Primacy of the Bishop of Rome

The primacy of the Bishop of Rome is an ecclesiastical doctrine concerning the the respect and authority that is due to the Bishop of Rome from other bishops and their sees. Together with the Filioque controversy, differences in interpretation of this doctrine have been and remain the primary causes of schism between the Western and Eastern Orthodox churches. [1] In the Eastern Orthodox Church, some understand the primacy of the Bishop of Rome to be merely one of greater honour, treating him as "primus inter pares" ("first among equals"), without effective power over other churches,[2] while others see primacy as indeed power, the expression, manifestation and realization in one bishop of the power of all the bishops, an expression and manifestation of the unity not just of the churches but of the Church.[3] The Catholic Church attributes to the primacy in question as involving "full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered",[4] a power that it attributes also to the the entire body of the bishops united with the pope.[5] The power that it attributes to the pope's primatial authority has limitations that are official, legal, dogmatic, and practical,[6][7] and "it is an error to think that every word uttered by the Pope is infallible".[8]

In 2007, representatives of the Eastern Orthodox Church and the Roman Catholic Church jointly stated that both East and West accept the fact of the Bishop of Rome's primacy at the universal level, but that differences of understanding exist about how the primacy is to be exercised and about its scriptural and theological foundations.[9]

Contents

Development of the doctrine

The Roman Catholic Church accepts that its doctrine has a developmental history and that its teaching about matters such as the Trinity, the divinity of Christ, the union of his two natures in a single person developed as the result of drawing out from the original revealed truth consequences that were not obvious at first: "Thanks to the assistance of the Holy Spirit, the understanding of both the realities and the words of the heritage of faith is able to grow in the life of the Church 'through the contemplation and study of believers who ponder these things in their hearts'; it is in particular 'theological research [which] deepens knowledge of revealed truth'".[10] Accordingly, it would be a mistake to expect to find the modern fully developed doctrine of papal primacy in the first centuries, thereby failing to recognize the Church's historical reality.[11] The figure of the pope as leader of the worldwide church developed over time, as the figure of the bishop as leader of the local church seems to have appeared later than in the time of the apostles.[12]

That the Christian scriptures, which contain no cut-and-dried answers to questions such as whether there is forgiveness for post-baptismal sins or whether infants should be baptized, gradually become clearer in the light of events is a view expressed, when considering the doctrine of papal primacy, by Cardinal John Henry Newman, who summed up his thought by saying: "Developments of Christianity are proved to have been in the contemplation of its Divine Author, by an argument parallel to that by which we infer intelligence in the system of the physical world. In whatever sense the need and its supply are a proof of design in the physical creation, in the same do gaps, if the word may be used, which occur in the structure of the original creed of the Church, make it probable that those developments, which grow out of the truths which lie around them, were intended to complete it."[13]

Writers such as Nicholas Afanassieff and Alexander Schmemann have declared that the phrase "presiding in agape", used of the Church of Rome in the letter that Ignatius of Antioch addressed to it in the first years of the 2nd century, contains a definition of that Church's universal primacy;[14] but the Roman Catholic writer Klaus Schatz warns that it would be wrong to read as statements of the developed Roman Catholic teaching on papal primacy this letter and the even earlier First Epistle of Clement (the name of Clement was added only later), in which the Church of Rome intervenes in matters of the Church of Corinth, admonishing it in authoritative tones, even speaking in the name of God.[15] It was only later that the expression of Saint Ignatius could be interpreted as meaning, as agreed by representatives of both the Roman Catholic and the Eastern Orthodox Churches, that "Rome, as the Church that 'presides in love' according to the phrase of St Ignatius of Antioch (To the Romans, Prologue), occupied the first place in the taxis, and that the bishop of Rome was therefore the protos among the patriarchs".[16] The same agreement stated:

In the history of the East and of the West, at least until the ninth century, a series of prerogatives was recognised, always in the context of conciliarity, according to the conditions of the times, for the protos or kephale at each of the established ecclesiastical levels: locally, for the bishop as protos of his diocese with regard to his presbyters and people; regionally, for the protos of each metropolis with regard to the bishops of his province, and for the protos of each of the five patriarchates, with regard to the metropolitans of each circumscription; and universally, for the bishop of Rome as protos among the patriarchs. This distinction of levels does not diminish the sacramental equality of every bishop or the catholicity of each local Church.[17]

Historical development

While the doctrine of the primacy of the Bishop of Rome, in the form in which it is upheld today in the Roman Catholic Church, developed over the course of centuries often in reaction to challenges made against exercises of authority by popes, writers both of East and West declare that from a very early period the Church of Rome was looked to as the centre of reference for the whole Church. Thus Alexander Schmemann wrote:

It is impossible to deny that, even before the appearance of local primacies, the Church from the first days of her existence possessed an ecumenical center of unity and agreement. In the apostolic and Judeo-Christian period, it was the Church of Jerusalem, and later the Church of Rome – presiding in agape, according to St. Ignatius of Antioch. This formula and the definition of the universal primacy contained in it have been aptly analyzed by Fr Afanassieff and we need not repeat his argument here. Neither can we quote here all testimonies of the fathers and the councils unanimously acknowledging Rome as the senior church and the center of ecumenical agreement. It is only for the sake of biased polemics that one can ignore these testimonies, their consensus and significance."[14]

In the West, Ludwig Ott wrote:

The doctrine of the primacy of the Roman Bishops, like other Church teachings and instructions, has gone through a development. Thus the establishment of the primacy recorded in the Gospels has been gradually more clearly recognized and its implications developed. Clear recognition of the consciousness of the Primacy of the Roman Bishops, and of the recognition of the Primacy by the other churches appear at the end of the 1st century…St. Ignatius elevated the Roman community over all the communities using in his epistle a solemn form of address. Twice he says of it that it is the presiding community, which expresses a relationship of superiority and inferiority.[18]

In later times, theories of various kinds were advanced, most notably that of an analogy with the position of Saint Peter among the twelve Apostles, to explain the fact of this generally recognized presiding or primatial position of the Church of Rome. The Church of Rome also appealed to it as justification for certain actions that it took in relation to other Churches, actions that often met with resistance.

Ante-Nicene period

The first bishop to claim primacy in writing was Pope Stephen I (254-257). The timing of the claim is significant, for it was made during the worst of the tumults of the third century. There were several persecutions during this century which hit the Church of Rome hard; Stephen himself and his immediate successor Pope Sixtus II were martyred. Cyprian of Carthage (d.258) stressed the Petrine primacy as well as the unity of the Church and the importance of being in communion with the bishops.[19] For him, "the Bishop of Rome is the direct heir of Peter, whereas the others are heirs only indirectly", and he insisted that "the Church of Rome is the root and matrix of the Catholic Church".[20] Pope Damasus I (366-384) was the first pope to claim that the primacy of the Church of Rome rested on Peter alone, and the first to refer to the Roman church as "the Apostolic See" (the see of the Apostle Peter). To uphold its primacy, the prestige of the city itself was no longer sufficient, but in the doctrine of apostolic succession (from Peter) the popes had an unassailable position.[21]

Rome's role as arbiter

Nicholas Afanassieff writes:

This passage in Irenaeus [from Against Heresies 3:4:1] illuminates the meaning of his remarks about the Church of Rome: if there are disputes in a local church, that church should have recourse to the Roman Church, for there is contained the Tradition which is preserved by all the churches. Rome's vocation [in the pre-Nicene period] consisted in playing the part of arbiter, settling contentious issues by witnessing to the truth or falsity of whatever doctrine was put before them. Rome was truly the centre where all converged if they wanted their doctrine to be accepted by the conscience of the Church. They could not count upon success except on one condition -- that the Church of Rome had received their doctrine -- and refusal from Rome predetermined the attitude the other churches would adopt. There are numerous cases of this recourse to Rome...[22]

Peter and Paul

The evolution of earlier tradition established both Peter and Paul as the forefathers of the bishops of Rome, from whom they received their position as chief shepherd (Peter) and supreme authority on doctrine (Paul).[23] To establish her primacy among the churches of the Western half of the empire, the bishops of Rome relied on a letter written in 416 by Innocent I to the Bishop of Gubbio, to show how subordination to Rome had been established. Since Peter was the only apostle (no mention of Paul) to have worked in the West, thus the only persons to have established churches in Italy, Spain, Gaul, Sicily, Africa, and the Western islands were bishops appointed by Peter or his successors. This being the case then, all congregations had to abide by the regulations set in Rome).[24] This claim to primacy may have been accepted in Italy, but was not so readily accepted in the rest of the West.

Primacy of Peter the apostle

The presence of Peter in Rome, not explicitly affirmed in but consistent with the New Testament, is explicitly affirmed by Clement of Rome, Ignatius of Antioch, Irenaeus of Lyon and other early Christian writers. and no other city has ever claimed to be the place of his death.[25][26] The same witnesses imply that Peter was the virtual founder of the Church of Rome,[25] though not its founder in the sense of initiating a Christian community there.[27] They also speak of Peter as the one who initiated its episcopal succession,[25] but speak of Linus as the first "bishop", while it is commonly held today that the Christians in Rome did not act a single united community under a single leader until some time in the 2nd century.[27]

Classic Roman Catholic tradition maintained that the universal primacy of the bishop of Rome was divinely instituted by Jesus Christ. This was derived from the Petrine texts, and from the gospel accounts of Matthew (16:17‑19), Luke (22:32) and John (21:15‑17) according to the Roman tradition, they all refer not simply to the historical Peter, but to his successors to the end of time. Today, scriptural scholars of all traditions agree that we can discern in the New Testament an early tradition which attributes a special position to Peter among Christ's twelve apostles. The Church built its identity on them as witnesses, and responsibility for pastoral leadership was not restricted to Peter. In Matthew 16:19, Peter is explicitly commissioned to "bind and loose"; later, in Matthew 18:18, Christ directly promises all the disciples that they will do the same. Similarly, the foundation upon which the Church is built is related to Peter in Matthew 16:16, and to the whole apostolic body elsewhere in the New Testament (cf. Eph. 2:10).[28]

Pope Stephen I was the first to make appeal to the primacy of Peter as a basis for the Bishop of Rome's primacy.[29]

Because of its association with the supposed position of Peter among the Apostles, the function that within the Roman Catholic Church is exercised by the Bishop of Rome among the Bishops as a whole is referred to as the Petrine function, and is generally believed to be of divine institution, in the sense that the historical and sociological factors that influenced its development are seen as guided by the Holy Spirit. Not all Roman Catholic theologians see a special providential providence as responsible for the result, but most see the papacy, regardless of its origin, as now essential to the Church's structure.[30]

Role of Paul in the founding of the Church of Rome

Irenaeus of Lyon (AD 189) believed that Peter and Paul had been the founders of the Church in Rome and had appointed Pope Linus to the office of the episcopate, the beginning of the Apostolic succession of the Roman see.[31] Although the introduction of Christianity was not due to them, "the arrival, ministries and especially the martyrdoms of Peter and Paul were the seminal events which really constituted the Church of Rome. It was from their time, and not before, that an orderly and meetly ordained succession of Bishops originated.[32]

After the Edict of Milan

After the Edict of Milan granted Christianity legal status, Emperor Constantine the Great enriched the Church of Rome with large buildings such as the Lateran Basilica and Lateran Palace and the Basilica of Saint Peter, and with endowments.[33] The First Council of Nicaea gave approval to a church arrangement whereby the bishops of an imperial province were headed by the bishop (known as the "metropolitan") of the principal city.[34] This added to the power of the bishops of important cities.

Decretals

The bishops of Rome sent letters which, though largely ineffectual, provided historical precedents which were subsequently used by supporters of papal primacy. These letters were known as ‘decretals’ from at least the time of Siricius (384-399) to Leo I provided general guidelines to follow which later would become incorporated into canon law).[35]

Bishop of Rome becomes "Rector of the whole Church"

The power of the Bishop of Rome increased as the power of the Emperors gradually diminshed and the imperial authorities tried to bolster their waning power with religious support. Edicts of the Emperor Theodosius II and of Valentinian III proclaimed the Roman bishop as "Rector of the whole Church".[36] The Emperor Justinian, who was living in the East in Constantinople, in the 6th century published a similar decree. These proclamations did not create the office of the pope.

First Council of Constantinople and its context

The event that is often considered to have been the first conflict between Rome and Constantinople was triggered by the elevation of the see of Constantinople to a position of honour, second only to Rome on the grounds that, as capital of the eastern Roman empire, it was now the "New Rome". This was promulgated by the third canon of the First Council of Constantinople (381) which decreed: "The Bishop of Constantinople, however, shall have the prerogative of honour after the Bishop of Rome because Constantinople is New Rome."[37] It has been asserted by many that a synod held by Pope Damasus I in the following year 382 protested against this raising of the bishop of the new imperial capital, just fifty years old, to a status higher than that of the bishops of Alexandria and Antioch, and stated that the primacy of the Roman see was established by no gathering of bishops but by Christ himself.[38][note 1] Thomas Shahan says that, according to Photius too, Pope Damasus approved the council, but he adds that, if any part of the council were approved by this pope, it could have been only its revision of the Nicene Creed, as was the case also when Gregory the Great recognized it as one of the four general councils, but only in its dogmatic utterances.[40] In Roman Catholic doctrine no council, regardless of who summoned it or who presided over it, is ecumenical unless it is confirmed or at least recognized as such by the pope.[41]

The increasing involvement of Eastern emperors in church matters and the advancement of the see of Constantinopolis over the sees of Antioch, Alexandria and Jerusalem led successive bishops of Rome to attempt a sharper definition of their ecclesial position vis-a-vis the other bishops.[42] The first documented use of the description of Saint Peter as first bishop of Rome, rather than as the apostle who commissioned its first bishop, dates from 354, and the phrase "the Apostolic See", which refers to the same apostle, began to be used exclusively of the see of Rome, a usage found also in the Acts of the Council of Chalcedon.[43] From the time of Pope Damasus, the text of Matthew 16:18 ("You are Peter and on this rock I will build my church") is used to support Roman primacy.[44] Pope Siricius (384-399) began the custom of issuing papal decretals to which was attributed the same authority as that of decisions by synods of bishops.[38][44] Pope Innocent I (401-417) claimed that all major cases should be reserved to the see of Rome[38] and wrote: "All must preserve that which Peter the prince of the apostles delivered to the church at Rome and which it has watched over until now, and nothing may be added or introduced that lacks this authority or that derives its pattern from somewhere else."[44] Pope Boniface I (418-422) stated that the church of Rome stood to the churches throughout the world "as the head to the members",[38] a statement that seems to have been already made by Pope Siricius[38] and was repeated by the delegates of Pope Leo I to the Council of Chalcedon in 451.[43] In line with the norm of Roman law that a person's legal rights and duties passed to his heir, Pope Leo (440-461) taught that he, as Peter's representative, succeeded to the power and authority of Peter, and he implied that it was through Peter that the other apostles received from Christ strength and stability.[45] Pope Gelasius (492-496) stated:

"The see of blessed Peter the Apostle has the right to unbind what has been bound by sentences of any pontiffs whatever, in that it has the right to judge the whole church. Neither is it lawful for anyone to judge its judgment, seeing that canons have willed that it might be appealed to from any part of the world, but that no one may be allowed to appeal from it."[46]

Relationship with bishops of other cities

Rome was not the only city that could claim a special role in Christ's Church. Jerusalem had the prestige of being the city of Christ's death and resurrection, and an important church council was held there in the 1st century. Antioch was the place where Jesus' followers were first called "Christians" {7} (as well as "Catholic")[47] and, with Alexandria, was an important early center of Christian thought. It is important to note, however, that the three main apostolic sees of the early Church (i.e. Antioch, Alexandria, and Rome) were directly related to Peter. Prior to holding the position of Bishop of Rome, Peter was the Bishop of Antioch. And his disciple, St. Mark the Evangelist, founded the church in Alexandria. Constantinople became highly important after Constantine moved his capital there in 330 AD.

As early as the 2nd century, the bishop of Rome began to claim his supremacy over all other bishops, and some church fathers also made this claim for him.

