Summa de Ecclesia

After we have shown by authorities of sacred Scripture, according to the expositions of the holy fathers and doctors, that the apostolic see in the judgment of those things which are of the faith and necessary to the salvation of the faithful cannot err, the divine promise standing, it remains that we confirm it also by reasons. First thus from what has gone before. The judgment of that see in matters which are of the faith is to be believed infallible, to whose authority and teaching office it pertains to determine and define the things which are to be proposed to the Christian people to be believed, to publish a symbol of faith, to declare and interpret the doubts which arise in sacred Scripture. This is clear, indeed it seems most clear as a first principle, because otherwise nothing which by the authority and judgment of that see concerned faith, the condemnation of errors, the sacraments, the canonization of saints, the interpretations of difficult doubts, would be firm or certain, but doubtful or fallible — which would be most unfitting and most perilous in the Christian religion. But that it pertains to the apostolic see to determine the things which are of the faith, to publish a symbol of faith, and to interpret the doubts arising in sacred Scripture, is clear from above in ch. 18. Therefore it follows that its judgment in matters which are of the faith cannot err. Moreover this reason is confirmed thus. Every assent which concerns something with the possibility of the opposite includes fear, nor is it a firm assent, nor does anyone assent firmly through it; because assent with the possibility of the opposite — whence firm and invariable assent concerning something requires that its opposite cannot be true but is altogether false; on account of which demonstration, which causes invariable assent, is from necessary things, which cannot be otherwise. Likewise faith as a theological virtue is from necessary things, and falsehood cannot underlie it, because it rests upon the first truth; otherwise it would not make a firm and invariable assent. If therefore the apostolic see, or the Roman Church whose authority and principate located in the apostolic see is from Christ, could err and deviate in matters which are of the faith, then those believing it would believe it possible nevertheless to be false and not necessarily infallibly true, and consequently with fear and with doubt of possible error; and thus believers would waver and be doubtful in faith, and thus be unbelievers; and so many unfitting consequences would follow, which anyone can recognize. Secondly thus. The judgment of that see which has never failed in faith nor is defective seems to be an indefectible judgment in matters which are of the faith. But the judgment of the apostolic see has never failed in faith nor is defective. Therefore the judgment of the apostolic see is indefectible in matters which are of the faith. The consequence is clear; the major too; but the minor is clear from the testimonies of many holy fathers. For Pope Eusebius says in ch. In sede, 24, q. 1: In the apostolic see the catholic religion has always been kept without stain. Likewise blessed Pope Sixtus, and it is found in ch. Memor, 24, q. 1, testifies the same, saying: I remember that I preside under the name of that Church whose confession has been glorified by the Lord Jesus Christ, and whose faith fosters no heresy but indeed destroys all heresies. Thus he. Likewise blessed Jerome in ch. Haec est fides, 24, q. 1, is to the same point, speaking thus. The holy Roman Church, which ever remaining immaculate, with the Lord providing and blessed Peter bringing aid, will remain in the future without any insult of heretics, namely prevailing and firm and immovable, will persist at all times. This Pope Pelagius also testifies in ch. Quamvis, dist. 21, saying: The Roman Church is therefore the first see of the apostle Peter, having neither spot nor wrinkle nor anything of this sort. These things the authorities of the holy fathers placed in the preceding chapter also most openly attest. Thirdly, confirming the reason already made, thus. The judgment of that see in matters which are of the faith is indefectible, which no malice of men can extinguish. But the apostolic see, or Roman Church, no malice of men can extinguish. Therefore the judgment of the apostolic see is indefectible. The consequence is good; but the major is manifest. The minor, however, is proved by the authority of Pope Pelagius who, as is found in ch. Pudenda, 24, q. 1, speaks thus. Since there is one Church, it is agreed there is none other except that which is established and founded in the apostolic root. And below, reciting the words of Augustine, he subjoins thus. But in no way can that be called a Church in which schism is reported, so that, since there cannot be no Church, it be that which, constituted in the root of the apostolic see