(Ebook) The Role of the Petrine Ministry in the Ecumenical Relationship Between the Malankara Orthodox Syrian Church and the Catholic Church 1st Edition by Biju Mathew ISBN 363165460X 9783631654606

(Ebook) The Role of the Petrine Ministry in the Ecumenical Relationship Between the Malankara Orthodox Syrian Church and the Catholic Church 1st Edition by Biju Mathew ISBN 363165460X 9783631654606

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ISBN 10: 363165460X 
ISBN 13: 9783631654606
Author: Biju Mathew

This work deals with the role of the Petrine ministry in the ecumenical relationship between the Malankara Orthodox Syrian Church and the Catholic Church. The Malankara Orthodox Syrian Church traces her origin to the Church of St Thomas Christians, founded by St Thomas, the Apostle who reached the south Indian state of Kerala in 52 AD. The book explores the Ecclesiologies of the Malankara Orthodox Syrian Church, the St Thomas Christians of India and the Catholic Church from a dogmatic-juridical-historical perspective. The author tries to mediate between the two Churches in order to support them in the reviewing process of their history and Ecclesiology and re-establishing the unity for which Jesus Christ prayed: «Holy father, protect them in your name that you have given me, so that they may be one, as we are one» (Jn 17, 11). The author in his role as mediator makes a few suggestions for solving the problems related to the concept of the Petrine ministry on a universal level in the light of the Communion Ecclesiology of Vatican II, the studies of the various unofficial ecumenical dialogue commissions and the analysis of the experience of the Syro Malabar Church, one of the 22 sui iuris Churches in the Catholic Church.

(Ebook) The Role of the Petrine Ministry in the Ecumenical Relationship Between the Malankara Orthodox Syrian Church and the Catholic Church 1st Table of contents:

