Mondays are for Church History
9/9/24
Schaff, Philip. (2014). "Chapter V. The Hierarchy and Polity of the Church." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 1993-2106). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 48-67).
"§60. The Papacy." (pp.2053-2055).
Schaff notes that after the extensive power struggles beginning in the fourth century, the Roman bishop made more forceful claims to primacy over the entire Church, a claim which has never been accepted universally. Schaff observes, "The fundamental fallacy of the Roman system is, that it identifies papacy and church, and therefore, to be consistent, must unchurch not only Protestantism, but also the entire Oriental church from its origin down. By the 'una sancta catholica apostolica ecclesia' of the Niceno-Constantinopolitan creed it is to be understood the whole body of Catholic Christians, of which the ecclesia Romana, like the churches of Alexandria, Antioch, Jerusalem, and Constantinople, is only one of the most prominent branches" (Schaff 2014, p. 2053). The Roman church has routinely attempted to make its claim based on Jesus' proclamation (Matthew 16) based on Peter's assertion that Jesus is the Messiah (Schaff 2014, p. 2024). However, it is clear that all the apostles exercised similar authority, and that there is evidence that Peter (and the other apostles) deferred authority to local bishops.
"§61. Opinions of the Fathers." (pp. 2055-2061).
The fourth and fifth century Fathers took Peter to have some sense of primacy among the apostles (Schaff 2014, p. 2056). However, Schaff finds that the bishops were regularly considered successors of the apostles. In general, however, they did not normally consider Matthew 16:18 as an indication of an overarching primacy of Peter (Schaff 2014, p. 2056). Rome was not generally considered a positive seat of authority. On the contrary, based on Revelation 17:3, it was the seat of blasphemy.
Schaff finds that the concept of Roman primacy was developed in part by Cyprian and Optatus of Milan in the late 4th century (Schaff 2014, p. 2056). Ambrose of Milan likewise conceded to the bishop of Rome a position akin to the emperors of Rome (Schaff 2014, p. 2057) but not necessarily a primacy of rank. Jerome, in the early 5th century was indecisive in his interpretation of Matthew 16, and recognized an essential equality of bishops. Augustine initially considered Peter to be the referent of "the rock," but retracted that opinion decisively (Schaff 2014, p. 2058). He understood the episcopate to be an essential unity, to which Chrsit had given the keys to the heavenly kingdom (Schaff 2014, p. 2059).
Later Latin fathers tend to consider the "petra" reference as describing both Peter and his confession, thus transferring authority to the bishop of Rome (Schaff 2014, p. 2060). Greek fathers generally consider the "petra" to be either Peter individually or his confession. However, they see it as an honorary primacy only (Schaff 2014, p. 2061). All the apostles and subsequent bishops thus became successors of Peter.
9/9/24
Schaff, Philip. (2014). "Chapter V. The Hierarchy and Polity of the Church." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 1993-2106). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 48-67).
"§60. The Papacy." (pp.2053-2055).
Schaff notes that after the extensive power struggles beginning in the fourth century, the Roman bishop made more forceful claims to primacy over the entire Church, a claim which has never been accepted universally. Schaff observes, "The fundamental fallacy of the Roman system is, that it identifies papacy and church, and therefore, to be consistent, must unchurch not only Protestantism, but also the entire Oriental church from its origin down. By the 'una sancta catholica apostolica ecclesia' of the Niceno-Constantinopolitan creed it is to be understood the whole body of Catholic Christians, of which the ecclesia Romana, like the churches of Alexandria, Antioch, Jerusalem, and Constantinople, is only one of the most prominent branches" (Schaff 2014, p. 2053). The Roman church has routinely attempted to make its claim based on Jesus' proclamation (Matthew 16) based on Peter's assertion that Jesus is the Messiah (Schaff 2014, p. 2024). However, it is clear that all the apostles exercised similar authority, and that there is evidence that Peter (and the other apostles) deferred authority to local bishops.
"§61. Opinions of the Fathers." (pp. 2055-2061).
The fourth and fifth century Fathers took Peter to have some sense of primacy among the apostles (Schaff 2014, p. 2056). However, Schaff finds that the bishops were regularly considered successors of the apostles. In general, however, they did not normally consider Matthew 16:18 as an indication of an overarching primacy of Peter (Schaff 2014, p. 2056). Rome was not generally considered a positive seat of authority. On the contrary, based on Revelation 17:3, it was the seat of blasphemy.
Schaff finds that the concept of Roman primacy was developed in part by Cyprian and Optatus of Milan in the late 4th century (Schaff 2014, p. 2056). Ambrose of Milan likewise conceded to the bishop of Rome a position akin to the emperors of Rome (Schaff 2014, p. 2057) but not necessarily a primacy of rank. Jerome, in the early 5th century was indecisive in his interpretation of Matthew 16, and recognized an essential equality of bishops. Augustine initially considered Peter to be the referent of "the rock," but retracted that opinion decisively (Schaff 2014, p. 2058). He understood the episcopate to be an essential unity, to which Chrsit had given the keys to the heavenly kingdom (Schaff 2014, p. 2059).
Later Latin fathers tend to consider the "petra" reference as describing both Peter and his confession, thus transferring authority to the bishop of Rome (Schaff 2014, p. 2060). Greek fathers generally consider the "petra" to be either Peter individually or his confession. However, they see it as an honorary primacy only (Schaff 2014, p. 2061). All the apostles and subsequent bishops thus became successors of Peter.
RSS Feed