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Rh body of Peter, we have kept the faith of Peter as our Peter, since holding Peter's faith is as though we held Peter himself."

Peter is therefore nothing except for the sake of the truth to which he testified. St. Chrysostom says this expressly in the same discourse, and adds: "When I mentioned Peter, another Peter was brought to mind, [Flavian, Bishop of Antioch, at the time the discourse was written,] a father and doctor common to us all, who has inherited St. Peter's virtue, and has received his see in heritage." Again, in his eulogy of St. Ignatius, Bishop of Antioch, we read: "St. Ignatius was the successor of Peter in his principality." The Latin translation thus renders it: "St. Ignatius succeeded (St. Peter) in the dignity of the episcopate." This is incorrect. The principality in the style of the Fathers is the apostolate, which is indeed the source of the episcopate, but surpasses it in dignity and power. But whether translated principality or episcopate, St. Chrysostom's testimony is equally opposed to the Romish doctrine, that the Bishop of Rome is the sole successor of St. Peter. According to St. Chrysostom, St. Peter cannot in fact have occupied the see of any one city, being equally and in a general sense the apostle-bishop of all the churches where he preached the Gospel, and where his teachings are preserved.

In this same discourse, St. Chrysostom calls St. Ignatius of Antioch, "teacher of Rome in the faith," and gives the following as the reason why Peter, Paul, and Ignatius died at Rome: "You [inhabitants of Antioch] have through God's blessing, no further need of instruction, for you have struck root in religion; but the people of Rome, because of the great wickedness that prevailed there, needed more powerful aid; therefore