The Catholic-Orthodox Dialogue in Light of the Ravenna Document
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A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy
A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy The lengthy letter that follows was written by His Eminence, the Metropolitan of Piraeus, Seraphim, and His Eminence, the Metropolitan of Dryinoupolis, Andrew, both of the Church of Greece. It was sent to Pope Francis on April 10, 2014. The Orthodox Christian Information Center (OrthodoxInfo.com) assisted in editing the English translation. It was posted on OrthodoxInfo.com on Great and Holy Monday, April 14, 2014. The above title was added for the English version and did not appear in the Greek text. Metropolitan Seraphim is well known and loved in Greece for his defense of Orthodoxy, his strong stance against ecumenism, and for the philanthropic work carried out in his Metropolis (http://www.imp.gr/). His Metropolis is also well known for Greece’s first and best ecclesiastical radio station: http://www.pe912fm.com/. This radio station is one of the most important tools for Orthodox outreach in Greece. Metropolitan Seraphim was born in 1956 in Athens. He studied law and theology, receiving his master’s degree and his license to practice law. In 1980 he was tonsured a monk and ordained to the holy diaconate and the priesthood by His Beatitude Seraphim of blessed memory, Archbishop of Athens and All Greece. He served as the rector of various churches and as the head ecclesiastical judge for the Archdiocese of Athens (1983) and as the Secretary of the Synodal Court of the Church of Greece (1985-2000). In December of 2000 the Holy Synod of the Ecumenical Patriarch elected him as an auxiliary bishop of the Holy Archdiocese of Australia in which he served until 2002. -
Synodality and Primacy in Catholic-Orthodox Dialogue
Synodality and Primacy in Catholic-Orthodox Dialogue Paul McPartlan Eccellenze, Eminenze, cari amici, è per me un grand’ onore, e una causa di gioia profonda, di partecipare a questo convengo, specialmente in questa città di Bari, luogo così significativo nella storia della fratellanza e di riconciliazione tra Cattolici e Ortodossi. Sono assai riconoscente a Don Cristiano ed alla Conferenza Episcopale Italiana per l’invito di condividere l’esperienza di questi giorni. Che questo convegno, per la grazia di Dio, ci aiuti, Ortodossi e Cattolici entrambi, di proseguire lungo la via che conduca verso quella piena communione che desideriamo così tanto. Mi é stato chiesto di offrirVi una prospettiva analitica sul dialogo attuale tra Cattolici e Ortodossi in quanto riguarda il tema di sinodalità e primato. A che punto siamo? Ecco la domanda. Don Cristiano mi ha concesso la possibilità di parlare in inglese. Vorrei ringraziarVi tutti per quella gentilissima considerazione. The theological dialogue between the Catholic and Orthodox Churches, the dialogue of truth, is essentially and necessarily based on the dialogue of charity that was begun between us in the 1960s, pioneered by Ecumenical Patriarch Athenagoras and Blessed Pope Paul VI. The theological dialogue was announced by Pope Saint John Paul II and Ecumenical Patriarch Dimitrios in Constantinople in 1979, and it began in 1980, when a formal Plan for the dialogue was agreed at the first plenary meeting of the Joint International Commission for Theological Dialogue between the Roman Catholic Church and the Orthodox Church in Patmos and Rhodes. Very wisely, it was decided that: ‘The dialogue should begin with the elements which unite the Orthodox and Roman Catholic Churches’, so as to begin ‘in a positive spirit’, and it was urged -1- that we should then keep that positive spirit when addressing the problems that have arisen between us.1 Three important agreed statements quickly followed. -
The Exercise of the Primacy: Continuing the Dialogue Edited by Phyllis Zagano and Terrence W
