Papal primacy: Difference between revisions

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it is claimed,<ref> Webster, W. (1995), ''The Church of Rome at the Bar of History'', (The Banner of Truth Trust; Edinburgh), pp43ff</ref> has been accepted by many ]; ],<ref>"What, now, (has this to do) with the Church, and) your (church), indeed, Psychic? For, in accordance with the person of Peter, it is to spiritual men that this power will correspondently appertain, either to an apostle or else to a prophet." ''On Modesty''. Book VII. Chapter XXI</ref> ],<ref>"This faith it is which is the foundation of the Church; through this faith the gates of hell cannot prevail against her. This is the faith which has the keys of the kingdom of heaven. Whatsoever this faith shall have loosed or bound on earth shall be loosed or bound in heaven. This faith is the Father's gift by revelation; even the knowledge that we must not imagine a false Christ, a creature made out of nothing, but must confess Him the Son of God, truly possessed of the Divine nature."''On the Trinity''. Book VI.37</ref> ],<ref>"For (]) the Son of thunder, the beloved of Christ, the pillar of the Churches throughout the world, who holds the keys of heaven, who drank the cup of Christ, and was baptized with His baptism, who lay upon his Master’s bosom, with much confidence, this man now comes forward to us now"''Homilies on the Gospel of John.'' Preface to Homily 1.1</ref> ].<ref>"He has given, therefore, the keys to His Church, that whatsoever it should bind on earth might be bound in heaven, and whatsoever it should loose on earth might be, loosed in heaven; that is to say, that whosoever in the Church should not believe that his sins are remitted, they should not be remitted to him; but that whosoever should believe and should repent, and turn from his sins, should be saved by the same faith and repentance on the ground of which he is received into the bosom of the Church. For he who does not believe that his sins can be pardoned, falls into despair, and becomes worse as if no greater good remained for him than to be evil, when he has ceased to have faith in the results of his own repentance."''On Christian Doctrine'' Book I. Chapter 18.17 The Keys Given to the Church.</ref><ref>"...Peter, the first of the apostles, receive the keys of the kingdom of heaven for the binding and loosing of sins; and for the same congregation of saints, in reference to the perfect repose in the bosom of that mysterious life to come did the evangelist John recline on the breast of Christ. For it is not the former alone but the whole Church, that bindeth and looseth sins; nor did the latter alone drink at the fountain of the Lord's breast, to emit again in preaching, of the Word in the beginning, God with God, and those other sublime truths regarding the divinity of Christ, and the Trinity and Unity of the whole Godhead."''On the Gospel of John''. Tractate CXXIV.7 Abbé Guettée (1866). ''The Papacy: Its Historic Origin and Primitive Relations with the Eastern Churches'', (Minos Publishing; NY), p.175</ref><ref>"...the keys that were given to the Church..." ''A Treatise Concerning the Correction of the Donatists.'' Chapter 10.45</ref><ref>"How the Church? Why, to her it was said, "To thee I will give the keys of the kingdom of heaven, and whatsoever thou shall loose on earth shall be loosed in heaven, and whatsoever thou shall bind on earth shall be bound in heaven."''Ten Homilies on the First Epistle of John''. Homily X.10 cited in Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p28</ref>

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accepted by many ]; ],<ref>"What, now, (has this to do) with the Church, and) your (church), indeed, Psychic? For, in accordance with the person of Peter, it is to spiritual men that this power will correspondently appertain, either to an apostle or else to a prophet." ''On Modesty''. Book VII. Chapter XXI</ref> ],<ref>"This faith it is which is the foundation of the Church; through this faith the gates of hell cannot prevail against her. This is the faith which has the keys of the kingdom of heaven. Whatsoever this faith shall have loosed or bound on earth shall be loosed or bound in heaven. This faith is the Father's gift by revelation; even the knowledge that we must not imagine a false Christ, a creature made out of nothing, but must confess Him the Son of God, truly possessed of the Divine nature."''On the Trinity''. Book VI.37</ref> ],<ref>"For (]) the Son of thunder, the beloved of Christ, the pillar of the Churches throughout the world, who holds the keys of heaven, who drank the cup of Christ, and was baptized with His baptism, who lay upon his Master’s bosom, with much confidence, this man now comes forward to us now"''Homilies on the Gospel of John.'' Preface to Homily 1.1</ref> ].<ref>"He has given, therefore, the keys to His Church, that whatsoever it should bind on earth might be bound in heaven, and whatsoever it should loose on earth might be, loosed in heaven; that is to say, that whosoever in the Church should not believe that his sins are remitted, they should not be remitted to him; but that whosoever should believe and should repent, and turn from his sins, should be saved by the same faith and repentance on the ground of which he is received into the bosom of the Church. For he who does not believe that his sins can be pardoned, falls into despair, and becomes worse as if no greater good remained for him than to be evil, when he has ceased to have faith in the results of his own repentance."''On Christian Doctrine'' Book I. Chapter 18.17 The Keys Given to the Church.</ref><ref>"...Peter, the first of the apostles, receive the keys of the kingdom of heaven for the binding and loosing of sins; and for the same congregation of saints, in reference to the perfect repose in the bosom of that mysterious life to come did the evangelist John recline on the breast of Christ. For it is not the former alone but the whole Church, that bindeth and looseth sins; nor did the latter alone drink at the fountain of the Lord's breast, to emit again in preaching, of the Word in the beginning, God with God, and those other sublime truths regarding the divinity of Christ, and the Trinity and Unity of the whole Godhead."''On the Gospel of John''. Tractate CXXIV.7 Abbé Guettée (1866). ''The Papacy: Its Historic Origin and Primitive Relations with the Eastern Churches'', (Minos Publishing; NY), p.175</ref><ref>"...the keys that were given to the Church..." ''A Treatise Concerning the Correction of the Donatists.'' Chapter 10.45</ref><ref>"How the Church? Why, to her it was said, "To thee I will give the keys of the kingdom of heaven, and whatsoever thou shall loose on earth shall be loosed in heaven, and whatsoever thou shall bind on earth shall be bound in heaven."''Ten Homilies on the First Epistle of John''. Homily X.10 cited in Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p28</ref>.

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accordance with the person of Peter, it is to spiritual men that this power will correspondently appertain, either to an apostle or else to a prophet."{{sfn|Tertullian|''On modesty'', 21|loc=par. 5}}}} ],{{efn|"This faith it is which is the foundation of the Church; through this faith the gates of hell cannot prevail against her. This is the faith which has the keys of the kingdom of heaven. Whatsoever this faith shall have loosed or bound on earth shall be loosed or bound in heaven. This faith is the Father's gift by revelation; even the knowledge that we must not imagine a false Christ, a creature made out of nothing, but must confess Him the Son of God, truly possessed of the Divine nature."{{sfn|Hilary|''On the Trinity''|loc=n. 37}}}} ],{{efn|"For (]) the Son of thunder, the beloved of Christ, the pillar of the Churches throughout the world, who holds the keys of heaven, who drank the cup of Christ, and was baptized with His baptism, who lay upon his Master's bosom, with much confidence, this man now comes forward to us now"{{sfn|John Chrysostom|''On the Gospel of John''|loc=n. 2}}}} and ].{{sfn|Augustine|''On Christian doctrine''|loc=n. 17}}{{efn|"...Peter, the first of the apostles, receive the keys of the kingdom of heaven for the binding and loosing of sins; and for the same congregation of saints, in reference to the perfect repose in the bosom of that mysterious life to come did the evangelist John recline on the breast of Christ. For it is not the former alone but the whole Church, that bindeth and looseth sins; nor did the latter alone drink at the fountain of the Lord's breast, to emit again in preaching, of the Word in the beginning, God with God, and those other sublime truths regarding the divinity of Christ, and the Trinity and Unity of the whole Godhead."{{sfn|Augustine|''On Gospel of John''|loc=n. 7}}}}{{sfn|Guettee|1866|p=175}}{{sfn|Augustine|''Donatists''|loc=n. 45}}{{efn|"How the Church? Why, to her it was said, "To thee I will give the keys of the kingdom of heaven, and whatsoever thou shall loose on earth shall be loosed in heaven, and whatsoever thou shall bind on earth shall be bound in heaven."{{sfn|Augustine|''On 1 John''|ps=, cited in {{harvtxt|Whelton|1998|p=28}}}}}}{{Disputed inline|text=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.|Sentence about Tertullian Poitiers Chrysostom Augustine is synthesis|reason=Synthesis conflicts with the reliable sources|date=June 2015}}

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name="NicholsNichols2010">{{cite book|author1=Aidan Nichols|author2=Op Nichols|title=Rome and the Eastern Churches|url=http://books.google.com/books?id=Hje62q52XNsC&pg=PA203|accessdate=14 October 2011|date=1 February 2010|publisher=Ignatius Press|isbn=978-1-58617-282-4|page=203 |quote=The claims of Constantinople compelled Rome to move further along the road to a fully efficacious primacy...}}</ref> 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 ]", 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 ].<ref name=Paschasinus>"Paschasinus, the most reverend bishop and legate of the Apostolic See, stood up in the midst with his most reverend colleagues and said: We received directions at the hands of the most blessed and apostolic bishop of the Roman city, which is the head of all the churches, ..." (</ref> From the time of Pope Damasus, the text of {{bibleverse||Matthew|16:18}} ("You are Peter and on this rock I will build my church") is used to support Roman primacy.<ref name=That></ref> ] (384-399) began the custom of issuing papal decretals to which was attributed the same authority as that of decisions by synods of bishops.<ref name=R&EC/><ref name=That/> ] (401-417) claimed that all major cases should be reserved to the see of Rome<ref name=R&EC/> 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."<ref name=That/> ] (418-422) stated that the church of Rome stood to the churches throughout the world "as the head to the members",<ref name=R&EC/> a statement that seems to have been already made by Pope Siricius<ref name=R&EC/> and was repeated by the delegates of ] to the ] in 451.<ref name=Paschasinus/> 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.<ref>Terence L. Nichols, ''That All May Be One'', p. 114</ref> ] (492-496) stated:

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promulgated by the third canon of the ] (381) which decreed: "The Bishop of ], however, shall have the prerogative of honour after the Bishop of Rome because Constantinople is ]."<ref></ref> It has been asserted by many that a synod held by ] 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.<ref name=R&EC></ref>{{#tag:ref|In opposition to this view, Francis Dvornik asserts that not only did Damasus offer "no protest against the elevation of Constantinople", that change in the primacy of the major sees was effected in an "altogether friendly atmosphere." According to Dvornik, "Everyone continued to regard the Bishop of Rome as the first bishop of the Empire, and the head of the church."<ref name="Dvornik1966">{{cite book|first=Francis |last=Dvornik|title=Byzantium and the Roman primacy|url=http://books.google.com/books?id=WwfZAAAAMAAJ|accessdate=17 October 2011|year=1966|publisher=Fordham University Press|page=47 |quote=Pope Damasus offered no protest against the elevation of Constantinople, even though Alexandria had always been, in the past, in close contact with Rome. This event, which has often been considered the first conflict between Rome and Byzantium, actually took place in an altogether friendly atmosphere. Everyone continued to regard the Bishop of Rome as the first bishop of the Empire, and the head of the church.}}</ref>|group=note}} 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 ], as was the case also when Gregory the Great recognized it as one of the four general councils, but only in its dogmatic utterances.<ref></ref> 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.<ref></ref>

5581:] said that it was James who stated the decision of the Council, not Peter.<ref>{{cite book |title=The History of the Church – Book II Chapter I |author=Eusebius|quote=This James, whom the early Christians surnamed the Righteous because of his outstanding virtue, was the first, as the records tell us, to be elected to the Episcopal throne of the Jerusalem church. Clement, in Outlines Book VI, puts it thus: "Peter, James, and John, after the Ascension of the Saviour, did not claim pre-eminence because the Saviour had especially honored them, but chose James the Righteous as Bishop of Jerusalem.}} quoted in {{cite book |last=Whelton|first=M |year=1998 |title=Two Paths: Papal Monarchy - Collegial Tradition |publisher=Regina Orthodox Press |location=Salisbury, MA |pages=38–39}}</ref> John Chrysostom noted James made the decision.<ref>"This (James) was bishop, as they say, and therefore he speaks last...There was no arrogance in the Church. After Peter, Paul speaks, and none silences him: James waits patiently; not starts up (for the next word). No word speaks John here, no word the other Apostles, but held their peace, for James was invested with the chief rule, and think it no hardship. So clean was their soul from love of glory. Peter indeed spoke more strongly, but James here more mildly: for thus it behooves one in high authority, to leave what is unpleasant for others to say, while he himself appears in the milder part." John Chrysostom''Homilies on the Acts of the Apostles'', Homily 33 quoted in Whelton, M., (1998) ''Two Paths: Papal Monarchy -Collegial Tradition'', (Regina Orthodox Press; Salisbury, MA), p.38.</ref><ref>"But observe how Peter does everything with the common consent; nothing imperiously." John Chrysostom ''Homilies on the Acts of the Apostles'' Homily III on Acts 1:12 quoted in Whelton, M., (1998) ''Two Paths: Papal Monarchy - Collegial Tradition'', (Regina Orthodox Press; Salisbury, MA), p.33</ref> 5818:

Ephesians'' - Chapter VI - Have respect to the bishop as to Christ Himself.</ref><ref>"He who honors the bishop has been honored by God; he who does anything without the knowledge of the bishop, does serve the devil." Ignatius ''Epistle to the Smyrneans'' - Chapter IX.—Honour the bishop.</ref><ref>"As therefore the Lord does nothing without the Father, for says He, "I can of mine own self do nothing," so do ye, neither presbyter, nor deacon, nor layman, do anything without the bishop" Ignatius ''Epistle to the Magnesians'' - Chapter VII —Do nothing without the bishop and presbyters.</ref><ref>"For your justly-renowned presbytery, being worthy of God, is fitted as exactly to the bishop as the strings are to the harp." Ignatius''Epistle to the Ephesians'' – Chapter IV – the same continued.</ref><ref>"And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it who according to his ability has been made an imitator of the Christ of God?" Ignatius ''Epistle to the Trallians''. Chapter VII.— The same continued.</ref>

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primacy and conciliarity are interdependent and mutually necessary."<ref></ref> 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";<ref>, sections 40-41</ref> 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".<ref>Ravenna Document, 43</ref><ref>{{cite web |url=http://www.catholicculture.org/news/features/index.cfm?recnum=54768 |title=Ecumenical talks reach partial accord on papal primacy |date=2007-11-14 |accessdate=2009-01-22}}</ref>

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primacy and conciliarity are interdependent and mutually necessary."{{sfn|NAOCTC|2009}} 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";{{sfn|Ravenna Document|2007|loc=nn. 40–41}}{{refn|{{Wiktionary-inline|πρώτοι|πρώτοι (prótoi)}}.}}{{refn|{{Wiktionary-inline|πρώτος|πρώτος (prótos)}}.}}{{refn|{{Wiktionary-inline|τάξις|τάξις (táksis)}}.}} 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".{{sfn|Ravenna Document|2007|loc=n. 43}}{{sfn|catholicculture.org|2007}}

3316:{{quote|"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 Local Churches"<ref></ref>}} The meeting in Cyprus of a joint drafting committee produced a historical account of "The Role of the Bishop of Rome in the Communion of the Church in the First Millennium",<ref></ref> 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."<ref>Crete draft document, 4</ref> Both sides agree that "the primacy of the see precedes the primacy of its bishops and is the source of the latter".<ref>Crete draft document, 9</ref> 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".<ref>Crete draft document, 20-22</ref> 1339:{{Quote|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 {{bibleref2|Matthew|16:17‑19|RSVCE|Matthew (16:17‑19)}}, {{bibleref2|Luke|22:32|RSVCE|Luke (22:32)}} and {{bibleref2|John|21:15‑17|RSVCE|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 many traditions agree that it is possible to discern in the New Testament an early tradition that 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 {{bibleref2|Matthew|16:19|RSVCE}}, Peter is explicitly commissioned to "bind and loose"; later, in {{bibleref2|Matthew|18:18|RSVCE}}, 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 {{bibleref2|Matthew|16:16|RSVCE}}, and to the whole apostolic body elsewhere in the New Testament (cf. {{bibleref2|Ephesians|2:20|RSVCE|Eph. 2:20}}).{{sfn|Clapsis|2000}}}} 430:

and that its teaching about matters such as the ], the divinity of ], 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 deepens knowledge of revealed truth'".<ref></ref> 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.<ref></ref> 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.<ref>"It is not a greater difficulty that St. Ignatius did not write to the Asian Greeks about Popes, than that St. Paul did not write to the Corinthians about Bishops" (</ref>

5451:*{{cite web|ref={{sfnRef|''02varvara.wordpress.com''}}|date=2010-09-24|title=Catholics and Orthodox discuss the role of the Pope of Rome in Vienna meeting|website=02varvara.wordpress.com|url=https://02varvara.wordpress.com/2010/09/24/catholics-and-orthodox-discuss-the-role-of-the-pope-of-rome-in-vienna-meeting/|access-date=2015-05-26|archive-url=https://web.archive.org/web/20110718084916/http://02varvara.wordpress.com/2010/09/24/catholics-and-orthodox-discuss-the-role-of-the-pope-of-rome-in-vienna-meeting/|archive-date=2011-07-18|url-status=live}}{{Self-published source|date=May 2015}}{{tertiary|biblio=yes|date=May 2015}} Translated from {{cite web|date=2010-09-21|language=ru|script-title=ru:Католики и православные пытаются преодолеть главную причину 1000-летнего раскола в Церкви|trans-title=Catholics and Orthodox trying to overcome main reason for 1000 year schism in the Church|website=interfax-religion.ru|location=Moscow|url=http://www.interfax-religion.ru/?act=news&div=37468|access-date=2015-05-26|archive-url=https://web.archive.org/web/20101018002418/http://www.interfax-religion.ru/?act=news&div=37468|archive-date=2010-10-18|url-status=live|title=-: ''' 1000- '''}} 1636:{{Quote|Unquestionably, the Roman church very early developed something like a sense of obligation to the oppressed all over Christendom. ... Consequently, there was but one focus of authority. By the year 252, there seem to have been one hundred bishops in central and southern Italy but outside Rome there was nothing to set one bishop above another. All were on a level together, citizens of Italy, accustomed to look to Rome for direction in every detail of public life. The Roman bishop had the right not only to ordain but even, on occasion, to select bishops for Italian churches. ... To Christians of the Occident, the Roman church was the sole, direct link with the age of the New Testament and its bishop was the one prelate in their part of the world in whose voice they discerned echoes of the apostles' speech. The Roman bishop spoke always as the guardian of an authoritative tradition, second to none. Even when the eastern churches insisted that their traditions were older and quite as sacred, if not more so, the voice in the West, unaccustomed to rivalry at home, spoke on regardless of protest or denunciation at a distance.{{sfn|Shotwell|Loomis|1927|pp=217, 218, 220}}}} 2156:

bishops.{{sfn|Nichols|2010|p=203}} 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 ]. From the time of Pope Damasus, the text of {{Bibleref2|Matthew|16:18|RSVCE}} ("You are Peter and on this rock I will build my church") is used to support Roman primacy. ] (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."{{sfn|Nichols|1997|p=113}} ] (418–422) stated that the church of Rome stood to the churches throughout the world "as the head to the members",{{sfn|Nichols|2010|pp=202–203}} a statement that was repeated by the delegates of ] to the Council of Chalcedon in 451.

