Reviewed by:

• Catholics without Rome: Old Catholics, Eastern Orthodox, Anglicans, and the Reunion Negotiations of the 1870s by Bryn Geffert and Leroy Boerneke
• Joseph Loya O.S.A.

Russian theologian and historian Georges Florovsky opined that Christian historians would do well to approach historical sources just as one encounters living people—with a "spiritual and intellectual sympathy." Geffert and Boerneke (who died in 1983 but whose 1977 dissertation formed the foundation for this study) reveal themselves to be trusted mentors who themselves treat their sources with respect, critical acumen, and perspicacious contextual awareness. They focus on the 1874 and 1875 Bonn Reunion Conferences involving Anglican, Old Catholic, and Orthodox divines. The study's intent—skillfully fulfilled—was to demonstrate that Conference interests had much in common with contemporary ecumenical initiatives, thus belying the common notion that the aspiration to unify the church of Christ first germinated in the early twentieth century.

The first half of the book provides with clarity and appropriate breadth and depth the historical framework and preparation for the Conferences. Key to the foundation of course were the Tractarian publications and Vatican I's 1870 definition of the pope's infallible teaching authority that spurred Ignaz von Dōllinger to assume a leadership role in the "Without Rome" movement.

Regarding Sacred Scripture, Anglican and Old Catholic participants in the Conferences forged resolutions regarding the primacy of the Hebrew Canon in the First Testament, primacy of original texts over translations, and support of publication in vulgar tongues (as with liturgy). Faith, working by love, is the means and conditions for justification. Salvation cannot be by "merit of condignity." The overflowing merits of saints cannot be transferred. Seven as the number of sacraments was the result of theological speculation. [End Page 291] Baptism and Eucharist are "principalia, praecipua, eximia salutis nostrae sacramenta." With Holy Scripture being the primary rule of faith, genuine authoritative tradition from Christ is partly found in ecclesial consensus in continuity with the primitive church, and it is partly gathered by scientific method from historical documents. Orthodox representatives objected to the conviction that the Church of England and its derivatives maintain unbroken Episcopal succession.

All agreed that the Roman doctrine of the Immaculate Conception was contrary to genuine tradition. Confession before the congregation or priest—together with the power of the keys—is rooted in the practice of the primitive church, though subject to cleansing of abuses and constraints accrued through time. "Indulgences" can only refer to penalties imposed by the church itself. Commemoration of the faithful departed unto ever richer outpourings of Christ's Grace upon them is also from the primitive church and thus likewise should be preserved. That invocation of the saints is not a saving duty did not reach a vote because the Orthodox insisted that it was. A resolution positing the Eucharist as identical with the eternal sacrifice that Christ offers us in heaven won acceptance.

Topics such as life after death, confirmation, anointing of the sick and dying, the use of leavened vs. unleavened eucharistic bread were discussed; after judgment that they required no uniform stances, they yielded no resolutions. (The sides would not contest divergent canonical and ritualistic differences that existed from before the eleventh-century schism.) Praying for the dead garnered no clear consensus. No agreement could be reached regarding the primacy of Peter. Old Catholics judged themselves to be not yet fully prepared to discuss historic ecclesial primacy on earth or ecclesiastical marriage. (The authors ascribe to the Old Catholics an insufficiently developed foundational ecclesiology.)

Striking is the extent and ("stormy") intensity with which both Conferences debated questions regarding Filioque (the Western creedal "and the Son" clause), as explicated through more than fifty of the book's pages. In the end, Bonn II members accepted without objection the following about the Holy Spirit: Issuance from the Father Who is the Beginning, Cause and Source of the Godhead; Issuance out of the Father (in accord with Orthodox teaching) through the Son; Imaging of the Son...

审阅者：

• 没有罗马的天主教徒：旧天主教徒、东正教、英国圣公会和 1870 年代的团聚谈判 作者： Bryn Geffert 和 Leroy Boerneke
• 约瑟夫·洛亚·奥萨

俄罗斯神学家和历史学家乔治·弗洛洛夫斯基认为，基督教历史学家最好像对待活生生的人一样对待历史资料——带着“精神和理智的同情心”。Geffert 和 Boerneke（于 1983 年去世，但其 1977 年的论文构成了这项研究的基础）表明自己是值得信赖的导师，他们自己以尊重、敏锐的敏锐度和敏锐的情境意识对待他们的资料来源。他们重点关注 1874 年和 1875 年波恩重聚会议，与会者包括英国圣公会、旧天主教和东正教神职人员。这项研究的目的——巧妙地实现了——是为了证明会议的利益与当代普世运动有很多共同点，

本书的前半部分以清晰、适当的广度和深度提供了会议的历史框架和准备工作。当然，奠定基础的关键是 Tractarian 出版物和梵蒂冈一世 1870 年对教皇无误的教学权威的定义，这促使伊格纳兹·冯·多林格 (Ignaz von Dōllinger) 在“没有罗马”运动中担任领导角色。

关于《圣经》，英国圣公会和旧天主教参加会议的参与者就《第一约》中希伯来正典的首要地位、原文高于译本的首要地位以及支持以通俗语言出版（如礼拜仪式）等问题达成了决议。因爱而生的信心是称义的手段和条件。救恩不能靠“高贵的功德”。圣人的功德满溢，无法转移。圣礼的数量是七，是神学推测的结果。[完第291页]洗礼和圣体圣事是“ principia, praecipua, eximia salutis nostrae sacramenta”由于圣经是信仰的首要规则，来自基督的真正权威传统部分是在与原始教会连续性的教会共识中找到的，部分是通过科学方法从历史文献中收集到的。东正教代表反对这样的信念：英国圣公会及其派系保持着不间断的圣公会继承权。

所有人都同意，罗马的圣母无染原罪教义与真正的传统相悖。在会众或牧师面前忏悔——连同钥匙的力量——植根于原始教会的实践，尽管会受到随着时间的推移而产生的滥用和限制的清洗。“赎罪券”只能指教会本身施加的惩罚。对信徒离去的纪念，以纪念基督的恩典更加丰富地倾注在他们身上，这也是来自原始教会的，因此同样应该被保留。对圣人的祈求不是一种拯救义务，这一点没有得到表决，因为东正教坚持认为它是。一项将圣体圣事等同于基督在天上为我们提供的永恒牺牲的决议赢得了接受。

主题包括死后的生命、坚信礼、病人和临终者的恩膏、发酵与发酵的使用。讨论了无酵圣体面包；在判断他们不需要统一立场后，他们没有提出任何决议。（双方不会对十一世纪分裂之前存在的教义和仪式上的分歧提出异议。）为死者祈祷没有获得明确的共识。关于彼得的首要地位未能达成一致。老天主教徒认为自己还没有完全准备好讨论历史上教会在地球上的首要地位或教会婚姻。（作者认为旧天主教徒的基础教会学发展不够。）

引人注目的是两个会议就Filioque （西方教义的“与子”条款）问题进行辩论的程度和（“激烈的”）强度，正如本书五十多页所解释的那样。最后，波恩二世成员毫无异议地接受了关于圣灵的以下观点：从圣父那里发出，圣父是神性的开始、起因和源头；由圣父（根据东正教教义）通过圣子发出；儿子的形象...