372 Catholic Educatiotj/March 1999 soned Catholic educators in a variety of ways. It is well worth reading and adding to one's library and will prove a valuable reference and tool for many years to come. Elaine M. Schuster is superintendent of schools in the Archdiocese of Chicago. THE EXERCISE OF THE PRIMACY: CONTINUING THE DIALOGUE EDITED BY PHYLLIS ZAGANO AND TERRENCE W. TILLEY. CROSSROAD PUBLISHING CO., 1998. Reviewed by Robert Burns, O.P. he Exercise of the Primacy is a fascinating study. The cornerstone of the T book is the lecture presented at Oxford University on June 29, 1996, by John R. Quinn, the retired Archbishop of San Erancisco. The lecture, titled "The Exercise of Primacy and the Costly Call to Unity," is Archbishop Quinn's response to Pope John Paul II's encyclical, Ut Unum Sint (That All May Be One). In San Francisco on November 22, 1997, the Roman Catholic Study Group of the American Academy of Religion hosted a dialogue between scholars and Quinn on his Oxford lecture. This volume presents the responses and comments of five scholars, Quinn's response to the scholars and final comments by the editors, Phyllis Zagano and Terrence W. Tilley, on both the topic and the project. Quinn's lecture is a caring response to Ut Unum Sint. In his encyclical Pope John Paul cites his remarks to the Patriarch of Constantinople: "I insis- tently pray the Holy Spirit to shine his light upon us, enlightening all the Pastors and theologians of our Churches that we may seek—together of course—the forms in which this ministry (of Peter) -
Papal Primacy Church and Papal Infallibility Apostolic Succession
The Catholic Faith Papal Primacy Papal Primacy Compare Matthew 16:13-19 with Isaiah 22:19-22. Papacy: The supreme jurisdiction and ministry of the Pope as shepherd of the whole Church. As successor of St. Peter, and therefore Bishop of Rome and Vicar of Christ, the Pope is the perpetual and visible principle of unity in faith and communion in the Church (CCC 882). Primacy (Pope): The successor of St. Peter as Bishop of Rome and Supreme Pontiff of the universal Catholic Church. The Pope exercises a primacy of authority as Vicar of Christ and shepherd of the whole Church; he receives the divine assistance promised by Christ to the Church when he defines infallibly a doctrine of faith or morals (CCC 880-882). Church and Papal Infallibility Infallibility: The gift of the Holy Spirit to the Church whereby the pastors of the Church, the pope and bishops in union with him, can definitively proclaim a doctrine of faith or morals for the belief of the faithful (CCC 891). This gift is related to the inability of the whole body of the faithful to err in matters of faith and morals (CCC 92). Magisterium: The living, teaching office of the Church, whose task it is to give as authentic interpretation of the word of God, whether in its written form (Sacred Scripture), or in the form of Tradition. The Magisterium ensures the Church’s fidelity to the teaching of the Apostles in matters of faith and morals (CCC 85, 890, 2033). Apostolic Succession Apostolic Succession: The handing on of apostolic preaching and authority from the Apostles to their successors the bishops through the laying on of hands, as a permanent office in the Church (CCC 77, 861). -
A Pilgrim People
A Pilgrim People The Story of Our Church Presented by: www.cainaweb.org Early Church Growth & Threats (30-312 AD) Rapid Growth & Great Councils (313-450 AD) Rise of Christendom (450-1050 AD) High Medieval Church (1050-1300 AD) Renaissance to Reformation (1300-1600 AD) Worldwide Growth (<1500-1800 AD) Revolution to Renewal (1600-2000 AD) Outline Fall of Roman Empire Growth of Monasticism Rise of Holy Roman Empire Great East-West Schism Roman Empire Christianity became mainstream Fifth Century – Roman Empire viewed as God’s Kingdom on Earth When Western Roman Empire Collapsed: – God did not seem to protect Christians – Does correct conception of Kingdom of God involve political powers? Barbarian Invasions Video: Barbarian Invasions Fall of Roman Empire Fifth - “Pax Romana” (Peace of Rome) Sixth no longer maintained in West by Centuries Roman legions – Anarchy, brutality, lawlessness Trade became more local – Barter economy – Towns and cities declined Dark Ages Fifth - Social & political order declined Sixth – Social & political structures Centuries became more localized Church only large-scale institution left that could provide social order & stability – Formerly provided by Roman Empire – Church’s leadership role moral, not political Pope Leo the Great Fifth - Pope was only remaining Sixth figure of authority in Rome Centuries Pope not supported by an emperor with military – But Pope Leo able to defend Rome from barbarians Video: Pope Leo and Attila the Hun East and West After collapse of Roman Empire in the West, Constantinople -
