Appendix

Communique of Saint Irenaeus Joint Orthodox-

Catholic Working Group after Its Meeting in Kyiv (Ukraine)

in November 2009on Interpreting Vatican I1

The Saint Irenaeus Joint Orthodox-Catholic Working Group met from 4th to 8th November 2009 for its sixth session in Kiev at the invitation of the Ukrainian Orthodox Church (Moscow Patriarchate). During a meeting with His Beatitude Metropolitan Volodymyr of Kiev and all Ukraine the members of the group expressed their deep gratitude for the hospitality and the possibility to meet in the Monastery of the Caves.

The Saint Irenaeus Joint Orthodox-Catholic Working Group consists of 26 theologians, 13 Orthodox and 13 Catholic from different European countries and the USA. It was founded in Paderborn (Germany) in 2004 and has held meetings in Athens (Greece), Chevetogne (Belgium), Belgrade (Serbia) and Vienna (Austria). The theme of the Working Groups sixth session was The First Vatican Councilits historical context and the meaning of its definitions. It continued the series of discussions examining the doctrine of primacy in the context of the concrete exercise of primacy. The results of the common studies were formulated in the following theses:

1. The definitions of the first Vatican Council can only be understood rightly if one takes into account their historical context, which had a strong influence on the formulation of the dogmas of the universal jurisdiction and the infallibility of the pope. The Catholic Church in Western Europe in the second half of the 19th century found itself confronted by three challenges: an ecclesiological challenge expressed primarily in Gallicanism, a political challenge from the

166 APPENDIX

increasing state control of the Church, and an intellectual challenge from developments in modern science.

2. In Gallicanism (from Gaul, meaning France) the conception of conciliarism, aiming at subordinating the pope to the council, was revived and transformed by emphasizing the autonomy of national churches. The Gallican ideas, especially widespread in France, took a similar form in Febronianism in Germany (named after Febronius, pseudonym of the auxiliary bishop of Trier, Johann Nikolaus von Hontheim). Both Gallicanism and Febronianism were condemned by the popes of that time.

3. In the political realm, the Catholic Church found itself confronted, on the one hand, by fundamental changes in the relationship between state and church, such as the rupture between throne and altar in Germany, the instrumentalisation of the church by the state in France and in the Habsburg empire (especially under Emperor Joseph II and hence known as Josephism), and the loss of papal territories in Italy which deprived the pope much of his freedom of action. On the other hand, the Church was confronted by a grow-ing influence of liberalism, which was associated in many European countries with the strong anticlericalism of governments with a sec-ular approach.

4. The intellectual challenge consisted in the development of the mod-ern natural sciences, in the criticism of religion in philosophy and arts, and in the application of the historical-critical method to Holy Scripture. This challenge called for a reconsideration of the relation-ship between faith and reason.

5. In contrast to the challenges listed above, in the countries north of the Alps the ultramontane movement developed which empha-sized the necessity of being guided by the pope who lived in Rome beyond the mountains (ultramontane). Under Gregory XVI (183146) and Pius IX (184678) the papacy itself became one of the main actors in the ultramontane movement.

6. The ultramontane movement, supported by the new possibilities of communication which made it possible for papal declarations to be received directly by a wide public, strengthened the emotional ties of the faithful with Rome. In addition, the central role of Rome was reinforced by the missionary expansion of that time which rela-tivised the importance of national borders. Increasingly the pope became the primary figure symbolizing the Catholic Church with whom many Catholics worldwide identified themselves.

7. Ultramontanism was not only a movement of reaction but can also be considered a form of the Churchs adaptation to the constraints of

APPENDIX 167

modern society. Through a reorientation towards Rome, which led to a strengthening of the powers of the papacy, the Church tried to respond to the French Revolution and its consequences (the disap-pearance of the imperial state church, the re-drawing of the map of the French dioceses and the sacking of all their bishops).

8. Although the First Vatican Council was primarily a response to the phenomena in Western society which have been mentioned, one should not forget its Eastern dimension. The approach of the Christian East, which placed more emphasis on the rights of the local churches, was raised at the Council above all by the bishops of the Eastern Catholic churches present there wholike a minor-ity of the Latin bishopsfailed to get the Council to consider their reservations.

9. Due to the changes in church structures in the course of the 19th century resulting from politics, the Catholic Church at the First Vatican Council strengthened the authority of the pope and enabled him to intervene in local church structures in order to preserve the unity of the church at critical moments. The acts of the Council show that universal jurisdiction does not mean that the pope becomes an absolute monarch, because he remains bound by Divine law and natural law and has to respect the rights of the bishops and the deci-sions of the councils.

10. The First Vatican Council defined the infallibility of the pope in a very particular sense. The pope can pronounce a doctrine of faith and morals infallibly only under precisely formulated conditions. Furthermore, he cannot pronounce a new teaching but can only give a more detailed formulation of a doctrine already rooted in the faith of the Church (depositum fidei). The relationship between the infallibility of the Church and the infallibility of the pope requires more investigation.

11. Due to the interruption of the council as a result of political cir-cumstances, the First Vatican Council does not provide a complete ecclesiology, especially with regard to the role of bishops, metropoli-tans, patriarchs, synods, the laity, etc. Therefore, Vatican I cannot be considered to be the final word on the question. In addition, further study is needed on the way in which the dogmas of Vatican I were actualized subsequently in the canonical tradition and practice of the Catholic Church.

12. There is a need to develop a glossary of terms used in the docu-ments of the council, providing definitions of technical terms such as potestas immediata, plenitudo potestatis, etc., and also explaining the different nuances of meaning when a concept is expressed in Greek

168 APPENDIX

or Latin, etc. Besides, there is also the problem of translation, for example the term infallibility is translated to different languages in different ways. This gives rise to different connotations (e.g. sinlessness in Russian, freedom from error in Greek) which need to be taken into account in the debate on papal infallibility.

13. The various interpretations of Vatican I among Catholics and Orthodox point to the need to develop a common historiography of the period. Agreement on the historical facts will facilitate greater understanding of the meaning of the councils teaching. Furthermore its teaching needs to be re-articulated in view of the needs of the present day.

Notes

Chapter 1

1. Exod 19:5; Isa 43:2021; Hos 2:23. See Michael Baily, The People of God in the Old Testament, The Furrow 9, no. 1 (1958): 313; Paul S. Minear, Images of the Church in the New Testament (Philadelphia: Westminster Press, 1960), 6771.

2. Gal 6:16; see Minear, Images of the Church in the New Testament, 7172. 3. 1 Pet 2:9; see Minear, Images of the Church in the New Testament, 7273. 4. 1 Pet 2:9; see Minear, Images of the Church in the New Testament, 73. 5. Gal 3:29; Rom 4:16; see Minear, Images of the Church in the New Testament,

7678. 6. Matt 12:28; 19:24; 21:31; 21:43; Mark 1:15; 4:11; 4:26; 4:30; 9:1; 9:47; 10:14;

10:15; 10:2325; 12:34; 14:25; Luke 4:43; 6:20; 7:28; 8:10; 9:27; 9:60; 9:62; 10:9; 10:11; 11:20; 13:18; 13:20; 13:2829; 16:16; 17:2021; 18:16; 18:17; 18:2425; 21:31; 22:16; 22:18; John 3:3; 3:5.

7. Didache 9.4. Transl. by Tony Jones; made available online by Paraclete Press: http://goo.gl/Nq20u3 (accessed February 20, 2015).

8. Didache 10.5. 9. See Hans Kng, The Church (New York: Sheed and Ward, 1967), 8896.10. See Minear, Images of the Church in the New Testament, 119.11. See Minear, Images of the Church in the New Testament, 111116.12. In this book, I use the New English Translation (NET) of the Bible.13. Eph 1:22; 1:23; 3:10; 3:21; 5:23; 5:24; 5:25; 5:27; 5:29; 5:32; Col 1:18; 1:24.14. Ep. 203 in Thomas P. Halton, The Church (Wilmington, DE.: M. Glazier, 1985),

5354.15. 1 Cor 6:19; see Nijay K. Gupta, Worship That Makes Sense to Paul: A New

Approach to the Theology and Ethics of Pauls Cultic Metaphors (Berlin: De Gruyter, 2010).

16. See Minear, Images of the Church in the New Testament, 97.17. Adv. haer. III.24 in Halton, The Church, 3839.18. See Augustine, Enarr. in ps. 40.10, in Halton, The Church, 25.19. Hippolytus in his commentary on Daniel interpreted the episode of Susanna

walking in the garden under the surveillance of the two lusty elders (Dan 13:164) as referring to the church. See Halton, The Church, 22.

20. See Minear, Images of the Church in the New Testament, 55.21. In Cant. 11.8 in Halton, The Church, 35.

170 NOTES

22. Acts of Judas Thomas in Robert Murray, Symbols of Church and Kingdom = Raz smayyan malkut: A Study in Early Syriac Tradition (London: T&T Clark, 2004), 13334.

23. Lage Pernveden, The Concept of the Church in the Shepherd of Hermas (Lunds Universitet (Sweden), 1966); Martha Montague Smith, Feminine Images in the Shepherd of Hermas (Duke University, 1979); William Jardine, Shepherd of Hermas: The Gentle Apocalypse (Redwood City, CA.: Proteus, 1992); Robert Van de Weyer, The Shepherd of Hermas: An Apocalypse, (Eve-sham, UK: Arthur James, 1995); Edith McEwan Humphrey, The Ladies and the Cities: Transformation and Apocalyptic Identity in Joseph and Aseneth, 4 Ezra, the Apocalypse and the Shepherd of Hermas (Sheffield, UK: Sheffield Academic Press, 1995); Carolyn Osiek and Helmut Koester, Shepherd of Hermas: A Com-mentary (Minneapolis: Fortress Press, 1999).

24. See Minear, Images of the Church in the New Testament, 5354.25. Minear, Images of the Church in the New Testament, 54.26. De antichr. 6 in Halton, The Church, 17.27. Memre for Holy Week composed in the circles close to Ephrem, in Murray, Sym-

bols of Church and Kingdom, 147.28. See Bradley M. Peper, The Development of Mater Ecclesia in North African

Ecclesiology, ProQuest Dissertations and Theses (Vanderbilt University, 2011).29. Paedagogus 1.5, 21, in Halton, The Church, 46.30. De unitate 6.31. Catechesis 18.23 in Halton, The Church, 84.32. Contra Parmenianum 2.1 in Halton, The Church, 86.33. What It Means to Call Oneself a Christian in Halton, The Church, 152.34. On the Fall of Eutropius in Halton, The Church, 14.35. Such self-perception of the church was discussed during the ecumenical

British-German Research Colloquium Church as Politeia: The Political Self-Understanding of Christianity, which took place in Oxford in September 2000. The proceedings of the colloquium have been published in the volume Chris-toph Stumpf and Holger Zaborowski, eds., Church as Politeia: the Political Self-Understanding of Christianity (presented at the Becket Institute Conference at the University of Oxford [Berlin: Walter de Gruyter, 2004]).

36. See Candida Moss, Myth of Martyrdom: How Early Christians Invented a Story of Persecution (New York: HarperOne, 2013), 18.

37. See Didache 10.5.38. See, for instance, Robert Audi, Foundationalism, Coherentism, and Epistemo-

logical Dogmatism, Philosophical Perspectives 2 (1988): 40742.39. Earl Conee and Richard Feldman, Evidentialism: Essays in Epistemology

(Oxford; New York: Clarendon Press; Oxford University Press, 2004); see also a refinement of this theory in Trent Dougherty, ed., Evidentialism and Its Dis-contents (Oxford: Oxford University Press, 2011).