Leo I

The doctrine of the sedes apostolica (apostolic see) asserts that every bishop of Rome, as Peter’s successor, possesses the full authority granted to this position and that this power is inviolable on the grounds that it was established by God himself and so not bound to any individual. Pope Leo I (440-461), with the aid of Roman law, solidified this doctrine by making the bishop of Rome the legal heir of Peter. Leo argued that the apostle Peter continued to speak to the Christian community through his successors as bishop of Rome.[48]

From Gregory I to Clement V

The historical and juridical development of the "primacy of the Roman Pontiff" from Pope Gregory I (590-604) to Pope Clement V (1305–1314) was a dogmatic evolution in fidelity of the depositum fidei (deposit of faith).[49]

Council of Reims (1049)

The 3 October 1054 the Council has a dogmatic declaration about the primacy of the Roman Pontiff as Successor of Peter: "declaratum est quod solus Romanae sedis pontifex universalis Ecclesiae Primas esset et Apostolicus":[50]

East-West Schism

The dispute about the authority of Roman bishops reached a climax in the year 1054,[51] when the legate of Pope Leo IX excommunicated Patriarch of Constantinople Michael I Cerularius. However, as the pope was already dead by this time, the powers of the Legate also ceased at the moment of the pope's death; so the Legate's excommunication was technically invalid. Similarly, the ceremony of excommunication of the pope performed by Michael I was equally invalid as one cannot be posthumously excommunicated. This event resulted in the schism of the Greek rite and Latin rite Churches.[52] It did not have the effect of excommunicating the adherents of the respective Churches however, as the tit-for-tat excommunications, even had they been valid, would have applied to the named persons only, not the people of God in general.

Post-schism period

Second Council of Lyon

The Second Council of Lyon, which was convoked to act on a pledge by Byzantine emperor Michael VIII to reunite the Eastern church with the West.[53] Wishing to end the Great Schism that divided Rome and Constantinople, Gregory X had sent an embassy to Michael VIII Palaeologus, who had reconquered Constantinople, putting an end to the remnants of the Latin Empire in the East.

On 29 June (Feast of Peter & Paul patronal feast of popes), Gregory X celebrated a Mass in St John's Church, where both sides took part. The council declared that the Roman church possessed “the supreme and full primacy and authority over the universal Catholic Church.”

The council was seemingly a success, but did not provide a lasting solution to the schism; the Emperor was anxious to heal the schism, but the Eastern clergy proved to be obstinate. Patriarch Joseph of Constantinople abdicated, and was replaced by John Bekkos, a convert to the cause of union. In spite of a sustained campaign by Bekkos to defend the union intellectually, and vigorous and brutal repression of opponents by Michael, the vast majority of Byzantine Christians remained implacably opposed to union with the Latin "heretics". Michael's death in December 1282 put an end to the union of Lyon. His son and successor Andronicus II repudiated the union, and Bekkos was forced to abdicate, being eventually exiled and imprisoned until his death in 1297. He is to this day reviled by many in the Eastern Church as a traitor to Orthodoxy.

Reformation

The primacy of the Roman Pontiff was again challenged in 1517 when Martin Luther began preaching against several practices in the Catholic Church, including some itinerant friars' abuses involving indulgences. When Pope Leo X refused to support Luther’s position, Luther claimed belief in an "invisible church" and called the pope the Antichrist.

Luther’s rejection of the primacy of the Roman Pontiff led to the start of the Protestant Reformation, during which numerous Protestant sects broke away from the Roman Catholic Church. The Anglican Church also broke away from the Catholic Church at this time, although for reasons different than Martin Luther and the Protestants.

First Vatican Council

The doctrine of papal primacy was further developed in 1870 at the First Vatican Council where ultramontanism achieved victory over conciliarism with the pronouncement of papal infallibility (the ability of the pope to define dogmas free from error ex cathedra) and of papal supremacy, i.e., supreme, full, immediate, and universal ordinary jurisdiction of the pope.

The most substantial body of defined doctrine on the subject is found in Pastor aeternus, the Dogmatic Constitution on the Church of Christ of Vatican Council I. This document declares that “in the disposition of God the Roman church holds the preeminence of ordinary power over all the other churches.” This council also affirmed the dogma of papal infallibility, deciding that the “infallibility” of the Christian community extended to the pope himself, at least when speaking on matters of faith.

Vatican I defined a twofold Primacy of Peter — one in papal teaching on faith and morals (the charism of infallibility), and the other a primacy of jurisdiction involving government and discipline of the Church — submission to both being necessary to Catholic faith and salvation.[54]

Vatican I rejected the ideas that papal decrees have "no force or value unless confirmed by an order of the secular power" and that the pope’s decisions can be appealed to an ecumenical council "as to an authority higher than the Roman Pontiff."

Paul Collins argues that "(the doctrine of papal primacy as formulated by the First Vatican Council) has led to the exercise of untrammelled papal power and has become a major stumbling block in ecumenical relationships with the Orthodox (who consider the definition to be heresy) and Protestants."[55]

Forced to break off prematurely by secular political developments in 1870, Vatican I left behind it a somewhat unbalanced ecclesiology. "In theology the question of papal primacy was so much in the foreground that the Church appeared essentially as a centrally directed institution which one was dogged in defending but which only encountered one externally,"[56]

Second Vatican Council

At the Second Vatican Council (1962–1965) the debate on papal primacy and authority re-emerged, and in the Dogmatic Constitution on the Church Lumen Gentium, the Roman Catholic Church's teaching on the authority of the pope, bishops and councils was further elaborated. Vatican II sought to correct the unbalanced ecclesiology left behind by Vatican I. The result is the body of teaching about the papacy and episcopacy contained in the Dogmatic Constitution on the Church, Lumen Gentium.

Vatican II reaffirmed everything Vatican I taught about papal primacy and infallibility, but it added important points about bishops. Bishops, it says, are not "vicars of the Roman Pontiff." Rather, in governing their local churches they are "vicars and legates of Christ".[57] Together, they form a body, a "college," whose head is the pope. This episcopal college is responsible for the well-being of the Universal Church. Here in a nutshell are the basic elements of the Council’s much-discussed communio ecclesiology, which affirms the importance of local churches and the doctrine of collegiality.

In a key passage about collegiality, Vatican II teaches: "The order of bishops is the successor to the college of the apostles in their role as teachers and pastors, and in it the apostolic college is perpetuated. Together with their head, the Supreme Pontiff, and never apart from him, they have supreme and full authority over the Universal Church; but this power cannot be exercised without the agreement of the Roman Pontiff".[58] Much of the present discussion of papal primacy is concerned with exploring the implications of this passage.

21st century

Relation with other Christian denominations

In the document Responses to some questions regarding certain aspects of the doctrine on the Church of 29 June 2007 the Congregation for the Doctrine of the Faith reiterated that, in the view of the Roman Catholic Church, the Christian communities born out of the Protestant Reformation and which lack apostolic succession in the sacrament of orders are not "Churches" in the proper sense. The Eastern Christian Church that are not in communion with Rome, such as the Eastern Orthodox Church, Oriental Orthodoxy and the Assyrian Church of the East, are Churches in the proper sense and sister Churches of the Catholic particular Churches, but since communion with the Roman Pontiff is one of the internal constitutive principles of a particular Church, they lack something in their condition, while on the other hand the existing division means that the fullness of universality that is proper to the Church governed by the successor of St Peter and the bishops in communion with him is not now realised in history.[59]

Efforts at reconciliation

Anglican-Roman Catholic International Commission

The Anglican-Roman Catholic International Commission (ARCIC) statement of Venice (1976) states that the ministry of the bishop of Rome among his brother bishops was "interpreted" as Christ's will for his Church; its Importance was compared "by analogy" to the position of Peter among the apostles.

Unlike many other Churches of the Reformation, the Anglican Church has never abandoned a possible role for the Roman primacy, so long as the ministry of the Bishop of Rome is rightly understood, interpreted, and implemented. The ministry of the Bishop of Rome should not be an obstacle, but rather should function as a possible instrument of ultimate Christian unity. Orthodox Anglicanism today acknowledges that the ministry of the papacy is evolving rapidly and could someday be received by the Anglican Church as means tending toward the reconciliation of all Churches. A de facto recognition of the historic papal ministry already exists within the Anglican Communion, which has consistently maintained throughout her history that the Roman Pontiff possesses a station of primus inter pares, ‘first amongst equals,’ a primacy of honour and reverence, though not of jurisdiction or personal infallibility.[60]

"Communion with the bishop of Rome does not imply submission to an authority which would stifle the distinctive features of the local churches. The purpose of the episcopal function of the bishop of Rome is to promote Christian fellowship in faithfulness to the teaching of the apostles."[61]

Joint worship service with the Archbishop of Canterbury

At a joint service during the first official visit of the then Archbishop of Canterbury, Robert Runcie, to the Vatican, Runcie appealed to Anglicans to consider accepting papal primacy in a reunified church. At the same time, Pope John Paul II stressed that his office must be more than a figurehead.[62]

Ut Unum Sint

In Ut Unum Sint, John Paul II asked the ‘pastors and theologians’ of ‘our Churches’ – i.e., the RC and the Orthodox Church – to come up with suggestions about how the primacy could be exercised in ways that would unite rather than divide.[63]

Joint International Commission for Theological Dialogue

In October 2007, the Joint International Commission for Theological Dialogue, a joint commission of Orthodox and Catholic theologians, agreed that the pope has primacy among all bishops of the Church, something which has been universally acknowledged by both churches since the First Council of Constantinople in 381 (when they were still one Church) though disagreements about the extent of his authority still continue.

The document "draws an analogy among the three levels of communion: local, regional, and universal, each of which appropriately has a 'first' with the role of fostering communion, in order to ground the rationale of why the universal level must also have a primacy. It articulates the principle that primacy and conciliarity are interdependent and mutually necessary."[64] Speaking of "fraternal relations between bishops" during the first millennium, it states that "these relations, among the bishops themselves, between the bishops and their respective protoi (firsts), and also among the protoi themselves in the canonical order (taxis) witnessed by the ancient Church, nourished and consolidated ecclesial communion. It notes that both sides agree "that Rome, as the church that 'presides in love' according to the phrase of St Ignatius of Antioch, occupied the first place in the taxis (order) and that the bishop of Rome was, therefore, the protos (first) among the patriarchs. They disagree, however, on the interpretation of the historical evidence from this era regarding the prerogatives of the bishop of Rome as protos, a matter that was already understood in different ways in the first millennium";[65] and "while the fact of primacy at the universal level is accepted by both East and West, there are differences of understanding with regard to the manner in which it is to be exercised, and also with regard to its scriptural and theological foundations".[66][67]

Discussions continued in Aghios Nikolaos, Crete (a drafting committee) in September–October 2008, Paphos, Cyprus in October 2009[68] and Vienna, Austria in September 2010.[69] Igumen Filipp Ryabykh, the deputy head of the MP Department for External Church Relations said

"The fact that the Pope of Rome claims universal jurisdiction is simply contrary to Orthodox ecclesiology, which teaches that the Orthodox Church, whilst preserving unity of faith and church order, nevertheless consists of several [autocephalous] Local Churches"[70]

The meeting in Cyprus of a joint drafting committee produced a historical account of "The Role of the Bishop of Rome in the Communion of the Church in the First Millennium",[71] which the Vienna meeting asked to be revised and amplified. This document states that "Catholics and Orthodox agree that, from apostolic times, the Church of Rome has been recognised as the first among the local Churches, both in the East and in the West."[72] Both sides agree that "the primacy of the see precedes the primacy of its bishops and is the source of the latter".[73] While in the West, "the position of the bishop of Rome among the bishops was understood in terms of the position of Peter among the apostles ... the East tended rather to understand each bishop as the successor of all the apostles, including Peter"; but these rather different understandings "co-existed for several centuries until the end of the first millennium, without causing a break of communion".[74]

Opposition to the doctrine

Stephen Ray asserts that "There is little in the history of the Church that has been more heatedly contested than the primacy of Peter and the See of Rome. History is replete with examples of authority spurned, and the history of the Church is no different."[75]

According to Bernhard Schimmelpfennig, Rome's efforts to establish primacy over the east were largely unsuccessful for two reasons: first, except for Leo I, Roman bishops were theologically unsophisticated compared to their Eastern counterparts; and second, major decisions were made at ecumenical councils at which Rome had little or no representation.

When the doctrine originated, the extent of the authority that the bishops of Rome were claiming was unclear. Historically, the primacy of the pope was largely accepted by all bishops of the Church, and he was at least considered to be the first in honor of all bishops. However, the supremacy of the pope over all bishops, first declared by Pope Leo I was rejected by the bishops serving outside of Rome's jurisdiction. The Eastern Orthodox churches consider that the Bishop of Rome had a mere primacy of honor.

The doctrines of Papal Primacy and Papal Supremacy are perhaps the greatest obstacles to ecumenical efforts among the various Christian churches. Most Eastern Orthodox Christians, for example, would be quite willing to accord the Roman bishop the same respect, deference and authority as is accorded to any Eastern Orthodox patriarch. They resist, however, granting the Roman bishop special authority over all Christians. Many Protestants are quite willing to grant the pope a position of special moral leadership. However, they feel that according to the pope any more formal authority than that would conflict with the Protestant principle of Solus Christus i.e. that there can be no intermediaries between a Christian and God except for Christ.

Among the Gospel verses used to support the claim of the primacy of Peter and of the Church of Rome, Matthew 16:18, "I will give unto thee ...", has played the most significant role.[76] For the Orthodox Church, the verse is interpreted as having a wider application than to Peter alone. Their position is that while the words were spoken to Peter alone, yet they were given to all the Apostles equally, that is, the pope is merely "Primus inter pares" (First among equals).

Opposition arguments from Scripture

Opposition arguments from early church history

"Keys of the Kingdom"

Orthodox Christians accept that Peter had a certain primacy. In the New Testament, he is first to be given the keys Matthew 16:18. However other texts may be interpreted to imply that the other Apostles also received the keys in Matthew 18:18. Such an interpretation, it is claimed,[77] has been accepted by many Church Fathers; Tertullian,[78] Hilary of Poitiers,[79] John Chrysostom,[80] Augustine.[81][82][83][84]

The Council of Jerusalem

The New Testament records (Acts 15) the convening of a council to decide whether gentiles who converted should be required to be circumcised, which according to some interpretations was prescribed by the Mosaic law. (Rabbinic Judaism only prescribes Noahide Laws for gentiles.) Catholic historians note that when Peter spoke, all were silent. However Whelton notes that when Paul and James spoke, all were silent as well.[85]

Eusebius said that it was James who stated the decision of the Council, not Peter.[86] John Chrysostom noted James made the decision.[87][88]

The ruling of the Council was expressed as being the decision of all the council, not just Peter. Continuing with this the opening statements of official formulations normally begins with the phrase "Following the Holy Fathers", not "Following the ruling of the Pope."[89]

Ignatius of Antioch

For Ignatius each church under a bishop is complete – the original meaning of "catholic". For Ignatius the church is a world-wide unity of many communities. Each has at its center a bishop "who draws together the local community in the Eucharistic celebration."[90] This then is the unity of the church – each church united to its bishop -each of these churches united to each other. There is no evidence of him accepting a single supreme bishop-of-bishops as the bishops authority is localised to a particular church.[91]

"Just as the Father is the principal of unity within the Holy Trinity, so the bishop is the center of the visible unity of the Church on earth."[92]

Ignatius sets out what he believes consists of the church in an epistle to the Trallians;

"In like manner, let all reverence the deacons as an appointment of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the sanhedrim of God, and assembly of the apostles. Apart from these, there is no Church."[93]

There is no reference to another tier above bishop. For Ignatius, the bishop is supreme, not the bishop because he is in communion with the bishop in Rome.[94][95][96][97][98]

Thus when he writes to Polycarp the bishop of Smyrna he states that God is Polycarp’s bishop, implying that there is no intermediary between the local bishop and God.[99]

John Chrysostom referred to Ignatius of Antioch as a "teacher equivalent to Peter".[100]

Letter to the Romans

Ignatius' Epistle to the Romans is used by Catholic apologists to suggest Roman primacy.[101] In particular his opening remarks

Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High Father, and Jesus Christ, His only-begotten Son; the Church which is beloved and enlightened by the will of Him that willeth all things which are according to the love of Jesus Christ our God, which also presides in the place of the region of the Romans, worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of obtaining her every desire, worthy of being deemed holy, and which presides over love, is named from Christ, and from the Father, which I also salute in the name of Jesus Christ, the Son of the Father: to those who are united, both according to the flesh and spirit, to every one of His commandments; who are filled inseparably with the grace of God, and are purified from every strange taint, [I wish] abundance of happiness unblameably, in Jesus Christ our God.[102]

J.H. Srawley concedes that the Roman church presides but argues that it is unclear as to what area the act ofpresiding ("presides in the place of the region of the Romans" and "presides over love") refers to. He argues that the act of presiding may be simply of those churches in theregion of the Romans, that is, those in Italy.[103]

Easter controversy

There existed a difference in how some local churches celebrated Easter: in the Roman province of Asia it was celebrated on the 14th of the moon[104] (Quartodecimanism), not necessarily on Sunday. "Bishop Victor of Rome ordered synods to be held to settle the matter – an interesting early instance of synodality and indeed of popes encouraging synods – and excommunicated Polycrates of Ephesus and the bishops of Asia when their synod refused to adopt the Roman line. Victor was rebuked by Irenaeus for this severity and it seems that he revoked his sentence and that communion was preserved."[105]

Eusebius wrote:

"Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicate. But this did not please all the bishops. And they besought him to consider the things of peace, and of neighborly unity and love. Words of theirs are extant, sharply rebuking Victor. Among them was Irenæus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord's day. He fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom."[106]

The matter was eventually resolved at the First Ecumenical Council in line with Sunday observance.

