and most changes were effected between the publication of the Code of Canon Law in 1917 and the late twentieth-century implementation of Vatican II’s more arcane administrative arrangements.  Rome has never seemed quite sure how to deal with England.  Unlike in the secular US, where the Holy See’s grant of precedence to the Archbishop of Baltimore dates from 1848, the Archbishop of Westminster has not been granted the title of Primate of England and Wales but is instead described as that of Chief Metropolitan.  Rome has never exactly defined the implications of that though it has been suggested the position is “…similar to that of the Archbishop of Canterbury.”  Most helpful.

If the position in England remains vague, that of some of the orders is opaque.  The loose structures of the Benedictine Confederation made Pope Leo XIII (1810–1903; pope 1878-1903) exclaim that the Benedictines were ordo sine ordine (an order without order), something about which he subsequently did little.  The Benedictine Abbot Primate resides at Sant'Anselmo in Rome and takes precedence of all other abbots and is granted authority over all matters of discipline, to settle difficulties arising between monasteries, to hold a canonical visitation, exercise a general supervision for the regular observance of monastic discipline.  However, his Primatial powers permit him to act only by virtue of the proper law of the autonomous Benedictine congregations, most of which does not exist.  Charmingly, the Benedictine Order appears still to operate as it’s done for the last few centuries, untroubled by tiresome letters from Rome although other orders have embraced modern ways.  The Confederation of Canons Regular of St Augustine democratically elects an Abbot Primate, though his role, save for prerogative reserve powers, is ceremonial.

The Church of England

Some endangered Primates at the Lambeth Conference, London, 1930.  The once almost exclusively white, male and middle class world of Anglican bishops has in recent decades become increasingly black, evangelical and even female.  It seems likely it may also become increasingly gay.  Although rarely spoken of, it's an open secret the Anglican church in England depends for its operation on its many gay clergy and it may be it will require only the natural processes of generational change for gay bishops to become an accepted thing.  Before that, a state of tolerance or peaceful co-existence may be next step.

Anglican usage styles the bishop who heads an independent church as its primate, though they always hold some other title (archbishop, bishop, or moderator).  In Anglicanism, a primate’s authority is not universally defined; some are executives while others can do little more than preside over conferences or councils and represent the church ceremonially.  However, the when the Anglicans convene a Primates' Meeting, the chief bishop of each of the thirty-eight churches that compose the Anglican Communion acts as its primate, though they may not be that within their own church.  For example, the various United Churches of the sub-continent are represented at the meetings by their moderators though they become primates for the purposes of Anglican conferences.  Primates are thus created for photo-opportunities.

Winds of change: Primates at the Global Anglican Future Conference (GAFCON), Jerusalem, 2018.

In both the Churches of England and Ireland, two bishops have the title of primate: the archbishops of Canterbury and York in England and of Armagh and Dublin in Ireland.  The Archbishop of Canterbury, considered primus inter pares (first among equals) of all the participants, convenes meetings and issues invitations.  The title of primate in the Church of England has no direct relationship with the ex-officio right of twenty-six bishops to sit in the House of Lords; were the church to do away with the title, it would not at all affect the constitutional position.

The Orthodox Church

In the Orthodox Church, a primate is the presiding bishop of an ecclesiastical jurisdiction or region.  Usually, the expression primate refers to the first hierarch of an autocephalous or autonomous Orthodox Church although, less often, it’s used to refer to the ruling bishop of an archdiocese or diocese.  In the first hierarch, the primate is the first among equals of all his brother bishops of the jurisdiction or diocese of which he is first, or primary, hierarch, and he is usually elected by the Holy Synod in which he will serve.  All bishops are equal sacramentally, but the most important administrative tasks are undertaken by the bishop of the most honored diocese.  The primate of an autocephalous church supervises the internal and external welfare of that church and represents it in its relations with other autocephalous Orthodox churches, religious organizations, and secular authorities.  During liturgical services, his name will be mentioned by the other bishops of the autocephalous church and the primate mentions the names of the other heads of autocephalous Orthodox churches at Divine services.

The liturgical duties vary between jurisdictions but, normally, the hierarch is responsible for such tasks as the consecration and distribution of the Holy Chrism and providing the diocesan bishops with the holy relics necessary for the consecration of church altars and holy antimins.  To this may extend other administrative duties including convening and presiding over the meetings of the Holy Synods and other councils, receiving petitions for admission of clergy from other Orthodox churches, initiating the action to fill vacancies in the office of diocesan bishops, and issuing pastoral letters addressed to the bishops, clergy, and laity of the Church.  He will also advise his brother bishops, and when required, submits their cases to the Holy Synod. He has the honor of pastoral initiative and guidance, and, when necessary, the right of pastoral intervention, in all matters concerning the life of the Church within the structure of the holy canons.

