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Papal supremacy

October 10, 2023

Not to be confused with Papal primacy or Papal temporal power.
This article is about the Catholic spiritual doctrine. For the doctrine of temporal authority in the Holy Roman Empire, see Universal power.

Papal supremacy is the doctrine of the Catholic Church that the Pope, by reason of his office as Vicar of Christ, the visible source and foundation of the unity both of the bishops and of the whole company of the faithful, and as pastor of the entire Catholic Church, has full, supreme, and universal power over the whole church, a power which he can always exercise unhindered:[1] that, in brief, "the Pope enjoys, by divine institution, supreme, full, immediate, and universal power in the care of souls."[2]

Pius IX opening the First Vatican Council, illustration. It is during this council that papal supremacy was proclaimed a dogma.

The doctrine had the most significance in the relationship between the church and the temporal state, in matters such as ecclesiastic privileges, the actions of monarchs and even successions.

Institution of papal supremacy Edit

 
Inscription at front of Archbasilica of Saint John Lateran, cathedral church of the Bishop of Rome: Sacros(ancta) Lateran(ensis) eccles(ia) omnium urbis et orbis ecclesiarum mater et caput meaning "Most Holy Lateran Church, of all the churches in the city and the world, the Mother and Head"

The Catholic doctrine of papal supremacy is based on the idea that it was instituted by Christ and that papal succession is traced back to Peter the Apostle in the 1st century. The authority for the position is derived from the Confession of Peter documented in Matthew 16:17–19 when, in response to Peter's acknowledgment of Jesus as the Messiah and Son of God, which many relate to Jesus' divinity, Jesus responded:

Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.

In his letter to Rome, Ignatius of Antioch says that the church at Rome "presides in the place of the region of the Romans" (προκάθηται ἐν τόπῳ χωρίου Ῥωμαίων).[3]

Scholars such as Francis A. Sullivan say that there was no single "bishop" of Rome until well after the year 150 AD, and that there was no papacy for the first three centuries. Sullivan "expressed agreement with the consensus of scholars that available evidence indicates that the church of Rome was led by a college of presbyters, rather than a single bishop, for at least several decades of the second century."[4]

Raymond E. Brown, while acknowledging the developmental aspect of bishoprics, did believe that early Popes had high roles of authority among presbyters in Rome, and thus, it makes sense to speak of their successors.[5]

Jesuit historian Klaus Schatz states that, "If one had asked a Christian in the year 100, 200, or even 300 whether the bishop of Rome was the head of all Christians, or whether there was a supreme bishop over all the other bishops and having the last word in questions affecting the whole Church, he or she would certainly have said no." He believes that this is because questions like these presuppose modern categories, which took time to develop. He goes on to explain how primacy was understood in the first centuries. He also believes it likely that 'there very quickly emerged a presider or 'first among equals.'"[6]

In the first three centuries of Christianity the church in Rome intervened in other communities to help resolve conflicts.[7] Pope Clement I did so in Corinth in the end of the first century.[8] In the third century, Pope Cornelius convened and presided over a synod of 60 African and Eastern bishops,[9] and his rival, the antipope Novatian, claimed to have "assumed the primacy".[10]

In the complex development of papal supremacy, two broad phases may be noted.

First phase of papal supremacy Edit

Irenaeus of Lyons believed in the second century that Peter and Paul had been the founders of the church in Rome and had appointed Linus as succeeding bishop.[11]

From the beginning of his papacy in 401, Pope Innocent I was seen as the general arbitrator of ecclesiastical disputes in both the East and the West. During his papacy, the Roman apostolic See was seen as the ultimate resort for the settlement of all ecclesiastical disputes. His communications with Victricius of Rouen, Exuperius of Toulouse, Alexander of Antioch and others, as well as his actions on the appeal made to him by John Chrysostom against Theophilus of Alexandria, show that opportunities of this kind were numerous and varied.[12]

Pope Leo I was a significant contributor to the centralisation of spiritual authority within the church and in reaffirming papal authority. The bishop of Rome had gradually become viewed as the chief patriarch in the Western church. On several occasions, Leo was asked to arbitrate disputes in Gaul. One involved Hilary of Arles, who refused to recognize Leo's judicial status. Leo appealed to past practice, "And so we would have you recollect, brethren, as we do, that the Apostolic See, such is the reverence in which it is held, has times out of number been referred to and consulted by the priests of your province as well as others, and in the various matters of appeal, as the old usage demanded, it has reversed or confirmed decisions: and in this way "the unity of the spirit in the bond of peace Ephesians 4:3 has been kept...",[13] Feeling that the primatial rights of the bishop of Rome were threatened, Leo appealed to the civil power for support and obtained, from Valentinian III, a decree of 6 June 445, which recognized the primacy of the bishop of Rome based on the merits of Peter, the dignity of the city, and the legislation of the First Council of Nicaea; and provided for the forcible extradition by provincial governors of any bishop who refused to answer a summons to Rome.[14]

Gelasius I, who served from 492 to 496, in a controversy with Anastasius, the Byzantine emperor, likewise fought to maintain the doctrine of papal supremacy. This dispute was an incipient point of conflict between the Holy See and the Empire.

From the late 6th to the late 8th centuries there was a turning of the papacy to the West and its escape from subordination to the authority of the Byzantine emperors of Constantinople. This phase has sometimes incorrectly been credited to Pope Gregory I (who reigned from 590 to 604), who, like his predecessors, represented to the people of the Roman world a church that was still identified with the empire. Unlike some of those predecessors, Gregory was compelled to face the collapse of imperial authority in northern Italy. As the leading civil official of the empire in Rome, it fell to him to take over the civil administration of the cities and to negotiate for the protection of Rome itself with the Lombard invaders threatening it. Another part of this phase occurred in the 8th century, after the rise of the new religion of Islam had weakened the Byzantine Empire and the Lombards had renewed their pressure in Italy. The popes finally sought support from the Frankish rulers of the West and received from the Frankish king Pepin The Short the first part of the Italian territories later known as the Papal States. With Pope Leo III's coronation of Charlemagne, first of the Carolingian emperors, the papacy also gained his protection.

