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Papal primacy, also known as the primacy of the bishop of Rome, is an ecclesiological doctrine in the Catholic Church concerning the respect and authority that is due to the pope from other bishops and their episcopal sees.
At this same Council, an attempt at compromise was made when the bishop of Constantinople was given a primacy of honour only second to that of the bishop of Rome, because "Constantinople is the New Rome". Roman papal authorities rejected this language since it did not clearly recognize Rome's claim to juridical authority over the other churches ...
The primacy of the Bishop of Rome over the whole Catholic Church is derived from the pope's status as successor to Peter as "Prince of the Apostles" and as "Vicar of Christ" (Vicarius Christi). The First Vatican Council defined papal primacy in the sense of papal supremacy as an essential institution of the Church that can never be relinquished.
Principal among them is the meaning of papal primacy within any future unified church. The Orthodox insist that it should be a "primacy of honor", as in the ancient church and not a "primacy of authority", [ 1 ] whereas the Catholic Church sees the pontiff's role as requiring for its exercise power and authority the exact form of which is open ...
The "maximum demand" of the East was described as a declaration by the West of the 1870 doctrine of papal primacy as erroneous along with the "removal of the Filioque from the Creed and including the Marian dogmas of the nineteenth and twentieth centuries." Ratzinger asserted that "(n)one of the maximum solutions offers any real hope of unity."
Primacy is regarded as a consequence of the pope's position as bishop of the original capital city of the Roman Empire, a definition explicitly spelled out in the 28th canon of the Council of Chalcedon. These churches see no foundation to papal claims of universal immediate jurisdiction, or to claims of papal
Pope Gregory I (590–604) was a major figure in asserting papal primacy within the Papacy's local jurisdiction and gave the impetus to missionary activity in northern Europe, including England. Gregory I rejected that any bishop had universal jurisdiction, but believed the Roman see had canonical privileges sourced from the Council of Sardica .
Of these two persons in international law the one, the Papal State, undoubtedly came to an end, under the rules of general international law, by the Italian conquest and subjugation in 1870. But the Holy See remained, as always, a subject of general international law also in the period between 1870 and 1929.