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successor, ], in 606. After almost a year of vacancy, Emperor Phocas appointed ] as the new bishop of Rome on February 19, 607 AD. Then Phocas writes through imperial decree of the Roman government, proclaims Boniface III as the "Head of all the Churches" and "Universal Bishop". Phocas transfers the title of "Universal Bishop" from ] to Diocese of Rome.<ref>{{Cite web|title=Apostate church organization: 588 - 606 AD: The final dog fight for control of the world!|url=https://www.bible.ca/ntx-organization-historical-development-papal-patriarchal-systems-588-606AD.htm|access-date=2021-10-23|website=www.bible.ca}}</ref> Boniface sought and obtained a decree from Phocas which he restated that "the See of Blessed Peter the Apostle should be the head of all the Churches" and ensured that the title of "Universal Bishop" belonged exclusively to the Bishop of Rome. This act effectively ended the attempt by ] to establish himself as "Universal Bishop".<ref name="ce">{{CE1913|inline=1|first=Thomas|last=Oestreich|wstitle=Pope Boniface III|volume=2}}</ref>

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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."{{discuss|section=Leaked Crete draft of working document|date=May 2015}}{{sfn|Crete Draft|2008|loc=n. 4}} Both sides agree that "the primacy of the see precedes the primacy of its bishops and is the source of the latter".{{discuss|section=Leaked Crete draft of working document|date=May 2015}}{{sfn|Crete Draft|2008|loc=n. 9}} 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".{{discuss|section=Leaked Crete draft of working document|date=May 2015}}{{sfn|Crete Draft|2008|loc=nn. 20–22}}

6032:{{quote|Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High Father, and Jesus Christ, His only-begotten Son; the Church which is beloved and enlightened by the will of Him that willeth all things which are according to the love of Jesus Christ our God, which also presides in the place of the region of the Romans, worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of obtaining her every desire, worthy of being deemed holy, and which presides over love, is named from Christ, and from the Father, which I also salute in the name of Jesus Christ, the Son of the Father: to those who are united, both according to the flesh and spirit, to every one of His commandments; who are filled inseparably with the grace of God, and are purified from every strange taint, abundance of happiness unblameably, in Jesus Christ our God.<ref></ref>}} 1441:] (AD 189) wrote that ] and ] had founded the Church in Rome and had appointed ] to the office of the ], the beginning of the succession of the Roman see.{{efn|the " the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also 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."{{sfn|Irenaeus|''Against heresies'' 3.3|loc=}}|name=|group=}} 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."{{sfn|Tajra|1994|p=180}} 512:

name=Schmemann/> 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 ] (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.<ref>Schatz, ''Papal Primacy'', pp. 4-6</ref> It was only later that the expression of Saint Ignatius could be interpreted as meaning, as agreed by representatives of both the Roman Catholic and the Eastern Orthodox Churches, that "Rome, as the Church that 'presides in love' according to the phrase of St Ignatius of Antioch (''To the Romans'', Prologue), occupied the first place in the ''taxis'', and that the bishop of Rome was therefore the ''protos'' among the patriarchs".<ref>, section 41</ref> The same agreement stated:

6202:{{quote|"Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicate. But this did not please all the bishops. And they besought him to consider the things of peace, and of neighborly unity and love. Words of theirs are extant, sharply rebuking Victor. Among them was Irenæus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord's day. He fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom."<ref> quoted in Whelton, M., (1998) ''Two Paths: Papal Monarchy - Collegial Tradition'', (Regina Orthodox Press; Salisbury, MD), p.46.</ref>}} 6398:{{quote|"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."<ref>Congar. Y., (1982) ''Diversity and Communion'' (Mystic: Twenty–Third), pp. 26–27</ref>}} 535:{{Quote|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.<ref>''Ecclesial Communion, Conciliarity and Authority'' (Ravenna, 13 October 2007), section 44</ref>}} 2280:

individual. In line with the norm of Roman law that a person's legal rights and duties passed to his heir, ] (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.{{sfn|Nichols|1997|p=114}} Leo argued that the apostle Peter continued to speak to the Christian community through his successors as bishop of Rome.{{sfn|McBrien|2008|p=99}} ] (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."{{sfn|Nichols|1997|p=116}}

1043:

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).<ref>{{cite web |url=http://www.goarch.org/ourfaith/ourfaith8523 |title=Greek Orthodox Archdiocese of America : Papal Primacy}}</ref>

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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 ] of the Greek and Latin churches.{{sfn|Thompson|1965}}{{Page needed|date=May 2015}} 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. At the time of the excommunications, many contemporary historians, including Byzantine chroniclers, did not consider the event significant.<ref>{{Cite book |title=An Introduction to the Christian Orthodox Churches |last=Binns |first=John |publisher=Cambridge University Press |year=2002 |isbn=978-0-521-66738-8 |page=203}}</ref>

1209:] (AD 189) believed that ] and ] had been the founders of the Church in Rome and had appointed ] to the office of the ], the beginning of the ] of the Roman see.<ref>.2: the "...Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also 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."</ref> 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.<ref></ref> 777:

successor ] were martyred. ] (d.258) stressed the Petrine primacy as well as the unity of the Church and the importance of being in communion with the bishops.<ref>Richard McBrien ''The Church'' (New York: HarperOne, 2008), 63.</ref> For him, "the Bishop of Rome is the direct heir of Peter, whereas the others are heirs only indirectly", and he insisted that "the Church of Rome is the root and matrix of the Catholic Church".<ref name=Cyprian></ref> ] (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 ]" (the see of the Apostle Peter). To uphold its primacy, the prestige of the city itself was no longer sufficient, but in the doctrine of apostolic succession (from Peter) the popes had an unassailable position.<ref></ref>

4901:*{{cite conference|ref={{sfnRef|Crete Draft|2008}}|author=Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church|date=2008-10-03|title=The Role of the Bishop of Rome in the Communion of the Church in the First Millennium|type=unpublished unofficial draft|conference=27 September – 4 October 2008|location=Aghios Nikolaos, Crete, Greece}} Leaked in {{cite web|date=2010-01-23|title=The role of the Bishop of Rome in the Communion of the Church in the First Millennium|type=leaked unofficial draft|website=chiesa.espresso.repubblica.it|location=Rome|publisher=Gruppo Editoriale L'Espresso|url=http://chiesa.espresso.repubblica.it/articolo/1341814?eng=y|archive-url=https://web.archive.org/web/20100130185512/http://chiesa.espresso.repubblica.it/articolo/1341814?eng=y|archive-date=2010-01-30|url-status=live}} 1956:

2008.</ref> when the legate of ] excommunicated Patriarch of Constantinople ]. However, as the pope was already dead by this time, the powers of the Legate also ceased at the moment of the pope's death; so the Legate's excommunication was technically invalid. Similarly, the ceremony of excommunication of the pope performed by Michael I was equally invalid as one cannot be posthumously excommunicated. This event resulted in the ] of the Greek rite and Latin rite Churches.<ref>Thompson, Ernest T. (1965). ''Through The Ages: A History Of The Christian Church.'' The CLC Press.</ref> It did not have the effect of excommunicating the adherents of the respective Churches however, as the tit-for-tat excommunications, even had they been valid, would have applied to the named persons only, not the people of God in general.

628:{{Quote|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."<ref name=Schmemann></ref>}} 8670: 8876:

was nothing to set one bishop above another. All were on a level together, citizens of Italy, accustomed to look to Rome for direction in every detail of public life. The Roman bishop had the right not only to ordain but even, on occasion, to select bishops for Italian churches. ... To Christians of the Occident, the Roman church was the sole, direct link with the age of the New Testament and its bishop was the one prelate in their part of the world in whose voice they discerned echoes of the apostles' speech. The Roman bishop spoke always as the guardian of an authoritative tradition, second to none. Even when the eastern churches insisted that their traditions were older and quite as sacred, if not more so, the voice in the West, unaccustomed to rivalry at home, spoke on regardless of protest or denunciation at a distance.

5154:*{{cite web|ref={{sfnRef|NAOCTC|2009}}|author=North American Orthodox-Catholic Theological Consultation|author-link=North American Orthodox-Catholic Theological Consultation|date=2009-10-24|title=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'' '|website=scoba.us|location=Washington, DC|publication-place=New York|publisher=]|url=http://www.scoba.us/resources/orthodox-catholic/response-ravenna.html|archive-url=https://web.archive.org/web/20100612044157/http://www.scoba.us/resources/orthodox-catholic/response-ravenna.html|archive-date=2010-06-12|url-status=live}} 4934:*{{cite encyclopedia|ref={{sfnRef|Justinian I|Novel 131}}|author=Justinian I|year=2009|orig-year=promulgated 545-03-18|title=Novel 131: concerning ecclesiastical canons and privileges|editor1-last=Blume|editor1-first=Fred H.|editor1-link=Fred H. Blume|editor2-last=Kearley|editor2-first=Timothy|others=Translated by Fred H. Blume|encyclopedia=Annotated Justinian code|url=http://www.uwyo.edu/lawlib/blume-justinian/ajc-edition-2/novels/121-140/novel%20131_replacement.pdf|access-date=2015-05-31|archive-url=https://web.archive.org/web/20150531164310/http://www.uwyo.edu/lawlib/blume-justinian/ajc-edition-2/novels/121-140/novel%20131_replacement.pdf|archive-date=2015-05-31|url-status=live|edition=electronic version of 2nd|location=Laramie, WY|publisher=University of Wyoming College of Law|publication-date=2009|oclc=189852432}} 976:

it would be wrong to read this letter and the even earlier ] (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, as statements of the developed Catholic teaching on papal primacy.{{sfn|Schatz|1996|pp=4–6}} It was only later that the expression of Ignatius of Antioch could be interpreted as meaning, as agreed by representatives of both the 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".{{sfn|Ravenna Document|2007|loc=n. 41}}

4890:*{{cite conference|ref={{sfnRef|Ravenna Document|2007}}|author=Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church|date=2007-10-13|title=Ecclesiological and canonical consequences of the sacramental nature of the church: ecclesial communion, conciliarity and authority|conference=Tenth Plenary Session, 8–15 October 2007|location=Ravenna, IT|publication-place=Vatican City|url=https://www.vatican.va/roman_curia/pontifical_councils/chrstuni/ch_orthodox_docs/rc_pc_chrstuni_doc_20071013_documento-ravenna_en.html|archive-url=https://web.archive.org/web/20071117103025/https://www.vatican.va/roman_curia/pontifical_councils/chrstuni/ch_orthodox_docs/rc_pc_chrstuni_doc_20071013_documento-ravenna_en.html|archive-date=2007-11-17|url-status=live}} 673:{{Quote|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.<ref>{{cite book |title=Fundamentals of Catholic Dogma |first=Ludwig |last=Ott |pages=289 |year=1960}}</ref>}} 2840:

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.<ref>{{cite web |url=http://philorthodox.blogspot.com/2008/11/anglican-catholicism-and-papal-primacy_11.html |title=Philorthodox: Anglican Cathlolicism and Papal Primacy}}</ref>

1556:{{Quote|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 ] and ] period, it was the ], 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 ] 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.{{sfn|Schmemann|1995|pp=163–164}}}} 1033:{{Quote|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 ] with regard to his ]s and people; regionally, for the ''protos'' of each ] with regard to the bishops of his ], and for the ''protos'' of each of the ], with regard to the metropolitans of each circumscription; and universally, for the bishop of Rome as ''protos'' among the ]s. This distinction of levels does not diminish the sacramental equality of every bishop or the catholicity of each local Church.{{sfn|Ravenna Document|2007|loc=n. 44}}}} 7836: 385:

controversy, differences in interpretation of this doctrine have been and remain the primary causes of ] between the Catholic Church and the Eastern Orthodox Church.{{sfn|Larchet|2006|p=188}} In the Eastern Orthodox churches, some understand the primacy of the bishop of Rome to be merely one of greater honour, regarding him as ''{{lang|la|]}}'' ("first among equals"), without effective power over other churches.{{sfn|Speciale|2011}} A prominent 20th century ], Fr. Alexander Schmemann, envisioned a primacy that sums up rather than rules over: "Primacy ''is'' power, but as power it is not different from the power of a bishop in each church. It is not a ''higher power'' but indeed the same power, only expressed, manifested, and realized by one." {{sfn|Schmemann|1995|p=165}}

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is only found in this canon, and the term ''Roman pontiff'' is generally used in {{abbr|1983 CIC|1983 Code of Canon Law}}.{{sfn|Walf|2000|p=431}} 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."{{sfn|Caparros et al.|1993|p=273}} ], Peter Hünermann, et al. '']'' (DH) states that Christ did not form the Church as several distinct communities,{{sfn|DH|loc=n. 3303}} but unified through ] with the bishop of Rome and ] with the bishop of Rome.{{sfn|DH|loc=n. 3060}}

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in one bishop of the power of all the bishops, an expression and manifestation of the unity not just of the churches but of the Church.<ref></ref> The ] attributes to the primacy in question as involving "full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered",<ref></ref> a power that it attributes also to ] united with the pope.<ref>Catechism of the Catholic Church, 883</ref> The power that it attributes to the pope's primatial authority has limitations that are official, legal, dogmatic, and practical,<ref></ref><ref></ref> and "it is an error to think that every word uttered by the Pope is infallible".<ref></ref>

4978:*{{cite book|last=Larchet|first=Jean-Claude|year=2006|chapter=The question of the Roman primacy in the thought of Saint Maximus the Confessor|chapter-url=https://books.google.com/books?id=3mxbj99yRaQC&pg=PA188|others=Translated by Brian Farrell|editor-last=Kasper|editor-first=Walter|title=The Petrine ministry: Catholics and Orthodox in dialogue: academic symposium held at the Pontifical Council for Promoting Christian Unity|publisher=Paulist Press|isbn=978-0-8091-4334-4|quote=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.}} 3164:“The Catholic Church … holds that the communion of the particular Churches with the Church of Rome, and of their Bishops with the Bishop of Rome, is – in God’s plan – an essential requisite for full and visible communion. Indeed, full communion, of which the Eucharist is the highest sacramental manifestation, need to be visibly expressed in a ministry in which all the Bishops recognize that they are united in Christ and all the faithful find confirmation for their faith. The first part of the Acts of the Apostles presents Peter as the one who speaks in the name of the apostolic group and who serves the unity of the community – all the while respecting the authority of James, the head of the Church in Jerusalem.” (para 97) 930:

papal primacy, by Cardinal ], who summed up his thought by saying:{{quote| 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."{{sfn|Newman|1888|p=63|ps=, quoted in {{harvtxt|Misner|1976|p=72}} from a different edition of Newman.}}}}

1611:"Christians" {7} (as well as "Catholic")<ref>{{cite web | url=http://www.newadvent.org/fathers/0109.htm | title=''Ignatius of Antioch, Letter to the Smyrnaeans'' 8 | publisher=New Advent}}</ref> 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. 904:

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.<ref>Schimmelpfennig, p. 39</ref> This claim to primacy may have been accepted in Italy, but was not so readily accepted in the rest of the West.

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Western and Eastern Orthodox churches. <ref name="Kasper2006">{{cite book|last=Kasper|first=Walter |title=The Petrine ministry: Catholics and Orthodox in dialogue : academic symposium held at the Pontifical Council for Promoting Christian Unity|url=http://books.google.com/books?id=3mxbj99yRaQC&pg=PA188|accessdate=22 December 2011|year=2006|publisher=Paulist Press|isbn=978-0-8091-4334-4|page=188|quote=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.}}</ref>

8911:(d. 258) to resolve a dispute among the bishops of Gaul as to whether those who had lapsed could be reconciled and readmitted to the Christian community. Cyprian 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". Cyprian wrote Pope Stephen asking him to instruct the bishops of Gaul to condemn Marcianus of Arles, (who refused to admit those who repented) and to elect another bishop in his stead. 4989:*{{cite web|last=Larson|first=James|year=2003|title=Vatican I and the papal primacy|website=catholicculture.org|location=Manassas, VA|publisher=Trinity Communications|url=http://www.catholicculture.org/culture/library/view.cfm?id=4748|archive-url=https://web.archive.org/web/20150526001111/http://www.catholicculture.org/culture/library/view.cfm?id=4748|archive-date=2015-05-26|url-status=live}} Reprint of {{cite journal|date=June 2003|title=An exposition of Vatican I's teaching on papal primacy in its ''Dogmatic Constitution of the Church of Christ (Pastor Aeternus)''|journal=Homiletic & Pastoral Review|issn=0018-4268|pages=50–55}} 10010:"...Peter, the first of the apostles, receive the keys of the kingdom of heaven for the binding and loosing of sins; and for the same congregation of saints, in reference to the perfect repose in the bosom of that mysterious life to come did the evangelist John recline on the breast of Christ. For it is not the former alone but the whole Church, that bindeth and looseth sins; nor did the latter alone drink at the fountain of the Lord's breast, to emit again in preaching, of the Word in the beginning, God with God, and those other sublime truths regarding the divinity of Christ, and the Trinity and Unity of the whole Godhead." 9063: 20938: 18262: 17113: 2132:"]".{{sfn|Dvornik|1966|p=47}} This was promulgated in the ] (381) canon 3 which decreed: "The Bishop of ], however, shall have the prerogative of honour after the Bishop of Rome because Constantinople is New Rome."{{sfn|Council of Chalcedon|loc=]}} Thomas Shahan says that, according to Photius, Pope Damasus approved the council of Constantinople, but he adds that, if any part of the council were approved by this pope, it could have been only its revision of the ], as was the case also when Gregory the Great recognized it as one of the four general councils, but only in its dogmatic utterances.{{sfn|Shahan|1908}} 5396:*{{cite web|last=Webster|first=William A.|title=The Church Fathers' interpretation of the Rock of Matthew 16:18 : an historical refutation of the claims of Roman Catholicism|website=the-highway.com|url=http://www.the-highway.com/Matt16.18_Webster.html|archive-url=https://web.archive.org/web/20020625185244/http://the-highway.com/Matt16.18_Webster.html|archive-date=2002-06-25|url-status=live}} Possibly based on {{cite book|last=Webster|first=William A.|year=1995|title=The Church of Rome at the bar of history|location=Edinburgh|publisher=Banner of Truth Trust|isbn=978-0-85151-673-8|pages=43–ff}} 466:

by Cardinal ], who summed up his thought by saying: "Developments of Christianity are proved to have been in the contemplation of its Divine Author, by an argument parallel to that by which we infer intelligence in the system of the physical world. In whatever sense the need and its supply are a proof of design in the physical creation, in the same do gaps, if the word may be used, which occur in the structure of the original creed of the Church, make it probable that those developments, which grow out of the truths which lie around them, were intended to complete it."<ref> quoted in </ref>

846:

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...<ref>Fr. Nicholas Afanassieff: "The Primacy of Peter" Ch. 4, pgs. 126-127 (c. 1992)</ref>

4835:*{{cite interview|last=Hovorun|first=Kirill|interviewer=Taras Antoshevskyy|title=First of all, a balanced position concerning the question about the primacy in the church must be accepted|work=risu.org.ua|location=Lviv-Kyiv|date=2010-08-12|publisher=Religious Information Service of Ukraine. Ukrainian Catholic University|publication-place=Lviv, UA|publication-date=2010-08-17|url=http://risu.org.ua/en/index/expert_thought/interview/37178/|archive-url=https://web.archive.org/web/20100820123754/http://www.risu.org.ua/en/index/expert_thought/interview/37178/|archive-date=2010-08-20|url-status=live}} 607:

over all the ] 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.{{sfn|CCEO|1990|loc=}} This "primacy over the entire Church" includes primacy over Eastern Catholic patriarchs and eparchial bishops,{{sfn|CCEO|1990|loc=, }} over governance of ],{{sfnm|CIC|1983|1loc=|CCEO|1990|2loc=}} and over judicial affairs.{{sfnm|CIC|1983|1loc=|CCEO|1990|2loc=, }}

3248:

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.{{sfn|Congar|1984|pp=26–27}}}}

4472:*{{cite encyclopedia|ref={{sfnRef|Caparros et al.|1993}}|editor1-last=Caparros|editor1-first=Ernest|editor2-last=Thériault|editor2-first=Michel|editor3-last=Thorn|editor3-first=Jean|year=1993|encyclopedia=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 Martín de Azpilcueta|location=Montréal|publisher=Wilson & Lafleur|isbn=978-2-89127-232-2|title=Canon 331|pages=272–273|url=https://books.google.com/books?id=8mgmAQAAMAAJ}} 4527:*{{cite web|ref={{sfnRef|CDF|1998}}|author=Catholic Church. Congregation for the Doctrine of the Faith|date=1998-10-31|title=The primacy of the successor of Peter in the Mystery of the Church|website=vatican.va|location=Vatican City|url=https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19981031_primato-successore-pietro_en.html|archive-url=https://web.archive.org/web/20101208164458/https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19981031_primato-successore-pietro_en.html|archive-date=2010-12-08|url-status=live}} 6461:{{quote|"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"<ref> 2724:

proper sense. The Eastern Christian Church that are not in communion with Rome, such as the ], ] and the ], are Churches in the proper sense and sister Churches of the Catholic ], 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.<ref></ref>

1737:

being in communion with the bishops.{{sfn|McBrien|2008|p=63}} 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".{{sfn|Afanassieff|1995|p=98}} Cyprian wrote Pope Stephen asking him to instruct the bishops of Gaul to condemn Marcianus of Arles, (who refused to admit those who repented) and to elect another bishop in his stead.<ref> Vol. 14. New York: Robert Appleton Company, 1912. 11 February 2020 {{PD-notice}}</ref>

986:

name=ODS></ref><ref></ref> The same witnesses imply that Peter was the virtual founder of the Church of Rome,<ref name=ODS/> though not its founder in the sense of initiating a Christian community there.<ref name=JWOM></ref> They also speak of Peter as the one who initiated its episcopal succession,<ref name=ODS/> but speak of ] as the first "bishop", while it is commonly held today that the Christians in Rome did not act a single united community under a single leader until some time in the 2nd century.<ref name=JWOM/>

5709:

T. A., (1974) ''Papal Primacy and the Universal Church: Lutherans and Catholics in Dialogue V'' (Augsburg Publishing House; Minneapolis, MN) p47.</ref> This then is the unity of the church – each church united to its bishop -each of these churches united to each other. There is no evidence of him accepting a single supreme bishop-of-bishops as the bishops authority is localised to a particular church.<ref>Srawley, J. H., (1910) ''The epistles of St. Ignatius, Bishop of Antioch'', Volume 1, (Society for Promoting Christian Knowledge; London), p34</ref>

