FOOTNOTES:
[1] The following chapter is translated from Passaglia, Pp. 339-360.
[2] This is not said as limiting revelation to such points, but to exhibit the scope of the present work, which uses testimony merely as a human, though very important, support of the cause.
[3] The texts relating to the primacy, the Evangelists' mode of writing, that of S. Luke in the first twelve chapters of the Acts, and that of S. Paul.
[4] The Apostles' contest about "the greater," the distinction between the founder, and the visible head of the Church, and for false interpretations, the primacy of mere precedency, the perversion of John xxi. 15-20, the assertion of Apostolic equality, and Gal. i 18-20.
[5] Interroga igitur, si quid veritatis cupis audire, principaliter sedis Apostolicæ antistitem, cujus sana doctrina constat judicio veritatis, et fulcitur munimine auctoritatis. Ferrandus in Epist. ad Severum.
[6] Socrates, Hist. L. 2, c. 8-17. Sozomen, hist. L. 3, c. 10.
[7] In fragm. epist. apud Baluzium, Miscell. Lib. 5, p. 467.
[8] Ferrandus in litteris ad Pelagium.
[9] Mansi. Tom. 8, 54, 34.
[10] Avitus, Epist. 36.
[11] Gelasius, Epist. 4, ad Faustum. Mansi. 8, 17.
[12] Mansi. Tom. xi. 184.
[13] See Peter Ballerini, de potestate ecclesiastica, cap. 1, § 1-6.
[14] See Mamachi, origines et antiquitates Christianæ, Tom 2.
[15] See Muzzarelli, de auctoritate Rom. Pontificis in Conciliis generalibus, c. v. § 9.
[16] See Mamachi, as above, Tom. v part. 1, c. 2.
[17] Amm. Marcellinus, Lib. 15, c. 7.
[18] The following paragraph, down to "within and without," I have introduced here. It is not in F. Passaglia.
[19] Aug. de utilitate credendi, c. 7, n. 19.
[20] Tit. iii. 10.
[21] Luke xv. 9; xi. 5; xviii. 2.
[22] Tertullian, de Præsc. c. 21.
[23] Mansi, concilia, Tom. 11, 239.
[24] Responsis ad Lutheram, c. x.
[25] Sense, says John, is the connection or mutual relation of notions intended by the author in his words, or, according to others, which is the same thing, the conception of the mind which the author has expressed in words, and wishes to raise in his readers. This sense, whether it springs from the proper or whether from the improper and metaphorical meaning of words, or from allegorical language, is immediate, grammatical, and literal.
[26] Acts xiv. 22; xx. 28; 1 Tim. v. 19-22; 2 Tim. iv. 2-5; Tit. i. 5; 1 Pet. v. 2, 3.
[27] Matt. xvi. 18; xviii. 18; John x. 16; Eph. v. 25; 1 Cor. xii; John xvii. 20-26.
[28] Luke xxiv. 47; Acts i. 8; ix. 15; Coloss. i. 8.; 1 Cor. i. 23; ix. 20; Rom. x. 18.
[29] Origen. preface [Greek: kezi azchôn], n. 2.
[30] 2 Tim. ii. 2.
[31] See Athanas. de decritis Nic. Synodi, and also Hist. tripartit. Lib. 2, 2-3.
[32] See Vincent of Lerins. Commonit. c. 32, 3.
[33] Leontius, Contr. Nestorium. Lib. 1.
[34] Cassian, De Incarn. Lib. 1.
[35] Theodoret, in the three dialogues.
[36] Augustine, cont. Cresconium, 1, c. 32-3.
[37] Jerome, Ep. 126, and dialog. adv. Luciferianos.
[38] Epiphanius. bæres. 61, 75, 78.
[39] Basil, cont. Eunomium, Lib. 1; de Spiritu S. c. 29.
[40] Origen in Matt. Tract. 29.
[41] Tertullian, throughout the book De Prescriptionibus.
[42] Clement, Stromatum, Lib. 7.
[43] Irenæus, Lib. 4, c. 63 and 45.
[44] It may be allowable also to refer to the fifth section of the work mentioned in the preface, "The See of S. Peter," &c.
[45] S. Greg. Ep. Lib. 5, 20.
INDEX.
A.
Abraham, parallel between, and Peter, [17]-[25], [206], [213]-[4]
Acts, division of, [114]
state the accomplishment of Christ's promises, [114], [116]
history of the mystical body, as the Gospels of the Head, [115]
elucidate the institution of the Primacy by showing its execution, [116] and following.
Africa, Church of, its terms addressing Pope Theodore, [110], [254].
Agatho, Pope, a.d., 678-682, referred to, [254]
states his Primacy in the case of S. Wilfrid, [254]
to the Emperor Heraclius and the 6th Council [262].
Alexander, of Alexandria, referred to, [238].