In the Letters of the Second Ecumenical Council of Nicea, the Roman Church is referred to as the "head of all churches" twice; at the same time it affirms Christ to be the head of the church, and the Apostle Peter is referred to as the "chief [of the] Apostles"—but when listed with Paul they are together referred to as the "chief apostles."[15]

Second phase of papal supremacy Edit

From the middle of the 11th century and extending to the middle of the 13th century was the second great phase in the process of papal supremacy's rise to prominence. It was first distinguished in 1075 by Gregory VII's bold attack on the traditional practices whereby the emperor had controlled appointments to the higher church offices. The attack spawned the protracted civil and ecclesiastical strife in Germany and Italy known as the Investiture Controversy. Secondly, it was distinguished in 1095 by Urban II's launching of the Crusades, which, in an attempt to liberate the Holy Land from Muslim domination, marshaled under papal leadership the aggressive energies of the European nobility. Both these efforts, although ultimately unsuccessful,[citation needed] greatly enhanced papal prestige in the 12th and 13th centuries. Such powerful popes as Alexander III (r. 1159–81), Innocent III (r. 1198–1216), Gregory IX (r. 1227–41), and Innocent IV (r. 1243–54) wielded a primacy over the church that attempted to vindicate a jurisdictional supremacy over emperors and kings in temporal and spiritual affairs. As Matthew Edward Harris writes, "The overall impression gained is that the papacy was described in increasingly exalted terms as the thirteenth century progressed, although this development was neither disjunctive nor uniform, and was often in response to conflict, such as against Frederick II and Philip the Fair".[16]

Early in this phase, defense of Papal supremacy was voiced by Anselm of Canterbury (1093–1109). Anselm insisted on his right and obligation to go to Rome to receive the pallium, symbolic of his metropolitan authority. King William Rufus refused to permit this as he had not as yet recognized Urban II as opposed to Clement III, who had been installed by Henry IV, Holy Roman Emperor. A council was held at Rockingham on 25 February 1095, where Anselm boldly asserted the authority of Urban in a speech giving testimony to the doctrine of papal supremacy.[17]

Gallicanism Edit

Gallicanism was a movement in the Kingdom of France to augment the rights of the State and to the prejudice the rights of the Catholic Church in France.

An example of Gallicanism was the dispute between King Louis XIV of France and the Holy See about the application of the 1516 Concordat of Bologna after Louis XIV's extension of the droit de régale throughout the Kingdom of France in 1673.[18] The dispute led to the 1682 Declaration of the Clergy of France promulgated by the 1681 Assembly of the French clergy.[19] The Articles asserted that the civil power has absolute independence; that the pope is inferior to the General Council and the decrees of the Council of Constance were still binding; that the exercise of pontifical authority should be regulated by the ecclesiastical canons, and that dogmatic decisions of the pope are not irrevocable until they have been confirmed by the judgment of the whole church.[20] The apostolic constitution Inter multiplices pastoralis officii promulgated by Pope Alexander VIII in 1690, and published in 1691, quashed the entire proceedings of the 1681 Assembly and declared that the Declaration of the clergy of France was null and void, and invalid. In 1693, Louis XIV rescinded the four articles and "wrote a letter of retraction" to Pope Innocent XII.[19][21] Those members of the 1681 Assembly, who were presented as candidates for vacant episcopal sees and were refused papal confirmation of their appointment, received confirmation, in 1693, only after they disavowed everything that the 1681 Assembly decreed regarding ecclesiastical power and pontifical authority.[19]

First Vatican Council Edit

Main article: First Vatican Council

The doctrine of papal primacy was further developed in 1870 at the First Vatican Council.

In the dogmatic constitution named Pastor aeternus, 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.

Indeed, Pastor aeternus states papal supremacy is a dogma:[22]

according to the testimony of the Gospel, the primacy of jurisdiction over the universal Church of God was immediately and directly promised and given to blessed Peter the Apostle by Christ the Lord. [...] Whence, whosoever succeeds to Peter in this See, does by the institution of Christ himself obtain the Primacy of Peter over the whole Church. [...] The Roman Church possesses a superiority of ordinary power over all other churches, and that this power of jurisdiction of the Roman Pontiff, which is truly episcopal, is immediate; to which all, of whatever rite and dignity, both pastors and faithful, both individually and collectively, are bound, by their duty of hierarchical subordination and true obedience, to submit not only in matters which belong to faith and morals, but also in those that appertain to the discipline and government of the Church throughout the world, so that the Church of Christ may be one flock under one supreme pastor through the preservation of unity both of communion and of profession of the same faith with the Roman Pontiff. [...] And since by the divine right of Apostolic primacy the Roman Pontiff is placed over the universal Church, we further teach and declare that he is the supreme judge of the faithful, and that in all causes, the decision of which belongs to the Church, recourse may be had to his tribunal, and that none may re-open the judgment of the Apostolic See, than whose authority there is no greater, nor can any lawfully review its judgment. Wherefore they err from the right course who assert that it is lawful to appeal from the judgments of the Roman Pontiffs to an œcumenical Council, as to an authority higher than that of the Roman Pontiff.

— Vatican I, Pastor Aeternus, ch. I, III

Second Vatican Council Edit

At the Second Vatican Council (1962–1965) the debate on papal primacy and authority re-emerged, and in the dogmatic constitution Lumen gentium, the Catholic Church's teaching on the authority of the pope, bishops and councils was further elaborated. Vatican II sought to clarify the ecclesiology stated in Vatican I. The result is the body of teaching about the papacy and episcopacy contained in Lumen gentium.

Vatican II reaffirmed everything Vatican I taught about papal primacy, supremacy 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."[23] Together, they form a body, a "college", whose head is the pope. This episcopal college is responsible for the well-being of the Catholic 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 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".[24] Much of the present discussion of papal primacy is concerned with exploring the implications of this passage.

Vatican II also emphasized the sensus fidelium as the vehicle for the living tradition,[25] with the promise to Peter assuring that the gates of Hades will not prevail against the church, which is the people who are the living tradition.[26] Therefore, infallibility is "a doctrine and order rooted in and reflecting the sensus fidelium."[27] Rahner insists that a Pope's statements depend essentially on his knowledge of what the living tradition maintains. There is no question of revelation but of preservation from error in the exercise of this oversight. This living tradition was gathered from communication with all the Bishops in the two instances where the Pope defined dogmas apart from a Council, the Immaculate Conception and the Assumption.[28][29]

Opposition Edit

Early Church Edit

The Dictatus papae, which some attributed to Pope Gregory VII (11th century), states that "the Roman pontiff alone can with right be called universal". The popes have not on the basis of this right employed the title "universal bishop". Pope Gregory I (6th century) condemned the use of this expression by the patriarch of Constantinople of this title, and even said that whoever claims it "is, in his elation, the precursor of Antichrist".[30] According to John Norman Davidson Kelly, Gregory I was not in any way denying the universal jurisdiction of the bishop of Rome; to Kelly, Gregory I "was indefatigable ... in upholding the Roman primacy, and successfully maintained Rome's appellate jurisdiction in the east. ... Gregory argued that St. Peter's commission [e.g. in Matthew 16:18f] made all churches, Constantinople included, subject to Rome".[31][32] In 1998, the Congregation for the Doctrine of the Faith explained that while every bishop is a subject of the sollicitudo omnium Ecclesiarum (in ref. to 2 Co 11:28), "In the case of the Bishop of Rome - Vicar of Christ in the way proper to Peter as Head of the College of Bishops - the sollicitudo omnium Ecclesiarum acquires particular force because it is combined with the full and supreme power in the Church: a truly episcopal power, not only supreme, full and universal, but also immediate, over all pastors and other faithful."[33] Gregory I himself, though he asserted the reality of the primacy of the bishop of his apostolic see, the bishop who carried on the work entrusted to Peter,[34] rejected use of the title "universal bishop", which he called "profane".[35]

