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‘South Side’ Pope Leo offers video message to Chicagoans at ballpark mass June 16, 2025, 8:04 AM ET (The Guardian)
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pope, (Latin papa, from Greek pappas, “father”), the title, since about the 9th century ce, of the bishop of Rome, who is the leader of the Roman Catholic Church, the largest of the three major branches of Christianity. The title was formerly given, especially from the 3rd to the 5th century, to any bishop and sometimes to priests as an ecclesiastical title expressing affectionate respect. In Eastern Orthodox churches, the title is still used for the patriarch of Alexandria and for Orthodox priests. (See also papacy.)

(Read Britannica’s article “How Is the Pope Elected?”)

Doctrinally, in the Roman Catholic Church, the pope is regarded as the successor of St. Peter, who was head of the Apostles of Jesus. As bishop of Rome, the pope is thus seen to have full and supreme power of jurisdiction over the universal church in matters of faith and morals, as well as in church discipline and government. The basis of this doctrine of papal primacy is twofold, involving the place of St. Peter in the New Testament (in which there are various metaphors expressing Peter’s authority) and the place of the Roman church in history. The understanding of papal primacy developed as the church developed, two notable factors being the role of Rome as the imperial city until the 5th century and the religious and political role of the bishop of Rome afterward. For more information about papal primacy, see Petrine theory.

Anastasius II (died 498) pope from 496 after a 16th century illustration
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Why hasn’t there been an American pope?

The pope, as the bishop of Rome, is the head of the Holy See, the Roman Catholic Church’s central government, which in turn is assisted by the various departments of the Roman Curia. The pope thus makes decisions on issues of faith and morality for Catholics throughout the world, a population of about 1.3 billion. In the 20th century the role of the pope evolved with church teaching on the role of bishops. The changes made by the ecumenical Second Vatican Council (1962–65) counterbalanced the emphasis on papal prerogatives while maintaining the view that the authority of the bishops as a single collegial body cannot be separated from that of the pope as the head of that body. Although the Eastern Orthodox Church has long been willing to give the bishop of Rome the primacy of honor accorded to patriarchs, and although many Protestants have appreciated the moral leadership shown by some recent popes, the Catholic doctrine of papal primacy was still a major obstacle to ecumenical efforts that began in the 20th century. In 2025, the church made a historic choice when Cardinal Robert Prevost became the first American pope. He took the name Pope Leo XIV.

(Who are the most influential popes in the history of the Roman Catholic Church?)

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The Annuario Pontificio, the official directory of the Holy See, describes the office of the pope by the following titles:

  • 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
  • Metropolitan Archbishop of the Province of Rome
  • Sovereign of the State of Vatican City
  • Servant of the Servants of God

The title pope or papa (abbreviated PP.) is officially used only as a less solemn style. Papabile refers to someone who is a likely or worthy contender for the papacy.

The pope is elected to his position by a procedure known as the papal conclave, in which cardinal electors gather in Vatican City and sequester themselves to vote for the next pope. This assembly takes place after a pope dies or resigns. In brief, only cardinals under 80 years old are allowed to vote in a conclave. They choose from among their fellow cardinals, although there is no rule that states a pope must be a cardinal. Typically, several rounds of voting occur before the cardinals reach the two-thirds majority required to elect a pope. After he is selected, the new pope chooses a papal name, and his election is announced to the public. For further details on this procedure, see papal conclave and How Is the Pope Elected?

(Read Britannica’s article “What Do Cardinals and Popes Wear?”)

The pope lives in Vatican City, an ecclesiastical state and enclave surrounded by Rome. Traditionally, the pope resides inside the Vatican Palace. However, Pope Francis (reigned 2013–25) broke from this tradition by opting for a two-room apartment in the Domus Sanctae Marthae, a guesthouse in Vatican City normally used by cardinal electors during the papal conclave. Castel Gandolfo is a castle in central Italy that has been used as a summer residence by some popes.

A list of popes and antipopes is provided in the table.