through the successions of bishops, cannot be excluded by the malice of any men even if by delay, but is to be judged to be tolerated by reason of time, and can in no way extinguish it — thus he. Fourthly thus. The judgment of that see in matters which are of the faith is undeviating, whoever resisting which at whatever time is to be deemed a heretic; but whoever resists the apostolic see in matters which are of the faith is to be deemed a heretic. Therefore the judgment of the apostolic see in matters which are of the faith is undeviating; the consequence seems good; the major is clear. But the minor is of blessed Jerome in ch. Haec est fides, 24, q. 1, who, writing to Damasus, speaks thus. This is the faith, most blessed Pope, which we have learned in the catholic Church and which we have always held; in which, if anything has been placed with too little skill or too little caution, we desire it to be corrected by thee, who holdest both the see and the faith of Peter. But if this confession of ours is approved by the judgment of thy apostolate, whoever wishes to blame me will prove himself unskilled and malevolent, or not even catholic but a heretic — thus he. Likewise that minor is proved by the authority of blessed Cyprian the martyr, who, as is found in ch. Advocavit, 24, q. 1, says thus. Cyprian summoned to himself Satyrus the bishop, nor did he think any grace true except the grace of true faith, and inquired of him whether he was of the catholic bishops, that is, whether he agreed with the Roman Church — thus he. Fifthly thus. The judgment of that see is to be believed to be indefectible in the Church in matters which are of the faith, from which whoever is divided is made outside the Church of God; but one divided from the judgment of the apostolic see is made outside the Church. Therefore etc.; the consequence is good; the major needs no proof. But the minor is of blessed Cyprian, and it is found in ch. Qui cathedram, dist. 94: Whoever deserts the chair of Peter upon which the Church has been founded, let him not trust that he is in the Church. Likewise that minor is of blessed Jerome in ch. Quoniam vetus Oriens, 24, q. 1, where, writing to Pope Damasus, he speaks thus. I speak with the successor of the fisherman and disciple of Christ; following no leader but Christ, I am joined to thy blessedness, that is to the chair of Peter, in communion¹ I know the Church founded upon that rock; whoever eats the lamb outside this house is profane; if anyone shall not have been in the ark, he will perish when the flood reigns. And below. We do not know Vitalis; I reject Meletius; I ignore Paulinus; whoever gathers not with thee scatters, that is, whoever is not of Christ is antichrist — thus Jerome. Likewise the same opinion is gathered from ch. Scisma, 24, q. 1. Sixthly thus. The judgment of that see is to be deemed indefectible in matters which are of the faith, to which the summary definitions of graver causes and questions, of which sort are questions of faith, are to be referred and take their determination; but to the apostolic see all causes of faith are to be referred and defined. Therefore the judgment of the apostolic see cannot fail in faith; the consequence is good, and the major is manifest, since just as in matters of learning a resolution is made up to first principles which cannot be false, so causes of faith are to be referred to the throne which cannot err in its judgment; because otherwise nothing defined or settled by the apostolic see would be held firm and undoubted, and thus schism and heresy among the faithful would follow, and thus the first faith would perish. But the minor is clear from ch. Quotiens, 24, q. 1, where the text speaks thus. As often as the reason of faith is debated, I judge that all our brother co-bishops ought to refer only to Peter, that is to the authority of his name and honor, as your charity has now referred, so that it may benefit all churches throughout the whole world in common. Likewise the same opinion is of Pope Pelagius in a certain epistle, in which, in ch. Multis, dist. 17, he speaks thus. But the greater and more difficult questions, as the holy synod has decreed and blessed custom requires, are always to be referred to the apostolic see. Likewise blessed Gregory, and it is found in the aforesaid dist. 12: There is no doubt that not only pontifical pleading but every report of so great religion ought to be referred to the apostolic see as to the head of the churches, and thence take its norm whence it took its beginning, lest the head of the institution seem to be omitted; whose sanction of authority let all priests hold who do not wish to be torn from the solidity of the apostolic rock — thus Gregory. The same is also found in ch. Maiores, Extra, on baptism and its effect. Hence in the Council of Chalcedon, when the letter which Pope Leo wrote to Flavian the bishop against the error of Eutyches the bishop was heard, they