Sedevacantism

Sedevacantism (pronounced sed-ah- vey-kuhnt-niz-uhm)

In Christianity, the belief (maintained by a faction of conservative Roman Catholics) that the present occupant of the Holy See is not the true pope and the see has been vacant since the Second Vatican Council (Vatican II (1962-1965)).

Circa 1965: the construct was the Latin phrase sede vacante +‎ -ism.  The Latin phrase sede vacante (vacant chair) is from canon law term sedes vacans which describes the period during which there is no appointee to an episcopal see.  It thus applies to any vacant bishopric but is most associated with that of the Bishop of Rome (the Roman Catholic Pope) where it’s part of formal processes associated with any interregnum.  The construct of sedes (seat, chair (and used sometimes also to mean “place, residence, settlement, habitation, abode”)) was sedeō (I sit) +‎ -ēs (the suffix used to form a third-declension feminine abstract noun designating the result of an action from a verb root or conceived root form).  Etymologists note that like caedēs (slaughter) from caedō (I kill or cut), sedes is an outlier and like the proto-Italian, Latin tended not productively to form nouns from verbs by changing the vowel grade.  They consider the word's lengthened grade as similar to the Proto-Germanic sētiją (seat) and likely ultimately from a common source although the origin remains murky.  Vacante was the ablative (masculine, feminine & neuter) singular of vacāns (emptying, vacating; idling) (genitive vacantis), the present active participle of vacō.  The –ism suffix was from the Ancient Greek ισμός (ismós) & -isma noun suffixes, often directly, sometimes through the Latin –ismus & isma (from where English picked up ize) and sometimes through the French –isme or the German –ismus, all ultimately from the Ancient Greek (where it tended more specifically to express a finished act or thing done).  It appeared in loanwords from Greek, where it was used to form abstract nouns of action, state, condition or doctrine from verbs and on this model, was used as a productive suffix in the formation of nouns denoting action or practice, state or condition, principles, doctrines, a usage or characteristic, devotion or adherence (criticism; barbarism; Darwinism; despotism; plagiarism; realism; witticism etc).  Sedevacantism and sedevacantist are nouns; the common noun plural is Sedevacantists.

Pope Francis (b 1936; pope since 2013) is a very busy man and it not know if he has much time to open the Bible but it may be that recently he felt constrained to turn to Galatians 6:7 and ponder the passage in which Paul the Apostle in his Epistle to the Galatians wrote: “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.”  King James Version (KJV, 1611).  Francis certainly has been sowing.  Recently, the Vatican’s Dicastery for the Doctrine of the Faith (the DDF, the latest name for the Inquisition) issued a statement confirming an adult who identifies as transgender can receive the sacrament of Baptism under the same conditions as any adult, as long as “there is no risk of causing scandal or confusion to other Catholics”.  To clarify the matter, the DDF added that children or adolescents experiencing transgender identity issues may also receive Baptism “if well prepared and willing”.  Within days of that announcement, Francis played host to a group of transgender women (many of them sex workers or migrants from Latin America) who were among the 1200 impoverished or homeless who attended a luncheon held in the papal audience hall (the Vatican Press Office noting the catering extended to “a full meal and dessert”) to mark the Church’s “World Day of the Poor”.  Apparently, the pontiff has been in contact with the transgender women since he organized assistance for the during the COVID-19 lockdowns when they were unable to practice their trade.  Meetings are said now to be monthly with His Holiness providing funds, medicine and shampoo.

A pope giving shampoo (and hopefully conditioner) to the needy need not be controversial but news of that largess came at a time when dissent was swirling about the DDF’s announcement (signed by Francis) which confirmed trans-men & women can also witness marriages and be named as godparents under certain circumstances.  In the tradition of the Inquisition, the DDF’s document was legalistic although many noticed a vague “clarification” which seemed rather to verge on the ambiguous: That for individuals with gender-identity afflictions to be baptized, it must not cause “scandal” or “disorientation”.  However, the very idea seemed to scandalize some bishops and theologians who noted there had apparently been no change to the Church’s traditional teaching that gender ideology and transgender lifestyles are a "grave disorder" in need of correction through spiritual and secular therapy.

