R
Radical
Guest
Fair enough…I take my ancient traditions with a grain of salt, they too, are all over the place.
Understood
Good luck with that
Please give me the name of the man, or men, that founded the Catholic Church, and when...
- Status
P
panevino
Guest
Just a minor point for what it worth
Acts 9:1 1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian [band],2 [A] devout [man], and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
Acts 2:1 And when the day of Pentecost was fully come, they were all with one accord in one place…8 And how hear we every man in our own tongue, wherein we were born?..10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and **strangers of Rome, **Jews and proselytes,11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.
Acts 9:1 1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian [band],2 [A] devout [man], and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
J
joe370
Guest
Brian…
**In the city of Rome the Episcopal chair was given first to Peter, the chair in which Peter sat, the same who was head — that is why he is also called Cephas — of all the apostles, the one chair in which unity is maintained by all. **Neither do the apostles proceed individually on their own, and anyone who would [presume to] set up another chair in opposition to that single chair would, by that very fact, be a schismatic and a sinner. . . . Recall, then, the origins of your chair, those of you who wish to claim for yourselves the title of holy Church" (The Schism of the Donatists 2:2 [circa A.D. 367]). Optatus
Not one? Right off the top of my head:
**In the city of Rome the Episcopal chair was given first to Peter, the chair in which Peter sat, the same who was head — that is why he is also called Cephas — of all the apostles, the one chair in which unity is maintained by all. **Neither do the apostles proceed individually on their own, and anyone who would [presume to] set up another chair in opposition to that single chair would, by that very fact, be a schismatic and a sinner. . . . Recall, then, the origins of your chair, those of you who wish to claim for yourselves the title of holy Church" (The Schism of the Donatists 2:2 [circa A.D. 367]). Optatus
Okeydoke…By the way, was it Leo, in your opinion, that was the founder of the CC or Peter and Paul?
H
hazcompat
Guest
Jesus
peace
peace
J
joe370
Guest
I agree!
I
Irish_Polock
Guest
Amazing as it might be to Brian, I know of another.
“A question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour’s Passover. It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be. But it was not the custom of the churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast on no other day than on that of the resurrection of our Saviour…Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicated.”(Pope Victor & Easter (c. A.D. 195))
So thats like, two…
Oh, I might know one more!
“And he says to him again after the resurrection, ‘Feed my sheep.’ It is on him that he builds the Church, and to him that he entrusts the sheep to feed. And although he assigns a like power to all the apostles, yet he founded a single Chair, thus establishing by his own authority the source and hallmark of the (Church’s) oneness. No doubt the others were all that Peter was, but a primacy is given to Peter, and it is (thus) made clear that there is but one flock which is to be fed by all the apostles in common accord. If a man does not hold fast to this oneness of Peter, does he imagine that he still holds the faith? If he deserts the Chair of Peter upon whom the Church was built, has he still confidence that he is in the Church? This unity firmly should we hold and maintain, especially we bishops, presiding in the Church, in order that we may approve the episcopate itself to be the one and undivided”.(Cyprian, The Unity of the Church, 4-5 (A.D. 251-256))
Alrighty, that makes it three; and these two are just some of the Ante-Nicene Fathers whom spoke on the matter.
H
Heliotropium
Guest
Primacy of Peter’s Apostolic See
Taken from scripturecatholic.com
“The church of God which sojourns at Rome to the church of God which sojourns at Corinth … But if any disobey the words spoken by him through us, let them know that they will involve themselves in transgression and in no small danger.” Clement of Rome, Pope, 1st Epistle to the Corinthians, 1,59:1 (c. A.D. 96).
“Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Mast High God the Father, and of Jesus Christ, His only-begotten Son; the Church which is sanctified and enlightened by the will of God, who farmed all things that are according to the faith and love of Jesus Christ, our God and Saviour; the Church which presides in the place of the region of the Romans, and which is worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of credit, worthy of being deemed holy, and which presides over love…” Ignatius of Antioch, Epistle to the Romans, Prologue (A.D. 110).
"There is extant also another epistle written by Dionysius to the Romans, and addressed to Soter, who was bishop at that time. We cannot do better than to subjoin some passages from this epistle…In this same epistle he makes mention also of Clement’s epistle to the Corinthians, showing that it had been the custom from the beginning to read it in the church. His words are as follows: To-day we have passed the Lord’s holy day, in which we have read your epistle. From it, whenever we read it, we shall always be able to draw advice, as also from the former epistle, which was written to us through Clement.’ Dionysius of Corinth, To Pope Soter (A.D. 171).
“Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre- eminent authority, that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful men] who exist everywhere.” Irenaeus, Against Heresies, 3:3:2 (A.D. 180).
"A question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour’s Passover. It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be. But it was not the custom of the churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast on no other day than on that of the resurrection of our Saviour…Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicated.” Pope Victor & Easter (c. A.D. 195).
“And he says to him again after the resurrection, ‘Feed my sheep.’ It is on him that he builds the Church, and to him that he entrusts the sheep to feed. And although he assigns a like power to all the apostles, yet he founded a single Chair, thus establishing by his own authority the source and hallmark of the (Church’s) oneness. No doubt the others were all that Peter was, but a primacy is given to Peter, and it is (thus) made clear that there is but one flock which is to be fed by all the apostles in common accord. If a man does not hold fast to this oneness of Peter, does he imagine that he still holds the faith? If he deserts the Chair of Peter upon whom the Church was built, has he still confidence that he is in the Church? This unity firmly should we hold and maintain, especially we bishops, presiding in the Church, in order that we may approve the episcopate itself to be the one and undivided.” Cyprian, The Unity of the Church, 4-5 (A.D. 251-256).