Opposition arguments from Church Councils

See also Ancient church councils (pre-ecumenical ).

First Ecumenical Council

Arius and his teachings were condemned by a synod of bishops which the pope summoned in 320. Alexander of Alexandria summoned a local synod in Alexandria in 321 which also condemned Arianism.[107] Five years after the pope had condemned Arianism, Emperor Constantine I called an ecumenical council to settle the matter. Whelton argues that the pope's decision was not considered an end to the matter because a council in Africa met to examine the issue for itself. Constantine then ordered a larger council to decide on the matter.[108]

The Fourth Canon of this council confirmed that bishops were to be appointed only locally.[109] This is in contrast with Catholic canon law that allows the pope (should he wish) to interfere in the appointment of church officers at any level.

Second Ecumenical Council

The Second Ecumenical Council read into its notes the proceedings of the First Ecumenical Council even though the First had not yet at that time been approved of by the pope; therefore it can be argued that the bishops assembled at that council didn't seem to believe that the pope's approval was necessary to make a council ecumenical. Further to not regarding the pope's approval, the Second Ecumenical Council was presided over by Meletius of Antioch, who was not in communion with Rome.[110][111]

Third Ecumenical Council

The Third Ecumenical Council called Nestorius to account for his teachings following his condemnation as a heretic by Pope Celestine I. The council did not consider the papal condemnation as definitive.[112][113] Catholic theologian Jacques-Bénigne Bossuet noted

"It was fixed that all was in suspense once the authoritry of the universal Synod was invokved even though the sentence of the Roman Pontiff about doctrine and about persons accused of heresy had been uttered and promulgated."[114]

Bishop Maret said

"The Pope had pronounced in the affair of Nestorius a canonical judgment clothed with all the authority of his see. He had prescribed its execution. Yet, three months after this sentence and before its execution, all the episcopate is invited to examine afresh and to decide freely the question in dispute."[115]

St Vincent of Lerins

"And that blessed council holding their doctrine, following their counsel, believing their witness, submitting to their judgment without haste, without foregone conclusion, without partiality, gave their determination concerning the Rules of Faith."[116]

In its condemnation of Nestorius, the language given is of the council ruling, not because the pope said so. Cyril writes that he, and his fellow bishop - the pope - had both condemned Nestorius.[117]

Catholic apologists Fathers Rumble and Carty stated

" The Council of Ephesus in 431, embracing all Bishops and not even held at Rome, decreed, "No one can doubt, indeed it is known to all ages, that Peter, Prince and Head of the Apostles and Foundation of the Catholic Church, received the keys of the kingdom from Christ our Redeemer, and that to this day and always he lives in his successors exercising judgment."[118]

It is true that the statement was made at the council. It is however not a 'decree'. It was a statement by a priest during the deliberations of the council. This priest, Philip was at the council to represent the pope. It was not a decree or finding made by the council and remains his opinion.[119]

Fourth Ecumenical Council

The Fourth Ecumenical Council was called against the expressed wishes of the pope.[120]

Fifth Ecumenical Council

A controversy arose out of the writings known as Three Chapters – written by bishops Theodore, Theodoret, and Ibas. Pope Vigilius opposed the condemnation of the Three Chapters. At the Fifth Ecumenical Council (553) the assembled bishops condemned and anathematized Three Chapters. Vigilius changed his mind – blaming the devil for misleading him.[121] Bossuet wrote

"These things prove, that in a matter of the utmost importance, disturbing the whole Church, and seeming to belong to the Faith, the decress of sacred council prevail over the decrees of Pontiffs, and the letter of Ibas, though defended by a judgment of the Roman Pontiff could nevertheless be proscribed as heretical."[122]

German theologian Karl Josef von Hefele notes that the council was called " …without the assent of the Pope"[123]

Sixth Ecumenical Council

At the Sixth Ecumenical Council, both Pope Honorius and Patriarch Sergius I of Constantinople were declared heretics.[124]

The holy council said: After we had reconsidered, according to our promise which we had made to your highness, the doctrinal letters of Sergius, at one time patriarch of this royal god-protected city to Cyrus, who was then bishop of Phasis and to Honorius some time Pope of Old Rome, as well as the letter of the latter to the same Sergius, we find that these documents are quite foreign to the apostolic dogmas, to the declarations of the holy Councils, and to all the accepted Fathers, and that they follow the false teachings of the heretics; therefore we entirely reject them, and execrate them as hurtful to the soul[125]

The council anathematized them[126] and declared them tools of the devil[127] and cast them out of the church.[128][129]

The popes (from Pope Leo II) themselves adhered to the Council's ruling and added Honorius to their list of heretics, before quietly dropping his name in the eleventh century.[130] The Catholic Encyclopedia states...

…also in the oath taken by every new pope from the eighth century to the eleventh in the following words: "Together with Honorius, who added fuel to their wicked assertions" (Liber diurnus, ii, 9).[131]

So too the Seventh Ecumenical Council declared its adhesion to the anathema in its decree of faith. Thus an Ecumenical Council could rule on the faith of a pope and expel him from the church.[132]

The Council of Trullo

The Council in Trullo considered by Orthodox as a continuation of the sixth.[133][134]

At this council it was confirmed (in Canon 39) that the local church could regulate itself; to have its own special laws and regulations.[135]

The Council of Sardica

It is claimed by Catholic apologists[136] that this council offers proof of papal primacy. In particular this reference is used

"The reason for your absence was both honorable and imperative, that the schismatic wolves might not rob and plunder by stealth nor the heretical dogs bark madly in the rapid fury nor the very serpent, the devil, discharge his blasphemous venom. So it seems to us right and altogether fitting that priests of the Lord from each and every province should report to their head, that is, to the See of Peter, the Apostle." Council of Sardica, To Pope Julius (A.D. 342).[137][138]

It is further stated that Athanasius referred to this council as "the Great Council."[139]

However it must be noted that this council was not an ecumenical one and not all of it was accepted by the east, who in fact refused to attend.[140] Further they assembled themselves in an opposition council and believing that they were right to do so show that they were unaware of papal supremacy.[141] Apart from the fact that the council at Sardica was not accepted by the whole church, it had only given to the bishop of Rome a very limited jurisdiction, a limited right of appeal in some circumstances.[142] Pope Zosimus would later misrepresent the Council of Sardica in order to bolster his claims for power over the churches in Africa.[143]

Some churches could accept its position on Arianism without accepting some of its findings.

"...the canons were repudiated by the African Church in 418 and 424. But, most important of all, the Byzantine Church never submitted itself to papal scrutiny in the manner prescribed by Sardica."[144]

Western Councils

Filioque

In 809, when Pope Leo III was asked to approve the addition to the Nicene Creed of the Filioque, first included by the Third Council of Toledo (589) and later adopted widely in Spain, the Frankish empire and England, he refused:[145][146]

"In 809 a council was held at Aix-la-Chapelle by Charlemagne, and from it three divines were sent to confer with the Pope, Leo III, upon the subject. The Pope opposed the insertion of the Filioque on the express ground that the General Councils had forbidden any addition to be made to their formulary… So firmly resolved was the Pope that the clause should not be introduced into the creed that he presented two silver shields to the Confessio in St. Peter’s at Rome, on one of which was engraved the creed in Latin and on the other in Greek, without the addition[147]

The claim that Pope John VIII also condemned the addition of the Filioque[148] is disputed.[149] Philip Schaff says there are different opinions about when the addition was accepted in Rome, whether by Pope Nicholas I (858-867), Pope Sergius III (904-911) or, as is most commonly believed, by Pope Benedict VIII (1014–1015).[149] When arguing "that so far from the insertion being made by the Pope, it was made in direct opposition to his wishes and command", he expresses himself more decidedly:

"It was not till 1014 that for the first time the interpolated creed was used at mass with the sanction of the Pope. In that year Benedict VIII. acceded to the urgent request of Henry II. of Germany and so the papal authority was forced to yield, and the silver shields have disappeared from St. Peter's."[147]

Council of Frankfurt

The Council of Frankfurt was held in 794. "...Two papal legates were present, Theophylact and Stephen."[150] Despite the presence of papal representatives it still repudiated the terms of the Seventh Ecumenical Council – despite the fact that the Seventh was accepted by the pope.[151]

Other disregard of papal directives by Westerners

Disagreements with directives of the popes by groups and high-ranking individuals of Roman Catholic tradition are by no means limited to past centuries. A well-known continuing example is that of the Society of St. Pius X, which acknowledges the primacy of the pope[152] but refuses to accept papal decrees concerning the liturgy, decrees that were opposed also by two cardinals of the Church (see Ottaviani Intervention). In 2005 the Roman Catholic Jesuit Professor John J. Paris disregarded a papal directive on euthanasia as lacking authority.[153]

Opposition arguments from orthodox doctrine

Catholic Cardinal and theologian Yves Congar stated

"The East never accepted the regular jurisdiction of Rome, nor did it submit to the judgment of Western bishops. Its appeals to Rome for help were not connected with a recognition of the principle of Roman jurisdiction but were based on the view that Rome had the same truth, the same good. The East jealously protected its autonomous way of life. Rome intervened to safeguard the observation of legal rules, to maintain the orthodoxy of faith and to ensure communion between the two parts of the church, the Roman see representing and personifying the West...In according Rome a ‘primacy of honour’, the East avoided basing this primacy on the succession and the still living presence of the apostle Peter. A modus vivendi was achieved which lasted, albeit with crises, down to the middle of the eleventh century."[154]

Orthodox understanding of Catholicity

The test of catholicity is adherence to the authority of Scripture and then by the Holy Tradition of the church. It is not defined by adherence to any particular See. It is the position of the Orthodox Church that it has never accepted the pope as de jure leader of the entire church. All bishops are equal 'as Peter' therefore every church under every bishop (consecrated in apostolic succession) is fully complete (the original meaning of catholic).

Referring to Ignatius of Antioch[155] Carlton says

"Contrary to popular opinion, the word catholic does not mean "universal"; it means "whole, complete, lacking nothing." ...Thus , to confess the Church to be catholic is to say that She possesses the fullness of the Christian faith. To say, however, that Orthodox and Rome constitute two lungs of the same Church is to deny that either Church separately is catholic in any meaningful sense of the term. This is not only contrary to the teaching of Orthodoxy, it is flatly contrary to the teaching of the Roman Catholic Church, which considered itself truly catholic"[156]

The church is in the image of the Trinity[157] and reflects the reality of the incarnation.

"The body of Christ must always be equal with itself…The local church which manifests the body of Christ cannot be subsumed into any larger organisation or collectivity which makes it more catholic and more in unity, for the simple reason that the principle of total catholicity and total unity is already intrinsic to it."[158]

Any changes to the understanding of the church would reflect a change in the understanding of the Trinity.

Orthodox rebuttal of Catholic arguments

It is the position of Orthodox Christianity that Roman Catholic arguments in support of the teaching have relied on proofs from Fathers that have either been misinterpreted or so taken out of context as to misrepresent their true intent. It is the position of Orthodox Christianity that a closer examination of those supposed supports would have the effect of either not supporting the argument or have the opposite effect of supporting the counter-argument.

Apostolic Throne

Athanasius is used as a witness for papal primacy on numerous Catholic apologist sites.

"Rome is called the Apostolic throne."[159][160]

Whelton however says that Athanasius does not use the definite article (the) in the text.[161]

"Thus from the first they spared not even Liberius, Bishop of Rome, but extended their fury even to those parts; they respected not his bishopric, because it was an Apostolical throne…"[162]

Rome is an Apostolic throne, not the Apostolic throne. Augustine too is misquoted on the same point of grammar...

Pope Leo XIII

"And for a like reason St. Augustine publicly attests that, "the primacy of the Apostolic chair always existed in the Roman Church (Ep. xliii., n. 7)"[163]

Augustine

"…because he saw himself united by letters of communion both to the Roman Church, in which the supremacy of an apostolic chair has always flourished."[164]

Whelton goes on to say that for Augustine there is not one Apostolic See, but many...

"You cannot deny that you see what we call heresies and schisms, that is, many cut off from the root of the Christian society, which by means of the Apostolic Sees, and the successions of bishops, is spread abroad in an indisputably world-wide diffusion..."[165]

Tome of Leo

Often cited as a proof of Papal Supremacy[166][167][168][169] is the Tome of Leo which is a letter sent by Pope Leo to the Second Ecumenical Council. It in part seems to suggest that Leo speaks with the authority of Peter. It is the position of Orthodox Christianity that the approval of the Tome is simply to state a unity of faith, not only of the pope but other churchmen as well.

"After reading of the forgoing epistle (Pope Leo's), the most reverend bishops cried out: "This is the faith of the fathers, this is the faith of the Apostles. So we all believe, thus the orthodox believe. Anathema to him who does not thus believe. Peter has spoken thus through Leo. So taught the Apostles. Piously and truly did Leo teach, so taught Cyril. Everlasting be the memory of Cyril. Leo and Cyril taught the same thing, anathema to him who does not so believe. This is the true faith. Those of us who are orthodox thus believe.”[170]

However it is not just Leo's teaching that is the teaching of the Apostle, but Cyril's teaching as well. Both teach as Peter. The same language was used following the reading of Cyril's letter at the council.[171] The language of the council is simply to reinforce that all believe.[172] At the Third Ecumenical Council Pope Celestine and Cyril were compared to Paul![173]

John Chrysostom

Another apparent witness for supremacy claims is John Chrysostom. This evidence is supposed to be based on an incident when he faced exile and he appealed to the pope for help. When he was to be exiled he appealed to the pope for help, as well as two other western prelates; Venerius of Milan and Chromatius of Aquileia. He appealed to all three in the same terms rather than viewing the pope as leader.[174]

In 2007 Pope Benedict XVI also spoke of this

"How well known and highly esteemed Chromatius was in the Church of his time we can deduce from an episode in the life of St John Chrysostom. When the Bishop of Constantinople was exiled from his See, he wrote three letters to those he considered the most important Bishops of the West seeking to obtain their support with the Emperors: he wrote one letter to the Bishop of Rome, the second to the Bishop of Milan and the third to the Bishop of Aquileia, precisely, Chromatius (Ep. CLV: PG LII, 702)."[175]

Historian J. N. D Kelly wrote

"While confined to his palace, John took a step of great importance. At some date between Easter and Pentecost... he wrote for support to the pope, Innocent I, and, in identical terms, to the two other leading patriarchs in the west, Venerius of Milan and Chromatius of Aquileia...His move in no way implied that he recognized the holy see as the supreme court of appeal in the church...Such an idea, absent from his sermons and other writings, is ruled out by his simultaneous approach to the two other western patriarchs."[176]

The pope took up the cause of John Chrysostom, convoking a western synod to investigate the matter.[177] They found in favor of John Chrysostom and sent delegates to Constantinople but these were ignored and sent back after only three months.[178] The pope's findings in support of John Chrysostom were not viewed as serious enough to annul John Chrysostom's exile.

It must also be remembered that he took his vows from Meletius (whom we noted earlier was not in communion with Rome). He accepted as an authority men not in communion with Rome. After Meletius died John Chrysostom accepted Flavian as his bishop[179] - another person not in communion with Rome.[180] John Chrysostom spent much of his life not in communion with Rome.

Other texts are used to allege he supported Roman primacy. John Chrysostom sometimes ascribes to Peter greatness.

