Summa de Ecclesia
Juan de Torquemada (1388–1468)
First published 1561
Torquemada's Summa de Ecclesia from the Venice 1561 edition, Books I-IV with the Florentine union apparatus, in Latin with a new English translation.
Titulus I: Title page
Privilegium I: Privilege
Epistola I: Dedicatory letter
Index I: Full index
Prologus I: Prologue
Liber I: Book I — On the Universal Church
Caput I: Chapter I. On the name Church and how it differs from the name synagogue.
Caput II: Chapter II. On the various senses of the name Church.
Caput III: Chapter III. In which sense the discussion of the Church is to be taken in what follows, where it is shown that in the Church the good and the wicked are mingled together.
Caput IV: Chapter IV. In which objections are raised against what was said, that in the holy and universal Church the good and the wicked are contained together.
Caput V: Chapter V. In which the distinction is given by which the just faithful and sinful faithful are said to be in the Church, and the objections raised are answered.
Caput VI: Chapter VI. Proving that the Church is one, and on its manifold unity.
Caput VII: Chapter VII. In which objections are raised against what was said on the unity of the Church.
Caput VIII: Chapter VIII. In which the objections raised are answered.
Caput IX: Chapter IX. In which it is shown that the Church is holy.
Caput X: Chapter X. In which objections are raised against what was said on the holiness of the Church.
Caput XI: Chapter XI. In which the objections raised are answered.
Caput XII: Chapter XII. In which a certain way of speaking about the holiness of the Church is disapproved.
Caput XIII: Chapter XIII. That the Church is to be called Catholic.
Caput XIV: Chapter XIV. In which objections are raised against what was said, that the Christian faith is to be called Catholic.
Caput XV: Chapter XV. In which the arguments already made are answered.
Caput XVI: Chapter XVI. Where objections are raised against what was said, that the Church is to be called Catholic.
Caput XVII: Chapter XVII. In which the objections of the preceding chapter are answered.
Caput XVIII: Chapter XVIII. In which it is shown by arguments that the Church is called Apostolic.
Caput XIX: Chapter XIX. In which some objections are raised against what was said, that the Church is to be called Apostolic.
Caput XX: Chapter XX. How the words 'We believe in one holy Church' are to be understood.
Caput XXI: Chapter XXI. In which the error of those who say that men can be saved outside the unity of this holy Catholic and Apostolic Church is refuted.
Caput XXII: Chapter XXII. When the Church began, and on its ages.
Caput XXIII: Chapter XXIII. In which objections are raised against what was said on the antiquity of the Church.
Caput XXIV: Chapter XXIV. In which the solution to the arguments of the preceding chapter is given.
Caput XXV: Chapter XXV. From whom the Church began.
Caput XXVI: Chapter XXVI. In which objections are raised against the foregoing.
Caput XXVII: Chapter XXVII. In which the objections already made are answered.
Caput XXVIII: Chapter XXVIII. That after the Church began it has not ceased to be, and that in it faith, holiness, doctrine, prelacy, and the sacraments will endure to the end of the age.
Caput XXIX: Chapter XXIX. In which some objections are raised against what was said on the duration of the Church.
Caput XXX: Chapter XXX. In which the objections already made are answered.
Caput XXXI: Chapter XXXI. Why the Church is called heaven, earth, field, and net.
Caput XXXII: Chapter XXXII. On the reasons why the holy Church is called the vineyard of God, and the garden, fountain, and well of living waters.
Caput XXXIII: Chapter XXXIII. In which the reasons are given why the Church is called Ship, House, City, and an army in battle array.
Caput XXXIV: Chapter XXXIV. On the reasons why the Church is called a Kingdom, and on the twelve things by which the glory of the magnificence of the kingdom of the Church is shown.
Caput XXXV: Chapter XXXV. On the reasons why the Church is called the tabernacle and temple of God.
Caput XXXVI: Chapter XXXVI. On the reasons why the Church is called Woman, Beloved, and Dove, Perfect, Sister, and Daughter.