thus exclaimed: This is the faith of the fathers; this is the faith of the apostles; we all so believe; we orthodox so believe; cursed is he who does not so believe. Peter has thus spoken through Leo — thus far. Seventhly thus. The judgment of that see is indefectible in matters which are of the faith, whose sanctions are all to be received as if confirmed by the divine voice of Peter himself, the sanctions of the apostolic see. Therefore etc.; the consequence is good. The major is manifest, but the minor is in the form of blessed Agatho in the chapter beginning thus, 19. To this also contributes ch. In canonicis of the same dist. Likewise Pope Adrian, writing to the Emperor Basil, says thus: Since, most tranquil Emperor, thou hast heard the voice of God brought to thee through the office of the apostolic see etc. Eighthly thus. The judgment of that see is to be believed indefectible in matters which are of the faith, to which all doctors, however learned or holy, refer their sayings and submit them to examination and correction. But the judgment of the apostolic see is of this kind. Therefore etc.; the consequence is good. The major is manifest; otherwise the holy doctors doing this could gravely err. But the minor is clear from many things. First from the submission which blessed Jerome makes in ch. Haec est fides, 24, q. 1, of which above. Secondly from the submission which blessed Augustine makes, writing to Pope Boniface the little book which he had entitled against the two letters of the Pelagians, where he speaks thus: These things therefore which in these, as I have said, two letters of theirs I answer in this disputation I direct chiefly to thy holiness, not so much to be learned as to be examined; where, if perchance anything displeases, I have resolved it is to be corrected. Likewise we read that blessed Anselm did the same in his letter on the incarnation of the Word, where he writes thus to Pope Urban: To the lord and father of the whole Church in the pilgrimage of earth, the supreme pontiff Urban, Anselm, a sinner in life, a monk in habit, due subjection etc. And below: Since divine providence has chosen your holiness, to whom it has committed both the faith and the Christian way to be guarded and its Church to be ruled, if anything against the catholic faith arises in the Church it is most rightly referred to none other, that it be corrected by his authority; nor is anything answered against error more safely shown to any other, that it be examined by his prudence; wherefore, as to none more worthily I can, so to none more gladly do I destine the present letter than to your wisdom, so that if anything in it needs correction it may be chastised by your censure, and what holds the rule of truth may be strengthened by your authority — thus Anselm. Likewise blessed Bernard is read to have done the same, as is clear in the preceding chapter. Likewise it is clear from the things at the end of a certain letter which he writes on the celebration of the conception of the blessed virgin to the canons of Lyons. Likewise blessed Thomas also does this, as is clear at the beginning of the continuous Gloss on the Gospels. We read that almost all scholastic doctors, treatise-writers on the divine Scriptures, have held and do hold this observance of reverence toward the apostolic see, that they submit all their sayings to the correction of the apostolic see. Ninthly thus. The judgment of that see is indefectible in matters which are of the faith, through which things approved may not be reprobated but are to be reverently received by all. But the judgment of the apostolic see is of this kind. Therefore etc.; the consequence is good. The major is also clear. But the minor is found in ch. Si Romanorum pontificum, same dist. 19, where it is thus said: If with the decree of the Roman pontiffs the little works of other doctors are approved or reprobated, so that what the apostolic see has truly approved is today held as accepted etc. — thus far. This the Gloss also brings forward in ch. Haec est fides, 24, q. 1, and in ch. Veniam, 35, q. 9, at the end. Tenthly thus. The judgment of that see is to be believed to be undeviating in matters which are of the faith, which all saints follow, and universal synods embrace and venerate as teacher of the rule of faith and crown of all ecclesiastical discipline. But the apostolic see is of this kind. Therefore etc.; the consequence is good. The major seems most clear, since otherwise the faith of the holy fathers would seem to waver unless the teaching office and judgment of that see in faith were firm and unswerving. But the minor is gathered from the letter of Pope Agatho to the Emperor Constantine, which, read in the sixth synod as we have related above, was accepted; in which after the words above, speaking of the apostolic see, he says: Whose authority, as of the prince of the apostles, the whole catholic Church of Christ and the