¹ Pius XI, Enc. ‘Ad Salutem humani generis,’ Acta Apostolicae Sedis 20 (1930) 202: ‘Laudari Augustinum, vel a Romanis Pontificibus, desitum numquam est in Ecclesia.’ Cf. Rostan, , ‘Papieże o Św. Augustynie,’ Przeglad Powszechny 184 (1929) 38ff.Google Scholar

² Luther as a young professor of Sacred Scripture asserted that his teaching was in harmony with that of St. Augustine: ‘Theologia nostra et S. Augustini prospere procedunt et regnant’ (Briefwechsel, bearbeitet und mit Erläuterungen versehen von L. Enders [Frankfurt a. M. 1884–1897] I, n. 41; cf. ibid. I, n. 39). Cf. Paquier, I., ‘Luther et l'Augustinisme,’ Revue de Philosophie 30 (1923) 197–208; Held, F., ‘Augustins Enarrationes in Psalmos als exegetische Vorlage für Luthers erste Psalmlesung,’ Theol. Stud. u. Krit. 102 (1930) 12f. Calvin likewise maintains that he could compose his creed from the works of St. Augustine: ‘Augustinus ipse adeo totus noster est, ut, si mihi confessio scribenda sit, et ejus scriptis contextam proferre abunde mihi sufficiat’ (Opera, quae supersunt omnia , edd. Braun, G., Cumetz, E., Reuss, E.: Corpus Reformatorum [29–87, Brunsvigiae 1863–1900] 86, 266). So also Melanchthon, , Opera, quae supersunt omnia , ed. Bretschneider Bendsel, C.: Corpus Reformatorum (1–28, Halis Saxorum 1834–1860) 21, 748; 28, 388.Google Scholar

³ E.g., Arnauld, Bossuet, Fénélon, Leibniz, Kant, E., Schlegel, F., Möhler, A., Villemain, F., Mommsen, J., Stöcke, A., Renan, E., Böhringer, F. and P., Reuter, H., Loofs, O. Pfeiderer, R. Eucken, W. Thimme, A. Harnack, etc.; cf. Czuj, J., ‘Św. Augustyn w opinji potomnych,’ in Bross, S., Św. Augustyn (Poznań 1930) 27ff.Google Scholar

⁴ Chapman, J., Studies on the Early Papacy (London 1928) 133: ‘St. Augustine is quoted, as a Protestant in the Thirty-nine articles. “The advocates of the Papal Infallibility are obliged to give up St. Augustine” said reckless Janus (p. 67, Engl. tr., note). “England,” wrote Pusey, Dr., “is not at this moment more independent of any authority of the Bishop of Rome than Africa was in the days of St. Augustine.” Father Puller has followed of late years by warning “honorable men” to “refrain from pretending that the Church of North Africa, in the time of St. Augustine, believed in the principles laid down by the Vatican Council;” it would be “an impertinence and an act of folly”.’ Cf. Burnaby, J., Amor Dei, A Study of the Religion of St. Augustine (London 1938) p. v.Google Scholar

⁵ Langen, J., Geschichte der römischen Kirche bis zum Pontifikate Leos, I (Bonn 1881) 860ff; id. ‘Augustin,’ Herzog's Realencyklopädie für protestantische Theologie 1, 624.Google Scholar

⁶ Regnum Dei (London 1901) 219: ‘To give effect to the ideas of the de Civitate Dei,—if only to put them to the test of practical application,—an episcopal federation, working together only by conciliar action, was wholly powerless; a papacy was needed, and Augustine knew of none.’ Google Scholar

⁷ History of Christian Doctrine (New York 1901), 270; referring to St. Augustine and his period he asserts: ‘The episcopacy was deemed … a principal bond of church unity … The Roman Bishop held simply the rank of a leading patriarch. While accorded a certain primacy in honor, he was not accorded a constitutional supremacy over the whole Church.’ Google Scholar

⁸ Geschichte des Papsttums I (Tübingen 1930) 339ff.Google Scholar

⁹ The Roman Primacy to 461 (London 1936); so, for instance, on pp. 84, 87, 154 are passages referring to St. Augustine's Church without any supremacy of the Roman Bishops.Google Scholar

¹⁰ The Mind of Latin Christendom (New York 1937) I, 254, 562ff.Google Scholar

¹¹ Such is the case with the other authorities whom we shall quote in this study.Google Scholar

¹² The statements made by the Fathers on the primacy of St. Peter have been collected in the following works: Raynaud, Th., Corona aurea supra mythram Rom. Pontif. (Opera [Lugd. 1665] 10, 3ff.); Thomas Mamachi, Fr., Originum et antiquitatum christianarum libri 20 (Romae 1775) I, 130ff. 409ff.; a Benettis, Hieremias, Privilegiorum in persona S. Petri Rom. Pontifici a Christo Domino collatorum vindiciae (Romae 1756) II, 176ff. 252ff.; Schrader, Clemens, De unitate Romana commentarius I (Friburgi, 1862) 4ff., II (Vindobonae 1866) 77ff.; Alnatt, Charles F. B., Cathedra Petri: the titles and prerogatives of S. Peter and of his see and successors as described by the early fathers, ecclesiastical writers and councils of the Church (2 ed. London 1879).Google Scholar