"For he who then did not dare to question Jesus, but committed the office to another, was even entrusted with the chief authority over the brethren."[181]

This would seem to indicate that Chrysostom taught that Peter was the supreme ruler over the brethren. He goes on to ascribe Peter as the teacher of the world.[182]

However, according to Abbé Guettée on other occasions John Chrysostom ascribes the same titles to others[183]...

"The merciful God is wont to give this honor to his servants, that by their grace others may acquire salvation; as was agreed by the blessed Paul, that teacher of the world who emitted the rays of his teaching everywhere."[184]

Denny also notes that John Chrysostom goes on to speak of Paul as being on an equal footing with Peter[185][186] Further, the Catholic encyclopedia offers this frank admission of his writings

"...that there is no clear and any direct passage in favour of the primacy of the pope."[187]

Basil the Great

Basil the Great also supported Meletius against Rome's candidate.[188] Writing to Count Terentius Basil said

"But a further rumour has reached me that you are in Antioch, and are transacting the business in hand with the chief authorities. And, besides this, I have heard that the brethren who are of the party of Paulinus are entering on some discussion with your excellency on the subject of union with us; and by “us” I mean those who are supporters of the blessed man of God, Meletius. I hear, moreover, that the Paulinians are carrying about a letter of the Westerns assigning to them the episcopate of the Church in Antioch, but speaking under a false impression of Meletius, the admirable bishop of the true Church of God. I am not astonished at this... But I shall never be able to persuade myself on these grounds to ignore Meletius, or to forget the Church which is under him, or to treat as small, and of little importance to the true religion, the questions which originated the division. I shall never consent to give in, merely because somebody is very much elated at receiving a letter from men."[189]

From his letters it appears that Basil did not hold the popes in high esteem. When Basil wrote to the west for help (in combating Arianism) he addressed his letters to the whole western church.[190] He didn't especially write to Rome for help and did not even list it first.

"To his brethren truly God-beloved and very dear, and fellow ministers of like mind, the bishops of Gaul and Italy, Basil, bishop of Cæsarea in Cappadocia"[191]

Damasus was the leader of a group supporting the heretic Marcellus

"If the anger of the Lord lasts on, what help can come to us from the frown of the West? Men who do not know the truth, and do not wish to learn it, but are prejudiced by false suspicions, are doing now as they did in the case of Marcellus when they quarrelled with men who told them the truth, and by their own action strengthened the cause of heresy."[192]

Of the pope, St Basil wrote

"...but what possible good could accrue to the cause by communication between a man proud and exalted, and therefore quite unable to hear those who preach the truth to him from a lower standpoint, and a man like my brother, to whom anything like mean servility is unknown?"[193]

Coryphæus

Coryphæus means the head of the choir. Catholic apologists note that John Chrysostom uses the term to describe Peter.[194] However he also uses this term in relation to others

"He took the coryphaei (plural) and led them up into a high mountain apart...Why does He take these three alone? Because they excelled the others. Peter showed his excellence by his great love of Him, John by being greatly loved, James by the answer...'We are able to drink the chalice.'"[195]
"The coryphaei, Peter the foundation of the Church, Paul the vessel of election."[196]

It is argued by Catholics that John Chrysostom only uses the singular Coryphæus in relation to Peter. This is true, but others don't restrict the use of the singular to Peter.

Basil also uses the term Coryphæus. He refers to Athanasius as "Coryphæus of all."[197]

He refers to Pope Damasus as Coryphæus, but as the leader of the westerners, not of the whole church.

"Apart from the common document, I should like to have written to their Coryphæus."[198]

Hesychius of Jerusalem uses the term Coryphæus to refer to James.[199]

Maximus the Confessor

Pope Leo III has already been shown to have misquoted Athanasius. Whelton states that (in his encyclical Satis cognitum) he misquotes Maximus the Confessor.[200] In Defloratio ex Epistola ad Petrum illustrem Maximus (also rendered Maximos) is alleged to have said...

"Therefore if a man does not want to be, or to be called, a heretic, let him not strive to please this or that man...but let him hasten before all things to be in communion with the Roman See."[201]

Edward Denny giving his own translation and using that of Vincenzi[202] shows that the words of Maximus give Rome a power conferred upon it by Holy Synods. This is in contrast with Catholic teaching and also would suggest that if a Synod can confer power, it can also take it away. Denny states that Vincenzi is "...compelled by the facts to admit that these very authorities to which St Maximus refers, as they have been handed down to us, are witness against the Papal Monarchy."[203]

Formula of Pope Hormisdas

Under the emperor Anastasius I, the churches of Constantinople and Rome were in schism. However with the ascendency of the orthodox emperor Justin I, the two churches could be reconciled again. Justin ordered negotiations begin.

Pope Hormisdas issued a formula of orthodox catholic faith which the Patriarch John II could sign if he wished reunion of the two churches.

"The first condition of salvation is to keep the norm of the true faith and in no way to deviate from the established doctrine of the Fathers. For it is impossible that the words of our Lord Jesus Christ, who said, "Thou art Peter, and upon this rock I will build my Church," [Matthew 16:18], should not be verified. And their truth has been proved by the course of history, for in the Apostolic See the Catholic religion has always been kept unsullied. From this hope and faith we by no means desire to be separated and, following the doctrine of the Fathers, we declare anathema all heresies, and, especially, the heretic Nestorius, former bishop of Constantinople, who was condemned by the Council of Ephesus, by Blessed Celestine, bishop of Rome, and by the venerable Cyril, bishop of Alexandria. We likewise condemn and declare to be anathema Eutyches and Dioscoros of Alexandria, who were condemned in the holy Council of Chalcedon, which we follow and endorse. This Council followed the holy Council of Nicaea and preached the apostolic faith. And we condemn the assassin Timothy, surnamed Aelurus ["the Cat"] and also Peter [Mongos] of Alexandria, his disciple and follower in everything. We also declare anathema their helper and follower, Acacius of Constantinople, a bishop once condemned by the Apostolic See, and all those who remain in contact and company with them. Because this Acacius joined himself to their communion, he deserved to receive a judgment of condemnation similar to theirs. Furthermore, we condemn Peter ["the Fuller""] of Antioch with all his followers together with the followers of all those mentioned above. Following, as we have said before, the Apostolic See in all things and proclaiming all its decisions, we endorse and approve all the letters which Pope St Leo wrote concerning the Christian religion. And so I hope I may deserve to be associated with you in the one communion which the Apostolic See proclaims, in which the whole, true, and perfect security of the Christian religion resides. I promise that from now on those who are separated from the communion of the Catholic Church, that is, who are not in agreement with the Apostolic See, will not have their names read during the sacred mysteries. But if I attempt even the least deviation from my profession, I admit that, according to my own declaration, I am an accomplice to those whom I have condemned. I have signed this, my profession, with my own hand, and I have directed it to you, Hormisdas, the holy and venerable pope of Rome."[204]

Catholic apologists emphasize part of the text bolded above.

Those in agreement with orthodox faith would naturally be in agreement with the church in Rome on this matter – which was stating orthodox faith. For Catholic apologists agreement to this text means an agreement to Rome, because Rome is the leader. For Orthodox agreement to Rome is because it stated the truth.

"For the Greeks, the text of the libellus meant a factual recognition that the apostolic Roman church had been consistent in orthodoxy for the past seventy years and, therefore deserved to become a rallying point for the Chalcedonians (those who accepted the Council of Chalcedon) of the East."[205]

Further evidence seems to point to this. Patriarch John expressed his opinion that Rome (Old Rome) and Constantinople (New Rome) were on the same level.[206] The Patriarch showed this when he added to the document…

"I declare that the see of apostle Peter and the see of this imperial city are one"[207]

Furthermore despite it being on of the demands in the formula the east continued to disregard papal demands by not condemning Acacius.[208]

In doing so John was re-affirming Canon XXVIII of the Council of Chalcedon - a canon which the popes were not to affirm for many centuries to come.

The politics of this is demonstrated by the fact that the Emperor Justin ignored the pope's candidate for the vacated see of Alexandria and instead…

"…authorised the consecration of Timothy III, an intransigent Monophysite."[209]

Theoderic, king in Italy, and an Arian grew suspicious of the new alliance between Rome and Constantinople. John who succeeded as pope was sent to Constantinople to restore Arian churches there. Thus the orthodox Catholic pope was sent to urge the restoration of churches to heretics. This the pope did with limited success.[210][211] Having failed, upon his return the pope was arrested and died in prison.

This then is not the capitulation of the eastern churches to Roman authority. It is not even the capitulation of the church in Constantinople – as other eastern churches ignored the formula completely. The popes didn't have authority over the church and in fact were forced to go and plead the case of heretics before the imperial throne.

Rome's supposed primacy

The first pope

The Catholic church states that Rome's supremacy rests on the pope being given power handed down from the first pope – Peter.[212]

However there is evidence that Peter was not the first bishop, and that the church in Rome was founded (or organized)[213] by Peter and Paul together.[214]

"The blessed apostles having founded and established the church, entrusted the office of the episcopate to Linus. Paul speaks of this Linus in his Epistles to Timothy.[215]

That is Linus is entrusted by the Apostles (plural). It is suggested that this evidence means that Linus was pope whilst Peter was still alive.[216][217] Rome's church could be said to be founded (or organised) on both Peter and Paul.

Primacy based on Peter and Paul

Rome had primacy, but it was one of honor, rather than power. The reasons for this are varied. One being that it was a See founded by both Peter and Paul. This honor was given not because of the 'primacy' of Peter (which is Catholic teaching), but on the position of both Peter and Paul. This was the accepted position, even in the west.

Pope Leo the Great
"I. Rome Owes Its High Position to These Apostles.

The whole world, dearly-beloved, does indeed take part in all holy anniversaries, and loyalty to the one Faith demands that whatever is recorded as done for all men's salvation should be everywhere celebrated with common rejoicings. But, besides that reverence which to-day's festival has gained from all the world, it is to be honored with special and peculiar exultation in our city, that there may be a predominance of gladness on the day of their martyrdom in the place where the chief of the Apostles met their glorious end. For these are the men, through whom the

light of Christ's gospel shone on thee, O Rome, and through whom thou, who wast the teacher of error, was made the disciple of Truth. These are thy holy Fathers and true shepherds, who gave thee claims to be numbered among the heavenly kingdoms, and built thee under much better and happier auspices than they, by whose zeal the first foundations of thy walls were laid: and of whom the one that gave thee thy name defiled thee with his brother's blood. These are they who promoted thee to such glory, that being made a holy nation, a chosen people, a priestly and royal state, and the head of the world through the blessed Peter's holy See thou didst attain a wider sway. by the worship of God than by earthly government. For although thou weft increased by many victories, and didst extend thy rule on land and sea, yet what thy toils in war subdued is less than what the peace of Christ has conquered.
VII. No Distinction Must Be Drawn Between the Merits of the Two. And over this band, dearly-beloved, whom God has set forth for our example in patience and for our confirmation in the Faith, there must be rejoicing everywhere in the commemoration of all the saints, but of these two Fathers' excellence we must rightly make our boast in louder joy, for God's Grace has raised them to so high a place among the members of the Church, that He has set them like the twin light of the eyes in the body, whose Head is Christ. About their merits and virtues, which pass all power of speech, we must not make distinctions, because they were equal in their election, alike in their toils, undivided in their death. But as we have proved for Ourselves, and our forefathers maintained, we believe, and are sure that, amid all the toils of this life, we must always be assisted in obtaining God's Mercy by the prayers of special interceders, that we may be raised by the Apostles' merits in proportion as we are weighed down by our own sins. Through our Lord Jesus Christ, &c.[218]

Augustine[219] and Theodoret[220] also wrote on the greatness of Rome – but for being the largest city, and its foundation on Peter and Paul. Rome's degree of 'primacy' was affirmed by one hundred and fifty bishops meeting at the Council of Chalcedon.[221] For this council Rome's primacy rested on the fact it was once the imperial capital.

Canon XXVIII of the Council of Chalcedon

This canon above comes up in numerous discussions on Papal Supremacy. For Orthodox it demonstrates a fluidity to the placing of honors – it shows Constantinople's place of honor moving up higher than older Sees such as Jerusalem, Alexandria and, Antioch.

Pope Leo I protested against the inclusion of this canon and refused to sign agreement to it. The Catholic encyclopaedia says

"In reply Pope Leo protested most energetically against canon xxviii and declared it null and void as being against the prerogatives of Bishops of Alexandria and Antioch, and against the decrees of the Council of Nicaea. Like protests were contained in the letters written 22 May, 452, to Emperor Marcian, Empress Pulcheria, and Anatolius of Constantinople. Otherwise the pope ratified the Acts of the Council of Chalcedon, but only inasmuch as they referred to matters of faith."[222]

The pope protested on behalf of two other Sees' privlleges, not on a matter of his own power. However despite his energetic protests the canon remained adhered to by the eastern churches. It was confirmed in the east at the Council of Trullo in 692, where the four major eastern patriarchs attended; Paul of Constantinople, Peter of Alexandria, Anastasius of Jerusalem, George of Antioch. Thus despite the wishes of the pope the eastern churches ignored his protests.

Eventually it was accepted in the West. In 1215 at the Fourth Council of the Lateran the Roman church accepted Constantinople's position – albeit when Constantinople was in western hands following the Fourth Crusade. Subsequently at the Council of Florence this was confirmed to the Greek Patriarch of Constantinople.

"...and so the opposition of Rome gave way after seven centuries and a half, and the Nicene Canon which Leo declared to be “inspired by the Holy Ghost” and “valid to the end of time”[223]
Rome as an archetype church

The church in Rome is occasionally singled out.

Tertullian

Come now, you who would indulge a better curiosity, if you would apply it to the business of your salvation, run over the apostolic churches, in which the very thrones of the apostles are still pre-eminent in their places, in which their own authentic writings are read, uttering the voice and representing the face of each of them severally. Achaia is very near you, (in which) you find Corinth. Since you are not far from Macedonia, you have Philippi; (and there too) you have the Thessalonians. Since you are able to cross to Asia, you get Ephesus. Since, moreover, you are close upon Italy, you have Rome, from which there comes even into our own hands the very authority (of apostles themselves). How happy is its church, on which apostles poured forth all their doctrine along with their blood! Where Peter endures a passion like his Lord's! Where Paul wins his crown in a death like John's where the Apostle John was first plunged, unhurt, into boiling oil, and thence remitted to his island-exile![224]

With no special charism associated with Paul, he is quietly ignored by Catholic apologists as a founder of the See of Rome. Or his part is acknowledged but merely in passing because the theory of the pope's authority has no place for Paul's role in the foundation of the Roman church.

Rome serves as an example, but so do the other apostolic churches. Again, reflecting Ignatius' thoughts on catholic it is noted that the many churches each are 'one'.

Cyprian

"And this unity we ought firmly to hold and assert, especially those of us that are bishops who preside in the Church, that we may. Let no one deceive the brotherhood by a falsehood: let no one corrupt the truth of the faith by perfidious prevarication. The episcopate is one, each part of which is held by each one for the whole."[225]

Equality of the Apostles

Peter and Paul taught the same as each other. All the Apostles were the foundation (rock) of the church. Nothing was withheld from any of the Apostles. When they preached they did so with equal knowledge. Peter preached to the Jews as Paul preached to the Gentiles[226] Galatians 2:7.

Tertullian
"Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," who also obtained "the keys of the kingdom of heaven," with the power of "loosing and binding in heaven and on earth?" Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead?"[227]
John Chrysostomon
"As a king sending forth governors, gives power to cast into prison and to deliver from it, so in sending these forth, Christ investeth them with the same power.[228]

Cyril of Alexandria

"One therefore is Christ both Son and Lord, not as if a man had attained only such a conjunction with God as consists in a unity of dignity alone or of authority. For it is not equality of honour which unites natures; for then Peter and John, who were of equal honour with each other, being both Apostles and holy disciples."[229]

"Rock"

Orthodox Christians believe all people can share in God. In a process called Theosis. We are all called to be rock. That is to share in the same nature. Thus from the earliest times the foundation of the church can be said to be; the faith; Jesus; the Apostles, not just Peter.

