Papal primacy


Papal primacy, also known as the primacy of the bishop of Rome, is a Christian ecclesiological doctrine concerning the respect and authority that is due to the pope from other bishops and their episcopal sees. The doctrine is accepted at a fundamental level by both the Catholic Church and Eastern Orthodox Church, though the two disagree on the nature of primacy.

Boniface VIII and his cardinals. Illustration of a 14th-century edition of the Decretals

English academic and Catholic priest Aidan Nichols 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."[1] The French Eastern Orthodox researcher Jean-Claude Larchet wrote it together with the Filioque controversy, differences in interpretation of this doctrine have been and remain the primary causes of schism between the Catholic Church and the Eastern Orthodox Church.[2] In the Eastern Orthodox Churches, some understand the primacy of the bishop of Rome to be merely one of greater honour, regarding him as primus inter pares ("first among equals"), without effective power over other churches.[3] Other Orthodox Christian theologians, however, view primacy as authoritative power: the expression, manifestation and realization in one bishop of the power of all the bishops and of the unity of the Church.[4]

The Catholic Church attributes to the primacy of the pope "full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered,"[5] a power that it attributes also to the entire body of the bishops united with the pope.[6] The power that it attributes to the pope's primatial authority has limitations that are official, legal, dogmatic, and practical.[7]

In the Ravenna Document, issued in 2007, representatives of the Orthodox Church and the Catholic Church jointly stated that both East and West 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.[8]

Dogma within Latin and Eastern Catholic ChurchesEdit

The Catholic dogma of the primacy of the bishop of Rome is codified in both codes of canon law of the Catholic Church – the Latin Church's 1983 Code of Canon Law (1983 CIC) and the Eastern Catholic Churches' 1990 Code of Canons of the Eastern Churches (CCEO). The Second Vatican Council's 1964 dogmatic constitution Lumen gentium (LG) declared that the "pope's power of primacy" is by "virtue of his office, that is as Vicar of Christ and pastor of the whole Church," and is "full, supreme and universal power over the Church" which he "is always free to exercise."[9][10] The primacy of the bishop of Rome, according to John Hardon in Catholic Dictionary, is "primacy of jurisdiction, which means the possession of full and supreme teaching, legislative, and sacerdotal powers in the Catholic Church"; it is authority "not only in faith and morals but Church discipline and in the government of the Church."[11]

In 1983 CIC canon 331, the "bishop of Roman Church" is both the "vicar of Christ" and "pastor of the universal Church on earth."[12] Knut Walf, in New commentary on the Code of Canon Law, notes that this description, "bishop of the Roman Church," is only found in this canon, and the term Roman pontiff is generally used in 1983 CIC.[13] 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."[14] Heinrich Denzinger, Peter Hünermann, et al. Enchiridion symbolorum (DH) states that Christ did not form the Church as several distinct communities,[15] but unified through full communion with the bishop of Rome and profession of the same faith with the bishop of Rome.[16]

The bishop of Rome is a subject of supreme authority over the sui iuris Eastern Catholic Churches.[17] In CCEO canon 45, the bishop of Rome has "by virtue of his office" both "power over the entire Church" and "primacy of ordinary power over all the eparchies and groupings of them" within each of the Eastern Catholic Churches. Through the office "of the supreme pastor of the Church," he is in communion with the other bishops and with the entire Church, and has the right to determines whether to exercise this authority either personally or collegially.[18] This "primacy over the entire Church" includes primacy over Eastern Catholic patriarchs and eparchial bishops,[19] over governance of institutes of consecrated life,[20] and over judicial affairs.[21]

Primacy of the bishop of Rome was also codified in the 1917 Code of Canon Law (1917 CIC) canons 218–221.[22]

Development of the doctrineEdit

The Catholic Church bases its doctrine of papal primacy on the primacy among the apostles that Jesus gave to Peter in Matthew 16:16-19:[23]

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

and in John 21:15–17:"Feed my lambs [...] Feed my sheep."

While acknowledging that "the New Testament contains no explicit record of a transmission of Peter's leadership; nor is the transmission of apostolic authority in general very clear,"[24] it considers that its doctrine has a developmental history and that its teaching about matters such as the Trinity, the divinity of Christ, and the union of his two natures in a single person developed as the result of drawing out from the original revealed truth consequences that were not obvious at first: "Thanks to the assistance of the Holy Spirit, the understanding of both the realities and the words of the heritage of faith is able to grow in the life of the Church 'through the contemplation and study of believers who ponder these things in their hearts'; it is in particular 'theological research [which] deepens knowledge of revealed truth.'"[25]

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.[26] 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.[a]

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 papal primacy, by Cardinal John Henry Newman, who summed up his thought by saying:

[...] developments of Christianity are proved to have been in the contemplation of its Divine Author, by an argument parallel to that by which we infer intelligence in the system of the physical world. In whatever sense the need and its supply are a proof of design in the visible creation, in the same do the gaps, if the word may be used, which occur in the structure of the original creed of the Church, make it probable that those developments, which grow out of the truths which lie around them, were intended to fill them up."[28]

Writers such as Nikolay Afanásiev and Alexander Schmemann have written that the phrase "presiding in agape", used of the Church of Rome in the letter that Ignatius of Antioch addressed to it in the early 2nd century, contains a definition of that Church's universal primacy;[29] but the Catholic writer Klaus Schatz warns that it would be wrong to read, as statements of the developed Catholic teaching on papal primacy, this letter and the even earlier First Epistle of Clement (the name of Clement was added only later), in which the Church of Rome intervenes in matters of the Church of Corinth, admonishing it in authoritative tones, even speaking in the name of God.[30] 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".[31]

The same agreement stated:

In the history of the East and of the West, at least until the ninth century, a series of prerogatives was recognised, always in the context of conciliarity, according to the conditions of the times, for the protos or kephale at each of the established ecclesiastical levels: locally, for the bishop as protos of his diocese with regard to his presbyters and people; regionally, for the protos of each metropolis with regard to the bishops of his province, and for the protos of each of the five patriarchates, with regard to the metropolitans of each circumscription; and universally, for the bishop of Rome as protos among the patriarchs. This distinction of levels does not diminish the sacramental equality of every bishop or the catholicity of each local Church.[32]

Basis of claims to primacyEdit

Peter and PaulEdit

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).[33] To establish her primacy among the churches of the Western half of the empire, the bishops of Rome relied on a letter written in 416 by Innocent I to the Bishop of Gubbio, to show how subordination to Rome had been established. Since Peter was the only apostle (no mention of Paul) to have worked in the West, thus the only persons to have established churches in Italy, Spain, Gaul, Sicily, Africa, and the Western islands were bishops appointed by Peter or his successors. This being the case then, all congregations had to abide by the regulations set in Rome.[34]

Primacy of Peter the apostleEdit
Saint Peter, c. 1529, by Grão Vasco; Peter is portrayed in full papal regalia

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 that the historical and sociological factors that influenced its development are seen as guided by the Holy Spirit. Not all 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.[35]

The presence of Peter in Rome, not explicitly affirmed in, but consistent with, the New Testament, is explicitly affirmed by Clement of Rome, Ignatius of Antioch, Irenaeus of Lyon and other early Christian writers – and no other place has ever claimed to be the location of his death.[36][37] The same witnesses imply that Peter was the virtual founder of the Church of Rome,[36] though not its founder in the sense of initiating a Christian community there.[38] They also speak of Peter as the one who initiated its episcopal succession,[36] but speak of Linus as the first bishop of Rome after Peter, although some hold today that the Christians in Rome did not act a single united community under a single leader until the 2nd century.[38]

