C. Supremacy of Rome/the Papacy

Note: This list is a work in progress, and may change at any time both in the selection of quotations and the content of the annotations. In the meantime, feel free to offer any suggestions.

IGNATIUS

“I do not, as Peter and Paul, issue commandments unto you. They were apostles of Jesus Christ, but I am the very least [of believers]: they were free, as the servants of God; while I am, even until now, a servant.” (Epistle to the Romans, chap. 4)1

IRENAEUS

“Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre- eminent authority, that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful men] who exist everywhere.” (Against Heresies, Book Three, chap. 3)2

FERMILIAN, Bishop of Caesarea in Cappadocia (to CYPRIAN)

“But that they who are at Rome do not observe those things in all cases which are handed down from the beginning, and vainly pretend the authority of the apostles; any one may know also from the fact, that concerning the celebration of Easter, and concerning many other sacraments of divine matters, he may see that there are some diversities among them, and that all things are not observed among them alike, which are observed at Jerusalem, just as in very many other provinces also many things are varied because of the difference of the places and names. And yet on this account there is no departure at all from the peace and unity of the Catholic Church, such as Stephen has now dared to make; breaking the peace against you, which his predecessors have always kept with you in mutual love and honour, even herein defaming Peter and Paul the blessed apostles, as if the very men delivered this who in their epistles execrated heretics, and warned us to avoid them. Whence it appears that this tradition is of men which maintains heretics, and asserts that they have baptism, which belongs to the Church alone.” (Epistles of Cyprian, 74, sec. 6)3

“But what is the greatness of his error, and what the depth of his blindness, who says that remission of sins can be granted in the synagogues of heretics, and does not abide on the foundation of the one Church which was once based by Christ upon the rock, may be perceived from this, that Christ said to Peter alone, “Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.” And again, in the Gospel, when Christ breathed on the apostles alone, saying, “Receive ye the Holy Ghost: whose soever sins ye remit they are remitted unto them, and whose soever sins ye retain they are retained.” Therefore the power of remitting sins was given to the apostles, and to the churches which they, sent by Christ, established, and to the bishops who succeeded to them by vicarious ordination. But the enemies of the one Catholic Church in which we are, and the adversaries of us who have succeeded the apostles, asserting for themselves, in opposition to us, unlawful priesthoods, and setting up profane altars, what else are they than Korah, Dathan, and Abiram, profane with a like wickedness, and about to suffer the same punishments which they did, as well as those who agree with them, just as their partners and abettors perished with a like death to theirs?
        And in this respect I am justly indignant at this so open and manifest folly of Stephen, that he who so boasts of the place of his episcopate, and contends that he holds the succession from Peter, on whom the foundations of the Church were laid, should introduce many other rocks and establish new buildings of many churches; maintaining that there is baptism in them by his authority. For they who are baptized, doubtless, fill up the number of the Church. But he who approves their baptism maintains, of those baptized, that the Church is also with them. Nor does he understand that the truth of the Christian Rock is overshadowed, and in some measure abolished, by him when he thus betrays and deserts unity. The apostle acknowledges that the Jews, although blinded by ignorance, and bound by the grossest wickedness, have yet a zeal for God. Stephen, who announces that he holds by succession the throne of Peter, is stirred with no zeal against heretics, when he concedes to them, not a moderate, but the very greatest power of grace: so far as to say and assert that, by the sacrament of baptism, the filth of the old man is washed away by them, that they pardon the former mortal sins, that they make sons of God by heavenly regeneration, and renew to eternal life by the sanctification of the divine laver. He who concedes and gives up to heretics in this way the great and heavenly gifts of the Church, what else does he do but communicate with them for whom he maintains and claims so much grace? And now he hesitates in vain to consent to them, and to be a partaker with them in other matters also, to meet together with them, and equally with them to mingle their prayers, and appoint a common altar and sacrifice.” (Epistles of Cyprian, 74, sec.s 16-17)4