“After such things as these, moreover, they still dare–a false bishop having been appointed for them by, heretics–to set sail and to bear letters from schismatic and profane persons to the throne of Peter, and to the chief church whence priestly unity takes its source; and not to consider that these were the Romans whose faith was praised in the preaching of the apostle, to whom faithlessness could have no access.” Cyprian, To Cornelius, Epistle 54/59:14 (A.D. 252).
Taken from scripturecatholic.com
“The church of God which sojourns at Rome to the church of God which sojourns at Corinth … But if any disobey the words spoken by him through us, let them know that they will involve themselves in transgression and in no small danger.” Clement of Rome, Pope, 1st Epistle to the Corinthians, 1,59:1 (c. A.D. 96).
“Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Mast High God the Father, and of Jesus Christ, His only-begotten Son; the Church which is sanctified and enlightened by the will of God, who farmed all things that are according to the faith and love of Jesus Christ, our God and Saviour; the Church which presides in the place of the region of the Romans, and which is worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of credit, worthy of being deemed holy, and which presides over love…” Ignatius of Antioch, Epistle to the Romans, Prologue (A.D. 110).
"There is extant also another epistle written by Dionysius to the Romans, and addressed to Soter, who was bishop at that time. We cannot do better than to subjoin some passages from this epistle…In this same epistle he makes mention also of Clement’s epistle to the Corinthians, showing that it had been the custom from the beginning to read it in the church. His words are as follows: To-day we have passed the Lord’s holy day, in which we have read your epistle. From it, whenever we read it, we shall always be able to draw advice, as also from the former epistle, which was written to us through Clement.’ Dionysius of Corinth, To Pope Soter (A.D. 171).
“Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre- eminent authority, that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful men] who exist everywhere.” Irenaeus, Against Heresies, 3:3:2 (A.D. 180).
"A question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour’s Passover. It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be. But it was not the custom of the churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast on no other day than on that of the resurrection of our Saviour…Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicated.” Pope Victor & Easter (c. A.D. 195).
“And he says to him again after the resurrection, ‘Feed my sheep.’ It is on him that he builds the Church, and to him that he entrusts the sheep to feed. And although he assigns a like power to all the apostles, yet he founded a single Chair, thus establishing by his own authority the source and hallmark of the (Church’s) oneness. No doubt the others were all that Peter was, but a primacy is given to Peter, and it is (thus) made clear that there is but one flock which is to be fed by all the apostles in common accord. If a man does not hold fast to this oneness of Peter, does he imagine that he still holds the faith? If he deserts the Chair of Peter upon whom the Church was built, has he still confidence that he is in the Church? This unity firmly should we hold and maintain, especially we bishops, presiding in the Church, in order that we may approve the episcopate itself to be the one and undivided.” Cyprian, The Unity of the Church, 4-5 (A.D. 251-256).
“After such things as these, moreover, they still dare–a false bishop having been appointed for them by, heretics–to set sail and to bear letters from schismatic and profane persons to the throne of Peter, and to the chief church whence priestly unity takes its source; and not to consider that these were the Romans whose faith was praised in the preaching of the apostle, to whom faithlessness could have no access.” Cyprian, To Cornelius, Epistle 54/59:14 (A.D. 252).
H
Heliotropium
Guest
Continued…
”The reason for your absence was both honorable and imperative, that the schismatic wolves might not rob and plunder by stealth nor the heretical dogs bark madly in the rapid fury nor the very serpent, the devil, discharge his blasphemous venom. So it seems to us right and altogether fitting that priests of the Lord from each and every province should report to their head, that is, to the See of Peter, the Apostle." Council of Sardica, To Pope Julius (A.D. 342).
“And this case likewise is to be provided for, that if in any province a bishop has some matter against his brother and fellow-bishop, neither of the two should call in as arbiters bishops from another province. But if perchance sentence be given against a bishop in any matter and he supposes his case to be not unsound but good, in order that the question may be reopened, let us, if it seem good to your charity, honour the memory of Peter the Apostle, and let those who gave judgment write to Julius, the bishop of Rome, so that, if necessary, the case may be retried by the bishops of the neighbouring provinces and let him appoint arbiters; but if it cannot be shown that his case is of such a sort as to need a new trial, let the judgment once given not be annulled, but stand good as before.” Council of Sardica, Canon III (A.D. 343-344).
“Bishop Gaudentius said: If it seems good to you, it is necessary to add to this decision full of sincere charity which thou hast pronounced, that if any bishop be deposed by the sentence of these neighbouring bishops, and assert that he has fresh matter in defense, a new bishop be not settled in his see, unless the bishop of Rome judge and render a decision as to this.” Council of Sardica, Canon IV (A.D. 343-344).
"Bishop Hosius said: Decreed, that if any bishop is accused, and the bishops of the same region assemble and depose him from his office, and he appealing, so to speak, takes refuge with the most blessed bishop of the Roman church, and he be willing to give him a hearing, and think it right to renew the examination of his case, let him be pleased to write to those fellow-bishops who are nearest the province that they may examine the particulars with care and accuracy and give their votes on the matter in accordance with the word of truth. And if any one require that his case be heard yet again, and at his request it seem good to move the bishop of Rome to send presbyters a latere, let it be in the power of that bishop, according as he judges it to be good and decides it to be right that some be sent to be judges with the bishops and invested with his authority by whom they were sent.” Council of Sardica, Canon V (A.D. 343-344).
