The primacy of Peter , also known as Petrine primacy (from the Latin : Petrus , "Peter"), is the position of preeminence that is attributed to Peter among the Twelve Apostles .
134-619: (Redirected from Collegium Petrinum ) Petrinum may refer to: Religion [ edit ] Munus petrinum , the concept of the Primacy of the Roman Pontiff in the Church of Christ History [ edit ] The ancient village Petrinum on the site of the contemporary town of Mondragone , Italy Educational institutions [ edit ] Bischöfliches Gymnasium Petrinum ,
268-505: A 20th century Orthodox scholar, states, "[T]he great Cappadocians, St. John Chrysostom, and St. Augustine all concur in affirming that the faith of Simon made it possible for him to become the Rock on which the Church is founded, and that in a certain sense all those who share the same faith are his successors." In this traditional Orthodox and Patristic view, the church is the local Eucharistic assembly ("the diocese" in today's terminology) and
402-503: A conclusion about Irenaeus' writings: "the terms episkopos and presbyteros are interchangeable, but the term episkopos [bishop] is applied to the person who is established in every Church by the apostles and their successors". According to Eric G. Jay, Irenaeus also refers to a succession of presbyters who preserve the tradition "which originates from the apostles" and later goes on to speak of their having "an infallible gift of truth" [ charisma veritatis certum ]. Jay comments that this
536-802: A guarantee, of the continuity and unity of the Church" and that all churches can see "as a sign of the apostolicity of the life of the whole church". The Porvoo Common Statement (1996), agreed to by the Anglican churches of the British Isles and most of the Lutheran churches of Scandinavia and the Baltic, echoed the Munich (1982) and Finland (1988) statements of the Joint International Commission for Theological Dialogue between
670-597: A letter from the Council at Mileve to Innocent in 416 AD, which alludes to the authority of "his holiness" drawn from the authority of Scripture. The doctrine of primacy was beginning to take shape with Innocent's papacy. Based on his knowledge of the Petrine texts of the Gospel, and his writings which expound upon it, it is easy to see that Leo I identified with the authority bestowed on Peter as bishop of Rome. Leo himself
804-444: A like power to all the apostles, yet he founded a single chair [cathedra], and he established by his own authority a source and an intrinsic reason for that unity.... If someone [today] does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he [should] desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church?" Catholicism holds that Christ entrusted
938-460: A little later, Tertullian makes the same main point but adds expressly that recently founded churches (such as his own in Carthage) could be considered apostolic if they had "derived the tradition of faith and the seeds of doctrine" from an apostolic church. His disciple, Cyprian ( Bishop of Carthage 248–58) appeals to the same fundamental principle of election to a vacant see in the aftermath of
1072-410: A model for the development of 'monepiscopacy', in which James' position has figured conspicuously in modern theories about the rise of the monepiscopacy. Raymond E. Brown says that in the earlier stage (before the third century and perhaps earlier) there were plural bishops or overseers ("presbyter-bishops") in an individual community; in the later stage changed to only one bishop per community. Little
1206-415: A name change always denotes some change in status (e.g., Abram to Abraham, or Jacob to Israel). In the gospels, Peter is shown as a close associate of Jesus. His home at Capernaum was at Jesus' disposal, as was his fishing boat, when needed. Jesus cured Peter's mother-in-law, and Peter was among those who attended the wedding at Cana. He plays a prominent part in the account of the miraculous catch of fish, and
1340-695: A private school established in 1896 in Linz , Austria Gymnasium Petrinum Brilon , a state funded school established in 1655 in Brilon , Germany Gymnasium Petrinum Dorsten , a state-funded school established in 1642 in Dorsten , Germany Gymnasium Petrinum Recklinghausen , a state-funded school established in 1421 in Recklinghausen , Germany Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with
1474-503: A prophet. 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
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#17327932402691608-678: A schism with the Oriental Orthodox Church. The papacy's most widely known crisis, as well as its largest challenge to authority, came with the " Western Schism " in the late Middle Ages, dating from 1378–1417. Seven popes ruled from Avignon in France in the early 14th century, until Gregory XI risked returning to turbulent Italy and the Roman seat. Following the close of the Avignon papacy in 1377, Urban VI , an Italian, took
1742-660: A succession going back to the apostles. According to the Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church , "apostolic succession" means more than a mere transmission of powers. It is succession in a church which witnesses to the apostolic faith, in communion with the other churches, witnesses of the same apostolic faith. The "see ( cathedra ) plays an important role in inserting
1876-536: A symbol of authority in today's culture; he uses the example of someone giving the keys of his house to another person, and that the latter represented the owner of the house in his absence. In receiving the keys, Peter takes on the office of prime minister , which was well-known to ancient and contemporary Hebrews, and depicted in the Old Testament, as the one who had authority from God to bind and loose. The Dogmatic Constitution, Pastor aeternus , issued by
2010-410: A whole. ... Under the particular historical circumstances of the growing Church in the early centuries, the succession of bishops became one of the ways, together with the transmission of the Gospel and the life of the community, in which the apostolic tradition of the Church was expressed." It spoke of episcopal succession as something that churches that do not have bishops can see "as a sign, though not
2144-416: Is by definition a free gift. He adds that the idea cannot be squeezed out of Irenaeus' words. Let them produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men Writing
2278-558: Is different though related to apostolic succession as described here. The Catholic Church has traditionally claimed a unique leadership role for the Apostle Peter , believed to have been named by Jesus as head of the Apostles and as a focus of their unity, who became the first Bishop of Rome , and whose successors inherited the role and accordingly became the leaders of the worldwide Church as well. Even so, Catholicism acknowledges
2412-526: Is held that the primacy of Peter is a basis for the primacy of the bishop of Rome over other bishops throughout the Catholic Church . This extension of Petrine primacy to popes is known as the primacy of the Bishop of Rome . This Catholic Church doctrine holds that the pope as Bishop of Rome has authority delegated from Jesus to rule over the entire Church. There are various views on the nature of