803:], the divinity of ], 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 deepens knowledge of revealed truth.'"<ref>{{Cite CCC|2.1|94}}</ref> 3106:“This is an immense task, which we cannot refuse and which I cannot carry out by myself. Could not the real but imperfect communion existing between us persuade Church leaders and their theologians to engage with me in a patient and fraternal dialogue on this subject, a dialogue in which, leaving useless controversies behind, we could listen to one another, keeping before us only the will of Christ for his Church and allowing ourselves to be deeply moved by his plea ‘that they may all be one … so that the world may believe that you sent me’ (Jn 17.21)?” )(para 95) 3036:“I am convinced that I have a particular responsibility …above all in acknowledging the ecumenical aspirations of the majority of the Christian Communities and in heeding the request made of me to find a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation. For a whole millennium Christians were united in ‘a brotherly fraternal communion of faith and sacramental life … If disagreements in belief and discipline arose among them, the Roman See acted by common consent as moderator’. 4868:*{{cite wikisource |ref={{sfnRef|Irenaeus|''Against heresies'' 3.3}} |class=book |editor1-last=Schaff |editor1-first=Philip |editor2-last=Roberts |editor2-first=Alexander |editor3-last=Donaldson |editor3-first=James |editor4-last=Coxe |editor4-first=A. Cleveland |display-editors=1 |plaintitle=The Ante-Nicene Fathers: the writings of the fathers down to A.D. 325 |location=Buffalo |publisher=Christian Literature |edition=American |year=1885 |volume=1 |author=Irenaeus |chapter=Against Heresies: Book III/Chapter III. |wslink=Ante-Nicene Fathers/Volume I/IRENAEUS}} 2226:

and was, together with Alexandria, important in the thought of the early Church. It is important to note, however, that the three main apostolic sees of the early Church (i.e. the ], the ], and the ]) were directly related to ]. Prior to becoming Bishop of Rome, Peter was Bishop of Antioch. Additionally, his disciple ] founded the church in Alexandria.<ref>{{Cite web|url=http://www.religionfacts.com/papacy|title=History of the Papacy|date=10 November 2015|website=Religion Facts|access-date=30 May 2016}}</ref>{{Better source needed|date=May 2016}}

5363:*{{cite wikisource |ref={{sfnRef|Tertullian|''On modesty'', 21}} |class=book |editor1-last=Schaff |editor1-first=Philip |editor2-last=Roberts |editor2-first=Alexander |editor3-last=Donaldson |editor3-first=James |editor4-last=Coxe |editor4-first=A. Cleveland |display-editors=1 |plaintitle=The Ante-Nicene Fathers: the writings of the fathers down to A.D. 325 |location=Buffalo |publisher=Christian Literature |edition=American |year=1885 |volume=4 |author=Tertullian |chapter=On Modesty/Chapter 21 |wslink=Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth}} 4857:*{{cite wikisource |ref={{sfnRef|Ignatius|''Letter to the Smyrnaeans''}} |class=book |editor1-last=Schaff |editor1-first=Philip |editor2-last=Roberts |editor2-first=Alexander |editor3-last=Donaldson |editor3-first=James |editor4-last=Coxe |editor4-first=A. Cleveland |display-editors=1 |plaintitle=The Ante-Nicene Fathers: the writings of the fathers down to A.D. 325 |location=Buffalo |publisher=Christian Literature |edition=American |year=1885 |volume=1 |author=Ignatius of Antioch |chapter=Epistle to the Smyrnaeans |wslink=Ante-Nicene Christian Library}} 3307:

sense. The Eastern Christian Churches that are not in communion with Rome, such as the ], ] and the ], are Churches in the proper sense and sister Churches of the Catholic ], but since communion with the Pope 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.{{sfn|CDF|2007}}

4549:*{{cite book|ref={{sfnRef|PA}}|author=Catholic Church. Vatican Council I|date=1870-07-18|title=First dogmatic constitution on the church of Christ: Pastor aeternus|url=http://www.intratext.com/IXT/ENG0063/_PD.HTM|location=Rome|publisher=Èulogos SpA|edition=IntraText|publication-date=2007|access-date=2015-05-25|via=The IntraText Digital Library}} Translation taken from {{cite book|location=London|publisher=Sheed & Ward|editor-last=Tanner|editor-first=Norman P.|title=Decrees of the Ecumenical Councils|year=1990|isbn=978-0-87840-490-2}} 8568:(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, as statements of the developed Catholic teaching on papal primacy. It was only later that the expression of Ignatius of Antioch could be interpreted as meaning, as agreed by representatives of both the Catholic and the Eastern Orthodox Churches, that "Rome, as the Church that 'presides in love' according to the phrase of St Ignatius of Antioch ( 4769:*{{cite wikisource |ref={{sfnRef|Gregory I|''to Mauricius Augustus''}} |author=Gregory I |editor1-last=Schaff |editor1-first=Philip |editor2-last=Wace |editor2-first=Henry |plaintitle=A select library of the Nicene and post-Nicene fathers of the Christian Church |series=Series 2 |location=Buffalo |publisher=Christian Literature |edition=American |year=1895 |volume=12 |chapter=Register of Epistles/Book VII/Chapter 21 |wslink=Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great |at=Letter 33 (to Mauricius Augustus)}} 5022:*{{cite web|editor-last1=Matt|editor-first1=Michael J.|date=2011-03-21|title=A statement of reservations concerning the impending beatification of Pope John Paul II|type=Petition|website=remnantnewspaper.com|location=Forest Lake, MN|publisher=The Remnant Newspaper|url=http://www.remnantnewspaper.com/2011-0331-statement-of-reservations-beatification.htm|archive-url=https://web.archive.org/web/20110325121738/http://www.remnantnewspaper.com/2011-0331-statement-of-reservations-beatification.htm|archive-date=2011-03-25|url-status=live}} 5286:*{{cite web|last=Reilly|first=Patrick J.|website=catholicculture.org|location=Manassas, VA|publisher=Trinity Communications|year=2005|title=Teaching euthanasia|url=http://www.catholicculture.org/culture/library/view.cfm?recnum=6635|archive-url=https://web.archive.org/web/20140920120312/http://www.catholicculture.org/culture/library/view.cfm?recnum=6635|archive-date=2014-09-20|url-status=live}} Reprint of {{cite journal|last=Reilly|first=Patrick J.|date=June 2005|title=Teaching euthanasia|journal=Crisis|pages=28–35|issn=1535-332X}} 4681:*{{cite encyclopedia|ref={{sfnRef|DH}}|editor1-last=Denzinger|editor1-first=Heinrich|editor2-last=Hünermann|editor2-first=Peter|editor3-last=Fastiggi|editor3-first=Robert L.|editor4-last=Nash|editor4-first=Anne Englund|display-editors=2|year=2012|encyclopedia=Enchiridion symbolorum: a compendium of creeds, definitions and declarations of the Catholic Church|edition=43rd|location=San Francisco|publisher=Ignatius Press|isbn=978-0-89870-746-5|title=Compendium of Creeds, Definitions, and Declarations on Matters of Faith and Morals}} 1137:

Western half of the empire, the bishops of Rome relied on a letter written in 416 by Innocent I to the ], 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.{{sfn|Schimmelpfennig|1992|p=39}}

2096:

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 ] 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.

4813:*{{cite wikisource |ref={{sfnRef|Hilary|''On the Trinity''}} |author=Hilary of Poitiers |editor1-last=Schaff |editor1-first=Philip |editor2-last=Wace |editor2-first=Henry |plaintitle=A select library of the Nicene and post-Nicene fathers of the Christian Church |series=Series 2 |location=Buffalo |publisher=Christian Literature |edition=American |year=1898 |volume=9 |chapter=De Trinitate or on the Trinity/Book VI |wslink=Nicene and Post-Nicene Fathers: Series II/Volume IX/Title Page/De Trinitate or on the Trinity}} 1293:

same witnesses imply that Peter was the virtual founder of the Church of Rome,{{sfn|Farmer|2004}} though not its founder in the sense of initiating a Christian community there.{{sfn|O'Malley|2010|p=11}} They also speak of Peter as the one who initiated its episcopal succession,{{sfn|Farmer|2004}} but speak of ] as the first bishop of Rome after Peter, although some hold today that the Christians in Rome did not act as a single united community under a single leader until the 2nd century.{{sfn|O'Malley|2010|p=11}}

5264:*{{cite web|last=Speciale|first=Alessandro|date=2011-09-25|title=Ratzinger's Ecumenism between light and shadows|website=vaticaninsider.lastampa.it|location=Turin, IT|publisher=La Stampa|url=http://vaticaninsider.lastampa.it/en/homepage/inquiries-and-interviews/detail/articolo/germania-germany-alemania-8380/|archive-url=https://web.archive.org/web/20130731130439/http://vaticaninsider.lastampa.it/en/inquiries-and-interviews/detail/articolo/germania-germany-alemania-8380/|archive-date=2013-07-31|url-status=live}} 4780:*{{cite wikisource |ref={{sfnRef|Gregory I|''to Eulogius''}} |author=Gregory I |editor1-last=Schaff |editor1-first=Philip |editor2-last=Wace |editor2-first=Henry |plaintitle=A select library of the Nicene and post-Nicene fathers of the Christian Church |series=Series 2 |location=Buffalo |publisher=Christian Literature |edition=American |year=1895 |volume=12 |chapter=Register of Epistles/Book V/Chapter 22 |wslink=Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great |at=Letter 43 (to Eulogius)}} 4648:*{{Source-attribution|{{cite wikisource |ref={{sfnRef|Council of Chalcedon}} |author=Council of Chalcedon |editor1-last=Schaff |editor1-first=Philip |editor2-last=Wace |editor2-first=Henry |plaintitle=A select library of the Nicene and post-Nicene fathers of the Christian Church |series=Series 2 |location=Buffalo |publisher=Christian Literature |edition=American |year=1900 |volume=14 |chapter=Extracts from the Acts 1 |wslink=Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Fourth Ecumenical Council}}}} 1711:

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.<ref name="McBrien2008">{{cite book|author=Richard P. McBrien|title=The church: the evolution of Catholicism|url=http://books.google.com/books?id=S-CIbADzAQsC&pg=PA99|accessdate=1 November 2011|date=25 August 2008|publisher=HarperCollins|isbn=978-0-06-124521-3|page=99}}</ref>

8517:, 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 deepens knowledge of revealed truth.'" 4582:*{{cite book|last=Clapsis|first=Emmanuel|year=2000|title=Orthodoxy in conversation: Orthodox ecumenical engagements|location=Geneva|publisher=World Council of Churches|isbn=978-2-8254-1337-1}} Reprinted in {{cite web|title=Papal primacy|website=goarch.org|location=New York|publisher=Greek Orthodox Archdiocese of America|url=http://www.goarch.org/ourfaith/ourfaith8523|archive-url=https://web.archive.org/web/20081203104411/http://www.goarch.org/ourfaith/ourfaith8523|archive-date=2008-12-03|url-status=live}} 526:

Church," and is "full, supreme and universal power over the Church" which he "is always free to exercise."{{sfn|LG|loc=n. 22}}{{sfn|DH|loc=n. 4146}} The primacy of the bishop of Rome, according to ] 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."{{sfn|Hardon|2013|loc=Primacy}}

4417:*{{cite wikisource |ref={{sfnRef|Augustine|''On Gospel of John''}} |author=Augustine of Hippo |editor1-last=Schaff |editor1-first=Philip |editor2-last=Wace |editor2-first=Henry |plaintitle=A select library of the Nicene and post-Nicene fathers of the Christian Church |series=Series 1 |location=Buffalo |publisher=Christian Literature |edition=American |year=1888 |volume=7 |chapter=Gospel According to St. John/Part 124 |wslink=Nicene and Post-Nicene Fathers: Series I/Volume VII |at=Tractate 124}} 4395:*{{cite wikisource |ref={{sfnRef|Augustine|''Donatists''}} |author=Augustine of Hippo |editor1-last=Schaff |editor1-first=Philip |editor2-last=Wace |editor2-first=Henry |plaintitle=A select library of the Nicene and post-Nicene fathers of the Christian Church |series=Series 1 |location=Buffalo |publisher=Christian Literature |edition=American |year=1887 |volume=4 |chapter=The Correction of the Donatists/Chapter 10 |wslink=Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy}} 9742:"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". 9988:"This faith it is which is the foundation of the Church; through this faith the gates of hell cannot prevail against her. This is the faith which has the keys of the kingdom of heaven. Whatsoever this faith shall have loosed or bound on earth shall be loosed or bound in heaven. This faith is the Father's gift by revelation; even the knowledge that we must not imagine a false Christ, a creature made out of nothing, but must confess Him the Son of God, truly possessed of the Divine nature." 4384:* {{cite wikisource |ref={{sfnRef|Augustine|''On 1 John''}} |author=Augustine of Hippo |editor1-last=Schaff |editor1-first=Philip |editor2-last=Wace |editor2-first=Henry |plaintitle=A select library of the Nicene and post-Nicene fathers of the Christian Church |series=Series 1 |location=Buffalo |publisher=Christian Literature |edition=American |year=1888 |volume=7 |chapter=Gospel According to St. John/Part 10 |wslink=Nicene and Post-Nicene Fathers: Series I/Volume VII |at=Tractate 10}} 4406:*{{cite wikisource |ref={{sfnRef|Augustine|''On Christian doctrine''}} |author=Augustine of Hippo |editor1-last=Schaff |editor1-first=Philip |editor2-last=Wace |editor2-first=Henry |plaintitle=A select library of the Nicene and post-Nicene fathers of the Christian Church |series=Series 1 |location=Buffalo |publisher=Christian Literature |edition=American |year=1887 |volume=2 |chapter=On Christian Doctrine/Book I/Chapter 18 |wslink=Nicene and Post-Nicene Fathers: Series I/Volume II}} 3615:(1995), ''The Gospel According to Rome: Comparing Catholic Tradition and the Word of God'', Harvest House Publishers, p. 240</ref> Others say that even if Peter is the "rock", it does not support exclusive authority<ref>Carson, D. A.(1984), ''The Expositor’s Bible Commentary'', vol. 8, 368.</ref> and Peter himself believed Jesus to be the cornerstone of the church (1 Peter 2:7). It is noted that at the ] it was ] who states the decision of the council (Acts 15). 7858: 4879:*{{cite wikisource |ref={{sfnRef|John Chrysostom|''On the Gospel of John''}} |author=John Chrysostom |editor1-last=Schaff |editor1-first=Philip |editor2-last=Wace |editor2-first=Henry |plaintitle=A select library of the Nicene and post-Nicene fathers of the Christian Church |series=Series 1 |location=Buffalo |publisher=Christian Literature |edition=American |year=1889 |volume=14 |chapter=On the Gospel of John/Preface |wslink=Nicene and Post-Nicene Fathers: Series I/Volume XIV}} 11532: 11512: 11492: 6504:{{quote|"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."<ref>Sherrard, P., (1978) ''Church, Papacy and Schism: A Theological Enquiry.'' (Denise Harvey Publisher; Limni, Greece), p15</ref>}} 4571:*{{cite web|ref={{sfnRef|catholicculture.org|2007}}|date=2007-11-14|title=Ecumenical talks reach partial accord on papal primacy|website=catholicculture.org|location=Manassas, VA|publisher=Trinity Communications|url=http://www.catholicculture.org/news/features/index.cfm?recnum=54768|access-date=2009-01-22|archive-url=https://web.archive.org/web/20101205193810/http://www.catholicculture.org/news/features/index.cfm?recnum=54768|archive-date=2010-12-05|url-status=live}} 4593:*{{cite web|ref={{sfnRef|''orthodoxanswers.org''}}|editor-last=Cleenewerck|editor-first=Laurent|title=An Orthodox Christian historical timeline|website=orthodoxanswers.org|location=Eureka, CA|publisher=St. Innocent Orthodox Church|url=http://www.orthodoxanswers.org/history|archive-url=https://web.archive.org/web/20101223102513/http://orthodoxanswers.org/history|archive-date=23 December 2010|url-status=dead|access-date=4 November 2012}} {{tertiary|date=May 2015}} 8786: 24243: 23033: 15416: 4714:*{{cite wikisource |ref={{sfnRef|Eusebius|''Church history''}} |author=Eusebius Pamphili |editor1-last=Schaff |editor1-first=Philip |editor2-last=Wace |editor2-first=Henry |plaintitle=A select library of the Nicene and post-Nicene fathers of the Christian Church |series=Series 2 |location=Buffalo |publisher=Christian Literature |edition=American |volume=1 |chapter=Book V |wslink=Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/}} 11088: 1565::"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."<ref>Terence L. Nichols, ''That All May Be One'', p. 116</ref> 1360:

name="d'Aubigné1846">{{cite book|author=Jean Henri Merle d'Aubigné|title=History of the Reformation in the sixteenth century|url=http://books.google.com/books?id=afgpAQAAIAAJ&pg=PA27|accessdate=1 November 2011|year=1846|publisher=Blackie|page=27}}</ref> The Emperor Justinian, who was living in the East in Constantinople, in the 6th century published a similar decree. These proclamations did not create the office of the pope.

24232: 23022: 20950: 19675: 18274: 17125: 16191: 9756: 5418:*{{cite web|last=Wijngaards|first=John|date=2012-10-11|title=Jubilee declaration on authority in the Catholic Church|type=petition|website=churchauthority.org|publisher=Wijngaards Institute for Catholic Research|url=http://www.churchauthority.org/index.asp|archive-url=https://web.archive.org/web/20121015022156/http://www.churchauthority.org/index.asp|archive-date=2012-10-15|url-status=live}} 4538:*{{cite book|ref={{sfnRef|CDF|2007}}|author1=Catholic Church. Congregation for the Doctrine of the Faith|last2=Levada|first2=William|author-link2=William Levada|date=2007-06-29|title=Responses to some questions regarding certain aspects of the Doctrine on the Church|website=vatican.va|location=Vatican City|url=https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20070629_responsa-quaestiones_en.html}} 7737: 4758:*{{cite conference|ref={{sfnRef|ARCIC I|1981}}|author=First Anglican–Roman Catholic International Commission|date=1981-09-03|title=Agreed Statement on Authority in the Church|conference=Authority in the Church II, 24 August – 2 September 1981|location=Windsor, GB|url=https://iarccum.org/doc/?d=7|archive-url= https://web.archive.org/web/20150527005949/https://iarccum.org/doc/?d=7|archive-date=2015-05-27|url-status=live}} 4923:*{{cite web|last=Jones|first=Chandler H.|date=2008-11-11|title=Anglican Catholicism and the Papal Primacy|website=philorthodox.blogspot.com|url=http://philorthodox.blogspot.com/2008/11/anglican-catholicism-and-papal-primacy_11.html|archive-url=https://web.archive.org/web/20110708060626/http://philorthodox.blogspot.com/2008/11/anglican-catholicism-and-papal-primacy_11.html|archive-date=2011-07-08|url-status=live}} 4747:*{{cite conference|ref={{sfnRef|ARCIC I|1976}}|author=First Anglican–Roman Catholic International Commission|year=1977|title=Agreed Statement on Authority in the Church|conference=Authority in the Church I, 24 August – 2 September 1976|location=Venice, IT|url=https://iarccum.org/doc/?d=4|archive-url=https://web.archive.org/web/20150526233927/https://iarccum.org/doc/?d=4|archive-date=2015-05-26|url-status=live}} 9545:

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

68: 3466:

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 ], i.e., that there can be no intermediaries between a Christian and God except for Christ.