“Supposing, as you assert, that some offence rested upon those persons, the case ought to have been conducted against them, not after this manner, but according to the Canon of the Church. Word should have been written of it to us all, that so a just sentence might proceed from all. For the sufferers were Bishops, and Churches of no ordinary note, but those which the Apostles themselves had governed in their own persons…For what we have received from the blessed Apostle Peter, that I signify to you; and I should not have written this, as deeming that these things were manifest unto all men, had not these proceedings so disturbed us.” Athanasius, Pope Julius to the Eusebians, Defense Against the Arians, 35 (A.D. 347).
“For Dionysius, Bishop of Rome, having written also against those who said that the Son of God was a creature and a created thing, it is manifest that not now for the first time but from of old the heresy of the Arian adversaries of Christ has been anathematised by all. And Dionysius, Bishop of Alexandria, making his defense concerning the letter he had written, appears in his turn as neither thinking as they allege, nor having held the Arian error at all.” Athanasius, Dionysius of Rome, 13 (A.D. 352).
“You cannot deny that you know that in the city of Rome the Chair was first conferred on Peter, in which the prince of all the Apostles, Peter, sat…in which Chair unity should be preserved by all, so that he should now be a schismatic and a sinner who should set up another Chair against that unique one.” Optatus of Mileve, The Schism of Donatists, 2:2-3 (c. A.D. 367).
“For the good of unity Blessed Peter deserved to be preferred before the rest, and alone received the keys of the Kingdom of Heaven, that he might communicate them to the rest.” Optatus of Mileve, The Schism of Donatists, 7:3 (c.A.D. 367).
“No prejudice could arise from the number of bishops gathered at Ariminum, since it is well known that neither the bishop of the Romans, whose opinion ought before all others to have been waited for, nor Vincentius, whose stainless episcopate had lasted so many years, nor the rest, gave in their adhesion to such doctrines. And this is the more significant, since, as has been already said, the very men who seemed to be tricked into surrender, themselves, in their wiser moments, testified their disapproval.” Pope Damasus [regn. A.D. 366-384], About Council at Arminum, Epistle 1 (A.D. 371).
"…I think it my duty to consult the chair of Peter, and to turn to a church whose faith has been praised by Paul…The fruitful soil of Rome, when it receives the pure seed of the Lord, bears fruit an hundredfold…My words are spoken to the successor of the fisherman, to the disciple of the cross. As I follow no leader save Christ, so I communicate with none but your blessedness, that is with the chair of Peter. For this, I know, is the rock on which the church is built! This is the house where alone the paschal lamb can be rightly eaten. This is the ark of Noah, and he who is not found in it shall perish when the flood prevails.” Jerome, To Pope Damasus, Epistle 15:1-2 (A.D. 375).
”The reason for your absence was both honorable and imperative, that the schismatic wolves might not rob and plunder by stealth nor the heretical dogs bark madly in the rapid fury nor the very serpent, the devil, discharge his blasphemous venom. So it seems to us right and altogether fitting that priests of the Lord from each and every province should report to their head, that is, to the See of Peter, the Apostle." Council of Sardica, To Pope Julius (A.D. 342).
“And this case likewise is to be provided for, that if in any province a bishop has some matter against his brother and fellow-bishop, neither of the two should call in as arbiters bishops from another province. But if perchance sentence be given against a bishop in any matter and he supposes his case to be not unsound but good, in order that the question may be reopened, let us, if it seem good to your charity, honour the memory of Peter the Apostle, and let those who gave judgment write to Julius, the bishop of Rome, so that, if necessary, the case may be retried by the bishops of the neighbouring provinces and let him appoint arbiters; but if it cannot be shown that his case is of such a sort as to need a new trial, let the judgment once given not be annulled, but stand good as before.” Council of Sardica, Canon III (A.D. 343-344).
“Bishop Gaudentius said: If it seems good to you, it is necessary to add to this decision full of sincere charity which thou hast pronounced, that if any bishop be deposed by the sentence of these neighbouring bishops, and assert that he has fresh matter in defense, a new bishop be not settled in his see, unless the bishop of Rome judge and render a decision as to this.” Council of Sardica, Canon IV (A.D. 343-344).
"Bishop Hosius said: Decreed, that if any bishop is accused, and the bishops of the same region assemble and depose him from his office, and he appealing, so to speak, takes refuge with the most blessed bishop of the Roman church, and he be willing to give him a hearing, and think it right to renew the examination of his case, let him be pleased to write to those fellow-bishops who are nearest the province that they may examine the particulars with care and accuracy and give their votes on the matter in accordance with the word of truth. And if any one require that his case be heard yet again, and at his request it seem good to move the bishop of Rome to send presbyters a latere, let it be in the power of that bishop, according as he judges it to be good and decides it to be right that some be sent to be judges with the bishops and invested with his authority by whom they were sent.” Council of Sardica, Canon V (A.D. 343-344).