Classic Roman Catholic tradition maintained that the universal primacy of the bishop of Rome was divinely instituted by Jesus Christ. This was derived from the Petrine texts, and from the gospel accounts of Matthew (16:17‑19), Luke (22:32) and John (21:15‑17) according to the Roman tradition, they all refer not simply to the historical Peter, but to his successors to the end of time. Today, scriptural scholars of 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 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. 2:20).[39]

Role of Paul in the founding of the Church of RomeEdit

Irenaeus of Lyon (AD 189) wrote that Peter and Paul had founded the Church in Rome and had appointed Pope Linus to the office of the episcopate, the beginning of the succession of the Roman see.[b] 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."[41]

Historical developmentEdit

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

It is impossible to deny that, even before the appearance of local primacies, the Church from the first days of her existence possessed an ecumenical center of unity and agreement. In the apostolic and Judeo-Christian period, it was the Church of Jerusalem, and later the Church of Rome – presiding in agape, according to St. Ignatius of Antioch. This formula, and the definition of the universal primacy contained in it, have been aptly analyzed by Fr Afanassieff and we need not repeat his argument here. Neither can we quote here all testimonies of the fathers and the councils unanimously acknowledging Rome as the senior church and the center of ecumenical agreement. It is only for the sake of biased polemics that one can ignore these testimonies, their consensus and significance.[29]

In their The See of Peter (1927), non-Catholic academic historians James T. Shotwell and Louise Ropes Loomis, noted the following:

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.[42]

Pope as arbiterEdit

Eastern Orthodox theologian Nicholas Afanassieff cites Irenaeus in Against Heresies 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.[43]

In the aftermath of the Decian persecution, Pope Stephen I (254-257) was asked by Cyprian of Carthage (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.[44] 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".[45] 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.[46]

It was to Pope Damasus I (366–384) that Jerome appealed in 376, to settle a dispute as to who, among three rival claimants, was the legitimate Patriarch of Antioch.[47]

In the strictest sense of the word, "decretal" 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 decretal is a letter of Pope Siricius in response to an inquiry from Himerius, Bishop of Tarragona, in which Siricius issued decisions on fifteen different points, on matters regarding baptism, penance, church discipline and the celibacy of the clergy.[48]

Quartodeciman controversyEdit

The Quartodeciman controversy arose because Christians in the Roman province of Asia (Western Anatolia) celebrated Easter at the spring full moon, like the Jewish Passover, while the churches in the West observed the practice of celebrating it on the following Sunday ("the day of the resurrection of our Saviour").[49]

In 155, Anicetus, bishop of Rome, presided over a church council at Rome that was attended by a number of bishops including Polycarp, bishop of Smyrna. Although the council failed to reach agreement on the issue, ecclesiastical communion was preserved.[50] A generation later, synods of bishops in Palestine, Pontus and Osrhoene in the east, and in Rome and Gaul in the west, unanimously declared that the celebration should be exclusively on Sunday.[49] In 193, Victor, bishop of Rome, presided over a council at Rome and subsequently sent a letter about the matter to Polycrates of Ephesus and the churches of the Roman province of Asia.[50]

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.[50] Thereupon, Victor attempted to cut off Polycrates and the others who took this stance from the common unity, but later reversed his decision after bishops, that included Irenaeus of Lyon in Gaul, interceded and recommended that Victor adopt the more tolerant stance of his predecessor, Anicetus.[51]

This incident is cited by some[who?] Orthodox Christians as the first example of overreaching by the Bishop of Rome and resistance of such by Eastern churches. Laurent Cleenewerck suggests that this could be argued to be the first fissure between the Eastern and Western churches.[self-published source][52] According to James McCue, Victor's threatened excommunication was an "intradiocesan affair" between two local churches and did not pertain to the universal church.[53]

First Council of NicaeaEdit

The First Council of Nicaea was convened by the Roman Emperor Constantine I 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."[54] Karl Josef von Hefele says that this was probably in response to Melitius of Lycopolis, 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."[54]

First Council of Constantinople and its contextEdit

Early manuscript illustration of the First Council of Constantinople

The event that is often considered to have been the first conflict between Rome and Constantinople was triggered by the elevation of the see of Constantinople to a position of honour, second only to Rome on the grounds that, as capital of the eastern Roman empire, it was now the "New Rome".[55] This was promulgated in the First Council of Constantinople (381) canon 3 which decreed: "The Bishop of Constantinople, however, shall have the prerogative of honour after the Bishop of Rome because Constantinople is New Rome."[56] 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 Nicene Creed, as was the case also when Gregory the Great recognized it as one of the four general councils, but only in its dogmatic utterances.[57]

The increasing involvement of Eastern emperors in church matters and the advancement of the see of Constantinople over the sees of Antioch, Alexandria and Jerusalem led successive bishops of Rome to attempt a sharper definition of their ecclesial position vis-a-vis the other bishops.[58] The first documented use of the description of Saint Peter as first bishop of Rome, rather than as the apostle who commissioned its first bishop, dates from 354, and the phrase "the Apostolic See", which refers to the same apostle, began to be used exclusively of the see of Rome, a usage found also in the Acts of the Council of Chalcedon. From the time of Pope Damasus, the text of Matthew 16:18 ("You are Peter and on this rock I will build my church") is used to support Roman primacy. Pope Innocent I (401–417) claimed that all major cases should be reserved to the see of Rome and wrote: "All must preserve that which Peter the prince of the apostles delivered to the church at Rome and which it has watched over until now, and nothing may be added or introduced that lacks this authority or that derives its pattern from somewhere else."[59] Pope Boniface I (418–422) stated that the church of Rome stood to the churches throughout the world "as the head to the members",[60] a statement that was repeated by the delegates of Pope Leo I to the Council of Chalcedon in 451.

Relationship with bishops of other citiesEdit

Besides Rome, Jerusalem was also held in high prestige in the early Church, both because the Crucifixion and Resurrection of Jesus occurred there, on account of the 1st-century Council of Jerusalem. Followers of Jesus were first referred to as "Christians" (as well as "Catholic")[61] 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 See of Antioch, the See of Alexandria, and the See of Rome) were directly related to Peter. Prior to becoming Bishop of Rome, Peter was Bishop of Antioch. Additionally, his disciple Mark founded the church in Alexandria.[62][better source needed]

Leo IEdit

The doctrine of the sedes apostolica (apostolic see) asserts that every bishop of Rome, as Peter's successor, possesses the full authority granted to this position and that this power is inviolable on the grounds that it was established by God himself and so not bound to any individual. In line with the norm of Roman law that a person's legal rights and duties passed to his heir, Pope Leo I (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.[63] Leo argued that the apostle Peter continued to speak to the Christian community through his successors as bishop of Rome.[64] Pope Gelasius I (492–496) stated: "The see of blessed Peter the Apostle has the right to unbind what has been bound by sentences of any pontiffs whatever, in that it has the right to judge the whole church. Neither is it lawful for anyone to judge its judgment, seeing that canons have willed that it might be appealed to from any part of the world, but that no one may be allowed to appeal from it."[65]

The historical and juridical development of the "primacy of the Roman Pontiff" from Pope Gregory I (590–604) to Pope Clement V (1305–1314) was a doctrinal evolution in fidelity of the depositum fidei (deposit of faith).[66][page needed]

Council of ReimsEdit

In 1049, the Council of Reims, called by Pope Leo IX, adopted a dogmatic declaration about the primacy of the Roman Pontiff as the successor of Peter: "declaratum est quod solus Romanae sedis pontifex universalis Ecclesiae Primas esset et Apostolicus" (literal translation is "it was declared that only the bishop/pontiff of the see of Rome is the primate of the universal Church and apostolic").[discuss][67]

Emperor Phocas' decreeEdit

When Phocas took the Byzantine throne in 602, the Diocese of Rome, Bishop Gregory I, praised Phocas as a "restorer of liberty" and referred to him as a pious and clement lord.[68] Meanwhile Gregory I died in 604, and also his successor, Sabinian, in 606. After almost a year of vacancy, Emperor Phocas appointed Bonafice III as the new bishop of Rome in 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 Diocese of Constantinople to Diocese of Rome.[69] 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 Patriarch Cyriacus of Constantinople to establish himself as "Universal Bishop".[70]