Protestant Edit

Main article: Protestant opposition to papal supremacy

Protestant opposition to papal supremacy can be traced back to the Protestant Reformation. Early Reformers such as Martin Luther, Philip Melanchthon, and John Calvin were highly critical of papal authority and saw it contrary to the teachings of scripture. Luther went as far as to regard the pope as the Anti-Christ as found in the Book of Revelation.[36]

Eastern Orthodox Edit

Main article: Eastern Orthodox opposition to papal supremacy

Catholic Cardinal and theologian Yves Congar wrote:

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.[37]

Referring to Ignatius of Antioch, in Letter to the Smyrnaeans,[38] "Let Nothing Be Done Without the Bishop", Carlton wrote:

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 Catholic Church, which considered itself truly catholic.[39][discuss]

The church is in the image of the Trinity and reflects the reality of the incarnation.[40]

"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."[41]

See also Edit

References Edit

  1. ^ Paragraph 882 of the Catechism of the Catholic Church (1997).
  2. ^ Paragraph 937 of the Catechism of the Catholic Church (1997).
  3. ^ J.B. Lightfoot, "Letter of Ignatius of Antioch to the Romans, Prologue", The Apostolic Fathers: Part 2: Ignatius and Polycarp (Peabody, MA: Hendrickson, 1989, orig. 1890), vol. 2, pp. 190-191.
  4. ^ Sullivan, Francis A. (2001). From apostles to bishops: the development of the episcopacy in the early church. New York: Newman Press. pp. 221, 222. ISBN 978-0809105342. Retrieved 28 March 2017.
  5. ^ Responses to 101 Questions on the Bible. New York: Paulist Press. pp.127-136
  6. ^ Otto, Klaus Schatz; translated from German by John A.; Maloney, Linda M. (1996). Papal primacy: from its origins to the present. Collegeville, Minn .: Liturgical Press. p. 3. ISBN 978-0814655221.{{cite book}}: CS1 maint: multiple names: authors list (link)
  7. ^ Afanassieff, Nicholas (1992). "The Church Which Presides In Love" in The Primacy of Peter: Essays in Ecclesiology and the Early Church, John Meyendorff, ed. New York. Ch. 4, pp. 126–127.
  8. ^ Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article "Clement of Rome, St"
  9. ^ McBrien, Richard P. "Pope Cornelius, a reconciler, had a hard road." National Catholic Reporter 40.41 (Sept 24, 2004): 19(1). General OneFile. Gale. Sacred Heart Preparatory (BAISL). 5 Dec. 2008 [1]
  10. ^ Chapman, John (1911). "Novatian and Novatianism". Catholic Encyclopedia. New Advent. Retrieved 2014-01-31.
  11. ^ Irenaeus Against Heresies 3.3. from Nicene and Post-Nicene Fathers, Ser. II, Vol. I, Philip Schaff, ed., at ccel.org. 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."
  12. ^ Kirsch, Johann Peter. "Pope Innocent I." The Catholic Encyclopedia Vol. 8. New York: Robert Appleton Company, 1910. 11 February 2020  This article incorporates text from this source, which is in the public domain.
  13. ^ Pope Leo I. "Letter 10: To the Bishops of the Province of Vienne. In the matter of Hilary, Bishop of Arles", Nicene and Post-Nicene Fathers, Second Series, Vol. 12. (Trans. Charles Lett Feltoe, trans). Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1895  This article incorporates text from this source, which is in the public domain.
  14. ^ Henry Bettenson, Chris Maunder, Documents of the Christian Church (Oxford University Press 2011 ISBN 9780199568987), p. 24
  15. ^ Nicea II. Halsall at fordham.edu.
  16. ^ Harris, Matthew (2010). The Notion of Papal Monarchy in the Thirteenth Century: the Idea of Paradigm in Church History. Lewiston, N.Y.: Edwin Mellen Press. p. 85. ISBN 978-0-7734-1441-9.
  17. ^ Kent, William. "St. Anselm." The Catholic Encyclopedia Vol. 1. New York: Robert Appleton Company, 1907. 11 February 2020  This article incorporates text from this source, which is in the public domain.
  18. ^   One or more of the preceding sentences incorporates text from a publication now in the public domain: Ott, Michael (1911). "Droit de Regale". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Company.
  19. ^ a b c   One or more of the preceding sentences incorporates text from a publication now in the public domain: Dégert, Antoine (1909). "Gallicanism". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 6. New York: Robert Appleton Company.
  20. ^   One or more of the preceding sentences incorporates text from a publication now in the public domain: Sicard, Jean Auguste (1907). "Assemblies of the French Clergy". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company.
  21. ^ Denzinger, Heinrich; Hünermann, Peter; et al., eds. (2012). Enchiridion symbolorum: a compendium of creeds, definitions and declarations of the Catholic Church (43rd ed.). San Francisco: Ignatius Press. p. 487. ISBN 978-0898707465.
  22. ^ "Philip Schaff: Creeds of Christendom, with a History and Critical notes. Volume II. The History of Creeds. - Christian Classics Ethereal Library". ccel.org. Retrieved 2020-02-18.
  23. ^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraphs 894–895.
  24. ^ LG, n. 22.
  25. ^ Lumen Gentium, 12
  26. ^ Mt 16:18
  27. ^ Knoepffler, Nikolaus; O’Malley, Martin (2017-01-25). "Karl Rahner and Pope Francis on Papal Ministry". Ecclesiology. 13 (1): 55–82. doi:10.1163/17455316-01301005. ISSN 1745-5316.
  28. ^ "150th Anniversary of the Dogma of the Immaculate Conception" in Fides Press Agency. 24 October 2007 at the Wayback Machine
  29. ^ Henn, William (2006) [1989]. "Interpreting Marian Doctrine (pp. 413–437)". Gregorianum, Volume 70, Issue 3. p. 431. ISSN 0017-4114. {{cite book}}: |journal= ignored (help)
  30. ^ Gregory I & to Mauricius Augustus, par. 2.
  31. ^ Kelly 2010, p. 64.
  32. ^ P (pseud.) 1995.
  33. ^ CDF 1998, n. 6.
  34. ^ Evans 1986, p. 128.
  35. ^ Gregory I & to Eulogius.
  36. ^ Godfrey, W. Robert (1 July 2005). "Protestants and the Pope". Westminster Seminary California. Retrieved 19 August 2022.
  37. ^ Congar 1984, pp. 26–27.
  38. ^ Ignatius & Letter to the Smyrnaeans, c. 8.
  39. ^ Carlton 1999, p. 22.
  40. ^ Lossky 1976, p. 176.
  41. ^ Sherrard 1978, p. 15.

