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~ A new commandment I give unto you, That ye love one another; as I have loved you … John 13:34

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Tag Archives: Papal Authority

Authority?

06 Friday Nov 2020

Posted by JessicaHoff in Anglicanism, Catholic Tradition, Church/State, Early Church, Faith

≈ 10 Comments

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Papal Authority

The Council of Jerusalem

One of our commentators, Cath.Anon raised the issue of ‘authority’ in a searching and penetrating comment on my post of ‘catholicity’; it’s a jolly good question and one to which I had been (sort of) coming. He has encouraged me to get my skates on and brace myself to do it – so thank you Cath.Anon, both for the excellent comment and the nudge!

He is right to say that there needs to be authority. The quickest survey of church history shows this has been a problem from the start. However one wishes to interpret the claims of Rome that its Bishop is more than primus inter pares that is not how things operated for most Christians for most of the history of the faith.

We know from Acts and Paul’s letters that when Peter drew back from table communion with Gentiles under pressure from the church in Jerusalem, the matter was resolved only by what we have seen as the first council – and there Paul told Peter he was wrong – and the majority agreed with him. That set the precedent for the next four hundred years or so.

No one seeks to deny that the Bishop of Rome had a prominent place in terms of authority, but that authority was as a presiding bishop over those bishops in the western part of the Roman Empire. Alexandria, the most fertile intellectual and cultural centre of the Roman Empire was far more prominent in terms of the development of doctrine and theology, and its Bishop, like his counterpart in Rome, had authority over bishops in north Africa and to the south. The Bishops of Jerusalem and Antioch also had an authority which stemmed from their historical importance, and with that a right to be heard. The establishment of the new imperial capital at Constantinople created a tension and a dynamic which became important once Christianity was recognised by the Emperor.

Prior to that, in cases of theological controversy, local bishops did what the Apostles had done, got together, when they could, to sort things out. The establishment of the See of Constantinople and the official recognition of Christianity changed things decisively – as we see at Nicea and after. As C451 has written extensively on this (just follow the link), I shall confine myself to the question of authority.

The decisions reached at Nicae followed the template of that first council – except for the presiding of the Emperor. Rome sent representatives, but no one asked the Pope whether he approved or not. The pattern which developed across the next few councils is interesting. Rome and Alexandria had a common interest in trying to contain the upstart claims (as they saw them) of Constantinople. We see the apogee of this alliance at Ephesus in 431, where Cyril of Alexandia’s alliance with the Bishop of Rome saw off Nestorius. This alliance broke down in the unskilled hands of Dioscorus at Chalcedon in 451, where Constantinople was able to win the support of Rome. But the dynamic was the same.

None of this is to deny the theological and doctrinal issues that were at stake, but it is to suggest that the church dealt with them by dialogue and discussion as between equals; the Pope in Rome mattered greatly, but his imprimatur was not decisive (or even, sometimes needed), and ecclesiatical politics often resembled coalitions in countries with a system of PR. Where there were three major sees, two against one would always win, and Rome was skilful. The demise of Alexandria, first after Chalcedon and then the Muslim conquest, left only Rome and Constantinople. The latter refused to recognise the claims of the former to primacy, and indeed tried to claim the same for itself (follow the link to C’s posts). This led to the schism of 1054, which was never healed, and helped lead to the downfall of the great imperial city.

In the four centuries which followed, both Sees faced encroachments from secular power, but where Rome was dealing with kings who were Christians and, while sometimes disputing the extent of it never denied its power, Constantinople was dealing with Islamic invasions which were to leave it a shadow of its old self, a decline not helped by the Catholic Venetians sacking the city in 1204 in an act of disgraceful vandalism.

After 1453 Rome alone remained of the old five major Sees of Christendom, at least in terms of freedom from Muslim domination. However, within a century, it managed to create schisms within its own domain by its ham-fisted response to calls for change. Of course, further east, and as far as China with the Nestorians, there remained Christians who had never acknowledged the claims of Rome. In the end, Rome reformed itself, but not before the unity of Western Christendom had fractured.

In terms then of ‘authority’, where should a Christian wanting certianty look. Rome? I look acros the Tiber and see warring tribes, with many Catholics claiming not only to be more Catholic than the Pope, but that the Pope is not even a Catholic. If that’s ‘authority’ I can have that, without the nastiness, in my own Church. Of course, you can decide to convert and take the view that the Pope is right on matters infallible, but you can do that anyway, and as I understand it, there is even dispute on how many infallible pronouncements the Popes have made. I am sorry, none of that would be comfort if I needed the security of a single voice of authority.

What then, is the alternative for those of us who do not find the claims of Rome convincing? In a way it is the same as for those who are Catholics but do not find the Pope very convincing oin the environment or what some wags call “tutti frutti”, which is to make up our own minds – reason and scripture working on how we interpret authority. I suspect most of us do that anyway.

In terms of ecclesiology, there are bishops and a synodical system with lay participation for Anglicans which are our equivalent of that meeting at Jesusalem – and the Archbishop of Canterbury, like Peter, can find himself challenged. Its better for all of us than a system where the Pope is challenged only by some bishops, priests and laity after the event, and where people genuinely spend weeks and months trying to work out what he actually said and then what he meant by that.