40. The volume edited by David Woodruff Smith and Amie Thomasson (David Woodruff Smith and Amie Thomasson, eds., Phenomenology and Philoso-phy of Mind [Oxford: Clarendon Press; New York: Oxford University Press, 2006]) advocates a possibility of convergence between phenomenological

NOTES 171

and analytic methods in the application to cognition. The Norwegian scholar Aisle Eikrem attempted very recently to bring closer the two methods in application to religion: Asle Eikrem, Being in Religion: A Journey in Ontol-ogy From Pragmatics Through Hermeneutics to Metaphysics (Tbingen: Mohr Siebeck 2013).

Chapter 2

1. Kevin Giles, What on Earth Is the Church?: An Exploration in New Testament Theology (Downers Grove, IL: InterVarsity Press, 1995), 48.

2. Giles, What on Earth Is the Church?, 49; see Mark 3:20f; 3:3135; 10:2831. 3. Raymond Edward Brown, The Churches the Apostles Left Behind (New York:

Paulist Press, 1984), 65. 4. Henry J. Cadbury, Names for Christians and Christianity in Acts, in F. J. Foakes-

Jackson, Kirsopp Lake, and Henry J. Cadbury, Beginnings of Christianity (London: Macmillan and Co, 1933), v.5, 37592.

5. 35 references in Luke and 28 references in Acts. 6. 22 references in Luke and 57 references in Acts. 7. 23 references in Acts. 8. Edward Schillebeeckx, The Church with a Human Face: A New and Expanded

Theology of Ministry (New York: Crossroad, 1985), 97. 9. See Richard Bauckham, The Theology of the Book of Revelation (Cambridge:

Cambridge University Press, 1993), 16.10. Giles, What on Earth Is the Church?, 178.11. Margaret Y. MacDonald, The Pauline Churches: A Socio-Historical Study of

Institutionalization in the Pauline and Deutero-Pauline Writings (Cambridge: Cambridge University Press, 1988).

12. In Daniel M. Gurtner and John Nolland, Built Upon the Rock: Studies in the Gospel of Matthew (Grand Rapids, MI: Eerdmans, 2008), 173.

13. 30 references in 1 and 2 Cor; 6 in Rom; 4 in Gal; 2 in Phil; 4 in 1 and 2 Thess; and 1 in Philem.

14. 1 Cor 14:19; 14:23; 14:28; 14:33; 14:34; 14:35; also Philem 1:2.15. 1 Cor 12:28; 14:4; 14:5; 14:12; 14:26.16. Rom 16:23; 1 Cor 12:28; Col 1:25.17. Daniel Boyarin, A Radical Jew: Paul and the Politics of Identity (Berkeley: Uni-

versity of California Press, 1997), 12.18. Giles, What on Earth Is the Church?, 147.

Chapter 3

1. Web address: http://stephanus.tlg.uci.edu/ 2. Web address: http://clt.brepolis.net/llta/Default.aspx 3. See http://goo.gl/AZLGM3 (accessed February 20, 2015). 4. See Paul Valliere, Conciliarism: A History of Decision-Making in the Church

(Cambridge: Cambridge University Press, 2014), 11931.

172 NOTES

5. Ad Smyrn. 8.2, in Cyril Richardson, The Church in Ignatius of Antioch, The Journal of Religion 17, no. 4 (1937): 431.

6. Ad Philadel. 4.1, in Christopher ODonnell, Ecclesia: A Theological Encyclope-dia of the Church (Collegeville, MN: Liturgical Press, 1996), 206.

7. Ad Smyrn. 8.2. 8. Adv. haer. 1.10.221, in Thomas P. Halton, The Church (Wilmington, DE: M.

Glazier, 1985), 4142. 9. Adv. haer. 3.3.1, in Eric George Jay, The Church: Its Changing Image Through

Twenty Centuries (Louisville, KY: John Knox Press, 1980), 45.10. Adv. haer. 3.24, in Halton, The Church, 3839.11. See on Tertullians ecclesiology David Rankin, Tertullian and the Church (Cam-

bridge: Cambridge University Press, 1995).12. De praescr. 20, in Jay, The Church, 51.13. De praescr. 37, in Jay, The Church, 52.14. De pudicitia 21, in Jay, The Church, 54.15. Comm. in Danielem 1.17, in Jay, The Church, 56.16. Traditio apostolica 1.3, in Jay, The Church, 5657.17. Jay, The Church, 65.18. See on Cyprians ecclesiology Peter Bingham Hinchliff, Cyprian of Carthage

and the Unity of the Christian Church (London: G. Chapman, 1974); Hendrik Gerhardus Stefanus Kruger, Cyprianuss View on the Church, ProQuest Dis-sertations and Theses (University of South Africa, 1996).

19. De unitate 7, in Jay, The Church, 7374.20. De unitate 6, in Halton, The Church, 50.21. Ep. 72.21, in Jay, The Church, 68.22. Ep. 75.7, in Jay, The Church, 68. See Ronald D. Burris, Where Is the Church?

The Sacrament of Baptism in the Teaching of Cyprian, Parmenian, Petilian and Augustine, ProQuest Dissertations and Theses (Graduate Theological Union, 2002).

23. In Jay, The Church, 59.24. See Stromata 6.1314, in Jay, The Church, 60.25. Paedagogus 1.5.2021, in Halton, The Church, 20.26. Protrepticus 9.26, in Halton, The Church, 32.27. See Giuseppe Sgherri, Chiesa e sinagoga nelle opere di Origene (Milan: Vita e

pensiero, 1982).28. De Principiis 2, in Jay, The Church, 61.29. Eph 5:27, De oratione 20.1.30. In Cant. 1.1, in Jay, The Church, 62.31. In Cant. 2.8, in Jay, The Church, 62.32. In Jesu 21.1, in Jay, The Church, 62.33. In Jeremiam 20.3, in Jay, The Church, 62.34. In Leviticum 9.9, in Jay, The Church, 62.35. In Leviticum 9.1, in Jay, The Church, 6162.36. Wilhelm Pauck, The Idea of the Church in Christian History, Church History

21, no. 3 (1952): 19798.

NOTES 173

37. See Andrew Louth, Ignatios or Eusebios: Two Models of Patristic Ecclesiol-ogy, International Journal for the Study of the Christian Church 10, no. 1 (2010): 4656.

38. See Contra Arianos 42, in Angelo di Berardino and Johannes Quasten, Patrol-ogy (Westminster, MD: Christian Classics, 1986), v. 3, 78.

39. Tunc et ipse filius, in V. H. Drecoll and M. Berghaus, Gregory of Nyssa: The Minor Treatises on Trinitarian Theology and Apollinarism: Proceedings of the 11th International Colloquium on Gregory of Nyssa (Tbingen, 1720 September 2008), Supplements to Vigiliae Christianae, (Leiden; Boston, MA: Brill, 2011), 460.

40. See De spiritu 26; ODonnell, Ecclesia, 48.41. See De spiritu 9. 23.42. See Annemarie C. Mayer, Ecclesial Communion: The Letters of St. Basil the

Great Revisited, International Journal for the Study of the Christian Church 5, no. 3 (2013): 235.

43. De capto Eutropio 52. 402, in Halton, The Church, 13.44. In epistulam i ad Timotheum 62.554, in Halton, The Church, 3738.45. : Quod unus sit Christus, in G.-M.

de Durand, Cyrille dAlexandrie. Deux dialogues christologiques (Paris: ditions du Cerf, 1964), 378.23.

46. In Johannem 11, in Halton, The Church, 4041.47. In Johannem 11, in Jay, The Church, 79.48. In Johannem 11, in Jay, The Church, 79.49. In Johannem 11, in Jay, The Church, 79.50. Demonstrations 12, in Robert Murray, Symbols of Church and Kingdom = Raz

smayyan malkut: a Study in Early Syriac Tradition (London: T&T Clark, 2004), 57.

51. See Murray, Symbols of Church and Kingdom, 41.52. Demonstrations 12, in Murray, Symbols of Church and Kingdom, 61.53. Homily 191204, in Murray, Symbols of Church and Kingdom, 104.54. Rest firm on the Truth 14.2, in Murray, Symbols of Church and Kingdom, 113.55. Rest firm on the Truth 5.34, in Murray, Symbols of Church and Kingdom, 112.56. Hymns on virginity 37, in Murray, Symbols of Church and Kingdom, 77.57. Ephrem, Hymns on faith 74, in Murray, Symbols of Church and Kingdom, 80.58. Hymns on faith, in Murray, Symbols of Church and Kingdom, 73.59. See Murray, Symbols of Church and Kingdom, 263.60. Homily 12.15, in Murray, Symbols of Church and Kingdom, 270.61. Carmina Nisibena 26, in Murray, Symbols of Church and Kingdom, 91.62. Carmina Nisibena 27, in Murray, Symbols of Church and Kingdom, 91.63. Hymns against heresies 3.9, in Murray, Symbols of Church and Kingdom, 90.64. See Yves Congar, Lglise de saint Augustin lpoque moderne (Paris: ditions

du Cerf, 1970), 12.65. See Sermon 272, in Jay, The Church, 85.66. On the Creed, a Sermon to Catechumens, in Halton, The Church, 25.67. Sermon 268.2, in Jay, The Church, 86.

174 NOTES

68. Homilies on 1 John 10.3, in Jay, The Church, 8586.69. Sermon 268.2, in Jay, The Church, 86.70. See Herbert Andrew Deane, The Political and Social Ideas of St. Augustine (New

York: Columbia University Press, 1963); R. A. Markus, Saeculum: History and Society in the Theology of St. Augustine (Cambridge: Cambridge University Press, 1970); Peter Dennis Bathory, Political Theory as Public Confession: The Social and Political Thought of St. Augustine of Hippo (New Brunswick, NJ: Transaction Books, 1981); R. W. Dyson, The Pilgrim City: Social and Political Ideas in the Writings of St. Augustine of Hippo (Woodbridge, UK: Boydell Press, 2001); R. W. Dyson, St. Augustine of Hippo: The Christian Transformation of Political Philosophy (London: Continuum, 2005); Miles Hollingworth, Pilgrim City. St Augustine of Hippo and His Innovation in Political Thought (London: T&T Clark, 2010).

71. See also Ennarationes in Psalmos 98.4, in Jay, The Church, 9192.72. See Pauck, The Idea of the Church in Christian History, 202.73. See Karl Frederick Morrison, The Two Kingdoms: Ecclesiology in Carolingian

Political Thought (Princeton, NJ: Princeton University Press, 1964).74. J. N. D. Kelly, Early Christian Doctrines (New York: Harper, 1958), 41920.75. See an overview of Leos ecclesiology in Leo J. McGovern, The Ecclesiology of

Saint Leo the Great (Rome, 1957).76. Sermon 4.2, in Jay, The Church, 98.77. Epistles 14.1, in Jay, The Church, 98.78. See Jay, The Church, 99.79. R. W. Southern, Western Society and the Church in the Middle Ages (Harmonds-

worth, UK: Penguin Books, 1970), 94.80. See McGovern, The Ecclesiology of Saint Leo the Great, 200.81. See Francis Dvornik, The Photian Schism, History and Legend (Cambridge:

Cambridge University Press, 1948); Francis Dvornik, Photian and Byzantine Ecclesiastical Studies (London: Variorum Reprints, 1974); Richard S. Haugh, Photius and the Carolingians: The Trinitarian Controversy (Belmont, MA: Nor-dland, 1975); Dvornik, Byzantium and the Roman Primacy; Andreas Andreo-poulos, The Holy Spirit in the Ecclesiology of Photios of Constantinople, in Holy Spirit in the Fathers of the Church (Dublin: Four Courts, 2010): 15163.