Caput XXXVII: Chapter XXXVII. Why she is also called bride, and on the time of her espousal.
Caput XXXVIII: Chapter XXXVIII. In which the solution to a certain difficulty concerning what was said on the time of the espousal of the Church is given.
Caput XXXIX: Chapter XXXIX. On the gifts and presents with which Christ adorned his bride the Church, singularly even above the angels.
Caput XL: Chapter XL. That the Church is called the spouse of Christ and the mother of the faithful.
Caput XLI: Chapter XLI. That although the Church is said to be the spouse of Christ and the mother of all the faithful, she does not cease to be wholly a virgin.
Caput XLII: Chapter XLII. That the Church is called queen.
Caput XLIII: Chapter XLIII. On the reasons why the Church is called a body, namely the mystical body of Christ.
Caput XLIV: Chapter XLIV. On the variety of the members of the Church and their signification.
Caput XLV: Chapter XLV. In which objections are raised against what was said on the head of the body of the Church.
Caput XLVI: Chapter XLVI. In which the objections already made are answered.
Caput XLVII: Chapter XLVII. In which it is shown how Christ can be called a member of the Church, and how not.
Caput XLVIII: Chapter XLVIII. That Christ as man was the head of the faithful, not only of those who came after the Incarnation, but also of those who from the beginning preceded the Incarnation.
Caput XLIX: Chapter XLIX. In which objections are raised against what was said, that Christ as man was the head of the faithful who preceded the Incarnation.
Caput L: Chapter L. In which the objections already raised are answered.
Caput LI: Chapter LI. In which, on the foregoing, one recent error is refuted.
Caput LII: Chapter LII. In which it is shown how it belongs to Christ alone as God to be head of the Church, and how not to him alone but to others.
Caput LIII: Chapter LIII. In which it is shown that Christ is head of the faithful not only as to souls but also as to bodies.
Caput LIV: Chapter LIV. In which the opinion of some is set out, with their arguments, who say that only the elect are members of Christ or of the mystical body which is the holy Church of God.
Caput LV: Chapter LV. In which the aforesaid opinion is refuted, with its foundations.
Caput LVI: Chapter LVI. In which two other ways of speaking or of marking out the members of the body of Christ are set out.
Caput LVII: Chapter LVII. In which the truth of the difficulty raised is shown: namely, of which men Christ is head, and who are to be called members of his body, which is the Church.
Caput LVIII: Chapter LVIII. In which the objections made to the contrary by those who say that only the elect are members of the body of Christ are answered.
Caput LIX: Chapter LIX. In which the arguments of the others are answered, who in second and third place spoke otherwise concerning the members of Christ in ch. 56.
Caput LX: Chapter LX. In which it is shown what the union of the members of the Church with one another is, and on the manner of the union of the members with the head.
Caput LXI: Chapter LXI. In which it is shown what the efficient cause of this union of the members of the Church with one another is.
Caput LXII: Chapter LXII. In which it is shown whether the true body of Christ is better than the mystical body of Christ, or the converse.
Caput LXIII: Chapter LXIII. On the quality and manner of the union by which the body of Christ which is the Church is said to be united to Christ the head.
Caput LXIV: Chapter LXIV. How the saying that Christ and his body which is the Church are one man is to be understood.
Caput LXV: Chapter LXV. How the saying that Christ and his body which is the Church are one person is to be understood.
Caput LXVI: Chapter LXVI. How the saying of the saints that Christ and his body which is the Church are one Christ is to be understood.
Caput LXVII: Chapter LXVII. How the saying of the saints that the body of Christ, indeed that any member of it, is Christ is to be understood.
Caput LXVIII: Chapter LXVIII. How the predications of those things said of Christ in Sacred Scripture by reason of the aforesaid mystical unity are to be understood.
Caput LXIX: Chapter LXIX. On the fittingness of the distinction and manifold variety of states and offices in the Church.
Caput LXX: Chapter LXX. In which objections are raised against the variety and diversity of states and offices in the Church of God.
