Talk:Papal primacy/10-June-2015-draft-ref-to-sfn

The primacy of the Bishop of Rome is an ecclesiastical doctrine concerning the respect and authority that is due to the Bishop of Rome from other bishops and their sees. Aidan Nichols wrote that "at root, only one issue of substance divides the Orthodox and the Catholic Churches, and that is the issue of the primacy." Jean-Claude Larchet wrote that together with the Filioque controversy, differences in interpretation of this doctrine have been and remain the primary causes of schism between the Roman Catholic Church and the Orthodox Church. In the Eastern Orthodox Churches, some understand the primacy of the Bishop of Rome to be merely one of greater honour, regarding him as primus inter pares ("first among equals"), without effective power over other churches. Other Orthodox Christian theologians, however, view primacy as authoritative power: the expression, manifestation and realization in one bishop of the power of all the bishops and of the unity of the Church. The Roman Catholic Church attributes to the primacy of the Pope "full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered", a power that it attributes also to the entire body of the bishops united with the pope. The power that it attributes to the pope's primatial authority has limitations that are official, legal, dogmatic, and practical.

In 2007, representatives of the 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.

Dogma within Latin and Eastern Catholic Churches

The Roman Catholic dogma of the primacy of the bishop of Rome is codified in both codes of canon law of the Roman Catholic Church – the Latin Church's 1983 Code of Canon Law (1983 CIC) and the Eastern Catholic Churches' 1990 Code of Canons of the Eastern Churches (CCEO). The Second Vatican Council's 1964 dogmatic constitution Lumen gentium (LG) declared that the "pope's power of primacy" is by "virtue of his office, that is as Vicar of Christ and pastor of the whole Church," and is "full, supreme and universal power over the Church" which "is always free to exercise." The primacy of the bishop of Rome, according to John Hardon, in Catholic Dictionary, is "primacy of jurisdiction, which means the possession of full and supreme teaching, legislative, and sacerdotal powers in the Catholic Church" it is authority "not only in faith and morals but Church discipline and in the government of the Church."

In 1983 CIC canon 331, the "bishop of Roman Church" is both the "vicar of Christ" and "pastor of the universal Church on earth." Knut Walf, in New commentary on the Code of Canon Law, notes that this description, "bishop of the Roman Church," is only found in this canon, and the term Roman pontiff is generally used in 1983 CIC. Ernest Caparros' et al. Code of Canon Law Annotated comments that this canon pertains to all individuals and groups of faithful within the Latin Church, of all rites and hierarchical ranks, "not only in matters of faith and morals but also in all that concerns the discipline and government of the Church throughout the whole world." Heinrich Denzinger, Peter Hünermann et al. Enchiridion symbolorum (DH) states that Christ did not form the Church as several distinct communities, but unified through full communion with the bishop of Rome and profession of the same faith with the bishop of Rome.

The bishop of Rome is the supreme authority of the sui iuris Eastern Catholic Churches. In CCEO canon 45, the bishop of Rome has "by virtue of his office" both "power over the entire Church" and "primacy of ordinary power over all the eparchies and groupings of them" within each of the Eastern Catholic Churches. Through the office "of the supreme pastor of the Church," he is in communion with the other bishops and with the entire Church, and has the right to determines whether to exercise this authority either personally or collegially. This "primacy over the entire Church" includes primacy over Eastern Catholic patriarchs and eparchial bishops, over governance of institutes of consecrated life, and over judicial affairs.

Primacy of the bishop of Rome was also codified in the 1917 Code of Canon Law (1917 CIC) canons 218–221.

Development of the doctrine

The Roman Catholic Church bases its doctrine of papal primacy on the primacy among the apostles that Jesus gave to Peter in Matthew 16:16–19:

Blessed are you, Simon Bar-Jonah. For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven

and in John 21:15–17:

Feed my lambs ... Feed my sheep

While acknowledging that "the New Testament contains no explicit record of a transmission of Peter's leadership; nor is the transmission of apostolic authority in general very clear," it considers that its doctrine has a developmental history and that its teaching about matters such as the Trinity, the divinity of Christ, and 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'". 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. 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.

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 visible creation, in the same do the 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 fill them up."

