Введение
Власть ключей, также известная как служение ключей, – это ответственность, данная святому Петру для вступления в Царство Божье в День Пятидесятницы, и ответственность, данная другим апостолам Иисусом, согласно Матфея 16:19. Она понимается как ответственность за принятие или исключение из церковного членства (экскомуникацию), за установление церковной политики и учений (догмы), за дание обязательных толкований Священного Писания (древние раввины были известны своими обязательными толкованиями Моисеева закона) и за связывание и развязывание грехов. Глагол «развязать» (или освободить) используется в таком значении в Иоанна 20:23, Откровении 1:5 и отцами ранней Церкви. В христианстве «ключи – это должность и власть, данные Христом Церкви для связывания и развязывания грехов». Это власть, которую, по мнению римско-католиков, изначально было дано святому Петру, а затем его преемникам в должности римско-католического папства. О передаче Власти ключей святому Петру (первоначально Симону) говорится в Матфея 16:13.
In Matthew chapter 18, 18 through 20, we see Jesus speaking to the disciples, not an individual specifically. This points to Jesus continuing to instruct the disciples in chapter 16, and perhaps not Peter individually after blessing Peter for having confessed who Jesus was by God's allowance;
This point of view is furthered ( the collective authority / power of the keys ) in the first Council of Jerusalem. Roman Catholic dogma states that in Matthew 16, Jesus was paraphrasing a passage from Isaiah well known among the Jews (Is 22:15 25) in which Hezekiah, the King of Israel, had a general cabinet of ministers and his chief chamberlain, the Prime Minister Shebna was proved unworthy of his post and was thrown out. To fill his office, King Hezekiah names Eliakim son of Hilkiah as the new prime minister:
In the Bible, the term keys has been used as a symbol of teaching authority (Lk 11:52). According to Roman Catholics, Jesus, the son of David and hence the King of the new Davidic kingdom, the Church, appoints St. Peter as the Church's primary teacher, an office that will continue to have successors much like Eliakim's position in the Old Testament Davidic kingdom. With these keys, like Eliakim, St. Peter the first Bishop of Rome and his successors are entrusted with Christ's own teaching authority over the new House of David, the Church here on earth (Rev. 1:18, 3:7). Through this office of the Papacy and the Magisterium, Roman Catholics believe that the Kingdom of Heaven governs the Church on earth to lead it to all truth in matters of faith and morals (1 Tim 3:15, Mt 28:20, Jn 16:13). The Vatican's own claims to the Keys as a heraldic statement are limited to the 14th century. Many Christians point out that Jesus uses much the same language in John 20:23 and therefore conferred some or all of the same powers on all the Apostles. On this basis, Eastern Orthodox believe that the power of the keys is conferred on all bishops. Similarly, Martin Luther and other reformers spoke of the "office of the Keys" as the power of church leaders to admit or exclude from church membership. In the Lutheran Churches, the "Office of the Keys is the special authority which Christ has given to His Church on earth: to forgive the sins of the penitent sinners, but to retain the sins of the impenitent as long as they do not repent." Lutheran doctrine cites as the basis for the sacrament of Confession and Absolution. The office of the keys is furthermore exercised in the Church "binding and loosing", being able to excommunicate individuals from the sacraments as "ordinarily, no one is saved outside the visible church".
В Матфея, главах 18:18–20, мы видим, что Иисус говорит ученикам, а не конкретному человеку. Это указывает на то, что Иисус продолжает наставлять учеников в главе 16 и, возможно, не Петра лично после того, как благословил Петра за исповедание того, кто такой Иисус, по Божьему откровению. Эта точка зрения подтверждается (коллективной властью/силой ключей) на Первом Иерусалимском Соборе. Римско-католическая догма утверждает, что в Матфея 16 Иисус перефразировал хорошо известный иудеям отрывок из книги Исаии (Ис 22:15–25), в котором царь Израиля Езекия имел общий совет министров, а его главный камердинер, премьер-министр Шевна, оказался недостойным своего поста и был изгнан. Чтобы заполнить эту должность, царь Езекия назначил Елиакима, сына Хелкии, новым премьер-министром.