Caput LXXI: Chapter LXXI. In which the answer to the objections already made against the variety and diversity of states and offices in the Church of God is given.
Caput LXXII: Chapter LXXII. On the threefold diversity principally found in the body of the Church.
Caput LXXIII: Chapter LXXIII. What is meant by the name state.
Caput LXXIV: Chapter LXXIV. That the difference of states pertaining to spiritual servitude or liberty is reckoned according to beginners, proficients, and the perfect.
Caput LXXV: Chapter LXXV. In which it is shown to whom it belongs to be perfect, and to whom it belongs to be in the state of perfection.
Caput LXXVI: Chapter LXXVI. That it properly belongs to the greater prelates of the Church, to bishops, and to religious to be in the state of perfection.
Caput LXXVII: Chapter LXXVII. In which objections are raised against what was said on the perfection of the pontifical state and of religious.
Caput LXXVIII: Chapter LXXVIII. In which the arguments already made in the preceding chapter are answered.
Caput LXXIX: Chapter LXXIX. In which the arguments on the distinction between bishop and priest are set out, namely whether it held always from their institution.
Caput LXXX: Chapter LXXX. That the lord Cardinals of the holy Roman Church are in the state of perfection.
Caput LXXXI: Chapter LXXXI. In which the reasons are given why the state of the lord Cardinals of the holy Roman Church is to be preferred in honour to the other prelates of the Church.
Caput LXXXII: Chapter LXXXII. In which objections are raised against the state of the lord Cardinals.
Caput LXXXIII: Chapter LXXXIII. In which the objections made against the state and dignity of the lord Cardinals are answered.
Caput LXXXIV: Chapter LXXXIV. On the threefold order in the state of the Cardinals of the holy Roman Church.
Caput LXXXV: Chapter LXXXV. On the variety and difference of offices in the Church of God.
Caput LXXXVI: Chapter LXXXVI. On the variety and distinction of grades in the Church of God.
Caput LXXXVII: Chapter LXXXVII. On the twofold power in the Christian commonwealth, namely spiritual and earthly.
Caput LXXXVIII: Chapter LXXXVIII. In which objections are raised against what was said on the twofold power to be given in the whole of the Christian commonwealth, secular and spiritual.
Caput LXXXIX: Chapter LXXXIX. In which the answers to the objections made in the preceding chapter against the twofold power in the whole body of the faithful are given.
Caput XC: Chapter XC. On the manifold eminence by which the spiritual power surpasses the secular power.
Caput XCI: Chapter XCI. In which some objections are raised against what was said on the preeminence of the spiritual power over the secular.
Caput XCII: Chapter XCII. In which the arguments made above against the preeminence of the spiritual power over the secular are answered.
Caput XCIII: Chapter XCIII. In which, on the sacramental or ordinal power and the jurisdictional power, twelve conclusions are set out.
Caput XCIV: Chapter XCIV. In which some objections are raised against some of the conclusions set out in the preceding chapter.
Caput XCV: Chapter XCV. In which the objections made in the preceding chapter will be answered.
Caput XCVI: Chapter XCVI. In which, after the distinction of the power of jurisdiction, twelve conclusions are set out.
Caput XCVII: Chapter XCVII. In which some objections are raised against some of the conclusions set out in the preceding chapter.
Caput XCVIII: Chapter XCVIII. In which the objections made in the preceding chapter are answered.
Caput XCIX: Chapter XCIX. Showing that the spiritual power of the keys is common to good priests and bad alike.
Caput C: Chapter C. In which some objections of the adversaries are raised against what was said in the preceding chapter.
Caput CI: Chapter CI. In which the answers to the objections made are given.
Liber II: Book II — On the Roman Church and the Primacy of Its Pontiff
Caput I: Chapter I. Showing that in the Church there is order.
Caput II: Chapter II. Showing that such order is and ought to be in the Church that one superior prince and ruler exists in it.
