The Grey Pope
04.02.202516:36
31.01.202522:51
27.01.202503:22
07.01.202518:03
It is looking like the YouTube page will be accomplished this weekend, followed by a substack.
07.02.202518:50
04.02.202516:34
The idea of a Pope having been Orthodox hinges on the complex history of the relationship between the Roman Catholic Church and the Eastern Orthodox Church, as well as the historical context of the early Church.
Key Points to Consider:
Schism of 1054: The Great Schism between the Roman Catholic Church (based in Rome) and the Eastern Orthodox Church (based in Constantinople) formally occurred in 1054. Before this, the Church was considered more or less unified, though there were growing theological, cultural, and political tensions.
Early Church Unity: Before the Schism, the Church was broadly understood as "one holy, catholic, and apostolic Church," with regional differences in practice and theology but no formal division. The titles "Pope" (in Rome) and "Patriarch" (in Constantinople, Alexandria, Antioch, and Jerusalem) were used, but the Roman Pope was considered the "first among equals" in the early Church.
Historical Popes and Orthodoxy: If you're referring to a Pope before the Schism (e.g., any Pope prior to 1054), it wouldn't be accurate to call him "Orthodox" in the modern sense, as the distinction between "Catholic" and "Orthodox" didn't exist yet. However, some early Popes, such as Pope Gregory the Great (590–604), are venerated as saints in both the Roman Catholic and Eastern Orthodox traditions.
Hypothetical Scenario: If you're imagining a Pope who was explicitly aligned with Eastern Orthodoxy after the Schism, this would indeed be unprecedented. The Pope is the head of the Roman Catholic Church, and the two traditions have remained separate since 1054, with distinct theological, liturgical, and ecclesiastical differences.
Modern Ecumenism: In recent decades, there have been efforts toward reconciliation between the Roman Catholic and Eastern Orthodox Churches. For example, Pope Francis and Patriarch Bartholomew of Constantinople have met and expressed mutual respect and a desire for unity. However, significant theological and historical differences remain.
Referring to a Pope before the Schism, it wouldn't be accurate to call him "Orthodox" in the modern sense, as the division didn't yet exist. If you're imagining a Pope who was explicitly Orthodox after the Schism, this would be historically unprecedented and would require a radical reimagining of the relationship between the two traditions.
Key Points to Consider:
Schism of 1054: The Great Schism between the Roman Catholic Church (based in Rome) and the Eastern Orthodox Church (based in Constantinople) formally occurred in 1054. Before this, the Church was considered more or less unified, though there were growing theological, cultural, and political tensions.
Early Church Unity: Before the Schism, the Church was broadly understood as "one holy, catholic, and apostolic Church," with regional differences in practice and theology but no formal division. The titles "Pope" (in Rome) and "Patriarch" (in Constantinople, Alexandria, Antioch, and Jerusalem) were used, but the Roman Pope was considered the "first among equals" in the early Church.
Historical Popes and Orthodoxy: If you're referring to a Pope before the Schism (e.g., any Pope prior to 1054), it wouldn't be accurate to call him "Orthodox" in the modern sense, as the distinction between "Catholic" and "Orthodox" didn't exist yet. However, some early Popes, such as Pope Gregory the Great (590–604), are venerated as saints in both the Roman Catholic and Eastern Orthodox traditions.
Hypothetical Scenario: If you're imagining a Pope who was explicitly aligned with Eastern Orthodoxy after the Schism, this would indeed be unprecedented. The Pope is the head of the Roman Catholic Church, and the two traditions have remained separate since 1054, with distinct theological, liturgical, and ecclesiastical differences.
Modern Ecumenism: In recent decades, there have been efforts toward reconciliation between the Roman Catholic and Eastern Orthodox Churches. For example, Pope Francis and Patriarch Bartholomew of Constantinople have met and expressed mutual respect and a desire for unity. However, significant theological and historical differences remain.
Referring to a Pope before the Schism, it wouldn't be accurate to call him "Orthodox" in the modern sense, as the division didn't yet exist. If you're imagining a Pope who was explicitly Orthodox after the Schism, this would be historically unprecedented and would require a radical reimagining of the relationship between the two traditions.
03.02.202502:43
31.01.202519:38
Age of Empires
26.01.202516:49
Please comment as far as topic expansion is concerned.
As far as delving into interesting topics or just having some discussion about the very wide breadth of what western Christendom brings to history.
As far as delving into interesting topics or just having some discussion about the very wide breadth of what western Christendom brings to history.