Ambrose, St., interprets the name of Peter, [10]
terms Peter "the Rock of the Church," [15]
"the Apostle in whom is the Church's support," [15]
affirms and describes his Primacy, [60]
declares, "where Peter is, there is the Church," [62]
interprets John xxi. [15]-[17], of Peter's Primacy, [79]
says, "the rights of venerable communion flow from St. Peter's chair as from a fountain head," [216]
describes schism as rendering Christ's passion of no effect, [231]
and as the unforgiven sin, [231]
mentions a Novatian error of restricting the keys to Peter personally, [241], n.
assigns the origin of unity to Peter, [242].
Ambrosiaster, makes Paul's visit an acknowledgment of Peter's Primacy, [164]
ranges James and John under Peter, as Barnabas under Paul, [167]
sees in Paul's censure of Peter a proof of Peter's Primacy, [171].
Ammianus Marcellinus, referred to, [255].
Analogy, between universal and particular churches and the Primate and all bishops, [217]
of the body, house, kingdom, city, and fold, with the Church, [2]-[5], [217]
its force as a proof for the Primacy. [251]
as a criterion of interpretation, [272].
Anglicanism, the peculiar inconsistency of, [222]-[225].
Anglicans, Lutherans, and Calvinists, comparative proof for their doctrines and for the Primacy, [259], [274].
Apostles, their relation to Peter, [28], [70], [75]-[77], [97]-[99], [102], [104], [108]
their commission as given in Matthew, Mark, Luke, and John, [68]
exercise of their powers, [69], [149]
how they sent Peter and John, [137]
are teachers and judges in controversy, [149]
the spirit of truth promised to them and to their successors, [184]-[189]
inequality in the college of, [200]
twelve proofs of it, [204]-[209].
Aquileia, Fathers of, ascribe the origin of unity to Peter, [242].
Archimandrites of Syria, call Pope Hormisdas das "Patriarch of the whole world," [216].
Arnobius, calls Peter, the Bishop of Bishops, [146], [216].
Athanasius St., states the object of the Incarnation, [27], [180]
referred to, on behalf of the principle of tradition, [275].
Augustine St., terms Peter "the rock which the proud gates of hell prevail not against," [15]
"the figure of the Church," [61]
"made another self by Christ, and one with Himself," [110]
states the object of the Incarnation, [27], [179]
explains the banquet in John, ch. xxi, [72]
says the order in which the Apostles were called is uncertain, [88]
mentions Peter's holy humility in being censured by Paul, [176]
says there is no remission of sins outside the Church, [231]
that those who are out of the Church have not charity, [231]
terms schism a horrible crime and sacrilege, [231]
distinguishes the Church as Catholic, [236]
referred to as explaining the term Catholic, [237], [238]
and quoted, [260]
why he teaches that the keys were bestowed on Peter as representing the person of the Church, [241], n. 124
referred to, [242]
and on tradition, [259].
Avitus, St., attests the Popes Primacy, [253].
B.
Ballerini, Peter, his works referred to, [255].
Baronius, explains St. Peter being sent to the circumcision, [167]
remarks on the distortion of Paul's censure against Peter, [172].
Basil St. calls Peter underlying the building of the Church, [15]
interprets John, xxi. [15]-[17], as a grant of all pastoral authority to the Church in the person of Peter her shepherd, [81]
referred to, on principle of tradition, [275].
Bede St., interprets, "Arise, Peter, kill and eat," [140]
condemns all separation from the society of Peter, [252].
Bernard St. appeals to Pope Innocent II, as holding the Primacy of faith, [60], [254]
calls the Pope universal Bishop, [216]
referred to, as explaining the term Catholic, [237]
speaks of the solicitude of all churches resting on the Apostolic See [244].
[Greek: Bhoskein], its meaning, contrasted with [Greek: poimahinein], [103] note.
Bishops, divine institution, of texts for, [273], n. 26
proof for, compared with that for the Primacy, [268], [270].
Bossuet, explains the relation between Peter and the Apostles, [75], [78], [103]
his writings against Jurien referred to, [233].
C.
Cœlestinus, referred to, [238].
Calvinists, their proofs for the divinity of Christ compared with those of Catholics for the Primacy, [259].
Canons, the 22nd of the Apostolic, quoted, [136].
Cartwright, the Puritan, observes the inconsistency of Anglicanism, [225], n. 59.
Casaubon, referred to, [232].
Cassian John, states the Primacy of St. Peter as continuing in the Church, [111]
referred to 275.
Catholicity, texts on the Church's referred to, [220], [273], n. 28
in what it consists, material and formal parts, [236]
the formal part as negative and as affirmative, [237]-[241].
Cesar, Julius, parallel between proof for his having been emperor, and for Peter's Primacy, [250].