The Shepherd of Hermas
"First of all, sir," I said, "explain this to me: What is the meaning of the rock and the gate?" "This rock", he answered, "and this gate are the Son of God."[230]
The Divine Liturgy of James the Apostle and brother of God
For the strengthening of your holy, Catholic and Apostolic Church, which you founded on the rock of the faith, so that the gates of Hell might not prevail against it, delivering it from every heresy and from the scandals caused by those who work iniquity, and from the enemies who arise and attack it, until the consummation of the age.[231]

Others are called to be rock; Hippolytus of Rome;[232] Victorinus of Pettau;[233] Gregory of Nyssa;[234] Hilary of Poitiers;[235] Jerome;[236] Basil the Great;[237] Gregory Thaumaturgus;[238] Ambrosiaster;[239] Aphraates;[240] Athanasius;[241] Origen;[242] John Cassian[243]

The Orthodox Christian position is that all members of the church are called to be 'rock'; just as the church is built on the foundation of all the Apostles (Ephesians 2:20), all are called to be stones (1Peter 2:4-9). Protestant Matthew Henry's bible commentary notes this too when he states

"The church is built upon the foundation of the apostles. The first stones of that building were laid in and by their ministry; hence their names are said to be written in the foundations of the new Jerusalem."[244]

Peter described himself as a fellow elder 1Peter 1:4-5, placing himself on equal footing with the other disciples.[245]

For these early writers, Peter's leading position does not carry a special status that places him in a class different from all the other disciples of Jesus, nor do they imply that Peter's personal privileges and authority are transmitted to his successors in any particular church."[246]

Peter as "Prince of the Apostles"

Peter is often called the Prince of the Apostles. If such a special title meant that he held a special charism it was not exclusively Rome's. Other Sees had been founded by Peter. Pope Gregory the Great recognised these Sees were all equally as Sees of Peter. There is no difference between the Sees of Peter.[247]

Pope Gregory
"Your most sweet Holiness has spoken much in your letter to me about the chair of Saint Peter, Prince of the apostles, saying that he himself now sits on it in the persons of his successors...
Wherefore though there are many apostles, yet with regard to the principality itself the See of the Prince of the apostles alone has grown strong in authority, which in three places is the See of one...
He himself stablished (sic) the See in which, though he was to leave it, he sat for seven years. Since then it is the See of one, and one See, over which by Divine authority three bishops now preside, whatever good I hear of you, this I impute to myself. "[248]

Theodoret also refers to other Sees being thrones of Peter.[249]

Peter as the Archetype

As all are called to be rock, and as many Sees are of Peter, Peter serves as an archetype of Apostle. When he receives the keys he represents all of the Apostles.[250][251] This is found in the writings of Augustine[252] and Cyprian.[253]

Gregory the Great

The pope now holds the title of universal bishop. However such titles once raised the ire of popes.[254]

Pope Gregory the Great heard that Patriarch John the Faster had accepted the title ecumenical patriarch. This simply meant patriarch to the emperor, not 'universal' patriarch.[255]

The pope wrote to the emperor to protest that any one bishop should be accorded the title universal bishop.

Gregory first accords Peter the title prince of the Apostles.

"For to all who know the Gospel it is apparent that by the Lord’s voice the care of the whole Church was committed to the holy Apostle and Prince of all the Apostles, Peter.[256]

Gregory notes that honor was bestowed upon Peter and the church in Rome – given it by an ecumenical council, but that no one person used the title.[257] It was an honor for all priests.[258] Gregory emphatically says no one person whould have such a title.[259]

Pelagianism

During the controversies surrounding Pelagius' heresies a council in Mileve (in Numidia) found against Pelagianism. They then wrote to the pope seeking his help. They gave him much praise

"We write this from the council of Numidia, imitating our colleagues of the church and province of Carthage, who we understand have written on this matter to the apostolic see, which your blessedness adorns."[260]

Catholic apologists may make the most of such praise. However in the context of history one must also note that this praise was conditional. The next pope Zosimus did not out-rightly condemn the heresy Pelagianism and was himself condemned by the rest of the church for back-pedalling.[261]

Thus the same church (in Africa) could lavish praise upon the church in Rome but could equally condemn them, depending on the teachings Rome upheld.

Zosimus eventually reconfirmed the decision of Innocent, Pelagius went to the churches in Palestine where a synod was called to hear his case.[262] Augustine says that the churches in Palestine were deceived by Pelagius. What is important though is that even after two popes had condemned him Pelagius could still seek judgment by another region's synod. Evidentially the Palestinian churches did not see the condemnation of the church in Rome and the church in Africa as binding.

It would take an ecumenical council to bring the churches to agreement on this matter.

Cyprian

In the encyclical Satis cognitum Pope Leo XIII misquotes Cyprian.

"To be in communion with (pope) Cornelius is to be in communion with the Catholic Church"[263]

The quotation is taken from Cyrpian's letter to Antonianus who was questioning whether he should be loyal to Cornelius or another claimant to the pontificate Novation. Cornelius selection as bishop of Rome was backed by sixteen bishops. Cyprian stated that Novation

"...strives by bribery to be made an adulterous and extraneous bishop by the hands of deserters; and although there is one Church, divided by Christ throughout the whole world into many members, and also one episcopate diffused through a harmonious multitude of many bishops[264]

Therefore to adhere to a heretic (Novation) is to separate oneself from the Catholic Church. Furthermore Cyprian confirms here that the one church is divided into many bishoprics throughout the world. He goes on to say in the same letter

" While the bond of concord remains, and the undivided sacrament of the Catholic Church endures, every bishop disposes and directs his own acts, and will have to give an account of his purposes to the Lord[265]

Cyprian is used several times in Catholic apologetics.[266]

"And although He assigns a like power to all the Apostles yet He founded a single Chair, thus establishing by His own authority the source and hallmark of the [Church's] oneness. No doubt the others were all that Peter was, but a primacy is given to Peter, and it is [thus] made clear that there is but one Church and one Chair. So too, even if they are all shepherds, we are shown but one flock which is to be fed by all the Apostles in common accord. If a man does not hold fast to this oneness of Peter, does he imagine that he still holds the faith? If he deserts the Chair of Peter upon whom the Church was built, has he still confidence that he is in the Church?"[267]

The Jesuit scholar Bévnot notes…

"A primacy is give to Peter primatus Petro datur ...To translate primatus by 'the primacy' is to contradict the context which speaks of the Apostles as being equal in power, equally shepherds."[268]

Cyprian and Augustine

Background - Donatism

During the persecutions of the early church some Christians, in order to avoid persecution renounced their faith. A question then rose of how to accept these people back into the church. Some argued that they should just be allowed back into the church. Others, “Donatists” argued that re-baptism was required. Cyprian of Carthage was one who argued that the lapsed needed to be baptised again. Augustine would argue against rebaptism. Augustine’s position was one that was accepted as orthodox.

The local church decides for itself

Cyprian stated the position that each local church to decide upon matters.[269]

Cyprian was adamant that the popes had no power over him.[270] Cyprian in his dispute believed he was following the teachings of the Apostles. He appealed to what he believed was always taught and this was the faith as maintained by all the Apostles. He addressed Pope Stephen not as his master, but as his equal.[271]

"For we find also, in the Acts of the Apostles, that this is maintained by the apostles, and kept in the truth of the saving faith, so that when, in the house of Cornelius the centurion, the Holy Ghost had descended upon the Gentiles who were there, fervent in the warmth of their faith, and believing in the Lord with their whole heart; and when, filled with the Spirit, they blessed God in divers tongues, still none the less the blessed Apostle Peter, mindful of the divine precept and the Gospel, commanded that those same men should be baptized who had already been filled with the Holy Spirit, that nothing might seem to be neglected to the observance by the apostolic instruction in all things of the law of the divine precept and Gospel"[272]

Augustine supports Cyprian

Thus Cyprian's stance does not evidence Papal Supremacy. The pope had condemned this position but one local church continued on with its own matters in the manner it decided. Importantly Augustine, who disagrees with Cyprian's stance on dogma does not condemn Cyprian's manner.[273]

Augustine agreed with Cyprian's right to decide within his local church... As Michael Whelton observed "He does not condemn Cyprian for refusing to submit to the Bishop of Rome"[274]

Despite the fact that the pope had condemned Cyprian’s position, a general council had not yet ruled on the matter. Augustine recognises this fact.[275]

Augustine is of the belief that Cyprian might have changed his mind if a general (ecumenical) council had been called.[276] He states that a council would have the ultimate say in removing all doubt.[277] Augustine had elsewhere argued that a council could over-rule a local church - even the church in Rome.[278]

Adherence to the Bishop of Rome was not "necessary" for unity.[279]

This is the orthodox understanding – bishops can be in error, including the bishop of Rome. Individual churches could disagree with each other, and still remain Catholic short of a general council deciding; it could be called in which all churches gathered and proclaimed a unity of faith.

The African Church was steadfast in its belief, despite any papal pronouncements. In 258 at the Council of Iconium, presided over by St. Firmilian of Neo-Caesarea, and attended by Fathers from Cappadocia, Lycea, Galatia and other parts of Asia. It rejected the teaching of Pope Stephen of Rome, and confirmed the decrees of Carthage in regards to the rebaptism and re-ordination of converts baptized or ordained by heretics.

Around 419 at the Council of Carthage, presided over by Pope Aurelius of Carthage, and attended by 217 bishops all together it condemned Pelagianism (those who deny original sin and grace) and Donatism (who reject the ordination of those who had lapsed during the persecution), and denied the jurisdiction of the Pope of Rome in the African Church. Further it enumerated canon of Holy Scriptures (Old and New Testaments), and prohibited the rebaptism or re-ordination of those baptized or ordained by Donatists. (which of course depends on whether they were rightly ordained/baptised in the first place).

Eventually, following an Ecumenical Council the orthodox position as supported by both the pope and Augustine was accepted in Africa. But, as shown they did not accept it simply because the pope had stated it was so. They recognised he could be in error, and that they had, for the time being ruled on their own affairs themselves. Augustine supported Cyprian's right to decide as he did.

St Vincent of Lérins

As Augustine argues that Cyprian would have rejoined orthodox belief following a general council, Vincent of Lérins wrote on what he considered constituted the teachings of the Catholic Church. His opening "General Rule" mentions no adhesion to the Bishop of Rome, rather what is taught by all the church. Hasler sums this up as as

"...a teaching can only be defined if it has been held to be revealed at all times, everywhere, and by all believers. "[280]

This same rule would be used also to argue against Papal infallibility.

The Reunion Council

For Orthodox, the acceptance of a council relies on two points, it must not only state the faith as always taught, but also be accepted by the whole church. A council can rule and still be rejected by the faithful. Some Catholic historians maintain that the Second Council of Lyon of 1272 shows the churches of the east submitting to Roman authority. It was at this council that the Roman (Byzantine) Emperor Michael endevored to re-unite the churches (split apart at the Great Schism in 1054).

The delegation who attended from the east however did not represent the churches in the east, but the Emperor himself. They were his personal emissaries.[281]

Historian Steven Runciman notes;

"But on the whole it was only amongst the laymen of the Court that any supporters of a union could be found; and they were moved by political rather than religious considerations."[282]

Michael had genuinely wished re-union. His primary fear was not an attack from the Turks, but the fear of a renewed effort by the Latin west against the Empire – one must remember that this is not long after Michael had recaptured Constantinople from the Latin west – which had held it since the Fourth Crusade in 1204. With the failure of this attempt at union through a political solution, Michaels fears were realised when the pope concluded an alliance with Charles of Anjou in 1281. The empire and the dynasty were saved from military intervention only by the Sicilian Vespers, (a rebellion that broke out in Palermo).[283] This council then, having been rejected by the whole church is not accepted in the east as a valid council, despite the pope accepting it as such.

Conclusion of Orthodox rebuttal

The Catholic position is that Rome's bishop stands out from the others because he has a special charism handed down from Peter. As shown above Rome's greatness was found in the two apostles Peter and Paul; that there was no difference between them. The Church Fathers state that the keys are held by others; John the Evangelist, for example, and the church as a whole. The Church Fathers also say that rock refers not just to Peter, but to the church, to Jesus, and to the Christian faith. Further there was no difference between one of Peter's Sees from another. Orthodox maintain that all bishops are equal. All are called to be rock.

As a reflection of the Trinity the church is united by love, not a formal adherence to one particular bishop in one particular location. For Orthodox, each individual to truly be a person must also be engaged in this unity of love with other persons.[284] The Trinity too is joined by a union of love - with each member of the Trinity fully God. Each church is fully catholic united by love. To change the structure of the church would change how we perceive God, and also how we must interact with each other.

See also

References and notes

Footnotes

  1. ^ In opposition to this view, Francis Dvornik asserts that not only did Damasus offer "no protest against the elevation of Constantinople", that change in the primacy of the major sees was effected in an "altogether friendly atmosphere." According to Dvornik, "Everyone continued to regard the Bishop of Rome as the first bishop of the Empire, and the head of the church."[39]