5220:*{{cite book|last=Phan|first=Peter C.|chapter=A North American ecclesiology: the achievement of Patrick Granfield|year=2000|editor-last=Phan|editor-first=Peter C.|title=The gift of the church: a textbook on ecclesiology in honor of Patrick Granfield, O.S.B.|location=Collegeville, MN|publisher=Liturgical Press|isbn=978-0-8146-5931-1|chapter-url=https://books.google.com/books?id=2knW3bIxIYgC&pg=PA486}} 5231:*{{cite encyclopedia|last=Schilling|first=Johannes|year=2005|title=Pope, Papacy|editor1-last=Fahlbusch|editor1-first=Erwin|editor2-last=Bromiley|editor2-first=Geoffrey W.|others=Translated by Geoffrey W. Bromiley|encyclopedia=The encyclopedia of Christianity|location=Grand Rapids, MI|publisher=Eerdmans|volume=4|isbn=978-0-8028-2416-5|url=https://books.google.com/books?id=C5V7oyy69zgC&pg=PA272}} 1851:

de Saint-Remy, a c. di J. Hourier, in La champagne benedictine. Contribution a l’année saint Benoit (480-1980), Reims 1981 (Travaux de l’Académie Nationale de Reims 160), 240. See Michele Giuseppe D'Agostino, Il Primato della Sede di Roma in Leone IX. Studio dei testi latini nella controversia greco-romana nel periodo pregregoriano, Edizioni San Paolo, Cinisello Balsamo 2008, 124-127.</ref>

8655:, 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. 13834: 12310: 11778: 10844: 10737: 10700: 5209:*{{cite web|ref={{sfnRef|P (pseud.)|1995}}|author=P (pseud. of unknown)|date=July 1995|title=Pope Gregory the Great and the 'Universal Bishop' controversy|website=biblicalcatholic.com|url=http://www.biblicalcatholic.com/apologetics/num7.htm|archive-url=https://web.archive.org/web/20140811185930/http://www.biblicalcatholic.com/apologetics/num7.htm|archive-date=2014-08-11|url-status=live}} 4945:*{{cite encyclopedia|year=2010|last=Kelly|first=John N. D.|author-link=John Norman Davidson Kelly|title=Gregory I, St|editor-last=Walsh|editor-first=Michael J.|encyclopedia=The Oxford dictionary of popes|edition=2nd|location=Oxford |publisher=Oxford University Press|series=Oxford paperback reference|isbn=978-0-19-929581-4|url=https://books.google.com/books?id=uVmcAQAAQBAJ&pg=PA64}} 5000:*{{cite book|last=Lossky|first=Vladimir|author-link=Vladimir Lossky|year=1976|orig-year=1957|title=The mystical theology of the Eastern Church|edition=reprint|others=Translated by members of the Fellowship of St. Alban and St. Sergius|location=Crestwood, NY|publisher=St. Vladimir's Seminary Press|isbn=978-0-913836-31-6|url=https://books.google.com/books?id=dxqvWwPSCSwC&pg=PA176}} 9186:(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." 5066:*{{cite book|last=Merle d'Aubigné|first=Jean Henri|author-link=Jean-Henri Merle d'Aubigné|year=1846|title=History of the Reformation in the sixteenth century|volume=1|others=Translated by David D. Scott|location=Edinburgh|publisher=Blackie and Son|page=27|url=https://books.google.com/books?id=afgpAQAAIAAJ&pg=PA27|access-date=2011-11-01}} This work is found in numerous revisions. 5011:*{{cite book|ref={{sfnRef|Mansi|''Concilium Remense''}}|chapter=Concilium Remense|year=1902|orig-year=1774|editor-last=Mansi|editor-first=Giovanni D.|editor-link=Giovanni Domenico Mansi|title=Sacrorum Conciliorum nova et amplissima collectio|language=la|volume=19|edition=facsimile|location=Paris|publisher=H. Welter|oclc=682472075|url=http://gallica.bnf.fr/ark:/12148/bpt6k51603x}} 4428:*{{Source-attribution|sentence=yes|{{cite encyclopedia|location=St. Louis, MO; London|publisher=B. Herder book|encyclopedia=A commentary on the new code of the canon law|last=Bachofen|first=Charles A.|title=A commentary on the new Code of canon law|series=New Code of canon law, A commentary on the |edition=3rd|volume=2|year=1918|lccn=19004568|pages=207–216|hdl=2027/hvd.ah4gvz}}}} 4736:*{{cite encyclopedia|editor-last=Farmer|editor-first=David H.|year=2004|orig-year=2003|title=Peter (1)|encyclopedia=The Oxford dictionary of saints|edition=5th|location=Oxford |publisher=Oxford University Press|series=Oxford paperback reference|isbn=978-0-19-860949-0|url=https://books.google.com/books?id=_zJJtvK2_KsC&dq=Farmer+%22is+not+explicitly+affirmed%22&pg=PA353}} 13641: 4604:*{{cite book|last=Cleenewerck|first=Laurent|title=His Broken Body: Understanding and Healing the Schism Between the Roman Catholic and Eastern Orthodox Churches|url=https://books.google.com/books?id=oeKOUb6OcG4C&pg=PA155|access-date=28 October 2012|date=2009|edition=revised|publisher=Euclid University Press|isbn=978-0-615-18361-9}}{{Self-published source|date=May 2015}} 1900:

bishops in ], ] and ] in the east, and in Rome and ] in the west, unanimously declared that the celebration should be exclusively on Sunday.{{sfn|Eusebius|''Church history''|loc=]}} In 193, ], bishop of Rome, presided over a council at Rome and subsequently sent a letter about the matter to ] and the churches of the Roman province of Asia.{{sfn|''orthodoxanswers.org''}}

6108:*{{cite book|author=Ignatius of Antioch|year=1919|orig-year=1900|title=The epistles of St. Ignatius: bishop of Antioch|series=Translations of Christian literature, Series I, Greek texts|others=Translated by James H. Srawley|edition=3rd|location=London|publisher=Society for Promoting Christian Knowledge|oclc=608472045|url=https://books.google.com/books?id=5WMMAAAAIAAJ}} 5722:*{{cite book|year=1974|editor1-last=Empie|editor1-first=Paul C.|editor2-last=Murphy|editor2-first=T. Austin|title=Papal primacy and the universal church|series=Lutherans and Catholics in dialogue|volume=5|location=Minneapolis, MN|publisher=Augsburg Publishing House|isbn=978-0-8066-1450-2|url-access=registration|url=https://archive.org/details/papalprimacyuniv0000unse}} 5529:* {{cite book |year=2005|chapter=Annales Romani ''Description of the Synod of Sutri ca. 1046'' and Bonizo of Sutri ''Description of the Synod of Sutri ca. 1085''|editor-last=Miller|editor-first=Maureen C.|title=Power and the holy in the age of the investiture conflict: a brief history with documents|location=New York|publisher=St. Martins Press|isbn=978-0-312-40468-0}} 5507:* {{cite book |last=Anastos|first=Milton V.|year=2001|editor1-last=Vryonis|editor1-first=Speros|editor2-last=Goodhue|editor2-first=Nicholas|title=Aspects of the mind of Byzantium: political theory, theology, and ecclesiastical relations with the See of Rome|series=Variorum collected studies|volume=717|location=Burlington, VT|publisher=Ashgate |isbn=978-0-86078-840-9 }} 9590:, but since communion with the Pope 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. 5308:*{{cite book|last=Schatz|first=Klaus|year=1996|chapter=The development of the primacy in the first five centuries|chapter-url=https://books.google.com/books?id=IeH4OKYflbkC&pg=PA1|title=Papal primacy: from its origins to the present|others=Translated by John A. Otto and Linda M. Maloney|location=Collegeville, MN|publisher=Liturgical Press|isbn=978-0-8146-5522-1}} 8772:, 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." 5915:*{{cite book|author=Palladius Helenopolitanus|author-link=Palladius of Galatia|year=1985|editor-last=Meyer|editor-first=Robert T.|title=Dialogue on the life of St. John Chrysostom|series=Ancient Christian writers: the works of the Fathers in translation|volume=45|others=Translated by Robert T. Meyer|location=Mahwah, NJ|publisher=Newman Press|isbn=978-0-8091-0358-4}} 5297:*{{cite book|ref={{sfnRef|Sanchez|1968}}|last=Sánchez|first=Jesús Hortal|year=1968|title=De Initio potestatis primatialis romani pontificis: investigatio historico-juridica a tempore Sancti Gregorii Magni usque ad tempus Clementis V|language=la|series=Analecta Gregoriana|volume=167|location=Rome|publisher=Editrice Pontificia Università Gregoriana|oclc=864705}} 4824:*{{cite book|year=1981|chapter=Anselme de Saint-Remy, ''Histoire de la Dédicace de Saint-Remy''|editor-last=Hourlier|editor-first=Jacques|title=La Champagne bénédictine : contribution à l'Année saint Benoît (480–1980)|language=fr, la|series=Travaux de l'Academie Nationale de Reims|volume=160|location=Reims|publisher=Academie Nationale de Reims|oclc=11808869}} 883:

the figure of the bishop as leader of the local church seems to have appeared later than in the time of the apostles.{{efn|"It is not a greater difficulty that St. Ignatius does not write to the Asian Greeks about Popes, than that St. Paul does not write to the Corinthians about Bishops. No doctrine is defined till it is violated."{{sfn|Newman|1888|p=151}}}}

2897:"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."<ref>ARCIC, Authority in the Church, 1, para. 3.12.</ref> 5795:{{quote|"In like manner, let all reverence the deacons as an appointment of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the Father, and the presbyters as the Sanhedrin of God, and assembly of the apostles. Apart from these, there is no Church."<ref>''Epistle to the Trallians''. Chapter III.—Honour the deacons, etc.</ref>}} 7293:*{{Cite web|title=Synodality and Primacy During the First Millennium: Towards a Common Understanding in Service to the Unity of the Church (Chieti, 21 September 2016)|url=http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/ch_orthodox_docs/rc_pc_chrstuni_doc_20160921_sinodality-primacy_en.html|website=www.vatican.va|access-date=2020-05-20}} 5614:*{{cite book|last=Chrestou|first=Panagiotes K.|year=2005|editor-last=Dragas|editor-first=George D.|title=Greek Orthodox patrology: an introduction to the study of the church fathers|series=Orthodox theological library|volume=2|others=Translated by George D. Dragas|location=Rollinsford, NH|publisher=Orthodox Research Institute|isbn=978-1-933275-04-8}} 4956:*{{cite web|last=Knox|first=Ellis L.|year=1999|title=The papacy|website=the-orb.net|publisher=Online Resource Book for Medieval Studies|oclc=35987956|url=http://www.the-orb.net/textbooks/westciv/papacy.html|archive-url=https://web.archive.org/web/20030918013403/http://the-orb.net/textbooks/westciv/papacy.html|archive-date=2003-09-18|url-status=live}} 4516:*{{cite encyclopedia|ref={{sfnRef|CCEO|1990}}|author=Catholic Church|title=CCEO - Table of Contents - IntraText CT|year=1992|encyclopedia=Code of Canons of the Eastern Churches|version=IntraText|location=Washington, DC|publisher=Canon Law Society of America|isbn=978-0-943616-52-0|url=http://www.intratext.com/IXT/ENG1199/_INDEX.HTM|via=intratext.com}} 5242:*{{cite web|last=Shaw|first=Russell|date=2000|title=The battle over primacy|website=catholicculture.org|location=Manassas, VA|publisher=Trinity Communications|url=https://www.catholicculture.org/culture/library/view.cfm?recnum=3218}} Reprint of {{cite journal|date=January 2000|title=The battle over primacy|journal=Crisis|pages=25–27|issn=1535-332X}} 4505:*{{cite encyclopedia|ref={{sfnRef|CIC|1983}}|author=Catholic Church|title=Codex Iuris Canonici|year=1999|orig-year=©1998|encyclopedia=Code of canon law: new English translation|version=IntraText|location=Washington, DC|publisher=Canon Law Society of America|isbn=978-0-943616-79-7|url=https://www.vatican.va/archive/ENG1104/_INDEX.HTM|via=vatican.va}} 5352:*{{cite book|last=Tajra|first=Harry W.|year=1994|title=The martyrdom of St. Paul: historical and judicial context, traditions, and legends|series=Wissenschaftliche Untersuchungen zum Neuen Testament, 2|volume=67|location=Tübingen|publisher=Mohr|issn=0340-9570|isbn=978-3-16-146239-9|url=https://books.google.com/books?id=d--2wss0t1cC&pg=PA180}} 4725:*{{cite book|last=Evans|first=Gillian R.|year=1986|title=The thought of Gregory the Great|series=Cambridge studies in medieval life and thought, 4th series|volume=2|edition=Reprint|publication-date=1999|location=Cambridge |publisher=Cambridge University Press|isbn=978-0-521-30904-2|url=https://books.google.com/books?id=276qdQQzzXIC&pg=PA128}} 2612:

nos. 894-95</ref> 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.

9298:. 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 9178:(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. In line with the norm of Roman law that a person's legal rights and duties passed to his heir, 4615:*{{cite web|last=Colina|first=Jesús|date=2009-10-23|title=Orthodox-Catholic commission studies primacy of Peter|website=zenit.org|url=http://www.zenit.org/article-27320?l=english|archive-url=https://web.archive.org/web/20091027020136/http://www.zenit.org/article-27320|archive-date=27 October 2009|url-status=live|access-date=25 September 2010}} 1123:

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.<ref></ref>

5572:*{{cite book|year=2001|editor1-last=Braaten|editor1-first=Carl E.|editor2-last=Jenson|editor2-first=Robert W.|title=Church unity and the papal office: an ecumenical dialogue on John Paul II's encyclical Ut unum sint|location=Grand Rapids, MI|publisher=W. B. Eerdmans|isbn=978-0-8028-4802-4|url=https://books.google.com/books?id=J6CeBGMSBn8C}} 5958:*{{cite book|last1=Papadakis|first1=Aristeides|last2=Meyendorff|first2=John|year=1994|title=The Christian East and the rise of the papacy: the church 1071–1453 A.D|series=The church in history|volume=4|location=Crestwood, NY|publisher=St. Vladimir's Seminary Press|isbn=978-0-88141-058-7|url=https://books.google.com/books?id=xHvYAAAAMAAJ}} 9114:(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." 9693:, 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". 9182:(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. Leo argued that the apostle Peter continued to speak to the Christian community through his successors as bishop of Rome. 9089:, however, shall have the prerogative of honour after the Bishop of Rome because Constantinople is New Rome." Thomas Shahan says that, according to Photius, Pope Damasus approved the council of Constantinople, but he adds that, if any part of the council were approved by this pope, it could have been only its revision of the 4802:*{{cite encyclopedia|last=Hardon|first=John A.|author-link=John Hardon|year=2013|title=Primacy|encyclopedia=Catholic dictionary: an abridged and updated edition of Modern Catholic dictionary|location=New York|publisher=Image|isbn=978-0-307-88634-7|pages=400–401|url=https://books.google.com/books?id=1MsufgDEL1oC&pg=PA400}} 5938:* {{Cite book|last=Papadakis|first=Aristeides|title=Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Gregory II of Cyprus (1283-1289)|year=1997|orig-year=1983|edition=Rev.|location=Crestwood, NY|publisher=St. Vladimir's Seminary Press|isbn=9780881411768|url=https://books.google.com/books?id=TUBllg0JpgUC}} 3421:{{Quote|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.{{sfn|ARCIC I|1976|loc=n. 12}}}} 1246:

that the historical and sociological factors that influenced its development are seen as guided by the ]. Not all Catholic theologians see a special providential intervention as responsible for the result, but most see the papacy, regardless of its origin, as now essential to the Church's structure.{{sfn|Miller|1980|p=203}}

5851:*{{Cite book|last=Meyendorff|first=John|author-link=John Meyendorff|year=1989|title=Imperial unity and Christian divisions: The Church 450-680 A.D.|series=The Church in history|volume=2|location=Crestwood, NY|publisher=St. Vladimir's Seminary Press|isbn=978-0-88141-056-3|url=https://books.google.com/books?id=6J_YAAAAMAAJ}} 4659:*{{cite book|last=D'Agostino|first=Michele G.|year=2008|title=Il primato della sede di Roma in Leone IX (1049–1054): studio dei testi latini nella controversia greco-romana nel periodo pregregoriano|language=it|series=Storia della Chiesa|volume=24|location=Cinisello Balsamo, IT|publisher=San Paolo|isbn=978-88-215-6062-0}} 5121:*{{cite book|last1=Miller|first1=J. Michael|year=1980|title=The divine right of the papacy in recent ecumenical theology|series=Analecta Gregoriana|volume=218|issn=0066-1376|location=Rome|publisher=Gregorian University Press|oclc=7634405|url=https://books.google.com/books?id=njXIJaDZhV4C&pg=PA203|isbn=9788876521898}} 4439:*{{cite encyclopedia|ref={{sfnRef|Beal et al.|2000}}|editor1-last=Beal|editor1-first=John P|editor2-last=Coriden|editor2-first=James A|editor3-last=Green|editor3-first=Thomas J|year=2000|encyclopedia=New commentary on the Code of Canon Law|edition=study|location=New York|publisher=Paulist Press|isbn=978-0-8091-0502-1}} 349:'''Papal primacy''', also known as the '''primacy of the bishop of Rome''', is an ] doctrine in the ] concerning the respect and authority that is due to the ] from other ]s and their ]s. While the doctrine is accepted at a fundamental level by both the Catholic Church and ], the two disagree on the nature of primacy. 6160:

of synodality and indeed of popes encouraging synods – and excommunicated Polycrates of Ephesus and the bishops of Asia when their synod refused to adopt the Roman line. Victor was rebuked by Irenaeus for this severity and it seems that he revoked his sentence and that communion was preserved."<ref></ref>

5429:*{{Source-attribution|sentence=yes|{{cite book|last=Woywod|first=Stanislaus|editor-last=Smith|editor-first=Callistus|year=1948|orig-year=©1943|title=A practical commentary on the Code of canon law|location=New York|publisher=J. F. Wagner|volume=1|edition=Rev. and enl.|oclc=746242376|hdl=2027/mdp.35112104152493}}}} 8330:, issued in 2007, representatives of the Eastern Orthodox Church and the Catholic Church jointly stated that both accept 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. 5764:*{{cite book|last=Hasler|first=August B.|year=1981|title=How the Pope became infallible: Pius IX and the politics of persuasion|url=https://archive.org/details/howpopebecameinf0000hasl|url-access=registration|others=Translated by Peter Heinegg|location=Garden City, NY|publisher=Doubleday|isbn=978-0-385-15851-0}} 4791:*{{cite book|ref={{sfnRef|Guettee|1866}}|last=Guettée|first=René François Wladimir|year=1866|title=The papacy its historic origin and primitive relations with the Eastern churches|url=https://archive.org/stream/papacyitshistori00guet#page/175/mode/1up|location=New York|publisher=Minos Publishing|oclc=263029067}} 3809:

Peter's proclamation of faith, rather than Peter himself, to be the "rock" Jesus praised and said he would make the foundation of the faith. {{sfn|McCarthy|1995|p=240}} Other Christian writers say that, even if Peter is the "rock", it does not mean he has exclusive power over the Church.{{sfn|Carson|1984|p=368}}

4967:*{{cite book|last=Lançon|first=Bertrand|author-link=Bertrand Lançon|others=Translated by Antonia Nevill|year=2000|title=Rome in late antiquity: everyday life and urban change, AD 312-609|location=New York|publisher=Routledge|isbn=978-0-415-92975-2|url=https://books.google.com/books?id=SaTzyXVX-NgC&pg=PA27}} 6045:*{{cite book|last=Romanides|first=John|year=2004|editor-last=Dragas|editor-first=George D.|title=An outline of Orthodox patristic dogmatics|series=Orthodox theological library|volume=1|others=Translated by George D. Dragas|location=Rollinsford, NH|publisher=Orthodox Research Institute|isbn=978-0-9745618-4-4}} 5275:*{{cite book|last=Ray|first=Stephen K.|year=1999|title=Upon this rock: St. Peter and the primacy of Rome in scripture and the early church|series=Modern apologetics library|location=San Francisco|publisher=Ignatius Press|isbn=978-0-89870-723-6|url=https://books.google.com/books?id=RnQiVgUn728C&pg=PA11}} 4670:*{{cite book|last=Davis|first=Leo D.|year=1990|title=The first seven Ecumenical Councils (325-787): their history and theology|series=Theology and life series|volume=21|location=Collegeville, MN|publisher=Liturgical Press|isbn=978-0-8146-5616-7|url=https://books.google.com/books?id=fMhzlnY0P0QC&pg=PA1}} 5407:*{{cite encyclopedia|last=Wetterau|first=Bruce|title=World history|year=1994|encyclopedia=World history: a dictionary of important people, places, and events from ancient times to the present|location=New York|publisher=H. Holt|isbn=978-0-8050-2350-3|url=https://archive.org/details/worldhistorydict00wett}} 3027:] 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."{{sfn|Collins|1997}} 2455:

Protestants."<ref>{{cite web |title=Stress on papal primacy led to exaggerated clout for a pope among equals |url=http://natcath.org/NCR_Online/archives2/1997d/102497/102497f.htm |publisher=National Catholic Reporter |first=Paul |last=Collins |date=1997-10-24 |accessdate=2009-01-20}}</ref>

745:

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|author=|title=|source=}}

9101:

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

8689:

Because of its association with the supposed position of Peter among the apostles, the function that, within the 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

8524:

That the Christian scriptures, which contain no cut-and-dried answers to questions such as whether or not there is forgiveness for post-baptismal sins, and whether or not infants should be baptized, gradually become clearer in the light of events, is a view expressed, when considering the doctrine of

6159:

There existed a difference in how some local churches celebrated Easter: in the Roman province of Asia it was celebrated on the 14th of the moon<ref></ref> (]), not necessarily on Sunday. "Bishop Victor of Rome ordered synods to be held to settle the matter – an interesting early instance

5817:

There is no reference to another tier above bishop. For Ignatius, the bishop is supreme, not the bishop because he is in communion with the bishop in Rome.<ref>"It is manifest, therefore, that we should look upon the bishop even as we would look upon the Lord Himself." Ignatius ''Epistle to the

3737:

American religious author Stephen K. Ray, a ] convert to Catholicism, 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

2374:

In 1049, the ], called by ], adopted a dogmatic declaration about the primacy of the Roman Pontiff as the successor of Peter: "{{lang|la|declaratum est quod solus Romanae sedis pontifex universalis Ecclesiae Primas esset et ]}}" (literal translation is "it was declared that only the bishop/pontiff of

2360:

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.<ref>{{cite web

2013:

The ], which was convoked to act on a pledge by Byzantine emperor ] to reunite the Eastern church with the West.<ref name="World History">Wetterau, Bruce. World history. New York: Henry Holt and company. 1994.</ref> Wishing to end the ] that divided ] and ], Gregory X had sent an embassy

1780:

The historical and juridical development of the "primacy of the Roman Pontiff" from ] (590-604) to ] (1305–1314) was a dogmatic evolution in fidelity of the '']'' (''deposit of faith'').<ref>J. Hortal Sanchez, De initio potestatis primatialis Romani Pontificis. Investigatio historico-juridica a