East-West SchismEdit

The dispute about the authority of Roman bishops reached a climax in the year 1054,[71][page needed] when the legate of Pope Leo IX excommunicated Patriarch of Constantinople Michael I Cerularius. Leo IX had, however, died before the legate issued this excommunication, depriving the legate of its authority and thereby rendering the excommunication technically invalid. Similarly, a ceremony of excommunication of Leo IX then performed by Michael I was equally invalid, since one cannot be posthumously excommunicated. This event led to the schism of the Greek-rite and Latin-rite Churches.[72][page needed] 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.[73]

Post-schism periodEdit

Second Council of Lyon (1272–1274)Edit

On 31 March 1272, Pope Gregory X convoked the Second Council of Lyon to act on a pledge by Byzantine emperor Michael VIII Palaiologos to reunite the Eastern church with the West.[74][page needed] Wishing to end the East-West Schism that divided Rome and Constantinople, Gregory X had sent an embassy to Michael VIII, who had reconquered Constantinople, putting an end to the remnants of the Latin Empire in the East.[citation needed]

On 29 June 1274 (the Feast of Peter and Paul, the patronal feast of popes), Gregory X celebrated Mass in St John's Church where both sides took part. The council declared that the Roman church possessed "the supreme and full primacy and authority over the universal Catholic Church."[citation needed]

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 Andronikos II Palaiologos repudiated the union.


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

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

First Vatican CouncilEdit

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

The First Vatican Council's dogmatic constitution Pastor aeternus declared that "in the disposition of God the Roman church holds the preeminence of ordinary power over all the other churches." This council also affirmed the dogma of papal infallibility, deciding that the "infallibility" of the Christian community extended to the pope himself, at least when speaking on matters of faith.

Vatican I defined a twofold Primacy of Peter — one in papal teaching on faith and morals (the charism of infallibility), and the other a primacy of jurisdiction involving government and discipline of the Church — submission to both being necessary to Catholic faith and salvation.[75]

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

Paul Collins argues that "(the doctrine of papal primacy as formulated by the First Vatican Council) has led to the exercise of untrammelled papal power and has become a major stumbling block in ecumenical relationships with the Orthodox (who consider the definition to be heresy) and Protestants."[76]

Forced to break off prematurely by secular political developments in 1870, Vatican I left behind it a somewhat unbalanced ecclesiology. "In theology the question of papal primacy was so much in the foreground that the Church appeared essentially as a centrally directed institution which one was dogged in defending but which only encountered one externally", according to Cardinal Joseph Ratzinger (the later Pope Benedict XVI).[77]

Eastern Orthodox viewEdit

The Eastern Orthodox church considers the Bishop of Rome to be the primus inter pares.[78][discuss] Many[example needed] theologians also believe that Peter is the rock referred to by Jesus in Matthew 16:18.[79]

However, the Eastern Orthodox argue the keys to the kingdom were given not only to Peter but to all the Apostles equally. Such an interpretation, it is claimed,[80] has been accepted by many Church Fathers; Tertullian,[c] Hilary of Poitiers,[d] John Chrysostom,[e] Augustine.[84][f][86][87][g][disputed ]

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 Michael Whelton, Catholic convert to Orthodoxy, argues shows that the council did not consider the papal condemnation as definitive.[89][90]

Catholic Cardinal and theologian Yves Congar stated

The East never accepted the regular jurisdiction of Rome, nor did it submit to the judgment of Western bishops. Its appeals to Rome for help were not connected with a recognition of the principle of Roman jurisdiction but were based on the view that Rome had the same truth, the same good. The East jealously protected its autonomous way of life. Rome intervened to safeguard the observation of legal rules, to maintain the orthodoxy of faith and to ensure communion between the two parts of the church, the Roman see representing and personifying the West...In according Rome a 'primacy of honour', the East avoided basing this primacy on the succession and the still living presence of the apostle Peter. A modus vivendi was achieved which lasted, albeit with crises, down to the middle of the eleventh century.[91]

21st century relations with other Christian denominationsEdit

In the document Responses to some questions regarding certain aspects of the doctrine on the Church of 29 June 2007 the Congregation for the Doctrine of the Faith reiterated that, in the view of the Catholic Church, the Christian communities born out of the Protestant Reformation and which lack apostolic succession in the sacrament of orders are not "Churches" in the proper sense. The Eastern Christian Churches that are not in communion with Rome, such as the Eastern Orthodox Church, Oriental Orthodoxy and the Assyrian Church of the East, are Churches in the proper sense and sister Churches of the Catholic particular Churches, but since communion with the 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.[92]

Efforts at reconciliationEdit

Anglican-Roman Catholic International CommissionEdit

The Anglican-Roman Catholic International Commission (ARCIC) statement of Venice (1976) states that the ministry of the bishop of Rome among his brother bishops was "interpreted" as Christ's will for his Church; its importance was compared "by analogy" to the position of Peter among the apostles.[93]

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.[94]

Joint worship service with the Archbishop of CanterburyEdit

At a joint service during the first official visit of the then Archbishop of Canterbury, Robert Runcie, to the Vatican, Runcie appealed to Anglicans to consider accepting papal primacy in a reunified church. At the same time, Pope John Paul II stressed that his office must be more than a figurehead.[95]

Ut unum sintEdit

John Paul II invited, in Ut Unum Sint, his 1995 encyclical on commitment to ecumenism, the "pastors and theologians" of Churches and Ecclesial Communities not in full communion with the Catholic Church to suggest how to exercise papal primacy in ways that would unite rather than divide.[96]

Joint International Commission for Theological DialogueEdit

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

The document "draws an analogy among the three levels of communion: local, regional, and universal, each of which appropriately has a 'first' with the role of fostering communion, in order to ground the rationale of why the universal level must also have a primacy. It articulates the principle that primacy and conciliarity are interdependent and mutually necessary."[97] 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";[98][99][100][101] 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".[102][103]

Discussions continued at Aghios Nikolaos, Crete, (a drafting committee) in September–October 2008; at Paphos, Cyprus, in October 2009;[104] and Vienna, Austria in September 2010.[105] Hegumen Filipp Ryabykh, the deputy head of the Russian Orthodox Church Department for External Church Relations said:

The fact that the Pope of Rome claims universal jurisdiction is simply contrary to Orthodox ecclesiology, which teaches that the Orthodox Church, whilst preserving unity of faith and church order, nevertheless consists of several [autocephalous] Local Churches[106]

A 2008 draft text on "The Role of the Bishop of Rome in the Communion of the Church in the First Millennium" topic prepared by the Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church was leaked in 2010,[107] 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."[discuss][108] Both sides agree that "the primacy of the see precedes the primacy of its bishops and is the source of the latter".[discuss][109] 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][110]

Opposition to the doctrineEdit

American religious author Stephen K. Ray, a Baptist 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."[111]

Protestant viewEdit

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 sola scriptura, the Bible is considered to be the sole authority on Christian doctrine and theology.