Christ, at His passion commends the Church as His "finished work" to God the Father, [1]
stands in two relations to the Church while on earth, as Founder and as Ruler, [6], [43]
selects from His disciples first twelve and then one [7], [89]
explains the name of Peter, [12]
communicates to Peter the gift of being the Foundation, [24]
educates him for the office of chief ruler, [29]
associates him in a peculiar manner with Himself, [35]
designates a chief ruler in His Church, [38], [43]
and that one to be Peter, [48]
makes a further disposition of power after His resurrection, [65]
makes Peter the one Shepherd over his fold, [72], [83]
fulfils His promises to the Twelve, [68]
and to Peter, [70]
foretels Peter's crucifixion, [82]
paraphrase of His promises to Peter in Matt. xvi, [17]-[20], [95]
the mystical Head of the Church, [157]
the incarnate Word the principle of Unity and Headship in the Church, [178]-[182]
His headship does not dispense with a visible hierarchy, [185]
and cannot be expressed by the unity of a college, [193]
bestows all spiritual gift, [186], [188].
Chrysostome, St., interprets the name Peter, [9], [27]
terms Peter "the support of the faith," [15]
"the mouth-piece of the Apostles and teacher of the world," [61], [119]
the Teacher, [143], [145] the Father, [152]
the greater and elder, [163]
interprets "the keys" to mean power over all things in heaven, [14]
interprets, "give it to them for me and for thee," [36], [37]
interprets John xxi, [15]-[17], as the charge of the whole Church given to Peter, [79], [80]
witnesses to St. Peter's Primacy, [86], [93], [124], [126], [127]
describes the subject of the Acts, [114]
says that in Christ the race God and man is become one, [115]
describes Peter as the first on every occasion, [121]
says the Acts are those of St. Peter and St. Paul, [121]
interprets "confirm thy brethren" of St. Peter's supreme authority. [124]
makes St. John subordinate to St. Peter, [128]
interprets Acts x, [47], [141]
likens Peter to the commander of an army, [147]
says that he anticipates St. Paul's doctrine to the Romans, [148]
makes St. Paul prefer Peter to himself, [161]
and to the other Apostles, [162]
considers St. Paul's visit to him a proof of his Primacy, [164]
explains Gal. ii. [7]-[9], [166]
speaks of the dignity of St. Peter's person, [171]
denies it to have been St. Peter who censured by St. Paul, [174]
remarks on St. Paul's prudence in the manner of giving this
censure, [177]
his remark on the Incarnation, [180]
describes the unity of the Church all over the world, [218]
distinguishes the Church as Catholic, [236]
referred to on necessity of communion between the Church's
members, [239].
Church, establishment of,
the "finished work" of God the Word incarnate, [1], [4]
unity and visibility part of its primary idea, [3]
and a visible headship, [5]
unchangeable, like her Lord, [44]
had one ruler from the beginning, [45]
unity or, fourfold, [182]
of mystical influx, [182]
of charity, [183]
of faith, [183]-[189]
of visible headship, [190]-[196]
its identity, [220]
its unity, and texts proving it, [220]
its Catholicity, [236]
these three viewed as reasons for the Primacy, [236]-[241]
means the whole society of believers, [223]
texts which so define it, [223], n. 46
as set forth in Scripture, [230].
Claude, the Calvinist, referred to, [232].
Clement of Alexandria referred to
as defining the Church, [223]
on the term Catholic, [237]
on the principle of tradition, [275].
Clement, the Pseudo, his epistle St. James quoted, [137].
Confirming, meaning of the term in Luke xxii. 32, [53].
Cornelius, conversion of, [138].
Council of Nicea, referred to, [238], [275].
---- of Sardica, referred to, [238].
---- of Ephesus, referred to, [238].
---- of Chalcedon, terms Peter, "the rock and foundation of the
Catholic Church, and the basis of the orthodox faith," [16].
---- third of Carthage, referred to, [224], [238].
---- second of Constantinople, referred to, [224].
---- of Laodicea, referred to, [224].
---- second Nicene, referred to, [224].
Creed, how it contains St. Peter's Primacy, [243].
Criteria of interpretation, four chief ones, [265]
verbal, [266]
real, [267]
analogical, [271]
consent of witnesses, [274].
Cyprian St.,
terms Peter the Rock of the Church that was to be built, [15]
quotes the confessors out of Novatian's schism, [45]
says that perfidy cannot approach the Roman faith, [55]
says that the Church is built on Peter, [62], [175]
says that the Apostles, as such, are equal, [69]
but adds the Primacy of St. Peter, [81]
solution of his phrase, "the episcopate is one, of which apart is
held by each without division of the whole," [100]
how his statements on the unity of the Catholic episcopate cohere with the Primacy, [240]
makes St. Peter's See the fountain in the Church, [110]
says the Church is in the bishop, [135]
compares the unity in the Church to that of the Holy Trinity, [196]
defines a particular church as a people united to its priest, and a flock adhering to its pastor, [218]
describes the one Church and its prerogatives, [228]
distinguishes it by the name Catholic, [236].
Cyril, St., of Alexandria, says the Church is founded on Peter, [9]
describes the presence of the Holy Spirit in Christians, [115]
remarks on the Incarnation, [180].