Popes and antipopes1
1Antipopes are in italics. Until the 4th century the popes were usually known only as bishops of Rome.
2The higher number is used if Felix (II), who reigned from 355 to 358 and is ordinarily classed as an antipope, is counted as a pope.
3Though elected on March 23, 752, Stephen (II) died two days later, before he could be consecrated, and thus is ordinarily not counted. The issue has made the numbering of subsequent Stephens somewhat irregular.
4Either Leo VIII or Benedict V may be considered an antipope.
5A confusion in the numbering of popes named John after John XIV (reigned 983–984) resulted because some 11th-century historians mistakenly believed that there had been a pope named John between antipope Boniface VII and the true John XV (reigned 985–996). Therefore they mistakenly numbered the real popes John XV to XIX as John XVI to XX. These popes have since customarily been renumbered XV to XIX, but John XXI and John XXII continue to bear numbers that they themselves formally adopted on the assumption that there had indeed been 20 Johns before them. In current numbering there thus exists no pope by the name of John XX.
6Sylvester III is considered an antipope by those who believe that Benedict IX's forcible removal in 1044 was illegitimate.
7In the 13th century the papal chancery misread the names of the two popes Marinus as Martin, and, as a result of this error, Simon de Brie in 1281 assumed the name of Pope Martin IV instead of Martin II. The enumeration has not been corrected, and thus there exist no Martin II and Martin III.
Peter ?-c. 64
Linus c. 67–76/79
Anacletus 76–88 or 79–91
Clement I 88–97 or 92–101
Evaristus c. 97–c. 107
Alexander I 105–115 or 109–119
Sixtus I c. 115–c. 125
Telesphorus c. 125–c. 136
Hyginus c. 136–c. 140
Pius I c. 142–c. 155
Anicetus c. 155–c. 166
Soter c. 166–c. 175
Eleutherius c. 175–189
Victor I c. 189–198/199
Zephyrinus c. 199–217
Calixtus I (Callistus) 217?–222
Hippolytus 217/218–235
Urban I 222–230
Pontian 230–235
Anterus 235–236
Fabian 236–250
Cornelius 251–253
Novatian 251
Lucius I 253–254
Stephen I 254–257
Sixtus II 257–258
Dionysius 259/260–268
Felix I 269–274
Eutychian 275–283
Gaius 283–296
Marcellinus 291/296–304
Marcellus I 306–308 or 308–309
Eusebius 309/310
Miltiades (Melchiades) 311–314
Sylvester I 314–335
Mark 336
Julius I 337–352
Liberius 352–366
Felix (II) 355–365
Damasus I 366–384
Ursinus 366–367
Siricius 384–399
Anastasius I 399–401
Innocent I 401–417
Zosimus 417–418
Boniface I 418–422
Eulalius 418–419
Celestine I 422–432
Sixtus III 432–440
Leo I 440–461
Hilary 461–468
Simplicius 468–483
Felix III (or II)2 483–492
Gelasius I 492–496
Anastasius II 496–498
Symmachus 498–514
Laurentius 498, 501– c. 505/507
Hormisdas 514–523
John I 523–526
Felix IV (or III)2 526–530
Dioscorus 530
Boniface II 530–532
John II 533–535
Agapetus I 535–536
Silverius 536–537
Vigilius 537–555
Pelagius I 556–561
John III 561–574
Benedict I 575–579
Pelagius II 579–590
Gregory I 590–604
Sabinian 604–606
Boniface III 607
Boniface IV 608–615
Deusdedit (also called Adeodatus I) 615–618
Boniface V 619–625
Honorius I 625–638
Severinus 640
John IV 640–642
Theodore I 642–649
Martin I 649–653
Eugenius I 654–657
Vitalian 657–672
Adeodatus II 672–676
Donus 676–678
Agatho 678–681
Leo II 682–683
Benedict II 684–685
John V 685–686
Conon 686–687
Sergius I 687–701
Theodore 687
Paschal 687
John VI 701–705
John VII 705–707
Sisinnius 708
Constantine 708–715
Gregory II 715–731
Gregory III 731–741
Zacharias (Zachary) 741–752
Stephen (II)3 752
Stephen II (or III)3 752–757
Paul I 757–767
Constantine(II) 767–768
Philip 768
Stephen III (or IV)3 768–772
Adrian I 772–795
Leo III 795–816
Stephen IV (or V)3 816–817
Paschal I 817–824
Eugenius II 824–827
Valentine 827
Gregory IV 827–844
John 844
Sergius II 844–847
Leo IV 847–855
Benedict III 855–858
Anastasius (Anastasius the Librarian) 855
Nicholas I 858–867
Adrian II 867–872
John VIII 872–882
Marinus I 882–884
Adrian III 884–885
Stephen V (or VI)3 885–891
Formosus 891–896