“Supposing, as you assert, that some offence rested upon those persons, the case ought to have been conducted against them, not after this manner, but according to the Canon of the Church. Word should have been written of it to us all, that so a just sentence might proceed from all. For the sufferers were Bishops, and Churches of no ordinary note, but those which the Apostles themselves had governed in their own persons…For what we have received from the blessed Apostle Peter, that I signify to you; and I should not have written this, as deeming that these things were manifest unto all men, had not these proceedings so disturbed us.” Athanasius, Pope Julius to the Eusebians, Defense Against the Arians, 35 (A.D. 347).
“For Dionysius, Bishop of Rome, having written also against those who said that the Son of God was a creature and a created thing, it is manifest that not now for the first time but from of old the heresy of the Arian adversaries of Christ has been anathematised by all. And Dionysius, Bishop of Alexandria, making his defense concerning the letter he had written, appears in his turn as neither thinking as they allege, nor having held the Arian error at all.” Athanasius, Dionysius of Rome, 13 (A.D. 352).
“You cannot deny that you know that in the city of Rome the Chair was first conferred on Peter, in which the prince of all the Apostles, Peter, sat…in which Chair unity should be preserved by all, so that he should now be a schismatic and a sinner who should set up another Chair against that unique one.” Optatus of Mileve, The Schism of Donatists, 2:2-3 (c. A.D. 367).
“For the good of unity Blessed Peter deserved to be preferred before the rest, and alone received the keys of the Kingdom of Heaven, that he might communicate them to the rest.” Optatus of Mileve, The Schism of Donatists, 7:3 (c.A.D. 367).
“No prejudice could arise from the number of bishops gathered at Ariminum, since it is well known that neither the bishop of the Romans, whose opinion ought before all others to have been waited for, nor Vincentius, whose stainless episcopate had lasted so many years, nor the rest, gave in their adhesion to such doctrines. And this is the more significant, since, as has been already said, the very men who seemed to be tricked into surrender, themselves, in their wiser moments, testified their disapproval.” Pope Damasus [regn. A.D. 366-384], About Council at Arminum, Epistle 1 (A.D. 371).
"…I think it my duty to consult the chair of Peter, and to turn to a church whose faith has been praised by Paul…The fruitful soil of Rome, when it receives the pure seed of the Lord, bears fruit an hundredfold…My words are spoken to the successor of the fisherman, to the disciple of the cross. As I follow no leader save Christ, so I communicate with none but your blessedness, that is with the chair of Peter. For this, I know, is the rock on which the church is built! This is the house where alone the paschal lamb can be rightly eaten. This is the ark of Noah, and he who is not found in it shall perish when the flood prevails.” Jerome, To Pope Damasus, Epistle 15:1-2 (A.D. 375).
H
Heliotropium
Guest
Continued again…
“But he was not so eager as to lay aside caution. He called the bishop to him, and esteeming that there can be no true thankfulness except it spring from true faith, he enquired whether he agreed with the Catholic bishops, that is, with the Roman Church?” Ambrose, The death of his brother Satyrus, 1:47 (A.D. 378).
“Your grace must be besought not to permit any disturbance of the Roman Church, the head of the whole Roman World and of the most holy faith of the Apostles, for from thence flow out to all (churches) the bonds of sacred communion.” Ambrose, To Emperor Gratian, Epistle 11:4 (A.D. 381).
“To your inquiry we do not deny a legal reply, because we, upon whom greater zeal for the Christian religion is incumbent than upon the whole body, out of consideration for our office do not have the liberty to dissimulate, nor to remain silent. We carry the weight of all who are burdened; nay rather the blessed apostle Peter bears these in us, who, as we trust, protects us in all matters of his administration, and guards his heirs.” Pope Sircius [regn. A.D. 384-399], To Himerius, Epistle 1 (A.D. 385).
"Or rather, if we hear him here, we shall certainly see him hereafter, if not as standing near him, yet see him we certainly shall, glistening near the Throne of the king. Where the Cherubim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as a chief and leader of the choir of the Saints, and shall enjoy his generous love. For if when here he loved men so, that when he had the choice of departing and being with Christ, he chose to be here…” John Chrysostom, Epistle to the Romans, Homily 32:24 (c. A.D. 391).
“Number the bishops from the See of Peter itself. And in that order of Fathers see who has succeeded whom. That is the rock against which the gates of hell do not prevail” Augustine, Psalm against the Party of Donatus, 18 (A.D. 393).
“I am held in the communion of the Catholic Church by…and by the succession of bishops from the very seat of Peter, to whom the Lord, after His resurrection commended His sheep to be fed up to the present episcopate.” Augustine, Against the Letter of Mani, 5 (A.D. 395).
“Carthage was also near the countries over the sea, and distinguished by illustrious renown, so that it had a bishop of more than ordinary influence, who could afford to disregard a number of conspiring enemies because he saw himself joined by letters of communion to the Roman Church, in which the supremacy of an apostolic chair has always flourished.” Augustine, To Glorius et.al, Epistle 43:7 (A.D. 397).
“The chair of the Roman Church, in which Peter sat, and in which Anastasius sits today.” Augustine, Against the Letters of Petillian, 2:51 (A.D. 402).
“In making inquiry with respect to those things that should be treated with all solicitude by bishops, and especially by a true and just and Catholic Council, by preserving, as you have done, the example of ancient tradition, and by being mindful of ecclesiastical discipline, you have truly strengthened the vigour of our religion, no less now in consulting us than before in passing sentence. For you decided that it was proper to refer to our judgment, knowing what is due to the Apostolic See, since all we who are set in this place, desire to follow the Apostle from the very episcopate and whole authority of this name is derived. Following in his footsteps, we know how to condemn the evil and to approve the good.” Pope Innocent [regn A.D. 401-417], To the Council of Carthage, Epistle 29 (A.D. 417).