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Further reading Edit

  • "Synodality and Primacy During the First Millennium: Towards a Common Understanding in Service to the Unity of the Church (Chieti, 21 September 2016)". www.vatican.va. Retrieved 2020-05-20.

October 10, 2023
papal, supremacy, confused, with, papal, primacy, papal, temporal, power, this, article, about, catholic, spiritual, doctrine, doctrine, temporal, authority, holy, roman, empire, universal, power, doctrine, catholic, church, that, pope, reason, office, vicar, . Not to be confused with Papal primacy or Papal temporal power This article is about the Catholic spiritual doctrine For the doctrine of temporal authority in the Holy Roman Empire see Universal power Papal supremacy is the doctrine of the Catholic Church that the Pope by reason of his office as Vicar of Christ the visible source and foundation of the unity both of the bishops and of the whole company of the faithful and as pastor of the entire Catholic Church has full supreme and universal power over the whole church a power which he can always exercise unhindered 1 that in brief the Pope enjoys by divine institution supreme full immediate and universal power in the care of souls 2 Pius IX opening the First Vatican Council illustration It is during this council that papal supremacy was proclaimed a dogma The doctrine had the most significance in the relationship between the church and the temporal state in matters such as ecclesiastic privileges the actions of monarchs and even successions Contents 1 Institution of papal supremacy 1 1 First phase of papal supremacy 1 2 Second phase of papal supremacy 1 3 Gallicanism 1 4 First Vatican Council 1 5 Second Vatican Council 2 Opposition 2 1 Early Church 2 2 Protestant 2 3 Eastern Orthodox 3 See also 4 References 4 1 Sources 5 Further readingInstitution of papal supremacy Edit nbsp Inscription at front of Archbasilica of Saint John Lateran cathedral church of the Bishop of Rome Sacros ancta Lateran ensis eccles ia omnium urbis et orbis ecclesiarum mater et caput meaning Most Holy Lateran Church of all the churches in the city and the world the Mother and Head The Catholic doctrine of papal supremacy is based on the idea that it was instituted by Christ and that papal succession is traced back to Peter the Apostle in the 1st century The authority for the position is derived from the Confession of Peter documented in Matthew 16 17 19 when in response to Peter s acknowledgment of Jesus as the Messiah and Son of God which many relate to Jesus divinity Jesus responded Blessed are you Simon son of Jonah for this was not revealed to you by flesh and blood but by my Father in heaven And I tell you that you are Peter and on this rock I will build my church and the gates of Hades will not overcome it I will give you the keys of the kingdom of heaven whatever you bind on earth will be bound in heaven and whatever you loose on earth will be loosed in heaven In his letter to Rome Ignatius of Antioch says that the church at Rome presides in the place of the region of the Romans proka8htai ἐn topῳ xwrioy Ῥwmaiwn 3 Scholars such as Francis A Sullivan say that there was no single bishop of Rome until well after the year 150 AD and that there was no papacy for the first three centuries Sullivan expressed agreement with the consensus of scholars that available evidence indicates that the church of Rome was led by a college of presbyters rather than a single bishop for at least several decades of the second century 4 Raymond E Brown while acknowledging the developmental aspect of bishoprics did believe that early Popes had high roles of authority among presbyters in Rome and thus it makes sense to speak of their successors 5 Jesuit historian Klaus Schatz states that If one had asked a Christian in the year 100 200 or even 300 whether the bishop of Rome was the head of all Christians or whether there was a supreme bishop over all the other bishops and having the last word in questions affecting the whole Church he or she would certainly have said no He believes that this is because questions like these presuppose modern categories which took time to develop He goes on to explain how primacy was understood in the first centuries He also believes it likely that there very quickly emerged a presider or first among equals 6 In the first three centuries of Christianity the church in Rome intervened in other communities to help resolve conflicts 7 Pope Clement I did so in Corinth in the end of the first century 8 In the third century Pope Cornelius convened and presided over a synod of 60 African and Eastern bishops 9 and his rival the antipope Novatian claimed to have assumed the primacy 10 In the complex development of papal supremacy two broad phases may be noted First phase of papal supremacy Edit Irenaeus of Lyons believed in the second century that Peter and Paul had been the founders of the church in Rome and had appointed Linus as succeeding bishop 11 From the beginning of his papacy in 401 Pope Innocent I was seen as the general arbitrator of ecclesiastical disputes in both the East and the West During his papacy the Roman apostolic See was seen as the ultimate resort for the settlement of all ecclesiastical disputes His communications with Victricius of Rouen Exuperius of Toulouse Alexander of Antioch and others as well as his actions on the appeal made to him by John Chrysostom against Theophilus of Alexandria show that opportunities of this kind were numerous and varied 12 Pope Leo I was a significant contributor to the centralisation of spiritual authority within the church and in reaffirming papal authority The bishop of Rome had gradually become viewed as the chief patriarch in the Western church On several occasions Leo was asked to arbitrate disputes in Gaul One involved Hilary of Arles who refused to recognize Leo s judicial status Leo appealed to past practice And so we would have you recollect brethren as we do that the Apostolic See such is the reverence in which it is held has times out of number been referred to and consulted by the priests of your province as well as others and in the various matters of appeal as the old usage demanded it has reversed or confirmed decisions and in this way the unity of the spirit in the bond of peace Ephesians 4 3 has been kept 13 Feeling that the primatial rights of the bishop of Rome were threatened Leo appealed to the civil power for support and obtained from Valentinian III a decree of 6 June 445 which recognized the primacy of the bishop of Rome based on the merits of Peter the dignity of the city and the legislation of the First Council of Nicaea and provided for the forcible extradition by provincial governors of any bishop who refused to answer a summons to Rome 14 Gelasius I who served from 492 to 496 in a controversy with Anastasius the Byzantine emperor likewise fought to maintain the doctrine of papal supremacy This dispute was an incipient point of conflict between the Holy See and the Empire