Boniface VI 896
Stephen VI (or VII)3 896–897
Romanus 897
Theodore II 897
John IX 898–900
Benedict IV 900–903
Leo V 903
Christopher 903–904
Sergius III 904–911
Anastasius III 911–913
Lando 913–914
John X 914–928
Leo VI 928
Stephen VII (or VIII)3 928–931
John XI 931–935
Leo VII 936–939
Stephen VIII (or IX)3 939–942
Marinus II 942–946
Agapetus II 946–955
John XII 955–964
Leo VIII4 963–965
Benedict V4 964
John XIII 965–972
Benedict VI 973–974
Boniface VII (1st time) 974
Benedict VII 974–983
John XIV 983–984
Boniface VII (2nd time) 984–985
John XV (or XVI)5 985–996
Gregory V 996–999
John XVI (or XVII)5 997–998
Sylvester II 999–1003
John XVII (or XVIII)5 1003
John XVIII (or XIX)5 1003–09
Sergius IV 1009–12
Gregory (VI) 1012
Benedict VIII 1012–24
John XIX (or XX)5 1024–32
Benedict IX (1st time) 1032–44
Sylvester III6 1045
Benedict IX (2nd time) 1045
Gregory VI 1045–46
Clement II 1046–47
Benedict IX (3rd time) 1047–48
Damasus II 1048
Leo IX 1049–54
Victor II 1055–57
Stephen IX (or X)3 1057–58
Benedict X 1058–59
Nicholas II 1059–61
Alexander II 1061–73
Honorius (II) 1061–64
Gregory VII 1073–85
Clement (III) 1080–1100
Victor III 1086–87
Urban II 1088–99
Paschal II 1099–1118
Theodoric 1100–01
Albert (also called Aleric) 1101
Sylvester (IV) 1105–11
Gelasius II 1118–19
Gregory (VIII) 1118–21
Calixtus II (Callistus) 1119–24
Honorius II 1124–30
Celestine (II) 1124
Innocent II 1130–43
Anacletus (II) 1130–38
Victor (IV) 1138
Celestine II 1143–44
Lucius II 1144–45
Eugenius III 1145–53
Anastasius IV 1153–54
Adrian IV 1154–59
Alexander III 1159–81
Victor (IV) 1159–64
Paschal (III) 1164–68
Calixtus (III) 1168–78
Innocent (III) 1179–80
Lucius III 1181–85
Urban III 1185–87
Gregory VIII 1187
Clement III 1187–91
Celestine III 1191–98
Innocent III 1198–1216
Honorius III 1216–27
Gregory IX 1227–41
Celestine IV 1241
Innocent IV 1243–54
Alexander IV 1254–61
Urban IV 1261–64
Clement IV 1265–68
Gregory X 1271–76
Innocent V 1276
Adrian V 1276
John XXI5 1276–77
Nicholas III 1277–80
Martin IV7 1281–85
Honorius IV 1285–87
Nicholas IV 1288–92
Celestine V 1294
Boniface VIII 1294–1303
Benedict XI 1303–04
Clement V (at Avignon from 1309) 1305–14
John XXII5 (at Avignon) 1316–34
Nicholas (V) at Rome) 1328–30
Benedict XII (at Avignon) 1334–42
Clement VI (at Avignon) 1342–52
Innocent VI (at Avignon) 1352–62
Urban V (at Avignon) 1362–70
Gregory XI (at Avignon, then Rome from 1377) 1370–78
Urban VI 1378–89
Clement (VII) (at Avignon) 1378–94
Boniface IX 1389–1404
Benedict (XIII) (at Avignon) 1394–1423
Innocent VII 1404–06
Gregory XII 1406–15
Alexander (V) (at Bologna) 1409–10
John (XXIII) (at Bologna) 1410–15
Martin V7 1417–31
Clement (VIII) 1423–29
Eugenius IV 1431–47
Felix (V) (also called Amadeus VIII of Savoy) 1439–49
Nicholas V 1447–55
Calixtus III (Callistus) 1455–58
Pius II 1458–64
Paul II 1464–71
Sixtus IV 1471–84
Innocent VIII 1484–92
Alexander VI 1492–1503
Pius III 1503
Julius II 1503–13
Leo X 1513–21
Adrian VI 1522–23
Clement VII 1523–34
Paul III 1534–49
Julius III 1550–55
Marcellus II 1555
Paul IV 1555–59
Pius IV 1559–65
Pius V 1566–72
Gregory XIII 1572–85
Sixtus V 1585–90
Urban VII 1590
Gregory XIV 1590–91
Innocent IX 1591
Clement VIII 1592–1605
Leo XI 1605
Paul V 1605–21
Gregory XV 1621–23
Urban VIII 1623–44
Innocent X 1644–55
Alexander VII 1655–67
Clement IX 1667–69
Clement X 1670–76
Innocent XI 1676–89
Alexander VIII 1689–91
Innocent XII 1691–1700
Clement XI 1700–21
Innocent XIII 1721–24
Benedict XIII 1724–30
Clement XII 1730–40
Benedict XIV 1740–58
Clement XIII 1758–69
Clement XIV 1769–74
Pius VI 1775–99
Pius VII 1800–23
Leo XII 1823–29
Pius VIII 1829–30
Gregory XVI 1831–46
Pius IX 1846–78
Leo XIII 1878–1903
Pius X 1903–14
Benedict XV 1914–22
Pius XI 1922–39
Pius XII 1939–58
John XXIII 1958–63
Paul VI 1963–78
John Paul I 1978
John Paul II 1978–2005
Benedict XVI 2005–13
Francis I 2013–25
Leo XIV2025–
The Editors of Encyclopaedia BritannicaThis article was most recently revised and updated by Tracy Grant.
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Top Questions