Pdfeast-West-Schism.Pdf 97 KB
Outline the events that lead to an overall schism between the church of the East and the West. Was such a schism inevitable given the social, political and ecclesiastical circumstances? Name: Iain A. Emberson Module: Introducing Church History Essay Number: 1 Tutor: Richard Arding Date: 11 November 2009 1 Outline 1. Introduction 2. Greek and Latin Cultural Differences 3. Rome and Constantinople 4. The Filioque 5. The Iconoclastic Controversy 6. The Photian Schism 7. Excommunication and Final Schism 8. Aftermath and Reflection 9. Conclusion 10. Bibliography 2 1. Introduction The East-West Schism (also known as the Great Schism) resulted in the division of Christianity into Eastern (Greek) and Western (Latin) branches. The mutual excommunications in 1054 marked the climax to a long period of tension between the two streams of Christianity and resulted from, amongst other things, cultural, linguistic, political and theological differences that had built up over time. Here we examine a number of these differences and their ultimate culmination in dividing East from West. 2. Greek and Latin Cultural Differences In his work 'Turning Points', Noll argues that “As early as the first century, it was possible to perceive pointed differences between the representatives of what would one day be called East and West.” 1 The Eastern Orthodox theologian Timothy Ware expands on this: From the start, Greeks and Latins had each approached the Christian mystery in their own way. At the risk of some oversimplification, it can be said that the Latin approach was more practical, the Greek more speculative; Latin thought was influenced by judicial ideas...while the Greeks understood theology in the context of worship and in the light of the Holy Liturgy.. -
Pius Ix and the Change in Papal Authority in the Nineteenth Century
ABSTRACT ONE MAN’S STRUGGLE: PIUS IX AND THE CHANGE IN PAPAL AUTHORITY IN THE NINETEENTH CENTURY Andrew Paul Dinovo This thesis examines papal authority in the nineteenth century in three sections. The first examines papal issues within the world at large, specifically those that focus on the role of the Church within the political state. The second section concentrates on the authority of Pius IX on the Italian peninsula in the mid-nineteenth century. The third and final section of the thesis focuses on the inevitable loss of the Papal States within the context of the Vatican Council of 1869-1870. Select papal encyclicals from 1859 to 1871 and the official documents of the Vatican Council of 1869-1870 are examined in light of their relevance to the change in the nature of papal authority. Supplementing these changes is a variety of seminal secondary sources from noted papal scholars. Ultimately, this thesis reveals that this change in papal authority became a point of contention within the Church in the twentieth century. ONE MAN’S STRUGGLE: PIUS IX AND THE CHANGE IN PAPAL AUTHORITY IN THE NINETEENTH CENTURY A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of History by Andrew Paul Dinovo Miami University Oxford, OH 2004 Advisor____________________________________________ Dr. Sheldon Anderson Reader_____________________________________________ Dr. Wietse de Boer Reader_____________________________________________ Dr. George Vascik Contents Section I: Introduction…………………………………………………………………….1 Section II: Primary Sources……………………………………………………………….5 Section III: Historiography……...………………………………………………………...8 Section IV: Issues of Church and State: Boniface VIII and Unam Sanctam...…………..13 Section V: The Pope in Italy: Political Papal Encyclicals….……………………………20 Section IV: The Loss of the Papal States: The Vatican Council………………...………41 Bibliography……………………………………………………………………………..55 ii I. -
Seven Ecumenical Councils Pdf
