THE PREROGATIVES OF THE PAPAL OFFICE AS THE PRIME PERPETUATING CAUSE OF THE EAST-WEST SCHISM IN THE MODERN DAY

THE REALITY OF THE CATHOLIC EASTERN CHURCHES IN THE CONTEXT OF VATICAN II AND ECUMENISM: MODEL AND BRIDGE FOR UNITY?

According to Second Vatican Council the recovery of the sources and the greatest fidelity to the ancient traditions are the hallmark of Catholic Eastern Churches, in view of their special task of fostering the unity of all Christians, especially of Eastern Christians (Cf. OE, 6, 24). The very existence of Catholic Eastern Churches has an ecumenical dimension. But to find themselves in this realm of responding to these issues, they need a stronger sense of their own identity; they need to establish their contact with their own deepest resources. Hence in the background of the vision of the Council and the task it entrusted to the Catholic Eastern Churches, as proposed in the Documents Unitatis Redintegratio and Orientalium Ecclesiarum, the following is a search into the reality of the Catholic Eastern Churches.

The Re‐Encounter Between the Eastern Church and the Western Church

The Ecumenical Review, 1965

Except where otherwise indicated the writers of the articles are alone responsible for the opinions expressed VOLUME XVII OCTOBER 1965 NUMBER 4 Augustin CARDINAL BEA, The Unity of Christians, Eng. Trans. Ed. Bernard Leeming, Geoffrey Chapman. Address of Cardinal Augustin Bea to the Ecumenical Patriarch, Archives of the Synodal Chancellery of the Ecumenical Patriarchate.

The Catholic Churches of the Christian East

Wiley-Blackwell Companion to Catholicism, 2023

This contribution discusses the juridical and cultural situation of all Eastern Catholic communities governed by the Code of Canons of the Eastern Churches. The study presents the criteria for understanding church and rite, discussing essential and non-essential properties used to describe Eastern Catholic Churches. After a brief historical survey, properties and autonomy proper to an Eastern church are discussed in light of the Second Vatican Council and current juridical situation of Eastern Churches so that areas of continued development are highlighted to suggest future reforms for realization of full restoration of autonomy to each church of the Christian East.

Papal primacy: Polarity and paradox of ecumenical unity

Stellenbosch Theological Journal , 2024

The idea of the Church of Rome "as Mother of the churches" is central to Roman Catholic ecclesiology. It gained prominence from the time of Pope Nicholas I (858-67). Afterwards, it became customary to refer to the Church of Rome as "Omnium Ecclesiarum Magistra, mater et caput" " (Teacher of all the Churches, mother and head). Within that ecclesiological conception stands solidly the place of the papacy with its centripetal function as the principle and foundation of Catholic unity. Ironically, the same institution that functions as a magnetic centre of unity in the Catholic Church is perceived as a polarising force by other churches within the Christian oikumene. However, starting essentially from Pope John XIII, the papacy has ecumenically sought to extend its unifying role beyond the ecclesiological confines of the Church of Rome. It jettisoned its previous "ecumenism of return" policy and became more disposed towards ecumenical dialogue. Pope John Paul II called the bishop of Rome "the first servant of unity." He was convinced that the promotion of Christian unity is "… a specific duty of the Bishop of Rome as the Successor of the Apostle Peter" (John Paul II 1995: ##4). This research is poised to look at the ecumenical place of the papacy and its polarity within ecumenical conversations and in the general orbit of "Global Christianity" that embraces unity and diversity as its very essence.

Benedict XVI’s Ecumenical Dialogue with the Eastern Orthodox Church

2020

The author of this article presents Benedict XVI’s ecumenical dialogue with the Eastern Orthodox Church as a whole through the speeches, declarations, and homilies that he delivered to representatives of the Eastern Church. This dialogue is undoubtedly significant. As a pope, Benedict XVI fostered and authoritatively promoted this interchange by initiating meetings, participating in communal prayer, teaching, treating those who he encountered with fraternal friendship and charity, and overcoming various obstacles. The Holy Father emphasized the theological studies that the two Churches share in common, because complete and visible communion cannot exist without unity of faith. As always – and particularly as the theologian and as the Prefect of the Congregation for the Doctrine of the Faith – he taught that both Churches could celebrate the Eucharist together only when they are fully united. When would this happen? According to Benedict XVI, such union is a gift from God for which t...

The Political Significance of the Papacy, Historically and in the Present Period

2005

This paper is at once a defense of the papacy, an analysis of the political dynamics that have made it so difficult for the papacy to fulfill its vocation, and a program for the long-term future of the institution. Specifically, I will argue that not only the Roman Catholic Church but also humanity in general desperately need an institution which can hold the public authorities accountable before the court of natural law, and that the imperfections of the papacy result from the extraordinary difficulty of maintaining both the autonomy necessary both to stand up to unjust social structures and the political power to act effectively in the global political arena. The Church has relied too narrowly on the papacy as a guarantor of the Church’s autonomy and political power. Only an institution strong in head and members can successfully stand up to the combined forces of unjust social structures and the ruling classes that benefit from them.

TOWARDS THE RECONCILIATION OF MINISTRIES. Apostolic Succession and Mutual Recognition of Ministry form Unitatis redintegratio to The Church: Towards a Common Vision

2014

The question of ministry is always the key issue in the ecumenical doctrinal dialogues. During past half a century the Churches and Ecclesial Communities engaged in the biand multilateral dialogues elaborated quite a number of documents of various importance. Many of them contained the reflection on ministry as existing now in the Churches. Hereafter we will look inside the Vatican II’s Decree on ecumenism and into the latest Faith and Order document: The Church: Towards a Common Vision1 to trace there any proposals for possible reconciliation of ministries that could lead to its mutual recognition by dialoguing parties. In between the two we will also take a glance at the possible solutions, offered on nowadays market of theological ideas.