From the late 6th to the late 8th centuries there was a turning of the papacy to the West and its escape from subordination to the authority of the Byzantine emperors of Constantinople This phase has sometimes incorrectly been credited to Pope Gregory I who reigned from 590 to 604 who like his predecessors represented to the people of the Roman world a church that was still identified with the empire Unlike some of those predecessors Gregory was compelled to face the collapse of imperial authority in northern Italy As the leading civil official of the empire in Rome it fell to him to take over the civil administration of the cities and to negotiate for the protection of Rome itself with the Lombard invaders threatening it Another part of this phase occurred in the 8th century after the rise of the new religion of Islam had weakened the Byzantine Empire and the Lombards had renewed their pressure in Italy The popes finally sought support from the Frankish rulers of the West and received from the Frankish king Pepin The Short the first part of the Italian territories later known as the Papal States With Pope Leo III s coronation of Charlemagne first of the Carolingian emperors the papacy also gained his protection In the Letters of the Second Ecumenical Council of Nicea the Roman Church is referred to as the head of all churches twice at the same time it affirms Christ to be the head of the church and the Apostle Peter is referred to as the chief of the Apostles but when listed with Paul they are together referred to as the chief apostles 15 Second phase of papal supremacy Edit From the middle of the 11th century and extending to the middle of the 13th century was the second great phase in the process of papal supremacy s rise to prominence It was first distinguished in 1075 by Gregory VII s bold attack on the traditional practices whereby the emperor had controlled appointments to the higher church offices The attack spawned the protracted civil and ecclesiastical strife in Germany and Italy known as the Investiture Controversy Secondly it was distinguished in 1095 by Urban II s launching of the Crusades which in an attempt to liberate the Holy Land from Muslim domination marshaled under papal leadership the aggressive energies of the European nobility Both these efforts although ultimately unsuccessful citation needed greatly enhanced papal prestige in the 12th and 13th centuries Such powerful popes as Alexander III r 1159 81 Innocent III r 1198 1216 Gregory IX r 1227 41 and Innocent IV r 1243 54 wielded a primacy over the church that attempted to vindicate a jurisdictional supremacy over emperors and kings in temporal and spiritual affairs As Matthew Edward Harris writes The overall impression gained is that the papacy was described in increasingly exalted terms as the thirteenth century progressed although this development was neither disjunctive nor uniform and was often in response to conflict such as against Frederick II and Philip the Fair 16 Early in this phase defense of Papal supremacy was voiced by Anselm of Canterbury 1093 1109 Anselm insisted on his right and obligation to go to Rome to receive the pallium symbolic of his metropolitan authority King William Rufus refused to permit this as he had not as yet recognized Urban II as opposed to Clement III who had been installed by Henry IV Holy Roman Emperor A council was held at Rockingham on 25 February 1095 where Anselm boldly asserted the authority of Urban in a speech giving testimony to the doctrine of papal supremacy 17 Gallicanism Edit Gallicanism was a movement in the Kingdom of France to augment the rights of the State and to the prejudice the rights of the Catholic Church in France An example of Gallicanism was the dispute between King Louis XIV of France and the Holy See about the application of the 1516 Concordat of Bologna after Louis XIV s extension of the droit de regale throughout the Kingdom of France in 1673 18 The dispute led to the 1682 Declaration of the Clergy of France promulgated by the 1681 Assembly of the French clergy 19 The Articles asserted that the civil power has absolute independence that the pope is inferior to the General Council and the decrees of the Council of Constance were still binding that the exercise of pontifical authority should be regulated by the ecclesiastical canons and that dogmatic decisions of the pope are not irrevocable until they have been confirmed by the judgment of the whole church 20 The apostolic constitution Inter multiplices pastoralis officii promulgated by Pope Alexander VIII in 1690 and published in 1691 quashed the entire proceedings of the 1681 Assembly and declared that the Declaration of the clergy of France was null and void and invalid In 1693 Louis XIV rescinded the four articles and wrote a letter of retraction to Pope Innocent XII 19 21 Those members of the 1681 Assembly who were presented as candidates for vacant episcopal sees and were refused papal confirmation of their appointment received confirmation in 1693 only after they disavowed everything that the 1681 Assembly decreed regarding ecclesiastical power and pontifical authority 19 First Vatican Council Edit Main article First Vatican Council The doctrine of papal primacy was further developed in 1870 at the First Vatican Council In the dogmatic constitution named Pastor aeternus 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 Indeed Pastor aeternus states papal supremacy is a dogma 22 according to the testimony of the Gospel the primacy of jurisdiction over the universal Church of God was immediately and directly promised and given to blessed Peter the Apostle by Christ the Lord Whence whosoever succeeds to Peter in this See does by the institution of Christ himself obtain the Primacy of Peter over the whole Church The Roman Church possesses a superiority of ordinary power over all other churches and that this power of jurisdiction of the Roman Pontiff which is truly episcopal is immediate to which all of whatever rite and dignity both pastors and faithful both individually and collectively are bound by their duty of hierarchical subordination and true obedience to submit not only in matters which belong to faith and morals but also in those that appertain to the discipline and government of the Church throughout the world so that the Church of Christ may be one flock under one supreme pastor through the preservation of unity both of communion and of profession of the same faith with the Roman Pontiff And since by the divine right of Apostolic primacy the Roman Pontiff is placed over the universal Church we further teach and declare that he is the supreme judge of the faithful and that in all causes the decision of which belongs to the Church recourse may be had to his tribunal and that none may re open the judgment of the Apostolic See than whose authority there is no greater nor can any lawfully review its judgment Wherefore they err from the right course who assert that it is lawful to appeal from the judgments of the