2546-401: Is known about how the early bishops were formally chosen or appointed; afterwards the Church developed a regularized pattern of selection and ordination of bishops, and from the third century on that was universally applied. Brown asserts that the ministry was not ordained by the Church to act on its own authority, but as an important part to continue the ministry of Jesus Christ and helps to make
2680-525: Is linked with the Aramaic nickname כפא ( Cepha ), meaning "rock," that Jesus gave the man previously known as Simon. The Greeks translated it as Πέτρος ( Petros ), a new form, appropriately masculine, of the standard feminine word πέτρα ( petra ), also meaning "rock;" this was translated into Latin as Petrus . While the reasons for disagreement on the nature of the primacy are complex, hinging on matters of doctrine, history and politics,
2814-563: Is not clearly found in the writings of the Fathers before Augustine in the fourth century and there were attempts to read it back as implicit in earlier writers. For example, C. K. Barrett points out that the Pastoral Epistles are concerned that ministers of the generation of Timothy and Titus should pass on the doctrine they had received to the third generation. According to Barrett, teaching and preaching are "the main, almost
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#17327932402692948-525: Is not derived from the people but from the pastors; a scriptural ordinance provides for this ministry being renewed by the ordination of a presbyter by presbyters; this ordinance originates with the apostles, who were themselves presbyters, and through them it goes back to Christ as its source.". Then he continued: "it does not guarantee the continuity and faithfulness of the Church. A purely historical or mechanical succession of ministers, bishops or pastors would not mean ipso facto true apostolic succession in
3082-585: Is not with the bishop, he is not in the church". This position was stated by John Henry Newman , before his conversion from Anglicanism to Roman Catholicism, in Tracts for the Times : We [priests of the Church of England] have been born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. The Lord Jesus Christ gave His Spirit to His Apostles; they in turn laid their hands on those who should succeed them; and these again on others; and so
3216-446: Is sometimes seen as an early reference to the idea of the transmission of grace through the apostolic succession which in later centuries was understood as being specifically transmitted through the laying on of hands by a bishop within the apostolic succession (the "pipeline theory"). He warns that this is open to the grave objection that it makes grace a (quasi)material commodity and represents an almost mechanical method of imparting what
3350-464: Is still shut up, remember that the Lord left the keys of it to Peter here, and through him to the Church, which keys everyone will carry with him, if he has been questioned and made confession [of faith]." Scorpiace is the first known historical reference to the keys pertaining to anyone other than Peter. In it, he saw the keys as pertaining to "everyone" if they "made confession", rather than according to
3484-588: Is tenuous at best as there is no real evidence or indication that the New Testament (in Greek) was ever translated from Hebrew or Aramaic texts; for that argument see Aramaic primacy . According to the Protestant transliteration argument, in the language that Jesus spoke , the same word, כפא ( cepha ), was used for both Peter's name and for the rock on which Jesus said he would build his church. Since
3618-505: Is to say, that whosoever in the Church should not believe that his sins are remitted, they should not be remitted to him; but that whosoever should believe and should repent, and turn from his sins, should be saved by the same faith and repentance on the ground of which he is received into the bosom of the Church. For he who does not believe that his sins can be pardoned, falls into despair, and becomes worse as if no greater good remained for him than to be evil, when he has ceased to have faith in
3752-616: The Catholic Church , Church of the East , Oriental Orthodox , and the Eastern Orthodox Church teach apostolic succession. Among the previously mentioned churches opinions vary as to the validity of succession within Old Catholic , Anglican , Moravian , and Lutheran communities. Wherefore we must obey the priests of the Church who have succession from the Apostles, as we have shown, who, together with succession in
3886-587: The Decian Persecution when denying the legitimacy of his rigorist rival in Carthage and that of the anti-pope Novatian in Rome. The emphasis is now on legitimating Cyprian's episcopal ministry as a whole and specifically his exclusive right to administer discipline to the lapsed rather than on the content of what is taught. Cyprian also laid great emphasis on the fact that any minister who broke with
4020-526: The First Vatican Council , defined the primacy of the bishop of Rome over the whole Catholic Church as an essential institution of the church that can never be relinquished. This is based on the statement in Matthew 16:18 "And so I say to you, you are Peter, and upon this rock I will build my church,* and the gates of the netherworld shall not prevail against it", and John 21:17 "He said to him
4154-471: The Person of Christ , the Council also resulted in limitations to the powers of the bishops. Many letters of the Council identify its position as in agreement with papal primacy. Those present employ titles such as "the most holy and beloved of God" and "ecumenical archbishop and patriarch of great Rome" to address Pope Leo . Thus, as not all can be satisfied with the results, the Council of Chalcedon resulted in
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4288-690: The Protestant Reformation , many non-Catholics have challenged the Catholic Church's position, questioning whether the feminine πέτρα refers to Peter, and claiming it may instead refer to either Peter's confession of faith or to Jesus himself. The Eastern Orthodox Church regards the Apostle Peter, together with the Apostle Paul, as "preeminent apostles". Paul and Peter are both termed Coryphaeus , which could be translated as "Choir-director," or lead singer. John Meyendorff,
4422-642: The Twelve Apostles , "Do this in remembrance of me," Brown presumes that the Twelve were remembered as presiding at the Eucharist. But they could scarcely have been present at all the Eucharists of the first century, and no information in New Testament whether a person was regularly assigned to do this task and, if so, who that person was. After all the Church regulated and regularized the celebration of
4556-542: The apostles by a continuous succession, which has usually been associated with a claim that the succession is through a series of bishops . Those of the Catholic , Eastern Orthodox , Scandinavian Lutheran , Anglican , Oriental Orthodox , Church of the East , Hussite , Moravian , and Old Catholic traditions maintain that "a bishop cannot have regular or valid orders unless he has been consecrated in this apostolic succession". These traditions do not always consider