Writers such as Nikolay Afanásiev and Alexander Schmemann have written that the phrase "presiding in agape", used of the Church of Rome in the letter that Ignatius of Antioch addressed to it in the early 2nd century, contains a definition of that Church's universal primacy; 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. It was only later that the expression of Ignatius of Antioch 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". 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.

Basis of claims to primacy

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). 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. 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

Main article: Primacy of Simon Peter

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.

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 place has ever claimed to be the location of his death. The same witnesses imply that Peter was the virtual founder of the Church of Rome, though not its founder in the sense of initiating a Christian community there. They also speak of Peter as the one who initiated its episcopal succession, but speak of Linus as the first bishop of Rome after Peter, although some hold today that the Christians in Rome did not act a single united community under a single leader until the 2nd century.

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).

Role of Paul in the founding of the Church of Rome

Irenaeus of Lyon (AD 189) wrote that Peter and Paul had founded of the Church in Rome and had appointed Pope Linus to the office of the episcopate, the beginning of the succession of the Roman see. 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."

Historical development

Main article: Historical development of the doctrine of Papal Primacy

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 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."

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.

In later times, various theories were proposed, most notably an analogy with the position of 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

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...

Quartodeciman controversy

Main article: Quartodecimanism

Towards the end of the 2nd century, Victor, bishop of Rome, attempted to resolve the Quartodeciman controversy by excommunicating churches in the Roman province of Asia. This incident is cited by some Orthodox Christians as the first example of overreaching by the Bishop of Rome and resistance of such by Eastern churches. Laurent Cleenewerck suggests that this could be argued to be the first fissure between the Eastern and Western churches.

The Quartodeciman controversy arose because Christians in the Roman province of Asia (Western Anatolia) celebrated Easter at the spring full moon, like the Jewish Passover, while the churches in the rest of the world observed the practice of celebrating it on the following Sunday ("the day of the resurrection of our Saviour")

In 155, Anicetus, bishop of Rome, presided over a church council at Rome that was attended by a number of bishops including Polycarp, bishop of Smyrna. Although the council failed to reach agreement on the issue, ecclesiastical communion was preserved. A generation later, synods of bishops in Palestine, Pontus and Osrhoene in the east, and in Rome and Gaul in the west, unanimously declared that the celebration should be exclusively on Sunday. In 193, Victor, bishop of Rome, presided over a council at Rome and subsequently sent a letter about the matter to Polycrates of Ephesus and the churches of the Roman province of Asia. In the same year, Polycrates presided over a council at Ephesus attended by several bishops throughout that province, which rejected Victor's authority and kept the province's paschal tradition. Thereupon, Victor attempted to cut off Polycrates and the others who took this stance from the common unity, but later reversed his decision after bishops, that included Irenaeus of Lyon in Gaul, interceded and recommended that Victor adopt the more tolerant stance of his predecessor, Anicetus.

Despite Victor's failure to carry out his intent to excommunicate the Asian churches, many Catholic apologists point to this episode as evidence of papal primacy and authority in the early Church, citing the fact that none of the bishops challenged his right to excommunicate but rather questioned the wisdom and charity of doing so. Orthodox apologists argue that Victor had to relent in the end and note that the Eastern Churches never granted Victor presidency over anything other than the Church of Rome. Cleenewerck points out that Eusebius refers to Victor one of the "rulers of the Churches", not the ruler of a yet unknown or unformed 'universal Church.' Ultimately, the Quartodeciman controversy not resolved by papal authority; it was only finally resolved by an ecumenical council, the First Council of Nicaea.

The rejection of Anicetus' position on the Quartodeciman, by Polycarp and later Polycrates' letter to Pope Victor I has been used by Orthodox theologians as proof against the argument that the Churches in Asia Minor accepted papal primacy or the teaching of papal supremacy.

Stephen I

According to surviving records, Pope Stephen I (254-257) was the first bishop to explicitly claim primacy. 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 and his successor Pope Sixtus II were both 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. For Cyprian, "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". 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 the popes had an unassailable position.