Roman Pontiffs to an œcumenical Council as to an authority higher than that of the Roman Pontiff Vatican I Pastor Aeternus ch I III Second Vatican Council Edit At the Second Vatican Council 1962 1965 the debate on papal primacy and authority re emerged and in the dogmatic constitution Lumen gentium the Catholic Church s teaching on the authority of the pope bishops and councils was further elaborated Vatican II sought to clarify the ecclesiology stated in Vatican I The result is the body of teaching about the papacy and episcopacy contained in Lumen gentium Vatican II reaffirmed everything Vatican I taught about papal primacy supremacy 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 23 Together they form a body a college whose head is the pope This episcopal college is responsible for the well being of the Catholic 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 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 24 Much of the present discussion of papal primacy is concerned with exploring the implications of this passage Vatican II also emphasized the sensus fidelium as the vehicle for the living tradition 25 with the promise to Peter assuring that the gates of Hades will not prevail against the church which is the people who are the living tradition 26 Therefore infallibility is a doctrine and order rooted in and reflecting the sensus fidelium 27 Rahner insists that a Pope s statements depend essentially on his knowledge of what the living tradition maintains There is no question of revelation but of preservation from error in the exercise of this oversight This living tradition was gathered from communication with all the Bishops in the two instances where the Pope defined dogmas apart from a Council the Immaculate Conception and the Assumption 28 29 Opposition EditEarly Church Edit The Dictatus papae which some attributed to Pope Gregory VII 11th century states that the Roman pontiff alone can with right be called universal The popes have not on the basis of this right employed the title universal bishop Pope Gregory I 6th century condemned the use of this expression by the patriarch of Constantinople of this title and even said that whoever claims it is in his elation the precursor of Antichrist 30 According to John Norman Davidson Kelly Gregory I was not in any way denying the universal jurisdiction of the bishop of Rome to Kelly Gregory I was indefatigable in upholding the Roman primacy and successfully maintained Rome s appellate jurisdiction in the east Gregory argued that St Peter s commission e g in Matthew 16 18f made all churches Constantinople included subject to Rome 31 32 In 1998 the Congregation for the Doctrine of the Faith explained that while every bishop is a subject of the sollicitudo omnium Ecclesiarum in ref to 2 Co 11 28 In the case of the Bishop of Rome Vicar of Christ in the way proper to Peter as Head of the College of Bishops the sollicitudo omnium Ecclesiarum acquires particular force because it is combined with the full and supreme power in the Church a truly episcopal power not only supreme full and universal but also immediate over all pastors and other faithful 33 Gregory I himself though he asserted the reality of the primacy of the bishop of his apostolic see the bishop who carried on the work entrusted to Peter 34 rejected use of the title universal bishop which he called profane 35 Protestant Edit Main article Protestant opposition to papal supremacy Protestant opposition to papal supremacy can be traced back to the Protestant Reformation Early Reformers such as Martin Luther Philip Melanchthon and John Calvin were highly critical of papal authority and saw it contrary to the teachings of scripture Luther went as far as to regard the pope as the Anti Christ as found in the Book of Revelation 36 Eastern Orthodox Edit Main article Eastern Orthodox opposition to papal supremacy Catholic Cardinal and theologian Yves Congar wrote 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 37 Referring to Ignatius of Antioch in Letter to the Smyrnaeans 38 Let Nothing Be Done Without the Bishop Carlton wrote 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 Catholic Church which considered itself truly catholic 39 discuss The church is in the image of the Trinity and reflects the reality of the incarnation 40 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 41 See also EditConclave capitulation Donation of Constantine Eastern Orthodox opposition to papal supremacy Papal infallibility Papal primacyReferences Edit Paragraph 882 of the Catechism of the Catholic Church 1997 Paragraph 937 of the Catechism of the Catholic Church 1997 J B Lightfoot Letter of Ignatius of Antioch to the Romans Prologue The Apostolic Fathers Part 2 Ignatius and Polycarp Peabody MA Hendrickson 1989 orig 1890 vol 2 pp 190 191 Sullivan Francis A 2001 From apostles to bishops the development of the episcopacy in the early church New York Newman Press pp 221 222 ISBN 978 0809105342 Retrieved 28 March 2017 Responses to 101 Questions on the Bible New York Paulist Press pp 127 136 Otto Klaus Schatz translated from German by John A Maloney Linda M 1996 Papal primacy from its origins to the present Collegeville Minn Liturgical Press p 3 ISBN 978 0814655221 a href Template Cite book html title Template Cite book cite book a CS1 maint multiple names authors list link Afanassieff Nicholas 1992 The Church Which Presides In Love in The Primacy of Peter Essays in Ecclesiology and the Early Church John Meyendorff ed New York Ch 4 pp 126 127 Cross F L ed The Oxford Dictionary of the Christian Church New York Oxford University Press 2005 article Clement of Rome St McBrien Richard P Pope Cornelius a reconciler had a hard road National Catholic Reporter 40 41 Sept 24 2004 19 1 General OneFile Gale Sacred Heart Preparatory BAISL 5 Dec 2008 1 Chapman John 1911 Novatian and Novatianism Catholic Encyclopedia New Advent Retrieved 2014 01 31 Irenaeus Against Heresies 3 3 from Nicene and Post Nicene Fathers Ser II Vol I Philip Schaff ed at ccel org 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 Kirsch Johann Peter Pope Innocent I The Catholic Encyclopedia Vol 8 New York Robert Appleton Company 1910 11 February 2020 nbsp This article incorporates text from this source which is in the public domain Pope Leo I Letter 10 To the Bishops of the Province of Vienne In the matter of Hilary Bishop of Arles Nicene and Post Nicene Fathers Second Series Vol 12 Trans Charles Lett Feltoe trans Edited by Philip Schaff and Henry Wace Buffalo NY Christian Literature Publishing Co 1895 nbsp This article incorporates text from this source which is in the public domain Henry Bettenson Chris Maunder Documents of the Christian Church Oxford University Press 2011 ISBN 9780199568987 p 24 Nicea II Halsall at fordham edu Harris Matthew 2010 The Notion of Papal Monarchy in the Thirteenth Century the Idea of Paradigm in Church History Lewiston N Y Edwin Mellen Press p 85 ISBN 978 0 7734 1441 9 Kent William St Anselm The Catholic Encyclopedia Vol 