4690-483: The disciples of Jesus, making him "the most prominent and influential member of the Twelve during Jesus' ministry and in the early Church". In one interpretation, the prominence that the New Testament and other early Christian writings attribute to Peter is due to their seeing him as a unifying factor in contrast to other figures identified with disputed interpretations of Christianity. In Catholicism , it
4824-470: The early Church , especially the Epistle of Clement . In this context, Clement explicitly states that the apostles appointed bishops as successors and directed that these bishops should in turn appoint their own successors; given this, such leaders of the Church were not to be removed without cause and not in this way. Further, proponents of the necessity of the personal apostolic succession of bishops within
4958-407: The episcopal consecrations of all of the other traditions as valid. This series was seen originally as that of the bishops of a particular see founded by one or more of the apostles . According to historian Justo L. González , apostolic succession is generally understood today as meaning a series of bishops, regardless of see, each consecrated by other bishops, themselves consecrated similarly in
5092-448: The "See of Peter" being present in every local Church, and not only in Rome, is well-known. It is also found in the East, among people who certainly never read the De unitate ecclesia of Cyprian, but who share its main idea, thus witnessing to it as part of the catholic tradition of the Church. St Gregory of Nyssa , for example, affirms that Christ "through Peter gave to the bishops the keys of
5226-499: The "living Stone", thus assures his Church, built on Peter, of victory over the powers of death. Because of the faith he confessed Peter will remain the unshakable rock of the Church. His mission will be to keep this faith from every lapse and to strengthen his brothers in it. Both Latin and Greek writers in the early church referred to "rock" as applying to both Peter personally and his faith symbolically, as well as seeing Christ's promise to apply more generally to his twelve apostles and
5360-525: The "special instruments of the Holy Spirit in founding and building up the Church". Anglican theologian E. A. Litton argues that the Church is "built upon 'the foundation of the Prophets and Apostles', but a foundation does not repeat itself"; therefore he says that when the apostles died, they were replaced by their writings. To share with the apostles the same faith, to believe their word as found in
5494-467: The Apostles and right teaching. Ignatius , bishop of Antioch , was well known for his insistence on the authority of the bishop. In his writings to the church at Smyrna in 115 AD, he encouraged the Smyrnaeans to "Avoid divisions, as the beginning of evil. Follow, all of you, the bishop, as Jesus Christ followed the father; and follow the presbytery as the apostles. Let no man do aught pertaining to
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5628-427: The Apostles with the leadership of the community of believers, and the obligation to transmit and preserve the "deposit of faith". The experience of Christ and his teachings contained in the doctrinal tradition handed down from the time of the apostles and the written portion, which is Scripture. The apostles then passed on this office and authority by ordaining bishops to follow after them. Catholic theology holds that
5762-697: The Baptist , conferring the Aaronic priesthood , followed by Jesus' Apostles, Peter, James, and John, conferring the Melchizedek priesthood . After its establishment, each subsequent prophet and leader of the church have received the authority passed down by the laying on of hands , or through apostolic succession. An early understanding of apostolic succession is represented by the traditional beliefs of various churches, as organised around important episcopal sees , to have been founded by specific apostles. On
5896-480: The Catholic Church at large. Irenaeus has been called the most important witness of Christianity in the 2nd century . Taught by Polycarp , who had been instructed by John the apostle , Irenaeus became Bishop of Lyon in 178. In his Against the Heresies , Irenaeus wrote, "Although there are many dialects in the world, the force of the tradition is one and the same. For the same faith is held and handed down by
6030-504: The Catholic Church, headed by Gregory VII , formerly the Archdeacon Hildebrand. Gregory became Pope in 1073 with the objective of reforming not the body of the church, but a purification of the clergy in general. Gregory is perhaps most recognized with the quarrel between himself and King Henry IV of Germany, known as the " Investiture Contest ". Gregory's Dictus Pape outlines his policies and ideals, as well as those of
6164-581: The Catholic Church. In this work, Gregory claims that the pope has power to depose and restore bishops, and also effectively reduces the authority of other bishops. This doctrine supported the idea that Rome and the church here also afforded primacy over all other churches. Gregory's papacy also bolstered the power of the church over that of the State. The Gregorians defended the ideal of a separation of powers, claiming "Let kings have what belongs to kings, and priests have what belongs to priests." The Petrine primacy
6298-467: The Catholic Church. …The succession of the priests keeps me, from the very seat of the apostle Peter (to whom the Lord after his resurrection gave charge to feed his sheep) down to the present episcopate." Innocent I held the papal office from 402 to 417. Modern theories of papal primacy developed around Innocent and his writings. In a 416 AD letter to Decentius , bishop of Eugubium, Innocent writes, "Who does not know or observe that it [the church order]
6432-571: The Catholic church, since the leadership rested in Peter as the "Rock" and "Chief Shepherd". Catholics who believe Peter was the first bishop of Jerusalem also believe he entrusted the community to James when he was forced to leave Jerusalem, due to Herod Agrippa 's persecution. The 4th century Latin Father Jerome , in his epistle to Augustine of Hippo , wrote that "nay more, that Peter
6566-518: The Christian sacrifice is the offering of one's body. Moving on to Ignatius of Antioch , Barrett states that a sharp distinction is found between 'presbyter' and 'bishop': the latter now stands out as "an isolated figure" who is to be obeyed and without whom it is not lawful to baptise or hold a love-feast. He points out that when Ignatius writes to the Romans, there is no mention of a bishop of
6700-488: The Church apart from the bishop. Wheresoever the bishop appears, there let the people be, even as wheresoever Christ Jesus is, there is the Catholic Church." Born in Carthage around 155 AD, Tertullian became a priest around the age of forty and worked tirelessly to defend the faith. In his Scorpiace of 208 AD, Tertullian wrote, "No delay or inquest will meet Christians on the threshold. …For though you think that heaven