Cyril, St., of Jerusalem, affirms St. Peter's Primacy, [61]
calls the Church Catholic, [236]
explains the term, [237].
D.
Dante, his words on fortune, [199].
Dionysius, the so-called Areopagite, states that the office of the Holy Spirit is the deification of man, [115].
E.
Ephrem, of Antioch, on the unity produced by the Incarnation, [181].
Ephrem, St. Syrus, calls Peter the candle and tongue of the disciples and the voice of preachers, [61].
Epiphanius, St. terms Peter the immovable rock of the Church, [15]
and says that the charge of bringing the Gentiles into the Church is laid on him, [141]
referred to, on tradition. [275].
Eucherius, St., of Lyons, calls Peter the Pastor of pastors, [216].
Eusebius, states that St. John visited the Churches of Asia, [146]
calls the Church by the name of Catholic, [236]
referred to, [252].
Euthalius, his summary of the Acts, [120].
Evidence, moral, how far intended to be convincing, [89].
F.
Faith, how called by the Fathers, [234] note.
Fathers, the Greek, on Gal. ii. 11
unanimously set forth St. Peter's Primacy, [174]-[175].
Ferrandus, refers enquirers to the Apostolic See, [252]
states the authority of Councils confirmed by it, [253].
First, force of the term, [87].
Fructuosus, St., the church in his Acts called Catholic, [236].
G.
Gelasius, Pope, a.d., 492-6,
referred to, [242]
states the power of the Apostolic See, [253], [254].
Gnostics and Marcionites, distort Paul's censure of Peter, [171].
Gregory, Thaumaturgus, St. his remark on the Incarnation, [179].
Gregory, Nazianzene, St., terms Peter the rock of the Church, [15]
remarks on the Incarnation, [180]
calls the Church the tunic without seam, &c., [218],
referred to, [242].
Gregory, of Nyssa, St., his remark on the unity produced by the Incarnation, [181].
Gregory, the Great, St. a.d., 590-603,
remarks Peter's humility in defending himself, [143]
founds the Primacy on the three great texts, [277].
Gregory II, Pope, a.d., 715-731, describes the reverence felt to Peter in the eighth century, [113].
H.
Heresy, why it has lost its foulness in the minds of Protestants, [234].
Hierarchy, the visible, why constituted, [185]-[190]
a head of it necessary, [190]-[196].
Hilary, of Poitiers, St. terms Peter the rock of the Church, [15]
his remarks on the effect of the Incarnation, [180]
speaks of the unity produced by the Incarnation and the Eucharist, [181]
sets forth the Church's unity, [220] note
referred to as defining the Church, [223].
Hippolytus, St., his remark on the fruit of the Incarnation, [179].
History, Christian, fourteen distinct classes of facts in it attest the Primacy, [251]-[256].
Hormisdas, Pope, a.d. 514-523
referred to, [242].
I.
Ignatius, St., uses the word Catholic of the Church, [236].
Incarnation, the order and gifts of, lost sight of by those without the Church, [27]
the object of, [27], [178]-[181].
Innocent I., Pope, a.d., 401-417
makes the Apostolic See the fountain in the Church, [110]
his letters to S. Victrice, [254].
Irenæus, St., his remarks on the Incarnation, [179]
referred to as defining the Church, [223]
describes the Church's unity, [224]
and terms it Catholic, [236]
and explains the term, [237]
sets forth tradition and the chiefship of the Roman Church, [239]
states the principle of tradition as guarding the faith, [276].
Isidore, St., declares that whoever does not obey Peter is a schismatic, [113].
J.
James, St., the martyrdom of, how mentioned by S. Luke, [151].
Jerome, St., puts the safety of the Church in the bishop, [45]
makes the Primacy to be instituted against schism, [78]
says, it is not a church which has no priest, [135]
ascribes the decision of the Council of Jerusalem to St. Peter, [150]
and makes St. Paul's visit to Peter a token of his Primacy, [165], [171]
gives the reasons of those who denied it to be St. Peter who was censured, [173]
describes the necessity of adhering to Peter's See, [218], [239], note 120
referred to as defining the Church, [223]
distinguishes it as Catholic, [236]
referred to, [242]
referred to on principle of tradition, [275].
John, St., his sphere distinguished from that of Peter, [91]
how often mentioned in the New Testament. [93]
with his brother called Boanerges, [8], note, 86
makes himself subordinate to Peter, [128], [135], [137].
Judah, among his brethren, a type of Peter among the Apostles, [206], [214]-[215].
Julian, the apostate, distorts Paul's censure of Peter, [172].
Jurisdiction, spiritual, derived from the person of Christ to St. Peter, [99], [107], [109]
creation of, precedes the formation of the Church, [105], [107].
Jurien, referred to, [232].
Justinian, the Emperor, referred to, [238].
K.
King, on the Creed, referred to, [236].
L.
Lactantius, describes necessity of belonging to the Church, [231].
Leander, referred to, [238].