Gregory the Great

“…I beg you, I beseech you, and with all the sweetness in my power demand of you, that your Fraternity gainsay all who flatter you and offer you this name of error [“Universal Bishop”], nor foolishly consent to be called by the proud title. For truly I say it weeping, and out of inmost sorrow of heart attribute it to my sins, that this my brother, who has been constituted in the grade of episcopacy for the very end of bringing back the souls of others to humility, has up to the present time been incapable of being brought back to humility; that he who teaches truth to others has not consented to teach himself, even when I implore him.
        Consider, I pray you, that in this rash presumption the peace of the whole Church is disturbed, and that it is in contradiction to the grace that is poured out on all in common; in which grace doubtless you yourself wilt have power to grow so far as you determine with yourself to do so. And you will become by so much the greater as you restrain yourself from the usurpation of a proud and foolish title: and you will make advance in proportion as you are not bent on arrogation by derogation of your brethren. Wherefore, dearest brother, with all your heart love humility, through which the concord of all the brethren and the unity of the holy universal Church may be preserved. Certainly the apostle Paul, when he heard some say, I am of Paul, I of Apollos, but I of Christ 1 Corinthians 1:13, regarded with the utmost horror such dilaceration of the Lord’s body, whereby they were joining themselves, as it were, to other heads, and exclaimed, saying, Was Paul crucified for you? Or were you baptized in the name of Paul (ib.)? If then he shunned the subjecting of the members of Christ partially to certain heads, as if beside Christ, though this were to the apostles themselves, what will you say to Christ, who is the Head of the universal Church, in the scrutiny of the last judgment, having attempted to put all his members under yourself by the appellation of Universal? Who, I ask, is proposed for imitation in this wrongful title but he who, despising the legions of angels constituted socially with himself, attempted to start up to an eminence of singularity, that he might seem to be under none and to be alone above all? Who even said, I will ascend into heaven, I will exalt my throne above the stars of heaven: I will sit upon the mount of the testament, in the sides of the North: I will ascend above the heights of the clouds; I will be like the most High Isaiah 14:13.
        For what are all your brethren, the bishops of the universal Church, but stars of heaven, whose life and discourse shine together amid the sins and errors of men, as if amid the shades of night? And when you desire to put yourself above them by this proud title, and to tread down their name in comparison with yours, what else do you say but I will ascend into heaven; I will exalt my throne above the stars of heaven? Are not all the bishops together clouds, who both rain in the words of preaching, and glitter in the light of good works? And when your Fraternity despises them, and you would fain press them down under yourself, what else say you but what is said by the ancient foe, I will ascend above the heights of the clouds? All these things when I behold with tears, and tremble at the hidden judgments of God, my fears are increased, and my heart cannot contain its groans, for that this most holy man the lord John, of so great abstinence and humility, has, through the seduction of familiar tongues, broken out into such a pitch of pride as to attempt, in his coveting of that wrongful name, to be like him who, while proudly wishing to be like God, lost even the grace of the likeness granted him, and because he sought false glory, thereby forfeited true blessedness. Certainly Peter, the first of the apostles, himself a member of the holy and universal Church, Paul, Andrew, John,— what were they but heads of particular communities? And yet all were members under one Head. And (to bind all together in a short girth of speech) the saints before the law, the saints under the law, the saints under grace, all these making up the Lord’s Body, were constituted as members of the Church, and not one of them has wished himself to be called universal. Now let your Holiness acknowledge to what extent you swell within yourself in desiring to be called by that name by which no one presumed to be called who was truly holy.
        Was it not the case, as your Fraternity knows, that the prelates of this Apostolic See which by the providence of God I serve, had the honour offered them of being called universal by the venerable Council of Chalcedon. But yet not one of them has ever wished to be called by such a title, or seized upon this ill-advised name, lest if, in virtue of the rank of the pontificate, he took to himself the glory of singularity, he might seem to have denied it to all his brethren.” (Book Five, Epistle 18)