6834-458: The Church lost ipso facto the gift of the Spirit which had validated his orders. This meant that the minister would have no power or authority to celebrate an efficacious sacrament. For the adherents of this understanding of apostolic succession, grace is transmitted during episcopal consecrations (the ordination of bishops) by the laying on of hands of bishops previously consecrated within
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#17327932402696968-583: The Church point to the universal practice of the undivided early Church, up to AD 431, before it was divided into the Church of the East , Oriental Orthodoxy , the Eastern Orthodox Church and the Roman Catholic Church . Some Christians, including certain nonconformist Protestants , deny the need for this type of continuity, and the historical claims involved have been severely questioned by them; Anglican academic Eric G. Jay comments that
7102-475: The Church what it is. Raymond E. Brown also states that by the early second century, as written in the letters of Ignatius of Antioch , in the threefold structure of the single bishop, plural presbyters, and plural deacons, the celebration of the Eucharist is assigned to the bishop alone; the bishop may delegate others when he goes away. At the Last Supper , Jesus says to those present, who were or included
7236-609: The Councils, and – in the Byzantine practice – by the "very pious emperors." The notion that many Sees were 'of Peter' had also once been held in the West. Pope Gregory I states that: Your most sweet Holiness has spoken much in your letter to me about the chair of Saint Peter, Prince of the apostles, saying that he himself now sits on it in the persons of his successors. ...Wherefore though there are many apostles, yet with regard to
7370-482: The Eucharist, as that was an inevitable establishment if communities were to be provided regularly with the 'bread of life', since it could not rely on gratuitous provision. According to William Griffith Thomas , some Protestants have objected that this theory is not explicitly found in Scripture, and the New Testament uses 'bishop' and 'presbyter' as alternative names for the same office. Michael Ramsey argued it
7504-423: The New Testament communities; Paul appealed to his apostolic authority when there was a disagreement about the Gospel or principles of Christian life. How the development of apostolic government proceeded is difficult to say accurately because of the paucity of relevant documents. ITC says that the apostles or their closest assistants or their successors directed the local colleges of episkopoi and presbyteroi by
7638-457: The Righteous as Bishop of Jerusalem.... James the Righteous, John, and Peter were entrusted by the Lord after his resurrection with the higher knowledge. They imparted it to the other apostles, and the other apostles to the seventy...'" For Catholics, St. Peter is commonly considered the first Bishop of Jerusalem . However, they believe the bishop of Jerusalem was not by that fact the head of
7772-428: The Rock is Peter, and the church rests upon him. He also claims that as the church is settled upon the bishops, they too have authority. He writes, "They, who have departed from the Church, do not allow the Church to recall and bring back the lapsed. There is one God, and one Christ, and one Church, and one chair founded by the voice of the Lord on the rock. Another altar cannot be set up, nor a new priesthood made, besides
7906-481: The Roman Catholic Church and the Orthodox Church by stating that "the continuity signified in the consecration of a bishop to episcopal ministry cannot be divorced from the continuity of life and witness of the diocese to which he is called". Some Anglicans, in addition to other Protestants, held that apostolic succession "may also be understood as a continuity in doctrinal teaching from the time of
8040-460: The Roman Church, "which we may suppose had not yet adopted the monarchical episcopate". Jalland comes to a similar conclusion and locates the change from the "polyepiscopacy" of the house church model in Rome, to monepiscopacy as occurring before the middle of the second century. Similar objections are voiced by Harvey A.E. who comments that there is a "strong and ancient tradition" that
8174-470: The Scriptures, to receive the same Holy Spirit, is to many Protestants the only meaningful "continuity". The most meaningful apostolic succession for them, then, is a "faithful succession" of apostolic teaching. Max Thurian , before his conversion to Roman Catholicism in 1988, described the classic Reformed / Presbyterian concept of apostolic succession in the following terms. "The Christian ministry
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#17327932402698308-695: The Son of God, truly possessed of the Divine nature. 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. He has given, therefore, the keys to His Church, that whatsoever it should bind on earth might be bound in heaven, and whatsoever it should loose on earth might be, loosed in heaven; that
8442-404: The above-mentioned as bishops and deacons: and then gave a rule of succession, in order that, when they had fallen asleep, other men, who had been approved, might succeed to their ministry." According to Anglican Eric G. Jay , the interpretation of his writing is disputed, but it is clear that he supports some sort of approved continuation of the ministry exercised by the apostles which in its turn
8576-589: The account given of the emergence of the episcopate in Chapter III of the dogmatic constitution Lumen gentium (1964) "is very sketchy, and many ambiguities in the early history of the Christian ministry are passed over". Michael Ramsey , an English Anglican bishop and the Archbishop of Canterbury (1961–1974), described three meanings of "apostolic succession": He adds that this last has been controversial in that it has been claimed that this aspect of
8710-400: The apostles had passed on authentic teaching to those whom they entrusted with the care of the churches they founded and that these in turn had passed it on to their successors. Ramsey argues that only later was it given a different meaning, a process in which Augustine (Bishop of Hippo Regis, 395–430) played a part by emphasising the idea of "the link from consecrator to consecrated whereby
8844-437: The apostles or to leaders from the apostolic era, include: The Anglican Communion ( see below ) and those Lutheran churches which claim apostolic succession do not specifically teach this but exclusively practice episcopal ordination. While some Anglicans claim it for their communion, their views are often nuanced and there is widespread reluctance to 'unchurch' Christian bodies which lack it. Roman Catholics recognize
