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Author Topic: Western Supremacy Vs. Eastern Collegiality  (Read 4142 times) Average Rating: 0
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ialmisry
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« Reply #45 on: March 17, 2011, 05:04:36 PM »

We know that your "magisterium" consumes loads of time reading the tea leaves of "theological certitude" all the while boasting of this "gift of infalliblity" that we don't have that straightens everything out fot you, and while that may sound like fun we'd rather just look at the bottom line.

We are aware of the deep denial that the pope as "the Latin church's sole authority," but since it is spelled out quite frequenty that none of your other "authorities" have any authority without his A-OK (for instance, the Vatican's "ecclesiology" of Ecumenical Councils), you all might as well as admit it.

Ah, I see that you are indeed a worthy opponent.

You refer, I think, to

Quote
The decrees of an Ecumenical Council do not oblige unless they are approved by the Roman Pontiff as well as by the Fathers of the Council, confirmed by the Roman Pontiff and promulgated by his direction.

- From Can. 341

Quote
But the college or body of bishops has no authority unless it is understood together with the Roman Pontiff, the successor of Peter as its head.

- From Lumen Gentium #22

etc. Right?
yes indeed.  IIRC, there is also some question/debate/argument about the role of theologians other than those marked with an episcopal character (I think is the phrase).
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« Reply #46 on: March 17, 2011, 09:03:59 PM »

Quote
But the college or body of bishops has no authority unless it is understood together with the Roman Pontiff, the successor of Peter as its head.

- From Lumen Gentium #22

I don't believe that statement is denying the authority of each Bishop. It is, however, denying that "all the Bishops except the Pope" have some special collective authority. (And I believe it is right to do so -- cf. Apostolic Canon 34.)
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« Reply #47 on: March 17, 2011, 11:32:51 PM »

Quote
But the college or body of bishops has no authority unless it is understood together with the Roman Pontiff, the successor of Peter as its head.

- From Lumen Gentium #22

I don't believe that statement is denying the authority of each Bishop. It is, however, denying that "all the Bishops except the Pope" have some special collective authority. (And I believe it is right to do so -- cf. Apostolic Canon 34.)
And isn't it true that the canon goes on to say, "But neither let him (who is the first) do anything without the consent of all; for so there will be unanimity"? Smiley It seems to me that many Catholics conveniently leave off that half of the canon.
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ialmisry
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« Reply #48 on: March 18, 2011, 12:37:35 AM »

Quote
But the college or body of bishops has no authority unless it is understood together with the Roman Pontiff, the successor of Peter as its head.

- From Lumen Gentium #22

I don't believe that statement is denying the authority of each Bishop. It is, however, denying that "all the Bishops except the Pope" have some special collective authority. (And I believe it is right to do so -- cf. Apostolic Canon 34.)
And isn't it true that the canon goes on to say, "But neither let him (who is the first) do anything without the consent of all; for so there will be unanimity"? Smiley It seems to me that many Catholics conveniently leave off that half of the canon.
That's the part that Lumen Gentium and Pastor Aeternus skips over. And since they do, we deal only with the pope's opinion (or what he tolerates) when dealing with the Vatican's teachings.
« Last Edit: March 18, 2011, 12:38:43 AM by ialmisry » Logged

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« Reply #49 on: March 18, 2011, 07:59:42 AM »

Quote
But the college or body of bishops has no authority unless it is understood together with the Roman Pontiff, the successor of Peter as its head.

- From Lumen Gentium #22

I don't believe that statement is denying the authority of each Bishop. It is, however, denying that "all the Bishops except the Pope" have some special collective authority. (And I believe it is right to do so -- cf. Apostolic Canon 34.)
And isn't it true that the canon goes on to say, "But neither let him (who is the first) do anything without the consent of all; for so there will be unanimity"? Smiley It seems to me that many Catholics conveniently leave off that half of the canon.
That's the part that Lumen Gentium and Pastor Aeternus skips over. And since they do, we deal only with the pope's opinion (or what he tolerates) when dealing with the Vatican's teachings.

I think saying that the Catholic Church skips the second part of Apostolic Canon 34 makes about as much sense as saying that the Orthodox Church skips the first part of it.
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« Reply #50 on: March 18, 2011, 08:49:48 AM »

 I understand from your references ,Canon 341 and Lumen Gentium #22, and what they are stating. Even though there had to be a general consensus of agreement on church matters, with the Pope giving his "ok",at these Ecumenical Councils, then the Orthodox are incorrect in their opinion that there existed a true "equality" amongst all the bishops involved. When the twelve Apostles convened in Jerusalem to discuss church matters, it wasn't Peter who took the lead when disputes arose. Where did this idea of "primacy" originate from?