Michael H. Crosby, a renowned religious studies expert, says in his book Repair My House: Becoming a "Kingdom" Catholic, 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 translations of the Bible, like the writings of St. John Chrysostom, considered that Jesus was considering the proclamation made by Peter to be the rock and foundation of the faith.[112] Compared to other Catholic translations that say, even if Peter is the "rock", it does not support exclusive authority.[113]

See alsoEdit


  1. ^ "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."[27]
  2. ^ 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 [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. [...] The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate."[40]
  3. ^ "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."[81]
  4. ^ "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."[82]
  5. ^ "For (John) the Son of thunder, the beloved of Christ, the pillar of the Churches throughout the world, who holds the keys of heaven, who drank the cup of Christ, and was baptized with His baptism, who lay upon his Master's bosom, with much confidence, this man now comes forward to us now"[83]
  6. ^ "...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."[85]
  7. ^ "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."[88]



  1. ^ Nichols 2010, p. 313.
  2. ^ Larchet 2006, p. 188.
  3. ^ Speciale 2011.
  4. ^ Schmemann 1995, p. 165.
  5. ^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 882.
  6. ^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 883.
  7. ^ Phan 2000, pp. 486–488.
  8. ^ Ravenna Document 2007, nn. 43–44.
  9. ^ LG, n. 22.
  10. ^ DH, n. 4146.
  11. ^ Hardon 2013, Primacy.
  12. ^ CIC 1983, c. 331.
  13. ^ Walf 2000, p. 431.
  14. ^ Caparros et al. 1993, p. 273.
  15. ^ DH, n. 3303.
  16. ^ DH, n. 3060.
  17. ^ CCEO 1990, c. 43.
  18. ^ CCEO 1990, c. 45.
  19. ^ CCEO 1990, c. 92, c. 208.
  20. ^ CIC 1983, c. 591; CCEO 1990, c. 412.
  21. ^ CIC 1983, c. 1417; CCEO 1990, c. 45, c. 1059.
  22. ^ Bachofen 1918; Woywod 1948, pp. 98–99.
  23. ^ PA, ch. 1.
  24. ^ ARCIC I 1981, n. 6.
  25. ^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 94.
  26. ^ Schatz 1996, pp. 1–3.
  27. ^ Newman 1888, p. 151.
  28. ^ Newman 1888, p. 63, quoted in Misner (1976, p. 72) from a different edition of Newman.
  29. ^ a b Schmemann 1995, pp. 163–164.
  30. ^ Schatz 1996, pp. 4–6.
  31. ^ Ravenna Document 2007, n. 41.
  32. ^ Ravenna Document 2007, n. 44.
  33. ^ Schimmelpfennig 1992, p. 27.
  34. ^ Schimmelpfennig 1992, p. 39.
  35. ^ Miller 1980, p. 203.
  36. ^ a b c Farmer 2004.
  37. ^ Boadt2008, p. 88.
  38. ^ a b O'Malley 2010, p. 11.
  39. ^ Clapsis 2000.
  40. ^ Irenaeus & Against heresies 3.3.
  41. ^ Tajra 1994, p. 180.
  42. ^ Shotwell & Loomis 1927, pp. 217, 218, 220.
  43. ^ Afanassieff 1995, pp. 126–127.
  44. ^ McBrien 2008, p. 63.
  45. ^ Afanassieff 1995, p. 98.
  46. ^ Mann, Horace. "Pope St. Stephen I." The Catholic Encyclopedia Vol. 14. New York: Robert Appleton Company, 1912. 11 February 2020   This article incorporates text from this source, which is in the public domain.
  47. ^ "Letter of Jerome to Pope Damasus", 376, The Nicene Fathers (Schaff & Wace, ed.) T.&T. Clark, Edinburgh
  48. ^ Kirsch, Johann Peter. "Pope St. Siricius." The Catholic Encyclopedia Vol. 14. New York: Robert Appleton Company, 1912   This article incorporates text from this source, which is in the public domain.
  49. ^ a b Eusebius & Church history, 5.23.
  50. ^ a b c
  51. ^ Eusebius & Church history, 5.25.
  52. ^ Cleenewerck 2009, p. 155.
  53. ^ McCue 1964.
  54. ^ a b The Seven Ecumenical Councils of the Undivided Church, (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)  This article incorporates text from this source, which is in the public domain.
  55. ^ Dvornik 1966, p. 47.
  56. ^ Council of Chalcedon, c. 3.
  57. ^ Shahan 1908.
  58. ^ Nichols 2010, p. 203.
  59. ^ Nichols 1997, p. 113.
  60. ^ Nichols 2010, pp. 202–203.
  61. ^ Ignatius & Letter to the Smyrnaeans, c. 8.
  62. ^ "History of the Papacy". Religion Facts. 10 November 2015. Retrieved 30 May 2016.
  63. ^ Nichols 1997, p. 114.
  64. ^ McBrien 2008, p. 99.
  65. ^ Nichols 1997, p. 116.
  66. ^ Sanchez 1968.
  67. ^ Mansi & Concilium Remense, p. 738; Hourlier 1981, p. 240, see D'Agostino (2008, pp. 124–127)
  68. ^ Ekonomou, Andrew. Byzantine Rome and the Greek Popes. Lexington books, 2007
  69. ^ "Apostate church organization: 588 - 606 AD: The final dog fight for control of the world!". Retrieved 23 October 2021.
  70. ^   One or more of the preceding sentences incorporates text from a publication now in the public domainOestreich, Thomas (1907). "Pope Boniface III". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company.
  71. ^ D'Agostino 2008.
  72. ^ Thompson 1965.
  73. ^ Binns, John (2002). An Introduction to the Christian Orthodox Churches. Cambridge University Press. p. 203. ISBN 978-0-521-66738-8.
  74. ^ Wetterau 1994.
  75. ^ Larson 2003.
  76. ^ Collins 1997.
  77. ^ Shaw 2000.
  78. ^ Ware 1993, pp. 28, 47, 241.
  79. ^ Kesich 1995, pp. 47–48.
  80. ^ Webster.
  81. ^ Tertullian & On modesty, 21, par. 5.
  82. ^ Hilary & On the Trinity, n. 37.
  83. ^ John Chrysostom & On the Gospel of John, n. 2.
  84. ^ Augustine & On Christian doctrine, n. 17.
  85. ^ Augustine & On Gospel of John, n. 7.
  86. ^ Guettee 1866, p. 175.
  87. ^ Augustine & Donatists, n. 45.
  88. ^ Augustine & On 1 John, cited in Whelton (1998, p. 28)
  89. ^ Davis 1990, p. 153.
  90. ^ Whelton 1998, p. 59.
  91. ^ Congar 1984, pp. 26–27.
  92. ^ CDF 2007.
  93. ^ ARCIC I 1976.
  94. ^ ARCIC I 1976, n. 12.
  95. ^ Haberman, Clyde (1 October 1989). "Anglican Head Prays With the Pope in Rome". The New York Times. ISSN 0362-4331. Retrieved 15 April 2020.
  96. ^ UUS, nn. 95–97.
  97. ^ NAOCTC 2009.
  98. ^ Ravenna Document 2007, nn. 40–41.
  99. ^   The dictionary definition of πρώτοι (prótoi) at Wiktionary.
  100. ^   The dictionary definition of πρώτος (prótos) at Wiktionary.
  101. ^   The dictionary definition of τάξις (táksis) at Wiktionary.
  102. ^ Ravenna Document 2007, n. 43.
  103. ^ 2007.
  104. ^ Colina 2009.
  105. ^ Hovorun 2010.
  106. ^
  107. ^ Crete Draft 2008.
  108. ^ Crete Draft 2008, n. 4.
  109. ^ Crete Draft 2008, n. 9.
  110. ^ Crete Draft 2008, nn. 20–22.
  111. ^ Ray 1999, p. 11.
  112. ^ McCarthy 1995, p. 240.
  113. ^ Carson 1984, p. 368.


