Jerry’s answer to Question #5:
Considering the debate’s premise I have provided Patristic support for Papal primacy of jurisdiction. Theodoret said that the primacy belongs to the Pope in, "every respect." Stephen of Dora said that Rome is the, "Chair which rules and presides over all, that is to yours, the head and highest." Pope St. Gregory the Great called Rome the, "the head of all the churches." and said of the Church of Constantinople, "who doubts that it is subject to the Apostolic See?" St Maximus the Confessor said Rome, "has the pre-eminence over all" and had "undoubtedly obtained this canonically, both from the councils and from the apostles as well as from their supreme principality." St Maximus said Rome, "has received and possesses supreme power in all things and for all things, over all the holy churches of God throughout the world." And according to St. Maximus how did Rome receive this power? He says, "from God the Incarnate Word Himself as well as all the holy Councils, according to the sacred canons and definitions." St Theodore the Studite called the Pope the successor of Peter and the "apostolic head, divinely established shepherd of Christ’s sheep."
One of the letters of Pope Hadrian[772-795](This text is not from the disputed letter read at the Council.[Mansi 12:1057-74]) read at the second session of the 7th Ecumenical Council of Nicea said:
his see is preeminent throughout the world, holding the primacy, and is head of all the churches of God. Wherefore the same Blessed Peter the apostle, by the Lord’s command feeding the sheep... ever held and does retain the primacy... [Mansi 12: 1077-84]
The Council accepted the words of these letters. Does my opponent?
In an incident under Pope St. Leo the Great[440-461] Hilary, the bishop of Arles, had abused his authority. Pope Leo wrote a letter to the bishops which was accompanied by a decree of emperor Valentinian which was co-signed by the eastern emperor Theodosius. The decree said of the Bishop of Rome:
Since therefore the merit of St. Peter, who is the prince of the episcopal crown, and the dignity of the city of Rome, as well as the authority of the sacred synod have confirmed the primacy of the apostolic see, let no presumption attempt anything illicit [sic] without the authority of that see. For then shall peace be observed in the churches, when the whole world acknowledges its ruler...[Mommsen, Libri Theodosiani XVI cum Constitutionibus Sirmondianis, Berlin 1954, Vol. II, Leges Novellae, 102]
These examples are consistent with what I have been presenting all along in this debate. Primacy of Jurisdiction over the Universal Church based on Apostolic Succession and Divine Right. I am comfortable letting the audience decide if this has been shown by me.
There is more evidence I wish to bring forth but I lack the space. The Slavonic Nomocanon can answer this "demand" as well. I will ask my opponent to respond to the Slavonic Nomocanon in my next question.
Jerry’s Question #5
Rejecting Canon 28 of Chalcedon Pope St. Leo wrote to Empress Pulcheria:
As for agreements of bishops opposed to the rules of the holy canons established at Nicea... by the authority of Blessed Peter we declare them utterly null and void by an all-embracing definition. [Ep. 105. PL 54: 1000]
The Slavonic Nomocanon which mentions Canon 28 reads:
...this decree was not accepted by... Pope Leo... It is not true, as this canon says, that the holy Fathers gave the primacy to Old Rome because it was capital of the Empire; it is rather from on high, from divine grace, that this primacy originated... Peter, highest of the apostles, heard these words from our Lord Jesus Christ himself: "Peter, lovest thou me? Feed my sheep." That is why Rome holds the pre-eminent place and first See among hierarchs. This is why the privileges of Old Rome are eternally immovable. Because her bishop presides over all the churches, he is not bound to go to all the holy ecumenical councils; but without his participation, manifested by sending legates, no ecumenical council exists, for it is he who presides in the council. If anybody wishes to deny the truth of what we say, let him refer to... Leo’s letters to Marcian and to Pulcheria of blessed memory, and also what he wrote to the above-mentioned bishop of Constantinople [Anatolius], and he will be convinced that this really is the case.[Vizantiiskii Vremennik 4 (1897), 150-2. Tr. DTC 13: 364]
Do you agree with this text of the Nomocanon? If not, why?