In the end, we make up our own minds as guided by the Spirit which moves us. I respect those who find their destination in Rome and ask no more than respect for those of us who find it in Canterbury – even if the architecture is not so grand and ancient.

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The Origins of the Teaching Authority of the Pope (Part 1)

11 Tuesday Jul 2017

Posted by Patrick E. Devens in Faith, Pope

≈ 8 Comments

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Papacy, Papal Authority, The Pope

( Originally posted on the Catholic Thinker:
https://whysoseriousdotcom.wordpress.com/2017/07/07/the-origins-of-the-teaching-authority-of-the-pope-part-1/  )

_st-peter-and Keys.jpg

The Catholic Magisterium is the power of the Catholic Church, as given it by the Son of God, Christ Jesus, to proclaim the truths of the Faith. The Magisterium exercises this teaching power in two different ways.

The Solemn Magisterium

This form of the teaching Magisterium is that which is used by popes to formally define articles of the faith infallibly. When the pope teaches this way, it is referred to as ex cathedra.

The Ordinary Magisterium

This form of the teaching Magisterium is exercised by the Church in practices connected to faith and morals, in the common sense of the faithful, historical documents, unanimous consent of Church Fathers and theologians, when the faith is taught.

The Apostles were the Church’s first teaching authority after Jesus, the first of the Magisterium. Christ granted them Peter & the Keysthe power to teach the faith to Christians and non-Christians alike. To Peter Christ said:

“And I say to thee: That thou art Peter; and upon 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. Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” (Matthew 16:18-19)

Here Christ appoints Peter as the rock He will build His Church upon, promising that Satan’s power will not destroy it. Christ then gives Peter the keys to the kingdom of Heaven, a significant act showing Peter’s power of authority.

Some will object and say that the original Greek of the Gospel lists Peter as Petros, meaning smaller rock; a stone, while the word for the rock Christ will build His church upon is petra, meaning large rock; a boulder. If Peter’s name meant “small rock”, then he could not be the foundation that Christ was speaking of. Instead, Christ must have been referring to Himself when speaking of the foundation of His Church.

First, I am no Greek scholar myself, but have been told that in Koine Greek, the language of the New Testament, petra and petros are synonyms of each other. They simply Peter-rock.pngtranslate as “rock”. The only form of Greek that they could not be used interchangeably is Attic Greek, as it is a form of Greek in which petros and petra have different meanings.

Also, if Christ wished to express Peter’s inability to be His Church’s foundation, He could have referred to him as lithos, which means a small pebble in Greek. It was not as if Christ’s vocabulary was handicapped, or that He was trying to be deceptive or tricky. He said what He meant.

In addition to the Greek of the Gospel, the meaning of Peter as the rock is bolstered in the language of Aramaic, the language Christ spoke. In Aramaic, the words for Peter and rock would be the same; kepha. Christ would have used kepha for both the words Peter and rock in the passage. This helps make clear the reality of what Christ was conferring on Peter; He was making him His Church’s foundation.

The concept of the keys of the kingdom is interesting. In Scripture, keys were regarded as a symbol of the authority granted to a person. Christ giving the keys to Peter is not unlike an instance in the book of Isaiah. Isaiah gives His servant Eliacim the keys to the house of David, the kingdom of David that is, saying words similar to Christ’s.

“And I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut: and he shall shut, and none shall open.” (Isaiah 22:22)

The power given both to Eliacim and Peter held great authority. Being given the keys to the kingdom, they both were able to make binding decisions no one could alter. Christ even tells Peter that the decisions he makes conducting His Church shall be ratified in Heaven. Can anyone top that? God ratifying your decisions? This was no small honor for Peter. It was a great responsibility. He was the rock on which Christ chose to build His Church.

In Luke 22:31-32, Christ tells Peter:

“Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat but I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren.”

Here, Christ tells Peter of Satan’s desire to break up and destroy the Apostles, but Christ says He has prevented it through prayer. He then places Peter in charge of confirming, strengthening, the other Apostles. Peter is placed in charge of helping the other Apostles continue in the way of truth, and not allow them to be taken by the devil. This is one of several examples of the primacy and individual authority Peter possessed among the Apostles.

Another blatant example of Peter’s authority is in John 21:15-17. While Peter is on a beach, eating with Christ, they have the following dialogue:

“When therefore they had dined, Jesus saith to Simon Peter: Simon son of John, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs. He saith to him again: Simon, son of John, lovest thou me? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs. He said to him the third time: Simon, son of John, lovest thou me? Peter was grieved, because he had said to him the third time: Lovest thou me? And he said to him: Lord, thou knowest all things: thou knowest that I love thee. He said to him: Feed my sheep.”

Here, Christ places Peter in charge of His own flock, the Church. Peter is to be the head of Christ’s Church on earth, teaching Christ’s flock. Christ gives Peter His entire flock to take care of, making him a shepherd of His Church. Could the Scriptures be anymore plain as to reveal that Christ commissioned Peter to take charge of the Church after He ascended to Heaven? The early Christians are even plainer.

 


{To be continued in The Origins of the Teaching Authority of the Pope (Part 2) }

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