Caput III: Chapter III. In which some objections of the adversaries are raised against the foregoing, on the unity of one president and head in the Church.
Caput IV: Chapter IV. In which the aforesaid reply of the adversaries is refuted, and their arguments are answered.
Caput V: Chapter V. In which it is shown by manifold testimony of Sacred Scripture that blessed Peter held the primacy among the Apostles.
Caput VI: Chapter VI. In which some arguments are brought to the same end, namely to prove that Peter the Apostle held primacy over the Apostles.
Caput VII: Chapter VII. In which certain refutations of the adversaries are set out against the foundations adduced in ch. 5 for the primacy of blessed Peter.
Caput VIII: Chapter VIII. In which other arguments of the adversaries against the primacy of blessed Peter, taken from the Gospels, are set out.
Caput IX: Chapter IX. In which some arguments of the adversaries collected from the epistles of blessed Paul are set out.
Caput X: Chapter X. In which are the arguments of the adversaries against the primacy of Peter taken from the Acts of the Apostles.
Caput XI: Chapter XI. In which the refutations made against the foundations adduced in ch. 7 for the primacy of blessed Peter are answered.
Caput XII: Chapter XII. In which the arguments made above in ch. 8 against the primacy of blessed Peter, which seemed to be taken from the Gospel, are answered.
Caput XIII: Chapter XIII. In which the arguments taken from the epistles of Paul are answered.
Caput XIV: Chapter XIV. In which the arguments of the adversaries taken in ch. 10 from the Acts of the Apostles are answered.
Caput XV: Chapter XV. That blessed Peter held principate not only among the Apostles but over all the faithful in the whole world.
Caput XVI: Chapter XVI. In which the objections of the adversaries are set out against what was said, that the Roman Pontiff holds the primacy of the universal Church, with the reply to them.
Caput XVII: Chapter XVII. By which arguments blessed Peter is called the foundation of the Church.
Caput XVIII: Chapter XVIII. In which certain objections of the adversaries are set out against what was said, that Peter the Apostle is truly called the foundation of the Catholic Church.
Caput XIX: Chapter XIX. In which the above objections of the adversaries are answered.
Caput XX: Chapter XX. That blessed Peter was head of the holy and universal Church.
Caput XXI: Chapter XXI. In which the objections of the adversaries are set out against what was said, that blessed Peter was head of the universal Church.
Caput XXII: Chapter XXII. In which the aforesaid sentence of the adversaries is disproved, and it is shown how the character of head with respect to the Church belongs to Peter and to his successor.
Caput XXIII: Chapter XXIII. In which the objections of the adversaries are answered against the claim that blessed Peter was head of the holy Catholic Church.
Caput XXIV: Chapter XXIV. On the error of some who say that Peter was not head of the universal Church, though indeed of the several particular churches.
Caput XXV: Chapter XXV. In which the aforesaid error of the adversaries is disproved.
Caput XXVI: Chapter XXVI. In which the arguments brought in favour of the aforesaid error are answered.
Caput XXVII: Chapter XXVII. That the Pope is in some sense to be called the spouse of the universal Church.
Caput XXVIII: Chapter XXVIII. In which it is objected that the Pope cannot be called the spouse of the universal Church, and the objections are answered.
Caput XXIX: Chapter XXIX. On the time when blessed Peter was by Christ raised and consecrated with pontifical authority.
Caput XXX: Chapter XXX. In which some objections are raised against the foregoing.
Caput XXXI: Chapter XXXI. In which the aforesaid objections are answered.
Caput XXXII: Chapter XXXII. That Peter alone among the Apostles was by Christ immediately ordained and made bishop.
Caput XXXIII: Chapter XXXIII. In which some objections are raised against the foregoing.
Caput XXXIV: Chapter XXXIV. In which the objections made in the preceding chapter are answered.
Caput XXXV: Chapter XXXV. That someone had to succeed blessed Peter in the amplitude of the apostolic princedom in the Church until the consummation of the age.