8978-647: The apostles to the present". For example, the British Methodist Conference locates the "true continuity" with the Church of past ages in "the continuity of Christian experience, the fellowship in the gift of the one Spirit; in the continuity in the allegiance to one Lord, the continued proclamation of the message; the continued acceptance of the mission". The teaching of the Second Vatican Council on apostolic succession has been summed up as follows: Bishops have succeeded
9112-504: The apostles, not only because they come after them, but also because they have inherited apostolic power. ... "To fulfil this apostolic mission, Christ ... promised the Holy Spirit to the apostles&;...". [These were] "enriched by Christ the Lord with a special outpouring of the Holy Spirit ... This spiritual gift has been transmitted down to us by episcopal consecration". According to International Theological Commission (ITC), conflicts could not always be avoided between individuals among
9246-414: The apostles; and reverence the deacons , as being the institution of God. Let no man do anything connected with the Church without the bishop. Ramsey says that the doctrine was formulated in the second century in the first of the three senses given by him , originally as a response to Gnostic claims of having received secret teaching from Christ or the apostles; it emphasised the public manner in which
9380-427: The apostolic communion). Apostolic tradition deals with the community, not only an ordained bishop as an isolated person. Since the bishop, once ordained, becomes the guarantor of apostolicity and successor of the apostles; he joins all the bishops, thus maintaining episkope of the local churches derived from the college of the apostles. Churches that claim some form of episcopal apostolic succession , dating back to
9514-455: The apostolic succession affects the power and authority to administer the sacraments except for baptism and matrimony . Baptism may be administered by anyone and matrimony by the couple to each other. Authority to so administer such sacraments is passed on only through the sacrament of Holy Orders , a rite by which a priest is ordained. Ordination can be conferred only by bishop. The bishop must be from an unbroken line of bishops stemming from
9648-597: The apostolic succession can validly celebrate (or "confect") several of the other sacraments , including the Eucharist , reconciliation of penitents , confirmation and anointing of the sick . Everett Ferguson argued that Hippolytus , in Apostolic Tradition 9 , is the first known source to state that only bishops have the authority to ordain; and normally at least three bishops were required to ordain another bishop. Cyprian also asserts that "if any one
9782-455: The apostolic succession. They hold that this lineage of ordination derives from the Twelve Apostles , thus making the Church the continuation of the early Apostolic Christian community . They see it as one of four elements that define the true Church of Jesus Christ, and legitimize the ministry of its clergy, since only a bishop within the succession can perform valid ordinations and only bishops and presbyters (priests) ordained by bishops in
9916-464: The basis of these traditions, the churches hold they have inherited specific authority, doctrines or practices on the authority of their founding apostle(s), which is understood to be continued by the bishops of the apostolic throne of the church that each founded and whose original leader he was. Thus: Teachings on the nature of apostolic succession vary depending on the ecclesiastic body, especially within various Protestant denominations. Christians of
10050-454: The bishop into the heart of ecclesial apostolicity", but once ordained, the bishop becomes in his church the guarantor of apostolicity and becomes a successor of the apostles. Those who hold for the importance of apostolic succession via episcopal laying on of hands appeal to the New Testament which, they say, implies a personal apostolic succession, from Paul to Timothy and Titus , for example. They appeal as well to other documents of
10184-406: The bishop—not merely of the Roman bishop, but of every bishop," referring to Maurice Bevenot's work on St. Cyprian. Eastern Catholics agree with the above, and hold the same essential doctrines as all other Catholics, but also as a theological reflection usually consider Peter in some way to exemplify the other bishops as well. John Chrysostom was born at Antioch around 347 and would fight for
10318-434: The brethren. And He brings not forward the denial, nor reproaches him with what had past, but says, "If you love me, preside over the brethren." ...And the third time He gives him the same injunction, showing what a price He sets the presidency over His own sheep. And if one should say, "How then did James receive the throne of Jerusalem?," this I would answer that He appointed this man (Peter) teacher, not of that throne, but of
10452-533: The canonical borders of the Eastern Orthodox Church, extending the term only to bishops who have maintained communion, received ordination from a line of apostolic bishops, and preserved the catholic faith once delivered through the apostles and handed down as holy tradition . The lack of apostolic succession through bishops is the primary basis on which Protestant denominations (barring some like Lutherans and Anglicans) are not called churches , in
10586-414: The church, Reformed tradition, following authentic Catholic tradition, distinguishes four realities which make up the true apostolic succession, symbolized, but not absolutely guaranteed, by ministerial succession." At the same time Thurian argued that the realities form a "composite faithfulness" and are (i) "perseverance in the apostolic doctrine"; (ii) "the will to proclaim God's word"; (iii) "communion in
10720-679: The churches established in the German states, the Spains, among the Celtic tribes, in the East, in Libya, and in the central portions of the world." In Book 3, Irenaeus continues his defense of the unity of the church around the bishop, writing, "By pointing out the apostolic tradition and faith announced to mankind, which has been brought down to our time by successions of bishops, in the greatest, most ancient, and well known church, founded and established by
10854-447: The concept of 'power' to do so which means that in the absence of such a man it is "literally impossible" for a Eucharist to be celebrated. Some Protestant denominations, not including Scandinavian Lutherans, Anglicans and Moravians, deny the need of maintaining episcopal continuity with the early Church, holding that the role of the apostles was that, having been chosen directly by Jesus as witnesses of his resurrection, they were to be
10988-476: The debate is often reduced to a discussion of the meaning and translation of Matthew 16:18: "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." In the Greek text, the new name given is Πέτρος ( Petros ), and in the second half of the same verse the word translated as "rock" is πέτρα ( petra ). A literal translation, in
11122-478: The dialogue states that apostolic succession "consists at least in continuity of apostolic doctrine, but this is not in opposition to succession through continuity of ordained ministry". While the Lutheran-Catholic dialogue distinguished between apostolic succession in faith (in substantive meaning) and apostolic succession as ministerial succession of bishops, it agreed that "succession in the sense of