1736:

In the aftermath of the ], ] (254-257) was asked by ] (d. 258) to resolve a dispute among the bishops of Gaul as to whether those who had lapsed could be reconciled and readmitted to the Christian community. Cyprian stressed the Petrine primacy as well as the unity of the Church and the importance of

1266:

After the ] granted Christianity legal status, Emperor ] enriched the Church of Rome with large buildings such as the ] and ] and the ], and with endowments.<ref></ref> The ] gave approval to a church arrangement whereby the bishops of an imperial province were headed by the bishop (known

1245:

975:

Modern ] writers such as ] and ] have written that the phrase "presiding in '']''", used of the Church of Rome in the letter that ] addressed to it in the early 2nd century, contains a definition of that Church's universal primacy;{{sfn|Schmemann|1995|pp=163–164}} but the Catholic writer ] warns that

929:

845:

This passage in Irenaeus 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 consisted in playing

744:

The Catholic Church bases its doctrine of papal primacy on the primacy among the ] that Jesus gave to Peter in {{Bibleref2|Matthew|16:16-19|RSVCE}}:{{sfn|PA|loc=||p=}}{{quote|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

8520:

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

6150:*{{cite book|author=Vasileios of Stavronikita|year=1984|title=Hymn of entry: liturgy and life in the Orthodox church|series=Contemporary Greek theologians|volume=1|others=Translated by Elizabeth Briere|location=Crestwood, NY|publisher=St. Vladimir's Seminary Press|isbn=978-0-88141-026-6|pages=52–53}} 5538:

The New Testament records ({{bibleref2|Acts|15}}) the convening of a council to decide whether'' ]'' who converted should be required to be ], which according to some interpretations was prescribed by the ]. (] only prescribes ] for gentiles.) Catholic historians note that when Peter spoke, all were

3580:

In October 2007, the ], 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

2876:

The First Vatican Council's ] '']'' 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 ], deciding that the "infallibility" of the Christian community extended to the pope himself, at

2225:

Besides Rome, Jerusalem was also held in high prestige in the early Church, both because the ] and ] occurred there, and on account of the 1st-century ]. Followers of Jesus were first referred to as "Christians" (as well as "Catholic"){{sfn|Ignatius|''Letter to the Smyrnaeans''|loc=c. 8}} in Antioch

2176:

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

2063:

was probably in response to ], who "had nominated bishops without the concurrence of the other bishops of the province, and without the approval of the metropolitan of Alexandria, and had thus occasioned a schism. This canon was intended to prevent the recurrence of such abuses."<ref name=hrp/>

1292:

The presence of Peter in Rome, not explicitly affirmed in, but consistent with, the New Testament, is explicitly affirmed by ], Ignatius of Antioch, ] and other early Christian writers – and no other place has ever claimed to be the location of his death.{{sfn|Farmer|2004}}{{sfn|Boadt2008|p=88}} The

1136:

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).{{sfn|Schimmelpfennig|1992|p=27}} To establish her primacy among the churches of the

9668:

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

8875:

Unquestionably, the Roman church very early developed something like a sense of obligation to the oppressed all over Christendom. ... Consequently, there was but one focus of authority. By the year 252, there seem to have been one hundred bishops in central and southern Italy but outside Rome there

8829:

While the doctrine of the primacy of the Bishop of Rome, in the form in which it is upheld today in the 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

8727:

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 many traditions agree that it is possible to discern in the New Testament an early tradition that attributes a special position to Peter among

8650:

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

8533:

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

5708:

For Ignatius each church under a bishop is complete – the original meaning of "catholic". For Ignatius the church is a world-wide unity of many communities. Each has at its center a bishop "who draws together the local community in the Eucharistic celebration."<ref>Empie, P. C., & Murphy,

4370:

Orthodox Christians accept that Peter had a certain ''primacy''. In the New Testament, he is first to be given the keys {{bibleref2|Matthew|16:18}}. However other texts may be interpreted to imply that the other Apostles also received the keys in {{bibleref2|Matthew|18:18}}. Such an interpretation,

3604:

3465:

The doctrines of papal primacy and ] are perhaps the greatest obstacles to ] 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

3306:

In the document ''Responses to some questions regarding certain aspects of the doctrine on the Church'' of 29 June 2007 the ] reiterated that, in the view of the Catholic Church, the Christian communities born out of the ] and which lack ] in the sacrament of orders are not "Churches" in the proper

3257:

3154:

The Eastern Orthodox point out that Jesus gave the power to "bind" and "loose" not only to Peter but to all the Apostles equally (Matthew 18:18). Many ] noted Jesus' giving this authority more broadly: ],{{efn|"What, now, (has this to do) with the Church, and your (church), indeed, Psychic? For, in

3130:

The Eastern Orthodox Church considers the Bishop of Rome to be the ''{{lang|la|primus inter pares}}'', that is, first among equals.{{sfn|Ware|1993|pp=28, 47, 241}} An example of this would be the Chief Justice in the United States Supreme Court, who holds a pre-eminent honor, but cannot give orders

3071:

In this way the primacy exercised its office of unity. When addressing the Ecumenical Patriarch His Holiness Dimitrios I, I acknowledged my awareness that, ‘…what should have been a service sometimes manifested itself in a very different light. … I constantly pray the Holy Spirit to shine his light

2479:

The dispute about the authority of Roman bishops reached a climax in the year 1054,{{sfn|D'Agostino|2008}}{{Page needed|date=May 2015}} when the legate of ] excommunicated Patriarch of Constantinople ]. Leo IX had, however, died before the legate issued this excommunication, depriving the legate of

1981:

This incident is cited by some {{Who|date=February 2020}} Orthodox Christians as the first example of overreaching by the Bishop of Rome and resistance of such by Eastern churches. ] suggests that this could be argued to be the first fissure between the Eastern and Western churches.{{Self-published

1945:

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.{{sfn|''orthodoxanswers.org''}} Thereupon, Victor attempted to cut off Polycrates and the others who took

1899:

In 155, ], bishop of Rome, presided over a church council at Rome that was attended by a number of bishops including ], bishop of Smyrna. Although the council failed to reach agreement on the issue, ecclesiastical communion was preserved.{{sfn|''orthodoxanswers.org''}} A generation later, synods of

1850:

The 3 October 1054 the Council has a ] about the primacy of the Roman Pontiff as ]: "] quod solus Romanae sedis ] universalis Ecclesiae ] esset et ]":<ref>Mansi, Sacrorum conciliorum nova et amplissima collectio, ed. G. D. Mansi, Firenze-Venezia 1759-1789, XIX, 738; ], Histoire de la dédicace

1532:

1122:

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

802:

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,"{{sfn|ARCIC I|1981|loc=n. 6}} it considers that its doctrine has a ] and that its teaching about matters such as the

560:

In {{abbr|1983 CIC|1983 Code of Canon Law}} canon 331, the "bishop of Roman Church" is both the "vicar of Christ" and "pastor of the universal Church on earth."{{sfn|CIC|1983|loc=}} Knut Walf, in ''New commentary on the Code of Canon Law'', notes that this description, "bishop of the Roman Church,"

465:

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,

429:

The Roman Catholic Church accepts that "the New Testament texts offer no sufficient basis for papal primacy" and that they contain "no explicit record of a transmission of Peter's leadership".<ref>Authority in the Church II, ARCIC, para 2, 6</ref>. It considers that its doctrine has a ]

419:

The Catholic Church attributes to the primacy of the pope "], a power which he can always exercise unhindered,"<ref>{{Cite CCC|2.1|882}}</ref> a power that it attributes also to ] united with the pope.<ref>{{Cite CCC|2.1|883}}</ref> The power that it attributes to the pope's

384:

English academic and Catholic priest ] wrote that "at root, only one issue of substance divides the Eastern Orthodox and the Catholic Churches, and that is the issue of the primacy."{{sfn|Nichols|2010|p=313}} French Eastern Orthodox researcher Jean-Claude Larchet wrote that, together with the '']''

279:

In the ], some understand the primacy of the Bishop of Rome to be merely one of greater honour, treating him as "'']''" ("first among equals"), without effective power over other churches,<ref></ref> while others see primacy as indeed power, the expression, manifestation and realization

9741:

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

9544:

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

8705:

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

3674:

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 ] was leaked in 2010,{{sfn|Crete Draft|2008}} which the Vienna meeting asked to be revised and amplified. This document states that "Catholics and Orthodox agree that,

3614:

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 my Peter to be the rock and foundation of the faith.<ref>McCarthy, James G.

3247:

Catholic Cardinal and theologian ] stated{{quote|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

2954:

At a joint service during the first official visit of the then Archbishop of Canterbury, ], to the Vatican, Runcie appealed to Anglicans to consider accepting papal primacy in a reunified church. At the same time, ] stressed that his office must be more than a figurehead.<ref>{{cite journal

2723:

In the document ''Responses to some questions regarding certain aspects of the doctrine on the Church'' of 29 June 2007 the ] reiterated that, in the view of the Roman Catholic Church, the Christian communities born out of the ] and which lack ] in the sacrament of orders are not "Churches" in the

2611:

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".<ref>cf. Catechism,

2062:

The ] was convened by the ] ] in 325. Canon IV states: "A bishop is to be chosen by all the bishops of the province, or at least by three, the rest giving by letter their assent; but this choice must be confirmed by the Metropolitan."<ref name="hrp">{{PD-notice}}</ref> ] says that this

1955:

The dispute about the authority of Roman bishops reached a climax in the year 1054,<ref>Michele Giuseppe D'Agostino, Il Primato della Sede di Roma in Leone IX (1049-1054). Studio dei testi latini nella controversia greco-romana nel periodo pregregoriano, Edizioni San Paolo, Cinisello Balsamo

1710:

The doctrine of the ''sedes apostolica'' (]) 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. ] (440-461), with

1042:

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

882:

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.{{sfn|Schatz|1996|pp=1–3}} The figure of the pope as leader of the worldwide church developed over time, as

616:

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

606:

The bishop of Rome is a subject of supreme authority over the '']'' Eastern Catholic Churches.{{sfn|CCEO|1990|loc=}} In {{abbr|CCEO|Code of Canons of the Eastern Churches}} canon 45, the bishop of Rome has "by virtue of his office" both "power over the entire Church" and "primacy of ordinary power

8451:

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.

3818:

However, in {{bibleverse||Matthew|16:18}} the keys were given not only to Peter but to all the Apostles equally. Such an interpretation, it is claimed,<ref> Webster, W. (1995), ''The Church of Rome at the Bar of History'', (The Banner of Truth Trust; Edinburgh), pp43ff</ref> has been

3430:

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."<ref>{{cite book |title=Upon This

3221:

In October 2007, the ], a joint commission of Orthodox and Catholic theologians, agreed that the pope has primacy among all bishops of the Church, something which has been universally acknowledged by both churches since the ] in 381 (when they were still one Church) though disagreements about the

2575:

At the ] (1962–1965) the debate on papal primacy and authority re-emerged{{Citation needed|date=April 2008}}, and in the Dogmatic Constitution on the Church '']'', the Roman Catholic Church's teaching on the authority of the pope, bishops and councils was further elaborated. Vatican II sought to

2565:

On 31 March 1272, ] convoked the ] to act on a pledge by Byzantine emperor ] to reunite the Eastern church with the West.{{sfn|Wetterau|1994}}{{Page needed|date=May 2015}} Wishing to end the ] that divided ] and ], Gregory X had sent an embassy to Michael VIII, who had reconquered Constantinople,

2421:

When ] took the ] throne in 602, the ], ], praised Phocas as a "restorer of liberty" and referred to him as a pious and clement lord.<ref name="Ekonomou">Ekonomou, Andrew. ''Byzantine Rome and the Greek Popes.'' Lexington books, 2007</ref> Meanwhile Gregory I died in 604, and also his

2095:

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 ], a convert to the cause of union. In spite of a

1313:

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

903:

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).<ref>Schimmelpfennig, p. 27</ref> To establish her primacy among the

9017:

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

6429:

The test of catholicity is adherence to the authority of ] 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 ] that it has never accepted the pope as ''de jure'' leader of the entire church. All bishops are equal 'as

6326:

Disagreements with directives of the popes by groups and high-ranking individuals of Roman Catholic tradition are by no means limited to past centuries. A well-known continuing example is that of the ], which acknowledges the primacy of the pope<ref></ref> but refuses to accept papal

2646:

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

1700:

Eastern Orthodox theologian Nicholas Afanassieff cites ] in '']'' 3:4:1 as illuminating that during the pre-Nicene period, the Church of Rome acted as arbiter in resolving disputes between local churches. Rome's support would ensure success, while refusal from Rome predetermined the attitude the

707:

In later times, theories of various kinds were advanced, most notably that of an analogy with the position of ] among the ], 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

9468:

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

9302:

of the Greek and Latin 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. At the time of the excommunications, many contemporary

8858:

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

6555:

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

5924:

John Chrysostom referred to Ignatius of Antioch as a "teacher equivalent to Peter".<ref>''Homilies on S. Ignatius and S. Babylas'' – Eulogy "...when Peter was about to depart from here, the grace of the Spirit introduced another teacher equivalent to Peter..."Eulogy quoted in Abbé Guettée

5623:

The ruling of the Council was expressed as being the decision of all the council, not just Peter. Continuing with this the opening statements of official formulations normally begins with the phrase "Following the Holy Fathers", not "Following the ruling of the Pope."<ref>Chrestou, P. K.,

3808:

In his book ''Repair My House: Becoming a "Kingdom" Catholic'', Michael H. Crosby, author and Capuchin Franciscan friar, points out that Matthew 18:18 shows that the power of "binding" and "loosing" was not given to Peter alone, but to all the Apostles. Some Church Fathers, like ], considered

3061:

2512:

2325:

The most substantial body of defined doctrine on the subject is found in ], the Dogmatic Constitution on the Church of Christ of Vatican Council I. This document declares that “in the disposition of God the Roman church holds the preeminence of ordinary power over all the other churches.” This

1806:

In the strictest sense of the word, "]" means a papal rescript (''rescriptum''), an answer of the pope when he has been appealed to or his advice has been sought on a matter of discipline. The oldest preserved ] is a letter of ] (r. 384-399) in response to an inquiry from ], ] (] 385), in which

455:

In the ], issued in 2007, representatives of the Eastern Orthodox Church and the Catholic Church jointly stated that both accept 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

358:

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

9969:

the " the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also the faith preached to men, which comes down to our time by means of the successions of the bishops. The blessed apostles, then, having

9271:

to Diocese of Rome. Boniface sought and obtained a decree from Phocas which he restated that "the See of Blessed Peter the Apostle should be the head of all the Churches" and ensured that the title of "Universal Bishop" belonged exclusively to the Bishop of Rome. This act effectively ended the

8492:

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

5731:{{quote|"Just as the Father is the principal of unity within the Holy Trinity, so the bishop is the center of the visible unity of the Church on earth."<ref>Carlton, C., (1997) ''The Faith: Understanding Orthodox Christianity,'' (Regina Orthodox Press; Salisbury, MA), p169.</ref>}} 2839:

Unlike many other Churches of the ], 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

1484:

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 "]". This was

525:

The ] of the primacy of the bishop of Rome is codified in both codes of ] of the Catholic Church – the ]'s ] (1983 CIC) and the ]' 1990 '']'' (CCEO). The ]'s 1964 ] '']'' (LG) declared that the "pope's power of primacy" is by "virtue of his office, that is as ] and pastor of the whole

256:

The '''primacy of the Bishop of Rome''' is an ecclesiastical doctrine concerning the respect and authority that is due to the ] from other bishops and their sees. Together with the ], differences in interpretation of this doctrine have been and remain the primary causes of schism between the

3292:

Discussions continued in Aghios Nikolaos, Crete (a drafting committee) in September–October 2008, Paphos, Cyprus in October 2009<ref></ref> and Vienna, Austria in September 2010.<ref></ref> Igumen Filipp Ryabykh, the deputy head of the MP Department for External Church

1542:

The increasing involvement of Eastern emperors in church matters and the advancement of the see of Constantinopolis over the sees of Antioch, Alexandria and Jerusalem led successive bishops of Rome to attempt a sharper definition of their ecclesial position vis-a-vis the other bishops.<ref

6074:

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

776:

The first bishop to claim primacy in writing was ] (254-257). The timing of the claim is significant, for it was made during the worst of the tumults of the third century. There were several persecutions during this century which hit the Church of Rome hard; Stephen himself and his immediate

3770:

The Orthodox church considers the Bishop of Rome to be the ''primus inter pares'' ("first among equals") <ref name="Ware 214">Timothy Ware, ''The Orthodox Church'' (Oxford: Penguin, 1993), 214–17.</ref>. Many theologians also believe that Peter is the 'rock' referred to by Jesus

2279:

The doctrine of the ''{{lang|la|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

5132:*{{cite book|last=Misner|first=Paul|year=1976|title=Papacy and development: Newman and the primacy of the Pope|url=https://books.google.com/books?id=T9g3AAAAIAAJ&pg=PA72|series=Studies in the history of Christian thought|volume=15|location=Leiden|publisher=Brill|isbn=978-90-04-04466-1}} 2601:

On 29 June 1274 (the Feast of Peter and Paul, the patronal feast of popes), Gregory X celebrated ] 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."{{citation

4703:*{{cite book|last=Dvornik|first=Francis|year=1979|title=Byzantium and the Roman primacy|others=Translated by Edwin A. Quain|edition=2nd print with corrections|location=New York|publisher=Fordham University Press|isbn=978-0-8232-0701-5|url=https://archive.org/details/byzantiumromanp00dvor}} 3663:{{Quote|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 Local Churches{{sfn|''02varvara.wordpress.com''}}}} 3479:

2702:

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

1610:

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

9665:, 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. 3566:

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

2647:

supreme and full authority over the Universal Church; but this power cannot be exercised without the agreement of the Roman Pontiff".<ref>Lumen Gentium, no. 22</ref> Much of the present discussion of papal primacy is concerned with exploring the implications of this passage.

9464:

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."

2454:

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

985:

The presence of Peter in Rome, not explicitly affirmed in but consistent with the New Testament, is explicitly affirmed by Clement of Rome, Ignatius of Antioch, Irenaeus of Lyon and other early Christian writers. and no other city has ever claimed to be the place of his death.<ref

511:

Writers such as Nicholas Afanassieff and Alexander Schmemann have declared that the phrase "presiding in ''agape''", used of the Church of Rome in the letter that ] addressed to it in the first years of the 2nd century, contains a definition of that Church's universal primacy;<ref

5637:*{{cite book|last=Congar|first=Yves|year=1959|title=After nine hundred years: the background of the schism between the Eastern and Western churches|location=New York|publisher=Fordham University Press|isbn=978-0-585-23800-5|url=https://archive.org/details/afterninehundred027313mbp}} 2211:

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

8415:

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."

6009:

Ignatius' Epistle to the Romans is used by Catholic apologists to suggest Roman primacy.<ref>Ray, S. K., (1999) ''Upon this rock: St. Peter and the primacy of Rome in scripture and the early church'', (Ignatius Press; San Francisco), p72</ref> In particular his opening

5657:*{{cite book|last=Denny|first=Edward|year=1912|title=Papalism A treatise on the claims of the papacy as set forth in the encyclical ''Satis Cognitum''|url=https://archive.org/details/papalismtreatise00denn|location=London|publisher=Rivingtons|oclc=693306249|hdl=2027/uc1.$ b776343}} 4626:*{{cite web|last=Collins|first=Paul|title=Stress on papal primacy led to exaggerated clout for a pope among equals|website=natcath.org|publisher=National Catholic Reporter|date=1997-10-24|url=http://natcath.org/NCR_Online/archives2/1997d/102497/102497f.htm|access-date=2009-01-20}} 1359:

The power of the Bishop of Rome increased as the power of the Emperors gradually diminshed and the imperial authorities tried to bolster their waning power with religious support. Edicts of the Emperor ] and of ] proclaimed the Roman bishop as "Rector of the whole Church".<ref

10001:) the Son of thunder, the beloved of Christ, the pillar of the Churches throughout the world, who holds the keys of heaven, who drank the cup of Christ, and was baptized with His baptism, who lay upon his Master's bosom, with much confidence, this man now comes forward to us now" 9076:

2829:

The doctrine of papal primacy was further developed in 1870 at the ], where ] achieved victory over ] with the pronouncement of ] (the ability of the pope to define dogmas free from error '']'') and of ], i.e., supreme, full, immediate, and universal ordinary jurisdiction of the

2131:

6130:*{{cite book|last=Stephens|first=William R. W.|year=1883|title=Saint John Chrysostom, his life and times: a sketch of the church and the empire in the fourth century|edition=3rd|location=London|publisher=J. Murray|oclc=499596765|url=https://archive.org/details/cu31924079612101}} 1875:

The Quartodeciman controversy arose because Christians in the Roman province of Asia (]) celebrated ] at the spring full moon, like the Jewish ], while the churches in the West observed the practice of celebrating it on the following Sunday ("the day of the resurrection of our

9611:

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

3480:

news|last=Haberman|first=Clyde|url=https://www.nytimes.com/1989/10/01/world/anglican-head-prays-with-the-pope-in-rome.html|title=Anglican Head Prays With the Pope in Rome|date=1989-10-01|work=The New York Times|access-date=2020-04-15|language=en-US|issn=0362-4331}}</ref>

9838:, considered Peter's proclamation of faith, rather than Peter himself, to be the "rock" Jesus praised and said he would make the foundation of the faith. Other Christian writers say that, even if Peter is the "rock", it does not mean he has exclusive power over the Church. 9142:. Followers of Jesus were first referred to as "Christians" (as well as "Catholic") in Antioch and was, together with Alexandria, important in the thought of the early Church. It is important to note, however, that the three main apostolic sees of the early Church (i.e. the 2289:

The doctrine of papal primacy was further developed in 1870 at the ] where ] achieved victory over ] with the pronouncement of ] (the ability of the pope to define dogmas free from error ]) and of ], i.e., supreme, full, immediate, and universal ordinary jurisdiction of the

5594:*{{cite book|last=Carlton|first=Clark|year=1997|title=The faith: understanding Orthodox Christianity: an Orthodox catechism|series=Faith series|location=Salisbury, MA|publisher=Regina Orthodox Press|isbn=978-0-9649141-1-7|url=https://books.google.com/books?id=WakqAQAAMAAJ}} 3200:

It has been argued that church councils did not consider papal decisions binding. The ] was called, even though ] condemned Nestorius as a heretic which Michael Whelton, Catholic convert to Orthodoxy, argues shows that the council did not consider the papal condemnation as

4560:*{{cite book|ref={{sfnRef|LG}}|author1=Catholic Church. Vatican Council II|author2=Paul VI|date=1964-11-21|title=Lumen gentium|location=Vatican City|url=https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html}} 3853:

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

9812:

convert to Catholicism, 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."

