peraduenture you would say, that Peter dyd not vnderstand the sayd wordes of Christ, for lacke of the lyght whiche the latter men haue obtayned to perceaue, and therby vnderstand the wordes of Christ to Peter, better then Peter hym selfe dyd. And straunge also it were to condemne Peter as an hygh traytor to hys maister, after hys Ascension: as he in dede were worthy, if hys maister had signifyed vnto hym, that the Byshops of Rome, by hys dying there
The bishops are raising a controversial issue. In the Apocryphal Acts of Peter (said to have been written by John's companion Leucius Charinus), Peter is seen fleeing Rome to avoid execution until he is confronted by a vision of Christ heading into Rome. This is the source of the famous 'Quo Vadis?' phrase. Peter turns back and accepts his martyrdom. Should he really, in his willingness to flee, be considered as Pole and tradition often consider him?
[Back to Top]This refers to St Ambrose (c.340-97), one of the four great doctors of the church, and his work on the Holy Spirit entitled 'De Spiritu sancto libri tres ad Gratianum Augustum' (which can be found in Patrologiae cursus completus: series Latina, 221 vols., ed. by J P Migne (Paris, 1844-1903), xvi, pp.731-850).
[Back to Top]The quote is taken from 'De Spiritu sancto', book ii, p.808. The bishops draw out the equity argument for Paul and Peter. The Henrician apologist often referred to Ambrose, as his writings could be interpreted against the theory of the church's foundation on one human figure.
This equalitie of dignitie, whiche S. Ambrose affirmeth by Scripture to be equally gyuen to Peter and Paule, S. Cypriane and S. Hierome
This refers to St Cyprian (d.258), who was converted to Christianity late in life, and to St Jerome (c.347-420), who is best known as the translator of the out of its original languages into the Latin edition known as the Vulgate. These church fathers were useful for the parity argument as both recognized Peter and Paul as sectarian leaders (Jews and Gentiles respectively).
[Back to Top]This comes from Cyprian's treatise entitled 'On the unity of the church' (which can be found in The Writings of Cyprian, 2 vols., ed. by A Roberts and J Donaldson (Edinburgh, 1882), i, pp.377-98). The quote comes early in the work (pp.380-1).
This comes from Jerome's treatise 'Contra Jovinianum' (which can be found in Nicene and Post Nicene Fathers, second series, 14 vols., ed. by Henry R Percival (New York, 1890-1900), vi, pp.346-416. The quote comes early in the work (pp.350-1).
The bishops were making an argument that the primacy of Rome was a human institution without scriptural foundation [see, Public Records Office, State Papers 1/113, fols.5rv]. The references to the treatise of Jerome is to his 'Commentariorum In Epistolam ad Titum (Liber Unus)' (which can be found in Patrologiae cursus completus: series Latina, 221 vols., ed. by J P Migne (Paris, 1844-1903), vii, pp.555-600). The quote comes early in the work (at p.566). The bishops also refer here to a letter of Jerome to Evagrius. This is probably Evagrius of Antioch (an early friend and patron of Jerome) although no specific letter to be found in the edited collections of Jerome epistles. As Evagrius' selection as bishop of Antioch was disputed as unlawful at the time, a letter to his friend on the authority and role of a bishop makes some sense.
[Back to Top]The bishops here refer to Eusebius, Church History (which can be found in Nicene and Post Nicene Fathers, second series, 14 vols., ed. by Henry R Percival (New York, 1890-1900), i, pp.73-405 (lib.ii). James the Just is considered either the half-brother or step-brother of Jesus and was the first bishop of Jerusalem.
[Back to Top]MarginaliaSeing Paule was chiefe primate of the Gentiles, it is agaynst reason that the Romanes should chalenge the primacie by Peter.And one thyng is especially to be noted, and also marueled at, that the Bishops of Rome do chalenge this primacie alonely by Peter, and yet S. Paule, whiche was his equal, or rather superiour by Scripture, in his Apostleship amongst the Gentiles, whereof Rome was the principall, suffred at Rome where Peter did, and is commonly in all the Romane Church, ioyned with Peter in all appellations and titles of preeminence, and both be called Principes Apostolorum: The chiefe of the Apostles. Vpon both is equallye foūded the church of Rome. The accoūting of Bishops of Rome, many yeres agreeth thereunto. For Eusebius sayth, MarginaliaLib. 3. cap. 21.that Clemens tertius post Paulum & Petrum, Pontificatum tenebat: Clement was the thyrde Byshop after S. Paul and Peter: rekonyng them both as Bishopes of Rome, and yet therein preferryng S. Paule: With like wordes sayinge of Alexander Bishop of Rome: that Quinta successione post Petrū atq̀ Paulum, plebis gubernacula fortitus est: Alexander obtayned the gouernaunce of the people by succession, the fifte Bishop after Peter & Paule. Irenæus also sayth, as Eusebius reciteth: MarginaliaLib. 5. cap. 6.that Fundata & edificata Ecclesia, beati Apostoli Lino officium Episcopatus iniungunt: After the Churche was once founded and buylded, the holy Apostles charged Linus with the Bishoprike. Wherby appeareth, that they both ioyntly cōstituted hym Bishop of Rome, and receyued onely their
More evidence from the treatise of Eusebius.
And if you will peraduenture leaue to the former preaching there by Peter, whiche by Scripture can not bee proued, yet then at the least S. Paule and hys successors in Ephesus should haue like primacie, because he founded firste that church, though S. Iohn after that did builde it, as witnesseth Eusebius saying: MarginaliaLib. 3. ca. 23.Ecclesia quæ est apud Ephesum, à Paulo quidem fundata est, à Iohanne verò ædificata: The Churche which is at Ephesus, was founded of Paul, but it was builded of S. Iohn. And so Peter should haue no other primacie in Rome, but as Paul had in Ephesus, that is to say: MarginaliaThe fyrst foūdation of a church maketh no primacie.to be counted as the fyrst preacher and conuerter of the people there to þe faith of Christ. And aswell might all the bishops of Ephesus, chalenge the primacie of all nations, both Gentiles and Iewes by S. Paule the Apostle of the Gentiles their founder, as the Bishop of Rome by S. Peter the Apostle only of the circumcision, in case he were the fyrst founder chalenging primacie ouer all. But vndoubtedly this primacie ouer all, that the Bishops of Rome of late do chalenge, was not allowed nor yet knowen nor heard of amongst þe aunciēt fathers, though they had theyr church of Rome in hyghe estimation, aswell for the notable vertuous dedes that the Clergye dyd there shewe and exercise abundantly to theyr neighbours (as witnesseth the said Eusebius, MarginaliaLib. 4. cap. 23.alleaging there þe Epistle that Dionisius Alexandrinus wrote to Soter Bishop of Rome, testifying the same) as for that the Citye of Rome was the most ample and chiefe Citie of all the worlde, witnessyng S. Cypriane, saying: MarginaliaCypri. Lib. 2. ad Corneliū.Planè, quoniam pro magnitudine sua debeat Charthaginem Roma præcedere, illic maiora & grauiora cōmisit: Certeinly, because that Rome ought for the greatnes therof to excell Carthage, there Nouatus committed the greater & more greuous offences. Which S. Cipriane
The bishops here refer to the fact that, while bishop of Carthage Cyprian had submitted a number of his decrees and statutes to bishops of Rome - although this should not be read as submission to a higher authority but merely as evidence of his desire to keep other authorities abreast of his opinions, maintaining that all bishops have liberty within their sees.
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