11256-521: The doctrine is not found before the time of Augustine of Hippo , while others allege that it is implicit in the Church of the second and third centuries. In its 1982 statement on Baptism, Eucharist and Ministry , the Faith and Order Commission of the World Council of Churches stated that "the primary manifestation of apostolic succession is to be found in the apostolic tradition of the Church as
11390-691: The earliest church community in Acts 15. The Ecclesiastical History (4th century) states: "James, ... was the first (as the records tell us) to be elected to the episcopal throne of the Jerusalem church.... Clement, in Outlines Book VI, puts it thus, 'Peter, James and John, after the Ascension of the Saviour, did not claim pre-eminence because the Saviour had especially honored them, but chose James
11524-407: The end of the first century; while by the beginning of the second century the figure of a single bishop, as the head of the communities, appears explicitly in the letters of Ignatius of Antioch ( c. 35-107). In the Epistle to the Smyrnaeans , Ignatius wrote about three degrees ministry: See that you all follow the bishop , even as Jesus Christ does the Father, and the presbytery as you would
11658-416: The episcopate, have received the mark of truth according to the will of the Father; all others, however, are to be suspected, who separated themselves from the principal succession. In Catholic theology, the doctrine of apostolic succession is that the apostolic tradition – including apostolic teaching, preaching, and authority – is handed down from the college of apostles to the college of bishops through
11792-550: The fundamental continuity of the Church, the Body of Christ, the faithful celebration of Baptism and the Eucharist"; (iv) "succession in the laying on of hands, the sign of ministerial continuity". According to Walter Kasper , the Reformed-Catholic dialogue came to belief that there is an apostolic succession which is important to the life of the Church, though both sides distinguish the meaning of that succession. Besides,
11926-470: The grace of order was handed on". Writing in about AD 94, Clement of Rome states that the apostles appointed successors to continue their work where they had planted churches and for these in their turn to do the same because they foresaw the risk of discord: "Our Apostles, too, by the instruction of our Lord Jesus Christ, knew that strife would arise concerning the dignity of a bishop; and on this account, having received perfect foreknowledge, they appointed
12060-524: The heavenly honors," and the author of the Areopagitica , when speaking of the "hierarchs" of the Church, refers immediately to the image of St Peter. A careful analysis of ecclesiastical literature both Eastern and Western, of the first millennium, including such documents as the lives of the saint, would certainly show that this tradition was a persistent one; and indeed it belongs to the essence of Christian ecclesiology to consider any local bishop to be
12194-399: The keys … shall be loosed in heaven'. What! did Peter receive these keys, and Paul not receive? Did Peter receive and John and James not receive, and the rest of the apostles? But since in a figure Peter represented the Church, what was given to him singly was given to the Church." His 395 AD Contra Epistolam Manichaei states, "There are many other things which rightly keep me in the bosom of
12328-696: The language of a sacrificial priesthood. Ordinations using this new rite occurred for over a century and, because the restoration of the language of "priesthood" a century later in the ordination rite "was introduced too late, as a century had already elapsed since the adoption of the Edwardine Ordinal ... the Hierarchy had become extinct, there remained no power of ordaining." With this extinction of validly ordained bishops in England, "the true Sacrament of Order as instituted by Christ lapsed, and with it
12462-605: 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. Apostolic succession Apostolic succession is the method whereby the ministry of the Christian Church is considered by some Christian denominations to be derived from
12596-399: The laying on of hands, as a permanent office in the Church. Historically, this has been understood as a succession in office, a succession of valid ordinations, or a succession of the entire college. It is understood as a sign and guarantee that the Church, both local and universal, is in diachronic continuity with the apostles; a necessary but insufficient guarantor thereof. Papal primacy
12730-399: The leading role that Peter played among the Apostles, speaking up on matters that concern them all, being called by Jesus by a name linking him with the rock on which Jesus would build his church, being charged with pastoring the flock of Christ, and taking the leading role in the initial church. There is general agreement among scholars on the preeminence that the historical Peter held among
12864-506: The ministry of Bishops, so too the ministry of unity entrusted to Peter belongs to the permanent structure of Christ's Church and that this succession is established in the see of his martyrdom. The Catechism of the Catholic Church states: 424 Moved by the grace of the Holy Spirit and drawn by the Father, we believe in Jesus and confess: "You are the Christ, the Son of the living God." On
12998-618: The modern interpretation concerning the bishops of Rome alone. Tertullian later retracted even this association in De Pudecitia , listing various reasons why the Keys of Peter pertained to Peter alone. The churches later declared him an apostate along with the followers of Montanus for insisting that authority must be associated with demonstrable power. Thascius Caecilius Cyprianus was made bishop of Carthage in 248 AD. but died only ten years later. Throughout his writings, Cyprian asserts that
13132-453: The new Rome, gives the Bishop of Rome the seat of honor and gives the Bishop of Constantinople second place in honor. The Council of Ephesus in 431 AD offers debate as to whether the results determine that the pope is at the head of the church, or rather that it is under the authority of a council of bishops. Although the highlight of the Council of Chalcedon in 451 AD was the confession of
13266-407: The one altar and the one priesthood. Whoever gathers elsewhere scatters." In his 251 AD De Catholicae Ecclesiae Unitate , Cyprian asks, "He who deserts the chair of Peter, upon whom the Church was founded, does he trust himself to be in the Church?" Regarding the interpretation of Matthew 16:18-19, Jaroslav Pelikan writes: "[T]he ancient Christian father Cyprian used it to prove the authority of
13400-444: The one who holds the "Chair of Peter" (Cyprian's expression) is the bishop. As a result, the primacy of Peter is relevant to the relationship between the bishop and the presbyters, not between the bishop of Rome and the other bishops who are all equally holding Peter's chair. As John Meyendorff explained: A very clear patristic tradition sees the succession of Peter in the episcopal ministry. The doctrine of St Cyprian of Carthage on
