piety.-Alms.-Results of crusades.-Perseverance of the Popes.- Imperial laws against heretics.-St. Martin.-St. Leo.-Council of Verona.-Early inquisitors.-Object of the Inquisition.-St. Peter de CHAPTER XXI.-Papal Prerogatives, Definition of Florence.-Judgment on controversies.-Official infal- libility. Plenitude of power.-Providing of pastors.-Relations to Aborigines.-Missions.-Slavery.-St. Gregory.-Noble act of Za- chary.-Truce of God.-Military orders.-Veneration of the Virgin. Libraries. Vatican.-Pope Damasus.-Leo.-Gregory vindicated. -Guizot.-Vitalian.-Virgil on antipodes. § 3. Measures to promote Learning, Conferences.-Schools.-Professor of Scripture.-Sylvester II.— Divinity. Studium sacræ paginæ.-Summary of St. Thomas.-Ar- istotle.-Canon law.-Civil jurisprudence.-Medicine.-Oriental lan- Dante.-Petrarch crowned in the capitol.-Poets Laureat.-History. -Antiquities.-Belles lettres.-Injurious effects of Lutheran contro- versies. Greek literature.-Ippolita Sforza.-Nicholas V.-Leo X.- Correction of the calendar.-Cardinal Cusanus.-Copernicus.-Ga- lileo. Abjuration.-Astronomy patronized.-Cassini.-Benedict XIV. Splendid scene in Italy.-Bible.-Classics.-Oriental languages. § 8.-Restrictions on the Press, Archbishop of Mentz.-Alexander VI.-Leo X.-Paul IV.-Index. 411 415 Lists of Irenæus.-Optatus.-Barrow's inference.-Schisms.-Ur- §1.-Ceremonies after Election, Adoration. Kissing of the feet.-Sella gestaloria. § 2. Ceremonies of Coronation, Burning of flax.-Seven candlesticks.-Pallium.-Gospel in Latin Saints and martyrs.-Charity.-Marcellinus vindicated by St. Au- Recapitulation. Separation of Church from State.-Official letter of cardinal Anto- Catalogue of the Popes, 429 435 473 THE PRIMACY. CHAPTER I. PROMISE OF THE PRIMACY. It is denied by many, at the present day, that Christ, our Lord, gave any peculiar form, or organization, to His Church. They believe Him to have taught the way of life, and directed His apostles to proclaim it, but to have left it at the option of believers to organize themselves into societies acting on the principles which He laid down, and governing themselves by conventional rules for order and discipline. The Catholic Church, on the contrary, holds that Christ is her Founder, to whom, accordingly, she refers her essential organization, which in nothing is more apparent, than in the pre-eminence and authority of her chief bishop, governing the entire flock, in the name of Christ. Her hierarchy, consisting of bishops, priests, and ministers, is divinely ordained; among the bishops one presides over the rest to preserve faith in its integrity, to maintain order, and unite all in the bonds of religious communion. It is not pretended that all the details of Church organization were arranged by the immediate authority of Christ, or that the authority of the chief pastor was at once developed; but it is believed that Christ delegated to Peter a governing authority to be exercised for the benefit of the Church at large, according as the variety of times and places may require. With regard to the extent and limits of this power various questions may be raised, which it is premature to examine before the authority itself is admitted. A primacy of jurisdiction, or government, is acknowledged by the Church in the chief pastor-not mere precedency without any binding authority. His dignity gives him real power for the purposes of his office, that is, to maintain and propagate revealed truth, and to preserve unity. Many Anglican divines have admitted a primacy of order, or rank, to have been conferred on St. Peter, which they generally hold to have been a mere personal prerogative; whilst they deny all superior authority in him above the other apostles. In the tenth chapter of St. Matthew, we are instructed that Christ "called his twelve disciples together, and gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of sickness." "Now the names of the twelve apostles are these: THE FIRST Simon who is called Peter, and Andrew his brother." Then follow the names of the others, and their commission to preach to the lost sheep of the house of Israel is recorded. We are naturally led to consider in what sense Peter is called THE FIRST: paros; whether merely as occurring first to the memory of the sacred writer on this occasion; or because he was leader and head of the others. The first supposition is excluded by the very remark that