Citations

  1. ^ Kasper, Walter (2006). The Petrine ministry: Catholics and Orthodox in dialogue : academic symposium held at the Pontifical Council for Promoting Christian Unity. Paulist Press. p. 188. ISBN 978-0-8091-4334-4. http://books.google.com/books?id=3mxbj99yRaQC&pg=PA188. Retrieved 22 December 2011. "The question of the primacy of the Roman pope has been and remains, together with the question of the Filioque, one of the main causes of separation between the Latin Church and the Orthodox churches and one of the principal obstacles to their union." 
  2. ^ Ratzinger’s Ecumenism between light and shadows
  3. ^ John Meyendorff (editor), The Primacy of Peter (St Vladimir's Seminary Press 1995 ISBN 9780881411256), p. 165
  4. ^ Catechism of the Catholic Church, 882
  5. ^ Catechism of the Catholic Church, 883
  6. ^ Patrick Granfield, Peter C. Phan (editors), The Gift of the Church (Liturgical Press 2000 ISBN 9780814659311), pp. 486-488
  7. ^ The Limits of the Magisterium
  8. ^ Archbishop Marcel Lefebvre, Open Letter to Confused Catholics
  9. ^ Ravenna Document, 43-44
  10. ^ Catechism of the Catholic Church
  11. ^ Klaus Schatz, Papal Primacy: From Its Origins to the Present (Liturgical Press 1996 ISBN 9780814655221), pp. 1-3
  12. ^ "It is not a greater difficulty that St. Ignatius did not write to the Asian Greeks about Popes, than that St. Paul did not write to the Corinthians about Bishops" (John Henry Newman, An Essay on the Development of Christian Doctrine, in Albert E. Radcliffe, John Henry Newman, Selected Writings to 1845 (Taylor and Francis 2002 ISBN 9780415942294), p. 198).
  13. ^ John Henry Newman, An Essay on the Development of Christian Doctrine (Cambridge University Press 2010 reprint ISBN 9781108021463), pp. 101-102 quoted in Paul Misner, Papacy and Development: Newman and the Primacy of the Pope (Brill 1976 ISBN 90 04 04466 3), p. 72
  14. ^ a b John Meyendorff (editor), The Primacy of Peter (St Vladimir's Seminary Press 1995 ISBN 9780881411256), pp. 163-164
  15. ^ Schatz, Papal Primacy, pp. 4-6
  16. ^ Ecclesial Communion, Conciliarity and Authority (Ravenna, 13 October 2007), section 41
  17. ^ Ecclesial Communion, Conciliarity and Authority (Ravenna, 13 October 2007), section 44
  18. ^ Ott, Ludwig (1960). Fundamentals of Catholic Dogma. pp. 289. 
  19. ^ Richard McBrien The Church (New York: HarperOne, 2008), 63.
  20. ^ John Meyendorff (editor), The Primacy of Peter (St Vladimir's Seminary Press 1995 ISBN 9780881411256), p. 98
  21. ^ Ellis L. Knox, "The Papacy"
  22. ^ Fr. Nicholas Afanassieff: "The Primacy of Peter" Ch. 4, pgs. 126-127 (c. 1992)
  23. ^ Schimmelpfennig, p. 27
  24. ^ Schimmelpfennig, p. 39
  25. ^ a b c David Hugh Farmer (editor), The Oxford Dictionary of Saints (Oxford University Press 2004 ISBN 9780198609490), art. "Peter (1)"
  26. ^ Lawrence Boadt, Linda Schapper (editors), The Life of St Paul" (Paulist Press 2008 ISBN 9780809105199), p. 88
  27. ^ a b John W. O'Malley, A History of the Popes (Rowland & Littlefield 2009 ISBN 9781580512275), p. 11
  28. ^ "Greek Orthodox Archdiocese of America : Papal Primacy". http://www.goarch.org/ourfaith/ourfaith8523. 
  29. ^ Erwin Fahlbusch, Geoffrey William Bromiley (editors), The Encyclopedia of Christianity (Eerdmans 2005 ISBN 9780802824165), vol. 4, p. 273
  30. ^ J. Michael Miller, The Divine Right of the Papacy in Recent Ecumenical Theology (Gregorian University 1980), p. 203
  31. ^ Ireneaus Against Heresies 3.3.2: the "...Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. ...The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate."
  32. ^ Henry W. Tajra, Martyrdom of St Paul (Mohr, J.C.B. 1994 ISBN 9783161462399), p. 180
  33. ^ Bertrand Lançon, Rome in Late Antiquity (Taylor & Francis 2000 ISBN 9780415929752), pp. 27-30
  34. ^ Peter L'Huillier, The Church of the Ancient Councils (St Vladimir's Seminary Press 1997 ISBN 9780881410075), 39
  35. ^ Schimmelpfennig, p. 47
  36. ^ Jean Henri Merle d'Aubigné (1846). History of the Reformation in the sixteenth century. Blackie. p. 27. http://books.google.com/books?id=afgpAQAAIAAJ&pg=PA27. Retrieved 1 November 2011. 
  37. ^ The Seven Ecumenical Councils, Christian Classics Ethereal Library
  38. ^ a b c d e Aidan Nichols, Rome and the Eastern Churches (T & T Clark 1992 ISBN 9781586172824), pp. 202-203
  39. ^ Dvornik, Francis (1966). Byzantium and the Roman primacy. Fordham University Press. p. 47. http://books.google.com/books?id=WwfZAAAAMAAJ. Retrieved 17 October 2011. "Pope Damasus offered no protest against the elevation of Constantinople, even though Alexandria had always been, in the past, in close contact with Rome. This event, which has often been considered the first conflict between Rome and Byzantium, actually took place in an altogether friendly atmosphere. Everyone continued to regard the Bishop of Rome as the first bishop of the Empire, and the head of the church." 
  40. ^ Thomas Shahan, "First Council of Constantinople" in The Catholic Encyclopedia
  41. ^ Catechism of the Catholic Church, 884
  42. ^ Aidan Nichols; Op Nichols (1 February 2010). Rome and the Eastern Churches. Ignatius Press. p. 203. ISBN 978-1-58617-282-4. http://books.google.com/books?id=Hje62q52XNsC&pg=PA203. Retrieved 14 October 2011. "The claims of Constantinople compelled Rome to move further along the road to a fully efficacious primacy..." 
  43. ^ a b "Paschasinus, the most reverend bishop and legate of the Apostolic See, stood up in the midst with his most reverend colleagues and said: We received directions at the hands of the most blessed and apostolic bishop of the Roman city, which is the head of all the churches, ..." (Extracts from the Acts of the Council of Chalcedon. Session I
  44. ^ a b c Terence L. Nichols, That All May Be One (Glazier, Michael Incorporated 1997 ISBN 9780814658574), p. 113
  45. ^ Terence L. Nichols, That All May Be One, p. 114
  46. ^ Terence L. Nichols, That All May Be One, p. 116
  47. ^ "Ignatius of Antioch, Letter to the Smyrnaeans 8". New Advent. http://www.newadvent.org/fathers/0109.htm. 
  48. ^ Richard P. McBrien (25 August 2008). The church: the evolution of Catholicism. HarperCollins. p. 99. ISBN 978-0-06-124521-3. http://books.google.com/books?id=S-CIbADzAQsC&pg=PA99. Retrieved 1 November 2011. 
  49. ^ J. Hortal Sanchez, De initio potestatis primatialis Romani Pontificis. Investigatio historico-juridica a tempore Sancti Gregori Magni usque ad tempus Clementis V, Analecta Gregoriana, Roma 1965.
  50. ^ Mansi, Sacrorum conciliorum nova et amplissima collectio, ed. G. D. Mansi, Firenze-Venezia 1759-1789, XIX, 738; Anselme de Saint-Remy, Histoire de la dédicace de Saint-Remy, a c. di J. Hourier, in La champagne benedictine. Contribution a l’année saint Benoit (480-1980), Reims 1981 (Travaux de l’Académie Nationale de Reims 160), 240. See Michele Giuseppe D'Agostino, Il Primato della Sede di Roma in Leone IX. Studio dei testi latini nella controversia greco-romana nel periodo pregregoriano, Edizioni San Paolo, Cinisello Balsamo 2008, 124-127.
  51. ^ Michele Giuseppe D'Agostino, Il Primato della Sede di Roma in Leone IX (1049-1054). Studio dei testi latini nella controversia greco-romana nel periodo pregregoriano, Edizioni San Paolo, Cinisello Balsamo 2008.
  52. ^ Thompson, Ernest T. (1965). Through The Ages: A History Of The Christian Church. The CLC Press.
  53. ^ Wetterau, Bruce. World history. New York: Henry Holt and company. 1994.
  54. ^ "Vatican I And The Papal Primacy". http://www.catholicculture.org/culture/library/view.cfm?id=4748&CFID=13173320&CFTOKEN=20865351. 
  55. ^ Collins, Paul (1997-10-24). "Stress on papal primacy led to exaggerated clout for a pope among equals". National Catholic Reporter. http://natcath.org/NCR_Online/archives2/1997d/102497/102497f.htm. Retrieved 2009-01-20. 
  56. ^ Cardinal Joseph Ratzinger
  57. ^ cf. Catechism, nos. 894-95
  58. ^ Lumen Gentium, no. 22
  59. ^ Responses to some questions regarding certain aspects of the doctrine on the Church
  60. ^ "Philorthodox: Anglican Cathlolicism and Papal Primacy". http://philorthodox.blogspot.com/2008/11/anglican-catholicism-and-papal-primacy_11.html. 
  61. ^ ARCIC, Authority in the Church, 1, para. 3.12.
  62. ^ The Washington Post. 1989-10-01. 
  63. ^ Ut Unum Sint, paras 95-95: “I am convinced that I have a particular responsibility …above all in acknowledging the ecumenical aspirations of the majority of the Christian Communities and in heeding the request made of me to find a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation. For a whole millennium Christians were united in ‘a brotherly fraternal communion of faith and sacramental life … If disagreements in belief and discipline arose among them, the Roman See acted by common consent as moderator’. In this way the primacy exercised its office of unity. When addressing the Ecumenical Patriarch His Holiness Dimitrios I, I acknowledged my awareness that, ‘…what should have been a service sometimes manifested itself in a very different light. … I constantly pray the Holy Spirit to shine his light upon us, enlightening all the Pastors and theologians of our Churches, that we may seek – together, of course – the forms in which this ministry may accomplish a service of love recognized by all concerned’. “This is an immense task, which we cannot refuse and which I cannot carry out by myself. Could not the real but imperfect communion existing between us persuade Church leaders and their theologians to engage with me in a patient and fraternal dialogue on this subject, a dialogue in which, leaving useless controversies behind, we could listen to one another, keeping before us only the will of Christ for his Church and allowing ourselves to be deeply moved by his plea ‘that they may all be one … so that the world may believe that you sent me’ (Jn 17.21)?” )(para 95) “The Catholic Church … holds that the communion of the particular Churches with the Church of Rome, and of their Bishops with the Bishop of Rome, is – in God’s plan – an essential requisite for full and visible communion. Indeed, full communion, of which the Eucharist is the highest sacramental manifestation, need to be visibly expressed in a ministry in which all the Bishops recognize that they are united in Christ and all the faithful find confirmation for their faith. The first part of the Acts of the Apostles presents Peter as the one who speaks in the name of the apostolic group and who serves the unity of the community – all the while respecting the authority of James, the head of the Church in Jerusalem.” (para 97)
  64. ^ North American Orthodox-Catholic Theological Consultation, "A Common Response to the Joint International Commission for the Theological Dialogue Between the Roman Catholic Church and the Orthodox Church Regarding the Ravenna Document"
  65. ^ Ravenna Document (in the original English), sections 40-41
  66. ^ Ravenna Document, 43
  67. ^ "Ecumenical talks reach partial accord on papal primacy". 2007-11-14. http://www.catholicculture.org/news/features/index.cfm?recnum=54768. Retrieved 2009-01-22. 
  68. ^ Orthodox-Catholic Commission Studies Primacy of Peter
  69. ^ First of all, a balanced position concerning the question about the primacy in the church must be accepted.
  70. ^ Catholics and Orthodox Discuss the Role of the Pope of Rome in Vienna Meeting
  71. ^ Joint Coordinating Committee for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church, The Role of the Bishop of Rome in the Communion of the Church in the First Millennium
  72. ^ Crete draft document, 4
  73. ^ Crete draft document, 9
  74. ^ Crete draft document, 20-22
  75. ^ Ray, Stephen K.. Upon This Rock: St. Peter and the Primacy of Rome in Scripture and the Early Church. Ignatius Press. ISBN 9780898707236. 
  76. ^ John Meyendorff (editor), The Primacy of Peter (St Vladimir's Seminary Press 1995 ISBN 9780881411256), p. 44
  77. ^ [1] Webster, W. (1995), The Church of Rome at the Bar of History, (The Banner of Truth Trust; Edinburgh), pp43ff
  78. ^ "What, now, (has this to do) with the Church, and) your (church), indeed, Psychic? For, in accordance with the person of Peter, it is to spiritual men that this power will correspondently appertain, either to an apostle or else to a prophet." On Modesty. Book VII. Chapter XXI
  79. ^ "This faith it is which is the foundation of the Church; through this faith the gates of hell cannot prevail against her. This is the faith which has the keys of the kingdom of heaven. Whatsoever this faith shall have loosed or bound on earth shall be loosed or bound in heaven. This faith is the Father's gift by revelation; even the knowledge that we must not imagine a false Christ, a creature made out of nothing, but must confess Him the Son of God, truly possessed of the Divine nature."On the Trinity. Book VI.37
  80. ^ "For (John) the Son of thunder, the beloved of Christ, the pillar of the Churches throughout the world, who holds the keys of heaven, who drank the cup of Christ, and was baptized with His baptism, who lay upon his Master’s bosom, with much confidence, this man now comes forward to us now"Homilies on the Gospel of John. Preface to Homily 1.1
  81. ^ "He has given, therefore, the keys to His Church, that whatsoever it should bind on earth might be bound in heaven, and whatsoever it should loose on earth might be, loosed in heaven; that is to say, that whosoever in the Church should not believe that his sins are remitted, they should not be remitted to him; but that whosoever should believe and should repent, and turn from his sins, should be saved by the same faith and repentance on the ground of which he is received into the bosom of the Church. For he who does not believe that his sins can be pardoned, falls into despair, and becomes worse as if no greater good remained for him than to be evil, when he has ceased to have faith in the results of his own repentance."On Christian Doctrine Book I. Chapter 18.17 The Keys Given to the Church.
  82. ^ "...Peter, the first of the apostles, receive the keys of the kingdom of heaven for the binding and loosing of sins; and for the same congregation of saints, in reference to the perfect repose in the bosom of that mysterious life to come did the evangelist John recline on the breast of Christ. For it is not the former alone but the whole Church, that bindeth and looseth sins; nor did the latter alone drink at the fountain of the Lord's breast, to emit again in preaching, of the Word in the beginning, God with God, and those other sublime truths regarding the divinity of Christ, and the Trinity and Unity of the whole Godhead."On the Gospel of John. Tractate CXXIV.7 Abbé Guettée (1866). The Papacy: Its Historic Origin and Primitive Relations with the Eastern Churches, (Minos Publishing; NY), p.175
  83. ^ "...the keys that were given to the Church..." A Treatise Concerning the Correction of the Donatists. Chapter 10.45
  84. ^ "How the Church? Why, to her it was said, "To thee I will give the keys of the kingdom of heaven, and whatsoever thou shall loose on earth shall be loosed in heaven, and whatsoever thou shall bind on earth shall be bound in heaven."Ten Homilies on the First Epistle of John. Homily X.10 cited in Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p28
  85. ^ Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p.36
  86. ^ Eusebius. The History of the Church – Book II Chapter I. "This James, whom the early Christians surnamed the Righteous because of his outstanding virtue, was the first, as the records tell us, to be elected to the Episcopal throne of the Jerusalem church. Clement, in Outlines Book VI, puts it thus: "Peter, James, and John, after the Ascension of the Saviour, did not claim pre-eminence because the Saviour had especially honored them, but chose James the Righteous as Bishop of Jerusalem."  quoted in Whelton, M (1998). Two Paths: Papal Monarchy - Collegial Tradition. Salisbury, MA: Regina Orthodox Press. pp. 38–39. 
  87. ^ "This (James) was bishop, as they say, and therefore he speaks last...There was no arrogance in the Church. After Peter, Paul speaks, and none silences him: James waits patiently; not starts up (for the next word). No word speaks John here, no word the other Apostles, but held their peace, for James was invested with the chief rule, and think it no hardship. So clean was their soul from love of glory. Peter indeed spoke more strongly, but James here more mildly: for thus it behooves one in high authority, to leave what is unpleasant for others to say, while he himself appears in the milder part." John ChrysostomHomilies on the Acts of the Apostles, Homily 33 quoted in Whelton, M., (1998) Two Paths: Papal Monarchy -Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p.38.
  88. ^ "But observe how Peter does everything with the common consent; nothing imperiously." John Chrysostom Homilies on the Acts of the Apostles Homily III on Acts 1:12 quoted in Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p.33
  89. ^ Chrestou, P. K., (2005) Greek Orthodox Patrology - An introduction to the Study of the Church Fathers, (Orthodox Research Institute), p14.
  90. ^ Empie, P. C., & Murphy, T. A., (1974) Papal Primacy and the Universal Church: Lutherans and Catholics in Dialogue V (Augsburg Publishing House; Minneapolis, MN) p47.
  91. ^ Srawley, J. H., (1910) The epistles of St. Ignatius, Bishop of Antioch, Volume 1, (Society for Promoting Christian Knowledge; London), p34
  92. ^ Carlton, C., (1997) The Faith: Understanding Orthodox Christianity, (Regina Orthodox Press; Salisbury, MA), p169.
  93. ^ Epistle to the Trallians. Chapter III.—Honour the deacons, etc.
  94. ^ "It is manifest, therefore, that we should look upon the bishop even as we would look upon the Lord Himself." Ignatius Epistle to the Ephesians - Chapter VI - Have respect to the bishop as to Christ Himself.
