CHAPTER VII.02

IV. Respecting the title of universal bishop, the first contention arose in the time of Gregory, and was occasioned by the ambition of John, bishop of Constantinople. For he wanted to make himself universal bishop—an attempt which had never been made by any one before. In that controversy Gregory does not plead against this as the assumption of a right which belonged to himself, but resolutely protests against it altogether, as a profane and sacrilegious application, and even as the forerunner of Antichrist. He says, “If he who is called universal falls, the foundation of the whole Church sinks at once.” In another place: “It is a most melancholy thing to hear with any patience, that our brother and companion in the episcopal office should look down with contempt on all others, and be called sole bishop. But what does this pride of his indicate, but that the times of Antichrist are already at hand? For indeed he imitates him, who, despising the society of angels, endeavoured to usurp supreme power to himself.” In another place, writing to Eulogius, bishop of Alexandria, and Anastasius, bishop of Antioch, he says, “None of my predecessors would ever use this profane word. For if one patriarch be called universal, the name of patriarch is taken away from all the rest. But far be it from any Christian heart to wish to arrogate to himself any thing that would in the least degree diminish the honour of his brethren. To consent to that execrable term is no other than to destroy the faith. Our obligation to preserve the unity of the faith is one thing, and to repress the haughtiness of pride is another. But I confidently assert, that whoever calls himself universal bishop, or desires to be so called, in such aggrandizement is the precursor of Antichrist, because he proudly sets up himself above all others.” Again, to Anastasius, bishop of Antioch: “I have said that the bishop of Constantinople can have no peace with us, unless he would correct the haughtiness of that superstitious and proud title which has been invented by the first apostate; and to say nothing of the injury done to your dignity, if one bishop be called universal, when he falls, the whole Church sinks at once.” But his assertion that this honour was offered to Leo in the Council of Chalcedon has not the least appearance of truth. For there is not a word of this in the acts of that council. And Leo himself, who in many of his epistles censures the decree passed there in favour of the see of Constantinople, would certainly not have passed over this argument, which would have been the most plausible of all, if that honour had really been offered to him, and he had refused it; and, having otherwise an immoderate thirst for honour, he would not readily have omitted a circumstance so much to his praise. Gregory was mistaken, therefore, in supposing that title to have been given to the see of Rome by the Council of Chalcedon. I forbear to remark how ridiculous it is for him to assert that the holy council conferred such a title, which he at the same time declares was profane, execrable, abominable, proud, and sacrilegious, and even invented by the devil, and published by the herald of Antichrist. And yet he adds that his predecessor refused it, lest, by the dignity given to one individual, all other bishops should be deprived of the honour due to them. In another place he says, “No one has ever wished to be called by such a name; no one has arrogated to himself this presumptuous title; lest, by assuming to himself the exclusive dignity of supreme bishop, he might seem to deny the episcopal honour to all his brethren.”

V. I come now to the jurisdiction which the Roman pontiff asserts that he indisputably holds over all churches. I know what violent contentions there were in ancient times on this subject. For there has never been a period when the Roman see did not aspire to some authority over other Churches. And it will not be unsuitable to the present occasion to investigate the means by which it gradually rose to some power. I am not yet speaking of that unbounded empire which it has more recently usurped; that I shall defer to its proper place. But here it will be necessary to point out in a few words in what manner and by what methods it formerly exalted itself, so as to assume any jurisdiction over other Churches. When the Eastern Churches were disturbed and divided by the factions of the Arians, in the reign of Constantius and Constans, sons of Constantine the Great, and Athanasius, the principal defender of the orthodox faith, was driven from his see, that calamity constrained him to go to Rome, in order that, by the authority of the Roman see, he might in some degree repress the rage of his enemies, and confirm the faithful, who were in extreme distress. He was honourably received by Julius, then bishop of Rome, and prevailed on the bishops of the West to undertake the defence of his cause. Thus the pious in the Eastern Churches, finding themselves in great want of foreign aid, and seeing that their principal succour was to be obtained from the Church of Rome, readily ascribed to it all the authority that they possibly could. But all this amounted to nothing more than that communion with it was held in high estimation, and it was accounted ignominious to be excommunicated from it. This dignity was afterwards considerably augmented by men of wicked and abandoned lives; for to escape the punishments which they deserved, they resorted thither as to a common asylum. Therefore, if a priest was condemned by his bishop, or a bishop by the synod of his province, they immediately appealed to Rome. And the bishops of Rome received such appeals with culpable eagerness, considering it as a kind of extraordinary power to interfere in the concerns of distant Churches. Thus when Eutyches was condemned by Flavianus, patriarch of Constantinople, he complained to Leo that he had been treated with injustice. Leo, without any delay, but with equal temerity and expedition, undertook the patronage of a bad cause, issued bitter invectives against Flavianus, as if he had condemned an innocent man without hearing his defence, and by this ambitious conduct he for some time afforded considerable support to the impiety of Eutyches. It appears that similar circumstances frequently happened in Africa. For as soon as any wicked man was convicted before the ordinary tribunal, he flew to Rome, and brought various false accusations against his superiors; and the see of Rome was always ready to interpose. This presumption constrained the African bishops to pass a decree that no one should appeal beyond the sea on pain of excommunication.