5786:*{{cite book|last=Herrin|first=Judith|year=2007|title=Byzantium: the surprising life of a medieval empire|location=Princeton, NJ|publisher=Princeton University Press|isbn=978-0-691-13151-1|url=https://archive.org/details/byzantiumsurpris0000herr|url-access=registration}} 5319:*{{cite book|last=Schimmelpfennig|first=Bernhard|year=1992|title=The papacy|others=Translated by James Sievert|location=New York|publisher=Columbia University Press|isbn=978-0-231-07515-2|url=https://archive.org/details/papacy0000schi_x5t1|url-access=registration|page=}} 2749:

Luther's rejection of the primacy of the Pope led to the start of the ], during which numerous Protestant sects broke away from the Catholic Church. The ] also broke away from the Catholic Church at this time, although for reasons different from Martin Luther and the

2155:

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 ] position vis-a-vis the other

9738: 9662: 9025:

suggests that this could be argued to be the first fissure between the Eastern and Western churches. According to James McCue, Victor's threatened excommunication was an "intradiocesan affair" between two local churches and did not pertain to the universal church.

5187:*{{cite book|last=O'Malley|first=John W.|year=2010|orig-year=2009|title=A history of the popes: from Peter to the present|location=Lanham, MD|publisher=Rowland & Littlefield|isbn=978-1-58051-227-5|url=https://books.google.com/books?id=sWHwrmZowu8C&pg=PA11}} 5143:*{{cite book|last=Newman|first=John Henry|year=1888|orig-year=1845|title=An essay on the development of Christian doctrine|edition=6th|location=London; New York|publisher=Longmans, Green|oclc=676797352|pages=–166|url=https://archive.org/details/a676975100newmuoft}} 5077:*{{cite book|editor-last=Meyendorff|editor-first=John|year=1995|orig-year=1963|title=The primacy of Peter: essays in ecclesiology and the early church|edition=reprinted and rev.|location=Crestwood, NY|publisher=St. Vladimir's Seminary Press|isbn=978-0-88141-125-6}} 4637:*{{cite book|last=Congar|first=Yves|year=1984|others=Translated by John Bowden|title=Diversity and communion|location=London|publisher=SMC Press|isbn=978-0-334-00311-3|pages=26–27|url=https://books.google.com/books?id=Ej4tAAAAMAAJ&q=%22regular+jurisdiction%22}} 3533:

John Paul II invited, in '']'', his 1995 encyclical on commitment to ecumenism, the "pastors and theologians" of Churches and ] not in ] with the Catholic Church to suggest how to exercise papal primacy in ways that would unite rather than divide.{{sfn|UUS|loc=nn.

1946:

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.{{sfn|Eusebius|''Church history''|loc=5.25}}

5176:*{{cite book|last=Nichols|first=Terence L.|year=1997|title=That all may be one: hierarchy and participation in the Church|location=Collegeville, MN|publisher=Liturgical Press|isbn=978-0-8146-5857-4|url=https://books.google.com/books?id=bRG3L0eCh7AC&pg=PA113}} 2048:

On 29 June (Feast of Peter & Paul patronal feast of popes), Gregory X celebrated a ] 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

3397:

The ] (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.{{sfn|ARCIC

3784:

The topic of the Papacy and its authority is among the main differences between the Catholic Church and many other Christian denominations. For those who hold to the doctrine of '']'', the Bible is considered to be the sole authority on Christian doctrine and

8895:

3:4:1 as illuminating that during the pre-Nicene period, the Church of Rome acted as arbiter in resolving disputes between local churches. Rome's support would ensure success, while refusal from Rome predetermined the attitude the other churches would adopt.

4912:*{{cite web|ref={{sfnRef|UUS}}|author=John Paul II|date=1995-05-25|title=Ut unum sint|location=Vatican City|publisher=Libreria Editrice Vaticana|url=https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25051995_ut-unum-sint.html}} 3001:

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

5831:*{{cite book|last=Kelly|first=John N. D.|year=1995|title=Golden mouth: the story of John Chrysostom, ascetic, preacher, bishop|location=Ithaca, NY|publisher=Cornell University Press|isbn=978-0-8014-3189-0|url=https://books.google.com/books?id=t2TNPY3qjlIC}} 150: 2315:

The historical and juridical development of the "primacy of the Roman Pontiff" from ] (590–604) to ] (1305–1314) was a doctrinal evolution in fidelity of the ''{{lang|la|depositum fidei}}'' (''deposit of faith'').{{sfn|Sanchez|1968}}{{Page needed|date=May

10876: 8392:, 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." 6065:*{{cite book|last=Runciman|first=Steven|year=1977|title=The Byzantine theocracy|series=Weil lectures, 1973|location=Cambridge; New York|publisher=Cambridge University Press|isbn=978-0-521-21401-8|url=https://archive.org/details/byzantinetheocra0000runc}} 9266:

as the new bishop of Rome on February 19, 607 AD. Then Phocas writes through imperial decree of the Roman government, proclaims Boniface III as the "Head of all the Churches" and "Universal Bishop". Phocas transfers the title of "Universal Bishop" from

5033:*{{cite book|last=McBrien|first=Richard P.|year=2008|title=The church: the evolution of Catholicism|location=New York|publisher=HarperCollins|isbn=978-0-06-124521-3|url=https://archive.org/details/churchevolutiono0000mcbr|url-access=registration|page=}} 2375:

the see of Rome is the primate of the universal Church and apostolic").{{discuss|section=Apostolicus at 1049 Council of Reims|date=May 2015}}{{sfnm|Mansi|''Concilium Remense''|1p=738|Hourlier|1981|2p=240|ps=, see {{harvtxt|D'Agostino|2008|pp=124–127}}}}

9669:

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

9054:, who "had nominated bishops without the concurrence of the other bishops of the province, and without the approval of the metropolitan of Alexandria, and had thus occasioned a schism. This canon was intended to prevent the recurrence of such abuses." 5895:*{{cite book|last=Neill|first=Stephen|year=1990|editor-last=Chadwick|editor-first=Owen|title=A history of Christian mission|series=The Penguin history of the Church|volume=6|edition=2nd|location=London |publisher=Penguin Books|isbn=978-0-14-013763-7}} 5385:*{{cite book|last=Ware|first=Timothy|year=1993|title=The Orthodox Church|series=Penguin religion and mythology|edition=New|location=London |publisher=Penguin Books|isbn=978-0-14-014656-1|url=https://books.google.com/books?id=f7D-5Q-Q19MC&pg=PA28}} 5165:*{{cite book|last=Nichols|first=Aidan|year=2010|title=Rome and the Eastern Churches: a study in schism|edition=2nd|location=San Francisco|publisher=Ignatius Press|isbn=978-1-58617-282-4|url=https://books.google.com/books?id=Hje62q52XNsC&pg=PA202}} 60: 3771:{{bibleref2|Matthew|16:18}} <ref>{{cite book|title="Peter's Primacy in the New Testament and the Early Tradition" in The Primacy of Peter|author=Veselin Kesich|year=1992|publisher=St. Vladimir's Seminary Press|id= |pages= 47–48}}</ref>. 9681:) 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 5873:*{{cite book|last=Morrison|first=John H.|year=1884|title=Disquisitions and notes on the Gospels: Matthew|edition=4th|location=Boston|publisher=American Unitarian Association|oclc=866896706|url=https://archive.org/stream/disquisitionsnot00moriuoft}} 10763: 5552:*{{cite book|last=Benson|first=Edward White|author-link=Edward Benson (bishop)|year=1897|title=Cyprian: his life, his times, his work|location=New York|publisher=Macmillan|oclc=697711774|url=https://archive.org/details/cyprianhislifehi00bensuoft}} 9457:

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."

5055:*{{cite journal|last=McCue|first=James|title=The Roman Primacy in the Second Century and the Problem of the Development of Dogma|journal=Theological Studies|volume=25|date=1964|issue=2|pages=161–96|doi=10.1177/004056396402500201|s2cid=170727668}} 1982:

inline|certain=yes|date=May 2015}}{{sfn|Cleenewerck|2009|p=155}} According to James McCue, Victor's threatened excommunication was an "intradiocesan affair" between two local churches and did not pertain to the universal church.{{sfn|McCue|1964}}

9607:(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. 12951:

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

5808:*{{cite book|last=Hinson|first=E. Glenn|year=1995|title=The church triumphant: a history of Christianity up to 1300|location=Macon, GA|publisher=Mercer University Press|isbn=978-0-86554-436-9|url=https://books.google.com/books?id=cY1SymrAGeEC}} 5744:*{{cite book|last=FitzGerald|first=Kyriaki Karidoyanes|year=2006|title=Persons in communion: a theology of authentic relationships|series=Distinguished lecture series|location=Berkeley, CA|publisher=InterOrthodox Press|isbn=978-1-932401-08-0}} 2933:

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

6023:*{{cite book|last=Puller|first=Frederick W.|year=1900|title=The primitive saints and the see of Rome|edition=3rd, rev. and enl.|location=London |publisher=Longmans, Green|oclc=679956657|url=https://archive.org/details/primitivesaintss00pull}} 6000:*{{cite book|last=Pennington|first=Arthur R.|year=1883|title=Epochs of the papacy: from its rise to the death of Pope Pius IX in 1878|location=New York|publisher=E. P. Dutton|oclc=844615469|url=https://books.google.com/books?id=t044AQAAMAAJ}} 4846:*{{cite book|last1=L'Huillier|first1=Peter|year=1996|title=The church of the ancient councils: the disciplinary work of the first four ecumenical councils|location=Crestwood, NY|publisher=St. Vladimir's Seminary Press|isbn=978-0-88141-007-5}} 9979:"What, now, (has this to do) with the Church, and your (church), indeed, Psychic? For, in accordance with the person of Peter, it is to spiritual men that this power will correspondently appertain, either to an apostle or else to a prophet." 2781:

The ] (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

8157: 9732:

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 Local

9096:

2980:

2407:

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

5679:*{{cite book|last=DeVille|first=Adam A. J.|year=2011|title=Orthodoxy and the Roman papacy: ''Ut Unum Sint'' and the prospects of East-West unity|location=Notre Dame, IN|publisher=University of Notre Dame Press|isbn=978-0-268-02607-3}} 10019:"How the Church? Why, to her it was said, "To thee I will give the keys of the kingdom of heaven, and whatsoever thou shall loose on earth shall be loosed in heaven, and whatsoever thou shall bind on earth shall be bound in heaven." 5253:*{{cite book|last1=Shotwell|first1=James T.|last2=Loomis|first2=Louise Ropes|year=1927|title=The See of Peter|series=Records of civilization, sources and studies|location=New York|publisher=Columbia University Press|oclc=614952967}} 6327:

decrees concerning the ], decrees that were opposed also by two ] of the Church (see ]). In 2005 the Roman Catholic ] Professor John J. Paris disregarded a papal directive on euthanasia as lacking authority.<ref></ref>

8279:

wrote that "at root, only one issue of substance divides the Eastern Orthodox and the Catholic Churches, and that is the issue of the primacy." French Eastern Orthodox researcher Jean-Claude Larchet wrote that, together with the

1807:

Siricius issued decisions on fifteen different points, on matters regarding baptism, penance, church discipline and the celibacy of the clergy.<ref> Vol. 14. New York: Robert Appleton Company, 1912 {{PD-notice}}</ref>

8534:

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."

5198:*{{cite book|last=Ott|first=Ludwig|year=1960|editor-last=Bastible|editor-first=James|title=Fundamentals of Catholic dogma|others=Translated by Patrick Lynch|edition=4th|location=St. Louis, MO|publisher=B. Herder|oclc=1265696}} 4461:*{{cite book|last=Boadt|first=Lawrence|year=2008|title=The life of St. Paul|location=Mahwah, NJ|publisher=Paulist Press|isbn=978-0-8091-0519-9|url=https://archive.org/details/lifeofstpaul00lind|url-access=registration|page=}} 4130:* The church at Rome was founded (or organised) by both Peter and ]. 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. 11900:

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 Martín de

5539:

silent. However Whelton notes that when Paul and James spoke, all were silent as well.<ref>Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p.36</ref>

8504:

9834:, Michael H. Crosby, author and Capuchin Franciscan friar, points out that Matthew 18:18 shows that the power of "binding" and "loosing" was not given to Peter alone, but to all the Apostles. Some Church Fathers, like 4306:* Faced with exile, ] - the ] - 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. 10333: 9923: 3640:

Discussions continued at ], ], (a drafting committee) in September–October 2008; at ], ], in October 2009;{{sfn|Colina|2009}} and ], ] in September 2010.{{sfn|Hovorun|2010}} ] Filipp Ryabykh, the deputy head of the ]

6492:

The church is in the image of the Trinity<ref>Lossky, V., (2002) ''The Mystical Theology of the Eastern Church'', (St Vladimirs Seminary Press; Crestwood, NY), p.176</ref> and reflects the reality of the

15452: 12755: 6088:*{{cite book|last=Schaeffer|first=Frank|year=1994|title=Dancing alone: the quest for Orthodox faith in the age of false religion|location=Brookline, MA|publisher=Holy Cross Orthodox Press|isbn=978-0-917651-36-6}} 5882:"Ignatius, who is also called Theophorus, to Polycarp, Bishop of the Church of the Smyrnæans, or rather, who has, as his own bishop, God the Father, and the Lord Jesus Christ: abundance of happiness"</ref> 4692:*{{cite book|last=Dvornik|first=Francis|year=1966|title=Byzantium and the Roman primacy|location=New York|publisher=Fordham University Press|isbn=9780823207015|url=https://books.google.com/books?id=WwfZAAAAMAAJ}} 9960:"It is not a greater difficulty that St. Ignatius does not write to the Asian Greeks about Popes, than that St. Paul does not write to the Corinthians about Bishops. No doctrine is defined till it is violated." 4450:**{{harvc|last=Walf|first=Knut|chapter=The supreme authority of the Church|pp=423–453|url=https://books.google.com/books?id=6YCpraE-7xcC&pg=PA431|in=Beal et al.|year=2000|ps=, translated by Ronny Jenkins.}} 10747: 8587:

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

4483:*{{cite book|last=Carlton|first=Clark|year=1999|title=The truth: what every Roman Catholic should know about the Orthodox Church|location=Salisbury, MA|publisher=Regina Orthodox Press|isbn=978-0-9649141-8-6}} 8714:

3072:

upon us, enlightening all the Pastors and theologians of our Churches, that we may seek – together, of course – the forms in which this ministry may accomplish a service of love recognized by all concerned’.

9045:

in 325. Canon IV states: "A bishop is to be chosen by all the bishops of the province, or at least by three, the rest giving by letter their assent; but this choice must be confirmed by the Metropolitan."

8422: 5044:*{{cite book|last=McCarthy|first=James G.|year=1995|title=The Gospel according to Rome: comparing Catholic Tradition and the Word of God|location=Eugene, OR|publisher=Harvest House|isbn=978-1-56507-107-0}} 4494:*{{cite book|last=Carson|first=Donald A.|year=1984|title=The expositor's Bible commentary: with the New International Version|volume=2|location=Grand Rapids, MI|publisher=Zondervan|isbn=978-0-310-49961-9}} 12011: 2637:

The council was seemingly a success, but did not provide a lasting solution to the schism. Michael's death in December 1282 put an end to the union of Lyon. His son and successor ] repudiated the union.

6173:*{{cite book|last=Whelton|first=Michael|year=2006|title=Popes and patriarchs: an Orthodox perspective on Roman Catholic claims|location=Ben Lomond, CA|publisher=Conciliar Press|isbn=978-1-888212-78-5}} 13895: 8290:

between the Catholic Church and the Eastern 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

8694:. Not all Catholic theologians see a special providential intervention as responsible for the result, but most see the papacy, regardless of its origin, as now essential to the Church's structure. 6757:*M. Anastos, (2001), ''Aspects of the Mind of Byzantium'' (Political Theory, Theology, and Ecclesiastical Relations with the See of Rome, Ashgate Publications, Variorum Collected Studies Series). 9018:

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.

15: 10866: 10840:, (Henry R. Percival, ed.), Vol XIV of Nicene and Post Nicene Fathers, 2nd series, (ed. Philip Schaff and Henry Wace), (repr. Edinburgh: T&T Clark; Grand Rapids MI: Wm. B. Eerdmans, 1988) 9499:, that is, first among equals. An example of this would be the Chief Justice in the United States Supreme Court, who holds a pre-eminent honor, but cannot give orders to his fellow justices. 15445: 13301: 5860:

Thus when he writes to ] the bishop of ] he states that God is Polycarp’s bishop, implying that there is no intermediary between the local bishop and God.<ref>''Epistle to Polycarp''.

8838:

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

13511: 8228: 8002: 3854:

definitive.<ref>''Ibid.'', p153.</ref><ref>Whelton, M., (1998) Two Paths: Papal Monarchy - Collegial Tradition, (Regina Orthodox Press; Salisbury, MA), p.59.</ref>

5374:*{{cite book|last=Thompson|first=Ernest T.|year=1965|title=Through the ages: a history of the Christian church|series=Covenant life curriculum|location=Richmond, VA|publisher=CLC Press}} 2576:

correct the unbalanced ecclesiology left behind by Vatican I. The result is the body of teaching about the papacy and episcopacy contained in the Dogmatic Constitution on the Church, ].

6275:* Decisions taken by popes in cases involving against bishops have often been confirmed by ecumenical councils. This indicates that the papal decision itself is not considered binding. 21709: 21546: 17560: 9351:

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."

6253:* Not one ] was called by a pope; all were called by ]. Had the teaching of primacy formed part of ], then such power would have been exercised to resolve the many disputes in the ]. 5440:*{{cite book|last=Whelton|first=Michael|year=1998|title=Two paths: papal monarchy, collegial tradition|location=Salisbury, MA|publisher=Regina Orthodox Press|isbn=978-0-9649141-5-5}} 18023: 5980:*{{cite book|last=Patsavos|first=Lewis J.|year=2003|title=Spiritual dimensions of the holy canons|location=Brookline, MA|publisher=Holy Cross Orthodox Press|isbn=978-1-885652-68-3}} 8710:

as the first bishop of Rome after Peter, although some hold today that the Christians in Rome did not act as a single united community under a single leader until the 2nd century.

15438: 9725: 9354:

The council was seemingly a success, but did not provide a lasting solution to the schism. Michael's death in December 1282 put an end to the union of Lyon. His son and successor

8384:

and pastor of the whole Church," and is "full, supreme and universal power over the Church" which he "is always free to exercise." The primacy of the bishop of Rome, according to

12617: 9821:

The topic of the Papacy and its authority is among the main differences between the Catholic Church and many other Christian denominations. For those who hold to the doctrine of

157: 20726: 13290:"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 ' 12837: 7043:*Papadakis, A., (1997) ''Crisis in Byzantium: The Filioque Controversy and the Patriarchate of Gregory II of Cyprus (1283-1289)'', (St Vladimir’s Seminary Press; Crestwood, NY). 6790:*Braaten, C. E.(2001) ''Church unity and the papal office: an ecumenical dialogue on John Paul II's Encyclical Ut Unum Sint'', (Wm B Eerdmans Publishing Co; Grand Rapids, MI). 6768:*''Annales Romani'' – Description of the Synod of Sutri - in Miller, M. C., (2005) ''Power and the Holy in the Age of the Investiture Conflict,'' (Bedord/StMartins; New York). 4273:* The Roman Pontiff is also styled "universal bishop" ({{lang-la|Summus Pontifex Ecclesiae Universalis}}), but a previous pope condemned the use of such a title by any bishop. 3431:

Rock: St. Peter and the Primacy of Rome in Scripture and the Early Church |first=Stephen K. |last=Ray |ISBN=978-0-89870-723-6 |publisher=Ignatius Press|page= 11}}</ref>

17736: 9533:

condemned Nestorius as a heretic which Michael Whelton, Catholic convert to Orthodoxy, argues shows that the council did not consider the papal condemnation as definitive.