82. In Francis Dvornik, Byzantium and the Roman Primacy (New York: Fordham University Press, 1979), 118.

83. In Photius, On the Mystagogy of the Holy Spirit (New York: Studion Publishers, 1983), 54.

84. See Dvornik, Byzantium and the Roman Primacy.85. In Photius, On the Mystagogy of the Holy Spirit, 51.86. In Photius, On the Mystagogy of the Holy Spirit, 50.87. See Scott H. Hendrix, In Quest of the Vera Ecclesia: The Crises of Late Medieval

Ecclesiology (Los Angeles: University of California Press, 1976); Andre Lagarde, Latin Church in the Middle Ages (Whitefish, MT: Kessinger Publishing, 2003); G. R. Evans, The Church in the Early Middle Ages (London: I. B. Tauris, 2007); Norman Tanner, The Church in the Later Middle Ages (London: I. B. Tauris, 2008).

NOTES 175

88. See Pauck, The Idea of the Church in Christian History, 2024. 89. See on Thomass ecclesiology Christopher Trevor Baglow, Built Into a Holy

Temple: Thomas Aquinas Vision of the Church in His Exegesis of the Epistle to the Ephesians, ProQuest Dissertations and Theses (Duquesne University, 2000).

90. Summa theologica 3a.8.3, in Jay, The Church, 118. 91. In Jay, The Church, 120. 92. See ODonnell, Ecclesia, 446. 93. Jay, The Church, 119. 94. Expositio in symbolum apostolorum 9, in Jay, The Church, 118. 95. Summa theologica 2a2e.1.10, in Jay, The Church, 121. 96. Jay, The Church, 122. 97. IV Sentencia 44.3.4, in Jay, The Church, 121. 98. Among the earliest publications: Juan de Torquemada, Summa de eccle-

sia D. Ioan. de Turrecremata: una cum eiusdem apparatu, nunc primum in lucem edito, super decreto Papae Eugenii IIII. in concilio Florentino de unione Graecorum emanato (Venetiis: Apud Michaelem Tranezinum, 1561); Juan de Torquemada, Summa de Ecclesia contra impugnatores potestatis summi Pontificis. Quaestiones LXXIII super potestate et auctoritate papali ex senten-tiis Thomae Aquinatis, (Lugduni: Jean Trechsel, 1496); Juan de Torquemada, Summa de Ecclesia, (Roma: Eucharius Silber, 1489).

99. Thomas M. Izbicki, Protector of the Faith: Cardinal Johannes de Turrecremata and the Defense of the Institutional Church (Washington, DC: Catholic Uni-versity of America Press, 1981), 19.

100. William Edward Maguire, John of Torquemada, O. P.: The Antiquity of the Church (Washington, DC: Catholic University of America Press, 1957), 9.

101. See Izbicki, Protector of the Faith, 50.102. See Hans Kng, Structures of the Church (New York: Crossroad, 1982), 283.103. See Izbicki, Protector of the Faith, 4849.104. Roger Haight, Christian Community in History (New York: Continuum, 2004),

vol. 1, 41011.

Chapter 4

1. Wilhelm Pauck, The Idea of the Church in Christian History, Church History 21, no. 3 (1952): 212.

2. In Pauck, The Idea of the Church in Christian History, 208. 3. Marsilius, Defensor Pacis, trans. Alan Gewirth (Toronto: University of Toronto

Press in association with the Mediaeval Academy of America, 1980). 4. Roy S. Rosenstein, Defensor Pacis, in The Oxford Dictionary of the Middle

Ages, http://goo.gl/TMiOfn (accessed 20 February 20, 2015); see Paul E. Sig-mund Jr., The Influence of Marsilius of Padua on XVth-Century Conciliar-ism, Journal of the History of Ideas 23, no. 3 (1962): 392402.

5. See Ian Christopher Levy, A Companion to John Wyclif: Late Medieval Theolo-gian (Leiden; Boston, MA: Brill, 2011).

176 NOTES

6. In Michael Hurley, Scriptura Sola: Wyclif and His Critics, Traditio 16 (1960): 278.

7. See Matthew Spinka, John Hus Concept of the Church, (Princeton, NJ: Prince-ton University Press, 1966).

8. Jan Hus, The Church: De Ecclesia, trans. David S. Schaff (Whitefish, MT: Kes-singer Publishing, 2009).

9. Ludvik Nemec, John Hus Concept of the Church by Matthew Spinka, The Catholic Historical Review 55, no. 1 (1969): 80.

10. In Nemec, John Hus Concept of the Church by Matthew Spinka, 80.11. See Jan Hus, Letters of John Huss Written During His Exile and Imprisonment,

ed. Emile de Bonnechose (Edinburgh: W. Whyte, 1846), 9.12. In the Project Wittenberg: http://goo.gl/Wxts8n (accessed February 20, 2015).13. Project Wittenberg: http://goo.gl/Wxts8n (accessed February 20, 2015).14. Project Wittenberg: http://goo.gl/Wxts8n (accessed February 20, 2015).15. See Christopher ODonnell, Ecclesia: A Theological Encyclopedia of the Church,

(Collegeville, MN: Liturgical Press, 1996), 277.16. Martin Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe (Weimar: H.

Bhlau, 1883), 22.309.2931.17. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 51.518.2426.18. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 7.684.20.19. See Gottfried Wilhelm Locher, Sign of the Advent: A Study in Protestant Ecclesi-

ology (Fribourg: Academic Press; Paulusverlag, 2004), 27.20. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 6.296.39297.3.21. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 22.344.1315.22. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 6.296.39297.3.23. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 1.639.46.24. See Locher, Sign of the Advent, 43.25. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 7.721.47.26. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 7.721.10.27. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 38.221.2031.28. Luther, D. Martin Luthers Werke. Kritische Gesamtausgabe, 50.628ff.29. See Locher, Sign of the Advent, 50.30. See on Calvins ecclesiology: Richard C. Gamble, Calvins Ecclesiology: Sacra-

ments and Deacons (New York: Garland, 1992); Philip Walker Butin, Reformed Ecclesiology: Trinitarian Grace According to Calvin. ProQuest Dissertations and Theses (Princeton Theological Seminary, 1994); David L. Foxgrover, Cal-vin and the Church: Papers Presented at the 13th Colloquium of the Calvin Studies Society, May 2426, 2001. Calvin Theological Seminary, the H. Henry Meeter Center for Calvin Studies (Published for the Calvin Studies Society by CRC Product Services, 2002); Locher, Sign of the Advent; Stuart D. B. Picken, Historical Dictionary of Calvinism (Lanham, MD: Scarecrow Press, 2012).

31. The first edition was published in Latin in 1536; the definitive edition, in 1559 (in Latin) and 1560 (in French).

32. Jean Calvin, Joannis Calvini Opera Selecta, ed. Peter Barth, Wilhelm Niesel, and Dora Scheuner (Munich: C. Kaiser, 1926), 1.86, in Locher, Sign of the Advent, 70.

NOTES 177

33. Calvin, Joannis Calvini Opera Selecta, 1.488.34. Calvin, Joannis Calvini Opera Selecta, 5.322, in Locher, Sign of the Advent, 73.35. Institutio 4.10.27, in Locher, Sign of the Advent, 76.36. In Locher, Sign of the Advent, 80.37. See Eric George Jay, The Church: Its Changing Image Through Twenty Centuries

(Louisville, KY: John Knox Press, 1980), 176.38. Institutio 4.11.3, in Jay, The Church, 175.39. See Gerard Mannion and Lewis Seymour Mudge, eds., The Routledge Compan-

ion to the Christian Church (London: Routledge, 2008), 389.40. Richard Hooker, The Folger Library Edition of the Works of Richard Hooker, ed.

W. Speed Hill (Cambridge, MA: Belknap Press of Harvard University Press, 1977).

41. Hooker, The Folger Library Edition of the Works of Richard Hooker, 3.1.2; 1:194.27195.3.

42. Hooker, The Folger Library Edition of the Works of Richard Hooker. 3.1.3; 195.2228.

43. W. David Neelands, Richard Hooker on the Identity of the Visible and Invis-ible Church, in Richard Hooker and the English Reformation, ed. Torrance Kirby (Dordrecht, Netherlands: Kluwer Academic Publishers, 2003), 110.

44. Hooker, The Folger Library Edition of the Works of Richard Hooker, 3.11.14; 1.261.2530.

45. Hooker, The Folger Library Edition of the Works of Richard Hooker, 8.2.1; 3:331.19332.1.

46. Hooker, The Folger Library Edition of the Works of Richard Hooker, 8.2.1; 3:331.19332.1.

47. Lex itaque divinitatis est infima per media ad suprema reduci, inquit B. Dio-nysius, in W. J. Torrance Kirby, Richard Hooker and the English Reformation (Dordrecht, Netherlands: Kluwer Academic Publishers, 2003), 26, note 16.

48. Hooker, The Folger Library Edition of the Works of Richard Hooker, 5.60.4; 2.257.7.

49. Hooker, The Folger Library Edition of the Works of Richard Hooker, 3.1.3; 1:196.7.

50. See Neelands, Richard Hooker on the Identity of the Visible and Invisible Church, 1045.

51. Hooker, The Folger Library Edition of the Works of Richard Hooker, 5.64.5; 2:298.1517.

52. Catechismus ex decreto concilii Tridentini ad parochos (Roma: Apud Paulum Manutium, 1566).

53. Art. 9, ch. 10, quest. 5, in Theodore Alois Buckley, trans., The Catechism of the Council of Trent (London: Routledge, 1852), 95.

54. Art. 9, ch. 10, quest. 6, in Buckley, The Catechism of the Council of Trent, 96.55. Art. 9, ch. 10, quest. 2, in Buckley, The Catechism of the Council of Trent, 93.56. In Jay, The Church, 196.57. Art. 9, ch. 10, quest. 12, in Buckley, The Catechism of the Council of Trent, 101.58. Disputationes de controversiis Christianae fidei adversus huius temporis faereti-

cos (Ingolstadt, 158693), in 3 vols.

178 NOTES

59. Disputationes 4.3.2, in Jay, The Church, 203.60. See Disputationes 3.5.23.61. See Disputationes 3.4.24.62. Disputationes 3.5.4, in Jay, The Church, 204.

Chapter 5

1. The graph has been made with the help of ProQuest.com. 2. See on Schleiermachers ecclesiology: Youngbog Kim, Christ and the Chris-

tian Church: A Study of Friedrich Schleiermachers Ecclesiology in Relation to Christology, ProQuest Dissertations and Theses (The Claremont Graduate Uni-versity, 2002); Charles Aden Wiley, Responding to God: The Church as Visible and Invisible in Calvin, Schleiermacher, and Barth, ProQuest Dissertations and Theses (Princeton Theological Seminary, 2002); Robert Thomas OMeara, The Catholic Spirit in Schleiermachers Ecclesiology: The 1830 Augsburg Confes-sion Sermons, ProQuest Dissertations and Theses (University of St. Michaels College [Canada], 1998); Dennis M. Doyle, Mohler, Schleiermacher, and the Roots of Communion Ecclesiology, Theological Studies 57 (1996): 46780; Emilio Brito, Pneumatologie, ecclsiologie et thique thologique chez Schlei-ermacher, Revue des sciences philosophiques et thologiques 77, no. 1 (1993): 2352; Adele Weirich, Die Kirche in der Glaubenslehre Friedrich Schleiermach-ers (Frankfurt; New York: Peter Lang, 1990).

3. Friedrich Schleiermacher, The Christian Faith (Edinburgh: T&T Clark, 1976), 29. 4. Schleiermacher, The Christian Faith, 525. 5. Schleiermacher, The Christian Faith, 535. 6. See Schleiermacher, The Christian Faith, 678. 7. See Aidan Nichols, Catholic Thought since the Enlightenment: A Survey (Preto-

ria: Unisa Press, 1998), 51. 8. Nichols, Catholic Thought since the Enlightenment: A Survey, 52. 9. Mhler was also under the influence of earlier Catholic ecclesiologists like

Englebert Klpfel (17331811) and Patriz Benedict Zimmer (17521820). He quoted the latter directlysee Doyle, Mohler, Schleiermacher, and the Roots of Communion Ecclesiology, 468.