  95. ^ "He who honors the bishop has been honored by God; he who does anything without the knowledge of the bishop, does [in reality] serve the devil." Ignatius Epistle to the Smyrneans - Chapter IX.—Honour the bishop.
  96. ^ "As therefore the Lord does nothing without the Father, for says He, "I can of mine own self do nothing," so do ye, neither presbyter, nor deacon, nor layman, do anything without the bishop" Ignatius Epistle to the Magnesians - Chapter VII —Do nothing without the bishop and presbyters.
  97. ^ "For your justly-renowned presbytery, being worthy of God, is fitted as exactly to the bishop as the strings are to the harp." IgnatiusEpistle to the Ephesians – Chapter IV – the same continued.
  98. ^ "And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it who according to his ability has been made an imitator of the Christ of God?" Ignatius Epistle to the Trallians. Chapter VII.— The same continued.
  99. ^ Epistle to Polycarp. "Ignatius, who is also called Theophorus, to Polycarp, Bishop of the Church of the Smyrnæans, or rather, who has, as his own bishop, God the Father, and the Lord Jesus Christ: [wishes] abundance of happiness"
  100. ^ Homilies on S. Ignatius and S. Babylas – Eulogy "...when Peter was about to depart from here, the grace of the Spirit introduced another teacher equivalent to Peter..."Eulogy quoted in Abbé Guettée (1866).The Papacy: Its Historic Origin and Primitive Relations with the Eastern Churches, (Minos Publishing Co; NY), p165.
  101. ^ Ray, S. K., (1999) Upon this rock: St. Peter and the primacy of Rome in scripture and the early church, (Ignatius Press; San Francisco), p72
  102. ^ Epistle to the Romans
  103. ^ Srawley, J. H., (1919), The Epistles of St Ignatius (The Macmillan Company; NY), p70
  104. ^ Eusebius, Church History, V, xxiii
  105. ^ Joint Coordinating Committee for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church (Aghios Nikolaos, Crete, Greece, 27 September - 4 October 2008), "The Role of the Bishop of Rome in the Communion of the Church in the First Millennium"
  106. ^ Eusebius, The History of the Church – Book V, xxiv quoted in Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MD), p.46.
  107. ^ Protopresbyter George Dion. Dragas, (2005), Saint Athanasius of Alexandria: Original Research and New Perspectives, (Orthodox Research Institute; Rollinsford, NH), p195
  108. ^ Whelton, M., (2006) Popes and Patriarchs: An Orthodox Perspective on Roman Catholic Claims, (Concillar Press; Ben Lomond, CA), pp83ff
  109. ^ "It is by all means proper that a bishop should be appointed by all the bishops in the province; but should this be difficult, either on account of urgent necessity or because of distance, three at least should meet together, and the suffrages of the absent [bishops] also being given and communicated in writing, then the ordination should take place. But in every province the ratification of what is done should be left to the Metropolitan."Canon IV. of the First Ecumenical Council at CCEL
  110. ^ Empie, P. C., & Murphy, T. A., (1974) Papal Primacy and the Universal Church: Lutherans and Catholics in Dialogue V(Augsburg Publishing House; Minneapolis, MN), p82.
  111. ^ Davis, L. D. (1990). The First Seven Ecumenical Councils (325-787) Their History and Theology. Minnesota: Liturgical Press. pp. 128–129. ""Because of the schism at Antioch its first president, Meletius, was not in communion with Rome and Alexandria. Its second president, Gregory of Nazianzus, was not in western eyes the legitimate bishop of Constantinople."" 
  112. ^ Ibid., p153.
  113. ^ Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p.59.
  114. ^ Bossuet, Jacques-Bénigne, Defensio Cleri Gallicani., Lib. viij., cap. ix. Abridged. Translation by Allies. cited in Whelton, M (2006)Popes and Patriarchs: An Orthodox Perspective on Roman Catholic Claims, (Concillar Press; Ben Lomond, CA), p71.
  115. ^ [2] Bishop Maret Du Concile General, vol.i p.183
  116. ^ The Commonitory of St Vincent of Lerins Chapter Thirty - The Council of Ephesus (Translated by Rev. C. A. Heurtley)
  117. ^ Epistle of Cyril to Nestorius with the XII Anathematisms
  118. ^ Fathers Rumble and Carty (1943) True Church Quizzes (Radio Replies Press, St. Paul 1, Minnesota, U.S.A)
  119. ^ quoted in Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), pp56-7.
  120. ^ quoted in Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p.50.
  121. ^ Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), pp68ff.
  122. ^ Bossuet, Jacques-Bénigne, Defensio Cleri Gallicani., Lib. vii., cap. xix. Abridged. Translation by Allies.
  123. ^ Hefele, Karl Joseph von, History of the Councils, Vol. IV., p. 289
  124. ^ Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p.72.
  125. ^ Sixth Ecumenical Council - Session XIII. The Sentence Against the Monothelites. (L. and C., Concilia, Tom. VI., col. 943.)
  126. ^ Session XVI. (Labbe and Cossart, Concilia, Tom. VI., col. 1010.)
  127. ^ The Definition of Faith. (Found in the Acts, Session XVIII., L. and C., Concilia, Tom. VI., col. 1019.)
  128. ^ The Prosphoneticus to the Emperor. (Labbe and Cossart, Concilia, Tom. VI., col. 1047 et seqq.)
  129. ^ Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p.73
  130. ^ Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), pp74ff.
  131. ^ Pope Honorius
  132. ^ Even kings could sit in judgment of popes, such as recorded in the chronicles Annales Romani record the events thus..."Henry, most victorious king by the grace of God...When he arrived at the city of Sutri, he called the Roman clergy along with Pope Gregory to meet with him. He ordered a special synod to be held in the holy church of Sutri and there, lawfully and canonically, he sat in judgment upon Bishop John of Sabina, called Silvester; the archpriest John, called Gregory; and the aforementioned Pope Benedict." See Annales Romani–Description of the Synod of Sutri - in Miller, M. C., (2005) Power and the Holy in the Age of the Investiture Conflict, (Bedord/StMartins; New York), p64.
  133. ^ The Ecumenical Councils of the Orthodox Church at OrthodoxChristianInfo
  134. ^ Runciman, S., (1977), The Byzantine Theocracy, (Cambridge University Press), p61.
  135. ^ Patsavos, L. J., (2003)Spiritual Dimensions of the Holy Canons, (Holy Cross Orthodox Press; Brookline, MA), p6.
  136. ^ Ray, S. K., (1999) Upon this rock: St. Peter and the primacy of Rome in scripture and the early church, (Ignatius Press; San Francisco), p196
  137. ^ Explaining the Catholic Faith - The Papacy and the Primacy of Peter
  138. ^ Scripture Catholic
  139. ^ Against the Arians 1
  140. ^ "When at last they were convened at Sardica, the Eastern prelates refused either to meet or to enter into any conference with those of the West."Socrates Scholasticus Ecclesiastical History Book II. Chapter XX.—Of the Council at Sardica
  141. ^ Ibid.
  142. ^ Puller, F. W., (1893) The Primitive Saints and the See of Rome, pp152ff
  143. ^ Pennington, A. R. (1881) Epochs of the Papacy, from Its Rise to the Death of Pope Pius IX. in 1878 (G. Bell and sons; London) p7.
  144. ^ [3] M. Anastos, (2001),Aspects of the Mind of Byzantium (Political Theory, Theology, and Ecclesiastical Relations with the See of Rome, Ashgate Publications, Variorum Collected Studies Series.
  145. ^ Sergeĭ Nikolaevich Bulgakov, The Comforter (Eerdmans 2004 ISBN 9780802821126), p. 92
  146. ^ Andrew Louth, Greek East and Latin West (St Vladimir's Seminary Press 2007 ISBN 9780881413205), p. 142
  147. ^ a b Phillip Schaff - Historical Excursus on the Introduction into the Creed of the Words "and the Son."
  148. ^ Romanides, J., (2004) An Outline of Orthodox Patristic Dogmatics (Orthodox Research Institute; Rollinsford, NH), p33.
  149. ^ a b Philip Schaff, History of the Christian Church, vol. 5, part 1, "The Enlargement of the Nicene Creed", footnote 590
  150. ^ The Council of Frankfort at the Catholic Encyclopaedia
  151. ^ Whelton, M., (1998) ‘‘Two Paths: Papal Monarchy - Collegial Tradition’’, (Regina Orthodox Press; Salisbury, MD), p.78.
  152. ^ A Statement of Reservations Concerning the Impending Beatification of Pope John Paul II
  153. ^ Patrick J. Reilly, "Teaching Euthanasia" (Catholic Culture)
  154. ^ Congar. Y., (1982) Diversity and Communion (Mystic: Twenty–Third), pp. 26–27
  155. ^ Epistle to the Smyrnaeans - Chapter VIII.-Let Nothing Be Done Without the Bishop.
  156. ^ Carlton, C., (1999), "The Truth: What Every Roman Catholic Should know about the Orthodox Church", (Regina Orthodox Press; Salisbury, MA), p22.
  157. ^ Lossky, V., (2002) The Mystical Theology of the Eastern Church, (St Vladimirs Seminary Press; Crestwood, NY), p.176
  158. ^ Sherrard, P., (1978) Church, Papacy and Schism: A Theological Enquiry. (Denise Harvey Publisher; Limni, Greece), p15
  159. ^ Quote list
  160. ^ Papal Primacy - Patristic Thoughts
  161. ^ Whelton, M., (2006) Popes and Patriarchs: An Orthodox Perspective on Roman Catholic Claims, (Concillar Press; Ben Lomond, CA), pp63-4.
  162. ^ History of the Arians Part V.Persecution and Lapse of Liberius.35
  163. ^ Satis cognitum - Encyclical of Pope Leo XIII On the Unity of the Church Abridged from sections 10 through 15.
  164. ^ Letter XLIII. To Glorius, Eleusius, the Two Felixes, Grammaticus, and All Others to Whom This May Be Acceptable, My Lords Most Beloved and Worthy of Praise, Augustin Sends Greeting
  165. ^ Letter CCXXXII To the People of Madaura, My Lords Worthy of Praise, and Brethren Most Beloved, Augustin Sends Greeting, in Reply to the Letter Received by the Hands of Brother Florentinus.
  166. ^ Ray, S. K., (1999) Upon this rock: St. Peter and the primacy of Rome in scripture and the early church, (Ignatius Press; San Francisco) p 235
  167. ^ The Authority of the Pope: Part II at Catholic Answers
  168. ^ IS THE ORTHODOX CHURCH APOSTOLIC ? Catholic Apologetics
  169. ^ Popes, Councils, and Orthodoxy
  170. ^ Extracts from the Acts. Session II. (Labbe and Cossart, Concilia, Tom. IV., col. 368.)
  171. ^ "And when these letters had been read, the most reverend bishops cried out: We all so believe: Pope Leo thus believes: anathema to him who divides and to him who confounds: this is the faith of Archbishop Leo: Leo thus believes: Leo and Anatolius so believe: we all thus believe. As Cyril so believe we, all of us: eternal be the memory of Cyril: as the epistles of Cyril teach such is our mind, such has been our faith: such is our faith: this is the mind of Archbishop Leo, so he believes, so he has written. Extracts from the Acts. Session II. (Continued). (L. and C., Conc., Tom. IV., col. 343.)
  172. ^ Whelton, M., (2006) Popes and Patriarchs: An Orthodox Perspective on Roman Catholic Claims, (Concillar Press; Ben Lomond, CA). pp85ff
  173. ^ "And all the most reverend bishops at the same time cried out. This is a just judgment. To Cœlestine, a new Paul! To Cyril a new Paul! To Cœlestine the guardian of the faith! To Cœlestine of one mind with the synod! To Cœlestine the whole Synod offers its thanks! One Cœlestine! One Cyril! One faith of the Synod! One faith of the world!" Extracts from the Acts. Session II.(Labbe and Cossart, Concilia, Tom. III., col. 617.)
  174. ^ Stephens, W. R. W., (2005)Saint Chrysostom: His Life and Times,(Elibron Classics), pp349-50
  175. ^ GENERAL AUDIENCE Paul VI Audience Hall - Wednesday, 5 December 2007
  176. ^ Kelly, J. N. D., (1995) Golden Mouth: The Story of John Chrysostom, (Cornell University Press), p246.
  177. ^ Palladius, (1985) Dialogue on the Life of John Chrysostom (Newman Press; NY) p.24
  178. ^ Ibid. pp29-30.
  179. ^ Socrates Scholasticus The Ecclesiastical History Book V.9
  180. ^ Puller, F. W., (1893), The Primitive Saints and the See of Rome, (Longmans, Green & Co; NY), p266
  181. ^ Homilies on the Gospel of John, Homily 88.1-2
  182. ^ "And if any should say 'How then did James receive the chair at Jerusalem?' I would make this reply, that He appointed Peter teacher not of the chair, but of the world...And this He did to withdraw them (Peter and John) from their unseasonable sympathy for each other; for since they were about to receive the charge of the world, it was necessary that they should no longer be closely associated together." John Chrysostom Ibid.
  183. ^ Abbé Guettée (1866). The Papacy: Its Historic Origin and Primitive Relations with the Eastern Churches, (Minos Publishing Co; NY), p156ff.
  184. ^ Homily 24 On Genesis
  185. ^ Denny, E., (1912) Papalism: A Treatise on the Claims on the Papacy as set forth in the Encyclical Satis cognitum, (Rivingtons; London), pp84ff
  186. ^ "Where the Cherubim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as chief and leader of the choir of the saints, and shall enjoy his generous love....I love Rome even for this, although indeed one has other grounds for praising it...Not so bright is the heaven, when the sun sends forth his rays, as is the city of Rome, sending out these two lights into all parts of the world. From thence will Paul be caught up, thence Peter. Just bethink you, and shudder, at the thought of what a sight Rome will see, when Paul ariseth suddenly from that deposit, together with Peter, and is lifted up to meet the Lord. What a rose will Rome send up to Christ!...what two crowns will the city have about it! what golden chains will she be girded with! what fountains possess! Therefore I admire the city, not for the much gold, nor for the columns, not for the other display there, but for these pillars of the Church (1 Cor. 15:38 )."- John Chrysostom Homilies on the Epistle to the Romans, Homily 32, Ver. 24 quoted in Abbé Guettée (1866). The Papacy: Its Historic Origin and Primitive Relations with the Eastern Churches, (Minos Publishing Co.; NY), p157.
  187. ^ St. John Chrysostom at New Advent
  188. ^ Whelton, M., (2006) Popes and Patriarchs: An Orthodox Perspective on Roman Catholic Claims, (Concillar Press; Ben Lomond, CA), p120
  189. ^ Letter CCXIV - To Count Terentius.
  190. ^ Letter XC -To the holy brethren the bishops of the West
  191. ^ Letter CCXLIII - To the bishops of Italy and Gaul concerning the condition and confusion of the Churches.
  192. ^ Ibid.
  193. ^ Letter CCXV - To the Presbyter Dorotheus
  194. ^ Ray, S. K., (1999) Upon this rock: St. Peter and the primacy of Rome in scripture and the early Church, (Ignatius Press; San Francisco), pp219-220
  195. ^ Homilies on the Gospel of Saint Matthew, Homily 56.2
  196. ^ Contra ludos et theatra 1, PG VI, 265. Cited by Chapman, Studies on the Early Papacy (London: Sheed & Ward, 1928 ), p76
  197. ^ Letter LXIX in Denny, E., (1912) Papalism: A Treatise on the Claims on the Papacy as set forth in the Encyclical Satis cognitum, (Rivingtons; London), p335
  198. ^ Letter CCXXXIX - To Eusebius, bishop of Samosata
  199. ^ Denny, E., (1912) Papalism: A Treatise on the Claims on the Papacy as set forth in the Encyclical Satis cognitum, (Rivingtons; London), p85
  200. ^ Whelton, M., (2006) Popes and Patriarchs: An Orthodox Perspective on Roman Catholic Claims, (Concillar Press; Ben Lomond, CA)., p125
  201. ^ Satis cognitum
  202. ^ Vincenzi, L, (1875) De Hebraeorum et Christianorum Sacra Monarchia
  203. ^ Denny, E., (1912) Papalism: A Treatise on the Claims on the Papacy as set forth in the Encyclical Satis cognitum, (Rivingtons; London), p327
  204. ^ Dom Chapman, J., (1923) Studies on the Early Papacy, (Sheed & Ward; London.), pp213-214
  205. ^ Meyendorff, J., (1989) Imperial Unity and Christian Divisions: The Church AD450-680 (St Valdimir's Seminary Press; Crestwood, NY) p214.
  206. ^ Dvornik, F., (1966) Byzantium and the Roman Primacy, (Fordham University Press, NY), p.61.
  207. ^ Ibid.
  208. ^ Meyendorff, J., (1989) Imperial Unity and Christian Divisions: The Church AD450-680. (St Valdimir's Seminary Press; Crestwood, NY) p215.
  209. ^ Davis, L. D., (1990), The First Seven Ecumenical Councils (325-787) Their History and Theology (Liturgical Press, Minnesota), p 223
  210. ^ Ibid., p 224
  211. ^ Meyendorff, J., (1989) Imperial Unity and Christian Divisions: The Church AD450-680 (St Valdimir's Seminary Press; Crestwood, NY) p220.
  212. ^ Catholic Catechism - 882: The Pope, Bishop of Rome and Peter's successor, "is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful." "For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered."
  213. ^ There were already Christians in Rome when Peter and Paul arrived therefore it is suggested that they organized the existing community of believers, rather than founding the community – See Neill, S., (1984) A History of Christian Missions, (Penguin History; London), p.22
  214. ^ "Of the church of Rome, Linus the son of Claudia was the first, ordained by Paul; and Clemens (Clement), after Linus' death, the second, ordained by me Peter." Apostolic Teaching and Constitutions, Book 7, Chapter XLVI – Who Were They that the Holy Apostles Sent and Ordained?
  215. ^ Eusebius The History of the Church - Book V Chapter VI. Catalogue of the Bishops of Rome.
  216. ^ "Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church."Irenaus, Against Heresies, Book III.1.1 See also Ibid., Book III.3.2-3
  217. ^ "You [Pope Soter] have also, by your very admonition, brought together the planting that was made by Peter and Paul at Rome and at Corinth; for both of them alike planted in our Corinth and taught us; and both alike, teaching similarly in Italy, suffered martyrdom at the same time" Letter to Pope Soter [A.D. 170], in Eusebius, History of the Church Book II Chapter XXV:8
  218. ^ “Sermon LXXXII”. (On the Feast Of the Apostles Peter and Paul (June 29).)