Caput XXXVI: Chapter XXXVI. That the one succeeding blessed Peter in the primacy and amplitude of the apostolic dignity is the Roman Pontiff.
Caput XXXVII: Chapter XXXVII. That the Roman Pontiff is the Vicar of Christ and holds his place on earth.
Caput XXXVIII: Chapter XXXVIII. That the Roman Pontiff received the primacy and amplitude of his dignity from Christ immediately.
Caput XXXIX: Chapter XXXIX. In which objections are raised against the foregoing.
Caput XL: Chapter XL. In which the arguments made above are answered, that the Roman Pontiff received the primacy by the ordination of the Apostles.
Caput XLI: Chapter XLI. In which the objections of the adversaries are answered, that the Roman Pontiff received the primacy by the ordination and disposition of priests or of councils.
Caput XLII: Chapter XLIII. In which the answers to the objections of the adversaries are given, who say that the Roman Pontiff holds the primacy over the others by the disposition and gift of Constantine.
Caput XLIII: Chapter XLIV. In which the arguments of the adversaries are answered, who say that the primacy of the Roman Pontiff depends on the Cardinals.
Caput XLIV: Chapter XLV. That the papal power can by no other than God be restricted or enlarged.
Caput XLV: Chapter XLVI. On the error of certain adversaries who say that the Pope does not have coercive jurisdiction over the faithful, and on their arguments.
Caput XLVI: Chapter XLVI. In which the aforesaid error is disproved.
Caput XLVII: Chapter XLVII. In which the objections of the adversaries set out above are answered.
Caput XLVIII: Chapter XLVIII. That the Roman Pontiff is to be obeyed and submitted to by all the faithful of Christ.
Caput XLIX: Chapter XLIX. In which objections are raised against the foregoing on the obedience owed to the Roman Pontiff, and they are answered.
Caput L: Chapter L. On the error of those who say that papal statutes need not be obeyed.
Caput LI: Chapter LI. On the reasons why the successors of Peter, the Roman Pontiffs, are raised to the pontificate more by election than by succession of the flesh or by the appointment of a predecessor.
Caput LII: Chapter LII. That the Roman Pontiff has fullness of power in the Church of God, with an exposition of the matters in which it is chiefly shown.
Caput LIII: Chapter LIII. That the Roman Pontiff alone in the Church of God has fullness of power.
Caput LIV: Chapter LIV. That the jurisdictional power of all prelates of the Church is derived from the Pope or the Apostolic See mediately or immediately. The first way is argued, namely from the order of the other Apostles to Peter.
Caput LV: Chapter LV. In which the same conclusion is proved by the second way, namely by arguments.
Caput LVI: Chapter LVI. In which the same conclusion is proved by the third way, namely from the unfitting consequences following from the contrary way of speaking.
Caput LVII: Chapter LVII. In which objection is raised against the aforesaid conclusion by the adversaries, from the order of the Apostles to Peter.
Caput LVIII: Chapter LVIII. In which objection is raised against the aforesaid conclusion by the adversaries, by way of arguments.
Caput LIX: Chapter LIX. In which objection is raised against the aforesaid conclusion, in particular concerning parish priests.
Caput LX: Chapter LX. In which the objections of the adversaries are set out, taken from the unfitting consequences said to follow from the aforesaid conclusion.
Caput LXI: Chapter LXI. In which the objections of the adversaries taken from the side of the Apostles are answered.
Caput LXII: Chapter LXII. In which the second objections of the adversaries, on the arguments, are answered.
Caput LXIII: Chapter LXIII. In which the objections adduced for parish priests above in ch. 59 are answered.
Caput LXIV: Chapter LXIV. In which the objections of the adversaries taken from the side of the unfitting consequences said to follow from the aforesaid conclusion are answered.
Caput LXV: Chapter LXV. That the Pope is the immediate prelate and judge of all the faithful, and can do in the whole world whatever inferior prelates can do.
Caput LXVI: Chapter LXVI. In which objection is raised against the foregoing.