In Matthew chapter 18, 18 through 20, we see Jesus speaking to the disciples, not an individual specifically. This points to Jesus continuing to instruct the disciples in chapter 16, and perhaps not Peter individually after blessing Peter for having confessed who Jesus was by God's allowance;
This point of view is furthered ( the collective authority / power of the keys ) in the first Council of Jerusalem. Roman Catholic dogma states that in Matthew 16, Jesus was paraphrasing a passage from Isaiah well known among the Jews (Is 22:15 25) in which Hezekiah, the King of Israel, had a general cabinet of ministers and his chief chamberlain, the Prime Minister Shebna was proved unworthy of his post and was thrown out. To fill his office, King Hezekiah names Eliakim son of Hilkiah as the new prime minister:
In the Bible, the term keys has been used as a symbol of teaching authority (Lk 11:52). According to Roman Catholics, Jesus, the son of David and hence the King of the new Davidic kingdom, the Church, appoints St. Peter as the Church's primary teacher, an office that will continue to have successors much like Eliakim's position in the Old Testament Davidic kingdom. With these keys, like Eliakim, St. Peter the first Bishop of Rome and his successors are entrusted with Christ's own teaching authority over the new House of David, the Church here on earth (Rev. 1:18, 3:7). Through this office of the Papacy and the Magisterium, Roman Catholics believe that the Kingdom of Heaven governs the Church on earth to lead it to all truth in matters of faith and morals (1 Tim 3:15, Mt 28:20, Jn 16:13). The Vatican's own claims to the Keys as a heraldic statement are limited to the 14th century. Many Christians point out that Jesus uses much the same language in John 20:23 and therefore conferred some or all of the same powers on all the Apostles. On this basis, Eastern Orthodox believe that the power of the keys is conferred on all bishops. Similarly, Martin Luther and other reformers spoke of the "office of the Keys" as the power of church leaders to admit or exclude from church membership. In the Lutheran Churches, the "Office of the Keys is the special authority which Christ has given to His Church on earth: to forgive the sins of the penitent sinners, but to retain the sins of the impenitent as long as they do not repent." Lutheran doctrine cites as the basis for the sacrament of Confession and Absolution. The office of the keys is furthermore exercised in the Church "binding and loosing", being able to excommunicate individuals from the sacraments as "ordinarily, no one is saved outside the visible church".
В Библии термин «ключи» использовался как символ учительской власти (Луки 11:52). По мнению римско-католиков, Иисус, сын Давида и, следовательно, Царь нового Давидова царства, то есть Церкви, назначает святого Петра главным учителем Церкви, должность, которая будет иметь преемников, подобно положению Елиакима в Ветхозаветном Давидовом царстве. С этими ключами, как и Елиаким, святому Петру, первому епископу Рима, и его преемникам доверена власть учить от имени Христа в новом Доме Давида, то есть Церкви на земле (Откр 1:18, 3:7). Через эту должность Папства и Магистериум римско-католики верят, что Царство Небесное управляет Церковью на земле, чтобы привести ее ко всей истине в вопросах веры и нравственности (1 Тим 3:15, Мф 28:20, Ин 16:13). Претензии Ватикана на ключи как геральдический символ ограничены XIV веком. Многие христиане указывают на то, что Иисус использует почти тот же язык в Иоанна 20:23 и, следовательно, наделил теми же или некоторыми полномочиями всех Апостолов. На этом основании восточные православные верят, что власть ключей дается всем епископам. Аналогично, Мартин Лютер и другие реформаторы говорили о «служении ключей» как о власти церковных лидеров допускать или исключать из церковного членства. В лютеранских церквях «служение ключей – это особая власть, которую Христос дал Своей Церкви на земле: прощать грехи кающихся грешников, но удерживать грехи нераскаявшихся, пока они не раскаются». Лютеранское учение рассматривает это как основу для таинства Исповеди и Отпущения грехов. Кроме того, служение ключей осуществляется в Церкви посредством «связывания и развязывания», то есть возможности отлучать людей от таинств, поскольку «обычно никто не спасается вне видимой Церкви».
In Matthew chapter 18, 18 through 20, we see Jesus speaking to the disciples, not an individual specifically. This points to Jesus continuing to instruct the disciples in chapter 16, and perhaps not Peter individually after blessing Peter for having confessed who Jesus was by God's allowance;
This point of view is furthered ( the collective authority / power of the keys ) in the first Council of Jerusalem. Roman Catholic dogma states that in Matthew 16, Jesus was paraphrasing a passage from Isaiah well known among the Jews (Is 22:15 25) in which Hezekiah, the King of Israel, had a general cabinet of ministers and his chief chamberlain, the Prime Minister Shebna was proved unworthy of his post and was thrown out. To fill his office, King Hezekiah names Eliakim son of Hilkiah as the new prime minister:
In the Bible, the term keys has been used as a symbol of teaching authority (Lk 11:52). According to Roman Catholics, Jesus, the son of David and hence the King of the new Davidic kingdom, the Church, appoints St. Peter as the Church's primary teacher, an office that will continue to have successors much like Eliakim's position in the Old Testament Davidic kingdom. With these keys, like Eliakim, St. Peter the first Bishop of Rome and his successors are entrusted with Christ's own teaching authority over the new House of David, the Church here on earth (Rev. 1:18, 3:7). Through this office of the Papacy and the Magisterium, Roman Catholics believe that the Kingdom of Heaven governs the Church on earth to lead it to all truth in matters of faith and morals (1 Tim 3:15, Mt 28:20, Jn 16:13). The Vatican's own claims to the Keys as a heraldic statement are limited to the 14th century. Many Christians point out that Jesus uses much the same language in John 20:23 and therefore conferred some or all of the same powers on all the Apostles. On this basis, Eastern Orthodox believe that the power of the keys is conferred on all bishops. Similarly, Martin Luther and other reformers spoke of the "office of the Keys" as the power of church leaders to admit or exclude from church membership. In the Lutheran Churches, the "Office of the Keys is the special authority which Christ has given to His Church on earth: to forgive the sins of the penitent sinners, but to retain the sins of the impenitent as long as they do not repent." Lutheran doctrine cites as the basis for the sacrament of Confession and Absolution. The office of the keys is furthermore exercised in the Church "binding and loosing", being able to excommunicate individuals from the sacraments as "ordinarily, no one is saved outside the visible church".