  • Augustine of Hippo (1888). "Gospel According to St. John/Part 10" . In Schaff, Philip; Wace, Henry (eds.). A select library of the Nicene and post-Nicene fathers of the Christian Church. Series 1. Vol. 7 (American ed.). Buffalo: Christian Literature. Tractate 10 – via Wikisource.
  • Augustine of Hippo (1887). "The Correction of the Donatists/Chapter 10" . In Schaff, Philip; Wace, Henry (eds.). A select library of the Nicene and post-Nicene fathers of the Christian Church. Series 1. Vol. 4 (American ed.). Buffalo: Christian Literature – via Wikisource.
  • Augustine of Hippo (1887). "On Christian Doctrine/Book I/Chapter 18" . In Schaff, Philip; Wace, Henry (eds.). A select library of the Nicene and post-Nicene fathers of the Christian Church. Series 1. Vol. 2 (American ed.). Buffalo: Christian Literature – via Wikisource.
  • Augustine of Hippo (1888). "Gospel According to St. John/Part 124" . In Schaff, Philip; Wace, Henry (eds.). A select library of the Nicene and post-Nicene fathers of the Christian Church. Series 1. Vol. 7 (American ed.). Buffalo: Christian Literature. Tractate 124 – via Wikisource.
  •   One or more of the preceding sentences incorporates text from this source, which is in the public domain: Bachofen, Charles A. (1918). "A commentary on the new Code of canon law". A commentary on the new code of the canon law. Vol. 2 (3rd ed.). St. Louis, MO; London: B. Herder book. pp. 207–216. hdl:2027/hvd.ah4gvz. LCCN 19004568.
  • Beal, John P; Coriden, James A; Green, Thomas J, eds. (2000). New commentary on the Code of Canon Law (study ed.). New York: Paulist Press. ISBN 978-0-8091-0502-1. {{cite encyclopedia}}: Missing or empty |title= (help)
    • Walf, Knut. "The supreme authority of the Church". In Beal et al. (2000), pp. 423–453, translated by Ronny Jenkins.
  • Boadt, Lawrence (2008). The life of St. Paul. Mahwah, NJ: Paulist Press. p. 88. ISBN 978-0-8091-0519-9.
  • Caparros, Ernest; Thériault, Michel; Thorn, Jean, eds. (1993). "Canon 331". Code of Canon Law annotated: Latin-English edition of the Code of Canon Law and English-language translation of the 5th Spanish-language edition of the commentary prepared under the responsibility of the Instituto Martín de Azpilcueta. Montréal: Wilson & Lafleur. pp. 272–273. ISBN 978-2-89127-232-2.
  • Carlton, Clark (1999). The truth: what every Roman Catholic should know about the Orthodox Church. Salisbury, MA: Regina Orthodox Press. ISBN 978-0-9649141-8-6.
  • Carson, Donald A. (1984). The expositor's Bible commentary: with the New International Version. Vol. 2. Grand Rapids, MI: Zondervan. ISBN 978-0-310-49961-9.
  • Catholic Church (1999) [©1998]. "Codex Iuris Canonici". Code of canon law: new English translation. IntraText. Washington, DC: Canon Law Society of America. ISBN 978-0-943616-79-7 – via
  • Catholic Church (1992). "CCEO - Table of Contents - IntraText CT". Code of Canons of the Eastern Churches. IntraText. Washington, DC: Canon Law Society of America. ISBN 978-0-943616-52-0 – via
  • Catholic Church. Congregation for the Doctrine of the Faith (31 October 1998). "The primacy of the successor of Peter in the Mystery of the Church". Vatican City. Archived from the original on 8 December 2010.
  • Catholic Church. Congregation for the Doctrine of the Faith; Levada, William (29 June 2007). Responses to some questions regarding certain aspects of the Doctrine on the Church. Vatican City.
  • Catholic Church. Vatican Council I (18 July 1870). First dogmatic constitution on the church of Christ: Pastor aeternus (IntraText ed.). Rome: Èulogos SpA (published 2007). Retrieved 25 May 2015 – via The IntraText Digital Library. Translation taken from Tanner, Norman P., ed. (1990). Decrees of the Ecumenical Councils. London: Sheed & Ward. ISBN 978-0-87840-490-2.
  • Catholic Church. Vatican Council II; Paul VI (21 November 1964). Lumen gentium. Vatican City.
  • "Ecumenical talks reach partial accord on papal primacy". Manassas, VA: Trinity Communications. 14 November 2007. Archived from the original on 5 December 2010. Retrieved 22 January 2009.
  • Clapsis, Emmanuel (2000). Orthodoxy in conversation: Orthodox ecumenical engagements. Geneva: World Council of Churches. ISBN 978-2-8254-1337-1. Reprinted in "Papal primacy". New York: Greek Orthodox Archdiocese of America. Archived from the original on 3 December 2008.
  • Cleenewerck, Laurent (ed.). "An Orthodox Christian historical timeline". Eureka, CA: St. Innocent Orthodox Church. Archived from the original on 23 December 2010. Retrieved 4 November 2012.  This tertiary source reuses information from other sources but does not name them.
  • Cleenewerck, Laurent (2009). His Broken Body: Understanding and Healing the Schism Between the Roman Catholic and Eastern Orthodox Churches (revised ed.). Euclid University Press. ISBN 978-0-615-18361-9. Retrieved 28 October 2012.[self-published source]
  • Colina, Jesús (23 October 2009). "Orthodox-Catholic commission studies primacy of Peter". Archived from the original on 27 October 2009. Retrieved 25 September 2010.
  • Collins, Paul (24 October 1997). "Stress on papal primacy led to exaggerated clout for a pope among equals". National Catholic Reporter. Retrieved 20 January 2009.
  • Congar, Yves (1984). Diversity and communion. Translated by John Bowden. London: SMC Press. pp. 26–27. ISBN 978-0-334-00311-3.
  •   This article incorporates text from this source, which is in the public domain: Council of Chalcedon (1900). "Extracts from the Acts 1" . In Schaff, Philip; Wace, Henry (eds.). A select library of the Nicene and post-Nicene fathers of the Christian Church. Series 2. Vol. 14 (American ed.). Buffalo: Christian Literature – via Wikisource.
  • D'Agostino, Michele G. (2008). Il primato della sede di Roma in Leone IX (1049–1054): studio dei testi latini nella controversia greco-romana nel periodo pregregoriano. Storia della Chiesa (in Italian). Vol. 24. Cinisello Balsamo, IT: San Paolo. ISBN 978-88-215-6062-0.
  • Davis, Leo D. (1990). The first seven Ecumenical Councils (325-787): their history and theology. Theology and life series. Vol. 21. Collegeville, MN: Liturgical Press. ISBN 978-0-8146-5616-7.
  • Denzinger, Heinrich; Hünermann, Peter; et al., eds. (2012). "Compendium of Creeds, Definitions, and Declarations on Matters of Faith and Morals". Enchiridion symbolorum: a compendium of creeds, definitions and declarations of the Catholic Church (43rd ed.). San Francisco: Ignatius Press. ISBN 978-0-89870-746-5.
  • Dvornik, Francis (1966). Byzantium and the Roman primacy. New York: Fordham University Press. ISBN 9780823207015.
  • Dvornik, Francis (1979). Byzantium and the Roman primacy. Translated by Edwin A. Quain (2nd print with corrections ed.). New York: Fordham University Press. ISBN 978-0-8232-0701-5.
  • Eusebius Pamphili. "Book V" . In Schaff, Philip; Wace, Henry (eds.). A select library of the Nicene and post-Nicene fathers of the Christian Church. Series 2. Vol. 1 (American ed.). Buffalo: Christian Literature – via Wikisource.
  • Evans, Gillian R. (1986). The thought of Gregory the Great. Cambridge studies in medieval life and thought, 4th series. Vol. 2 (Reprint ed.). Cambridge [u.a.]: Cambridge University Press (published 1999). ISBN 978-0-521-30904-2.
  • Farmer, David H., ed. (2004) [2003]. "Peter (1)". The Oxford dictionary of saints. Oxford paperback reference (5th ed.). Oxford [u.a.]: Oxford University Press. ISBN 978-0-19-860949-0.