“Although the tradition of the Fathers has attributed to the Apostolic See so great authority that none would dare to contest its judgments…For (Peter) himself has care over all the Churches, and above all that in which he sat nor does he suffer any of its privileges or decisions to be shaken” Pope Zosimus [regn A.D. 417-418 ],To Aurelius and the Council of Carthage, Epistle 12 (A.D. 418).
“For it has never been allowed to discuss again what has once been decided by the Apostolic See.” Pope Boniface [regn A.D. 418-422], To Rufus Bishop of Thessalonica, Epistle 13 (A.D. 422).
“The rising pestilence was first cut short by Rome, the see of Peter, which having become the head to the world of the pastoral office, holds by religion whatever it holds not by arms.” Prosper of Aquitaine, Song on the Enemies of Grace, 1 (A.D. 429).
“Joining to yourself, therefore, the sovereign of our See, and assuming our place with authority, you will execute this sentence with accurate rigour: that within ten days, counted from the day of your notice, he shall condemn his [Nestorius’] false teachings in a written confession.” Pope Celestine [regn. A.D. 422-432], To Cyril of Alexandria, Epistle 11 (A.D. 430).
“The Holy Synod said: 'Since most impious Nestorius will not obey our citation, and has not received the most holy and God-fearing bishops whom we sent to him, we have necessarily betaken ourselves to the examination of his impieties; and having apprehended from his letters, and from his writings, and from his recent sayings in this metropolis, which have been reported, that his opinions and teachings are impious, we being necessarily compelled thereto by the canons and by the letter of our most holy father and colleague, Celestine, bishop of the Roman Church, with many tears, have arrived at the following sentence against him:–'Our Lord Jesus Christ, Who has been blasphemed by him, defines by this present most holy synod that the same Nestorius is deprived of episcopal dignity and of all sacredotal intercourse.” Council of Ephesus, Session I (A.D. 431).
There is more where this came from
“But he was not so eager as to lay aside caution. He called the bishop to him, and esteeming that there can be no true thankfulness except it spring from true faith, he enquired whether he agreed with the Catholic bishops, that is, with the Roman Church?” Ambrose, The death of his brother Satyrus, 1:47 (A.D. 378).
“Your grace must be besought not to permit any disturbance of the Roman Church, the head of the whole Roman World and of the most holy faith of the Apostles, for from thence flow out to all (churches) the bonds of sacred communion.” Ambrose, To Emperor Gratian, Epistle 11:4 (A.D. 381).
“To your inquiry we do not deny a legal reply, because we, upon whom greater zeal for the Christian religion is incumbent than upon the whole body, out of consideration for our office do not have the liberty to dissimulate, nor to remain silent. We carry the weight of all who are burdened; nay rather the blessed apostle Peter bears these in us, who, as we trust, protects us in all matters of his administration, and guards his heirs.” Pope Sircius [regn. A.D. 384-399], To Himerius, Epistle 1 (A.D. 385).
"Or rather, if we hear him here, we shall certainly see him hereafter, if not as standing near him, yet see him we certainly shall, glistening near the Throne of the king. Where the Cherubim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as a chief and leader of the choir of the Saints, and shall enjoy his generous love. For if when here he loved men so, that when he had the choice of departing and being with Christ, he chose to be here…” John Chrysostom, Epistle to the Romans, Homily 32:24 (c. A.D. 391).
“Number the bishops from the See of Peter itself. And in that order of Fathers see who has succeeded whom. That is the rock against which the gates of hell do not prevail” Augustine, Psalm against the Party of Donatus, 18 (A.D. 393).
“I am held in the communion of the Catholic Church by…and by the succession of bishops from the very seat of Peter, to whom the Lord, after His resurrection commended His sheep to be fed up to the present episcopate.” Augustine, Against the Letter of Mani, 5 (A.D. 395).
“Carthage was also near the countries over the sea, and distinguished by illustrious renown, so that it had a bishop of more than ordinary influence, who could afford to disregard a number of conspiring enemies because he saw himself joined by letters of communion to the Roman Church, in which the supremacy of an apostolic chair has always flourished.” Augustine, To Glorius et.al, Epistle 43:7 (A.D. 397).
“The chair of the Roman Church, in which Peter sat, and in which Anastasius sits today.” Augustine, Against the Letters of Petillian, 2:51 (A.D. 402).
“In making inquiry with respect to those things that should be treated with all solicitude by bishops, and especially by a true and just and Catholic Council, by preserving, as you have done, the example of ancient tradition, and by being mindful of ecclesiastical discipline, you have truly strengthened the vigour of our religion, no less now in consulting us than before in passing sentence. For you decided that it was proper to refer to our judgment, knowing what is due to the Apostolic See, since all we who are set in this place, desire to follow the Apostle from the very episcopate and whole authority of this name is derived. Following in his footsteps, we know how to condemn the evil and to approve the good.” Pope Innocent [regn A.D. 401-417], To the Council of Carthage, Epistle 29 (A.D. 417).
“Although the tradition of the Fathers has attributed to the Apostolic See so great authority that none would dare to contest its judgments…For (Peter) himself has care over all the Churches, and above all that in which he sat nor does he suffer any of its privileges or decisions to be shaken” Pope Zosimus [regn A.D. 417-418 ],To Aurelius and the Council of Carthage, Epistle 12 (A.D. 418).