1 New York Robert Appleton Company 1907 11 February 2020 nbsp This article incorporates text from this source which is in the public domain nbsp One or more of the preceding sentences incorporates text from a publication now in the public domain Ott Michael 1911 Droit de Regale In Herbermann Charles ed Catholic Encyclopedia Vol 12 New York Robert Appleton Company a b c nbsp One or more of the preceding sentences incorporates text from a publication now in the public domain Degert Antoine 1909 Gallicanism In Herbermann Charles ed Catholic Encyclopedia Vol 6 New York Robert Appleton Company nbsp One or more of the preceding sentences incorporates text from a publication now in the public domain Sicard Jean Auguste 1907 Assemblies of the French Clergy In Herbermann Charles ed Catholic Encyclopedia Vol 1 New York Robert Appleton Company Denzinger Heinrich Hunermann Peter et al eds 2012 Enchiridion symbolorum a compendium of creeds definitions and declarations of the Catholic Church 43rd ed San Francisco Ignatius Press p 487 ISBN 978 0898707465 Philip Schaff Creeds of Christendom with a History and Critical notes Volume II The History of Creeds Christian Classics Ethereal Library ccel org Retrieved 2020 02 18 Catechism of the Catholic Church 2nd ed Libreria Editrice Vaticana 2019 Paragraphs 894 895 LG n 22 Lumen Gentium 12 Mt 16 18 Knoepffler Nikolaus O Malley Martin 2017 01 25 Karl Rahner and Pope Francis on Papal Ministry Ecclesiology 13 1 55 82 doi 10 1163 17455316 01301005 ISSN 1745 5316 150th Anniversary of the Dogma of the Immaculate Conception in Fides Press Agency Archived 24 October 2007 at the Wayback Machine Henn William 2006 1989 Interpreting Marian Doctrine pp 413 437 Gregorianum Volume 70 Issue 3 p 431 ISSN 0017 4114 a href Template Cite book html title Template Cite book cite book a journal ignored help Gregory I amp to Mauricius Augustus par 2 Kelly 2010 p 64 P pseud 1995 CDF 1998 n 6 Evans 1986 p 128 Gregory I amp to Eulogius Godfrey W Robert 1 July 2005 Protestants and the Pope Westminster Seminary California Retrieved 19 August 2022 Congar 1984 pp 26 27 Ignatius amp Letter to the Smyrnaeans c 8 Carlton 1999 p 22 Lossky 1976 p 176 Sherrard 1978 p 15 Sources Edit Augustine of Hippo 1888 Gospel According to St John Part 10 In Schaff Philip Wace Henry eds A select library of the Nicene and post Nicene fathers of the Christian Church Series 1 Vol 7 American ed Buffalo Christian Literature Tractate 10 via Wikisource Augustine of Hippo 1887 The Correction of the Donatists Chapter 10 In Schaff Philip Wace Henry eds A select library of the Nicene and post Nicene fathers of the Christian Church Series 1 Vol 4 American ed Buffalo Christian Literature via Wikisource Augustine of Hippo 1887 On Christian Doctrine Book I Chapter 18 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encyclopedia cite encyclopedia a Missing or empty title help Walf Knut The supreme authority of the Church In Beal et al 2000 pp 423 453 translated by Ronny Jenkins Boadt Lawrence 2008 The life of St Paul Mahwah NJ Paulist Press p 88 ISBN 978 0 8091 0519 9 Caparros Ernest Theriault Michel Thorn Jean eds 1993 Canon 331 Code of Canon Law annotated Latin English edition of the Code of Canon Law and English language translation of the 5th Spanish language edition of the commentary prepared under the responsibility of the Instituto Martin de Azpilcueta Montreal Wilson amp Lafleur pp 272 273 ISBN 978 2 89127 232 2 Carlton Clark 1999 The truth what every Roman Catholic should know about the Orthodox Church Salisbury MA Regina Orthodox Press ISBN 978 0 9649141 8 6 Carson Donald A 1984 The expositor s Bible commentary with the New International Version Vol 2 Grand Rapids MI Zondervan ISBN 978 0 310 49961 9 Catholic Church 1999 c 1998 Codex Iuris Canonici Code of canon law new English translation IntraText Washington DC Canon Law Society of America ISBN 978 0 943616 79 7 via vatican va Catholic Church 1992 CCEO Table of Contents IntraText CT Code of Canons of the Eastern Churches IntraText Washington DC Canon Law Society of America ISBN 978 0 943616 52 0 via intratext com Catholic Church Congregation for the Doctrine of the Faith 1998 10 31 The primacy of the successor of Peter in the Mystery of the Church vatican va Vatican City Archived from the original on 2010 12 08 Catholic Church Congregation for the Doctrine of the Faith Levada William 2007 06 29 Responses to some questions regarding certain aspects of the Doctrine on the Church a href Template Cite book html title Template Cite book cite book a website ignored help CS1 maint location missing publisher link Catholic Church Vatican Council I 1870 07 18 First dogmatic constitution on the church of Christ Pastor aeternus IntraText ed Rome Eulogos SpA published 2007 Retrieved 2015 05 25 via The IntraText Digital Library Translation taken from Tanner Norman P ed 1990 Decrees of the Ecumenical Councils London Sheed amp Ward ISBN 978 0 87840 490 2 Catholic Church Vatican Council II Paul VI 1964 11 21 Lumen gentium Vatican City a href Template Cite book html title Template Cite book cite book a CS1 maint location missing publisher link Ecumenical talks reach partial accord on papal primacy catholicculture org Manassas VA Trinity Communications 2007 11 14 Archived from the original on 2010 12 05 Retrieved 2009 01 22 Clapsis Emmanuel 2000 Orthodoxy in conversation Orthodox ecumenical engagements Geneva World Council of Churches ISBN 978 2 8254 1337 1 Reprinted in Papal primacy goarch org New York Greek Orthodox Archdiocese of America Archived from the original on 2008 12 03 Cleenewerck Laurent ed An Orthodox Christian historical timeline orthodoxanswers org Eureka CA St Innocent Orthodox Church Archived from the original on 2010 12 23 Retrieved 2020 03 03 This tertiary source reuses information from other sources but does not name them Cleenewerck Laurent 2009 His Broken Body Understanding and Healing the Schism Between the Roman Catholic and Eastern Orthodox Churches revised ed Euclid University Press ISBN 978 0 615 18361 9 Retrieved 28 October 2012 self published source Colina Jesus 2009 10 23 Orthodox Catholic commission studies primacy of Peter zenit org Archived from the original on 2009 10 27 Retrieved 2020 03 03 Collins Paul 1997 10 24 Stress on papal primacy led to exaggerated clout for a pope among equals natcath org National Catholic Reporter Retrieved 2009 01 20 Congar Yves 1984 Diversity and communion Translated by John Bowden London SMC Press pp 26 27 ISBN 978 0 334 00311 3 nbsp This article incorporates text from this source which is in the public domain Council of Chalcedon 1900 Extracts from the Acts 1 In Schaff Philip Wace Henry eds A select library of the Nicene and post Nicene fathers of the Christian Church Series 2 Vol 14 American ed Buffalo Christian 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Church and the Orthodox churches and one of the principal obstacles to their union Larson James 2003 Vatican I and the papal primacy catholicculture org Manassas VA Trinity Communications