  • First Anglican–Roman Catholic International Commission (1977). Agreed Statement on Authority in the Church. Authority in the Church I, 24 August – 2 September 1976. Venice, IT. Archived from the original on 26 May 2015.
  • First Anglican–Roman Catholic International Commission (3 September 1981). Agreed Statement on Authority in the Church. Authority in the Church II, 24 August – 2 September 1981. Windsor, GB. Archived from the original on 27 May 2015.
  • Gregory I (1895). "Register of Epistles/Book VII/Chapter 21" . In Schaff, Philip; Wace, Henry (eds.). A select library of the Nicene and post-Nicene fathers of the Christian Church. Series 2. Vol. 12 (American ed.). Buffalo: Christian Literature. Letter 33 (to Mauricius Augustus) – via Wikisource.
  • Gregory I (1895). "Register of Epistles/Book V/Chapter 22" . In Schaff, Philip; Wace, Henry (eds.). A select library of the Nicene and post-Nicene fathers of the Christian Church. Series 2. Vol. 12 (American ed.). Buffalo: Christian Literature. Letter 43 (to Eulogius) – via Wikisource.
  • Guettée, René François Wladimir (1866). The papacy its historic origin and primitive relations with the Eastern churches. New York: Minos Publishing. OCLC 263029067.
  • Hardon, John A. (2013). "Primacy". Catholic dictionary: an abridged and updated edition of Modern Catholic dictionary. New York: Image. pp. 400–401. ISBN 978-0-307-88634-7.
  • Hilary of Poitiers (1898). "De Trinitate or on the Trinity/Book VI" . In Schaff, Philip; Wace, Henry (eds.). A select library of the Nicene and post-Nicene fathers of the Christian Church. Series 2. Vol. 9 (American ed.). Buffalo: Christian Literature – via Wikisource.
  • Hourlier, Jacques, ed. (1981). "Anselme de Saint-Remy, Histoire de la Dédicace de Saint-Remy". La Champagne bénédictine : contribution à l'Année saint Benoît (480–1980). Travaux de l'Academie Nationale de Reims (in French and Latin). Vol. 160. Reims: Academie Nationale de Reims. OCLC 11808869.
  • Hovorun, Kirill (12 August 2010). Written at Lviv-Kyiv. "First of all, a balanced position concerning the question about the primacy in the church must be accepted". (Interview). Interviewed by Taras Antoshevskyy. Lviv, UA: Religious Information Service of Ukraine. Ukrainian Catholic University (published 17 August 2010). Archived from the original on 20 August 2010.
  • L'Huillier, Peter (1996). The church of the ancient councils: the disciplinary work of the first four ecumenical councils. Crestwood, NY: St. Vladimir's Seminary Press. ISBN 978-0-88141-007-5.
  • Ignatius of Antioch (1885). "Epistle to the Smyrnaeans" . In Schaff, Philip; et al. (eds.). The Ante-Nicene Fathers: the writings of the fathers down to A.D. 325. Vol. 1 (American ed.). Buffalo: Christian Literature – via Wikisource.
  • Irenaeus (1885). "Against Heresies: Book III/Chapter III." . In Schaff, Philip; et al. (eds.). The Ante-Nicene Fathers: the writings of the fathers down to A.D. 325. Vol. 1 (American ed.). Buffalo: Christian Literature – via Wikisource.
  • John Chrysostom (1889). "On the Gospel of John/Preface" . In Schaff, Philip; Wace, Henry (eds.). A select library of the Nicene and post-Nicene fathers of the Christian Church. Series 1. Vol. 14 (American ed.). Buffalo: Christian Literature – via Wikisource.
  • Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church (13 October 2007). Written at Ravenna, IT. Ecclesiological and canonical consequences of the sacramental nature of the church: ecclesial communion, conciliarity and authority. Tenth Plenary Session, 8–15 October 2007. Vatican City. Archived from the original on 17 November 2007.
  • Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church (3 October 2008). The Role of the Bishop of Rome in the Communion of the Church in the First Millennium. 27 September – 4 October 2008 (unpublished unofficial draft). Aghios Nikolaos, Crete, Greece. Leaked in "The role of the Bishop of Rome in the Communion of the Church in the First Millennium". (leaked unofficial draft). Rome: Gruppo Editoriale L'Espresso. 23 January 2010. Archived from the original on 30 January 2010.
  • John Paul II (25 May 1995). "Ut unum sint". Vatican City: Libreria Editrice Vaticana.
  • Jones, Chandler H. (11 November 2008). "Anglican Catholicism and the Papal Primacy". Archived from the original on 8 July 2011.
  • Justinian I (2009) [promulgated 545-03-18]. "Novel 131: concerning ecclesiastical canons and privileges" (PDF). In Blume, Fred H.; Kearley, Timothy (eds.). Annotated Justinian code. Translated by Fred H. Blume (electronic version of 2nd ed.). Laramie, WY: University of Wyoming College of Law. OCLC 189852432. Archived (PDF) from the original on 31 May 2015. Retrieved 31 May 2015.
  • Kelly, John N. D. (2010). "Gregory I, St". In Walsh, Michael J. (ed.). The Oxford dictionary of popes. Oxford paperback reference (2nd ed.). Oxford [u.a.]: Oxford University Press. ISBN 978-0-19-929581-4.
  • Knox, Ellis L. (1999). "The papacy". Online Resource Book for Medieval Studies. OCLC 35987956. Archived from the original on 18 September 2003.
  • Lançon, Bertrand (2000). Rome in late antiquity: everyday life and urban change, AD 312-609. Translated by Antonia Nevill. New York: Routledge. ISBN 978-0-415-92975-2.
  • Larchet, Jean-Claude (2006). "The question of the Roman primacy in the thought of Saint Maximus the Confessor". In Kasper, Walter (ed.). The Petrine ministry: Catholics and Orthodox in dialogue: academic symposium held at the Pontifical Council for Promoting Christian Unity. Translated by Brian Farrell. Paulist Press. ISBN 978-0-8091-4334-4. The question of the primacy of the Roman pope has been and remains, together with the question of the Filioque, one of the main causes of separation between the Latin Church and the Orthodox churches and one of the principal obstacles to their union.
  • Larson, James (2003). "Vatican I and the papal primacy". Manassas, VA: Trinity Communications. Archived from the original on 26 May 2015. Reprint of "An exposition of Vatican I's teaching on papal primacy in its Dogmatic Constitution of the Church of Christ (Pastor Aeternus)". Homiletic & Pastoral Review: 50–55. June 2003. ISSN 0018-4268.
  • Lossky, Vladimir (1976) [1957]. The mystical theology of the Eastern Church. Translated by members of the Fellowship of St. Alban and St. Sergius (reprint ed.). Crestwood, NY: St. Vladimir's Seminary Press. ISBN 978-0-913836-31-6.
  • Mansi, Giovanni D., ed. (1902) [1774]. "Concilium Remense". Sacrorum Conciliorum nova et amplissima collectio (in Latin). Vol. 19 (facsimile ed.). Paris: H. Welter. OCLC 682472075.
  • Matt, Michael J., ed. (21 March 2011). "A statement of reservations concerning the impending beatification of Pope John Paul II". (Petition). Forest Lake, MN: The Remnant Newspaper. Archived from the original on 25 March 2011.
  • McBrien, Richard P. (2008). The church: the evolution of Catholicism. New York: HarperCollins. p. 99. ISBN 978-0-06-124521-3.
  • McCarthy, James G. (1995). The Gospel according to Rome: comparing Catholic Tradition and the Word of God. Eugene, OR: Harvest House. ISBN 978-1-56507-107-0.
  • McCue, James (1964). "The Roman Primacy in the Second Century and the Problem of the Development of Dogma". Theological Studies. 25 (2): 161–96. doi:10.1177/004056396402500201. S2CID 170727668.