“For it has never been allowed to discuss again what has once been decided by the Apostolic See.” Pope Boniface [regn A.D. 418-422], To Rufus Bishop of Thessalonica, Epistle 13 (A.D. 422).
“The rising pestilence was first cut short by Rome, the see of Peter, which having become the head to the world of the pastoral office, holds by religion whatever it holds not by arms.” Prosper of Aquitaine, Song on the Enemies of Grace, 1 (A.D. 429).
“Joining to yourself, therefore, the sovereign of our See, and assuming our place with authority, you will execute this sentence with accurate rigour: that within ten days, counted from the day of your notice, he shall condemn his [Nestorius’] false teachings in a written confession.” Pope Celestine [regn. A.D. 422-432], To Cyril of Alexandria, Epistle 11 (A.D. 430).
“The Holy Synod said: 'Since most impious Nestorius will not obey our citation, and has not received the most holy and God-fearing bishops whom we sent to him, we have necessarily betaken ourselves to the examination of his impieties; and having apprehended from his letters, and from his writings, and from his recent sayings in this metropolis, which have been reported, that his opinions and teachings are impious, we being necessarily compelled thereto by the canons and by the letter of our most holy father and colleague, Celestine, bishop of the Roman Church, with many tears, have arrived at the following sentence against him:–'Our Lord Jesus Christ, Who has been blasphemed by him, defines by this present most holy synod that the same Nestorius is deprived of episcopal dignity and of all sacredotal intercourse.” Council of Ephesus, Session I (A.D. 431).
There is more where this came from
G
GaryTaylor
Guest
Wow, much info, nice post.
And of course we know that Isaiah 22, is completed by God through Jesus to Peter in Matthew. The ministry of Christ then becomes Peters to guide with the help of the Apostles after the Cross.
Well as such…
Matthew
16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.
21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.
21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
Isaiah
22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
Then as mentioned in the above post, Ignatius of Antioch leaves 7-letters [which still exit today] and the Catholic Church is written along with the structure of the chain of command. Which is also indictive that this wasn’t a new term either. Just confirmation of the existing. Then Ignatius of course volunteers to be martyred at the Roman festival, and is feed to the Lions. Since this happens in 110-AD. It brings “Catholic Church” very close to the death of Christ. And rightfully so since Peter is given the ministry by Christ to guide.
And of course we know that Isaiah 22, is completed by God through Jesus to Peter in Matthew. The ministry of Christ then becomes Peters to guide with the help of the Apostles after the Cross.
Well as such…
Matthew
16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.
21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.
21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
Isaiah
22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
Then as mentioned in the above post, Ignatius of Antioch leaves 7-letters [which still exit today] and the Catholic Church is written along with the structure of the chain of command. Which is also indictive that this wasn’t a new term either. Just confirmation of the existing. Then Ignatius of course volunteers to be martyred at the Roman festival, and is feed to the Lions. Since this happens in 110-AD. It brings “Catholic Church” very close to the death of Christ. And rightfully so since Peter is given the ministry by Christ to guide.
G
Gabriel_of_12
Guest
There are multiple eye witnesses in the New Testament that Jesus built His Church upon our first Pope St. Peter and history records an unbroken succession of Popes from Peter to today.
- The Apostle Matthew writes to the Jewish Christians in Antioch who also have a bishop appointed by Peter. Matthew writes as a witness that Jesus built His Church upon (Cephas) = Rock = Peter from Matthew 16:18.
- St. Paul confirms this name change that Jesus gives to Peter = Rock when St. Paul references St. Peter by the new name Jesus built His Church upon “Cephas” = Rock = Peter multiple times from his epistles for example St. Paul writes to another witness in the Corinthian Church, 1Corinthians 15:5.
- Jesus himself before He ascends to heaven Leaves only Peter= Cephas = Rock to tend his flock and feed His sheep until He returns. John 21:15-17
B
Brian_Culliton
Guest
Quoting something from the late fourth century that expresses what was generally believed at that time is not valid tradition of the origins of the Roman church.
B
Brian_Culliton
Guest
Oh please, don’t stop there. The story was just getting good. And it continues…
“But this did not please all the bishops. And they besought him to consider the things of peace, and of neighborly unity and love. Words of theirs are extant, sharply rebuking Victor. For the controversy is not only concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night. And this variety in its observance has not originated in our time; but long before in that of our ancestors. It is likely that they did not hold to strict accuracy, and thus formed a custom for their posterity according to their own simplicity and peculiar mode. Yet all of these lived none the less in peace, and we also live in peace with one another; and the disagreement in regard to the fast confirms the agreement in the faith…. And when the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter. For neither could Anicetus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated; neither could Polycarp persuade Anicetus to observe it as he said that he ought to follow the customs of the presbyters that had preceded him. But though matters were in this shape, they communed together, and Anicetus conceded the administration of the eucharist in the church to Polycarp, manifestly as a mark of respect. And they parted from each other in peace, both those who observed, and those who did not, maintaining the peace of the whole church.”
The bishop of Rome overstepped his bounds and was put in his place.
Thank you for sharing the interpolated Roman Catholic version. Unfortunately for you, the erroneous interpolations of the editors cause Cyprian to appear to contradict himself. Cyprian’s treatise on the unity of the church actually refutes the very thing you are trying to promote. Cyprian was very clear about the equality of the bishops in the church.
