Thomas Allies - The Church of England cleared from the charge of Schism

It must be observed that the extent of this authority, in the Chief See, has not been defined; but, whatever it was, it did not interfere with the divine right of the Bishops to govern each in his own diocese. They derived their authority by transmission from the Apostles, as the Bishop of Rome from St. Peter; the one was as much recognised as the other. They were not his delegates , but his brethren . Frater and Co-episcopus they style him , as he styles them, for hundreds of years after the Council of Nicea; owing him, indeed, and willingly rendering him the greatest deference, but never so much as imagining that their authority was derived from him. This fact, too, lies upon the face of all antiquity, and is almost too notorious to need proof. If, however, any be wanted, it is found in the names which Bishops bore both then, and for a long time afterwards, and in their mode of election and their jurisdiction. For their names: "It must first be confessed," says a very learned Roman Catholic, who, in his humility, shrunk from the Cardinalate offered to him for his services to the papal see, "that the name of Pope, of Apostle, of Apostolic Prelate, of Apostolic See, was still common to all Bishops, even during the three centuries which elapsed from the reign of Clovis to the empire of Charlemagne;" and he adds presently: "These august names are not like those vain and superficial titles with which the pride of men feeds itself; they are the solid marks of a power entirely from Heaven, and of a holiness altogether Divine." 5 5 Thomassin, Part i. lib. i. ch. 4. De l'ancienne discipline de l'Eglise. Indeed, the view which every where prevailed was that so admirably expressed by St. Cyprian: "Episcopatus unus est, cujus a singulis in solidum pars tenetur." 6 6 St. Cypr. de Unit. 4. Oxford Tr. "The Episcopate is one; it is a whole in which each enjoys full possession." St. Isidore, of Seville, says: "Since also the other Apostles received a like fellowship of honour and power with Peter, who also were scattered throughout the whole world, and preached the Gospel; whom, at their departure, the Bishops succeeded, who are established throughout the whole world in the seats of the Apostles." 7 7 Quoted by Thomassin, ut sup. But Pope Symmachus (A.D. 498-514) has expressed the equality and unity of the Episcopate and Apostolate between the Pope and all Bishops, by the highest and most sacred similitude which it is possible to conceive. "For inasmuch as after the likeness of the Trinity, whose power is one and indivisible, the priesthood is one in the hands of various prelates, how suits it that the statutes of the more ancient be broken by their successors?" 8 8 Ibid. We are told by the same author: "Pope Hormisdas (A.D. 514-523) prescribed, and all the Bishops of the east subscribed, after the Patriarch John of Constantinople, a formulary of faith and of Catholic Communion, where, among other remarkable points, this is worthy of particular attention: – that as all Churches make but one Church, so all the thrones of the Apostolate, and all the Sees of the Episcopate, spread through all the earth, are but one apostolic see, inseparable from the see of Peter." This is the view of St. Augustin, expressed again and again in his writings, especially when he is explaining those remarkable words of our Lord to St. Peter, on which Roman Catholics ground the scriptural proof of his Primacy. "For it is evident that Peter, in many places of the Scriptures, represents the Church, ( personam gestet Ecclesiæ ) chiefly in that place where it is said, 'I give unto thee the keys of the kingdom of Heaven. Whatsoever thou shalt bind on earth, shall be bound in Heaven: and whatsoever thou shalt loose on earth shall be loosed in Heaven.' What! did Peter receive those keys, and Paul not receive them? Did Peter receive them, and John and James not receive them, and the rest of the Apostles? Or are not those keys in the Church, where sins are daily remitted? But since in meaning hinted, but not expressed, ( in significatione ), Peter was representing the Church, what was given to him singly, was given to the Church. So, then, Peter bore the figure of the Church: the Church is the body of Christ." 9 9 S. Aug. Tom. v. 706, B. So St. Chrysostom: "But when I speak of Paul, I mean not only him, but also Peter, and James, and John, and all their choir. For as in a lyre there are different strings, but one harmony, so, too, in the choir of the Apostles, there were different persons, but one teaching; since one, too, was the Musician, even the Holy Spirit, who moved their souls. And Paul signifying this, said: 'Whether, therefore, it were they or I, so we preach.'" 10 10 S. Chrys. Tom. ii. 594, B. How little, on the one hand, the pre-eminence of St. Peter's see derogated from the apostolicity of other Bishops, or, on the other hand, their distinct descent and jurisdiction hindered them from paying due deference to the Chief See, is apparent likewise in these words of St. Jerome: "But, you say, the Church is founded upon Peter; although, in another place, this self-same thing takes place upon all the Apostles, and all receive the keys of the kingdom of Heaven, and the strength of the Church is consolidated equally upon them : nevertheless, for this reason, out of the twelve one is selected, that, by the appointment of a head, the occasion of Schism may be taken away." 11 11 St. Jerome, tom. ii. 279, Vallarsi. Thomassin doubts whether at the Council of Nicea, or even at that of Antioch, sixteen years afterwards, the name even of Archbishop was yet in use; the highest title used in those two Councils being that of Metropolitan. St. Epiphanius quotes a letter of Arius to Alexander, of Alexandria, in which he only gives him the quality of Pope and Bishop, but nowhere that of Archbishop.