10. Doyle, Mohler, Schleiermacher, and the Roots of Communion Ecclesiology, 47475.

11 See Nichols, Catholic Thought since the Enlightenment: A Survey, 5253.12. In Kallistos Ware, Sobornost and Eucharistic Ecclesiology: Aleksei Khomi-

akov and His Successors, International Journal for the Study of the Christian Church 11, no. 2 (2011): 220.

13. See Ware, Sobornost and Eucharistic Ecclesiology, 220.14. See , ,

(: , 2001), 188.15. , (:

, 1886), vol. 2, 245.16. , , 188.

NOTES 179

17. , , 58.18. See , , 186.19. See Serge Bolshakoff, The Doctrine of the Unity of the Church in the Works of

Khomyakov and Moehler (London, 1946).20. , , 258.21. In Ware, Sobornost and Eucharistic Ecclesiology, 221.22. In Ware, Sobornost and Eucharistic Ecclesiology, 221.23. Novospassky Monastery in Moscow initiated publication of the full collection

of the councils documents.24. In J. Mordaunt Crook, The Cambridge Movement: The Ecclesiologists and

the Gothic Revival by James F. White, Journal of the Society of Architectural Historians 40, no. 2 (1981): 158.

25. John Ruskin, The Seven Lamps of Architecture (London: Smith, Elder and Co, 1849), 34.

26. Ruskin, The Seven Lamps of Architecture, 74.27. Crook, The Cambridge Movement: The Ecclesiologists and the Gothic Revival

by James F. White, 158.28. Published on the Project Canterbury: http://goo.gl/LYe4YQ (accessed Febru-

ary 20, 2015).29. See James F. White, The Cambridge Movement: The Ecclesiologists and the

Gothic Revival (Cambridge: Cambridge University Press, 1962).30. The society was reestablished in 1879 as the St. Pauls Ecclesiological Society; in

1937, it reverted to its old name, the Ecclesiological Society.31. A Hand-Book of English Ecclesiology (London: Ecclesiological late Cambridge

Camden Society, 1847), 1.32. A Hand-Book of English Ecclesiology, iv.33. A Hand-Book of English Ecclesiology, 12.34. Published on the Project Canterbury: http://goo.gl/geynIe (accessed February

20, 2015).35. See Lawrence N. Crumb, The Oxford Movement and Its Leaders: A Bibliography

of Secondary and Lesser Primary Sources (Metuchen, NJ: American Theological Library Association: Scarecrow Press, 1988); Owen Chadwick, The Spirit of the Oxford Movement: Tractarian Essays (Cambridge: Cambridge University Press, 1990); Peter Benedict Nockles, The Oxford Movement in Context: Anglican High Churchmanship, 17601857 (Cambridge: Cambridge University Press, 1994); Rodney Stenning Edgecombe, Two Poets of the Oxford Movement: John Keble and John Henry Newman (Madison, NJ: Fairleigh Dickinson University Press, 1996); C. Brad Faught, The Oxford Movement: A Thematic History of the Tractarians and Their Times (University Park, PA: Pennsylvania State Univer-sity Press, 2003); James Pereiro, Ethos and the Oxford Movement: At the Heart of Tractarianism (Oxford: Oxford University Press, 2008); Edward Short, New-man and His Contemporaries (New York: T&T Clark, 2011); Rowan Strong and Carol Engelhardt Herringer, Edward Bouverie Pusey and the Oxford Movement (London: Anthem Press, 2012); Stewart J. Brown and Peter Benedict Nockles, The Oxford Movement: Europe and the Wider World 18301930 (Cambridge: Cambridge University Press, 2012).

180 NOTES

36. See Richard Brown, Church and State in Modern Britain, 17001850 (London: Routledge, 1991); Rowan Strong, Anglicanism and the British Empire c. 17001850 (Oxford: Oxford University Press, 2007).

37. See Pereiro, Ethos and the Oxford Movement: At the Heart of Tractarianism.38. Newman in Kenneth L. Parker and Michael J. G. Pahls, Authority, Dogma,

and History: the Role of the Oxford Movement Converts in the Papal Infallibility Debates (Palo Alto, CA: Academica Press, 2009), 3.

39. See Richard W. Pfaff, The Library of the Fathers: The Tractarians as Patristic Translators, Studies in Philology 70, no. 3 (1973): 32944.

40. In Oxford, church architecture was confined to historic studies in the frame-work of the Oxford Architectural Society. Its leading figures were the historians Freeman, Froude, and Parker. This society was less active and polemical than the Cambridge society.

41. John J. Hughes, Authority, Dogma, and History: The Role of Oxford Move-ment Converts in the Papal Infallibility Debates of the Nineteenth Century, 18351875, Catholic Historical Review 131, no. 16 (2004): 160.

42. Keble wrote then to Newman that he felt as if the spring had been taken out of my year (Walter Lock, John Keble: A Biography [Boston: Houghton, Mifflin, 1893], 128). Others used harsher words to describe what Newman did: The sensation to us was as of a sudden end of all things and without a new beginning. We felt that we had been betrayed, and we resented the wrong which had been done to us (in Parker and Pahls, Authority, Dogma, and History: The Role of the Oxford Movement Converts in the Papal Infallibil-ity Debates, 36).

43. See Nichols, Catholic Thought since the Enlightenment: A Survey, 5455.44. See on Newmans ecclesiology: Jean Guitton, The Church and the Laity: From

Newman to Vatican II (Staten Island, NY: Alba House, 1965); John Coul-son, Newman and the Common Tradition: A Study of the Church and Society (Oxford: Clarendon Press, 1970); Gary Lease, Witness to the Faith: Cardinal Newman on the Teaching Authority of the Church (Pittsburgh: Duquesne Uni-versity Press, 1971); Joseph A. Komonchak, John Henry Newmans Discovery of the Visible Church (1816 to 1828) (Union Theological Seminary, 1980); John Henry Lewis Rowlands, Church, State, and Society: The Attitudes of John Keble, Richard Hurrell Froude, and John Henry Newman, 18271845 (Worthing, UK: Churchman, 1989); Edgecombe, Two Poets of the Oxford Movement: John Keble and John Henry Newman; Donald G. Graham, John Henry Newman, the Holy Spirit and the Church: An Examination of His Fundamental Pneumatic Ecclesiology with Special Reference to the Period 18261853, ProQuest Dis-sertations and Theses (Open University [United Kingdom], 2004); Donald Gra-ham, From Eastertide to Ecclesia: John Henry Newman, the Holy Spirit and the Church, (Milwaukee, WI: Marquette University Press, 2011); Keith Beaumont, Lire John Henry Newman au XXIe sicle: Colloque du Collge des Bernardins, Facult Notre-Dame, 14 Octobre 2010 (Paris: Lethielleux, 2011); a volume of the International Journal for the Study of the Christian Church (vol. 1 [2001]) was dedicated to the ecclesiology of Newman.

NOTES 181

45. See John Henry Newman, The Via Media of the Anglican Church Illustrated in Lectures, Letters and Tracts Written between 1830 and 1841 (London: B. M. Pickering, 1877), vol. 1, xlviixlviii.

46. See especially 110, available on the website of the Holy See: http://goo .gl/0r1NJD (accessed February 20, 2015).

47. In Parker and Pahls, Authority, Dogma, and History: The Role of the Oxford Movement Converts in the Papal Infallibility Debates, 77.

48. On the theological developments in support of and against Gallicanism, see Richard F. Costigan, The Consensus of the Church and Papal Infallibility: A Study in the Background of Vatican I, (Washington, DC: Catholic University of America Press, 2005).

49. In Gallicanism, Encyclopdia Britannica: Encyclopaedia Britannica Ultimate Reference Suite (Chicago: Encyclopdia Britannica, 2010).

50. In Nicholas M. Healy, The Church in Modern Theology, in The Routledge Companion to the Christian Church, ed. Gerard Mannion and Lewis S. Mudge (New York: Routledge, 2008), 108.

51. Originally published in 1799; available in the later edition Giuseppe Battaggia, Il trionfo della Santa Sede e della chiesa contro gli assolti de novatori combattuti e respinti colle stesse loro armi (Venice, 1832).

52. Healy, The Church in Modern Theology, 107.53. 13. Available on the website of the Holy See: http://goo.gl/dfmz6X (accessed

February 20, 2015).54. See on Vatican I: Roger Aubert, Vatican I (Paris: ditions de lOrante, 1964);

John F. Broderick, Documents of Vatican I, 18691870 (Collegeville, MN: Liturgical Press, 1971); Luis M. Bermejo, Towards Christian Reunion: Vatican I, Obstacles and Opportunities (Lanham, MD: University Press of America, 1987); Brian Alexander McKenzie, The Infallibility of the Pope and Christian Reun-ion: An Examination of the Vatican I Dogma in the Ecumenical Thought of Philip Schaff, 18191893 (University of St. Michaels College [Canada], 1990); Hermann Josef Pottmeyer, Towards a Papacy in Communion: Perspectives from Vatican Councils I and II (New York: Crossroad, 1998); Costigan, The Consen-sus of the Church and Papal Infallibility: A Study in the Background of Vatican I.

55. Available online on the Global Catholic Network EWTN: http://goo.gl/nI5118 (accessed February 20, 2015).

56. A comprehensive interpretation of Vatican I that reflected also the Orthodox positions was elaborated by the Saint Irenaeus Joint Orthodox-Catholic Work-ing Group, which constitutes an unofficial dialogue between Catholic and Orthodox theologians. The group discussed Vatican I at its special session The First Vatican CouncilIts Historical Context and the Meaning of Its Defini-tions held November 48, 2009, in Kyiv. The results of the discussions were articulated in a communique, to which the author of this book has also contrib-uted and which approaches the council in a balanced way from both Catholic and Orthodox perspectives. See the text of the communique in the appendix. It is also available online on the website of the Johann-Adam-Mhler-Institute for Ecumenics in Paderborn: http://goo.gl/tPzohj (accessed February 20, 2015).

182 NOTES

57. Hans Kng, however, has described the council in terms that counterposed it to its context. See Hans Kng, Structures of the Church (New York: Crossroad, 1982), 28384.

58. See Bernard M. G. Reardon, Roman Catholic Modernism (Stanford, CA: Stan-ford University Press, 1970); Gabriel Daly, Transcendence and Immanence: A Study in Catholic Modernism and Integralism (Oxford; New York: Clarendon Press; Oxford University Press, 1980); Darrell Jodock, Catholicism Contending with Modernity: Roman Catholic Modernism and Anti-Modernism in Historical Context (Cambridge: Cambridge University Press, 2000).

59. See Avery Dulles, A Half Century of Ecclesiology, Theological Studies 50, no. 3 (1989): 41942; Thomas F. OMeara, Church and Culture: German Catholic The-ology, 18601914, (Notre Dame, IN: University of Notre Dame Press, 1991); Ger-ald A. McCool, The Neo-Thomists (Milwaukee, WI: Marquette University Press: Association of Jesuit University Presses, 1994); Nichols, Catholic Thought since the Enlightenment: A Survey; Fergus Kerr, Twentieth-Century Catholic Theologi-ans: From Neoscholasticism to Nuptial Mysticism (Malden, MA: Blackwell, 2007).

60. A privileged status for neo-Thomism was confirmed by Leos encyclical Aeterni Patris (1879), which bears the subtitle: The Establishment of Christian Philos-ophy in the Tradition of St. Thomas Aquinas, the Angelic Doctor, in our Cath-olic Schools. Available on the website of the Holy See: http://goo.gl/ekF8CJ (accessed February 20, 2015).