After the Edict of Milan

During the Civil wars of the Tetrarchy, in the 311 Edict of Toleration Galerius, the Augustus in the East, ended the Diocletian persecution of Christianity. Two years later, in 313, Constantine the Great, the Augustus in the West, expanded religious liberty for Christians and returned property confiscated from Christians in his Edict of Milan; he patronized the Church of Rome by constructing large church buildings such as the Lateran Basilica and Lateran Palace and the Old St. Peter's Basilica, and donated endowments. The First Council of Nicaea approved a church arrangement whereby the bishops of an imperial province were headed by the bishop (known as the "metropolitan") of the principal city. 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 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.

Bishop of Rome becomes "Rector of the whole Church"

The power of the Bishop of Rome increased as the power of the Emperors gradually diminished and the imperial authorities tried to bolster their waning power with religious support. A joint edict of Byzantine Emperor Theodosius II and Roman Emperor Valentinian III proclaimed the bishop of Rome as the "rector of the whole Church". In 545, Byzantine Emperor Justinian I promulgated a similar civil Byzantine law, in Novellae Constitutiones novel 131, which codified that the archbishop of Constantinople "occupies the place next after the holy apostolic seat of ancient Rome".

First Council of Constantinople and its context

Early manuscript illustration of the First Council of Constantinople

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 in the First Council of Constantinople (381) canon 3 which decreed: "The Bishop of Constantinople, however, shall have the prerogative of honour after the Bishop of Rome because Constantinople is New Rome." 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. 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. 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.

The increasing involvement of Eastern emperors in church matters and the advancement of the see of Constantinople 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. 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. 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. 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. Pope Innocent I (401-417) claimed that all major cases should be reserved to the see of Rome 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." Pope Boniface I (418-422) stated that the church of Rome stood to the churches throughout the world "as the head to the members", a statement that seems to have been already made by Pope Siricius and was repeated by the delegates of Pope Leo I to the Council of Chalcedon in 451. 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. Pope Gelasius I (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."

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") 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.

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 doctrinal evolution in fidelity of the depositum fidei (deposit of faith).

Council of Reims (1049)

The Council of Rheims (1049), called by Pope Leo IX, adopted 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" (literal translation is "it was declared that only the bishop/pontiff of the see of Rome is the primate of the universal Church and apostolic").

East-West Schism

Main article: East-West Schism

The dispute about the authority of Roman bishops reached a climax in the year 1054, when the legate of Pope Leo IX excommunicated Patriarch of Constantinople Michael I Cerularius. Leo IX had, however, died before the legate issued this excommunication, depriving the legate of its authority and thereby rendering the excommunication technically invalid. Similarly, a ceremony of excommunication of Leo IX then performed by Michael I was equally invalid, since one cannot be posthumously excommunicated. This event led to the schism of the Greek-rite and Latin-rite Churches. In itself, it did not have the effect of excommunicating the adherents of the respective Churches, as the tit-for-tat excommunications, even had they been valid, would have applied to the named persons only.

Post-schism period

Second Council of Lyon

Pope Gregory X convoked the Second Council of Lyon (1274) to act on a pledge by Byzantine emperor Michael VIII Palaiologos to reunite the Eastern church with the West. Wishing to end the East-West Schism that divided Rome and Constantinople, Gregory X had sent an embassy to Michael VIII, who had reconquered Constantinople, putting an end to the remnants of the Latin Empire in the East.

On 29 June (the Feast of Peter & Paul, the 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 Andronikos II Palaiologos 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. Thus the primacy of the Pope remains an issue between the Roman Catholic Church and the Eastern Orthodox Churches.

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 from 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 First Vatican Council's dogmatic constitution Pastor aeternus declared 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.

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."

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," according to Cardinal Joseph Ratzinger.

Second Vatican Council

At the Second Vatican Council (1962–1965) the debate on papal primacy and authority re-emerged, and in the dogmatic constitution 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 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". 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". 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 Churches 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.

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.

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.

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.

Ut unum sint

John Paul II invited, in Ut Unum Sint, his 1995 encyclical on commitment to ecumenism, the "pastors and theologians" of Churches and Ecclesial Communities not in full communion with the Catholic Church to suggest how to exercise papal primacy in ways that would unite rather than divide.

Joint International Commission for Theological Dialogue

In October 2007, the Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church, 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." 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"; 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".