13534-481: The only, activities of ministry". He argues that in Clement of Rome ministerial activity is liturgical: the undifferentiated 'presbyter-bishops' are to "make offerings to the Lord at the right time and in the right places" something which is simply not defined by the evangelists. He mentions the change in the use of sacrificial language as a more significant still: for Paul the Eucharist is a receiving of gifts from God,
13668-642: The ordination is seldom commented on. Woollcombe also states that no one questioned the apostolicity of the See of Alexandria despite the fact that its popes were consecrated by the college of presbyters up till the time of the Council of Nicaea in 325. On the contrary, other sources clearly state that Mark the Evangelist is the first bishop of Alexandria ( Pope of Alexandria ); then he ordained Annianus as his successor bishop (2nd Pope) as told by Eusebius . James F. Puglisi, director of Centro Pro Unione , made
13802-434: The original apostles selected by Jesus Christ. Thus, apostolic succession is necessary for the valid celebration of the sacraments. In the Catholic Church, Pope Leo XIII stated in his 1896 bull Apostolicae curae that the Catholic Church believes specifically that Anglican orders were to be considered "absolutely null and utterly void". His argument was as follows. First, the ordination rite of Edward VI had removed
13936-634: The other Apostles, whether taken separately or together, was endowed by Christ with a true and proper primacy of jurisdiction; ...bestowed immediately and directly upon blessed Peter himself, ... In December 1996, the Congregation for the Doctrine of the Faith held a doctrinal symposium on "The Primacy of the Successor of Peter". One of the "Reflections" on the essential points of Catholic doctrine on
14070-412: The others, does He converse with Peter on these things? (John 21:15). He was the chosen one of the Apostles, and the mouth of the disciples, and the leader of the choir. On this account, Paul also went up on a time to see him rather than the others (Galatians 1:18). And withal, to show him that he must thenceforward have confidence, as the denial was done away with, He puts into his hands the presidency over
14204-426: The papacy is built on apostolic succession, not the other way around. As such, apostolic succession is a foundational doctrine of authority in the Catholic Church. If the very order of episcopal succession is to be considered, how much more surely, truly, and safely do we number them from Peter himself, to whom, as to one representing the whole Church, the Lord said, 'Upon this rock I will build my Church'.... Peter
14338-419: The presence of an ordained man is necessary for the celebration of the Eucharist. But, according to him, there is "certainly no evidence for this view in the New Testament" and in the case of Clement of Rome and Ignatius of Antioch the implication is not that it cannot be celebrated by anyone else, but that it ought not. Harvey says in the third century this "concern for propriety" begins to be displaced by
14472-467: The primacy and how it has been exercised and passed on . This belief makes a distinction between the personal prestige of Peter and the supremacy of the office of pope which Catholics believe Jesus instituted in the person of Peter. In the New Testament , which some call the New Law or "New Greek Testament", Matthew 16:16–18 reports that Jesus changed Simon's name to Peter. Elsewhere in Scripture such
14606-585: The primacy is that it is a necessary service to unity. A listing of some of the essential points of the doctrine was issued by the prefect of the CDF, Cardinal Joseph Ratzinger . Noting that in the list of the Twelve Apostles in the Synoptics and Acts, Simon/Peter appears first. "From the beginning and with increasing clarity, the Church has understood that, just as there is a succession of the Apostles in
14740-509: The principality itself the See of the Prince of the apostles alone has grown strong in authority, which in three places is the See of one. ...He himself stablished (sic) the See in which, though he was to leave it, he sat for seven years. Since then it is the See of one, and one See, over which by Divine authority three bishops now preside, whatever good I hear of you, this I impute to myself. The Orthodox also consider that Pope Linus , not Peter,
14874-467: The proper sense, by the Orthodox and Roman Catholic churches, the latter referring to them as "ecclesial communities" in the official documents of the Second Vatican Council . The Church of Jesus Christ of Latter-day Saints also claims apostolic succession. According to Latter-day Saint tradition, in 1829, Joseph Smith and Oliver Cowdery received the priesthood from a visit from heaven of John
15008-419: The reform of the church until his exile in 404. His homilies emphasize his belief in the primacy. He called Peter "the leader of the choir, the mouth of all the apostles, the head of that tribe, the ruler of the whole world, the foundation of the Church, the ardent lover of Christ." His writings also emphasize the mortality of Peter, linking him more closely to the people of the church. And why, then, passing by
15142-500: The reins over a predominantly French college of Cardinals. The Cardinals called the election into question and elected Clement VII as Pope. Germany, Italy, England, and the rest of Northern and Eastern Europe remained loyal to Urban, while France, Spain, Scotland, and Rome followed Clement VII (1378–1394) and his successor, Benedict XIII (1394–1417) who would reside in Avignon. Controversy has surrounded one particular text that
15276-423: The results of his own repentance. ...Peter, the first of the apostles, received 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
15410-441: The rock of this faith confessed by St. Peter, Christ built his Church. 552 Simon Peter holds the first place in the college of the Twelve; Jesus entrusted a unique mission to him. Through a revelation from the Father, Peter had confessed: "You are the Christ, the Son of the living God." Our Lord then declared to him: "You are Peter, and on this rock I will build my Church, and the gates of Hades will not prevail against it." Christ,
15544-531: The sacred gift has been handed down to our present bishops, who have appointed us as their assistants, and in some sense representatives. ... we must necessarily consider none to be really ordained who have not thus been ordained. Ferguson, in Encyclopedia of Early Christianity , says that example of James and the elders (presbyters) of the Jerusalem Church (Acts 21:18) may have provided
15678-449: The same powers. Although the word keys is explicitly absent from this later verse a number of Church Fathers recognised that the meaning of keys is implicitly there, and that the rest of the church has the keys: 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 correspondingly appertain, either to an apostle or else to