“For to all who know the Gospel it is apparent that by the Lord’s voice the care of the whole Church was committed to the holy Apostle and Prince of all the Apostles, Peter. For to him it is said, Peter, do you love Me? Feed My sheep [John 21:17]. To him it is said, Behold Satan has desired to sift you as wheat; and I have prayed for you, Peter, that your faith fail not. And thou, when you are converted, strengthen your brethren [Luke 22:31]. To him it is said, You are Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it. And I will give unto you the keys of the kingdom of heaven and whatsoever you shall bind an earth shall be bound also in heaven; and whatsoever you shall loose on earth shall be loosed also in heaven [Matthew 16:18].
        Lo, he received the keys of the heavenly kingdom, and power to bind and loose is given him, the care and principality of the whole Church is committed to him, and yet he is not called the universal apostle; while the most holy man, my fellow priest John, attempts to be called universal bishop. I am compelled to cry out and say, O tempora, O mores!…
        …If then any one in that Church takes to himself that name, whereby he makes himself the head of all the good, it follows that the Universal Church falls from its standing (which God forbid), when he who is called Universal falls. But far from Christian hearts be that name of blasphemy, in which the honour of all priests is taken away, while it is madly arrogated to himself by one.
        Certainly, in honour of Peter, Prince of the apostles, it was offered by the venerable synod of Chalcedon to the Roman pontiff. But none of them has ever consented to use this name of singularity, lest, by something being given peculiarly to one, priests in general should be deprived of the honour due to them. How is it then that we do not seek the glory of this title even when offered, and another presumes to seize it for himself though not offered?
        He, then, is rather to be bent by the mandate of our most pious Lords, who scorns to render obedience to canonical injunctions. He is to be coerced, who does wrong to the holy Universal Church, who swells in heart, who covets rejoicing in a name of singularity, who also puts himself above the dignity of your Empire through a title peculiar to himself.
        Behold, we all suffer offense for this thing. Let then the author of the offense be brought back to a right way of life; and all quarrels of priests will cease. For I for my part am the servant of all priests, so long as they live as becomes priests. For whosoever, through the swelling of vain glory, lifts up his neck against Almighty God and against the statutes of the Fathers, I trust in Almighty God that he will not bend my neck to himself, not even with swords.”5 (Book Five, Epistle 20)

“For, as your venerable Holiness knows, this name of Universality was offered by the holy synod of Chalcedon to the pontiff of the Apostolic See which by the providence of God I serve. But no one of my predecessors has ever consented to use this so profane a title; since, forsooth, if one Patriarch is called Universal, the name of Patriarch in the case of the rest is derogated. But far be this, far be it from the mind of a Christian, that any one should wish to seize for himself that whereby he might seem in the least degree to lessen the honour of his brethren. While, then, we are unwilling to receive this honour when offered to us, think how disgraceful it is for any one to have wished to usurp it to himself perforce.
        Wherefore let not your Holiness in your epistles ever call any one Universal, lest you detract from the honour due to yourself in offering to another what is not due…
        …For it is because he is near of whom it is written, He is king over all the sons of pride [Job 41:25]— not without sore grief I am compelled to say it— that our brother and fellow bishop John, despising the Lord’s commands, precepts, and rules of Fathers, attempts through elation to be his forerunner in name…
        …For, if this expression is suffered to be allowably used, the honour of all patriarchs is denied: and while he that is called Universal perishes per chance in his error, no bishop will be found to have remained in a state of truth.” (Book Five, Epistle 43)

“I have however taken care to admonish earnestly the same my brother and fellow bishop that, if he desires to have peace and concord with all, he must refrain from the appellation of a foolish title. As to this, the piety of my lords has charged me in their orders, saying that offense ought not to be engendered among us for the appellation of a frivolous name. But I beseech your imperial Piety to consider that some frivolous things are very harmless, and others exceedingly harmful. Is it not the case that, when Antichrist comes and calls himself God, it will be very frivolous, and yet exceedingly pernicious? If we regard the quantity of the language used, there are but a few syllables; but if the weight of the wrong, there is universal disaster. Now I confidently say that whosoever calls himself, or desires to be called, Universal Priest, is in his elation the precursor of Antichrist, because he proudly puts himself above all others. Nor is it by dissimilar pride that he is led into error; for, as that perverse one wishes to appear as above all men, so whosoever this one is who covets being called sole priest, he extols himself above all other priests. But, since the Truth says, Every one that exalts himself shall be humbled [Luke 14:11; 18:14], I know that every kind of elation is the sooner burst as it is the more inflated. Let then your Piety charge those who have fallen into an example of pride not to generate any offense by the appellation of a frivolous name.” (Book Seven, Epistle 33)