universal synods, faithfully embracing it, have always followed in all things; and all the venerable fathers, embracing its apostolic doctrine, through which both the most approved lights of Christ have shone, and indeed the holy orthodox and venerated doctors have followed; but heretics have attacked it with false criminations and the hatreds of detractions — thus he. Likewise in the acts of the Council of Chalcedon it is thus read: Whence the most reverend bishops cried out, As Leo, so we believe; those who contradict are anathema. Leo has rightly expounded; and below all the most reverend bishops cried out: We all acquiesce in the just persuasion; this we all believe, this we follow, this we hold, which the confession of Leo, father of us all, contains — thus far. Likewise the eighth synod professes this, in which the fathers, when the decree sent to them by the Roman pontiff Adrian was read, speak thus. Since, as we have foretold, following in all things the apostolic see and observing all its constitutions, we hope to merit to be in the one communion which the apostolic see proclaims, in which is the integral and true solidity of the Christian religion — thus far. Likewise the fathers in the universal Council of Lyons bear witness to this thing, as is found in ch. Fideli, on the sum of the Trinity and the catholic faith, ch., book 6, in which it is thus said: This the holy Roman Church firmly holds and preaches and professes and teaches among all the faithful, both teacher and mistress. Hence in ch. Omnis, dist. 22, blessed Ambrose professes to follow in all things the teacher, the holy Roman Church. Eleventhly it is argued thus. The judgment of that see is unswerving in matters which are of the faith, by whose authority and judgment the canons of holy councils are strengthened and confirmed; but by the authority and judgment of the apostolic see the canons of holy universal councils are confirmed and strengthened. Therefore it seems necessarily to be asserted that the judgment of the apostolic see in matters which are of the faith is indefectible; the consequence is good. The major seems manifest. The minor is clear also from ch. Confidimus, 25, q. 1, and from the Gloss, His ergo, in the same place, and from ch. Significasti, Extra, on election. It is also clear from that praiseworthy observance of the holy fathers in universal councils, by which they were always accustomed to seek the confirmation of their canons from the Roman pontiff as from the prince of the whole Church, as we shall exemplify of many in the third part of this work, Christ granting. Twelfthly it is argued thus. Since it is impossible to please God without faith, as the apostle says in Heb. 11, and since faith is the first foundation of the whole Christian religion, as Chrysostom says, it is necessary that it be stable and unchangeable, like a firm rock in the building of the Church, whence the Church is said to be founded upon a rock, Matt. 16; and since diverse questions rise up and doubts emerge among the faithful concerning faith, and assaults of heretics, it was necessary to give one tribunal or one supreme judgment, known and certain, in the Church of God, and to endure with it even unto the consummation of the age, as long namely as our wrestling is against the powers of darkness; to which judgment in all arduous matters, and most of all concerning faith and doctrine, recourse could easily be had; whose judgment and determination all ought firmly to obey. This is also clear, since otherwise no determination or definition or declaration made in it concerning the things which are of the faith would be firmly adhered to, and thus the Church would not seem sufficiently provided for in the things necessary to salvation. Against that of Ezek. 5: What is there that I ought to have done to my vineyard, that is the Church, and have not done? This tribunal or supreme judgment does not seem to be regularly anything but a universal council. Therefore it seems that the apostolic see or chair is this kind of tribunal, whose judgment all the greater causes in the Church of God come to be determined and finished by. The consequence is good; the major also has been proved; but the minor is shown from many things. First, because many councils, even universal ones, are read to have erred in matters which are of the faith and necessary to salvation, and to have had defectible judgments, as is clear of the Council of Rimini, which was in number eight hundred and thirty bishops; the same is clear of the second of Ephesus, which Pope Leo condemned, and for whose correction he instituted the Council of Chalcedon. But the apostolic see is to be held never to have erred in matters which are of the faith, as the holy fathers have firmly and manifoldly asserted, as we have brought forward above in this chapter and the preceding. Blessed Ambrose also says on Mark, and it is found in ch. Non turbatur, 24, q. 1: Let