Seven ecumenical councils pdf Continue This article is about ecumenical advice in general. For Catholic councils, see For the Salvadoran painting of Dali, see the Ecumenical Council (painting). Part of the series about Christian Jesuschrist Christmas Crucifixion Resurrection BiblesionReceses old Testament New Testament Gospel Canon Book Of the Bible Church Creed New Testament Theology Of God Trinity Father Holy Spirit Apologetics Epiphany Christian History Of theology Mission Saving Story Of the Apostles Peter Paul Maria Early Christianity Fathers Constantine Tips Augustine East-Western Adventist Anabaptist Anglican Evangelical Evangelical Holiness Lutheran Methodist Pentecostal Eastern Eastern Catholic Orthodox Orthodox Church of the East (Nestorian) Netrinitarian Ie Witness the Last Day of St. One-Day Pentecost Related Themes Art Criticism Ecumenism Music Other Religions Prayer Preaching Symbolism of Christianity portalvte Part Hagia Sophia Review Structure Theology (History of Theology) Liturgy Church History Holy Mysteries View Mary View of the Icon of the Fountain / Resurrection / Ascension of Jesus Christianity Christian Church Apostolic Succession Four Signs Of the Church of the Orthodox Organization of The Autocephalous Patriarchate Ecumenical Patriarchate Ecumenical Policy Clergy Bishops Priests Deacons Monastics Degree Of Monastic Autocephalous Jurisdiction Autocephalous Church Autocephalous that are officially part of the sacrament: Constantinople Alexandria Antiochian Jerusalem Russia Serbia Bulgaria Georgia Cyprus Poland Albania -
The Church: Towards a Common Vision
ONE IN CHRIST CONTENTS VOLUME 49 (2015) NUMBER 2 ARTICLES The Church: Towards a Common Vision. A Faith and Order Perspective. Mary Tanner 171 Towards the Common Good. A Church and Society Perspective on The Church: Towards a Common Vision. William Storrar 182 Catholic Perspectives on The Church: Towards A Common Vision. Catherine E. Clifford 192 Questions of Unity, Diversity and Authority in The Church: Towards a Common Vision. Advances and Tools for Ecumenical Dialogue. Kristin Colberg 204 Catholic Appropriation and Critique of The Church: Towards a Common Vision. Brian P. Flanagan 219 Communion and Communication among the Churches in the Tradition of Alexandria. Mark Sheridan OSB 235 Squaring the Circle: Anglicans and the Recognition of Holy Orders. Will Adam 254 Ecumenism: Why the Slow Progress? Gideon Goosen 270 REPORTS The Fiftieth Anniversary of the Corrymeela Community. Pádraig Ó Tuama 285 The Hurley Legacy: a personal appreciation. Paddy Kearney 294 Saint Irenaeus Joint Orthodox-Catholic Working Group. Communiqué – Halki 2015 299 A Contribution from the Anglican-Roman Catholic Dialogue of Canada to the Anglican Church of Canada’s Commission on the Marriage Canon. 303 BOOK REVIEWS 317 170 ONE IN CHRIST VOL.49 NO.2 EDITORIAL Most of the articles in this issue are devoted to The Church: Towards a Common Vision (Faith and Order Paper 214, WCC 2013). We are pleased to publish contributions from the Catholic Theological Society of America (Clifford, Colberg, Flanagan), and papers originating in the December 2015 conference of the Joint Commission on Doctrine of the Church of Scotland and the Roman Catholic Church (Tanner, Storrar). -
The Concept of “Sister Churches” in Catholic-Orthodox Relations Since
THE CATHOLIC UNIVERSITY OF AMERICA The Concept of “Sister Churches” In Catholic-Orthodox Relations since Vatican II A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Will T. Cohen Washington, D.C. 2010 The Concept of “Sister Churches” In Catholic-Orthodox Relations since Vatican II Will T. Cohen, Ph.D. Director: Paul McPartlan, D.Phil. Closely associated with Catholic-Orthodox rapprochement in the latter half of the 20 th century was the emergence of the expression “sister churches” used in various ways across the confessional division. Patriarch Athenagoras first employed it in this context in a letter in 1962 to Cardinal Bea of the Vatican Secretariat for the Promotion of Christian Unity, and soon it had become standard currency in the bilateral dialogue. Yet today the expression is rarely invoked by Catholic or Orthodox officials in their ecclesial communications. As the Polish Catholic theologian Waclaw Hryniewicz was led to say in 2002, “This term…has now fallen into disgrace.” This dissertation traces the rise and fall of the expression “sister churches” in modern Catholic-Orthodox relations and argues for its rehabilitation as a means by which both Catholic West and Orthodox East may avoid certain ecclesiological imbalances toward which each respectively tends in its separation from the other. Catholics who oppose saying that the Catholic Church and the Orthodox Church are sisters, or that the church of Rome is one among several patriarchal sister churches, generally fear that if either of those things were true, the unicity of the Church would be compromised and the Roman primacy rendered ineffective. -
