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1. Roman Catholic Church The authority to teach religious doctrine.
2. A body of people having doctrinal authority in a church.

[Latin, the office of a teacher or other person in authority, from magister, master; see magisterial.]


(Roman Catholic Church) the teaching authority or function of the Roman Catholic Church
[C19: see magistery]


(ˌmædʒ əˈstɪər i əm)

the authority and power of the Roman Catholic Church to teach religious truth.
[1585–95; < Latin: command, control, literally, the office of a magister master]
References in periodicals archive ?
The Petrine office of the Pope of Rome would need to be understood and appreciated within such a chrismatic ecclesiology, if my articulation were to be accepted.
Paulinus Odozor argues for the extension of the theology of gratuitousness to the church's internal life, calling for the Petrine office to see itself as "redistributionist in chief" (30) for all goods, economic and spiritual.
Pope Benedict's resignation has, in a very concrete way, enabled Catholics to distinguish more clearly the Petrine office and its officeholder, however gifted or charismatic he may be.
On hearing the news George Stack, Archbishop of Cardiff and leader of Catholics in Wales, said: "I share the surprise of people all over the world at the news of the resignation of Pope Benedict XVI from the Petrine Office.
He says: "The only candidate for something truly unique to Roman Catholicism is the Petrine office, the papacy" (31) but then says that the Orthodox and the Anglicans agree with us basically in our faith except for this one matter, which he tries to establish by talking about doctrines settled by Catholics before 500 A.
Some speakers stressed the need for a strong Petrine office, and the shift in the relatio, an official summary of the first two weeks of debate, from terms such as collegiality and subsidiarity to communion suggests an effort to water down the push for decentralization.
Cardinal Josef Ratzinger has elaborated what he calls "the martyrological principle" which he applies to the mutual dependency between the collegiality of bishops and the Petrine office.
Section 3, given to systematic reflection, includes five ecclesiological essays touching on the themes of infallibility, the ecclesiological context for primacy and the Petrine office, and the future exercise of the papacy.
So I think bishops today should take the pope at his word and reshape the collaboration between the Petrine office and the episcopal office.
The next three chapters deal with questions of authority, the Petrine office and infallibility from a variety of historical, theological and ecumenical perspectives, originally delivered to a diversity of audiences.
But in his Petrine office, the pope represents the union of bishops, and thus he can speak in their name and so express the faith of all believers.
Not only is this development contrary, to the intentions of the council and of Paul VI, the cardinal noted, but it is even contrary to the retentions of John Paul II himself, whose 1995 encyclical Ut Unum Sint ("That they may be one") repeatedly emphasized the link between the Petrine office and the episcopal college.