The DDF issued its statement in response to a dubia (a respectful request for clarification regarding about certain established teachings), one of quite a few which have ended up in the Vatican’s post-box (dubias are always on paper) in this pontificate.  The most celebrated of these letters of dissent (the more searchingly serious of which are in exquisitely polite Latin) were signed by four cardinals and received in September 2016, asking (1) Whether those living in sin were now to be granted Holy Communion, (2) Whether the Church had overturned Saint John Paul II’s (1920–2005; pope 1978-2005) 1993 encyclical Veritatis splendor (The Splendor of the Truth) which laid down certain fundamentals of the Church's role in moral teaching, (3) Whether there were changes in what constituted certain sins, (4) Whether circumstances or intentions can now transform an act intrinsically evil by virtue of its object into an act subjectively good or defensible as a choice and (5), Whether the church no longer excludes any creative interpretation of the role of conscience and now accepts that conscience can be authorized to permit legitimate exceptions to absolute moral norms that prohibit intrinsically evil acts by virtue of their object?

Francis neither acknowledged nor replied to the cardinals' respectful dubia, perhaps wondering if the long tradition in the Church of England of hoping problems might go away if one pretends they don’t exist might be the best course to follow.  However, some months later a less deferential letter arrived in which several dozen Catholic theologians, priests and academics went further than the cardinals and formally accused Pope Francis of spreading heresy, a document the like of which hadn't been sent to a pope since the 1300s.  Stunningly, it was one step short of actually accusing the pontiff of being a heretic.

Apparently unfazed, His Holiness has continued along a path of greater inclusiveness of which “shampoo diplomacy” is a part, dealing with dissenters as he goes.  In In November 2023, it was announced he had sacked (“removed from the pastoral care of the diocese” as the Holy See puts such things) US Bishop Joseph Strickland (b 1958; Bishop of the Diocese of Tyler, Texas 2012-2023) and appointed an interim apostolic administrator.  Bishop Strickland (appointed to his position in 2012 by Benedict XVI (1927–2022; pope 2005-2013, pope emeritus 2013-2022)) is said to be one of the WWJD (what would Jesus do?) school and on 12 May 2023 had tweeted (ie to the whole world) “I believe Pope Francis is the pope, but it is time for me to say that I reject his program of undermining the Deposit of Faith.  Follow Jesus."  The tweet was enough for the Vatican to launch an investigation, in response to which on more than one occasion Bishop Strickland asserted he would not voluntarily resign.  The investigation was remarkably quick by the standards of the Holy See and early in November a spokesman for the Archdiocese of Galveston-Houston revealed the tribunal had advised His Holiness “the continuation in office of Bishop Strickland was not feasible.”  The pope requested the bishop resign but he declined, thus the rare sacking.  Strickland stating “I believe Pope Francis is the pope” was of some significance, a clear statement he was not a sedevacantist.  Sedevacantism is a belief maintained by a faction of conservative Roman Catholics that the present occupant of the Holy See is not the true pope and the see has been vacant since the Second Vatican Council (Vatican II (1962-1965)).  The sedevacantists disapprove of the changes in Church rituals, procedures brought about by Vatican II but the essence of their movement is that popes since the death of Pope Pius XII (1876-1958; pope 1939-1958) have espoused one or more heresies.

Pope Francis at the traditional Wednesday General Audience, St. Peter's Square, Vatican City, 8 March 2023.

Dissenters and sedevacantists are two problems facing the pope but he needs also to deal with rumblings from those who may well believe they are “working towards Francis” (or at least where they would like Francis to go).  What shampoo diplomacy seems to have done is unleash forces which would like to impose on the Church a “modernizing” beyond anything which would have been recognizable as an implication of Vatican II.  In late October 2023, the Vatican acted with rare decisiveness to block attempts by German prelates to change doctrine regarding homosexual relationships and female clergy.  Sedevacantism wasn’t mentioned by Rome by the other “S word” appeared, the German hierarchy warned they were “approaching schism” in their moves to diverge from the Catholic Church's teachings and that “radical propositions” such as the approval of homosexual relationships and the ordination of women priests must be abandoned.

What presumably also miffed Rome was that the objectionable German document was entitled “German Synodal Way”, something chosen deliberately as a reference to Pope Francis's global “Synod on Synodality”.  That was either cheeky or provocative but having sown the wind, Francis is reaping the whirlwind; having given the Germans ideas, he now has to draw the line and draw it he did, telling the bishops in Bonn that regarding the matters they are contesting: “there is no possibility of arriving at a different assessment”, adding it “…must be made clear from the outset that these issues are of varying relevance and cannot all be placed on the same level.”  Whether or not it much mollified the Germans, it was further noted that while some matters cannot even be discussed, other “…aspects can be subjected to joint in-depth discussion.”