61. See Dulles, A Half Century of Ecclesiology, 41920.62. Heinrich Denzinger, Enchiridion symbolorum et definitionum, quae in rebus

fidei et morum a conciliis oecumenicis et summis pontificibus emanarunt, in auditorum usum edidit Dr. Henricus Denzinger (Wrzburg, 1854); the most recent publication, Peter Hnermann, Robert Fastiggi, Heinrich Denzinger, and Anne Englund Nach, Enchiridion symbolorum definitionum et declaratio-num de rebus fidei et morum (San Francisco: Ignatius Press, 2012).

Chapter 6

1. So the title of his article stated: Otto Dibelius, Das Jahrhundert der Kirche: Geschichte, Betrachtung, Umschau und Ziele (Berlin: Furche-Verlag, 1927).

2. Avery Dulles, Models of the Church (New York: Doubleday), 35. 3. Dulles, Models of the Church. 4. Neil Ormerod, Recent Ecclesiology: A Survey, Pacifica 21, no. 1 (2008):

5767. 5. Adolf Harnack, Das Wesen des Christentums (Leipzig: Hinrich, 1900). Harnack

entitled the book similarly to the famous critical essay on religion by Ludwig Feuerbach Das Wesen des Christentums (Leipzig: Otto Wigand, 1841).

6. OMeara in his article on philosophical models in ecclesiology identified among others a historical pattern of doing ecclesiology. He connected it with Heideggers theory of historicity of Being and truth. (Thomas F. OMeara, Philosophical Models in Ecclesiology, Theological Studies 39 [1978]: 1719).

NOTES 183

7. Roger Haight, Systematic Ecclesiology, Science et Esprit 45, no. 3 (1993): 256.

8. See Adolf von Harnack, What Is Christianity? (New York: Harper & Row, 1957), 1015.

9. Alfred Loisy, Lvangile et lglise (Paris: A. Picard et fils, 1902).10. See Harnack, What Is Christianity? 264.11. See Alfred Loisy, The Gospel and the Church, transl. by Christopher Home

(London: Sir Isaac Pitman & Sons, 1908), 17.12. See Loisy, The Gospel and the Church, 214.13. See Loisy, The Gospel and the Church, 149.14. See Aidan Nichols, Catholic Thought Since the Enlightenment: A Survey (Preto-

ria: Unisa Press, 1998), 8384.15. See Nichols, Catholic Thought since the Enlightenment: A Survey, 88.16. Adolf von Harnack, Die Mission und Ausbreitung des Christentums in den

ersten drei Jahrhunderten (Leipzig: J. C. Hinrichs, 1902).17. Adolf von Harnack, Entstehung und Entwickelung der Kirchenverfassung und

des Kirchenrechts in den zwei ersten Jahrhunderten, nebst einer Kritik der Abhanndlung R. Sohms: Wesen und Ursprung des Katholizismus und Unter-suchungen ber Evangelium, Wort Gottes und das trinitarische Bekenntnis (Leipzig: J. C. Hinrichs, 1910).

18. Rudolph Sohm, Wesen und Ursprung des Katholizismus (Leipzig: Teubner, 1909); see about the polemics: Duncan Jones, The Nature of the Church: An Account of a Recent Controversy, The Journal of Theological Studies, 13 (1912): 94104; Hermann-Josef Schmitz, Frhkatholizismus bei Adolf von Har-nack, Rudolph Sohm und Ernst Ksemann (Dsseldorf: Patmos, 1977); James Tunstead Burtchaell, From Synagogue to Church: Public Services and Offices in the Earliest Christian Communities (Cambridge: Cambridge University Press, 1992).

19. See Peter Haley, Rudolph Sohm on Charisma, The Journal of Religion 60, no. 2 (1980): 192.

20. Rudolph Sohm and Karl Binding, Kirchenrecht. 1. Die Geschichtlichen Grundla-gen (Leipzig: Duncker & Humblot, 1892), 459.

21. See Haley, Rudolph Sohm on Charisma, 192.22. See Haley, Rudolph Sohm on Charisma, 185.23. See Haley, Rudolph Sohm on Charisma, 185.24. Max Weber, Die protestantische Ethik und der Geist des Kapitalismus (Tbin-

gen: J. C. B. Mohr, 1904).25. Max Weber, Talcott Parsons, and R. H. Tawney, The Protestant Ethic and the

Spirit of Capitalism (New York: Scribners, 1950), 183.26. Weber, Parsons, and Tawney, The Protestant Ethic and the Spirit of Capitalism,

284, note 119.27. Weber, Parsons, and Tawney, The Protestant Ethic and the Spirit of Capitalism,

183.28. See Weber, Parsons, and Tawney, The Protestant Ethic and the Spirit of Capital-

ism, 284, note 119.

184 NOTES

29. Ernst Troeltsch, Die Soziallehren der christlichen Kirchen und Gruppen (Tbin-gen: J. C. B. Mohr, 1912).

30. See William H. Swatos Jr., Weber or Troeltsch? Methodology, Syndrome, and the Development of Church-Sect Theory, Journal for the Scientific Study of Religion 15, no. 2 (1976): 12944.

31. See T. Scott Miyakawa, Troeltsch and the Test of Time, Journal of Bible and Religion 19, no. 3 (1951): 140.

32. William Swatos argues that the ideal types of church and sect were intro-duced by Weber and later on developed by Troeltsch: Swatos, Weber or Troeltsch? Methodology, Syndrome, and the Development of Church-Sect Theory, 132.

33. See survey in Swatos, Weber or Troeltsch? Methodology, Syndrome, and the Development of Church-Sect Theory.

34. H. Richard Niebuhr, The Social Sources of Denominationalism (New York: H. Holt and Co., 1929).

35. Swatos, Weber or Troeltsch? Methodology, Syndrome, and the Development of Church-Sect Theory, 135.

36. See on his ecclesiology: John Walter Whitehead, The Church, Its Relation to God and to Culture: An Essay in Constructive Ecclesiology through an Exposi-tion and Evaluation of H. Richard Niebuhrs Thought, ProQuest Dissertations and Theses (Vanderbilt University, 1971); Jon Diefenthaler, H. Richard Niebuhr: A Lifetime of Reflections on the Church and the World (Macon, GA: Mercer University Press, 1986); James W. Fowler, To See the Kingdom: The Theological Vision of H. Richard Niebuhr (Nashville, TN: Abingdon Press, 1974).

37. See C. E. Rozzelle, The Social Sources of Denominationalism by H. Richard Niebuhr, Social Forces 9, no. 1 (1930): 139.

38. Niebuhr, The Social Sources of Denominationalism, 6, 15.39. James M. Gustafson, Treasure in Earthen Vessels: The Church as a Human Com-

munity (New York: Harper, 1961), 100.40. Haight, Systematic Ecclesiology, 269.41. Paul E. Capetz, Treasure in Earthen Vessels: The Church as a Human Com-

munity by James M. Gustafson, Religious Studies Review 35, no. 4 (2009): 248.42. Dulles, Models of the Church.43. Dulles, Models of the Church, 15.44. Dulles, Models of the Church, 1415.45. Bernard J. F. Lonergan, Method in Theology (New York: Herder and Herder,

1972).46. Lonergan, Method in Theology, 364.47. Joseph A. Komonchak, Foundations in Ecclesiology (Boston: Boston College,

1995).48. Komonchak, Foundations in Ecclesiology, 45.49. Neil Ormerod, A Dialectic Engagement with the Social Sciences in an Ecclesi-

ological Context, Theological Studies 66, no. 4 (2005): 815.50. Ormerod, A Dialectic Engagement with the Social Sciences in an Ecclesiologi-

cal Context, 830.

NOTES 185

51. Ormerod, A Dialectic Engagement with the Social Sciences in an Ecclesiologi-cal Context, 830, 839.

52. John Milbank, Theology and Social Theory (Malden, MA: Blackwell, 2006), xiv.53. See Neil Ormerod, Ecclesiology and Social Sciences, in The Routledge Com-

panion to the Christian Church, Gerard Mannion and Lewis Seymour Mudge, eds. (London: Routledge, 2008), 63951.

54. Clodovis Boff, Theology and Praxis: Epistemological Foundations (Maryknoll, NY: Orbis Books, 1987), 31.

55. Boff, Theology and Praxis: Epistemological Foundations, 33.56. I have borrowed the name for this type of ecclesiology from Neil Ormerods

recent survey: see Ormerod, Recent Ecclesiology: A Survey, 58.57. See Roger Haight, Christian Community in History (New York: Continuum,

2004), v. 1, 1921.58. Edward Schillebeeckx, The Church with a Human Face: A New and Expanded

Theology of Ministry (New York: Crossroad, 1985), 5.59. Solovyov paid special attention to church-related matters in his treatise Rus-

sia and the Universal Church. To avoid Russian censorship, he published it in French in 1889 under the title La Russie et lglise universelle (Paris: A. Savine). Only posthumously was this book published in Russian: , . .. (: . .., 1911).

60. Pavel Florenskij, The Pillar and Ground of the Truth (Princeton, NJ: Princeton University Press, 1997).

61. : . (: , 1914; Paris: YMCA Press, 1989).

62. , . 3: (Paris: YMCA Press, 1989), 544.

63. Sergii Bulgakov, The Bride of the Lamb (Grand Rapids, MI; Edinburgh: Eerd-mans; T&T Clark, 2002), 25354.

64. See Dulles, Models of the Church, 8193.65. Barth did not compose any special treatise on ecclesiology but explored it

sporadically in his Die kirchliche Dogmatik (Munich: Christian Kaiser Verlag, 1932; Zrich: Evangelische Verlag Zrich, 19381996); English translation: The Church Dogmatics, transl. by Geoffrey Bromiley (Edinburgh: T&T Clark, 19561969) and essays written from 1932 to 1957. See on his ecclesiology: Nicholas M. Healy, The Logic of Karl Barths Ecclesiology: Analysis, Assess-ment and Proposed Modifications, Modern Theology 10, no. 3 (1994): 25370; Nicholas M. Healy, Karl Barths Ecclesiology Reconsidered, Scottish Journal of Theology 57, no. 3 (1999): 28799; Edward Eberlin Blain, Karl Barth and His Critics: A Study in Ecclesiology, ProQuest Dissertations and Theses (Drew University, 2001); Charles Aden Wiley, Responding to God: The Church as Visible and Invisible in Calvin, Schleiermacher, and Barth, ProQuest Disserta-tions and Theses (Princeton Theological Seminary, 2002); Kimlyn J. Bender, Karl Barths Christological Ecclesiology, Barth Studies (Farnham, UK: Ashgate,

186 NOTES

2005); Wessel Bentley, The Notion of Mission in Karl Barths Ecclesiology, ProQuest Dissertations and Theses (University of Pretoria, 2007); Keith Edward Starkenburg, Glory and Ecclesial Growth in Karl Barths Church Dogmatics, ProQuest Dissertations and Theses (University of Virginia, 2011).

66. ODonnell, Ecclesia: A Theological Encyclopedia of the Church, 44.67. Dulles, Models of the Church, 82.68. Karl Barth, Dogmatics in Outline (New York: Harper & Brothers, 1959), 14243.69. See John Bromilow Thomson, The Ecclesiology of Stanley Hauerwas as a Dis-

tinctively Christian Theology of Liberation (19702000), ProQuest Disserta-tions and Theses (University of Nottingham, 2001), 144.