Discussions continued at Aghios Nikolaos, Crete, (a drafting committee) in September–October 2008; at Paphos, Cyprus, in October 2009; and Vienna, Austria in September 2010. Hegumen Filipp Ryabykh, the deputy head of the Russian Orthodox Church 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

A 2008 draft text on "The Role of the Bishop of Rome in the Communion of the Church in the First Millennium" topic prepared by the Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church was leaked in 2010, 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." Both sides agree that "the primacy of the see precedes the primacy of its bishops and is the source of the latter". 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".

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."

The doctrines of papal primacy and papal supremacy are perhaps the greatest obstacles to ecumenical efforts between the Roman Catholic Church and the other Christian churches. Most Eastern Orthodox Christians, for example, would be quite willing to accord the Bishop of Rome the same respect, deference and authority as is accorded to any Eastern Orthodox patriarch, but resist granting him special authority over all Christians. Many Protestants are quite willing to grant the pope a position of special moral leadership, 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.

Protestant view

The topic of the Papacy and its authority is among the main differences between the Catholic Church and many other Christian denominations. The Bible is considered to be the sole authority on Christian doctrine and theology, and that interpretation does not lie solely with one individual (sola scriptura).

It is argued that Matthew 16:18-19 does not support the authority given to Peter and that the keys were given not to Peter alone but to the whole church. Some consider that Jesus was considering the proclamation made by Peter to be the rock and foundation of the faith. Others say that, even if Peter is the "rock", it does not support exclusive authority, and Peter himself believed Jesus to be the cornerstone of the church (1 Peter 2:7). It is noted that at the Council of Jerusalem James the Just and the Apostle Peter contribute to the decision of the council (Acts 15).

Orthodox view

Main article: Eastern Orthodox opposition to the doctrine of Papal Primacy

The Orthodox church considers the Bishop of Rome to be the primus inter pares. Many theologians also believe that Peter is the rock referred to by Jesus in Matthew 16:18.

However, in Matthew 16:18 the keys were given not only to Peter but to all the Apostles equally. Such an interpretation, it is claimed, has been accepted by many Church Fathers; Tertullian, Hilary of Poitiers, John Chrysostom, Augustine.

It has been argued that Church councils did not consider papal decisions binding. The Third Ecumenical Council was called, even though Pope Celestine I condemned Nestorius as a heretic which Whelton argues shows that the council did not consider the papal condemnation as definitive.

Opposition arguments from early church history

• The church at Rome was founded (or organised) by both Peter and Paul. As no particular charism or primacy attaches to Paul, then it is not from his co-foundation of the church of Rome that the Roman Pontiff claims primacy.
• As many Sees are of Peter, Peter serves as an archetype of Apostle.
• Rome had primacy, but it was one of honour, rather than power.
• Rome is an Apostolic throne, not the Apostolic throne.
• Each bishop has the right to decide affairs within his local church. In the event of a dispute with another bishop, only a general council may rule on the matter.
• Church Fathers do not refer to another tier above bishop.
• Cases which had been decided by Rome were appealed to bishops in other metropolitan areas
• Cases which had been decided by Rome were appealed to synods of bishops in other metropolitan areas
• Peter founded many Episcopal sees. There is no difference between the Sees of Peter; all are equal.
• The Apostles were equal; nothing was withheld from any of the Apostles.
• 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 use by the patriarch of Constantinople of this title, and even said that whoever claims it "is, in his elation, the precursor of Antichrist". Gregory I was not in any way denying the universal jurisdiction of the bishop of Rome. John Norman Davidson Kelly wrote that 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" While every bishop is a subject of the sollicitudo omnium Ecclesiarum, in 1998, the Congregation for the Doctrine of the Faith explained, that "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." 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, rejected use of the title "universal bishop", which he called "profane".
• Rome (Old Rome) and Constantinople (New Rome) were on the same level, although the First Council of Constantinople in 381 said: "The Bishop of Constantinople is to have honorary pre-eminence after the Bishop of Rome, because Constantinople is the new Rome."
• Eastern patriarchs have regarded popes as the leader of the westerners (not of the whole church).
• Faced with exile, John Chrysostom, archbishop of Constantinople, wrote an appeal for help to three western churchmen. While one of these was the bishop of Rome, had Rome exercised primacy at that time, he would not have written to the other two bishops.
• Ignatius of Antioch notes in his letters to the other Christian churches of the Mediterranean that bishops and presbyters were only representatives of apostles, and could not act as apostles themselves "as Peter and Paul did", despite the fact that Peter founded the church in Antioch as well as in Rome and appointed Ignatius to that position.

Opposition arguments from Church Councils

See also: Ancient church councils (pre-ecumenical)

• Not one Ecumenical Council was called by a pope; all were called by Byzantine emperors, All the heresies refuted by the councils emerged in the east as well. Had the teaching of primacy formed part of Sacred Tradition, then such power would have been exercised to resolve the many disputes in the early history of the church. However, most of the councils were sent to Rome for the approval of the pope.
• A general council may overrule decisions of the Roman Pontiff.
• Decisions taken by popes in cases against bishops have often been confirmed by ecumenical councils. This could indicate that the papal decision itself is not binding.

Disagreement with 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 example is the Society of St. Pius X, which acknowledges the primacy of the pope 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. In 2012, John Wijngaards and a group of Catholic theologians presented their Catholic Scholars' Declaration on Authority in the Church in which they advocate that the "role of the papacy needs to be clearly re-defined".

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.

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 the word catholic- καθολικισμός, katholikismos, "according to the whole").

Referring to Ignatius of Antioch, in Letter to the Smyrnaeans, -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 Roman Catholic Church, which considered itself truly catholic

The church is in the image of the Trinity 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."

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.

See also

• Catholic-Orthodox theological differences
• Donation of Constantine
• First Vatican Council
• History of the papacy
• Gregorian Reform
• Neo-ultramontanism
• Papal infallibility
• Pontifex Maximus
• Primacy of Simon Peter
• Roman Catholic dogma
• Roman Curia
• Servant of the servants of God
• Temporal power (papal)
• Ultramontanism
• Unam Sanctam

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• Knox, Ellis L. (1999). "The papacy". the-orb.net. Online Resource Book for Medieval Studies. OCLC 35987956. Archived from the original on 18 September 2003. {{cite web}}: Invalid |ref=harv (help); Unknown parameter |deadurl= ignored (|url-status= suggested) (help)
• Lançon, Bertrand (2000). Rome in late antiquity: everyday life and urban change, AD 312-609. Translated by Antonia Nevill. New York: Routledge. ISBN 978-0-41-592975-2. {{cite book}}: Invalid |ref=harv (help)
• Larchet, Jean-Claude (2006). "The question of the Roman primacy in the thought of Saint Maximus the Confessor". In Kasper, Walter (ed.). The Petrine ministry: Catholics and Orthodox in dialogue: academic symposium held at the Pontifical Council for Promoting Christian Unity. Translated by Brian Farrell. Paulist Press. ISBN 978-0-80-914334-4. 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. {{cite book}}: |access-date= requires |url= (help); External link in |chapterurl= (help); Invalid |ref=harv (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
• Larson, James (2003). "Vatican I and the papal primacy". catholicculture.org. Manassas, VA: Trinity Communications. Archived from the original on 26 May 2015. {{cite web}}: Invalid |ref=harv (help); Unknown parameter |deadurl= ignored (|url-status= suggested) (help) Reprint of "An exposition of Vatican I's teaching on papal primacy in its Dogmatic Constitution of the Church of Christ (Pastor Aeternus)". Homiletic & pastoral review. San Francisco, CA: Ignatius Press: 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 978-0-91-383631-6. {{cite book}}: Invalid |ref=harv (help)

• 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. (21 March 2011). "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 25 March 2011. {{cite web}}: Invalid |ref=harv (help); Unknown parameter |deadurl= ignored (|url-status= suggested) (help)
• McBrien, Richard P. (2008). The church: the evolution of Catholicism. New York: HarperCollins. ISBN 978-0-06-124521-3. {{cite book}}: Invalid |ref=harv (help)
• McCarthy, James G. (1995). The Gospel according to Rome: comparing Catholic Tradition and the Word of God. Eugene, OR: Harvest House. ISBN 978-1-56-507107-0. {{cite book}}: Invalid |ref=harv (help)
• Merle d'Aubigné, 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 1 November 2011. {{cite book}}: Invalid |ref=harv (help) 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 978-0-88-141125-6. {{cite book}}: Invalid |ref=harv (help)
  • Afanassieff, Nicholas. "The church which presides in love". In Meyendorff (1995).
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• Miller, J. Michael (1980). The divine right of the papacy in recent ecumenical theology. Analecta Gregoriana. Vol. 218. Rome: Gregorian University Press. ISSN 0066-1376. OCLC 7634405. {{cite book}}: Invalid |ref=harv (help)
• Misner, Paul (1976). Papacy and development: Newman and the primacy of the Pope. Studies in the history of Christian thought. Vol. 15. Leiden: Brill. ISBN 978-9-00-404466-1. {{cite book}}: Invalid |ref=harv (help)
• Newman, John Henry (1888) [1845]. An essay on the development of Christian doctrine (6th ed.). London; New York: Longmans, Green. pp. 148–166. OCLC 676797352. {{cite book}}: Invalid |ref=harv (help)
• North American Orthodox-Catholic Theological Consultation (24 October 2009). Written at Washington, DC. "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 ' Ecclesiological and Canonical Consequences of the Sacramental Nature of the Church: Ecclesial Communion, Conciliarity and Authority '". scoba.us. New York: Standing Conference of the Canonical Orthodox Bishops in the Americas. Archived from the original on 12 June 2010. {{cite web}}: Unknown parameter |deadurl= ignored (|url-status= suggested) (help)
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• Nichols, Terence L. (1997). That all may be one: hierarchy and participation in the Church. Collegeville, MN: Liturgical Press. ISBN 978-0-81-465857-4. {{cite book}}: Invalid |ref=harv (help)
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• Ott, Ludwig (1960). Bastible, James (ed.). Fundamentals of Catholic dogma. Translated by Patrick Lynch (4th ed.). St. Louis, MO: B. Herder. OCLC 1265696. {{cite book}}: Invalid |ref=harv (help)
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• Speciale, Alessandro (25 September 2011). "Ratzinger's Ecumenism between light and shadows". vaticaninsider.lastampa.it. Turin, IT: La Stampa. Archived from the original on 31 July 2013. {{cite web}}: Invalid |ref=harv (help); Unknown parameter |deadurl= ignored (|url-status= suggested) (help)
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• Reilly, Patrick J. (2005). "Teaching euthanasia". catholicculture.org. Manassas, VA: Trinity Communications. Archived from the original on 20 September 2014. {{cite web}}: Invalid |ref=harv (help); Unknown parameter |deadurl= ignored (|url-status= suggested) (help) Reprint of Reilly, Patrick J. (June 2005). "Teaching euthanasia". Crisis. Notre Dame, IN: Morley Publishing Group: 28–35. ISSN 1535-332X.
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• One or more of the preceding sentences incorporates text from this source, which is in the public domain: Woywod, Stanislaus (1948) [©1943]. Smith, Callistus (ed.). A practical commentary on the Code of canon law. Vol. 1 (Rev. and enl. ed.). New York: J. F. Wagner. OCLC 746242376. {{cite book}}: Invalid |ref=harv (help)
• Whelton, Michael (1998). Two paths: papal monarchy, collegial tradition. Salisbury, MA: Regina Orthodox Press. ISBN 978-0-96-491415-5. {{cite book}}: Invalid |ref=harv (help)
• "Catholics and Orthodox discuss the role of the Pope of Rome in Vienna meeting". 02varvara.wordpress.com. 24 September 2010. Archived from the original on 18 July 2011. Retrieved 26 May 2015. {{cite web}}: Unknown parameter |deadurl= ignored (|url-status= suggested) (help) This tertiary source reuses information from other sources without citing them in detail. Translated from Католики и православные пытаются преодолеть главную причину 1000-летнего раскола в Церкви [Catholics and Orthodox trying to overcome main reason for 1000 year schism in the Church]. interfax-religion.ru (in Russian). Moscow. 21 September 2010. Archived from the original on 18 October 2010. Retrieved 26 May 2015. {{cite web}}: Invalid |script-title=: missing prefix (help); Unknown parameter |deadurl= ignored (|url-status= suggested) (help)