“For I said that neither to me nor to any one else ought you to write anything of the kind; and lo, in the preface of the epistle which you have addressed to myself who forbade it, you have thought fit to make use of a proud appellation, calling me Universal Pope. But I beg your most sweet Holiness to do this no more, since what is given to another beyond what reason demands is subtracted from yourself. For as for me, I do not seek to be prospered by words but by my conduct. Nor do I regard that as an honour whereby I know that my brethren lose their honour. For my honour is the honour of the universal Church: my honour is the solid vigour of my brethren. Then am I truly honoured when the honour due to all and each is not denied them. For if your Holiness calls me Universal Pope, you deny that you are yourself what you call me universally. But far be this from us. Away with words that inflate vanity and wound charity.” (Book Eight, Epistle 30)

  1. It is interesting that, in writing to the church at Rome, Ignatius emphasized the apostolic authority of Peter and Paul above his own authority, with no indication that this apostolic authority existed still in the Roman church – in fact, in writing such a letter to them, he indicates that his own authority is on an equal plane with theirs, and must therefore be of an entirely different character from the apostolic authority shared by Peter and Paul.
  2. This indication by Irenaeus that the Roman Church has pre-eminent authority should not be taken out of its context: Irenaeus is arguing against heretics who claim to have received special knowledge, by secret transmission among the perfect, from the apostles, who knew deep and hidden truths which they concealed from the common people of the Church. “Not so,” says Irenaeus, “For if they had revealed their hidden secrets to anyone, it would have been to their hand-selected leaders of the churches. And what church has a more notable pedigree than the Roman church, which both Peter and Paul labored to establish? Look at their gospel, therefore – that has better claim to apostolicity, by greater historical proof of unbroken succession, than any of these newly-sprung-up heretical churches. Indeed, all the faithful in the whole world believe this same gospel, so how can a heresy which sprang up so much later overturn that faith, the historicity of which is well-testified?”. We, too, would ask the same question: “Which of us holds more closely to the faith preached by the Roman and other apostolic churches, up to Irenaeus’s time? Is it the Vatican, with its host of strange doctrines that appeared much later? Or rather the doctrines of the Reformers, who strove to re-discover the simplicity of the apostolic faith? That is the question that must ultimately be answered.
  3. Not only is the idea of the supremacy of the Roman Bishop (Stephen) here met with disdain, but it is candidly admitted the Roman Church has sometimes failed to follow apostolic teachings (and how much more so today!), and that the apostle Peter and Paul by no means speak through or are represented by any one bishop.
  4. Fermilian’s argument, which seems to be consonant with Cyprian’s understanding, is that the one true authority of the keys, first given to Peter, was then given to all the apostles, acting in unity, and is now the possession of all the bishops who have succeeded them. At any rate, the authority wielded by Stephen, or any bishop for that matter, was by no means so great that, if he should err at all from the apostolic teachings, which are recorded in their sacred writings, he has thereby wandered from that only foundation upon which his authority rests. This is a necessary presupposition for Fermilian’s argument; and regardless of whether or not he was right on the matter of baptism, a corollary truth for our day is that, no bishop, no matter what power he may arrogate to himself, ought to be obeyed or believed if he strays at all from the teachings of the apostles.
  5. Although Gregory does here accept the pre-eminence of Peter, he continues his frequent and vociferous argumentations against anyone at all claiming to be preeminent among the bishops of the Universal Church.

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