What is the difference between Christianity and Roman Catholicism?

Who is the leader of the Roman Catholic Church?

Who founded Roman Catholicism?

What are the Roman Catholic sacraments?

Why is Roman Catholicism so prominent in Latin America?

Roman Catholicism, Christian religion that has been the decisive spiritual force in the history of Western civilization. Along with Eastern Orthodoxy and Protestantism, it is one of the three major branches of Christianity. It is led by the pope, as the bishop of Rome, and the Holy See forms the church’s central government, making decisions on issues of faith and morality for the some 1.3 billion Catholics throughout the world.

The Roman Catholic Church traces its history to Jesus Christ and the Apostles. Over the course of centuries it developed a highly sophisticated theology and an elaborate organizational structure headed by the papacy, the oldest continuing absolute monarchy in the world.

The number of Roman Catholics in the world is greater than that of nearly all other religious traditions. There are more Roman Catholics than all other Christians combined and more Roman Catholics than all Buddhists or Hindus. Although there are more Muslims than Roman Catholics, the number of Roman Catholics is greater than that of the individual traditions of Shiʿi and Sunni Islam. (For more information, see List of religious populations.)

These incontestable statistical and historical facts suggest that some understanding of Roman Catholicism—its history, its institutional structure, its beliefs and practices, and its place in the world—is an indispensable component of cultural literacy, regardless of how one may individually answer the ultimate questions of life and death and faith. Without a grasp of what Roman Catholicism is, it is difficult to make historical sense of the Middle Ages, intellectual sense of the works of St. Thomas Aquinas, literary sense of The Divine Comedy of Dante, artistic sense of the Gothic cathedrals, or musical sense of many of the compositions of Haydn and Mozart.

(Read Britannica’s article “How Is the Pope Elected?”)

Holy week. Easter. Valladolid. Procession of Nazarenos carry a cross during the Semana Santa (Holy week before Easter) in Valladolid, Spain. Good Friday
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At one level, of course, the interpretation of Roman Catholicism is closely related to the interpretation of Christianity as such. By its own reading of history, Roman Catholicism originated with the very beginnings of Christianity. An essential component of the definition of any one of the other branches of Christendom, moreover, is its relation to Roman Catholicism: How did Eastern Orthodoxy and Roman Catholicism come into schism? Was the break between the Church of England and Rome inevitable? Conversely, such questions are essential to the definition of Roman Catholicism itself, even to a definition that adheres strictly to the official Roman Catholic view, according to which the Roman Catholic Church has maintained an unbroken continuity since the days of the Apostles, while all other denominations, from the ancient Copts to the latest storefront church, are deviations from it.

Like any intricate and ancient phenomenon, Roman Catholicism can be described and interpreted from a variety of perspectives and by several methodologies. Thus, the Roman Catholic Church itself is a complex institution, for which the usual diagram of a pyramid, extending from the pope at the apex to the believers in the pew, is vastly oversimplified. Within that institution, moreover, sacred congregations, archdioceses and dioceses, provinces, religious orders and societies, seminaries and colleges, parishes and confraternities, and countless other organizations all invite the social scientist to the consideration of power relations, leadership roles, social dynamics, and other sociological phenomena that they uniquely represent.