  • Merle d'Aubigné, Jean Henri (1846). History of the Reformation in the sixteenth century. Vol. 1. Translated by David D. Scott. Edinburgh: Blackie and Son. p. 27. Retrieved 1 November 2011. This work is found in numerous revisions.
  • Meyendorff, John, ed. (1995) [1963]. The primacy of Peter: essays in ecclesiology and the early church (reprinted and rev. ed.). Crestwood, NY: St. Vladimir's Seminary Press. ISBN 978-0-88141-125-6.
    • Afanassieff, Nicholas. "The church which presides in love". In Meyendorff (1995).
    • Kesich, Veselin. "Peter's primacy in the New Testament and the early tradition". In Meyendorff (1995).
    • Schmemann, Alexander. "The idea of primacy in Orthodox ecclesiology". In Meyendorff (1995).
  • Miller, J. Michael (1980). The divine right of the papacy in recent ecumenical theology. Analecta Gregoriana. Vol. 218. Rome: Gregorian University Press. ISBN 9788876521898. ISSN 0066-1376. OCLC 7634405.
  • Misner, Paul (1976). Papacy and development: Newman and the primacy of the Pope. Studies in the history of Christian thought. Vol. 15. Leiden: Brill. ISBN 978-90-04-04466-1.
  • Newman, John Henry (1888) [1845]. An essay on the development of Christian doctrine (6th ed.). London; New York: Longmans, Green. pp. 148–166. OCLC 676797352.
  • North American Orthodox-Catholic Theological Consultation (24 October 2009). Written at Washington, DC. "A common response to the Joint International Commission for the Theological Dialogue Between the Roman Catholic Church and the Orthodox Church regarding the Ravenna Document ' Ecclesiological and Canonical Consequences of the Sacramental Nature of the Church: Ecclesial Communion, Conciliarity and Authority '". New York: Standing Conference of the Canonical Orthodox Bishops in the Americas. Archived from the original on 12 June 2010.
  • Nichols, Aidan (2010). Rome and the Eastern Churches: a study in schism (2nd ed.). San Francisco: Ignatius Press. ISBN 978-1-58617-282-4.
  • Nichols, Terence L. (1997). That all may be one: hierarchy and participation in the Church. Collegeville, MN: Liturgical Press. ISBN 978-0-8146-5857-4.
  • O'Malley, John W. (2010) [2009]. A history of the popes: from Peter to the present. Lanham, MD: Rowland & Littlefield. ISBN 978-1-58051-227-5.
  • Ott, Ludwig (1960). Bastible, James (ed.). Fundamentals of Catholic dogma. Translated by Patrick Lynch (4th ed.). St. Louis, MO: B. Herder. OCLC 1265696.
  • P (pseud. of unknown) (July 1995). "Pope Gregory the Great and the 'Universal Bishop' controversy". Archived from the original on 11 August 2014.
  • Phan, Peter C. (2000). "A North American ecclesiology: the achievement of Patrick Granfield". In Phan, Peter C. (ed.). The gift of the church: a textbook on ecclesiology in honor of Patrick Granfield, O.S.B. Collegeville, MN: Liturgical Press. ISBN 978-0-8146-5931-1.
  • Schilling, Johannes (2005). "Pope, Papacy". In Fahlbusch, Erwin; Bromiley, Geoffrey W. (eds.). The encyclopedia of Christianity. Vol. 4. Translated by Geoffrey W. Bromiley. Grand Rapids, MI: Eerdmans. ISBN 978-0-8028-2416-5.
  • Shaw, Russell (2000). "The battle over primacy". Manassas, VA: Trinity Communications. Reprint of "The battle over primacy". Crisis: 25–27. January 2000. ISSN 1535-332X.
  • Shotwell, James T.; Loomis, Louise Ropes (1927). The See of Peter. Records of civilization, sources and studies. New York: Columbia University Press. OCLC 614952967.
  • Speciale, Alessandro (25 September 2011). "Ratzinger's Ecumenism between light and shadows". Turin, IT: La Stampa. Archived from the original on 31 July 2013.
  • Ray, Stephen K. (1999). Upon this rock: St. Peter and the primacy of Rome in scripture and the early church. Modern apologetics library. San Francisco: Ignatius Press. ISBN 978-0-89870-723-6.
  • Reilly, Patrick J. (2005). "Teaching euthanasia". Manassas, VA: Trinity Communications. Archived from the original on 20 September 2014. Reprint of Reilly, Patrick J. (June 2005). "Teaching euthanasia". Crisis: 28–35. ISSN 1535-332X.
  • Sánchez, Jesús Hortal (1968). De Initio potestatis primatialis romani pontificis: investigatio historico-juridica a tempore Sancti Gregorii Magni usque ad tempus Clementis V. Analecta Gregoriana (in Latin). Vol. 167. Rome: Editrice Pontificia Università Gregoriana. OCLC 864705.
  • Schatz, Klaus (1996). "The development of the primacy in the first five centuries". Papal primacy: from its origins to the present. Translated by John A. Otto and Linda M. Maloney. Collegeville, MN: Liturgical Press. ISBN 978-0-8146-5522-1.
  • Schimmelpfennig, Bernhard (1992). The papacy. Translated by James Sievert. New York: Columbia University Press. p. 27. ISBN 978-0-231-07515-2.
  •   Shahan, Thomas (1908). "First Council of Constantinople". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company.
  • Sherrard, Philip (1978). Church, papacy, and schism: a theological enquiry. London: S.P.C.K. ISBN 978-0-281-03620-2.
  • Tajra, Harry W. (1994). The martyrdom of St. Paul: historical and judicial context, traditions, and legends. Wissenschaftliche Untersuchungen zum Neuen Testament, 2. Vol. 67. Tübingen: Mohr. ISBN 978-3-16-146239-9. ISSN 0340-9570.
  • Tertullian (1885). "On Modesty/Chapter 21" . In Schaff, Philip; et al. (eds.). The Ante-Nicene Fathers: the writings of the fathers down to A.D. 325. Vol. 4 (American ed.). Buffalo: Christian Literature – via Wikisource.
  • Thompson, Ernest T. (1965). Through the ages: a history of the Christian church. Covenant life curriculum. Richmond, VA: CLC Press.
  • Ware, Timothy (1993). The Orthodox Church. Penguin religion and mythology (New ed.). London [u.a.]: Penguin Books. ISBN 978-0-14-014656-1.
  • Webster, William A. "The Church Fathers' interpretation of the Rock of Matthew 16:18 : an historical refutation of the claims of Roman Catholicism". Archived from the original on 25 June 2002. Possibly based on Webster, William A. (1995). The Church of Rome at the bar of history. Edinburgh: Banner of Truth Trust. pp. 43–ff. ISBN 978-0-85151-673-8.
  • Wetterau, Bruce (1994). "World history". World history: a dictionary of important people, places, and events from ancient times to the present. New York: H. Holt. ISBN 978-0-8050-2350-3.
  • Wijngaards, John (11 October 2012). "Jubilee declaration on authority in the Catholic Church". (petition). Wijngaards Institute for Catholic Research. Archived from the original on 15 October 2012.
  •   One or more of the preceding sentences incorporates text from this source, which is in the public domain: Woywod, Stanislaus (1948) [©1943]. Smith, Callistus (ed.). A practical commentary on the Code of canon law. Vol. 1 (Rev. and enl. ed.). New York: J. F. Wagner. hdl:2027/mdp.35112104152493. OCLC 746242376.
  • Whelton, Michael (1998). Two paths: papal monarchy, collegial tradition. Salisbury, MA: Regina Orthodox Press. ISBN 978-0-9649141-5-5.
  • "Catholics and Orthodox discuss the role of the Pope of Rome in Vienna meeting". 24 September 2010. Archived from the original on 18 July 2011. Retrieved 26 May 2015.[self-published source] This tertiary source reuses information from other sources without citing them in detail. Translated from "-: 1000- " Католики и православные пытаются преодолеть главную причину 1000-летнего раскола в Церкви [Catholics and Orthodox trying to overcome main reason for 1000 year schism in the Church]. (in Russian). Moscow. 21 September 2010. Archived from the original on 18 October 2010. Retrieved 26 May 2015.