So much for the equality of the names of Bishops in the fourth century, which recognises the essential equality and unity of their office. The laws in force respecting their consecration and jurisdiction are as decisive. Every Bishop, after being elected by the Clergy and people, and the assembled provincial Bishops, was consecrated by the Metropolitan of his province, except, indeed, in the Patriarchate of Alexandria, where the Primate, as we have seen, and not the Metropolitans under him, consecrated all Bishops. Where a Metropolitan had no immediate superior, in case of a vacancy, the Bishops of his own province consecrated him, as in the case of Carthage. Whatever might be the particular privileges of Patriarchs and Metropolitans, as a general rule, no one Bishop had direct jurisdiction in the diocese of another. The Bishops of the great sees, specially Rome, Alexandria, and Antioch, announced their accession to each other, together with a profession of the orthodox faith. But as for any jurisdiction emanating from Rome to the great Bishops of the east, such a thing was never even imagined. Let us even rest the whole question on this important point, for it is absolutely necessary to the Papal theory; and I do not think any vestige of such a doctrine can be found in the first six centuries. At least, let it be shown; for, to assert it in the face of Canons which imply a system the very reverse of it, is merely begging the whole question. That in cases of difficulty, or disputed succession, or heresy, or schism, the voice of the Bishop of Rome would have great weight, is, indeed, indisputable. When the ship of the Church was in distress, whom should we expect to see at the rudder but St. Peter? Thus St. Jerome, himself baptized at Rome, naturally looks to Rome in this difficulty. Mr. Newman says: 12 12 Development, p. 279. "The divisions at Antioch had thrown the Catholic Church into a remarkable position; there were two Bishops in the see, one in connexion with the East, and the other with Egypt and the West, – with which, then, was Catholic Communion? St. Jerome has no doubt upon the subject. Writing to St. Damasus, he says: 'Since the East tears into pieces the Lord's coat, and foxes lay waste the vineyard of Christ, so that among broken cisterns, which hold no water, it is difficult to understand where the sealed fountain and the garden inclosed is , therefore by me is the chair of St. Peter to be consulted, and that faith which is praised by the Apostle's mouth, thence now seeking food for my soul where of old I received the robe of Christ. Whilst the bad children have wasted their goods, the inheritance of the Fathers is preserved uncorrupt among you alone. There the earth from its fertile bosom returns the pure seed of the Lord a hundred fold: here the grain buried in the furrows degenerates into darnell and tares. At present the Sun of Righteousness rises in the West; but in the East that fallen Lucifer hath placed his throne. You are the light of the world: you the salt of the earth: you the vessels of gold and silver: but here the vessels of earth or wood await the iron rod and the eternal flame.' Therefore , though your greatness terrifies me, yet your kindness invites me. From the Priest the sacrifice claims salvation; from the Shepherd the sheep claims protection. Let us speak without offence: I court not the Roman height: I speak with the successor of the Fisherman, and the disciple of the Cross. I, who follow none as my chief but Christ, am associated in communion with thy blessedness; that is, with the See of Peter. On that rock the Church is built I know. Whoso shall eat the Lamb outside that house is profane… I know not Vitalis (the Apollinarian); Meletius I reject; I am ignorant of Paulinus. Whoso gathereth not with thee, scattereth; that is, he who is not of Christ is of Antichrist." 13 13 The words in italics are left out by Mr. N.