Part 1 - The Position of the Malankara Orthodox Syrian Church on Ecclesiology in her ecumenical Rela
Chapter 1: The Ecclesiology of the Church of St Thomas Christians in the pre-Portuguese period
1.1 The Areas of Agreement with the Catholic Church
1.1.1 The Origin of the Church of St Thomas Christians
1.1.2 The Faith and Practice of the Church of St Thomas Christians
1.1.3 The Absence of Division in the Church of St Thomas Christians till the Arrival of the Portu
1.1.4 The alleged Antiochian Relation of the Church of St Thomas Christians
1.1.5 The hierarchical Relation and ecclesial Affinity with the Church of the East: No Obstacle to
1.1.6 "Mar Thoma Margam" (the Way of Thomas): the ecclesial Patrimony of the Church of St Thomas
1.1.6.1 The Development of the indigenous ecclesial Identity of the St Thomas Christians
1.1.6.2 The Development of the advanced Ecclesial Identity through the East Syrian Influence
1.1.6.2.1 The three Levels of hierarchical Structure
1.1.6.2.1.1 The local Level: "Palliyogam"
1.1.6.2.1.2 The Community Level: The Archdeacon of All India
1.1.6.2.1.3 The hierarchical Level: The Metropolitan of All India and the Holy See of St Thomas
1.2 The Areas of Disagreement with the Catholic Church
1.2.1 The Alexandrian ecclesial Relationship of the Church of St Thomas Christians
1.2.2 The alleged Communion of the Church of St Thomas Christians with the Roman Catholic Church i
Conclusion
Chapter 2: The Division within the Church of St Thomas Christians after the Arrival of the Portugu
2.1 The Synod of Diamper (1599)
2.2 The Coonan-Cross Oath (1653)
Conclusion
Chapter 3: The Ecclesiology of the Malankara Orthodox Syrian Church
3.1 The Nature of the Church
3.1.1 The Origin of the Church
3.1.2 The Church in the Pauline Letters
3.1.3 The Church and the Apostolic College
3.1.4 The pneumatological Dimension of the Malankara Ecclesiology
3.1.5 The Church: various biblical Images
3.1.6 The Church is One
3.1.7 The Church is Holy
3.1.8 The Church is Catholic
3.1.9 The Church is Apostolic
3.1.10 The Church and the Authority of Christ
3.1.11 The Authority of the Church
3.2 The Structure of the Church
3.3 The Catholicos cum Malankara Metropolitan
3.4 The Episcopate
3.5 The Patriarch
3.6 The Primacy on the Universal Level from the Perspective of the Malankara Orthodox Syrian Chur
Conclusion
Chapter 4: The Position of the Malankara Orthodox Syrian Church on the Question of the Jurisdictio
4.1 The Lack of the biblical Foundation for the Jurisdictional Papal Primacy
4.2 The Primacy of the Church of Rome because of Rome as the Imperial Capital
4.3 No Jurisdictional Primacy, but only the Primacy of Honor of the Bishop of Rome at the Time of
4.4 The Universal Jurisdictional Papal Primacy of the Bishop of Rome: A Medieval Western Fabricati
Conclusion
Part 2 - The Primacy in the View of the Catholic Church
Chapter 1: The Arguments of the Catholic Church in answer to the Objections of the MOSC against th
1.1 The Biblical Foundation of the Primacy of the Bishop of Rome
1.2 The Primacy of the Church of Rome because of the Petrine Succession and the Apostolicity
1.2.1 The religious and spiritual Significance of the Roman Church
1.2.1.1 The Letter of Clement
1.2.1.2 The Letter of Bishop Dionysius of Corinth
1.2.1.3 The Letter of Ignatius of Antioch
1.2.1.4 Irenaeus of Lyon
1.2.2 The Sense of Responsibility of the Roman Church for the whole Church
1.2.3 The Claim of the Bishop of Rome to be the Successor to Peter with Reference to Mt 16, 18
1.2.4 Rome as the Centre of Communio
1.3 The Primacy of the Bishop of Rome: Not mere Primacy of Honour at the Time of the early Ecumeni
1.3.1 Leo the Great and his Contribution to the Concept of the Jurisdictional Papal Primacy
1.3.2 Symmachian Forgeries
1.4 The universal jurisdictional papal Primacy of the Bishop of Rome: No medieval western Fabrica
1.4.1 Gregory the Great (590–604)
1.4.2 The Pentarchy
1.4.3 The Pseudo-Isidorian False Decretals (850)
1.4.4 The Donation of Constantine
1.4.5 Jurisdictional Papal Primacy: Solution to the Problems and the Conflicts of the Second Mill
1.4.5.1 Pope Gregory VII (1073–1085)
1.4.5.2 Innocent III (1198–1216)
1.4.5.3 Innocent IV (1243–1254)
1.4.5.4 The Decline of the Papacy and the Revival of Conciliarism
1.4.5.5 The Reformation and the post-Trent Period
1.4.5.6 Gallicanism
1.4.5.7 The German Imperial Church Episcopalism and the judicial Powers of Nuncios
1.4.5.8 The French Revolution (1789) and the Papacy
1.4.5.9 The Ultramontanism and the Papacy
Conclusion
Chapter 2: The Petrine Ministry in Vatican I and Vatican II
2.1 The Petrine Ministry in Vatican I
2.1.1 The historical Background of Vatican I
2.1.2  he Polarization of the Council Fathers into the Minority and the Majority Camps
2.1.3 The Document on the Church »Pastor aeternus«
2.1.3.1 The Principle of the papal jurisdictional Primacy
2.1.3.2 The Principle of the papal Infallibility
2.2 The Petrine Ministry in Vatican II
2.2.1 "Lumen Gentium" and the Petrine Ministry
2.2.1.1 The Catholic Church in Relation to the Petrine Ministry of the Bishop of Rome
2.2.1.2 The Nature of the Petrine Ministry of the Bishop of Rome
2.2.1.3 The Episcopacy in Relation to the Petrine Ministry of the Bishop of Rome
2.2.2 "Orientalium Ecclesiarum" and the Petrine Ministry
2.2.2.1 The historical Background of the Document "Orientalium Ecclesiarum"