Here is what your bolded portion should look like:
“Does he who does not hold this unity of the Church think that he holds the faith? Does he who strives against and resists the Church trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God?” (Taken from the Catholic Encyclopedia)
Please go to the “Fathers” page of the Catholic encyclopedia and read Cyprian’s treatise on the Unity of the Church and point out where he says anything about the bishop of Rome possessing primacy over the church.
J
joe370
Guest
Brian Culliton, what I have gathered is, you believe that the CC was founded by either Pope Leo or, Peter and Paul, as opposed to Jesus Christ. Here is a simple question deserving a simple answer:
You said that the Catholic Church was not founded by Jesus Christ circa AD 33, in Jerusalem, on Pentecost, and I can prove that Jesus Christ is not the founder of any of the non-Catholic churches circa AD 33, in Jerusalem, on Pentecost, so where in the world today, can you and I find the church founded by Jesus Christ circa AD 33, in Jerusalem, on Pentecost?
You said that the Catholic Church was not founded by Jesus Christ circa AD 33, in Jerusalem, on Pentecost, and I can prove that Jesus Christ is not the founder of any of the non-Catholic churches circa AD 33, in Jerusalem, on Pentecost, so where in the world today, can you and I find the church founded by Jesus Christ circa AD 33, in Jerusalem, on Pentecost?
G
guanophore
Guest
CYPRIAN:
With a false bishop appointed for themselves by heretics, they dare even to set sail and carry letters from schismatics and blasphemers to the Chair of Peter and to the principal church [at Rome], in which sacerdotal unity has its source" (Epistle to Cornelius [Bishop of Rome] 59:14 [A.D. 252]).
The Lord says to Peter: “I say to you,” he says, “that you are Peter, and upon this rock I will build my Church” . . . On him he builds the Church, and to him he gives the command to feed the sheep John 21:17, and although he assigns a like power to all the apostles, yet he founded a single chair [cathedra], and he established by his own authority a source and an intrinsic reason for that unity. Indeed, the others were that also which Peter was *, but a primacy is given to Peter, whereby it is made clear that there is but one Church and one chair. So too, all [the apostles] are shepherds, and the flock is shown to be one, fed by all the apostles in single-minded accord. If someone does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he [should] desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church? (The Unity of the Catholic Church 4 [A.D. 251]).
You really have to ignore a great deal of historical evidence, from a variety of sources, to maintain that Peter and Rome did not have primacy.*
R
Radical
Guest
Hello Irish Polock…I had written (quoting Sullivan):
It seems that (with respect to the situation at the time of 1st Clement) there is a “general agreement among scholars that the structure of ministry in the church of Rome at this time would have resembled that in Corinth: with a group of presbyters sharing leadership, perhaps with a differentiation of roles among them, but with no one bishop in charge.” (Sullivan in From Apostles to Bishops p 100)
and you responded with:
While you are at it, here is another quote to check out:
“There exists a broad consensus among scholars, including most Catholic ones, that such churches as those in Alexandria, Philippi, Corinth and Rome most probably continued to be led for some time by a college of presbyters, and that only during the course of the second century did the threefold structure become generally the rule, with a bishop, assisted by presbyters, presiding over each local church.
One conclusion seems obvious: ** Neither the New Testament nor early Christian history offers support for a notion of apostolic succession as ‘an unbroken line of episcopal ordination from Christ through the apostles down through the centuries to the bishops of today.’ Clearly, such a simplistic approach to the problem will not do. **On the other hand, many reputable Catholic scholars, who share the consensus regarding the gradual development of the episcopate in the early church, remain convinced that we do have solid grounds for holding that bishops are the successors of the apostles. Such scholars agree that along with the evidence from the New Testament and early Christian documents, one must invoke a theological argument based on Christian faith to arrive at the conclusion that bishops are the successors of the apostles ‘by divine institution.’ At the same time, they insist that the evidence from the New Testament and early Christian literature is crucial, and must be treated with scholarly integrity. It is counterproductive to put forth arguments that will not stand the test of critical exegesis or historical investigation.” (Francis A. Sullivan, S.J., From Apostles to Bishops: The Development of the Episcopacy in the Early Church, Mahwah, NJ: Newman Press, 2001, 15-16.)
(BDawg was good enough to post most of this a couple of years ago so I didn’t have to retype the whole quote)
So there you have it… among historians the idea that, from historical evidence, one can prove that the Papacy was established by Peter installing a bishop in Rome (and a lineage of legitimate successors continued therefrom) is as good as dead. As Sullivan points out, there are theological reasons to believe in the Papacy, but as such, it is a belief one arrives at through faith and not through historical evidence. What Protestants (who approach this matter with scholarly integrity) should ask themselves is:
a) If I believe that the Holy Spirit guided the Church so that it could properly identify the NT canon, why shouldn’t I believe that the Holy Spirit also guided the Church (during that same period) in properly establishing its governance by bishops?
What Catholics (who approach this matter with scholarly integrity) should ask about their faith is:
a) Why would it follow that the Holy Spirit guided the Church in properly establishing its governance by bishops merely because the Holy Spirit guided the Church so that it could properly identify the NT canon (the two matters being very different in nature); and
b) Why would it follow that governance by bishops is the divine plan for all time when it wasn’t the method of governance immediately following the passing of the apostles?