01.01.202516:20
Primacy vs. Supremacy:
The Orthodox Church recognizes a "primacy of honor" for the Bishop of Rome based on his historical role as the first among equals (primus inter pares) among the patriarchs of the early Church.
This primacy was never intended to be a supremacy of jurisdiction or an infallible teaching authority over all Christians.
Conciliarity (Synodality):
The Orthodox Church emphasizes conciliarity, meaning that the Church is governed through councils of bishops rather than through a single figure like the pope.
Major theological and administrative decisions in the Orthodox Church are made collectively, as seen in the Ecumenical Councils of the early Church (e.g., Nicaea, Constantinople, Ephesus).
The Schism of 1054:
The Great Schism of 1054 between the Roman Catholic and Orthodox Churches was largely caused by disagreements over the role of the pope.
The Orthodox Church rejected the claims of universal jurisdiction and papal infallibility, seeing them as innovations that departed from the early Church's practices.
Orthodoxy’s View of Peter’s Role:
Peter is respected as a leading apostle, but his role is not seen as conferring supreme authority to his successors.
The Orthodox Church views all bishops as successors to the apostles, with equal authority within their own dioceses.
Conclusion
From the Orthodox Christian perspective, Christ did not establish a system of governance centered on a pope with universal jurisdiction. The Church is seen as a collegial body, with authority shared among all bishops and guided by the Holy Spirit. While the Bishop of Rome once held a respected position of honor in the undivided Church, Orthodoxy rejects the later Roman Catholic claims of papal supremacy and infallibility as inconsistent with the teachings and practices of the early Church.
This difference reflects broader theological and ecclesiological distinctions between Roman Catholicism and Orthodoxy, with the Orthodox Church emphasizing conciliarity, equality among bishops, and adherence to the apostolic tradition.
The Orthodox Church recognizes a "primacy of honor" for the Bishop of Rome based on his historical role as the first among equals (primus inter pares) among the patriarchs of the early Church.
This primacy was never intended to be a supremacy of jurisdiction or an infallible teaching authority over all Christians.
Conciliarity (Synodality):
The Orthodox Church emphasizes conciliarity, meaning that the Church is governed through councils of bishops rather than through a single figure like the pope.
Major theological and administrative decisions in the Orthodox Church are made collectively, as seen in the Ecumenical Councils of the early Church (e.g., Nicaea, Constantinople, Ephesus).
The Schism of 1054:
The Great Schism of 1054 between the Roman Catholic and Orthodox Churches was largely caused by disagreements over the role of the pope.
The Orthodox Church rejected the claims of universal jurisdiction and papal infallibility, seeing them as innovations that departed from the early Church's practices.
Orthodoxy’s View of Peter’s Role:
Peter is respected as a leading apostle, but his role is not seen as conferring supreme authority to his successors.
The Orthodox Church views all bishops as successors to the apostles, with equal authority within their own dioceses.
Conclusion
From the Orthodox Christian perspective, Christ did not establish a system of governance centered on a pope with universal jurisdiction. The Church is seen as a collegial body, with authority shared among all bishops and guided by the Holy Spirit. While the Bishop of Rome once held a respected position of honor in the undivided Church, Orthodoxy rejects the later Roman Catholic claims of papal supremacy and infallibility as inconsistent with the teachings and practices of the early Church.
This difference reflects broader theological and ecclesiological distinctions between Roman Catholicism and Orthodoxy, with the Orthodox Church emphasizing conciliarity, equality among bishops, and adherence to the apostolic tradition.
05.02.202504:19
04.02.202516:29
02.02.202522:58
St. Peter (32–67 AD): Considered the first Pope and the leader of the Apostles. He was martyred in Rome.
St. Linus (67–76 AD): Successor to Peter, tasked with organizing the early Church.
St. Clement I (88–99 AD): Wrote an epistle to the Corinthians, one of the earliest Christian documents outside the New Testament.
St. Alexander I (105–115 AD): Introduced the use of holy water in churches.
St. Sixtus I (115–125 AD): Established the tradition of the triple "Sanctus" in the Mass.
St. Telesphorus (125–136 AD): Introduced the Christmas midnight Mass.
St. Hyginus (136–140 AD): Organized the clergy into hierarchical orders.
St. Pius I (140–155 AD): Combated the Gnostic heresy.
St. Anicetus (155–166 AD): Addressed the controversy over the date of Easter.