he was THE FIRST, which would have been superfluous, if the order of registering the names, in this instance, were merely meant, especially since the others have no number attached to them. Besides, the constant custom of all the Evangelists, who invariably place the name of Peter first, proves that this place was assigned him for a special reason, since the names of the rest are put in various order, with the exception of Judas, who, on account of his perfidy, is always placed last. We cannot suppose that Peter is put first, merely on account of the excellence of his personal qualities, when we remember his weakness in the hour of temptation. He is first, evidently as leader and head. Whilst our Lord was on earth, He alone was head of His Church, and Peter had not positive authority over his brethren. At that time his prececedency was rather of order, or rank, than of jurisdiction and government; but it was wisely so ordained, that by this position he might be prepared for the high office to which he was to be elevated. In this sense I assent to Barrow, who remarks: "Constantly in all the catalogues of the apostles, St. Peter's name is set in the front, and when actions are reported in which he was concerned jointly with others, he is usually mentioned first, which seemeth not done without careful design, or special reason. Upon such grounds it may be reasonable to allow St. Peter a primacy of order." I cannot, however, admit the illustration of this primacy given by this writer: "such a one as the ring-leader hath in a dance"! Neither can I agree that an authoritative primacy was not afterwards conferred on St. Peter, since this is not affirmed on the mere ground of this order of names, but on strong and positive testimonies of Scripture. In the sixteenth chapter of St. Matthew, we learn that "Jesus came into the confines of Cesarea Philippi: and He asked His disciples say * Mat. x. 2. A Treatise of the Pope's Supremacy, Supposition 1. n. 5. ing: Whom do men say that the Son of Man is? And they said: Some John the Baptist, and others Elias, and others Jeremias, or one of the prophets. He saith to them: But whom do you say that I am? Simon Peter answering, said: Thou art Christ, the Son of the living God." It was not an idle inquiry, proceeding from curiosity to ascertain the current opinions of men, for Jesus "knew all men," and "He needed not that any man should give testimony of man: for He knew what was in man." He asks, in order to afford an opportunity to Simon to state the various human conjectures, and to declare aloud his own faith. From the beginning He had changed the name of this disciple. When Andrew "brought him to Jesus, Jesus looking upon him, said: Thou art Simon the son of Jona: thou shalt be called Cephas: which is interpreted Peter." He called him Cephas, a SyroChaldaic term, equivalent to the Greek term IITpos, and to the English term Rock. He does not seem to have intimated, at that time, why He thus designated him: but He made him a leader among the apostles; and reserved for the occasion mentioned by St. Matthew, the declaration of the import of the name, and the authority of the office. On the question being put as to the belief of the apostles themselves, Peter answered without hesitation: "Thou art Christ the Son of the living God." This strong and explicit declaration of the divinity of Jesus was followed by a confirmation on His part of the name previously given to Simon, and by the unfolding of its mysterious meaning, and of the high office with which he should be invested: "Jesus answering said to him: Blessed art thou Simon Bar-jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven. And I say to thee, that thou art Peter, and upon this rock I will build my Church; and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven."|| Never did Christ speak with greater emphasis and plainSimon Peter confessed him to be the Son of God, not in the general acceptation of this appellation, as given to every just man, for this would have called forth no extraordinary praise, but as the true and natural Son of His Eternal Father, by a communication to Him of the Divine Nature, by an ineffable generation. Jesus declares him blessed in having this faith in His Divinity, since, not mortal man could have ness. † John ii. 24. *Matt. xvi. 13-16. § In Syriac pronounced Kipha or Kipho. In Chaldaic Matt. xvi. 15-20. |