2326:

council also affirmed the dogma of ], deciding that the “infallibility” of the Christian community extended to the pope himself, at least when speaking on matters of faith.

6911:*Empie, P. C., & Murphy, T. A., (1974) ''Papal Primacy and the Universal Church: Lutherans and Catholics in Dialogue V'' (Augsburg Publishing House; Minneapolis, MN). 17574: 14649: 12749: 9689:(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 1771:

It was to ] (366–384) that ] appealed in 376, to settle a dispute as to who, among three rival claimants, was the legitimate Patriarch of Antioch.<ref></ref>

9439:

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

17716: 23443: 21301: 20615: 17802: 13285: 12805: 5341:*{{cite book|last=Sherrard|first=Philip|year=1978|title=Church, papacy, and schism: a theological enquiry|location=London|publisher=S.P.C.K.|isbn=978-0-281-03620-2}} 9118:(418–422) stated that the church of Rome stood to the churches throughout the world "as the head to the members", a statement that was repeated by the delegates of 6075:

the''region of the Romans,'' that is, those in Italy.<ref>Srawley, J. H., (1919), ''The Epistles of St Ignatius'' (The Macmillan Company; NY), p70</ref>

4207:* 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. 22716: 19712: 17812: 17555: 17538: 13050: 10309: 8221: 17655: 12748:

Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church (13 October 2007). Written at Ravenna, IT.

8990:, bishop of Smyrna. Although the council failed to reach agreement on the issue, ecclesiastical communion was preserved. A generation later, synods of bishops in 6556:

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.

14555:. Translations of Christian literature, Series I, Greek texts. Translated by James H. Srawley (3rd ed.). London: Society for Promoting Christian Knowledge. 12003: 11722: 2361:|url=http://www.catholicculture.org/culture/library/view.cfm?id=4748&CFID=13173320&CFTOKEN=20865351 |title=Vatican I And The Papal Primacy}}</ref> 21331: 20922: 20917: 18311: 17711: 8953:

385), in which Siricius issued decisions on fifteen different points, on matters regarding baptism, penance, church discipline and the celibacy of the clergy.

12663:(Interview). Interviewed by Taras Antoshevskyy. Lviv, UA: Religious Information Service of Ukraine. Ukrainian Catholic University (published 17 August 2010). 12616: 18067: 17993: 17650: 12534: 6472:

Carlton, C., (1999), "The Truth: What Every Roman Catholic Should know about the Orthodox Church", (Regina Orthodox Press; Salisbury, MA), p22.</ref>}}

13887: 12024: 23478: 22636: 18091: 17797: 15035: 12553: 10289: 9021:

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.

1645:

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.

21734: 15954: 15390: 13503: 12321: 8736:, 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 8728:

Christ's twelve apostles. The Church built its identity on them as witnesses, and responsibility for pastoral leadership was not restricted to Peter. In

8214: 6834:*Congar, Y. (1959), ''After Nine Hundred Years – The Background of the Schism between the Eastern and Western Churches'', (Fordham University Press, NY). 133: 12099: 8323:

united with the pope. The power that it attributes to the pope's primatial authority has limitations that are official, legal, dogmatic, and practical.

20266: 19746: 18099: 17726: 12464:. Cambridge studies in medieval life and thought, 4th series. Vol. 2 (Reprint ed.). Cambridge : Cambridge University Press (published 1999). 12378:

Denzinger, Heinrich; Hünermann, Peter; et al., eds. (2012). "Compendium of Creeds, Definitions, and Declarations on Matters of Faith and Morals".

9502:

The Eastern Orthodox point out that Jesus gave the power to "bind" and "loose" not only to Peter but to all the Apostles equally (Matthew 18:18). Many

7758: 7751: 14650:"Synodality and Primacy During the First Millennium: Towards a Common Understanding in Service to the Unity of the Church (Chieti, 21 September 2016)" 9258:, praised Phocas as a "restorer of liberty" and referred to him as a pious and clement lord. Meanwhile Gregory I died in 604, and also his successor, 22201: 20641: 17792: 16513: 15895: 15465: 11098: 6450:

Referring to Ignatius of Antioch<ref>Epistle to the Smyrnaeans - Chapter VIII.-Let Nothing Be Done Without the Bishop.</ref> Carlton says

17660: 20987: 20716: 17721: 16863: 13305: 9604: 9574:

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

9234:" (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"). 7197:*Vasileios of Stavronikita (1998), ''Hymn of Entry: Liturgy and Life in the Orthodox Church'' (St Vladimir's Seminary Press; Crestwood, NY), pp52–3 22522: 18214: 17523: 17322: 17026: 13549: 12131: 8979:, while the churches in the West observed the practice of celebrating it on the following Sunday ("the day of the resurrection of our Saviour"). 6430:

Peter' therefore every church under every bishop (consecrated in apostolic succession) is fully complete (the original meaning of ''catholic'').

17731: 13575:

De Initio potestatis primatialis romani pontificis: investigatio historico-juridica a tempore Sancti Gregorii Magni usque ad tempus Clementis V

12788: 12115: 12053: 9482: 8854:, according to St. Ignatius of Antioch. This formula, and the definition of the universal primacy contained in it, have been aptly analyzed by 8561: 8093: 7963: 5330:*{{Catholic|prescript=|last=Shahan|first=Thomas|title=First Council of Constantinople|volume=4|url=http://www.newadvent.org/cathen/04308a.htm}} 8183: 7131:*Schaeffer, F., (1994) ''Dancing Alone: The Quest for Orthodox Faith in the Age of False Religion'' (Holy Cross Orthodox Press; Brookline, MA) 23946: 23069: 22914: 22701: 21704: 21041: 20026: 19753: 18329: 18146: 17706: 14689: 14591:. Contemporary Greek theologians. Vol. 1. Translated by Elizabeth Briere. Crestwood, NY: St. Vladimir's Seminary Press. pp. 52–53. 14376:. Ancient Christian writers: the works of the Fathers in translation. Vol. 45. Translated by Robert T. Meyer. Mahwah, NJ: Newman Press. 12967: 12664: 12480: 6999:*Meyendorff, J., (1992), ''The Primacy of Peter: essays in ecclesiology and the early church'' (St Vladimir's Seminary Press; Crestwood, NY). 11721: 7153:*{{cite book |title=The Papacy|last=Schimmelpfennig |first= Bernhard|year=1992 |publisher=Columbia University Press|isbn=978-0-231-07515-2}} 6867:*Denny, E., (1912) ''Papalism: A Treatise on the Claims on the Papacy as set forth in the Encyclical Satis cognitum'', (Rivingtons; London). 6812:*Carlton, C., (1999) ''The Truth: What Every Roman Catholic Should Know about the Orthodox Church'', (Regina Orthodox Press; Salisbury, MA). 6746:*Abbé Guettée (1866). ''The Papacy: Its Historic Origin and Primitive Relations with the Eastern Churches'' (Minos Publishing Co; New York). 5699:*{{cite book|last=Chapman|first=John|year=1928|title=Studies on the early Papacy|location=London|publisher=Sheed & Ward|oclc=422117622}} 21584: 19705: 17480: 16962: 15509: 15149: 8447:

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

6823:* Chrestou, P. K., (2005) ''Greek Orthodox Patrology - An introduction to the Study of the Church Fathers'', (Orthodox Research Institute). 5925:(1866).''The Papacy: Its Historic Origin and Primitive Relations with the Eastern Churches'', (Minos Publishing Co; NY), p165.</ref> 22253: 21996: 21534: 20299: 19792: 18382: 17787: 17533: 17528: 17514: 13004:. Translated by members of the Fellowship of St. Alban and St. Sergius (reprint ed.). Crestwood, NY: St. Vladimir's Seminary Press. 12937:

The Petrine ministry: Catholics and Orthodox in dialogue: academic symposium held at the Pontifical Council for Promoting Christian Unity

12779: 12533: 9443:, deciding that the "infallibility" of the Christian community extended to the pope himself, at least when speaking on matters of faith. 7098:*Ray, S. K., (1999) Upon this rock: St. Peter and the primacy of Rome in scripture and the early church, (Ignatius Press; San Francisco). 5624:(2005) ''Greek Orthodox Patrology - An introduction to the Study of the Church Fathers'', (Orthodox Research Institute), p14.</ref> 12340:

Il primato della sede di Roma in Leone IX (1049–1054): studio dei testi latini nella controversia greco-romana nel periodo pregregoriano

11741: 23902: 22909: 21938: 21841: 20681: 19980: 18304: 16325: 14711: 12552: 11760: 11062: 9563: 9461: 6988:*Meyendorff, J., (1989) ''Imperial Unity and Christian Divisions: The Church AD450-680'' (St Vladimir's Seminary Press; Crestwood, NY). 12814: 11703: 9370:

began preaching against several practices in the Catholic Church, including some itinerant friars' abuses involving indulgences. When

9093:, as was the case also when Gregory the Great recognized it as one of the four general councils, but only in its dogmatic utterances. 5099:**{{harvc|last=Kesich|first=Veselin|chapter=Peter's primacy in the New Testament and the early tradition|pp=|in=Meyendorff|year=1995}} 23453: 22874: 22736: 21654: 15540: 13933: 13760:"The Church Fathers' interpretation of the Rock of Matthew 16:18 : an historical refutation of the claims of Roman Catholicism" 12320: 8933:), an answer of the pope when he has been appealed to or his advice has been sought on a matter of discipline. The oldest preserved 23405: 23357: 21249: 20434: 17903: 16454: 14929: 13292:

Ecclesiological and Canonical Consequences of the Sacramental Nature of the Church: Ecclesial Communion, Conciliarity and Authority

12751:

Ecclesiological and canonical consequences of the sacramental nature of the church: ecclesial communion, conciliarity and authority

12441: 11791:. New Code of canon law, A commentary on the. Vol. 2 (3rd ed.). St. Louis, MO; London: B. Herder book. pp. 207–216. 9737:

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

8399:

canon 331, the "bishop of Roman Church" is both the "vicar of Christ" and "pastor of the universal Church on earth." Knut Walf, in

13402: 8452:

This "primacy over the entire Church" includes primacy over Eastern Catholic patriarchs and eparchial bishops, over governance of

7076:*Pennington, A. R. (1881) ''Epochs of the Papacy, from Its Rise to the Death of Pope Pius IX. in 1878'' (G. Bell and sons; London) 6889:*Davis, L. D., (1990), ''The First Seven Ecumenical Councils (325-787) Their History and Theology'' (Liturgical Press, Minnesota). 22821: 21915: 19698: 17782: 17642: 16986: 16493: 7219:*Whelton, M., (2006) ''Popes and Patriarchs: An Orthodox Perspective on Roman Catholic Claims, (Concillar Press; Ben Lomond, CA). 6922:*Fitzgerald, K. K., (2006) ''Persons in Communion – A Theology of Authentic Relationships'', (InterOrthodox Press; Berkeley, CA). 6856:*d 'Aubigné, J. H. M, (1857) ''History of the Reformation of the Sixteenth Century'', Book 1, (Robert Carter & Brothers; NY). 1267:

as the "metropolitan") of the principal city.<ref></ref> This added to the power of the bishops of important cities.

90: 8636:. This distinction of levels does not diminish the sacramental equality of every bishop or the catholicity of each local Church. 23335: 23325: 23089: 21149: 21144: 20128: 20070: 16914: 14999: 12731: 9868: 8839: 8363: 653:

Primacy of the bishop of Rome was also codified in the ] (1917 CIC) canons 218–221.{{sfnm|Bachofen|1918|Woywod|1948|2pp=98–99}}

28: 12899: 12763:

Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church (3 October 2008).

9393:

also broke away from the Catholic Church at this time, although for reasons different from Martin Luther and the Protestants.

8669: 6933:*Hasler, A. B., (1981) ''How the Pope Became Infallible: Pius IX and the Politics of Persuasion'' (Doubleday; Garden City, NY) 3062:

dogged in defending but which only encountered one externally", according to ] (the later Pope Benedict XVI).{{sfn|Shaw|2000}}

23914: 22853: 22801: 21433: 18297: 17569: 15550: 15545: 14615: 14596: 14539: 14520: 14499: 14442: 14423: 14381: 14359: 14321: 14297: 14276: 14255: 14232: 14209: 14190: 14150: 14097: 14076: 14057: 14036: 13993: 13966: 13877: 13806: 13783: 13748: 13691: 13670: 13630: 13603: 13530: 13446: 13423: 13366: 13345: 13324: 13252: 13165: 13094: 13075: 13009: 12944: 12921: 12872: 12681: 12605: 12492: 12469: 12429: 12387: 12368: 12347: 12299: 12225: 12156: 12088: 11992: 11969: 11946: 11927: 11908: 11884: 11821: 11151: 9454:

involving government and discipline of the Church — submission to both being necessary to Catholic faith and salvation.

8697:

The presence of Peter in Rome, not explicitly affirmed in, but consistent with, the New Testament, is explicitly affirmed by

6955:*Hinson, E. G., (1995) ''The church triumphant: a history of Christianity up to 1300'', (Mercer University Press; Macon, GA). 69: 9625:, to the Vatican, Runcie appealed to Anglicans to consider accepting papal primacy in a reunified church. At the same time, 8560:

addressed to it in the early 2nd century, contains a definition of that Church's universal primacy; but the Catholic writer

7801: 24039: 22791: 22527: 21045: 20980: 19938: 19834: 16909: 15697: 14820: 14494:. Orthodox theological library. Vol. 1. Translated by George D. Dragas. Rollinsford, NH: Orthodox Research Institute. 14071:. Orthodox theological library. Vol. 2. Translated by George D. Dragas. Rollinsford, NH: Orthodox Research Institute. 13767: 12797: 12712: 12542:. Series 2. Vol. 12 (American ed.). Buffalo: Christian Literature. Letter 33 (to Mauricius Augustus) – via 9340:, Gregory X had sent an embassy to Michael VIII, who had reconquered Constantinople, putting an end to the remnants of the 9273: 8843: 5110:**{{harvc|last=Schmemann|first=Alexander|chapter=The idea of primacy in Orthodox ecclesiology|pp=|in=Meyendorff|year=1995}} 115: 11422: 7773: 1088:] was the first to make appeal to the primacy of Peter as a basis for the Bishop of Rome's primacy.<ref></ref> 24077: 22831: 22661: 21569: 21316: 20800: 20698: 20585: 18178: 17777: 17759: 17344: 16858: 16518: 15494: 15023: 15011: 14889: 13711: 12173: 8613: 8417: 8301: 7835: 108: 13042: 22490: 21987: 21596: 21321: 20838: 20140: 19891: 18183: 17893: 17310: 17162: 16439: 16416: 15514: 14748: 12828:. Translated by Fred H. Blume (electronic version of 2nd ed.). Laramie, WY: University of Wyoming College of Law. 7054:*Papadakis, A., (1994) ''The Christian East and the Rise of the Papacy', (St Vladimir’s Seminary Press; Crestwood, NY). 13825: 8968: 8922:

appealed in 376, to settle a dispute as to who, among three rival claimants, was the legitimate Patriarch of Antioch.

7142:*{{cite book |title=Papal Primacy|last=Schatz |first= Klaus|year=1996 |publisher=Liturgical Press|isbn=0-8146-5522-X}} 1590:

In their ''The See of Peter'' (1927), non-Catholic academic historians ] and Louise Ropes Loomis, noted the following:

23963: 23062: 22473: 22075: 21722: 21556: 21007: 19970: 17961: 17822: 17754: 17509: 16904: 16899: 16807: 15481: 15461: 14682: 14402: 13215: 12642:. Travaux de l'Academie Nationale de Reims (in French and Latin). Vol. 160. Reims: Academie Nationale de Reims. 12408: 9795: 7820: 7780: 7164:*Sherrard, P., (1978) ''Church, Papacy and Schism: A Theological Enquiry''. (Denise Harvey Publisher; Limni, Greece). 7109:*Romanides, J., (2004) ''An Outline of Orthodox Patristic Dogmatics'' (Orthodox Research Institute; Rollinsford, NH). 2014:

to Michael VIII Palaeologus, who had reconquered Constantinople, putting an end to the remnants of the ] in the East.

168: 16498: 11740: 8195: 8171: 225:{{Short description|Catholic ecclesiological doctrine concerning the respect and authority that is due to the Pope}} 24207: 22987: 22535: 22288: 22233: 22098: 21833: 21829: 21574: 21359: 21306: 20741: 20221: 20111: 19342: 17935: 17898: 17817: 16877: 16449: 16226: 15499: 14808: 11759: 10413: 10117: 10093: 6977:* Lossky, V., (2002) ''The Mystical Theology of the Eastern Church'', (St Vladimirs Seminary Press; Crestwood, NY). 13133: 12289: 11702: 8485: 7995: 7936: 420:

primatial authority has limitations that are official, legal, dogmatic, and practical.{{sfn|Phan|2000|pp=486–488}}

141: 23474: 23372: 23340: 22996: 22338: 22313: 22278: 22273: 22238: 22118: 21717: 21601: 21191: 21154: 21037: 21017: 20973: 20236: 20160: 19780: 19758: 19367: 18630: 18348: 18123: 18003: 17807: 17670: 17550: 17435: 17053: 17041: 15702: 15519: 15363: 14826: 14764: 14755: 12561:. Series 2. Vol. 12 (American ed.). Buffalo: Christian Literature. Letter 43 (to Eulogius) – via 9082: 9071: 7906: 7230:*Whelton, M., (1998) ''Two Paths: Papal Monarchy - Collegial Tradition'', (Regina Orthodox Press; Salisbury, MA). 6801:*Carlton, C., (1997) ''The Faith: Understanding Orthodox Christianity,'' (Regina Orthodox Press; Salisbury, MA). 5088:**{{harvc|last=Afanassieff|first=Nicholas|chapter=The church which presides in love|pp=|in=Meyendorff|year=1995}} 97: 86: 12251: 12182: 8741: 7065:*Patsavos, L. J., (2003)''Spiritual Dimensions of the Holy Canons,'' (Holy Cross Orthodox Press; Brookline, MA). 24277: 24272: 24166: 23415: 23330: 22934: 22646: 22333: 22303: 22283: 22223: 22013: 21729: 21267: 21259: 21171: 21032: 21012: 20475: 20094: 19741: 19733: 19721: 19292: 18343: 17687: 17298: 17075: 16523: 15983: 15219: 14838: 13959:

Aspects of the mind of Byzantium: political theory, theology, and ecclesiastical relations with the See of Rome

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with the Catholic Church to suggest how to exercise papal primacy in ways that would unite rather than divide.

9107: 8737: 8733: 8729: 8716: 8498: 8453: 7787: 2513:

dogged in defending but which only encountered one externally,"<ref>Cardinal Joseph Ratzinger</ref>

23133: 12217:

His Broken Body: Understanding and Healing the Schism Between the Roman Catholic and Eastern Orthodox Churches

8493:

whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven

8166: 7010:*Morrison, J. H., (1872) ''Disquisitions and notes on the Gospels'', (American Unitarian Association; Boston). 23973: 23295: 22308: 22298: 21624: 21495: 21393: 21090: 20770: 20349: 20324: 19933: 19312: 18992: 18389: 18075: 17925: 17196: 17085: 16292: 16248: 15378: 14814: 8481: 7951: 145: 19408: 13104:

McCue, James (1964). "The Roman Primacy in the Second Century and the Problem of the Development of Dogma".