Synodality” – Results and Challenges of the Theological Dialogue Between the Orthodox Church and the Catholic Church
“SYNODALITY” – RESULTS AND CHALLENGES OF THE THEOLOGICAL DIALOGUE BETWEEN THE ORTHODOX CHURCH AND THE CATHOLIC CHURCH Archbishop Job of Telmessos I. The results of the Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church The Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church has been focusing on the topic of “Primacy and Synodality” over the last twelve years. This is not surprising, since the issue of the exercise of papal primacy has been an object of disagreement between Orthodox and Catholics over a millennium. The Orthodox contribution has been to point out that primacy and synodality are both inseparable: there cannot be a gathering (synodos) without a president (protos), and no one cannot be first (protos) if there is no gathering (synodos). As the Metropolitan of Pergamon, John Zizioulas, pointed out: “The logic of synodality leads to primacy”, since “synods without primates never existed in the Orthodox Church, and this indicates clearly that if synodality is an ecclesiological, that is, dogmatical, necessity so must primacy [be]”1. The Ravenna Document (2007) The document of the Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church, referred as the “Ravenna Document” (2007), speaks of synodality and conciliarity as synonyms, “as signifying that each member of the Body of Christ, by virtue of baptism, has his or her place and proper responsibility in eucharistic koinonia (communio in Latin)”. It then affirms that “conciliarity reflects the Trinitarian mystery and finds therein its ultimate foundation”2 and from there, considers that “the Eucharist manifests the Trinitarian koinônia actualized in the faithful as an organic unity of several members each of whom has a charism, a service or a proper ministry, necessary in their variety and diversity for the edification of all in the one ecclesial Body of Christ”3. -
The Petrine Ministry at the Time of the First Four Ecumenical Councils
The Petrine ministry at the time of the first four ecumenical councils: relations between the Bishop of Rome and the Eastern Bishops as revealed in the canons, process, and reception of the councils Author: Pierluigi De Lucia Persistent link: http://hdl.handle.net/2345/1852 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2010 Copyright is held by the author, with all rights reserved, unless otherwise noted. BOSTON COLLEGE SCHOOL OF THEOLOGY AND MINISTRY WESTON JESUIT DEPARTEMENT The Petrine ministry at the Time of the First Four Ecumenical Councils Relations between the Bishop of Rome and the Eastern Bishops as revealed in the canons, process, and reception of the councils A Thesis Submitted in Partial Fulfillment Of the Requirements for the S.T.L. Degree Of the School of Theology and Ministry By: Pierluigi De Lucia, S.J. Directed by: Francine Cardman Second Reader: Francis A. Sullivan, S.J. May 2010 © Copyright by Pierluigi DE LUCIA, S.J. 2010 Abstract The Petrine ministry of the bishops of Rome and relations with the eastern bishops at the time of the first four ecumenical councils are the focus of this thesis. It places the Church in the complex historical context marked by the public recognition of Christianity under Constantine (312) and the great novelty of the close interactions of the emperors with the bishops of the major sees in the period, Rome, Alexandria, Antioch and Constantinople. The study examines the structures of the church (local and regional synods and ecumenical councils) and the roles of bishops and emperors in the ecumenical councils of Nicaea (325), Constantinople I (381), Ephesus (431), and Chalcedon (451), including the “robber” council of 449.