Caput LXVII: Chapter LXVII. In which the objections of the adversaries already made are answered.
Caput LXVIII: Chapter LXVIII. That besides the Roman Pontiff other prelates are necessary in the Church.
Caput LXIX: Chapter LXIX. That all other ecclesiastical powers in the Church of God besides the papal are subject to the power of the Roman Pontiff as to obedience to precepts, as to correction, and as to assistance in necessities.
Caput LXX: Chapter LXX. In which objection is raised against what was said above, that the Roman Pontiff alone in the Church has fullness of power.
Caput LXXI: Chapter LXXI. In which the aforesaid conclusion of the adversaries is attacked, who say that fullness of power in the Church resides in another than the Roman Pontiff.
Caput LXXII: Chapter LXXII. In which the true understanding is given of the saying of the holy fathers that the keys were given to the universal Church.
Caput LXXIII: Chapter LXXIII. In which the arguments founded on the first supposition are answered.
Caput LXXIV: Chapter LXXIV. In which the answer to the arguments founded on the second supposition is given.
Caput LXXV: Chapter LXXV. In which the arguments founded on the third supposition are answered, where also the manifold way in which something is said to figure or represent the person of another is treated.
Caput LXXVI: Chapter LXXVI. In which the authorities and arguments founded on the fourth supposition are answered.
Caput LXXVII: Chapter LXXVII. In which the objections founded on the fifth supposition are answered.
Caput LXXVIII: Chapter LXXVIII. In which what is adduced in the sixth supposition is answered.
Caput LXXIX: Chapter LXXIX. In which the truth of the seventh supposition of the adversaries is to be examined, with the variety of what they conclude from it.
Caput LXXX: Chapter LXXX. That the Roman Pontiff by jurisdictional authority and power is superior to and greater than the whole universal Church.
Caput LXXXI: Chapter LXXXI. In which objection is raised by the adversaries against the foregoing.
Against the aforesaid conclusion the adversaries object in many ways. First thus.1 The Church is said to be a certain body, and the individual faithful its members, whence the Apostle to the Rom. ch. 12: We being many are one body, and each members one of another. Then thus: the Pope is a member of the Church, not the whole body; therefore it follows that the universal Church, which is the very body of the Church, is of ampler virtue and power than the Pope himself. The consequence is clear, since a member, as it bespeaks partiality, is of less virtue and perfection than the whole body itself.
Second thus.2 It is a common conception of the mind that the whole is greater than its part; but the Church bespeaks a certain whole, while the Pope is not the whole Church but a part of it; therefore it follows that the Church is greater and superior in authority and power than the Pope himself. And it is confirmed3 by that of Jerome in ch. legimus, distinct. 93: If authority is sought, the world is greater than the city, where the Gloss gathers the argument that the statute of a council prevails over the statute of the Pope if they contradict. This argument from whole and part a certain one of the adversaries at Basel in a certain treatise of his says is of such efficacy that it is inferred by some doctors, and since Christ is a part of the body whose head he is, that the whole Church is nobler than Christ insofar as he is man and insofar as he himself is also comprehended among the members of the body of the Church, according to that of the Apostle in 1 Corinth. ch. 12: You are the body of Christ and members of a member, the Gloss: dependence on the member, that is, on Christ the head, and with our member. The aforesaid adversary says consequently that the reason of the aforesaid sayings of the doctors can be assigned, because since the Church includes the assistance of God according to that: Where two or three are gathered in my name, there I am in the midst of them; nor is it possible to understand the Church without this assistance and the inward affluence of graces. It is manifest that whatever apart from God can be thought cannot be compared to the Church in excellence and dignity. Thus far the adversary.
Third thus.4 The Pope is for the sake of the Church as the shepherd for the sake of the flock, according to that 1 Corinth. ch. 10: God gave us power for edification and not for destruction, and not conversely. Therefore etc. The consequence is clear, because what is worse is always for the sake of what is better, according to the Philosopher in the Politics.