2.2.2.2 The Petrine Ministry of the Bishop of Rome in Relation to the Individual Churches
2.2.3 "Unitatis Redintegratio" and the Petrine Ministry
2.2.3.1 The historical Background of the Document "Unitatis Redintegratio"
2.2.3.2 The Unity of the Christians in Relation to the Petrine Ministry of the Bishop of Rome
2.2.4 "Christus Dominus" and the Petrine Ministry
2.2.4.1 The Episcopacy in Relation to the Petrine Ministry of the Bishop of Rome
Conclusion
Chapter 3: The Post-Vatican Pronouncements of the Catholic Church concerning the Petrine Ministry
3.1 Encyclicals and Apostolic Letters
3.1.1 The Apostolic Letter "A Concilio Constantinopolitano I" (1981)
3.1.2 The Final Report of the 1985 Extraordinary Synod
3.1.3 Apostolic Constitution "Pastor Bonus" (1988)
3.1.4 The Apostolic Letter "Tertio Millennio Adveniente" (1994)
3.1.5 The Apostolic Letter "Orientale Lumen" (1995)
3.1.6 "Ut unum sint" (1995)
3.1.7 The Apostolic Constitution "Universi Dominici Gregis" (1996)
3.1.8 The Apostolic Letter "Motu proprio Ad Tuendam fidem" (1998)
3.1.9 The Apostolic Letter "Motu proprio Apostolos Suos" (1998)
3.1.10 The post-synodal Apostolic Exhortation "Ecclesia in America" (1999)
3.1.11 The post-synodal Apostolic Exhortation "Ecclesia in Asia" (1999)
3.1.12 Apostolic Letter "Novo Millennio Ineunte" (2000)
3.1.13 The post-synodal Apostolic Letter "Ecclesia in Europe" (2003)
3.1.14 The post-synodal Apostolic Letter "Pastores Gregis" (2003)
3.1.15 Apostolic Constitution "Anglicanorum Coetibus" (2009)
3.2 The Common Declarations of the Pope and the Ecumenical Patriarch
3.2.1 The Common Declaration of Pope Paul VI and the Ecumenical Patriarch Athenagoras I (1967)
3.2.2 The Common Declaration of Pope John Paul II and the Ecumenical Patriarch Bartholomew I of Co
3.2.3 The Common Declaration of Pope Benedict XVI and the Ecumenical Patriarch Bartholomew I (2006
3.3 Documents of the Congregation for the Doctrine of the Faith
3.3.1 Letter to the Bishops of the Catholic Church on some Aspects of the Church understood as Com
3.3.2 The Note on the Expression »Sister Churches« (2000)
3.4 Directory for the Application of Principles and Norms on Ecumenism
3.5 The Petrine Ministry of the Bishop of Rome in CCEO (1990)
Conclusion
Part 3 - The Chances for an extensive Rapprochement between the Positions of the Malankara Orthodox
Chapter 1: The Council Document Orientalium Ecclesiarum with regard to the Catholic Oriental Churc
1.1 The positive and negative Aspects of the Document OE
1.2 The State of the Syro Malabar Church in the Light of the Document OE
1.2.1 The All-India Jurisdiction of the Father and Head of the Syro Malabar Church
1.2.2 The Pastoral Care of the Migrants of the Syro Malabar Church
1.2.3 The universal Scope for the Missionary Enterprise
1.2.4 The Restoration of the ancient Heritage of the St Thomas Christians
1.2.4.1 The Restoration of the Liturgy
1.2.4.2 The Restoration of the "Palliyogam"
1.2.4.3 The Restoration of the Office of the Archdeacon
1.2.4.4 The Restoration of the Permanent Diaconate
1.2.4.5 The Restoration of the proper Name of the Syro Malabar Church
1.2.5 The Patriarchal Status of the Syro Malabar Church
1.2.6 The Petrine Ministry of the Bishop of Rome: Part of the Catholic Faith of the Syro Malabar C
Conclusion
Chapter 2: The Petrine Ministry in the Wake of the new Suggestions of the different Non-official I
2.1 Ecumenical Foundation "Pro Oriente"
2.1.1 The five non-official Ecumenical Consultations
2.1.1.1 Communiqué: the second Ecumenical Consultation (1973)
2.1.1.2 Communiqué: the third Ecumenical Consultation (1976)
2.1.1.3 Communiqué: the fourth Ecumenical Consultation (1978)
2.1.1.4 Communiqué: the fifth Ecumenical Consultation (1988)
2.1.2 The Study Seminars
2.1.2.1 The first Study Seminar 1991: Primat
2.1.2.2 The second Study Seminar 1992: Councils and Conciliarity
2.1.2.3 The third Study Seminar 1994: Ecclesiology
2.2 Saint Irenaeus Joint Orthodox-Catholic Working Group
2.2.1 Communiqué-Chevetogne (2006)
2.2.2 Communiqué-Belgrade (2007)
2.2.3 Communiqué-Vienna (2008)
2.2.4 Communiqué-Kiev (2009)
2.2.5 Communiqué – Magdeburg (2010)
2.2.6 Communiqué – Petersburg (2011)
2.3 The Bensheim Institute for Inter-Confessional Research
2.3.1 The Concept of Petrine Ministry according to the Evangelical Church in Germany
2.4 The North American Orthodox-Catholic Theological Consultation
2.4.1 An Agreed Statement on the Church (1974)
2.4.2 Apostolicity as God’s Gift in the Life of the Church (1986)
2.4.3 An Agreed Statement on Conciliarity and Primacy in the Church (1989)
2.4.4 A Common Response to the Joint International Commission for the Theological Dialogue between
2.4.5 Steps towards a Reunited Church: A Sketch of an Orthodox-Catholic Vision for the Future (20
Conclusion
Chapter 3: Suggestions for a possible ecumenical Rapprochement between the Malankara Orthodox Syri
3.1 The Erection of a triadic Structure for the Catholic Church in Accordance with the Communion E
3.2 The Erection of a permanent Synod for the Catholic Church
3.3 The Constitution of a new Electoral College for the Election of the Head of the Catholic Churc
3.4 The Convocation of a particular Synod of the Bishops of the Catholic Oriental Churches for Del
3.5 The Need for the Catholic Church to give sufficient theological Reasons for the Absence of the
3.6 The Enlargement of the Fields of practical Co-operation

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