Leo St., Pope 440-461
paraphrases the name of Peter, [11]
states his Primacy and association with Christ, [14]
explains why our Lord prays specially for Peter, [50]
says that Peter, rules all by immediate commission, [80], [168]
that Christ gave to the rest through Peter, [100]
that he assumed Peter into the participation of His indivisible unity, [110]
remarks on the unity produced by the Incarnation, [180]
describes the unity of the Catholic Episcopate as knitted up in the See of St. Peter, [242].
Leontius, referred to, [275].
Luke, St., his purpose in writing the Acts, [114]
part which he assigns to Peter, in general, [117]-[122] in particulars, [122]-[153]
slightly mentions the other Apostles, [120]
exhibits Peter's miracles as John does those of Christ, [131]
makes him the main figure in the Apostolic college, [133].
Lutherans, their proofs for the real presence compared with those of Catholics for the Primacy, [259].
M.
Mamachi, his works referred to, [255].
Maximus, St., of Turin, says that Christ gave to Peter His own title, the Rock, [15]
sets forth Peter's Primacy, [112].
Maximus, martyr, referred to, [242].
Marius Victorinus, makes Paul's visit an acknowledgment of Peter's Primacy, [164].
Mastrezat, referred to, [232].
Metaphor, tests of clearness in, [267].
More, Sir Thomas, his statement to Luther of reasons for maintaining the Primacy, [263].
Mosheim, his admission that the early Fathers set forth a unity which terminates in the Papal See, as the hand does in the fingers, [197]-[198], note.
Muzzarelli, his works referred to, [255].
N.
Names, classes of, given in Scripture, [16].
Nicole, referred to, [232].
O.
Œcumenius, on the fruit of the Incarnation, [179].
Optatus, St., calls St. Peter's the single chair in which unity was to be observed by all, [110]
calls schism the greatest of evils, [231]
referred to, as explaining the term Catholic, [237]
ascribes the origin and maintenance of unity to Peter, [242].
Origen, says that Peter is so called from Christ the Rock, [10]
calls Peter the great foundation of the Church, [15]
describes the great honour given by Christ to Peter in the matter of the didrachmna, [36]
makes Peter the first, as Judas the last, of the Apostles, [89]
referred to, as defining the Church, [223]
distinguishes the Church as Catholic, [236]
states the principle of tradition, [275]
referred to, on same, [275].
P.
Pacian, St., calls the Church Catholic, [236]
explains the term, [237], [238]
describes the Church's unity, [239], note
ascribes the origin of unity to Peter, [242].
Paul, St., distinguishes St. Peter among the Apostles, [67]
why so much said of him in the Acts, [121]
his visitatorial power contrasted with St. Peter's, [146]
his epistles incidentally confirm St. Peter's Primacy, [160]
recognises St. Peter's Primacy, [161]
by going to visit him, [162]-[165]
and in his second visit, [166]-[169]
what is involved in his censure of St. Peter, [169]-[171]
its real amount, [177]
force of his terming the Church "one body," [193]
how emphatic he is in setting forth visible unity, [197].
Pelagius II., Pope, 578-590
states privileges of the Apostolic See, [253].
Petavius, shows that spiritual jurisdiction springs from the direct gift of Christ, [107].
Peter, St., first mention of him in the Gospel, [8]
meaning of his name, [9]
a special title of our Lord, [9]
name first promised, [8] conferred, [11]
explained and promises attached, [12], [97]-[99]
titles of, betokening his association with Christ, [15]
parallel between, and Abraham, [17]-[25], [206], [213]-[214]
his name explained by St. Chrysostome, [27]
his relation to the Apostles, [28], [98]-[9], [102], [104], [108]
his instruction in the theology and economy, [30]
witness of the transfiguration, [30]
of the Lord's prayer in His agony, [32]
of raising the daughter of Jairus, [33]
associated with Christ in paying of the didrachma, [34]
designated to be chief ruler of the Church, [48]
charged to confirm his brethren, [49]-[63]
is distinguished in having the resurrection proved to him, [66]
all our Lord's promises fulfilled to him, [70], and following
mentioned by the Evangelists differently from the other Apostles., [84]
named first in every catalogue, [86]
his sphere distinguished from that of John, [91]
his predominance in the sacred history, [92]
how often mentioned in the Gospels, [93]
and in the Acts, [118]
the type, the origin, and the efficient cause of unity, [100], [108]
looked up to, as a God upon earth, by the West, [113]
prominence given to him in the Acts [116]-[122]
directs the election of a new Apostle, [122]
defends the Apostles on the day of Pentecost, [125]
speaks for them the third and fourth time, [128]
proves his supreme authority by special miracles, [129]
cures Œneas and raises Dorcas, [132]
heals with his shadow, [133]
receives the Samaritans into the Church, [133]-[137]
and the Gentiles, [138]-[142]
exercises supreme judicial power, [144]
visits all churches, [145]
is the first to pronounce decision in the council of Jerusalem, [147]-[151]
his imprisonment and that of St. James and St. Paul, [151]
summary of his conduct in the Acts, [153]-[156]
his visible headship quite other than the headship of mystical influx, [157]
set with James and John parallel to Paul with Barnabas and Titus, [166]
the head, centre, fountain, root, and principle of unity, [195]
is in the episcopate what God the Father is in the divine monarchy, [195]
his office in the Church acknowledged by friend and foe, [198]
typified in Judith, [206], [214]-[215].