15812-410: The strength of all is fortified, and the help of divine grace is so ordered that the stability which through Christ is given to Peter, through Peter is conveyed to the apostles." The Council of Chalcedon would later refer to Leo as "him who had been charged with the custody of the vine by the savior." The Gregorian Reform movement was rather a series of movements many of which involved the reform of
15946-591: The style of the King James Version , of the words presumably used by Jesus would be "Thou art Rock, and upon this rock will I build my church". To preserve a supposed pun, the Greek text chose to translate Peter's name as Πέτρος rather than using the Aramaic name Κηφᾶς ( Cephas ). One common Protestant argument historically has been that the translation from the New Testament in Hebrew into Greek
16080-439: The succession of ministers must be seen within the succession of the whole church in the apostolic faith". The Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church asserts that apostolic succession means something more than just a transmission of authorities; it witnesses to the apostolic faith from the same apostolic faith, and in communion with other churches (attached to
16214-441: The teacher of his flock and therefore to fulfill sacramentally, through apostolic succession, the office of the first true believer, Peter. ...There exists, however, another succession, equally recognized by Byzantine theologians, but only on the level of the analogy existing between the apostolic college and the episcopal college, this second succession being determined by the need for ecclesiastical order. Its limits are determined by
16348-503: The third time, “Simon, son of John, do you love me?” Peter was distressed that he had said to him a third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” [Jesus] said to him, “Feed my sheep." This conversation with Peter established Peter as the leader of the disciples in Jesus’ absence. [I]t has been ever understood by the Catholic Church ...that Peter in his single person, preferably to all
16482-503: The title Petrinum . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Petrinum&oldid=403336180 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Munus petrinum The Evangelical Dictionary of Theology illustrates
16616-536: The two most glorious apostles, Peter and Paul, at Rome, we can confound all who in any other way … gather more than they ought." Irenaeus asserted the Doctrine of Apostolic Succession to counter the claims of heretics, especially the Gnostics who were attacking the theology and authority of the mainstream church. He stated that one could find true teaching in several leading episcopal sees, not just at Rome. The doctrine he asserted, therefore, has two parts: lineage from
16750-489: The validity of the apostolic successions of the bishops, and therefore the rest of the clergy, of the Eastern Orthodox, Oriental Orthodox, Church of the East, Old Catholics (except the ordination of women), and Polish National Catholic Church . The Orthodox generally recognize Roman Catholic clerical orders as being of apostolic lineage, but have a different concept of the apostolic succession as it exists outside
16884-472: The walking on the water. In John 20, when Peter and the other disciple run to the empty tomb, the other disciple arrives first, but it is Peter who enters the tomb. Though among the twelve disciples, Peter is predominant in the first chapters of Acts of the Apostles , the focus shifts to Paul in the later chapters. James the Just , "the brother of the Lord" (Galatians 1:19), appears as the bishop of Jerusalem at
17018-527: The whole world. Augustine of Hippo was born in Numidia in 354 AD and was baptized in Milan in 387 AD. He was also bishop of Hippo from 397 AD until his death in 430 AD. Augustine taught that Peter was first amongst the apostles, and thus represents the church. His Sermo states, "Peter in many places in the Scriptures appears to represent the Church, especially in that place where it was said 'I give to thee
17152-426: Was actually the first Bishop of Rome . Of the church of Rome, Linus the son of Claudia was the first, ordained by Paul; and Clemens ( Clement ), after Linus' death, the second, ordained by me Peter. Eastern Orthodox theologians agree that in Matthew 16:18, "rock" is a likely reference to Peter personally since the very name "Peter" means "rock". However, Matthew 18:18 implies that the other Apostles were given
17286-407: Was consecrated bishop of Rome in 440 AD. He writes that "The right of this power did indeed pass on to other apostles, and the order of this decree passed on to all the chiefs of the Church; but not in vain was that which was imparted to all entrusted to but one. Therefore this is commended to Peter separately, because all the rulers of the Church are invested with the figure of Peter. …So then in Peter
17420-405: Was delivered by Peter the chief of the apostles to the Roman church, and is kept until now, and ought to be retained by all, and that nothing ought to be imposed or introduced which has no authority, or seems to derive its precedents elsewhere?" It is also during this time that bishops began to recognize Innocent's primacy as Pope over other bishops in the West. This is made evident, among others, in
17554-400: Was derived from Christ. Hegesippus (180?) and Irenaeus (180) introduce explicitly the idea of the bishop's succession in office as a guarantee of the truth of what he preached in that it could be traced back to the apostles, and they produced succession lists to back this up. That this succession depended on the fact of ordination to a vacant see and the status of those who administered
17688-528: Was now more affirmed than ever. Many challenges faced the popes claiming primacy throughout the history of Catholicism. The Edict of Milan , the Council of Nicea , and the First Council of Constantinople all dealt with the issue of primacy in that they amended the power of the popes over the other bishops. The third canon of the First Council of Constantinople of 381 AD declares Constantinople
17822-414: Was succeeded by Linus, Linus by Clement, Clement by Anacletus, Anacletus by Evaristus..." The Catholic position is summarised this way: "The Lord says to Peter: 'I say to you,' he says, 'that you are Peter, and upon this rock I will build my Church, and the gates of hell will not overcome it ....' On him [Peter] he builds the Church, and to him he gives the command to feed the sheep, and although he assigns
17956-651: Was the prime mover in issuing the decree by which this was affirmed," in relation to the Council of Jerusalem, and again, "and to his opinion the Apostle James, and all the elders together, gave consent." Jesus said to Peter in verse 19, "I will give to thee the keys of the kingdom of heaven ." Especially for the Hebrew people, keys were a symbol of authority; keys are also used to symbolise power over death in Revelation 1:18. Cardinal Gibbons , in his book The Faith of Our Fathers , points out that keys are still
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