70. See Dulles, Models of the Church, 82.71. Defended in 1927 as a thesis entitled Sanctorum Communio: eine Dogma-

tische Untersuchung zur Soziologie der Kirche. In 1930, this dissertation was published in Berlin by Trowitzsch editions in the series Neue Studien zur Geschichte der Theologie und der Kirche, Stck 26. See on his ecclesiology: Rainer Ebeling, Dietrich Bonhoeffers Ringen um die Kirche: eine Ekklesiolo-gie im Kontext freikirchlicher Theologie, Monographien und Studienbcher (Giessen: Brunnen, 1996); Paul O. Bischoff, An Ecclesiology of the Cross for the World: The Church in the Theology of Dietrich Bonhoeffer, ProQuest Dissertations and Theses (Lutheran School of Theology at Chicago, 2005); Patrick Franklin, Bonhoeffers Missional Ecclesiology, McMaster Journal of Theology and Ministry 9 (2007): 96128; Donald M. Fergus, Dietrich Bon-hoeffers Spatially Structured Ecclesiology: Reconfiguring the Confession of Christs Presence, ProQuest Dissertations and Theses (University of Otago, Dunedin, 2011).

72. Dietrich Bonhoeffer, The Communion of Saints: A Dogmatic Inquiry into the Sociology of the Church (New York: Harper & Row, 1963), 123.

73. Abstract of the Bischoff, An Ecclesiology of the Cross for the World: The Church in the Theology of Dietrich Bonhoeffer.

74. See ODonnell, Ecclesia, 66.75. See Dulles, Models of the Church, 100101.76. Dulles, Models of the Church, 350.77. Romano Guardini, The Church and the Catholic (New York: Sheed & Ward,

1935), 11.78. Adam Kuper, The Spirit of Catholicism (New York: Macmillan, 1929), 41.79. Jrgen Mettepenningen, Nouvelle ThologieNew Theology: Inheritor of Mod-

ernism, Precursor of Vatican II (London: T&T Clark, 2010), 37.80. See Walter Jens, Karl-Josef Kuschel, and Hans Kng, Dialogue with Hans Kng

(London: SCM Press, 1997), 56.81. Mettepenningen, Nouvelle ThologieNew Theology: Inheritor of Modernism,

Precursor of Vatican II, 4182.82. See Mettepenningen, Nouvelle ThologieNew Theology: Inheritor of Modern-

ism, Precursor of Vatican II, 4.83. See Mettepenningen, Nouvelle ThologieNew Theology: Inheritor of Modern-

ism, Precursor of Vatican II, 83114.

NOTES 187

84. Jean Danilou, Orientations prsentes de la pense religieuse, tudes 79, no. 249 (1946): 521.

85. Henri de Lubac, Surnaturel: tudes historiques (Paris: Aubier, 1946); see about it: John Milbank, The Suspended Middle: Henri de Lubac and the Debate Con-cerning the Supernatural (Grand Rapids, MI: Eerdmans, 2005); Serge-Thomas Bonino, Surnaturel: A Controversy at the Heart of Twentieth-Century Thomistic Thought (Ave Maria, FL: Sapientia Press of Ave Maria University, 2009).

86. See Fergus Kerr, After Aquinas: Versions of Thomism (Malden, MA: Blackwell, 2002), 134.

87. See Mettepenningen, Nouvelle ThologieNew Theology: Inheritor of Modern-ism, Precursor of Vatican II, 34.

88. See Mettepenningen, Nouvelle ThologieNew Theology: Inheritor of Modern-ism, Precursor of Vatican II, 11538.

89. See Mettepenningen, Nouvelle ThologieNew Theology: Inheritor of Modern-ism, Precursor of Vatican II, 46.

90. See Timothy Ignatius MacDonald, The Ecclesiology of Yves Congar: Foun-dational Themes, ProQuest Dissertations and Theses (Marquette University, 1981), 1.

91. See MacDonald, The Ecclesiology of Yves Congar: Foundational Themes, 5761.

92. See Avery Dulles, A Half Century of Ecclesiology, Theological Studies 50, no. 3 (1989): 425.

93. Robert Kress, One and Holy: The Church in Latin Patristic Thought by Robert F. Evans, Journal of the American Academy of Religion 43, no. 2 (1975): 430.

94. Dennis M. Doyle, Yves Congars Vision of the Church in a World of Unbelief, Theological Studies 66, no. 4 (2005): 900.

95. It should be said, to the credit of Congar, that his failure was not because of scholarly inaccuracy or short-sightedness, but because of fear of sanctions. In his diaries of 19461956, he complained about the Roman system of theologi-cal supervision, which made him a broken man, someone killed while still alive. (See in Mettepenningen, Nouvelle ThologieNew Theology: Inheritor of Modernism, Precursor of Vatican II, 42, note 9.)

96. See about this work of Congar and his method of total ecclesiology the dis-sertation of Rose Beal: In Pursuit of a Total Ecclesiology: Yves Congars De Ecclesia, 19311954, ProQuest Dissertations and Theses (The Catholic Univer-sity of America, 2009).

97. A number of studies have been dedicated to the ecclesiology of de Lubac: Peter Bexell, Kyrkan som sakrament. Henri de Lubacs fundamentalecklesiologi, ProQuest Dissertations and Theses (Lunds Universitet, 1997); Bryan C. Hol-lon, Everything Is Sacred: Spiritual Exegesis in the Political Theology of Henri de Lubac, Theopolitical Visions (Eugene, OR: Cascade Books, 2009); Paul McPart-lan, The Eucharist Makes the Church: The Eucharistic Ecclesiologies of Henri de Lubac and John Zizioulas Compared, ProQuest Dissertations and Theses (Oxford University, 1989); Christopher James Walsh, Henri de Lubac and the Ecclesiology of the Postconciliar Church: An Analysis of His Later Writings

188 NOTES

(19651991), ProQuest Dissertations and Theses (The Catholic University of America, 1993); Susan Wood, The Church as the Social Embodiment of Grace in the Ecclesiology of Henri de Lubac, ProQuest Dissertations and Theses (Marquette University, 1986). De Lubacs most important ecclesiological works are Les glises particulires dans lglise universelle. La maternit de lglise (Paris: Montaigne, 1971); Paradoxe et mystre de lglise (Paris: Aubier-Montaigne, 1967); Mditation sur lglise (Paris: Aubier, 1953); Corpus mysticum: leucharistie et lglise au Moyen ge. tude historique (Paris: Aubier, 1944); Catholicisme: les aspects sociaux du dogme (Paris: ditions du Cerf, 1938).

98. Dulles, Models of the Church, 67. 99. See Wood, The Church as the Social Embodiment of Grace in the Ecclesiol-

ogy of Henri de Lubac, 189.100. Rahners selected works on ecclesiology: Das dynamische in der Kirche

(Freiburg: Herder, 1958); Kirche und Sakramente (Freiburg: Herder, 1960); Strukturwandel der Kirche als Aufgabe und Chance (Freiburg im Breisgau: Herder, 1972).

101. See James Kevin Voiss, A Comparison and Analysis of Karl Rahner and Hans Urs von Balthasar on Structural Change in the Church, ProQuest Disserta-tions and Theses (University of Notre Dame, 2000), 7072.

102. See Voiss, A Comparison and Analysis of Karl Rahner and Hans Urs von Balthasar on Structural Change in the Church, 88.

103. See Voiss, A Comparison and Analysis of Karl Rahner and Hans Urs von Balthasar on Structural Change in the Church, 133.

104. See John McKenzie, Hans Kng on Infallibility: This Tiger Is Not Discreet, in Hans Kng: His Work and His Way, Hermann Hring and Karl-Josef Kuschel, eds. (London: Fount Paperbacks, 1979), 8788.

105. Aidan Nichols, The Word Has Been Abroad: A Guide through Balthasars Aes-thetics (Washington, DC: Catholic University of America Press, 1998), xix.

106. Tina Beattie, A Man and Three WomenHans, Adrienne, Mary and Luce, New Blackfriars 79, no. 924 (1998): 97.

107. Hans Urs von Balthasar, Truth Is Symphonic: Aspects of Christian Pluralism (San Francisco: Ignatius Press, 1987), 103.

108. Hans Urs von Balthasar, Der antirmische Affekt (Freiburg im Breisgau: Herder, 1974).

109. Hans Urs von Balthasar, The Office of Peter and the Structure of the Church (San Francisco: Ignatius Press, 1986).

110. Balthasar, The Office of Peter and the Structure of the Church, 16.111. See Balthasar, The Office of Peter and the Structure of the Church, 21.112. See on ecclesiology of Vatican II: Guilherme Barauna, ed., Leglise de Vatican

II (Paris: ditions du Cerf, 1966); Bonaventure Kloppenburg and Matthew J. OConnell, The Ecclesiology of Vatican II (Chicago, IL: Franciscan Herald Press, 1974); Tai Oludare, The Church as Communion on Mission: Vatican II Ecclesiology of Communion and Its Missionary Implications, ProQuest Dis-sertations and Theses (Pontifical Urban University, 1996); Matthew L. Lamb and Matthew Levering, Vatican II Renewal within Tradition (Oxford: Oxford University Press, 2008); Steven C. Boguslawski and Robert L. Fastiggi, Called

NOTES 189

to Holiness and Communion: Vatican II on the Church (Scranton, PA: Univer-sity of Scranton Press, 2009).

113. Available on the website of the Holy See: http://goo.gl/u1NWO2 (accessed February 20, 2015). Other constitutions are Dei Verbum (regarding the place of the Scripture in the life of the church), Sacrosanctum Concilium (on lit-urgy), and Gaudium et Spes (the church vis--vis modern world).

114. See ODonnell, Ecclesia, 27475.115. See Antonio Acerbi, Due ecclesiologie: ecclesiologia giuridica ed ecclesiologia di

comunione nella Lumen Gentium (Bologna: Edizioni Dehoniane, 1975).116. See Dulles, A Half Century of Ecclesiology, 42930.117. Available on the website of the Holy See: http://goo.gl/j71tL0 (accessed Febru-

ary 20, 2015).118. See ODonnell, Ecclesia, 43233.119. See on this: Sen ORiordan, The Synod of Bishops, 1985, The Furrow 37, no.

3 (1986): 13858; Dulles, A Half Century of Ecclesiology, 44041.120. See on his ecclesiology: Rex I. Bland, Theological Ecumenism in Four Con-

temporary Catholic Ecclesiologies, ProQuest Dissertations and Theses (Baylor University, 1997); Maximilian Heinrich Heim and Michael J. Miller, Joseph Ratzinger: Life in the Church and Living Theology: Fundamentals of Ecclesiol-ogy (San Francisco: Ignatius Press, 2007); Tracey Rowland, Ratzingers Faith: The Theology of Pope Benedict XVI (Oxford: Oxford University Press, 2008); Christian Schaller, KircheSakrament und Gemeinschaft: zu Ekklesiologie und kumene bei Joseph Ratzinger (Regensburg: Pustet, 2011).

121. Joseph Ratzinger, Das neue Volk Gottes: Entwrfe zur Ekklesiologie (Dssel-dorf: Patmos, 1969), 144.

122. See Aidan Nichols, The Thought of Pope Benedict XVI: An Introduction to the Theology of Joseph Ratzinger (New York: Burns & Oates, 2005), 13336.

123. See ODonnell, Ecclesia, 399.124. See Kilian McDonnell, The Ratzinger/Kasper Debate: The Universal Church

and Local Churches, Theological Studies 63, no. 2 (2002): 22750.125. Available on the website of the Holy See: http://goo.gl/xCf1Ut (accessed Feb-

ruary 20, 2015).126. Article 9, in McDonnell, The Ratzinger/Kasper Debate: The Universal

Church and Local Churches, 228.127. See McDonnell, The Ratzinger/Kasper Debate: The Universal Church and

Local Churches, 230.128. See ODonnell, Ecclesia, 432.129. Ratzinger and Messori, The Ratzinger Report: An Exclusive Interview on the

State of the Church, 58.130. Spoken at the first Orthodox theological conference in Athens (1936).131. See Paul Gavrilyuk, Georges Florovsky and the Russian Religious Renaissance

(Oxford: Oxford University Press, 2014).132. , (Paris: YMCA-Press, 1945).133. See comparative studies of Florovskys and Bulgakovs ecclesiologies in Miguel

Vasco Costa de Salis Amaral, Bulgakov y Florovsky: dos eclesiologias orto-doxas de la diaspora rusa, ProQuest Dissertations and Theses (Universidad de

190 NOTES

Navarra, 2000); Sergei V. Nikolaev, Church and Reunion in the Theology of Sergii Bulgakov and Georges Florovsky, 19181940, ProQuest Dissertations and Theses (Southern Methodist University, 2007).