Peter, St. Chrysologus, says of Peter that he founds the Church by his firmness, [15]
advises Eutyches to obey the Pope, [61].
Philip, St., perhaps the first-called Apostle, [88]
Pionius, St., his acts call the Church Catholic, [236].
Polycarp, St., the epistle on his death calls the Church Catholic, [236].
Porphyry, distorts Paul's censure of Peter, [171].
Primacy, the nature of, defined in the three palmary texts, [104]-[110] shown to consist in superiority of jurisdiction, [209]-[212]
compared to the law of gravitation, [109], [209]
institution and exercise of, compared, [155]
the controversy on, reduced to one point, [205]
summary of, as set forth in the Acts, [153]
and generally, [200]-[203]
the end and purpose of, [212]
to which end three classes of reasons guide us,
i. the typical, [213]
ii. the analogical, [217]
iii. the real, [219]
bound up in the visibility and unity of the Church, [235]
what is required of those who deny it, [247]
its denial the origin of all actual divisions among Christians, [248]
its proof as considered absolutely, [249]
comparatively with that for the divine institution of bishops, the real presence, and the divinity of Christ, [259]-[274]
multiplicity of proof for it, [251]-[256]
the opposition of Greeks, Anglicans, and Protestants to it, merely negative, [257]
parallel between the opposition to it by sects now, and that to the doctrines of the Trinity and the Incarnation in the fourth, fifth, and sixth centuries, [264].
Primacy and Apostolate, their relation to each other, [78], [98]-[99], [102], [104].
Proclus, Patriarch of Constantinople, calls Peter first prelate of the Apostles, [216].
Proofs, the different sort of, and their whole sum, to be considered, [8]
different sorts of, and the principal here used, [246]
multiplicity of, for the Primacy, [247]
as considered absolutely, [249]
comparatively, [259]
concurrence of four great proofs for the Primacy, [250].
Prudentius, calls Peter the first disciple of God, [61].
R.
Reformers, distort Paul's censure of Peter, [172]
opposition between them and the Fathers as to Peter's Primacy, [176]
as to Church principles [227], note
denied the visibility of the Church, [222], note.
S.
Sacraments and Symbols lead from the visible to the invisible, [192].
Sense, in writing, definition of, [266], note.
Socrates and Sozomen, their canon respecting the bishop of Rome, [252].
Stephen, bishop of Dora, describes Peter's Primacy, [56], [83].
Stephen, bishop of Larissa, makes all the Churches of the world to rest in Peter's confession, [62].
Symmachus, Pope a.d. 498-514
likens the unity of the Apostolic See to that of the Trinity, [196].
T.
Tertullian, why our Lord gave Peter a name drawn from figures of Himself, [11]
says the Church is built on Peter, [15]
expresses Peter's supreme power, and distinguishes his sphere from that of John, [91]
ascribes the decision in the council of Jerusalem to St. Peter, [150], [164]
referred to, as defining the Church, [223]
and as explaining the term Catholic, [237], [238]
sets forth Church unity, [224]
denies that Peter's doctrine was censured, [175]
calls the Catholic Church near to Peter, [241]
says the Lord left the keys to Peter, and through him to the Church, [241]
his rule not to search for the truth among heretics, [261]
referred to, on the principle of tradition, [275].
Theodore, Abbot of the Stadium at Constantinople, addresses Pope Pascal I. as Peter, and beseeches him to exert his Primacy, [56]
calls Pope Leo III. father of fathers, &c., [216].
Theodoret, says stone a title of our Lord, [10]
terms Peter the most solid rock, [15]
ascribes the decision in the Council of Jerusalem to St. Peter, [151]
recognises Peter's Primacy, [161] and [163].
Theophylact, says that Peter confirms not only the Apostles, but all the faithful to the end of the world, [52]
interprets John xxi. [15]-[17], of supreme power over the Church given to Peter, [80].
Thomas, St., of Canterbury, sees in Paul's visit to Peter a proof of his Primacy, [165].
U.
Unity, that of the Father and the Son the archetype of the Church's unity, [195]
fourfold in the Church, of mystical influx, charity, faith, visible headship, [181]-[196]
texts on the Church's unity, referred to [220], [273], n. 27
Protestant notions of the Church's unity, [222]
that of Anglicans, [222]
that of distinguishing between internal and external unity, [225]
that of agreement in fundamentals, [232].
V.
Valentinian III., his constitution on the Primacy quoted, [255].
Vincent of Lerins, referred to, on principle of tradition, [275].