  • Anastos, Milton V. (2001). Vryonis, Speros; Goodhue, Nicholas (eds.). Aspects of the mind of Byzantium: political theory, theology, and ecclesiastical relations with the See of Rome. Variorum collected studies. Vol. 717. Burlington, VT: Ashgate. ISBN 978-0-86078-840-9.
  • Miller, Maureen C., ed. (2005). "Annales Romani Description of the Synod of Sutri ca. 1046 and Bonizo of Sutri Description of the Synod of Sutri ca. 1085". Power and the holy in the age of the investiture conflict: a brief history with documents. New York: St. Martins Press. ISBN 978-0-312-40468-0.
  • Benson, Edward White (1897). Cyprian: his life, his times, his work. New York: Macmillan. OCLC 697711774.
  • Braaten, Carl E.; Jenson, Robert W., eds. (2001). Church unity and the papal office: an ecumenical dialogue on John Paul II's encyclical Ut unum sint. Grand Rapids, MI: W. B. Eerdmans. ISBN 978-0-8028-4802-4.
  • Carlton, Clark (1997). The faith: understanding Orthodox Christianity: an Orthodox catechism. Faith series. Salisbury, MA: Regina Orthodox Press. ISBN 978-0-9649141-1-7.
  • Chrestou, Panagiotes K. (2005). Dragas, George D. (ed.). Greek Orthodox patrology: an introduction to the study of the church fathers. Orthodox theological library. Vol. 2. Translated by George D. Dragas. Rollinsford, NH: Orthodox Research Institute. ISBN 978-1-933275-04-8.
  • Congar, Yves (1959). After nine hundred years: the background of the schism between the Eastern and Western churches. New York: Fordham University Press. ISBN 978-0-585-23800-5.
  • Denny, Edward (1912). Papalism A treatise on the claims of the papacy as set forth in the encyclical Satis Cognitum. London: Rivingtons. hdl:2027/uc1.$b776343. OCLC 693306249.
  • DeVille, Adam A. J. (2011). Orthodoxy and the Roman papacy: Ut Unum Sint and the prospects of East-West unity. Notre Dame, IN: University of Notre Dame Press. ISBN 978-0-268-02607-3.
  • Chapman, John (1928). Studies on the early Papacy. London: Sheed & Ward. OCLC 422117622.
  • Empie, Paul C.; Murphy, T. Austin, eds. (1974). Papal primacy and the universal church. Lutherans and Catholics in dialogue. Vol. 5. Minneapolis, MN: Augsburg Publishing House. ISBN 978-0-8066-1450-2.
  • FitzGerald, Kyriaki Karidoyanes (2006). Persons in communion: a theology of authentic relationships. Distinguished lecture series. Berkeley, CA: InterOrthodox Press. ISBN 978-1-932401-08-0.
  • Hasler, August B. (1981). How the Pope became infallible: Pius IX and the politics of persuasion. Translated by Peter Heinegg. Garden City, NY: Doubleday. ISBN 978-0-385-15851-0.
  • Herrin, Judith (2007). Byzantium: the surprising life of a medieval empire. Princeton, NJ: Princeton University Press. ISBN 978-0-691-13151-1.
  • Hinson, E. Glenn (1995). The church triumphant: a history of Christianity up to 1300. Macon, GA: Mercer University Press. ISBN 978-0-86554-436-9.
  • Kelly, John N. D. (1995). Golden mouth: the story of John Chrysostom, ascetic, preacher, bishop. Ithaca, NY: Cornell University Press. ISBN 978-0-8014-3189-0.
  • Meyendorff, John (1989). Imperial unity and Christian divisions: The Church 450-680 A.D. The Church in history. Vol. 2. Crestwood, NY: St. Vladimir's Seminary Press. ISBN 978-0-88141-056-3.
  • Morrison, John H. (1884). Disquisitions and notes on the Gospels: Matthew (4th ed.). Boston: American Unitarian Association. OCLC 866896706.
  • Neill, Stephen (1990). Chadwick, Owen (ed.). A history of Christian mission. The Penguin history of the Church. Vol. 6 (2nd ed.). London [u.a]: Penguin Books. ISBN 978-0-14-013763-7.
  • Palladius Helenopolitanus (1985). Meyer, Robert T. (ed.). Dialogue on the life of St. John Chrysostom. Ancient Christian writers: the works of the Fathers in translation. Vol. 45. Translated by Robert T. Meyer. Mahwah, NJ: Newman Press. ISBN 978-0-8091-0358-4.
  • Papadakis, Aristeides (1997) [1983]. Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Gregory II of Cyprus (1283-1289) (Rev. ed.). Crestwood, NY: St. Vladimir's Seminary Press. ISBN 9780881411768.
  • Papadakis, Aristeides; Meyendorff, John (1994). The Christian East and the rise of the papacy: the church 1071–1453 A.D. The church in history. Vol. 4. Crestwood, NY: St. Vladimir's Seminary Press. ISBN 978-0-88141-058-7.
  • Patsavos, Lewis J. (2003). Spiritual dimensions of the holy canons. Brookline, MA: Holy Cross Orthodox Press. ISBN 978-1-885652-68-3.
  • Pennington, Arthur R. (1883). Epochs of the papacy: from its rise to the death of Pope Pius IX in 1878. New York: E. P. Dutton. OCLC 844615469.
  • Puller, Frederick W. (1900). The primitive saints and the see of Rome (3rd, rev. and enl. ed.). London [u.a.]: Longmans, Green. OCLC 679956657.
  • Romanides, John (2004). Dragas, George D. (ed.). An outline of Orthodox patristic dogmatics. Orthodox theological library. Vol. 1. Translated by George D. Dragas. Rollinsford, NH: Orthodox Research Institute. ISBN 978-0-9745618-4-4.
  • Runciman, Steven (1977). The Byzantine theocracy. Weil lectures, 1973. Cambridge; New York: Cambridge University Press. ISBN 978-0-521-21401-8.
  • Schaeffer, Frank (1994). Dancing alone: the quest for Orthodox faith in the age of false religion. Brookline, MA: Holy Cross Orthodox Press. ISBN 978-0-917651-36-6.
  • Ignatius of Antioch (1919) [1900]. The epistles of St. Ignatius: bishop of Antioch. Translations of Christian literature, Series I, Greek texts. Translated by James H. Srawley (3rd ed.). London: Society for Promoting Christian Knowledge. OCLC 608472045.
  • Stephens, William R. W. (1883). Saint John Chrysostom, his life and times: a sketch of the church and the empire in the fourth century (3rd ed.). London: J. Murray. OCLC 499596765.
  • Vasileios of Stavronikita (1984). Hymn of entry: liturgy and life in the Orthodox church. Contemporary Greek theologians. Vol. 1. Translated by Elizabeth Briere. Crestwood, NY: St. Vladimir's Seminary Press. pp. 52–53. ISBN 978-0-88141-026-6.
  • Whelton, Michael (2006). Popes and patriarchs: an Orthodox perspective on Roman Catholic claims. Ben Lomond, CA: Conciliar Press. ISBN 978-1-888212-78-5.

External linksEdit

  • Herbermann, Charles, ed. (1913). "The Pope" . Catholic Encyclopedia. New York: Robert Appleton Company.
  • "Synodality and Primacy During the First Millennium: Towards a Common Understanding in Service to the Unity of the Church (Chieti, 21 September 2016)". Retrieved 20 May 2020.