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• Miller, Maureen C., ed. (2005). "Annales Romani Description of the Synod of Sutri ca. 1046 and Bonizo of Sutri Description of the Synod of Sutri ca. 1085". Power and the holy in the age of the investiture conflict: a brief history with documents. New York: St. Martins Press. ISBN 978-0-31-240468-0. {{cite book}}: Cite has empty unknown parameter: |chapterurl= (help); Invalid |ref=harv (help)
• Benson, Edward White (1897). Cyprian: his life, his times, his work. New York: Macmillan. OCLC 697711774. {{cite book}}: Invalid |ref=harv (help)
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• Carlton, Clark (1997). The faith: understanding Orthodox Christianity: an Orthodox catechism. Faith series. Salisbury, MA: Regina Orthodox Press. ISBN 978-0-96-491411-7. {{cite book}}: Cite has empty unknown parameter: |chapterurl= (help); Invalid |ref=harv (help)
• Chrestou, Panagiotes K. (2005). Dragas, George D. (ed.). Greek Orthodox patrology: an introduction to the study of the church fathers. Orthodox theological library. Vol. 2. Translated by George D. Dragas. Rollinsford, NH: Orthodox Research Institute. ISBN 978-1-93-327504-8. {{cite book}}: Cite has empty unknown parameter: |chapterurl= (help); Invalid |ref=harv (help)
• Congar, Yves (1959). After nine hundred years: the background of the schism between the Eastern and Western churches. New York: Fordham University Press. ISBN 978-0-58-523800-5. {{cite book}}: Invalid |ref=harv (help)
• Denny, Edward (1912). Papalism A treatise on the claims of the papacy as set forth in the encyclical Satis Cognitum. London: Rivingtons. OCLC 693306249. {{cite book}}: Invalid |ref=harv (help)
• DeVille, Adam A. J. (2011). Orthodoxy and the Roman papacy: Ut Unum Sint and the prospects of East-West unity. Notre Dame, IN: University of Notre Dame Press. ISBN 978-0-26-802607-3. {{cite book}}: Invalid |ref=harv (help)
• Chapman, John (1928). Studies on the early Papacy. London: Sheed & Ward. OCLC 422117622.
• Empie, Paul C.; Murphy, T. Austin, eds. (1974). Papal primacy and the universal church. Lutherans and Catholics in dialogue. Vol. 5. Minneapolis, MN: Augsburg Publishing House. ISBN 978-0-80-661450-2. {{cite book}}: Cite has empty unknown parameter: |chapterurl= (help); Invalid |ref=harv (help)
• FitzGerald, Kyriaki Karidoyanes (2006). Persons in communion: a theology of authentic relationships. Distinguished lecture series. Berkeley, CA: InterOrthodox Press. ISBN 978-1-93-240108-0. {{cite book}}: Invalid |ref=harv (help)
• Hasler, August B. (1981). How the Pope became infallible: Pius IX and the politics of persuasion. Translated by Peter Heinegg. Garden City, NY: Doubleday. ISBN 978-0-38-515851-0. {{cite book}}: Invalid |ref=harv (help)
• Herrin, Judith (2007). Byzantium: the surprising life of a medieval empire. Princeton, NJ: Princeton University Press. ISBN 978-0-69-113151-1. {{cite book}}: Invalid |ref=harv (help)
• Hinson, E. Glenn (1995). The church triumphant: a history of Christianity up to 1300. Macon, GA: Mercer University Press. ISBN 978-0-86-554436-9. {{cite book}}: Invalid |ref=harv (help)
• Kelly, John N. D. (1995). Golden mouth: the story of John Chrysostom, ascetic, preacher, bishop. Ithaca, NY: Cornell University Press. ISBN 978-0-80-143189-0. {{cite book}}: Invalid |ref=harv (help)
• Meyendorff, John (1989). Imperial unity and Christian divisions: the Church, 450-680 A.D. The Church in history. Vol. 2. Crestwood, NY: St. Vladimir's Seminary Press. ISBN 978-0-88-141056-3. {{cite book}}: Invalid |ref=harv (help)