134. Georges Florovsky, The Church: Her Nature and Task, in Collected Works of Georges Florovsky, vol. 1 (Vaduz: Bchervertriebsanstalt, 1987), 58.

135. Florovsky, The Church: Her Nature and Task, 5966.136. Florovsky, The Church: Her Nature and Task, 66.137. Florovsky, The Church: Her Nature and Task, 66.138. Florovsky, The Church: Her Nature and Task, 58.139. See particularly his book written in collaboration with Jean Bosc: Jean

Danilou and Jean Bosc, Lglise face au monde (Paris: La Palatine, 1966).140. Nichols, Catholic Thought since the Enlightenment: A Survey, 12122.141. In Haight, Systematic Ecclesiology, 275.142. Schillebeeckx, The Church with a Human Face: A New and Expanded Theology

of Ministry, 5.143. Haight, Christian Community in History, 4.144. Haight, Christian Community in History, 5.145. Haight, Christian Community in History, 5.146. Haight, Christian Community in History, 4.147. Haight, Christian Community in History, 5.148. Hans Kng, Konzil und Wiedervereinigung. Erneuerung als Ruf in die Einheit

(Wien: Herder, 1960).149. Hans Kng, Strukturen der Kirche (Freiburg: Herder, 1962).150. Hans Kng, Die Kirche (Freiburg: Herder, 1967), first English edition.151. Kng, Unfehlbar?: eine Anfrage.152. Gustafson, Treasure in Earthen Vessels: The Church as a Human Community;

recent edition: James M. Gustafson, Treasure in Earthen Vessels: The Church as a Human Community (Louisville, KY: Westminster John Knox Press, 2009).

153. Edward Schillebeeckx, Wereld en kerk (Bilthoven: Nelissen, 1966), and Edward Schillebeeckx, De zending van de kerk (Bilthoven: Nelissen, 1968).

154. Yves Congar, Le mystre du temple: ou, lconomie de la prsence de Dieu sa crature de la gense lapocalypse (Paris: ditions du Cerf, 1958).

155. Danilou and Bosc, Lglise face au monde.156. Louis Bouyer, Lglise de Dieu, corps du Christ et temple de lEsprit (Paris: di-

tions du Cerf, 1970).157. Heribert Mhlen, Una mystica persona: die Kirche als das Mysterium der Iden-

titt des heiligen Geistes in Christus und den Christen; eine Person in vielen Personen (Mnchen: F. Schning, 1964).

158. Joseph Ratzinger, Die christliche Brderlichkeit (Mnchen: Ksel, 1960); Karl Rahner and Joseph Ratzinger, Episkopat und Primat (Freiburg: Herder, 1961); Ratzinger, Das neue Volk Gottes: Entwrfe zur Ekklesiologie.

159. Dumitru Staniloae, Teologia Dogmatic i Simbolic (Bucuresti: Institutului biblic, 1958).

160. Nikos A. Nissiotis, The Ecclesiological Foundation of Mission from the Orthodox Point of View, The Greek Orthodox Theological Review 7 (1961): 2252.

NOTES 191

161. Nicholas Afanasiev, Una Sancta, Irenikon 36 (1963): 43675.162. ,

(University of Athens, 1965).163. See Dean G. Peerman and Martin E. Marty, eds., A Handbook of Christian

Theologians (Nashville, TN: Abingdon Press, 1984), 724.164. See analytical list of publications by and on Kng on the WorldCat Identities:

http://goo.gl/IyaZEF (accessed February 20, 2015).165. See records of procedures and documentation against Kng in English trans-

lation: Hans Kng and Leonard J. Swidler, Kng in Conflict (Garden City, NY: Doubleday, 1981). Hans Kng, The Kng Dialogue: A Documentation on the Efforts of the Congregation for the Doctrine of the Faith and of the Conference of German Bishops to Achieve an Appropriate Clarification of the Controversial Views of Dr. Hans Kng (Tbingen) (Washington, DC: US Catholic Confer-ence, 1980); a historical account of his controversy with Rome is in Kngs own books: Hans Kng, My Struggle for Freedom: Memoirs (Grand Rapids, MI; Ottawa: Eerdmans; Novalis, 2003); Hans Kng and John Bowden, Dis-puted Truth: Memoirs (New York: Continuum, 2008).

166. Hans Kng, Truthfulness, the Future of the Church (New York: Sheed and Ward, 1968).

167. Donald W. Musser and Joseph L. Price, eds., A New Handbook of Christian Theologians (Nashville, TN: Abingdon Press, 1996), 236.

168. See Hans Kng, The Church (New York: Sheed and Ward, 1967), 7079; Rob-ert Nowell, A Passion for Truth: Hans Kng and His Theology (New York: Crossroad, 1981), 140.

169. Michael Fahey, Continuity in the Church amid Structural Changes, Theo-logical Studies 35, no. 3 (1974): 418.

170. Nowell, A Passion for Truth: Hans Kng and His Theology, 147.171. Nowell, A Passion for Truth: Hans Kng and His Theology, 147.172. Enda McDonagh, Infallible? An Enquiry. Hans Kng, The Furrow 22, no. 12

(1971): 799.173. Nowell, A Passion for Truth: Hans Kng and His Theology, 151.174. See Hans Kng, The Council and Reunion, trans. Cecily Hastings (London:

Sheed and Ward, 1961), 36.175. Schillebeeckx, The Church with a Human Face: A New and Expanded Theology

of Ministry, 207.176. Schillebeeckx, Wereld en rerk.177. Schillebeeckx, De zending van de kerk.178. Edward Schillebeeckx, The Mission of the Church, trans. N. D. Smith (New

York: Seabury Press), 207.179. Edward Schillebeeckx, Kerkelijk ambt: voorgangers in de gemeente van Jezus

Christus (Bloemendaal: Nelissen, 1980).180. Edward Schillebeeckx, Pleidooi voor mensen in de kerk: christelijke identiteit en

ambten in de kerk (Baarn: Nelissen, 1985).181. See Ormerod, Recent Ecclesiology: A Survey, 64.182. Schillebeeckx, The Church with a Human Face: A New and Expanded Theology

of Ministry, 69. His critical assessment of the development of the hierarchical

192 NOTES

structures in the church was questioned by the Congregation for the Doctrine of the Faith, when it was presided by Cardinal Joseph Ratzinger. See Letter to Father Edward Schillebeeckx on June 13, 1984, by Cardinal Joseph Ratzinger (AAS 77 [1985], 99497; published on the website of the Congregation for the Doctrine of Faith: http://goo.gl/R30PPn [accessed February 20, 2015]); and Notification on the Book Pleidooi voor mensen in de kerk. Christelijke identiteit en ambten in de kerk (Nelissen, Baarn 1985) by Professor Edward Schillebeeckx, O. P. (published on the website of the Congregation for the Doctrine of Faith: http://goo.gl/YdyMAi [accessed February 20, 2015]). A documented narrative about his trials in Peter Hebblethwaite, The New Inqui-sition? (London: Fount Paperbacks, 1980).

183. Schillebeeckx, Pleidooi voor mensen in de kerk: christelijke identiteit en ambten in de kerk, 2034.

184. Haight, Systematic Ecclesiology, 263.185. The publication of the trilogy was an important event in ecclesiology. A dis-

tinct theological culture started growing around it that has already resulted in a collective work: Gerard Mannion, Comparative Ecclesiology: Critical Investigations (London: T&T Clark, 2008). This book is the outcome of the United Kingdombased Ecclesiological Investigations Research Network that became an affiliate of the American Academy of Religion. At the annual meet-ing of the AAR in 2006, the Ecclesiological Investigation Research Network held a session on Haight.

186. Mannion and Mudge, The Routledge Companion to the Christian Church, 387.187. See Catholic Church, Congregatio pro Doctrina Fidei, Notification on the Book

Jesus Symbol of God by Father Roger Haight (Vatican City: Libreria Editrice Vaticana, 2006).

188. See Mannion, Comparative Ecclesiology: Critical Investigations, 3334.

Chapter 7

1. Paul Tillich, A History of Christian Thought (New York: Harper and Row, 1968), 252.

2. Karl Barth, Dogmatics in Outline (London: SCM Press, 1949), 141. 3. See Anne Hunt, The Trinity and the Church: Explorations in Ecclesiology

from a Trinitarian Perspective, Irish Theological Quarterly 70, no. 3 (2005): 21535.

4. Researchers of Tillich have noted the ecclesiocentricity of his theological system; see on Tillichs ecclesiology: Laura J. Thelander, A More Generous Ecclesiology: Paul Tillich and the Courage to Be the Church, ProQuest Dis-sertations and Theses (Princeton Theological Seminary, 2010).

5. Paul Tillich, Systematic Theology (Chicago: University of Chicago Press, 1951), v.1, 48.

6. Paul Tillich, The World Situation, in Henry P. van Dusen, Paul Tillich, Theo-dore Meyer Greene, and George Finger Thomas, The Christian Answer (New York: C. Scribners Sons, 1945), 39.

NOTES 193

7. Tillich, Systematic Theology, v.2, 180. 8. Thelander, A More Generous Ecclesiology: Paul Tillich and the Courage to Be

the Church, 83. 9. Paul Tillich, A Reinterpretation of the Doctrine of the Incarnation (London:

Spottiswoode, 1949), 147.10. See Thelander, A More Generous Ecclesiology: Paul Tillich and the Courage to

Be the Church, 102.11. Maurice Schepers, Paul Tillich on the Church, in Thomas F. OMeara, ed.,

Paul Tillich in Catholic Thought (Dubuque, IA: Priory Press, 1964).12. See Tillich, Systematic Theology, v.3, 16272.13. Tillich, Systematic Theology, v.3, 165.14. See Thelander, A More Generous Ecclesiology: Paul Tillich and the Courage to

Be the Church, 10911.15. Moltmanns main book on ecclesiology is Jrgen Moltmann, Kirche in der Kraft

des Geistes: ein Beitrag zur messianischen Ekklesiologie (Mnchen: Chr. Kaiser, 1975); English translation: Jrgen Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology (Minneapolis, MN: Fortress Press, 1977). A number of theses were written on Moltmanns ecclesiology: Erin Brigham, The Ecclesiological Dimensions of Juergen Moltmanns Theol-ogy: Vision of a Future Church? ProQuest Dissertations and Theses (Fordham University, 1990); Harold Eugene Thomas, An Assessment of the Ecclesiology of Juergen Moltmann, ProQuest Dissertations and Theses (The Southern Bap-tist Theological Seminary, 1992); Arne Rasmusson, The Church as Polis: From Political Theology to Theological Politics as Exemplified by Jrgen Moltmann and Stanley Hauerwas (Notre Dame, IN: University of Notre Dame Press, 1995); Antonios Steve Kireopoulos, The Dialogue with Orthodox Theology in the Ecclesiology of Juergen Moltmann: Trinitarian Theology and Pneumatology as the Twin Pillars of Ecclesiology, ProQuest Dissertations and Theses (Fordham University, 2003); Van Nam Kim, A Church of Hope: A Study of the Escha-tological Ecclesiology of Jrgen Moltmann (Lanham, MD: University Press of America, 2005).

16. See on his Trinitarian theology and its ecclesiological implications: Radu Bor-deianu, The Trinitarian Ecclesiology of Dumitru Staniloae and Its Significance for Contemporary Orthodox-Catholic Dialogue, ProQuest Dissertations and Theses (Marquette University, 2006) and Radu Bordeianu, Dumitru Staniloae: An Ecumenical Ecclesiology, Ecclesiological Investigations (London: T&T Clark, 2011).