In my original post, I touched on the subject matter concerning "primacy of honor", with respect to the Pope of Rome. Is there historical evidence of this amongst the other Patriarchates?
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ialmisry
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« Reply #51 on: March 18, 2011, 10:17:17 AM »

Quote
But the college or body of bishops has no authority unless it is understood together with the Roman Pontiff, the successor of Peter as its head.

- From Lumen Gentium #22

I don't believe that statement is denying the authority of each Bishop. It is, however, denying that "all the Bishops except the Pope" have some special collective authority. (And I believe it is right to do so -- cf. Apostolic Canon 34.)
And isn't it true that the canon goes on to say, "But neither let him (who is the first) do anything without the consent of all; for so there will be unanimity"? Smiley It seems to me that many Catholics conveniently leave off that half of the canon.
That's the part that Lumen Gentium and Pastor Aeternus skips over. And since they do, we deal only with the pope's opinion (or what he tolerates) when dealing with the Vatican's teachings.

I think saying that the Catholic Church skips the second part of Apostolic Canon 34 makes about as much sense as saying that the Orthodox Church skips the first part of it.
We don't have the opposites of Unam Sanctam and Pastor Aeternus.  The councils of Constance and Siena and the Protestants in the patriarchate of the West had to come up with that.
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ialmisry
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« Reply #52 on: March 18, 2011, 10:25:11 AM »

I understand from your references ,Canon 341 and Lumen Gentium #22, and what they are stating. Even though there had to be a general consensus of agreement on church matters, with the Pope giving his "ok",at these Ecumenical Councils, then the Orthodox are incorrect in their opinion that there existed a true "equality" amongst all the bishops involved. When the twelve Apostles convened in Jerusalem to discuss church matters, it wasn't Peter who took the lead when disputes arose. Where did this idea of "primacy" originate from?

In my original post, I touched on the subject matter concerning "primacy of honor", with respect to the Pope of Rome. Is there historical evidence of this amongst the other Patriarchates?
This?
Prior to the Schism, the Church was one unified Body in Christ, catholic and apostolic. Rome held a "primacy of honor", but this is disputed and lacks any historical evidence. Rome had the teaching authority and the authority concerning the Seven Ecumenical Councils decisions. Other than political conflicts, was there an equality amongst the other Patriarchates?
Rome didn't have the teaching authority and the authority concerning the Seven Ecumenical Councils' decisions: None were held by Rome, none were convoked on Rome's authority (apart from the other patriarchs/the Emperor), none were held in Rome (although Pope St. Leo tried to have Chalcedon held in hte West, for instance) and the Fifth Council was held over Rome's adament objections.

Are you looking for evidence of the primacy of Rome in the other patriarchates, or evidence of the primacy/honor of the other patriarchs?
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« Reply #53 on: March 21, 2011, 09:12:24 AM »

Some deny that this "primacy of honor" did not really exist between the Eastern Patriarchates towards Rome.
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ialmisry
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« Reply #54 on: March 21, 2011, 11:26:52 AM »

Some deny that this "primacy of honor" did not really exist between the Eastern Patriarchates towards Rome.
No, it existed. But while the Vatican claims that the pope of Rome was ruling as the monarch by the grace of God, he was presiding as Prime Minister by the confidence of parliament.  In Vatican speak, he was the head of the college of bishops as the Church's minister, not God's vicar.

One of the most obvious differences between the Orthodox papacy and the Vatican's is that the Orthodox pope never "by divine ordinance...possesse[d] a pre-eminence of ordinary power over every other Church, and that this jurisdictional power of the Roman Pontiff [was] both episcopal and immediate."  For instance, the much vaunted right of appeal to Rome (a similar one also accorded to Constantinople by the canons): it had to be appealed to, the pope had no right to interject himself.  And then his power was limited to deciding if another ajdudication in and by the local synod was warrented. He didn't get to issue his binding opinion.
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« Reply #55 on: July 21, 2011, 12:13:14 PM »

 If someone could please give me some basic info on the Apostolic Canons. Was this a council, who attended, and are these canons recognized by both the East and West? Do they hold any authority on a universal level? Are they still valid?

 My issue is canon 34 of the Apostolic Canons, which places Rome as "first amongst equals" or "primacy of honor".  Does the Latin Church recognize this? Were there canons in any of the Seven Ecumenical Councils that dealt with the structure and rankings in the Church?