Fourthly5 where there seems to be greater wisdom and charity there seems to be superiority; but in the Church there is greater wisdom and charity than in any other creature, whether he be Pope or any other person whatsoever; therefore the Church is superior to the Pope.
Fifth it is argued thus.6 The universal Church is called the mother of all the faithful, whence in Ecclesiasticus ch. 24 it is said: Mother of fair love. And to the Galat. ch. 4: But that Jerusalem which is above is free, which is our mother, the Gloss, that is, of believers. And in Proverbs ch. 1 it is said: Forsake not the law of your mother, the Gloss, that is, of the Church. But the Pope is called the son of the Church; therefore the universal Church is greater and superior to the Pope, her son, in excellence of dignity and power. The consequence seems good, nor can it be said that the Pope is the father of the Church, since no one is father of his own mother. Whence also the Saviour in Matt. 23 says that there is one father, namely he who is in heaven; so too on earth there is one Church, the mother of all the faithful.
Sixth thus.7 The universal Church is called mistress according to that Lamentations ch. 1: Mistress of nations. Then it is argued thus: greater is the power in the lord than in the servant. But the Church is mistress, as has been said; while the Pope and the other prelates are not lords, but, as the Apostle testifies in 1 Corinth. ch. 4: Ministers and dispensers of the mysteries of God. Whence Christ, when giving the apostles instruction on despising superiority, said: whosoever desires to become greater among you shall be your minister. It seems therefore that the Pope should be called not lord but among ministers the highest minister. Whence Bernard too in the book on Consideration says at the end of the fourth book: Consider above all things the holy Roman Church, over which by God's authorship you preside, to be a mother not a mistress, and yourself not the lord of bishops but one of them.
Seventh the adversaries argue thus.8 The Pope is not the lord of the goods of the Church, but this lordship seems to be with the Church, for the Pope is only a steward; therefore the same as before.
Eighth thus.9 The Church is said to be queen according to that Psal. 44: The queen stood on your right hand in gilded clothing surrounded with variety. Then it is argued thus: power is in the Church as in a queen, but in the Pope not as in a king, because the rule of the Pope with respect to the Church does not seem royal but political, with the Lord saying to the apostles contending about primacy in Matt. 20: You know that the princes of the Gentiles lord it over them and they that are greater exercise power over them; it shall not be so among you, but whosoever desires to become greater among you shall be your minister. Likewise Christ fled lest they make him king.
Ninth thus.10 The same universal Church of God is called the bride of Christ, as is clear in many places in the book of Cant. and in Apocalypse ch. 21 it is said: I saw the holy city, the new Jerusalem, coming down from heaven as a bride adorned for her husband. But the Pope is not the bridegroom, but the attendant of the bride, and blessed Bernard says in the book on Consideration to Eugene. Then it is argued thus: greater is the authority in the bride than in the bride's attendant, as is clear; but the universal Church, as already shown, is the bride of Christ, while the Pope is the attendant; therefore the Church is greater and superior to the Pope in power and authority.
Tenth thus.11 The Church cannot err, and so it is undeviating from the rectitude of faith. The Pope can err, as in the chapter si papa, dist. 40; therefore it seems that the Church is superior in power to the Pope himself.
Eleventh it is argued thus.12 Greater is the power of that to which ultimately every one of the faithful is remitted as to the last tribunal, as it were. But this is the power of the Church and not of any person of whatsoever dignity, even papal; therefore the Pope is not greater in power than the Church itself, but conversely. The consequence is good, the major is clear, the minor is proved from that Matt. 18.13 where Christ says to Peter: If your brother shall sin against you etc., tell the Church. This cannot be understood of the Pope or of a prelate. First, because this was said to Peter, who was to be prelate of the Church, and no one is said to be remitted to himself. Likewise because the name Church is collective14, and consequently by the word Church not the person of the prelate but the very congregation of the faithful must be taken. Third, because the Gloss there says15, tell the Church, that is the whole Church. And so it is clear that by the Church the very body of the faithful comes to be understood.