St. Victor I (189–199 AD): Established Latin as the official language of the Church.
St. Callixtus I (217–222 AD): Instituted the practice of absolution for all sins.
St. Urban I (222–230 AD): Promoted the growth of the Church during a time of peace.
St. Pontian (230–235 AD): First Pope to abdicate, exiled to Sardinia.
St. Fabian (236–250 AD): Organized the Church into dioceses.
St. Cornelius (251–253 AD): Dealt with the controversy over readmitting Christians who had lapsed during persecution.
St. Stephen I (254–257 AD): Asserted the authority of the Pope over bishops.
St. Sixtus II (257–258 AD): Martyred during the Valerian persecution.
St. Dionysius (259–268 AD): Reorganized the Church after persecution.
St. Felix I (269–274 AD): Promoted the veneration of martyrs.
St. Eutychian (275–283 AD): Encouraged the blessing of crops.
St. Caius (283–296 AD): Established the tradition of ordaining bishops.
St. Marcellinus (296–304 AD): Faced the Diocletian persecution.
St. Marcellus I (308–309 AD): Reorganized the Church after the persecution.
St. Eusebius (309–310 AD): Addressed the issue of apostasy.
St. Miltiades (311–314 AD): Presided over the Church during the Edict of Milan.
St. Sylvester I (314–335 AD): Witnessed the legalization of Christianity under Constantine.
St. Mark (336 AD): Established the Patriarchate of Aquileia.
St. Julius I (337–352 AD): Defended St. Athanasius against Arianism.
Liberius (352–366 AD): First Pope not canonized, exiled for opposing Arianism.
St. Damasus I (366–384 AD): Commissioned the Vulgate Bible translation by St. Jerome.
St. Siricius (384–399 AD): Issued the first papal decretals.
St. Anastasius I (399–401 AD): Condemned the writings of Origen.
St. Innocent I (401–417 AD): Strengthened papal authority.
St. Zosimus (417–418 AD): Addressed the Pelagian controversy.
St. Boniface I (418–422 AD): Resolved disputes over papal succession.
St. Celestine I (422–432 AD): Sent St. Patrick to Ireland.
St. Sixtus III (432–440 AD): Rebuilt the Basilica of St. Mary Major.
St. Leo I (the Great) (440–461 AD): Convinced Attila the Hun to spare Rome.
St. Hilarius (461–468 AD): Strengthened Church discipline.
St. Simplicius (468–483 AD): Dealt with the fall of the Western Roman Empire.
St. Felix III (483–492 AD): Excommunicated Acacius, leading to the Acacian Schism.
St. Gelasius I (492–496 AD): Asserted the superiority of papal authority over emperors.
Anastasius II (496–498 AD): Attempted to reconcile with the Eastern Church.
St. Symmachus (498–514 AD): Faced antipope Laurentius.
St. Hormisdas (514–523 AD): Ended the Acacian Schism.
St. John I (523–526 AD): Martyred by the Ostrogoth King Theodoric.
St. Felix IV (526–530 AD): Appointed his successor to avoid disputes.
Boniface II (530–532 AD): First Pope of Germanic descent.
John II (533–535 AD): First Pope to change his name upon election.
St. Agapetus I (535–536 AD): Worked to reconcile the Eastern and Western Churches.
St. Linus (67–76 AD): Successor to Peter, tasked with organizing the early Church.
St. Clement I (88–99 AD): Wrote an epistle to the Corinthians, one of the earliest Christian documents outside the New Testament.
St. Alexander I (105–115 AD): Introduced the use of holy water in churches.
St. Sixtus I (115–125 AD): Established the tradition of the triple "Sanctus" in the Mass.
St. Telesphorus (125–136 AD): Introduced the Christmas midnight Mass.
St. Hyginus (136–140 AD): Organized the clergy into hierarchical orders.
St. Pius I (140–155 AD): Combated the Gnostic heresy.
St. Anicetus (155–166 AD): Addressed the controversy over the date of Easter.
St. Victor I (189–199 AD): Established Latin as the official language of the Church.
St. Callixtus I (217–222 AD): Instituted the practice of absolution for all sins.
St. Urban I (222–230 AD): Promoted the growth of the Church during a time of peace.
St. Pontian (230–235 AD): First Pope to abdicate, exiled to Sardinia.
St. Fabian (236–250 AD): Organized the Church into dioceses.
St. Cornelius (251–253 AD): Dealt with the controversy over readmitting Christians who had lapsed during persecution.