  219. ^ "For Rome, in a specially honorable and solemn manner, commends the merits of Peter and of Paul, for this reason among others, namely, that they suffered [martyrdom] on the same day." Augustine "The Harmony of the Gospels". Book I. Chapter X.—Of Some Who are Mad Enough to Suppose that the Books Were Inscribed with the Names of Peter and Paul
  220. ^ "But on your city the great Provider has bestowed an abundance of good gifts. She is the largest, the most splendid, the most illustrious of the world, and overflows with the multitude of her inhabitants. Besides all this, she has achieved her present sovereignty, and has given her name to her subjects. She is moreover specially adorned by her faith, in due testimony whereof the divine Apostle exclaims “your faith is spoken of throughout the whole world. And if even after receiving the seeds of the message of salvation her boughs were straightway heavy with these admirable fruits, what words can fitly praise the piety now practised in her? In her keeping too are the tombs that give light to the souls of the faithful, those of our common fathers and teachers of the truth, Peter and Paul This thrice blessed and divine pair arose in the region of sunrise, and spread their rays in all directions. Now from the region of sunset, where they willingly welcomed the setting of this life, they illuminate the world. They have rendered your see most glorious; this is the crown and completionof your good things; but in these days their God has adorned their throne." Theodoret Letter CXIII. To Leo, Bishop of Rome
  221. ^ "Following in all things the decisions of the holy Fathers, and acknowledging the canon, which has been just read, of the One Hundred and Fifty Bishops beloved-of-God (who assembled in the imperial city of Constantinople, which is New Rome, in the time of the Emperor Theodosius of happy memory), we also do enact and decree the same things concerning the privileges of the most holy Church of Constantinople, which is New Rome. For the Fathers rightly granted privileges to the throne of old Rome, because it was the royal city. And the One Hundred and Fifty most religious Bishops, actuated by the same consideration, gave equal privileges to the most holy throne of New Rome, justly judging that the city which is honoured with the Sovereignty and the Senate, and enjoys equal privileges with the old imperial Rome, - Canon XXVIII The Fourth Ecumenical Council. The Council of Chalcedon.
  222. ^ New Advent
  223. ^ Phillip Schaff - Excursus on the Later History of Canon XXVIII at CCEL
  224. ^ The Prescription Against Heretics - Chapter XXXVI.-The Apostolic Churches the Voice of the Apostles. Let the Heretics Examine Their Apostolic Claims, in Each Case, Indisputable. The Church of Rome Doubly Apostolic; Its Early Eminence and Excellence Heresy, as Perverting the Truth, is Connected Therewith
  225. ^ On the Unity of the Catholic Church - 5
  226. ^ [4] Abbe Guetée The Papacy, p11
  227. ^ The Prescription Against Heretics Chapter XXII.-Attempt to Invalidate This Rule of Faith Rebutted. The Apostles Safe Transmitters of the Truth. Sufficiently Taught at First, and Faithful in the Transmission.
  228. ^ Homily LXXXVI On the Gospel of John John xx. 10, 11
  229. ^ Third epistle to Nestorius, including the twelve anathemas Written by Cyril of Alexandria Approved by the Council of Ephesus, AD 431.
  230. ^ The Shepherd of Hermas Chapter XII
  231. ^ Divine Liturgy of St James at CCEL
  232. ^ The Extant Works and Fragments of Hippolytus, Part I
  233. ^ Commentary on the Apocalypse of the Blessed John, From the Twenty-First and Twenty-Second Chapters
  234. ^ Panegyric on St. Stephen, M.P.G., Vol. 46, Col. 733
  235. ^ On The Trinity, Book VI.33
  236. ^ 6th Book on Matthew
  237. ^ De Spiritu Sancto, Chapter VIII
  238. ^ Part II."Dubious or Spurious Writings, A Sectional Confession of Faith", Chapter XXII
  239. ^ Commentary on Ephesians, M.P.L., Vol. 17, Col. 380
  240. ^ The 'Demonstrations' of Aphrahat
  241. ^ Letters of Athanasius, Letter 29
  242. ^ Commentaries on the Gospel of Matthew Book XII.11 -The Promise Given to Peter Not Restricted to Him, But Applicable to All Disciples Like Him - cited by Denny, E., (1912) Papalism: A Treatise on the Claims on the Papacy as set forth in the Encyclical Satis cognitum, (Rivingtons; London), pp.60-61
  243. ^ On the Incarnation of the Lord, Against Nestorius Book III. Chapter XIV "How the confession of the blessed Peter is the faith of the whole Church."
  244. ^ Bible Commentary
  245. ^ Schaeffer, F., (1994)Dancing Alone: The Quest for Orthodox Faith in the Age of False Religion (Holy Cross Orthodox Press; Brookline, MA), p179.
  246. ^ Meyendorff, J., (1992), The Primacy of Peter: essays in ecclesiology and the early church (St Vladimir's Seminary Press; Crestwood, NY), p66.
  247. ^ Braaten, C. E.(2001) Church unity and the papal office: an ecumenical dialogue on John Paul II's Encyclical Ut Unum Sint, (Wm B Eerdmans Publishing Co; Grand Rapids, MI) p48.
  248. ^ To Eulogius, Bishop of Alexandria Book VII, Epistle XL
  249. ^ "Dioscorus, however, refuses to abide by these decisions; he is turning the See of the blessed Mark upside down; and these things he does though he perfectly well knows that the Antiochene (of Antioch) metropolis possesses the throne of the great Peter, who was teacher of the blessed Mark, and first and coryphæus (head of the choir) of the chorus of the apostles." Theodoret - Letter LXXXVI - To Flavianus, Bishop of Constantinople.
  250. ^ Abbé Guettée (1866). The Papacy: Its Historic Origin and Primitive Relations with the Eastern Churches, (Minos Publishing; NY), p176
  251. ^ Morrison, J. H., (1872) Disquisitions and notes on the Gospels, (American Unitarian Association; Boston), p291.
  252. ^ Thou art Peter." For before he was called Simon. Now this name of Peter was given him by the Lord, and that in a figure, that he should signify the Church. For seeing that Christ is the rock (Petra), Peter is the Christian people. For the rock (Petra) is the original name. Therefore Peter is so called from the rock; not the rock from Peter; as Christ is not called Christ from the Christian, but the Christian from Christ. “Therefore,” he saith, "Thou art Peter; and upon this Rock" which thou hast confessed, upon this Rock which thou hast acknowledged, saying, “Thou art the Christ, the Son of the living God, will I build My Church;" that is upon Myself, the Son of the living God, "will I build My Church." I will build thee upon Myself, not Myself upon thee. 2. For men who wished to be built upon men, said, "I am of Paul; and I of Apollos; and I of Cephas," who is Peter. But others who did not wish to be built upon Peter, but upon the Rock, said, "But I am of Christ." And when the Apostle Paul ascertained that he was chosen, and Christ despised, he said, "Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?" And, as not in the name of Paul, so neither in the name of Peter; but in the name of Christ: that Peter might be built upon the Rock, not the Rock upon Peter... He was able to do what the Lord was doing, not in himself, but in the Lord. "For ye were sometimes darkness, but now are ye light in the Lord." What no one can do in Paul, no one in Peter, no one in any other of the Apostles, this can he do in the Lord. Therefore well said Paul by a wholesome despising of himself, and commending of Him; "Was Paul crucified for you, or were ye baptized in the name of Paul?"... So then, ye are not in me, but together with me; not under me, but under Him. 6. Therefore Peter walked on the water by the bidding of the Lord, knowing that he could not have this power of himself... 8. So Peter also said, “Bid me come unto Thee on the water." I who dare this am but a man, but it is no man whom I beseech. Let the God-man bid, that man may be able to do what man cannot do. "Come," said He. And He went down, and began to walk on the water; and Peter was able, because the Rock had bidden him. Augustine Homilies on the Gospels Sermon XXVI. [LXXVI. Ben.] Again on Matt. xiv. 25: Of the Lord walking on the waves of the sea, and of Peter tottering.
  253. ^ "Our Lord, whose precepts and admonitions we ought to observe, describing the honour of a bishop and the order of His Church, speaks in the Gospel, and says to Peter: “I say unto thee, That thou art Peter, and upon this rock will I build my Church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." Thence, through the changes of times and successions, the ordering of bishops and the plan of the Church flow onwards; so that the Church is founded upon the bishops, and every act of the Church is controlled. Since this, then, is founded on the divine law, I marvel that some, with daring temerity, have chosen to write to me as if they wrote in the name of the Church; when the Church is established in the bishop and the clergy, and all who stand fast in the faith - Cyprian Epistle XXVI Cyprian to the Lapsed.
  254. ^ M'Gavin, Wm., (1823) The protestant: Volume II. No. II. A series of essays on the principal points of controversy between the Church of Rome and the Reformed, (6th ed.) (Waugh & Innes; Edinburgh), pp426-7.
  255. ^ Universal bishop
  256. ^ Epistle XX. To Mauricius Augustus. - Gregory to Mauricius, &c.
  257. ^ "Certainly, in honour of Peter, Prince of the apostles, it was offered by the venerable synod of Chalcedon to the Roman pontif. But none of them has ever consented to use this name of singularity, lest, by something being given peculiarly to one, priests in general should be deprived of the honour due to them. How is it then that we do not seek the glory of this title even when offered, and another presumes to seize it for himself though not offered? Ibid.
  258. ^ "But far from Christian hearts be that name of blasphemy, in which the honour of all priests is taken away, while it is madly arrogated to himself by one. 'Ibid.
  259. ^ "He, then, is rather to be bent by the mandate of our most pious Lords, who scorns to render obedience to canonical injunctions. He is to be coerced, who does wrong to the holy Universal Church, who swells in heart, who covets rejoicing in a name of singularity, who also puts himself above the dignity of your Empire through a title peculiar to himself. Behold, we all suffer offence for this thing. Let then the author of the offence be brought back to a right way of life; and all quarrels of priests will cease. For I for my part am the servant of all priests, so long as they live as becomes priests. For whosoever, through the swelling of vain glory, lifts up his neck against Almighty God and against the statutes of the Fathers, I trust in Almighty God that he will not bend my neck to himself, not even with swords.Ibid.
  260. ^ [5] Council of Mileve, 416 A.D., To Innocent I
  261. ^ Hinson, E. G., (1995) The church triumphant: a history of Christianity up to 1300, (Mercer University Press; Macon, GA), p264
  262. ^ Augustine On Original Sin - Chapter 15 [XIV.]—Pelagius by His Mendacity and Deception Stole His Acquittal from the Synod in Palestine
  263. ^ Satis cognitum
  264. ^ Cyprian - Epistle LI (Oxford ed.: Ep. lv. a.d. 252.) - To Antonianus About Cornelius and Novatian - Argument.—When Antonianus, Having Received Letters from Novatian, Had Begun to Be Disposed in His Mind Towards His Party, Cyprian Confirms Him in His Former Opinion, Namely, that of Continuing to Hold Communion with His Bishop and So with the Catholic Church. He Excuses Himself for His Own Change of Opinion in Respect of the Lapsed, and at the End He Explains Wherein Consists the Novatian Heresy.
  265. ^ Ibid.
  266. ^ Ray, S. K., (1999) Upon this rock: St. Peter and the primacy of Rome in scripture and the early church, (Ignatius Press; San Francisco), pp296-7
  267. ^ St. Cyprian "On the Unity of the Catholic Church - 4", quoted in Carlton, C., (1999) "The Truth: What Every Roman Catholic Should Know about the Orthodox Church", (Regina Orthodox Press), pp123-4
  268. ^ St Cyprian, (1956), The Lapsed. The Unity of the Catholic Church (The Newman Press; New York), translated by Bévnot, M - translator’s note 28, p103
  269. ^ "It remains, that upon this same matter each of us should bring forward what we think, judging no man, nor rejecting any one from the right of communion, if he should think differently from us. For neither does any of us set himself up as a bishop of bishops, nor by tyrannical terror does any compel his colleague to the necessity of obedience; since every bishop, according to the allowance of his liberty and power, has his own proper right of judgment, and can no more be judged by another than he himself can judge another. But let us all wait for the judgment of our Lord Jesus Christ, who is the only one that has the power both of preferring us in the government of His Church, and of judging us in our conduct there." The Seventh Council of Carthage; The Synod held at Carthage over which presided the Great and Holy Martyr Cyprian, Bishop of Carthage.
  270. ^ "For neither did Peter, whom first the Lord chose, when Paul disputed with him afterwards about the circumcision, claim anything to himself insolently, nor arrogantly assume anything, so as to say that he held primacy, and that he ought to be obeyed to novices and those lately come." Epistle LXX concerning the baptism of Heretics - quoted in Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MD), p.34
  271. ^ Denny, E., (1912) Papalism: A Treatise on the Claims on the Papacy as set forth in the Encyclical Satis cognitum, (Rivingtons; London), p281
  272. ^ Epistle LXXI.1 To Stephen, Concerning a Council - quoted in Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MD), p.34
  273. ^ "Here is a passage in which Cyprian records what we also learn in holy Scripture, that the Apostle Peter, in whom the primacy of the apostles shines with such exceeding grace, was corrected by the later Apostle Paul, when he adopted a custom in the matter of circumcision at variance with the demands of truth. If it was therefore possible for Peter in some point to walk not uprightly according to the truth of the gospel, so as to compel the Gentiles to judaize, as Paul writes in that epistle in which he calls God to witness that he does not lie; for he says, "Now the things which I write unto you, behold, before God, I lie not;" Augustine On Baptism, Against the Donatists Book II.2
  274. ^ Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p30
  275. ^ "There are great proofs of this existing on the part of the blessed martyr Cyprian, in his letters,-to come at last to him of whose authority they carnally flatter themselves they are possessed, whilst by his love they are spiritually overthrown. For at that time, before the consent of the whole Church had declared authoritatively, by the decree of a plenary Council, what practice should be followed in this matter, it seemed to him, in common with about eighty of his fellow bishops of the African churches, that every man who had been baptized outside the communion of the Catholic Church should, on joining the Church, be baptized anew." Augustine On Baptism, Against the Donatists Book I.18.28
  276. ^ "I do not doubt that if he had had the opportunity of discussing this question, which has been so long and so much disputed in the Church, with the pious and learned men to whom we owe it that subsequently that ancient custom was confirmed by the authority of a plenary Council, he would have shown, without hesitation, not only how learned he was in those things which he had grasped with all the security of truth, but also how ready he was to receive instruction in what he had failed to perceive." Augustine On Baptism, Against the Donatists Book IV.5.8
  277. ^ "For, in the next place, that I may not seem to rest on mere human arguments,—since there is so much obscurity in this question, that in earlier ages of the Church, before the schism of Donatus, it has caused men of great weight, and even our fathers, the bishops, whose hearts were full of charity, so to dispute and doubt among themselves, saving always the peace of the Church, that the several statutes of their Councils in their different districts long varied from each other, till at length the most wholesome opinion was established, to the removal of all doubts, by a plenary Council of the whole world." Augustine On Baptism, Against the Donatists. Book I.7
  278. ^ "Well, let us suppose that those bishops who decided the case at Rome were not good judges; there still remained a plenary Council of the universal Church, in which these judges themselves might be put on their defence; so that, if they were convicted of mistake, their decisions might be reversed." Augustine Letter 43 - To Glorius, Eleusius, the Two Felixes, Grammaticus, and All Others to Whom This May Be Acceptable, My Lords Most Beloved and Worthy of Praise, Augustine Sends Greeting. Chapter. VII.19
  279. ^ Benson, E. W., (1897), Cyprian – His Life – Hist Times – His Work, (Macmillan & Co; NY), p196
  280. ^ Hasler, A. B., (1981) How the Pope Became Infallible: Pius IX and the Politics of Persuasion (Doubleday; Garden City, NY), p153.
  281. ^ Papadakis, A., (1994) The Christian East and the Rise of the Papacy, (St Vladimir’s Seminary Press; Crestwood, NY), p222
  282. ^ Runciman, S., (1977), The Byzantine Theocracy, (Cambridge University Press), p,147 See also Herrin, J., (2007), Byzantium: The surprising life of a Medieval Empire, (Princeton University Press), p299ff.
  283. ^ Papadakis, A., (1997) Crisis in Byzantium: The Filioque Controversy and the Patriarchate of Gregory II of Cyprus (1283-1289), (St Vladimir’s Seminary Press; Crestwood, NY), p26.
  284. ^ Fitzgerald, K. K., (2006) Persons in Communion – A Theology of Authentic Relationships, (InterOrthodox Press; Berkeley, CA), p58.

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