Vitringa, sets forth a Protestant notion of unity, [225]-[8].
Voss, on the Creed, referred to, [236].
W.
Walemburg, the brothers, referred to, [233].
Z.
Zaccharia, his works, referred to, [253].
Zeno, St., quoted, [15].
INDEX OF TEXTS.
THE NUMBER INDICATES THE PAGE.
Genesis.
v. 29 [17]
x. 25 [16]
xii. 1 [18]
— 4 [18]
xvii. 5 [18]
— 15 [17]
— 19 [16]
xviii. 17 [21]
xxii. 1 [19]
— 10 [19]
xxv. 25 [16]
— 26 [16]
— 30 [16]
xxvii. 36 [16]
xxx. 18 [16]
xxxii. 28 [17]
xl. 51-2 [16]
xlix. 10 [215]
Exodus.
ii. 10 [16]
Numbers.
ii. 3-9 [215]
x. 14 [215]
xii. 2 [156]
xiii. 17 [17]
xvi. 3 [155]
Judges.
i. 1-3 [215]
xx. 18 [215]
1 Paralip.
xxvii. 33 [87]
2 Paralip.
xxvi. 20 [87]
Nehemiah.
xii. 45 [87]
Psalms.
ii. 9 [75]
xlvii. 2 [3]
lxix. 26 [123]
lxxxii. 6 [25]
cviii. 8 [123]
cxvii. 22 [9]
cxxxi. 13, 14 [4]
Wisdom.
viii. 1 [136]
Isaiah.
vii. 3 [16]
ix. 6 [103]
xxviii. 16 [9], [24]
xl. 9-11 [72]
Ezechiel.
xxiv. 33 [72]
Daniel.
ii. 35 [9]
ix. 26 [5]
Osea.
i. 4-6-9 [16]
Micah.
v. 2 [42], [72]
Zachariah.
iii. 9 [9]
Malachi.
l. 11 [138]
1. Macc.
ii. 2-4 [16]
Matthew.
i. 1 [23]
ii. 6 [42]
iii. 1 [17]
v. 14 [3], [230]
x. 1 [11], [65]
— 2 [87], [89]
— 5 [134]
— 7 [130]
xii. 3 [84], [90]
xv. 24 [134]
— 30 [133]
xvi. 13-19 [12]
— 15 [19], [93]
— 16 [19], [64], [93], [94], [112]
— 17-20 [95]
— 18 [2], [94], [98], [103], [139], [163], [219], [221]
— 19 [102], [103]
xvii. 1 [87]
— 23 [34]
— 24 [34], [90]
— 27 [35], [90]
xviii. 1 [100]
— 2 [38]
— 17 [221]
— 18 [65], [102], [221]
— 21 [92]
xix. 23 [93]
— 27 [93]
— 28 [215]
xx. 20 [100]
— 27 [87]
xxiii. 8 [44]
— 9 [26]
xxvi. 36 [34]
—] 40 [90]
— 69 [85]
xxviii. 18 [68], [102]
— 19 [74]
— 19, 20 [3], [221]
Mark.
i. 16 [70]
— 16, 17 [18], [28]
— 18 [18]
— 36 [85], [90]
ii. 25 [84], [90]
iii. 11 [84]
— 13 [5], [65]
— 14 [11]
— 17 [16]
— 16-19 [86]
iv. 38 [71]
v. 35 [33]
— 37 [87]
xiii. 3 [87]
xiv. 33 [87]
xvi. 6 [66]
— 7 [85]
— 10 [84], [90]
— 15 [68], [74], [102], [138]
— 15-17 [130]
Luke.
iv. 40, 41 [133]
v. 3 [71]
— 10 [18]
vi. 4 [84]
— 12, 13 [65]
— 14 [11]
— 14-17 [86]
viii. 24 [71]
— 45 [85], [90]
— 51 [88]
ix. 32 [85], [90]
xi. 5 [261]
xii. 41, 42 [93]
xv. 9 [261]
— 22 [87]
xviii. 2 [261]
— 34 [38]
xx. 20-23 [40]
xxii. 8 [88]
— 22 [57]
— 24 [100]
— 24-30 [39], [41], [57], [58], [59]
— 26 [6], [141], [193], [194], [206], [210], [219], [221]
— 29 [215]
— 32 [21], [49], [51], [54], [55], [101], [104], [141], [219], [221]
xxiv. 29 [68], [102]
John.