12657:"First of all, a balanced position concerning the question about the primacy in the church must be accepted" 11516: 11496: 8986:, bishop of Rome, presided over a church council at Rome that was attended by a number of bishops including 8724: 8720: 617:

early period the Church of Rome was looked to as the centre of reference for the whole Church. Thus ] wrote:

23978: 23055: 22889: 22860: 22843: 22751: 22363: 22328: 22318: 21896: 21877: 21739: 21490: 21403: 20810: 20329: 20319: 19775: 18367: 17545: 17415: 17370: 17339: 17214: 16546: 15804: 14675: 12730: 9858: 9739:

Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church

9663:

Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church

8078: 6944:*Herrin, J., (2007), ''Byzantium: The surprising life of a Medieval Empire'', (Princeton University Press). 15430: 12524: 12509: 12424:. Translated by Edwin A. Quain (2nd print with corrections ed.). New York: Fordham University Press. 7769: 7208:*Webster, W. (1995), ''The Church of Rome at the Bar of History'', (The Banner of Truth Trust; Edinburgh). 6524:

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

24049: 23830: 23692: 22899: 21649: 21517: 21386: 20775: 20145: 19918: 19267: 18080: 17998: 17956: 17397: 17256: 15567: 9583: 8343: 15409: 13289: 11844: 8674: 24159: 24121: 23608: 22816: 22614: 22268: 21920: 21886: 21845: 20784: 19809: 19418: 19357: 18320: 18173: 17978: 17840: 17492: 17405: 16974: 16935: 16561: 16363: 15838: 13911: 13457: 12856: 12711: 12206: 11831: 9290:

The dispute about the authority of Roman bishops reached a climax in the year 1054, when the legate of

8690:

that the historical and sociological factors that influenced its development are seen as guided by the

8683: 8628:, with regard to the metropolitans of each circumscription; and universally, for the bishop of Rome as 8403:, notes that this description, "bishop of the Roman Church," is only found in this canon, and the term 8286:

controversy, differences in interpretation of this doctrine have been and remain the primary causes of

8131: 7843: 19181: 19161: 14571:

Saint John Chrysostom, his life and times: a sketch of the church and the empire in the fourth century

13541: 12571: 12123: 10193: 1533:

period the Church of Rome was looked to as the centre of reference for the whole Church. Thus ] wrote:

24202: 24192: 24154: 23909: 23719: 23687: 23641: 23618: 23006: 22952: 22623: 22573: 22263: 22218: 21326: 20843: 20545: 19856: 18155: 17983: 17973: 16940: 16116: 15489: 15385: 14394:

Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Gregory II of Cyprus (1283-1289)

13799:

World history: a dictionary of important people, places, and events from ancient times to the present

13710: 12693: 11768:. Series 1. Vol. 7 (American ed.). Buffalo: Christian Literature. Tractate 124 – via 11536: 9355: 9268: 9010:, bishop of Rome, presided over a council at Rome and subsequently sent a letter about the matter to 8426:(DH) states that Christ did not form the Church as several distinct communities, but unified through 8358: 7087:*Puller, F. W., (1893), ''The Primitive Saints and the See of Rome'', (Longmans, Green & Co; NY). 1781:

tempore Sancti Gregori Magni usque ad tempus Clementis V, Analecta Gregoriana, Roma 1965.</ref>

13928:[Catholics and Orthodox trying to overcome main reason for 1000 year schism in the Church]. 12046: 11711:. Series 1. Vol. 7 (American ed.). Buffalo: Christian Literature. Tractate 10 – via 11251: 11019: 10273: 10257: 9225:, adopted a dogmatic declaration about the primacy of the Roman Pontiff as the successor of Peter: " 9062: 8178: 6966:*Kelly, J. N. D., (1995) ''Golden Mouth: The Story of John Chrysostom'', (Cornell University Press). 24182: 24087: 24082: 23897: 23862: 23788: 23744: 23739: 23536: 23362: 23207: 23104: 23099: 23036: 22972: 22894: 22865: 22485: 22480: 22358: 22258: 22243: 22228: 22070: 21891: 21781: 21699: 21523: 21500: 21451: 21124: 20676: 20251: 19768: 19332: 18525: 18417: 18360: 17593: 17457: 17410: 17251: 17246: 17080: 16872: 16306: 16123: 14882: 14832: 14028:

Church unity and the papal office: an ecumenical dialogue on John Paul II's encyclical Ut unum sint

12380:

Enchiridion symbolorum: a compendium of creeds, definitions and declarations of the Catholic Church

12268: 10418: 10122: 10098: 9526: 9446:

Vatican I defined a twofold Primacy of Peter — one in papal teaching on faith and morals (the

9325: 8824: 8796: 8565: 8475: 8138: 17966: 13577:. Analecta Gregoriana (in Latin). Vol. 167. Rome: Editrice Pontificia Università Gregoriana. 12959: 10126: 10102: 23867: 23601: 23506: 23395: 23345: 23202: 23119: 23094: 22957: 22589: 22550: 22517: 21963: 21943: 21811: 21689: 21639: 21418: 21219: 21159: 20294: 20150: 19877: 19443: 19387: 19307: 18703: 17988: 17888: 17316: 17305: 17070: 16678: 16444: 16329: 15883: 15133: 14802: 14759: 13019: 9970:

founded and built up the Church, committed into the hands of Linus the office of the episcopate."

9863: 9766: 9575: 9347:

On 29 June 1274 (the Feast of Peter and Paul, the patronal feast of popes), Gregory X celebrated

9035: 8847: 8506: 8269: 8125: 7747: 6779:* Benson, E. W., (1897), ''Cyprian – His Life – Hist Times – His Work'', (Macmillan & Co; NY) 4240:* Cases which had been decided by Rome were appealed to ]s of bishops in other metropolitan areas 104: 14185:. Lutherans and Catholics in dialogue. Vol. 5. Minneapolis, MN: Augsburg Publishing House. 10930: 10422: 9645:, his 1995 encyclical on commitment to ecumenism, the "pastors and theologians" of Churches and 9006:

in the west, unanimously declared that the celebration should be exclusively on Sunday. In 193,

7941: 24267: 24187: 23778: 23636: 23578: 23469: 23448: 23213: 23026: 22967: 22962: 22596: 22402: 22323: 22248: 22128: 21806: 21694: 21634: 21311: 21199: 20765: 20651: 20364: 19528: 19493: 19327: 18946: 18447: 18234: 18208: 17622: 17155: 17129: 16592: 16566: 16195: 15911: 15395: 15373: 15145: 14964: 14959: 14782: 14773: 14089:

After nine hundred years: the background of the schism between the Eastern and Western churches

14003: 13067: 12767:. 27 September – 4 October 2008 (unpublished unofficial draft). Aghios Nikolaos, Crete, Greece. 12674:

The church of the ancient councils: the disciplinary work of the first four ecumenical councils

11266: 9918: 9567: 9566:

reiterated that, in the view of the Catholic Church, the Christian communities born out of the

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power, but as power it is not different from the power of a bishop in each church. It is not a

8036: 7990: 197: 19362: 19322: 19282: 13681: 13434: 13411: 13335: 13314: 13205: 12999: 12932: 12771: 12656: 12593: 12459: 12215: 11853: 8830:

period the Church of Rome was looked to as the centre of reference for the whole Church. Thus

8304:, Fr. Alexander Schmemann, envisioned a primacy that sums up rather than rules over: "Primacy 8300:("first among equals"), without effective power over other churches. A prominent 20th century 7709:

Catholic ecclesiological doctrine concerning the respect and authority that is due to the Pope

24246: 23845: 23571: 23380: 23283: 23238: 23167: 22731: 22558: 21983: 21764: 21629: 21475: 21181: 21119: 21078: 21063: 20661: 20646: 20359: 20216: 20123: 19923: 19906: 19819: 19763: 19453: 19372: 19241: 19236: 19186: 18663: 18506: 18355: 18062: 18033: 17698: 17475: 17228: 17036: 16957: 16780: 16619: 16614: 16503: 15419: 14954: 14872: 14731: 14640: 13738: 13652: 13520: 13356: 13242: 13137: 12911: 12860: 11103: 11091: One or more of the preceding sentences incorporates text from a publication now in the 10377: 9888: 9878: 9697: 9431: 9402: 9135: 9130:

Besides Rome, Jerusalem was also held in high prestige in the early Church, both because the

9051: 9047: 9042: 9011: 8942: 8372: 7931: 7725: 164: 63: 20711: 19498: 14768: 13591: 12358: 9158:. Prior to becoming Bishop of Rome, Peter was Bishop of Antioch. Additionally, his disciple 9110:("You are Peter and on this rock I will build my church") is used to support Roman primacy. 24067: 24017: 24002: 23879: 23588: 23488: 23438: 23433: 23390: 23350: 23278: 22135: 22104: 22001: 21882: 21796: 21676: 21579: 21296: 21291: 21214: 21164: 21095: 21073: 20893: 20888: 20883: 20878: 20873: 20868: 20863: 20858: 20853: 20820: 20747: 20590: 20550: 20369: 20271: 20246: 20185: 19990: 19965: 19901: 19629: 19599: 19548: 19226: 19111: 19041: 18831: 18806: 18786: 18766: 18728: 18723: 18688: 18570: 18464: 18056: 17945: 17581: 17440: 16996: 16930: 16727: 16710: 16645: 16219: 15878: 15799: 15719: 15611: 15589: 15504: 15368: 15128: 14909: 14899: 14867: 14369: 13837:

One or more of the preceding sentences incorporates text from this source, which is in the

11781:

One or more of the preceding sentences incorporates text from this source, which is in the

11063:"Apostate church organization: 588 - 606 AD: The final dog fight for control of the world!" 9571: 9299: 9295: 9139: 9131: 9103: 8105: 8045: 7794: 708:

actions that it took in relation to other Churches, actions that often met with resistance.

19614: 19146: 13918: 13622: 13269: 11281: 11220: 9549:

was achieved which lasted, albeit with crises, down to the middle of the eleventh century.

8543: 8521:

leader of the local church seems to have appeared later than in the time of the apostles.

4295:* Eastern ] have regarded popes as the leader of the westerners (not of the whole church). 8: 24236: 24212: 24197: 24116: 24106: 24092: 24072: 24062: 24032: 24012: 23941: 23672: 23501: 23428: 23258: 23187: 23114: 22924: 22826: 22619: 22603: 22123: 22033: 21484: 21428: 21376: 21277: 21239: 20942: 20666: 20656: 20605: 20463: 20449: 20309: 20051: 19814: 19604: 19568: 19538: 19302: 19206: 19046: 19007: 18987: 18915: 18801: 18610: 18453: 18440: 18429: 18266: 18239: 17847: 17678: 17117: 16602: 16587: 16541: 16360: 16102: 15769: 15338: 14949: 14354:. The Penguin history of the Church. Vol. 6 (2nd ed.). London : Penguin Books. 14007: 13986:

Power and the holy in the age of the investiture conflict: a brief history with documents

13925:Католики и православные пытаются преодолеть главную причину 1000-летнего раскола в Церкви 13686:. Wissenschaftliche Untersuchungen zum Neuen Testament, 2. Vol. 67. Tübingen: Mohr. 13043:"A statement of reservations concerning the impending beatification of Pope John Paul II" 11876: 9898: 9835: 9646: 9621:

At a joint service during the first official visit of the then Archbishop of Canterbury,

9587: 9447: 9440: 9414: 9159: 9098: 9022: 8946: 8908: 8831: 8557: 8547: 8380:(LG) declared that the "pope's power of primacy" is by "virtue of his office, that is as 7901: 7873: 7186:*Stephens, W. R. W., (2005) ''Saint Chrysostom: His Life and Times'', (Elibron Classics). 6900:*Dvornik, F., (1966) ''Byzantium and the Roman Primacy'', (Fordham University Press, NY). 4251:* Peter founded many ]s. There is no difference between the Sees of Peter; all are equal. 19649: 19106: 14332: 14087: 12739:. Series 1. Vol. 14 (American ed.). Buffalo: Christian Literature – via 12329:. Series 2. Vol. 14 (American ed.). Buffalo: Christian Literature – via 10612: 8268:. While the doctrine is accepted at a fundamental level by both the Catholic Church and 187:

The paragraph was garbled and I tried to express more clearly what it was trying to say.

24111: 24057: 23968: 23958: 23749: 23664: 23613: 23223: 22944: 22761: 21619: 21611: 21354: 21055: 21022: 20954: 20731: 20500: 20424: 20392: 20211: 20180: 20017: 20005: 19866: 19804: 19679: 19619: 19231: 19171: 19141: 19056: 19051: 18920: 18816: 18713: 18693: 18653: 18595: 18560: 18555: 18399: 18278: 18085: 18008: 17487: 17031: 16969: 16894: 16700: 16658: 16652: 15724: 15195: 15105: 15093: 15070: 14934: 14844: 14786: 14510: 14244: 14221: 14179: 13598:. Translated by John A. Otto and Linda M. Maloney. Collegeville, MN: Liturgical Press. 13416:

The gift of the church: a textbook on ecclesiology in honor of Patrick Granfield, O.S.B

13394: 13121: 13060: 12883: 12772:"The role of the Bishop of Rome in the Communion of the Church in the First Millennium" 12625:. Series 2. Vol. 9 (American ed.). Buffalo: Christian Literature – via 12449:. Series 2. Vol. 1 (American ed.). Buffalo: Christian Literature – via 12109: 12034: 11749:. Series 1. Vol. 2 (American ed.). Buffalo: Christian Literature – via 11730:. Series 1. Vol. 4 (American ed.). Buffalo: Christian Literature – via 9940: 9893: 9827:, the Bible is considered to be the sole authority on Christian doctrine and theology. 9579: 9511: 9228:

declaratum est quod solus Romanae sedis pontifex universalis Ecclesiae Primas esset et

8900: 8855: 8803: 8320: 8319:, a power which he can always exercise unhindered," a power that it attributes also to 8294: 20520: 19413: 19071: 18972: 12907: 10788: 10752: 10750: 9525:

It has been argued that church councils did not consider papal decisions binding. The

8967:

The Quartodeciman controversy arose because Christians in the Roman province of Asia (

2566:

putting an end to the remnants of the ] in the East.{{citation needed|date=June 2018}}

1314:

would become incorporated into canon law.<ref>Schimmelpfennig, p. 47</ref>

24148: 24027: 23933: 23857: 23756: 23729: 23648: 23596: 23546: 23305: 23273: 23268: 23263: 23253: 23243: 23192: 22904: 22140: 21465: 21345: 21112: 21068: 20900: 20805: 20580: 20566: 20540: 20525: 20429: 20414: 20344: 20334: 20203: 20135: 20036: 20000: 19896: 19609: 19594: 19483: 19347: 19287: 19221: 19216: 19211: 19132: 19101: 19081: 18967: 18925: 18905: 18821: 18781: 18756: 18645: 18615: 18565: 18550: 18013: 17769: 17746: 17363: 17283: 17278: 17218: 17148: 16695: 16640: 16171: 14611: 14592: 14575: 14556: 14535: 14516: 14495: 14478: 14472: 14459: 14438: 14419: 14398: 14377: 14355: 14338: 14317: 14293: 14272: 14251: 14228: 14205: 14186: 14165: 14146: 14125: 14108: 14093: 14072: 14053: 14032: 14013: 13989: 13962: 13873: 13856: 13802: 13794: 13779: 13744: 13697: 13687: 13666: 13626: 13599: 13578: 13561: 13526: 13490: 13489:. Records of civilization, sources and studies. New York: Columbia University Press. 13473: 13442: 13419: 13381: 13362: 13341: 13320: 13273: 13248: 13229: 13221: 13211: 13161: 13125: 13090: 13071: 13029: 13005: 12983: 12940: 12917: 12891: 12868: 12829: 12765:

The Role of the Bishop of Rome in the Communion of the Church in the First Millennium

12677: 12643: 12601: 12577: 12488: 12465: 12425: 12404: 12383: 12364: 12343: 12295: 12221: 12152: 12084: 11988: 11965: 11942: 11923: 11904: 11880: 11817: 11800: 11430: 11236: 11147: 9626: 9470: 9390: 9303:

historians, including Byzantine chroniclers, did not consider the event significant.

9263: 9147: 8995: 8868: 8526: 7175:*Srawley, J. H., (1919), ''The Epistles of St Ignatius'' (The Macmillan Company; NY). 6878:*Dom Chapman, J., (1923) ''Studies on the Early Papacy'', (Sheed & Ward; London). 19428: 19337: 19166: 19156: 14418:. The church in history. Vol. 4. Crestwood, NY: St. Vladimir's Seminary Press. 13759: 13184:

Kesich, Veselin. "Peter's primacy in the New Testament and the early tradition". In

12419: 12342:. Storia della Chiesa (in Italian). Vol. 24. Cinisello Balsamo, IT: San Paolo. 11957: 11592: 9189:

The historical and juridical development of the "primacy of the Roman Pontiff" from

23892: 23734: 23709: 23288: 23248: 22766: 22540: 22502: 22460: 22388: 22383: 22350: 22157: 22090: 22053: 22048: 22028: 22023: 21948: 21801: 21791: 21751: 21282: 21100: 21083: 20790: 20595: 20575: 20495: 20480: 20379: 20281: 20155: 19995: 19953: 19948: 19928: 19911: 19824: 19518: 19513: 19438: 19423: 19403: 19191: 19116: 18977: 18861: 18846: 18826: 18771: 18751: 18738: 18683: 18575: 18407: 18224: 17470: 17241: 16952: 16835: 16690: 16685: 16508: 16478: 16398: 16393: 16244: 16166: 16149: 16134: 15991: 15821: 15707: 15469: 15227: 15016: 14992: 14944: 14859: 14634: 14117: 13852: 13848: 13683:

The martyrdom of St. Paul: historical and judicial context, traditions, and legends

13522:

Upon this rock: St. Peter and the primacy of Rome in scripture and the early church

13142:. Vol. 1. Translated by David D. Scott. Edinburgh: Blackie and Son. p. 27 13113: 12026:

Responses to some questions regarding certain aspects of the Doctrine on the Church

11792: 11308: 10836: 10343: 10319: 10203: 9998: 9924:

Theological differences between the Catholic Church and the Eastern Orthodox Church

9903: 9883: 9560:

Responses to some questions regarding certain aspects of the doctrine on the Church

9530: 9486: 9427:, i.e., supreme, full, immediate, and universal ordinary jurisdiction of the pope. 9375: 9329: 9285: 9247: 9218: 8991: 8962: 8891: 8761: 8753: 8702: 8652: 8539: 8327: 8287: 7957: 7887: 7717: 16: 22006: 19634: 19523: 19262: 19061: 14316:

The Church in history. Vol. 2. Crestwood, NY: St. Vladimir's Seminary Press.

13615: 12598:

Catholic dictionary: an abridged and updated edition of Modern Catholic dictionary

11980: 10776: 10774: 10772: 9389:, during which numerous Protestant sects broke away from the Catholic Church. The 7946: 7021:*Neill, S., (1984) ''A History of Christian Missions'', (Penguin History; London). 24101: 24007: 23798: 23496: 23001: 22884: 22741: 22706: 22512: 22507: 22432: 22427: 22368: 22293: 22043: 21973: 21505: 21446: 20996: 20848: 20815: 20759: 20753: 20610: 20515: 20419: 20231: 19725: 19690: 19644: 19533: 19468: 19458: 19382: 19277: 19272: 19176: 19151: 18982: 18962: 18935: 18930: 18900: 18841: 18585: 18412: 18219: 17614: 17200: 16991: 16889: 16882: 16850: 16488: 16296: 16212: 16144: 16059: 16016: 16006: 16001: 15959: 15949: 15870: 15734: 15649: 15631: 15606: 15473: 15295: 15252: 15242: 15237: 15190: 15184: 15120: 15040: 14550: 14453: 14413: 14392: 14311: 14307: 14287: 14266: 14047: 14026: 13263: 12995: 12933:"The question of the Roman primacy in the thought of Saint Maximus the Confessor" 12692: 12398: 11895: 11869: 10716: 9515: 9451: 9435: 9424: 9251: 9183: 9115: 9111: 8698: 8617: 8480:

The Catholic Church bases its doctrine of papal primacy on the primacy among the

8381: 8316: 8253: 8249: 7896: 7869: 7713: 7120:*Runciman, S., (1977), ''The Byzantine Theocracy'', (Cambridge University Press). 5773:

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

19076: 12778:(leaked unofficial draft). Rome: Gruppo Editoriale L'Espresso. 23 January 2010. 12573:

The papacy its historic origin and primitive relations with the Eastern churches

10355: 10351: 10327: 10303: 10299: 10283: 10267: 24097: 23997: 23793: 23682: 23628: 23561: 23541: 23300: 23141: 22919: 22848: 22696: 22631: 22417: 22407: 22393: 22378: 22058: 21953: 21837: 21816: 21350: 21229: 21204: 21176: 21107: 20911: 20736: 20530: 20505: 20469: 20409: 20402: 20397: 20387: 20241: 20226: 20165: 20041: 20031: 19787: 19473: 19448: 19377: 19317: 19091: 19086: 19066: 19021: 18856: 18851: 18796: 18718: 18698: 18635: 18511: 18372: 18289: 17920: 17880: 17682: 17626: 17445: 17400: 17332: 17288: 17266: 17261: 17095: 17048: 17018: 17012: 16797: 16790: 16673: 16556: 16483: 16431: 16403: 16351: 16274: 16161: 16154: 16041: 16011: 15996: 15939: 15929: 15762: 15535: 15277: 15247: 15232: 15174: 15164: 15099: 15082: 14924: 14569: 14121: 14110:

Papalism A treatise on the claims of the papacy as set forth in the encyclical

13888:"Catholics and Orthodox discuss the role of the Pope of Rome in Vienna meeting" 13441:. Vol. 4. Translated by Geoffrey W. Bromiley. Grand Rapids, MI: Eerdmans. 13117: 13023: 12867:. Oxford paperback reference (2nd ed.). Oxford : Oxford University Press. 12487:. Oxford paperback reference (5th ed.). Oxford : Oxford University Press. 12243: 12062: 12020: 12002:

Catholic Church. Congregation for the Doctrine of the Faith (31 October 1998).

10769: 10387: 9928: 9823: 9650: 9503: 9406: 9348: 9337: 9317: 9255: 9194: 9190: 9143: 9086: 9039: 8915: 8904: 8427: 8339: 8072: 20104: 19558: 14777: 13087:

The Gospel according to Rome: comparing Catholic Tradition and the Word of God

12737: