The divine right of the papacy in recent ecumenical theologyGregorian Biblical BookShop, 1980 - 324 páginas Since the second Vatican Council, ecumenical interest in papal primacy has taken a new turn. Not since the sixteenth century has there been such lively discussion on its meaning and on the kinds of justification given to it. One major problem raised in recent ecumenical, theological and official interconfessional dialogue is the Catholic claim that Roman primacy is iure divino. The purpose of this study is to examine the meaning of the iure divino qualification of papal primacy as it has been taught and understood in the Catholic, Lutheran and Anglican traditions. Moreover, we shall investigate, by means of an historical and systematic inquiry, the meaning of ius divinum when applied to ecclesial structures generally and especially to papal primacy. This investigation will involve a review of the Catholic theological tradition and particulary contemporary theological writings on the subject. We shall also consider how the iure divino qualifications has been understood in the Lutheran and Anglican traditions. Finally, we shall analyze its meaning and the degree of convergence that has emerged in recent ecumenical dialogues. The scope of this work is limited to the Catholic, Lutheran and Anglican traditions for three reasonsa |
Índice
7 | |
19 | |
A Classical Catholic Presentation | 30 |
FROM VATICAN I TO VATICAN II | 36 |
25 | 42 |
Ius Divinum in PostVatican I Catholic Theology of Papal | 50 |
Ius Divinum at Vatican II | 62 |
INTERPRETATION OF IUS DIVINUM IN LUTHER | 69 |
Irreversibility of an Institution Iure Divino | 155 |
101 | 160 |
Summary and Conclusions | 168 |
Scriptural Foundation | 175 |
Role of Human Factors | 181 |
Irreversibility of the Papacy | 190 |
Papal Primacy and the Church as Sacrament | 198 |
LUTHERANCATHOLIC DIALOGUE | 207 |
44 | 78 |
Ius Divinumlus Humanum | 81 |
Reinterpreting the SixteenthCentury Tradition | 92 |
58 | 93 |
Origin of the Papacy | 101 |
Summary and Conclusions | 107 |
Summary and Conclusions | 117 |
Origin of the Papacy | 123 |
Necessity of the Papacy | 131 |
INTERPRETATION OF IUS DIVINUM IN CON | 137 |
71 | 154 |
American Dialogue | 213 |
2 Origin of the Papacy | 219 |
Summary and Conclusions | 231 |
Reception of the Venice Statement 23 9 | 239 |
Summary and Conclusions | 263 |
PAPAL PRIMACY IURE DIVINO PAST PRESENT | 267 |
Historic Papacy Ordinatione Divina | 280 |
A SELECTED BIBLIOGRAPHY | 289 |
307 | |
313 | |
Términos y frases comunes
accept according affirmation agree Anglicans apostolic applied argument authority basis belongs bishop bishop of Rome canon Catholic Christ Christian Church claim considered constitutive contemporary Council critics deny described dialogue discussion distinction divine right document dominical institution early ecclesial ecumenical element episcopacy episcopal example exercise exist expressed fact factors faith Fathers foundation given God's Gospel held historical hold human human right humanum idea implies instituted by Christ institution interpretation irreversible iure divino iure humano ius divinum justified Kirche Küng legitimate Lord Luther Lutheran maintain meaning ministry necessary notes Ohlig opinion origin papacy papal primacy Peter Petrine Petrine function pope position possibility present question Rahner reason recognized references Reformers regarding relation revealed role Roman primacy sacraments Scriptures statement structure succession successor teaching term ius divinum Testament texts theologians theological theory tion traditional understanding unity universal Vatican writings
Pasajes populares
Página 12 - Bishops, being moved with the same intention, gave equal privileges to the most holy Throne of New Rome, judging with reason, that the city which was honoured with the sovereignty and senate, and which enjoyed equal privileges with the elder royal Rome, should also be magnified like her in ecclesiastical matters, being the second after her.
Página 11 - Let the ancient customs be maintained (1), which are in Egypt and Libya, and Pentapolis, according to which the Bishop of Alexandria has authority over all those places. For this is also customary to the Bishop of Rome (2).
Página 12 - Rome is not preferred before other Churches by any Synodical Decrees, but has obtained the primacy by the voice of our Lord and Saviour in the Gospel, saying, Thou art Peter, Sic.