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182 to Romish pretensions, is that of St. Optatus of Melevia, which is quoted on all occasions by those theologians. Reasonably interpreted, this text is no more in their favour than those of the other Fathers. The holy bishop of Melevia was opposing the Donatists who had established a bishopric at Rome. He wished to prove to them that this bishopric was not legitimate. To do this it was necessary to prove that the only legitimate bishopric was that which had descended in direct line from the Apostles — for there was but one only Apostolate of which Peter typified the unity, and nothing outside of that Apostolic see — that is, this apostolate — could claim to be legitimate. St. Optatus, therefore, thus addresses his adversary:

"Thou canst not deny it — thou knowest that the bishop's chair was first given to Peter in the city of Rome; upon that chair sat Peter the chief of all the Apostles; thou knowest why he was called Peter; that thus in that one see, unity should be preserved by all; lest each of the other Apostles should claim a separate see for himself; and that he should be schismatic and sinful who should establish another bishopric beside that only see."

"For the sake of unity," he elsewhere says, the blessed "Peter (for whom it had been enough had he only obtained pardon after denying his Master) deserved to be preferred to all the Apostles, and alone received the keys of the kingdom of heaven to impart them to others."

St. Optatus was arguing against a man who denied the unity of the ministry and its Apostolic origin. In order to convince him he holds up before him Rome — the only Apostolic church of the West whose origin was incontestable. He shows him that Peter, who was the type of sacerdotal unity, founded the see of Rome; that, consequently, he must be with this see, if he would be in the unity and would give an Apostolic character to his min-