Jorge Bergoglio has no Magisterial authority whatsoever. The Bishop of Rome does. But, of course, Jorge Bergoglio is Bishop of Rome; and so, qua Bishop of Rome, Pope Francis possesses the very considerable authority defined dogmatically by the First Vatican Council and expressed legally in the two Codices Iuris Canonici. Being Bishop of Rome is what counts. And being Bishop of Rome, like being Bishop of Anywhere, means being Bishop of Somewhere. And being Bishop of Somewhere means being Bishop of certain people ... of certain living and breathing Christian humans.
What is "a Bishop"? There is a (largely Anglophone) ecclesiastical underworld populated by what are often called "Episcopi vagantes", "Wandering Bishops". These are persons who have privately secured for themselves technically 'valid' episcopal orders. Many people suspect that their motive for doing this has been personal vanity, because these are 'bishops' who are not surrounded by the serried and serious ranks of their presbyterium, nor ministered to ad altare by their cheerful bustling Deacons, and who lack the boisterous, sometimes disorderly, mob of 'their' Laity, laos. And they are not, these Episcopi vagantes, in peace and communion with the Apostolic, or indeed with any other, See. Far from it.
Per contra, in Catholic (and Orthodox) ecclesiology, a Bishop is a man who discharges the functions of the high Episcopal office in the context of the structured Church life of People, Deacons, and Presbyters. A gathering of Christians so structured is known as a "Particular Church". Like any other Diocesan Bishop, the Pope, the Bishop of Rome, is a Bishop with a Presbyterium, a Diakonia, a Laos. He is not a lonely isolated individual with technically valid orders and a technically valid Electio in Summum Pontificem tucked into his back pocket. He is not, that is to say, a Papa vagans. With his usual acuity, Blessed John Henry Newman argued, in the case of (the very few) early popes who showed signs of doctrinal wobble, that, since this happened after they had been beaten up in Byzantine prisons, it had no bearing on the Papal Office, since they were acting as individuals in physical and moral isolation from their Ecclesia.
In the Particular, local Church of Rome, the "Cardinal Presbyters" are the Pope's presbyterium, which is why they have "titular" churches assigned to them of which they are the titular parish priests. Mutatis mutandis, the Cardinal Deacons. You will see where this is leading. The 'Cardinalate', if that is the right word, is not without theological significance. It is part of the organic structure of the very important Particular (i.e.local) Church of which the Successor of S Peter is the Bishop. This is seen most easily and most visibly in the persons of the curial Cardinals who permanently work in Rome. But it applies also to the other Cardinals throughout the world, who qua Roman Presbyters have their titular churches and are distributed among the boards of the Roman dicasteries. The Cardinal Archbishop of Timbuctoo wears red and is addressed as 'Eminence' not because he is the important local Primate of a big National Church, but because he is Cardinal Presbyter of the Titular Church of SS Promiscuus and Miscellaneus*, which, until the Risorgimento, the Pontiff used to visit for the Stational Mass on February 31.
There has sometimes been a tendency, which I very strongly condemn, to want to separate the notion of the Pope from that of the Curia. The Pope, it is sometimes said, is the Pope and has his highly significant dogmatically based prerogatives which we can't really avoid fessing up to. But the Curia ... that is nothing more than a civil service, and a rather unattractive one to boot ( ... er ... ). Not only is it without doctrinal significance, but its members get in the way; they behave in a bossy fashion in their dealings with the Churches throughout the world. Perhaps they should be cut down. Perhaps they should be put in their place. Might we not be happier without them?
In my view, this is not merely humanly unfair but is also extremely flawed theologically. It is a direct assault upon that structure, the structure of the Particular local Church of Rome, within which the Supreme Pontiff necessarily discharges his unique and indispensible role. It is a solvent which, because it seeks to split off the Pope from the structures of his Particular local Church, has the potential to leave the Roman Pontiff as a lonely and decontextualised figure; in effect, a very powerful Episcopus vagans. And that sounds very much like saying 'a theologically dubious Absolute Monarch'.
To be continued.
*I owe this intriguing duo, and their Feast Day (a semidouble), to the fertile imagination of the late Rt Revd Mgr Ronald Arbuthnott Knox, Protonotary Apostolic and Master of Arts (Oxon.).