i. 14 [178]
— 35-42 [8]
— 42 [18]
— 43 [89], [94]
— 44 [88]
iv. 23 [138]
v. 5-9 [131]
vi. 21 [71]
— 67, 68 [93]
x. 11-14-16 [72]
— 11-16 [4]
— 16 [104], [139]
— 34 [25]
xi. 16 [92]
— 52 [191]
xiii. 6 [92]
— 13 [43]
— 34-36 [183]
xiv. 8 [92]
— 12 [26]
— 16 [26], [188]
— 16-18 [183]
— 16, 26 [184], [230]
— 20 [182]
— 26 [184]
xv. 1-2, 5-7 [182]
— 9, 15 [26]
— 12, 13, 17 [183]
— 22-24 [129]
— 26 [221]
— 27 [126]
xvi. 7, 13-15 [184]
— 13 [43]
xvii. [1]
— 11, 21 [195]
— 12, 13 [57], [65], [190], [194]
— 17 [221]
— 21 [129], [180], [221]
xx. 21 [122], [139]
— 21-23 [102]
— 23 [26]
xxi. 1-14 [71]
— 2 [88]
— 15 [19], [73], [104], [139], [219], [221]
— 16, 22 [157], [158]
— 18 [82]
— 21-22 [91]
Acts.
i. 4-8 [69], [102], [221]
— 8 [126]
— 15 [119]
— 15, 16, 20, 21, 22 [123]
ii. 13 [119]
— 14 [85]
— 13-16 [125]
— 14, 27 [119]
— 32 [126]
— 36 [126]
— 37 [85]
— 37, 38 [119]
— 37, 38, 40, 41 [127]
— 44 [129]
iii. 2-8 [131]
— 4 [119]
— 11, 12 [119]
iv. 3 [85]
— 4 [128]
— 7, 8 [128]
— 32 [129]
v. 2 [145]
— 8, 3, 9 [144]
— 12-14 [133]
— 15-16 [133]
— 29 [85], [119]
viii. 14 [137]
— 14-22 [135]
ix. 32 [138], [168]
— 31-32 [145]
— 39-41 [132]
x. 1-6 [138]
x. 10 [21]
— 10-16 [139]
— 19 [141]
— 28 [140]
— 33, 43-47 [141]
xi. 1-4 [142]
— 3, 17, 18 [173]
— 18 [156]
xii. 1-5 [152]
xv. 6-11 [69], [147]
— 7 [21]
— 12 [148]
— 28 [149]
— 36 [146]
xvi. 4 [69], [149]
xvii. 28 [115]
xx. 28 [69], [74], [75]
Romans.
i. 11 [54]
— 25 [221]
v. 5 [183]
viii. 15 [26]
— 17 [26]
ix. 4-5 [167]
xii. 5 [178]
xv. 8 [167]
— 9 [168]
xvi. 7 [161]
— 25 [51]
1 Corinthians.
i. 7 [51]
— 12 [160], [161]
iii. 11 [25]
— 22 [160], [161]
v. 1-5 [69]
ix. 5 [160], [161]
x. 4 [112]
— 17 [192]
— 18 [214]
xii. 7-13 [186]
— 11 [185], [188]
— 12 [191], [194]
— 13 [192]
— 27 [115]
xiii. 12 [26]
xiv. 33 [221]
xv. 1-9 [67]
— 5 [160]
2 Corinthians.
i. 21 [51]
iv. 17 [230]
viii. 23 [161]
x. 6 [70]
Galatians.
i. 16-19 [162]
— 18 [171], [174]
ii. 1-2 [165], [171]
— 7-9 [166], [168]
— 8-9 [168]
— 11-14 [169]
iii. 7 [22]
— 16 [23]
v. 19, 20 [221]
vi. 16 [214]
Ephesians.
i. 9, 22 [178]
— 10 [29]
— 22 [157], [197]
ii. 20 [9]
— 21 [24]
iii. 5 [137]
— 6 [51]
— 10 [198]
iv. 4 [194], [197], [221]
— 7-16 [186]
— 8, 11 [197]
— 11 [59], [105], [188], [193]
— 12 [187], [193]
— 12-13 [106]
— 13 [185], [187]
— 14 [187]
— 15 [157], [230]
— 25 [181]
v. 23 [191], [197], [230]
— 23, 27 [157]
— 27 [221]
— 30, 32 [4]
Colossians.
i. 17 [104]
— 18 [157], [194]
ii. 6 [51]
— 9 [188]
2 Thessalonians.
ii. 16 [51]
1 Timothy.
i. 15 [87]
iii. 15 [4], [221]
2 Timothy.
ii. 2 [275]
Titus.
i. 5 [146]
ii. 11 [221]
— 14 [221]
iii. 10 [261]
Hebrews.
i. 3 [104]
xiii. 8 [44]
— 20 [104]
1 Peter.
ii. 25 [221]
v. 3 [153]
— 10 [51], [53], [74], [75]
2 Peter.
i. 4 [197]
— 14 [31]
iii. 2, 3 [230]
— 16 [171]
James.
i. 17 [204]
1 John.
i. 1 [6]
v. 6, 7 [32]
Jude.
18 [230]
Apocalypse.
ii. 27 [76]
iii. 2 [53], [54]
— 7 [13], [103]
vii. 9 [140]
xvii. 14 [103]
xix. 15 [76]
xxii. 16 [13]
LONDON:
RICHARDSON AND SON, 172, FLEET STREET;
9, CAPEL ST., DUBLIN; AND DERBY.