St. Stephen I (254–257 AD): Asserted the authority of the Pope over bishops.
St. Sixtus II (257–258 AD): Martyred during the Valerian persecution.
St. Dionysius (259–268 AD): Reorganized the Church after persecution.
St. Felix I (269–274 AD): Promoted the veneration of martyrs.
St. Eutychian (275–283 AD): Encouraged the blessing of crops.
St. Caius (283–296 AD): Established the tradition of ordaining bishops.
St. Marcellinus (296–304 AD): Faced the Diocletian persecution.
St. Marcellus I (308–309 AD): Reorganized the Church after the persecution.
St. Eusebius (309–310 AD): Addressed the issue of apostasy.
St. Miltiades (311–314 AD): Presided over the Church during the Edict of Milan.
St. Sylvester I (314–335 AD): Witnessed the legalization of Christianity under Constantine.
St. Mark (336 AD): Established the Patriarchate of Aquileia.
St. Julius I (337–352 AD): Defended St. Athanasius against Arianism.
Liberius (352–366 AD): First Pope not canonized, exiled for opposing Arianism.
St. Damasus I (366–384 AD): Commissioned the Vulgate Bible translation by St. Jerome.
St. Siricius (384–399 AD): Issued the first papal decretals.
St. Anastasius I (399–401 AD): Condemned the writings of Origen.
St. Innocent I (401–417 AD): Strengthened papal authority.
St. Zosimus (417–418 AD): Addressed the Pelagian controversy.
St. Boniface I (418–422 AD): Resolved disputes over papal succession.
St. Celestine I (422–432 AD): Sent St. Patrick to Ireland.
St. Sixtus III (432–440 AD): Rebuilt the Basilica of St. Mary Major.
St. Leo I (the Great) (440–461 AD): Convinced Attila the Hun to spare Rome.
St. Hilarius (461–468 AD): Strengthened Church discipline.
St. Simplicius (468–483 AD): Dealt with the fall of the Western Roman Empire.
St. Felix III (483–492 AD): Excommunicated Acacius, leading to the Acacian Schism.
St. Gelasius I (492–496 AD): Asserted the superiority of papal authority over emperors.
Anastasius II (496–498 AD): Attempted to reconcile with the Eastern Church.
St. Symmachus (498–514 AD): Faced antipope Laurentius.
St. Hormisdas (514–523 AD): Ended the Acacian Schism.
St. John I (523–526 AD): Martyred by the Ostrogoth King Theodoric.
St. Felix IV (526–530 AD): Appointed his successor to avoid disputes.
Boniface II (530–532 AD): First Pope of Germanic descent.
John II (533–535 AD): First Pope to change his name upon election.
St. Agapetus I (535–536 AD): Worked to reconcile the Eastern and Western Churches.
25.01.202521:08
01.01.202516:20
The role of the pope and the Orthodox perspective on it are rooted in the differences between Roman Catholicism and Eastern Orthodoxy regarding ecclesiology (the theology of the Church's structure and authority):
1. Why is the Pope Important (Roman Catholic View)?
In Roman Catholicism, the pope is considered the Bishop of Rome, the successor to Saint Peter, and the visible head of the universal Church. His importance is based on several theological and historical factors:
Theological Basis (Catholic Perspective):
Roman Catholics believe that Christ gave Peter, one of His apostles, a unique authority over the Church. This belief is based primarily on Matthew 16:18-19, where Jesus says to Peter:
"And I tell you, you are Peter, and on this rock I will build my Church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."
Catholics interpret this passage to mean that Peter was given a special leadership role, and as Peter’s successor, the pope inherits this authority to safeguard the Church’s unity and doctrine.
Historical Basis:
After Peter was martyred in Rome, the bishops of Rome came to be seen as his successors and exercised a primacy of honor and authority within the early Christian Church.
Over time, this primacy developed into a claim of universal jurisdiction over all Christians, especially after the fall of the Western Roman Empire, when the pope in Rome emerged as a key unifying figure in the West.
Modern Importance:
The pope serves as the leader of the Roman Catholic Church, ensuring doctrinal unity and acting as a visible sign of the Church's universality.
The pope also holds the role of supreme pastor, providing guidance to Catholics worldwide.
2. Did Christ Say to Make a Pope Every Time?
From an Orthodox Christian perspective, the answer is no—Christ did not explicitly command the creation of a papal office, nor did He establish a system of governance centered around one individual with universal jurisdiction. Here’s why:
Orthodox Understanding of Matthew 16:18-19:
The Orthodox Church interprets Jesus’ words to Peter in Matthew 16:18-19 differently from the Roman Catholic interpretation.