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The Holy See is assisted by the Roman Curia, a group of dicasteries (also known as departments), congregations, and councils with specific functions and responsibilities relating to church matters such as liturgy and worship, religious education, missionary activities, doctrine of the faith, or bishops and clergy. This administrative structure is often likened to a president and prime minister system, with the pope serving as president or head of state and the cardinal secretary of state serving as prime minister or head of government.

The pope and Holy See reside in Vatican City, an enclave in Rome, situated on the west bank of the Tiber River. Vatican City is the world’s smallest fully independent nation-state. The Vatican Palace, the papal residence in Vatican City north of St. Peter’s Basilica, one of the most renowned works of Renaissance architecture, is a major site of tourism. The lavish building is home to a number of public chapels, notably the Sistine Chapel; the four Stanze di Raffaello (Raphael’s Rooms), with extensive frescoes by the artist and his successors; Vatican Museums and Galleries; and the Vatican Apostolic Library.

As a world religion among world religions, Roman Catholicism encompasses, within the range of its multicolored life, features of many other world faiths; thus, only the methodology of comparative religion can address them all. Furthermore, because of the influence of Plato and Aristotle on those who developed it, Roman Catholic doctrine must be studied philosophically even to understand its theological vocabulary. Nevertheless, a historical approach is especially appropriate to this task, not only because two millennia of history are represented in the Roman Catholic Church but also because the hypothesis of its continuity with the past, and the divine truth embodied in that continuity, are central to the church’s understanding of itself and essential to the justification of its authority.

For a more detailed treatment of the early church, see Christianity. The present article concentrates on the historical forces that transformed the primitive Christian movement into a church that was recognizably “catholic”—that is, possessing identifiable norms of doctrine and life, fixed structures of authority, and a universality (the original meaning of the term catholic) by which the church’s membership could extend, at least in principle, to all of humanity.

Early history of Roman Catholicism

The emergence of Catholic Christianity

At least in an inchoate form, all the elements of catholicity—doctrine, authority, universality—are evident in the New Testament. The Acts of the Apostles begins with a depiction of the demoralized band of the disciples of Jesus in Jerusalem, but by the end of its account of the first decades, the Christian community has developed some nascent criteria for determining the difference between authentic (“apostolic”) and inauthentic teaching and behavior. It has also moved beyond the geographic borders of Judaism, as the dramatic sentence of the closing chapter announces: “And thus we came to Rome” (Acts 28:14). The later epistles of the New Testament admonish their readers to “guard what has been entrusted to you” (1 Timothy 6:20) and to “contend for the faith that was once for all handed down to the holy ones” (Jude 3), and they speak about the Christian community itself in exalted and even cosmic terms as the church, “which is [Christ’s] body, the fullness of the one who fills all things in every way” (Ephesians 1:23). It is clear even from the New Testament that these catholic features were proclaimed in response to internal challenges as well as external ones; indeed, scholars have concluded that the early church was far more pluralistic from the very beginning than the somewhat idealized portrayal in the New Testament might suggest.

As such challenges continued in the 2nd and 3rd centuries ce, further development of catholic teaching became necessary. The schema of apostolic authority formulated by the bishop of Lyon, St. Irenaeus (c. 130–c. 200), sets forth systematically the three main sources of authority for catholic Christianity: the Scriptures of the New Testament (alongside the Hebrew Scriptures, or “Old Testament,” which Christians interpret as prophesying the coming of Jesus); the episcopal centers established by the Apostles as the seats of their identifiable successors in the governance of the church (traditionally at Alexandria, Antioch, Jerusalem, and Rome); and the apostolic tradition of normative doctrine as the “rule of faith” and the standard of Christian conduct. Each of the three sources depended on the other two for validation; thus, one could determine which purportedly scriptural writings were genuinely apostolic by appealing to their conformity with acknowledged apostolic tradition and to the usage of the apostolic churches, and so on. This was not a circular argument but an appeal to a single catholic authority of apostolicity, in which the three elements were inseparable. Inevitably, however, there arose conflicts—of doctrine and jurisdiction, of worship and pastoral practice, and of social and political strategy—among the three sources, as well as between equally “apostolic” bishops. When bilateral means of resolving such conflicts proved insufficient, there could be recourse to either the precedent of convoking an apostolic council (Acts 15) or to what Irenaeus had already called “the preeminent authority of this church [of Rome], with which, as a matter of necessity, every church should agree.” Catholicism was on the way to becoming Roman Catholic.