17. See on this the research by Antonios Kireopoulos: Kireopoulos, The Dialogue with Orthodox Theology in the Ecclesiology of Juergen Moltmann: Trinitarian Theology and Pneumatology as the Twin Pillars of Ecclesiology.

18. Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology, 18.

19. Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology, 27.

20. Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology, 82.

194 NOTES

21. See Avery Dulles, The Church in the Power of the Spirit: A Contribution to Messi-anic Ecclesiology by Jrgen Moltmann, The Wilson Quarterly 2, no. 4 (1978): 154.

22. See Kireopoulos, The Dialogue with Orthodox Theology in the Ecclesiology of Juergen Moltmann: Trinitarian Theology and Pneumatology as the Twin Pil-lars of Ecclesiology, 2224.

23. See Dulles, The Church in the Power of the Spirit: A Contribution to Mes-sianic Ecclesiology by Jrgen Moltmann, 15455.

24. See Rasmusson, The Church as Polis: From Political Theology to Theological Poli-tics as Exemplified by Jrgen Moltmann and Stanley Hauerwas.

25. Rasmusson, The Church as Polis: From Political Theology to Theological Politics as Exemplified by Jrgen Moltmann and Stanley Hauerwas, 11.

26. Rasmusson, The Church as Polis: From Political Theology to Theological Politics as Exemplified by Jrgen Moltmann and Stanley Hauerwas, 376.

27. See Rasmusson, The Church as Polis: From Political Theology to Theological Poli-tics as Exemplified by Jrgen Moltmann and Stanley Hauerwas, 376.

28. See Wolfhart Pannenberg, Thesen zur Theologie der Kirche (Mnchen: Claudius-Verlag, 1970); Wolfhart Pannenberg, Theologie und Reich Gottes (Gtersloh: Gtersloher Verlagshaus G. Mohn, 1971); Wolfhart Pannenberg, Ethik und Ekklesiologie: gesammelte Aufstze (Gttingen: Vandenhoeck und Ruprecht, 1977); Wolfhart Pannenberg, Kirche und kumene (Gttingen: Vandenhoeck und Ruprecht, 2000); in English, Wolfhart Pannenberg, The Church (Philadel-phia: Westminster Press, 1983).

29. Miroslav Volf, After Our Likeness: The Church as the Image of the Trinity (Grand Rapids, MI: Eerdmans, 1998).

30. See David Eric Grosser, Trinity, Personhood, and Community. The Ecclesio-logical Vision of Miroslav Volf, ProQuest Dissertations and Theses (Gordon-Conwell Theological Seminary, 2001).

31. Volf, After Our Likeness: The Church as the Image of the Trinity, 19.32. See Volf, After Our Likeness: The Church as the Image of the Trinity, 56.33. See Volf, After Our Likeness: The Church as the Image of the Trinity, 5. He par-

ticularly appeals to Max Weber, Ferdinand Tonnies, Talcott Parsons, Niklas Luhmann, Peter Berger, and Robert Wuthnow.

34. Volf, After Our Likeness: The Church as the Image of the Trinity, 14.35. Volf, After Our Likeness: The Church as the Image of the Trinity, 22.36. See Volf, After Our Likeness: The Church as the Image of the Trinity, 23.37. Volf, After Our Likeness: The Church as the Image of the Trinity, 2.38. Volf, After Our Likeness: The Church as the Image of the Trinity, 158.39. See Volf, After Our Likeness: The Church as the Image of the Trinity, 3.40. See Volf, After Our Likeness: The Church as the Image of the Trinity, 25.41. Volf, After Our Likeness: The Church as the Image of the Trinity, 224.42. Volf, After Our Likeness: The Church as the Image of the Trinity, 2345.43. See Kallistos Ware, Sobornost and Eucharistic Ecclesiology: Aleksei Khomi-

akov and His Successors. International Journal for the Study of the Christian Church 11, no. 2 (2011): 232: The Eucharistic model still retains full validity in Orthodox ecclesiology. No other model has emerged in the last fifty years that is able to replace it.

NOTES 195

44. Henri de Lubac, Mditation sur lglise (Paris: Aubier, 1953), 11516, in Ware, Sobornost and Eucharistic Ecclesiology, 228. See also Paul McPartlan, Sacra-ment of Salvation: An Introduction to Eucharistic Ecclesiology (Edinburgh: T&T Clark, 2000).

45. See Ware, Sobornost and Eucharistic Ecclesiology, 227.46. Kallistos Ware, The Orthodox Church (Harmondsworth: Penguin Books, 1963).47. See Nicholas Afanasiev, Una Sancta, Irenikon 36 (1963): 43675.48. Preamble to The Personalist Forum: http://goo.gl/krRGiO (accessed February

20, 2015).49. Friedrich Schleiermacher, ber die Religion (Berlin, 1799).50. John Henry Newman, Fifteen Sermons Preached before the University of Oxford,

Between AD 1826 and 1843 (London: Rivingtons, 1880), 29.51. Emmanuel Mounier, A Personalist Manifesto (London: Longmans, 1938).52. A US-based The Personalist Project (http://www.thepersonalistproject.org) is

particularly focused on the Christian roots of personalism.53. Albert C. Knudson, The Doctrine of God (New York: Abingdon-Cokesbury

Press, 1930), 99.54. Edgar Sheffield Brightman, A Philosophy of Religion (New York: Prentice-Hall,

1940), 365.55. Jacques Maritain, Saint Thomas and the Problem of Evil (Milwaukee, WI: Mar-

quette University Press, 1942), 16.56. Brightman, A Philosophy of Religion, 367.57. Borden Parker Bowne, Personalism (Boston: Houghton Mifflin Co, 1908), 266.58. Knudson, The Doctrine of God, 84, 296.59. Emmanuel Mounier, Existentialist Philosophies: An Introduction, trans. Eric

Blow (London: Rockliff, 1948), 13.60. Maritain, Saint Thomas and the Problem of Evil, 14.61. Bowne, Personalism, 264.62. Mounier, Existentialist Philosophies: An Introduction, 13.63. Knudson, The Doctrine of God, 298.64. Knudson, The Doctrine of God, 352.65. Knudson, The Doctrine of God, 298.66. Jacques Maritain, Les droits de lhomme et la loi naturelle (New York: ditions

de la Maison franaise, 1942), 11.67. Brightman, A Philosophy of Religion, 170.68. Knudson, The Doctrine of God, 167; Paul Ricoeur, Fallible Man (New York:

Fordham University Press, 1986), 69.69. Bowne, Personalism, 266.70. Brightman, A Philosophy of Religion, 33233.71. Jacques Maritain, True Humanism, trans. Margot Robert Adamson (New York:

C. Scribners Sons, 1938), 171.72. Brightman, A Philosophy of Religion, 365.73. Maritain, True Humanism, 2.74. There are striking similarities between the western and eastern personalisms,

not only in ideas, but also in vocabulary. What John Zizioulas and Christos Yannaras, for instance, say about the person is similar in ideas and words to the

196 NOTES

western personalists as they were expounded earlier. Thus, the starting point for Orthodox personalism is that God is a person, or rather three persons. Moreover, as Zizioulas specifies, the very being of God is identical with the person. Owing to his personhood, God is unlimited, infinite, and eternal. The personhood of God is an ultimate source of existence for the church and for every human being. The idea of humanity being created according to the image and likeness of God implies that he or she is a personality. Every human being is a person as well as and because of the fact that God is a person and arche-type Person. Therefore, if God does not exist, a human person does not exist either. Personhood gives a human being the pleroma of existence. The person is always a whole, and not a part or an element of the whole. Every human being is unique because his or her personhood is unique. Personhood is unique by definition. Yannaras, for instance, likes calling the person an otherness . Apart of the otherness, self-consciousness is another important fea-ture of the person. One is a person when he or she realizes his or her unique-ness in the world and his or her otherness regarding the rest of the human beings and things. Similarly to the personhood of God, the human person cannot be defined. It remains beyond the cognitional abilities of the intellect. Human language fails to express personhood properly. Only through the per-sonal encounter and relationship can one understand and cognize another per-son. The personal relationship and the communion is a basis of personhood. Zizioulas identifies personal being with the act of relation or communion (in Greek, ). The ultimate sort of relationship is that with God. This sort of relationship constitutes the human being as a real person. This is a relation, which emerges always in response to the love of God. Every human being is a person as far as he or she is able to respond to the love of God. A person can-not keep his or her personhood without love. Without love, a person is dead, limited by determinism, not free. Outside of the relationship based upon love, a person loses his or her uniqueness and becomes nature. A contraposition of person and nature is an important feature of modern Orthodox personalism. Although human nature is believed to be good as created by God, in the con-text of personalism it is paradoxically regarded as opposing personhood. For modern Orthodox personalism, the person is superior to nature. When, for instance, Yannaras speaks of the otherness, it means to him an otherness in relation to nature. The same theologian considers nature as existentially oppos-ing personal freedom. Nature is identical with necessity, while freedom is an attribute of personhood. The person must fight for freedom against nature.

75. Karl Pelz, Der Christ als Christus: der Weg meines Forschens (Berlin: Pelz, 1939).76. See James Kevin Voiss, A Comparison and Analysis of Karl Rahner and Hans

Urs Von Balthasar on Structural Change in the Church, ProQuest Dissertations and Theses (University of Notre Dame, 2000), 21516.

77. See Natalia M. Imperatori-Lee, The Use of Marian Imagery in Catholic Ecclesiology since Vatican II, ProQuest Dissertations and Theses (University of Notre Dame, 2007) and Voiss, A Comparison and Analysis of Karl Rahner and Hans Urs von Balthasar on Structural Change in the Church, 22733.

78. Voiss, A Comparison and Analysis of Karl Rahner and Hans Urs Von Bal-thasar on Structural Change in the Church, 23349.

NOTES 197

79. Heribert Mhlen, Una Mystica Persona: Die Kirche als das Mysterium der Iden-titt des heiligen Geistes in Christus und den Christen; eine Person in vielen Per-sonen (Mnchen: F. Schning, 1964).

80. Avery Dulles, A Half Century of Ecclesiology, Theological Studies 50, no. 3 (1989): 434.

81. Mhlen, Una Mystica Persona, 197.82. Mhlen, Una Mystica Persona, 164.83. Jrgen Moltmann, The Spirit of Life: A Universal Affirmation (Minneapolis,

MN: Fortress Press, 1992), 14.84. Volf, After Our Likeness: The Church as the Image of the Trinity, 18889, n. 145.85. ,

(University of Athens, 1965); pub-lished in French as LEucharistie, lvque et leglise durant les trois premiers si-cles, trans. Jean-Louis Palierne (Paris: Descle de Brouwer, 1994); the English translation appeared recently as Eucharist, Bishop, Church: The Unity of the Church in the Divine Eucharist and the Bishop during the First Three Centuries (Brookline, MA: Holy Cross, 2001).

86. The theology of John Zizioulas is reflected in a number of books and theses: Paul McPartlan, The Eucharist Makes the Church (Edinburgh: T&T Clark, 1996); Peter Mark Benjamin Robinson, Towards a Definition of Persons and Relations with Particular Reference to the Relational Ontology of John Ziziou-las, ProQuest Dissertations and Theses (University of London, 1999); Stanley Pulprayil, The Theology of Baptism and Confirmation in the Writings of Yves Congar and John Zizioulas, ProQuest Dissertations and Theses (Pontificia Uni-versit Gregoriana, 2001); Eve M. Tibbs, East Meets West: Trinity, Truth and Communion in John Zizioulas and Colin Gunton, ProQuest Dissertations and Theses (Fuller Theological