The "rock" on which the Church is built is understood to be Peter’s confession of faith in Christ as the Son of God (Matthew 16:16), not Peter himself as an individual.
While Peter was a prominent apostle, Orthodoxy sees him as one among equals (primus inter pares) with the other apostles. His leadership role did not imply supreme or unilateral authority over the entire Church.
Apostolic Succession in Orthodoxy:
Orthodoxy teaches that Christ established the Church as a collegial body led by all the apostles, with no single apostle having supreme authority.
This collegiality (conciliarity) is reflected in the Orthodox Church's system of governance, where bishops collectively guide the Church in councils, rather than submitting to a single, centralized authority.
No Evidence of a "Papal Office" in Early Christianity:
The early Church operated with a model of decentralized authority, where local bishops (including the Bishop of Rome) were autonomous within their jurisdictions.
While the Bishop of Rome was respected as holding a "primacy of honor," this was not understood as universal jurisdiction or infallibility.
3. The Orthodox Explanation of the Role of the Pope
Orthodox Christians respect the historical importance of the Bishop of Rome (the pope) in the early Church but reject the later claims of universal authority and infallibility that developed in Roman Catholicism. Here’s the Orthodox view in detail:
1. Why is the Pope Important (Roman Catholic View)?
In Roman Catholicism, the pope is considered the Bishop of Rome, the successor to Saint Peter, and the visible head of the universal Church. His importance is based on several theological and historical factors:
Theological Basis (Catholic Perspective):
Roman Catholics believe that Christ gave Peter, one of His apostles, a unique authority over the Church. This belief is based primarily on Matthew 16:18-19, where Jesus says to Peter:
"And I tell you, you are Peter, and on this rock I will build my Church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."
Catholics interpret this passage to mean that Peter was given a special leadership role, and as Peter’s successor, the pope inherits this authority to safeguard the Church’s unity and doctrine.
Historical Basis:
After Peter was martyred in Rome, the bishops of Rome came to be seen as his successors and exercised a primacy of honor and authority within the early Christian Church.
Over time, this primacy developed into a claim of universal jurisdiction over all Christians, especially after the fall of the Western Roman Empire, when the pope in Rome emerged as a key unifying figure in the West.
Modern Importance:
The pope serves as the leader of the Roman Catholic Church, ensuring doctrinal unity and acting as a visible sign of the Church's universality.
The pope also holds the role of supreme pastor, providing guidance to Catholics worldwide.
2. Did Christ Say to Make a Pope Every Time?
From an Orthodox Christian perspective, the answer is no—Christ did not explicitly command the creation of a papal office, nor did He establish a system of governance centered around one individual with universal jurisdiction. Here’s why:
Orthodox Understanding of Matthew 16:18-19:
The Orthodox Church interprets Jesus’ words to Peter in Matthew 16:18-19 differently from the Roman Catholic interpretation.
The "rock" on which the Church is built is understood to be Peter’s confession of faith in Christ as the Son of God (Matthew 16:16), not Peter himself as an individual.
While Peter was a prominent apostle, Orthodoxy sees him as one among equals (primus inter pares) with the other apostles. His leadership role did not imply supreme or unilateral authority over the entire Church.
Apostolic Succession in Orthodoxy:
Orthodoxy teaches that Christ established the Church as a collegial body led by all the apostles, with no single apostle having supreme authority.
This collegiality (conciliarity) is reflected in the Orthodox Church's system of governance, where bishops collectively guide the Church in councils, rather than submitting to a single, centralized authority.
No Evidence of a "Papal Office" in Early Christianity:
The early Church operated with a model of decentralized authority, where local bishops (including the Bishop of Rome) were autonomous within their jurisdictions.
While the Bishop of Rome was respected as holding a "primacy of honor," this was not understood as universal jurisdiction or infallibility.
3. The Orthodox Explanation of the Role of the Pope
Orthodox Christians respect the historical importance of the Bishop of Rome (the pope) in the early Church but reject the later claims of universal authority and infallibility that developed in Roman Catholicism. Here’s the Orthodox view in detail:
01.02.202517:57
29.01.202516:19
The Substack will be started tomorrow.
25.01.202520:55
19.12.202414:33
I am going to be setting up the YouTube channel this weekend. Any suggestions for topics?
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