That (IMHO) is where the discussion between Catholics and Protestants should be centered…and hopefully it is something that can be intelligently discussed after both sides have fulfilled their duty to look after the orphans and widows in their distress.
BTW an intelligent discussion does not include insistence that “the gates of hell passage” means that the CC can’t err, b/c from over here, that appears to be about as self-serving and as forced as an interpretation can get.
It seems that (with respect to the situation at the time of 1st Clement) there is a “general agreement among scholars that the structure of ministry in the church of Rome at this time would have resembled that in Corinth: with a group of presbyters sharing leadership, perhaps with a differentiation of roles among them, but with no one bishop in charge.” (Sullivan in From Apostles to Bishops p 100)
and you responded with:
Out of context? What? Do you think that the next words might be: “Just kidding”. The book can be found online at google books….read the context yourself.
While you are at it, here is another quote to check out:
“There exists a broad consensus among scholars, including most Catholic ones, that such churches as those in Alexandria, Philippi, Corinth and Rome most probably continued to be led for some time by a college of presbyters, and that only during the course of the second century did the threefold structure become generally the rule, with a bishop, assisted by presbyters, presiding over each local church.
One conclusion seems obvious: ** Neither the New Testament nor early Christian history offers support for a notion of apostolic succession as ‘an unbroken line of episcopal ordination from Christ through the apostles down through the centuries to the bishops of today.’ Clearly, such a simplistic approach to the problem will not do. **On the other hand, many reputable Catholic scholars, who share the consensus regarding the gradual development of the episcopate in the early church, remain convinced that we do have solid grounds for holding that bishops are the successors of the apostles. Such scholars agree that along with the evidence from the New Testament and early Christian documents, one must invoke a theological argument based on Christian faith to arrive at the conclusion that bishops are the successors of the apostles ‘by divine institution.’ At the same time, they insist that the evidence from the New Testament and early Christian literature is crucial, and must be treated with scholarly integrity. It is counterproductive to put forth arguments that will not stand the test of critical exegesis or historical investigation.” (Francis A. Sullivan, S.J., From Apostles to Bishops: The Development of the Episcopacy in the Early Church, Mahwah, NJ: Newman Press, 2001, 15-16.)
(BDawg was good enough to post most of this a couple of years ago so I didn’t have to retype the whole quote)
So there you have it… among historians the idea that, from historical evidence, one can prove that the Papacy was established by Peter installing a bishop in Rome (and a lineage of legitimate successors continued therefrom) is as good as dead. As Sullivan points out, there are theological reasons to believe in the Papacy, but as such, it is a belief one arrives at through faith and not through historical evidence. What Protestants (who approach this matter with scholarly integrity) should ask themselves is:
a) If I believe that the Holy Spirit guided the Church so that it could properly identify the NT canon, why shouldn’t I believe that the Holy Spirit also guided the Church (during that same period) in properly establishing its governance by bishops?
What Catholics (who approach this matter with scholarly integrity) should ask about their faith is:
a) Why would it follow that the Holy Spirit guided the Church in properly establishing its governance by bishops merely because the Holy Spirit guided the Church so that it could properly identify the NT canon (the two matters being very different in nature); and
b) Why would it follow that governance by bishops is the divine plan for all time when it wasn’t the method of governance immediately following the passing of the apostles?
That (IMHO) is where the discussion between Catholics and Protestants should be centered…and hopefully it is something that can be intelligently discussed after both sides have fulfilled their duty to look after the orphans and widows in their distress.
BTW an intelligent discussion does not include insistence that “the gates of hell passage” means that the CC can’t err, b/c from over here, that appears to be about as self-serving and as forced as an interpretation can get.
You want me to list those who constitute the consensus? Well, that is kinda the reason one cites an authority, so one doesn’t have to list the details. Tell you what, since I have the authority on my side, why don’t you start by listing a scholar who has put forward the claim that Peter was the first bishop of Rome and that he appointed Linus as his monarchical successor (in the last 25 years in a work intended for peer review).
R
Radical
Guest
yep, but the problem with this chest thumping is that the historical evidence (NT included) does not establish (to the satisfaction of those nasty scholars) that Peter was ever the bishop of Rome or that he appointed a successor in Rome to possess the claimed primacy…tis odd how the posters on this thread seem to be at odds with Catholic historians (as to what can be established by the historical evidence).
G
guanophore
Guest
I agree, but when this one sits upon the writings of the previous three centuries, it becomes clear that this belief has been held since Apostolic times.
B
Brian_Culliton
Guest
Well, we can rule out Cyprian and Irenaeus. What else you got?I agree, but when this one sits upon the writings of the previous three centuries, it becomes clear that this belief has been held since Apostolic times.
G
guanophore
Guest
It seems like this is a very strong testimony to Sacred Tradition.
No,Brian, it does not say that.
It says they could not come to an agreement.
Yes, the bishops are equal in authority. There is something you are missing though. It relates to the Petrine Gifts. To Peter were given certain responsibilities and empowerments to carry them out that were not given to any other Apostle. He was specifically charged to feed and care for the flock. He was also charged to “strengthen the brethren”. This is why we say that the successor of Peter is the visible sign of unity in the Church.
The successor of Peter has certain gifts and responsibilities in the Church. The feeding and care of the whole flock of God is his care. These duties do not make him impeccable. No one is claiming that Victor was perfect, nor was any man who occupied the succession of Peter.
- Status