• Morrison, John H. (1884). Disquisitions and notes on the Gospels: Matthew (4th ed.). Boston: American Unitarian Association. OCLC 866896706. {{cite book}}: Invalid |ref=harv (help)
• Neill, Stephen (1990). Chadwick, Owen (ed.). A history of Christian mission. The Penguin history of the Church. Vol. 6 (2nd ed.). London [u.a]: Penguin Books. ISBN 978-0-14-013763-7. {{cite book}}: Invalid |ref=harv (help)
• Palladius Helenopolitanus (1985). Meyer, Robert T. (ed.). Dialogue on the life of St. John Chrysostom. Ancient Christian writers: the works of the Fathers in translation. Vol. 45. Translated by Robert T. Meyer. Mahwah, NJ: Newman Press. ISBN 978-0-80-910358-4. {{cite book}}: Invalid |ref=harv (help)
• Papadakis, Aristeides (1983). Crisis in Byzantium: the Filioque controversy in the patriarchate of Gregory II of Cyprus (1283-1289). New York: Fordham University Press. ISBN 978-0-82-321088-6. {{cite book}}: Invalid |ref=harv (help)
• Papadakis, Aristeides; Meyendorff, John (1994). The Christian East and the rise of the papacy: the church 1071-1453 A.D. The church in history. Vol. 4. Crestwood, NY: St. Vladimir's Seminary Press. ISBN 978-0-88-141058-7. {{cite book}}: Invalid |ref=harv (help)
• Patsavos, Lewis J. (2003). Spiritual dimensions of the holy canons. Brookline, MA: Holy Cross Orthodox Press. ISBN 978-1-88-565268-3. {{cite book}}: Invalid |ref=harv (help)
• Pennington, Arthur R. (1883). Epochs of the papacy: from its rise to the death of Pope Pius IX in 1878. New York: E. P. Dutton. OCLC 844615469. {{cite book}}: Invalid |ref=harv (help)
• Puller, Frederick W. (1900). The primitive saints and the see of Rome (3rd, rev. and enl. ed.). London [u.a.]: Longmans, Green. OCLC 679956657. {{cite book}}: Invalid |ref=harv (help)
• Romanides, John (2004). Dragas, George D. (ed.). An outline of Orthodox patristic dogmatics. Orthodox theological library. Vol. 1. Translated by George D. Dragas. Rollinsford, NH: Orthodox Research Institute. ISBN 978-0-97-456184-4. {{cite book}}: Invalid |ref=harv (help)
• Runciman, Steven (1977). The Byzantine theocracy. Weil lectures, 1973. Cambridge; New York: Cambridge University Press. ISBN 978-0-52-121401-8. {{cite book}}: Invalid |ref=harv (help)
• Schaeffer, Frank (1994). Dancing alone: the quest for Orthodox faith in the age of false religion. Brookline, MA: Holy Cross Orthodox Press. ISBN 978-0-91-765136-6. {{cite book}}: Invalid |ref=harv (help)
• Ignatius of Antioch (1919) [1900]. The epistles of St. Ignatius: bishop of Antioch. Translations of Christian literature, Series I, Greek texts. Translated by James H. Srawley (3rd ed.). London: Society for Promoting Christian Knowledge. OCLC 608472045. {{cite book}}: Invalid |ref=harv (help)
• Stephens, William R. W. (1883). Saint John Chrysostom, his life and times: a sketch of the church and the empire in the fourth century (3rd ed.). London: J. Murray. OCLC 499596765. {{cite book}}: Invalid |ref=harv (help)
• Vasileios of Stavronikita (1984). Hymn of entry: liturgy and life in the Orthodox church. Contemporary Greek theologians. Vol. 1. Translated by Elizabeth Briere. Crestwood, NY: St. Vladimir's Seminary Press. pp. 52–53. ISBN 978-0-88-141026-6. {{cite book}}: Invalid |ref=harv (help)
• Whelton, Michael (2006). Popes and patriarchs: an Orthodox perspective on Roman Catholic claims. Ben Lomond, CA: Conciliar Press. ISBN 978-1-88-821278-5. {{cite book}}: Invalid |ref=harv (help)

External links

• Herbermann, Charles, ed. (1913). "The Pope" . Catholic Encyclopedia. New York: Robert Appleton Company.

Category:History of the Papacy Category:Catholic theology and doctrine Category:Catholicism-related controversies Category:Christian terminology