Archived from the original on 2015 05 26 Reprint of An exposition of Vatican I s teaching on papal primacy in its Dogmatic Constitution of the Church of Christ Pastor Aeternus Homiletic amp Pastoral Review 50 55 June 2003 ISSN 0018 4268 Lossky Vladimir 1976 1957 The mystical theology of the Eastern Church Translated by members of the Fellowship of St Alban and St Sergius reprint ed Crestwood NY St Vladimir s Seminary Press ISBN 978 0 913836 31 6 Mansi Giovanni D ed 1902 1774 Concilium Remense Sacrorum Conciliorum nova et amplissima collectio in Latin Vol 19 facsimile ed Paris H Welter OCLC 682472075 Matt Michael J ed 2011 03 21 A statement of reservations concerning the impending beatification of Pope John Paul II remnantnewspaper com Petition Forest Lake MN The Remnant Newspaper Archived from the original on 2011 03 25 McBrien Richard P 2008 The church the evolution of Catholicism New York HarperCollins p 99 ISBN 978 0 06 124521 3 McCarthy James G 1995 The Gospel according to Rome comparing Catholic Tradition and the Word of God Eugene OR Harvest House ISBN 978 1 56507 107 0 Merle d Aubigne Jean Henri 1846 History of the Reformation in the sixteenth century Vol 1 Translated by David D Scott Edinburgh Blackie and Son p 27 Retrieved 2011 11 01 This work is found in numerous revisions Meyendorff John ed 1995 1963 The primacy of Peter essays in ecclesiology and the early church reprinted and rev ed Crestwood NY St Vladimir s Seminary Press ISBN 978 0 88141 125 6 Afanassieff Nicholas The church which presides in love In Meyendorff 1995 Kesich Veselin Peter s primacy in the New Testament and the early tradition In Meyendorff 1995 Schmemann Alexander The idea of primacy in Orthodox ecclesiology In Meyendorff 1995 Miller J Michael 1980 The divine right of the papacy in recent 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Churches a study in schism 2nd ed San Francisco Ignatius Press ISBN 978 1 58617 282 4 Nichols Terence L 1997 That all may be one hierarchy and participation in the Church Collegeville MN Liturgical Press ISBN 978 0 8146 5857 4 O Malley John W 2010 2009 A history of the popes from Peter to the present Lanham MD Rowland amp Littlefield ISBN 978 1 58051 227 5 Ott Ludwig 1960 Bastible James ed Fundamentals of Catholic dogma Translated by Patrick Lynch 4th ed St Louis MO B Herder OCLC 1265696 P pseud of unknown July 1995 Pope Gregory the Great and the Universal Bishop controversy biblicalcatholic com Archived from the original on 2014 08 11 Phan Peter C 2000 A North American ecclesiology the achievement of Patrick Granfield In Phan Peter C ed The gift of the church a textbook on ecclesiology in honor of Patrick Granfield O S B Collegeville MN Liturgical Press ISBN 978 0 8146 5931 1 Schilling Johannes 2005 Pope Papacy In Fahlbusch Erwin Bromiley Geoffrey W eds The encyclopedia of Christianity Vol 4 Translated by Geoffrey W Bromiley Grand Rapids MI Eerdmans ISBN 978 0 8028 2416 5 Shaw Russell 2000 The battle over primacy catholicculture org Manassas VA Trinity Communications Reprint of The battle over primacy Crisis 25 27 January 2000 ISSN 1535 332X Shotwell James T Loomis Louise Ropes 1927 The See of Peter Records of civilization sources and studies New York Columbia University Press OCLC 614952967 Speciale Alessandro 2011 09 25 Ratzinger s Ecumenism between light and shadows La Stampa Turin IT Archived from the original on 2013 07 31 Ray Stephen K 1999 Upon this rock St Peter and the primacy of Rome in scripture and the early church Modern apologetics library San Francisco Ignatius Press ISBN 978 0 89870 723 6 Sanchez Jesus Hortal 1968 De Initio potestatis primatialis romani pontificis investigatio historico juridica a tempore Sancti Gregorii Magni usque ad tempus Clementis V Analecta Gregoriana in Latin Vol 167 Rome Editrice Pontificia Universita Gregoriana OCLC 864705 Schatz Klaus 1996 The development of the primacy in the first five centuries Papal primacy from its origins to the present Translated by John A Otto and Linda M Maloney Collegeville MN Liturgical Press ISBN 978 0 8146 5522 1 Schimmelpfennig Bernhard 1992 The papacy Translated by James Sievert New York Columbia University Press p 27 ISBN 978 0 231 07515 2 nbsp Shahan Thomas 1908 First Council of Constantinople In Herbermann Charles ed Catholic Encyclopedia Vol 4 New York Robert Appleton Company Sherrard Philip 1978 Church papacy and schism a theological enquiry London S P C K ISBN 978 0 281 03620 2 Tajra Harry W 1994 The martyrdom of St Paul historical and judicial context traditions and legends ISBN 978 3 16 146239 9 ISSN 0340 9570 a href Template Cite book html title Template Cite book cite book a journal ignored help Tertullian 1885 On Modesty Chapter 21 In Schaff Philip et al eds The Ante Nicene Fathers the writings of the fathers down to A D 325 Vol 4 American ed Buffalo Christian Literature via Wikisource Thompson Ernest T 1965 Through the ages a history of the Christian church Covenant life curriculum Richmond VA CLC Press Ware Timothy 1993 The Orthodox Church Penguin religion and mythology New ed London u a Penguin Books ISBN 978 0 14 014656 1 Webster William A The Church Fathers interpretation of the Rock of Matthew 16 18 an historical refutation of the claims of Roman Catholicism the highway com Archived from the original on 2002 06 25 Possibly based on Webster William A 1995 The Church of Rome at the bar of history Edinburgh Banner of Truth Trust pp 43 ff ISBN 978 0 85151 673 8 Wetterau Bruce 1994 World history World history a dictionary of important people places and events from ancient times to the present New York H Holt ISBN 978 0 8050 2350 3 nbsp One or more of the preceding sentences incorporates text from this source which is in the public domain Woywod Stanislaus 1948 c 1943 Smith Callistus ed A practical commentary on the Code of canon law Vol 1 Rev and enl ed New York J F Wagner hdl 2027 mdp 35112104152493 OCLC 746242376 Whelton Michael 1998 Two paths papal monarchy collegial tradition Salisbury MA Regina Orthodox Press ISBN 978 0 9649141 5 5 Catholics and Orthodox discuss the role of the Pope of Rome in Vienna meeting 02varvara wordpress com 2010 09 24 Archived from the original on 2011 07 18 Retrieved 2015 05 26 self published source This tertiary source reuses information from other sources without citing them in detail Translated from 1000 Katoliki i pravoslavnye pytayutsya preodolet glavnuyu prichinu 1000 letnego raskola v Cerkvi Catholics and Orthodox trying to overcome main reason for 1000 year schism in the Church interfax religion ru in Russian Moscow 2010 09 21 Archived from the original on 2010 10 18 Retrieved 2015 05 26 Further reading Edit Synodality and Primacy During the First Millennium Towards a Common Understanding in Service to the Unity of the Church Chieti 21 September 2016 www vatican va Retrieved 2020 05 20 Retrieved from https en wikipedia org w index php title Papal supremacy amp oldid 1169673037, wikipedia, wiki, book, books, library,

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