CHAPTER VI.

TESTIMONY OF S. PAUL TO S. PETER'S PRIMACY.
Detailed mention of the Primacy not to be expected in S. Paul's
Epistles: but an incidental one occurs often[159]
Four notices of Peter in 1 Ep. to Cor.[160]
Paul's visit to Peter Gal. i. 16[162]
Theodoret, Chrysostome, Tertullian, Mar. Victorinus, Ambrosiaster, S.
Jerome, S. Thomas Cant. on this passage[163]
Paul's second visit.—Parallel between Peter with James and John on
the one hand, and Paul with Barnabas and Titus on the other[165]
The censure of Peter by Paul, Gal. ii.[169]
S. Chrysostome's and S. Jerome's remarks[170]
Misuse of this passage by ancient and modern heretics[171]
Contrast of the three ancient interpretations with those of modern heretics[172]
Fundamental opposition between the Fathers and the Reformers[176]

CHAPTER VII.

THE PRIMACY OF PETER INVOLVED IN THE FOURFOLD UNITY OF CHRIST'S KINGDOM.
The person of the God-man the principle of headship in the Church[178]
Testimony of the Fathers to this[179]
Fourfold unity resulting from this headship[181]
First unity of mystical influx[182]
The second unity of charity, whose efficient principle is the Holy Spirit.
—Third unity of faith, whose efficient principle is the Holy Spirit
acting through the visible hierarchy[183]
Set forth by S. Paul also[185]
Headship of mystical influx does not obviate the creation of an external
hierarchy[188]
Fourth unity of visible headship.—This the root and efficient principle of
the visible hierarchy[190]
The one body is complete[192]
The unity of a college not sufficient to express our Lord's personal unity[193]
Positive teaching corresponds to the inherent notion of the Church[194]
The Father in the holy Trinity what Peter's see is in the Church[195]
Summary of this fourfold unity[196]
Importance of S. Peter's office hence resulting[197]

CHAPTER VIII.

SUMMARY OF THE PROOF GIVEN FOR S. PETER'S PRIMACY.
Points in question, generally, inequality in the Apostolic College:
specially, the appointment of one over the rest; resolution of these tried
by four examinations:—1. Into the words and acts of Christ; which relate
to the Apostles.—2. Into those which seem to mark the institution of
a singular authority.—3. Into the mode of writing used by the
evangelists.—4. Into the history of the rising Church.—A
concurrence of these four points would prove the two questions[200]
The analysis of what has been written shows this concurrence[201]
Twelve arguments from what has been written, proving the inequality of
the Apostolic college, and Peter's Primacy[203]
What is the force and nature of the Primacy.—Six proofs establishing
this to consist in superior jurisdiction[209]
Enquiry into the end and purpose of the Primacy: for the knowledge of
the intention and purpose equivalent at least to a negative rule,
ascertaining what must be given to it[212]
Three classes of reasons, typical, analogical, and real, ascertain for us this
purpose.—1. Typical. Parallel of Peter with Abraham and its results[213]
Parallel of Peter with Judah and its results[214]
ii. Analogical. Analogy of body, house, kingdom, city, and fold, and its
results.—And of universal, and each particular Church on one hand,
and Primate and bishops on the other[217]
iii. Real, whether educed from texts containing the institution of the
Primacy, or from the inherent properties of the Church.—1. Educed
from texts[219]
2. Educed from properties of the Church; first, its identity; secondly, its
unity; thirdly, its catholicity; scriptural setting forth of unity[220]
Further illustration from Protestant opinions of the Church's unity.—
A. First, that of Anglicans, of unity in particular Churches, but not in
the universal Church, represented by Dodwell[222]
B. Second opinion, set forth by Vitringa, of distinction between the
necessity of internal and that of external unity[225]
C. Third opinion, of agreement in fundamentals[232]
Two causes of this being held, one theoretical, the other practical.—The
former stated[233]
The practical cause[234]
Reasons educed, thirdly, from the Catholicity of the Church, with which
the Primacy is bound up.—Catholicity has two parts, one material and
one formal[236]
The material part, amplitude and extension.—The formal part, not only
negative, but affirmative.—Negative, as expelling from the one true
Church all heretics and schismatics: testimonies to it[237]
Affirmative, at making a coherent body with members and articulations[238]
Testimonies to the mode of this coherence, in Irenæus, Cyprian, and
Tertullian, and the other Fathers, summed up in S. Leo[239]
Hence answers to the question whether the doctrine of S. Peter's Primacy
is contained in the creed.—It is involved in one Catholic Church[243]