 
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« Reply #56 on: July 21, 2011, 01:04:41 PM »

If someone could please give me some basic info on the Apostolic Canons. Was this a council, who attended, and are these canons recognized by both the East and West? Do they hold any authority on a universal level? Are they still valid?

 My issue is canon 34 of the Apostolic Canons, which places Rome as "first amongst equals" or "primacy of honor".  Does the Latin Church recognize this? Were there canons in any of the Seven Ecumenical Councils that dealt with the structure and rankings in the Church?

 
I can't speak much to the origin of the Apostolic Canons, but in my experience talking with both Catholics and Orthodox, both churches hold the Apostolic Canons as valid. And Rome would certainly recognize having the primacy of honor, and being the first among equals! Wink

As far as rankings and structure of the Church go, there are numerous canons dealing with this. Canon 3 of Constantinople 1 puts the order of honor of the 5 ancient Patriarchates as going Rome, Contantinople, Alexandria, Antioch, Jerusalem. I would recommend reading through the canons of Nicaea 1 and Constantinople to get many of the fundamental guidelines for the administration of the Church. I have yet to finish reading the canons of all 7 ecumenical councils and the others like Trullo and Sardica, but Sardica sets forth the precedent for appealing to Rome that Ialmisry mentioned, and the description of what the Pope can and can't do in regards to that appeal is spot-on.

You can do your own research and read all of the canons of the Councils, available online for free here. Others will probably be along to list some other canons you can look up.
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« Reply #57 on: July 21, 2011, 01:41:45 PM »

If someone could please give me some basic info on the Apostolic Canons. Was this a council, who attended, and are these canons recognized by both the East and West? Do they hold any authority on a universal level? Are they still valid?

The apostolic canons are valid and were accepted by the 6th Ecumenical Council (Canon 2). They didn't come out of a council, but rather were created anonymously, probably being written sometime between the 3rd and 5th centuries. They have an authoritative status in Orthodoxy, but like all canons it is up to the bishops to decide how they will be applied.

Quote
Were there canons in any of the Seven Ecumenical Councils that dealt with the structure and rankings in the Church?

Second Ecumenical Council (Canon 3)
Fourth Ecumenical Council (Canon 28)
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« Reply #58 on: July 22, 2011, 10:30:37 AM »

 But isn't it true that Rome does not recognize either of these canons ? (Canon 3- of the  Second Council & Canon 28 of the Fourth Council). If the Apostolic Canons have an authoritative status in Orthodoxy, why isn't this true with the Latin Church?
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« Reply #59 on: July 23, 2011, 10:13:51 PM »

But isn't it true that Rome does not recognize either of these canons ? (Canon 3- of the  Second Council & Canon 28 of the Fourth Council). If the Apostolic Canons have an authoritative status in Orthodoxy, why isn't this true with the Latin Church?
IIRC, Canon 3 of Constantinople 1 was accepted eventually, but I believe you are quite right about Canon 28.

Also, we must distinguish between the Apostolic Canons and the Canons of the Ecumenical Councils. The Latin Church accepts all of the former, but only most of the latter.
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« Reply #60 on: July 28, 2011, 09:39:03 PM »

Actually the head Bishop is Peter indeed and he writes from the elect Church in Babylon which is the Assyrian Church of the East (Seleukia-Ctesiphon known to the ancients as "Babylon" which harboured the largest number of Jews outside Jerusalem also).

I believe the first Bishop of Rome was St.Paul not St.Peter based on the way he writes in Hebrews (Peter's congregation) versus the way he writes in Romans (HIS congregation where he gives his name and is expressing his mission clearly).

As for council attendance, the ACOE dikd not attend Chalcedon.
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« Reply #61 on: August 09, 2011, 08:42:18 AM »

 Per further research, the Council of Trullo, or the Quinisext Council, declared the Apostolic Canons to be a part of Orthodox Canon law.  The Ecumenical status of this council was repudiated by the western churches. So, if this is the case, is it only the Orthodox who recognize this "primacy of honor " or "first amongst equals"? (canon 34 Apostolic Canon).


 To clarify a comment concerning the first bishop of Rome. Wasn't Linus the first bishop? According to Scriptural and historical records Sts. Peter and Paul were martyred in Rome, but not bishop of that city.
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« Reply #62 on: August 09, 2011, 03:36:57 PM »

Quote
To clarify a comment concerning the first bishop of Rome. Wasn't Linus the first bishop? According to Scriptural and historical records Sts. Peter and Paul were martyred in Rome, but not bishop of that city.

If I remember correctly, wasnt St. Peter the bishop of Antioch?

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