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Rh How, then, while we are not ambitious of the glory of a title that has been offered to us, does another, to whom no one has offered it, have the presumption to take it?"

This passage of Gregory is very remarkable. He first asserts that it was a council that offered the Bishops of Rome the honour of being called universal. Would this council have done this with a view to honour these bishops if it had believed that they already had universal authority by divine right? Moreover, St. Gregory asserts that the council wished to honour the bishops as an honour to St. Peter. He, therefore, did not believe that universal authority came to them by succession from that Apostle. The Church of Rome has cause to glory in St. Peter, for he made her illustrious by his martyrdom. It was, therefore, in remembrance of this martyrdom, and to honour this first of the Apostles, that the General Council of Chalcedon offered the Bishops of Rome this honorary title. How shall we reconcile these statements of St. Gregory with the pretensions of the modern Bishops of Rome, who believe that of divine right they are invested not only with the title of universal Bishop and common Father of the Faithful, but also with an universal sovereignty?

These letters of St. Gregory are unquestionable records attesting that the universal Church was startled from the moment there appeared in her bosom the first glimmerings of an universal power residing in a single bishop. The whole Church understood that such authority could not be established without depriving the entire episcopate of its rights; in fact, according to divine institution, the government of the Church is synodical. Authority can, therefore, only reside in the entire body of legitimate pastors, and not in any individual pastor.

We cannot declare in favour of the universal authority of one without destroying the divine principle of the organization of the Church.