not the ship be troubled which has Peter; but that is troubled which has Judas. Likewise Augustine in the fourth sermon on Saint Peter, making this prerogative of the apostolic see brighter than light, says thus: The ship of Peter so swims into the deep of this age that with the world perishing it keeps unharmed all whom it receives; whose figure we already see in the Old Testament. For just as Noah's ark, with the world shipwrecked, kept all whom it had received safe and sound, so also the Church of Peter, with the age in flames, will keep unharmed all whom it embraces. Thus Augustine. Secondly, that the aforesaid tribunal is regularly the apostolic see and not a universal council is gathered from the fact that such a tribunal ought to be fixed in the Church and continuously abiding with it, since it is necessary every day; but a universal council cannot meet thus, since they are read to have been celebrated rarely, and not only now but also in ancient time; but the apostolic see has always been fixed and does not die, as we have shown above according to ch. Gratiose, Extra, on rescripts. Thirdly, this same thing is gathered from that catholic profession of the holy fathers by which they say and preach that the Church has been founded upon the apostolic see, as Cyprian, Jerome, Augustine, whom we have brought forward above. Therefore it seems more congruous with the divine disposition that the Church take its judgment from the chair of Peter than that the chair itself take it from the Church. Fourthly, this same thing is gathered from the fact that the holy doctors, and also the canons of the supreme pontiffs, command the dispositions of causes, and most of all of faith, to be referred to the apostolic see, as we have shown above; but nowhere do they command them to be brought to a universal council. Fifthly, because a question of faith seems better determined through the prince who presides over the Church than through the multitude, which Saint Thomas proves in the second part of the second part, q. 1, art. 10, and in the fourth book against the Gentiles, from the fact that there ought to be one faith of the whole Church, according to that of 1 Cor. 1: Say ye all the same thing, and let there be no schisms among you — which unity of faith could not be kept unless a question of faith once arisen were determined through him who presides over the whole Church, so that his sentence be firmly held by the whole Church. Thus Saint Thomas. Hence blessed Maximus in his letter directed to the Orientals says: All the ends of the world who have sincerely received God, and the catholics everywhere who confess the faith of Christ, look to the Roman pontiff of the Church as to the sun, and from him receive the truth of the catholic and apostolic faith. Nor unworthily is Peter read first to have professed the perfect faith, with the Lord revealing, Matt. 16: Thou art Christ, Son of the living God. Whence also the Lord says to him: I have prayed for thee that thy faith fail not — thus he. Likewise Pope Nicholas in the letter which he writes to Photius the patriarch, as is found in the fourth action of the eighth Council of Constantinople, and says as proposed: Since the universality of believers seeks from this holy Roman Church, which is the head of all churches, the integral doctrine of faith, and those who are worthy and redeemed by the grace of God beg for the absolution of crimes, we to whom the care has been committed ought to be solicitous etc. Likewise Pope Gelasius in his letter to the Emperor Anastasius: There is one Christian faith which is catholic; but that is truly catholic which is divided by sincere, pure, immaculate communion from all the faithless and from their successors and associates; that is what the apostolic see has greatly guarded, that, since the glorious confession of the apostle is the root of the world, it be stained by no crack of depravity, by no contagion at all; for unless — which, God averting, we trust cannot happen — anything of that sort came forth, either what error would we now dare to resist, or whence would we seek correction for the erring? Thus he. From which it is clear how rash and how alien from the doctrine of Christ and the holy fathers is the assertion of the adversaries asserting that the judgment of the apostolic see in matters which are of the faith is not certain, not firm, but defectible, but deviable, and in fact sometimes failing and erring. Which error is most pernicious, inasmuch as it enervates faith and stains the Christian religion, rendering the definitions of faith, the declarations, the damnations of heretics, the confirmations of canons, the canonizations of saints of the apostolic see doubtful and ambiguous, and consequently suspect and false. This error was common to all heretics, so that, with the authority of the apostolic see depressed, they might rage in their errors with more licentious presumption and audacity.