¹³ Pickman, E. M. (The Mind of Latin Christendom 562–563) strongly insinuates, although he does not directly say so, that it was not St. Peter's privilege to be endued with the primacy. Among other things he chiefly stresses the fallibility of St. Peter on the circumcision of Gentiles, which the Gospels so readily reveal and St. Augustine with the Church as readily admits. Pickman says: ‘Is this not a clear warning to Rome that Peter, on whose authority she relies, is, like any of the other disciples of Christ, to serve the Church in all humility for Christ's sake and not for his own? Peter's authority is as nothing compared to that of Christ, and the heirs of his authority, though they be the Romans, are as fallible as he or any other.’ Google Scholar

¹⁴ In Jo. Ev. tr. 124, 5 (PL 35, 1975): ‘primus apostolus;’ Sermo 295, 4, 4 (PL 38, 1350): ‘in apostolis primus;’ Ep. 265, 2 (PL 33, 1086): ‘primus apostolorum;’ Sermo 147, 1, 1 (PL 38, 797): ‘primus omnium apostolorum;’ Sermo 76, 1, 1 (PL 38, 479): ‘in apostolorum ordine primus.’ Google Scholar

¹⁵ Sermo 298, 1, 1 (PL 39, 1365); Sermo 299, 2 (PL 39, 1368).Google Scholar

¹⁶ Sermo 76, 3, 4 (PL 38, 481): ‘in ordine apostolorum primus et praecipuus.’ Google Scholar

¹⁷ De civ. Dei 19, 13, 1 (PL 41, 640; ed. Dombart-Kalb, II, 377): ‘Ordo est parium dispariumque rerum sua cuique loca tribuens disposition.’ Google Scholar

¹⁸ In Jo. Ev. tr. 124, 5 (PL 37, 1431): ‘propter primatum quern in discipulis habuit’—the word primatus is equivalent to principatus, the meaning of which will be more exactly determined when speaking of it in connection with the ‘Roman Church.’ Google Scholar

¹⁹ In Jo. Ev. tr. 124, 5 (35, 1973): ‘natura unus homo erat, gratia unus christianus, abundatiore gratia unus idemque primus apostolus.’ Google Scholar

²⁰ De bapt. 2, 1, 2 (PL 43, 127; CSEL 51 ed. Petschenig, M. 174).Google Scholar

²¹ Ep. 175, 3 (PL 33, 761; CSEL 44 ed. Goldbacher, A. III, 658): ‘majore gratia de Sede apostolica praedicas;’ cf. also Ep. 176, 1 (PL 33, 763; CSEL 44, III, 664): ‘Quia te Dominus gratiae suae praecipuo munere in Sede apostolica collocavit, …’ Google Scholar

²² E.g., Origen, , Hom. 5 in Exod. n. 4 (PG 12, 329); id. In Jo. 5, 3 (PG 14, 188): ἐϕ' ᾦ οἰκοδομεῖται ἡ Χριστοῦ ἐκκλησία, ἦς πύλαι ᾅδου οὐ κατισχύσουσιν; In Ep. ad Rom. 3, 2, n. 5 (PG 11, 311); St. Gregory of Nyssa, Or. 2 de S. Stephano (PG 46, 733); St. Basil, , Adv. Eunomium 2, n. 4 (PG 29, 580); St. Gregory of Nazianz, Or. 32, n. 18 (PG 36, 193); Or. 9, n. 1 (PG 35, 820); Chrysostom, St. John, In illud: Vidi Dom. hom. 4, n. 3 (PG 54, 123); C. lud. et theat. (PG 46, 265); In illud: Hoc scitote (PG 46, 275). On the doctrine of St. John Chrysostom, cf. Jugie, , ‘Saint Jean Chrysostome et la primauté de saint Pierre,’ Échos d'Orient 11 (1908) 5–15; id. ‘Saint Jean Chrysostome et la primauté du pape,’ ibid. 193–202; Martini, N., Il primato di San Pietro e suoi successori in San Giovanni Crisostomo (Roma 1919); Chapman, J., ‘St. Chrysostom on St. Peter,’ Dublin Review 132 (1903) 1–27.Google Scholar

²³ E.g. Aphraates, : Aphraatis demonstratio 7 de poenitentibus, n. 15 (ed. Parisot, : Patrologia syriaca I, 1 [Paris 1904] 335); Hom. 23 in Aphrahats des persischen Weisen Homilien (übers. Bert, von G., Leipzig 1888) 380; Ephraem, S.: S. Ephraemi Syri hymni et sermones (ed. Lamy, Th. Jos., Mechliniae 1882) I, 412 and 374; in codex Paris. 161, of the tenth century, fol. 95 he says the following: ‘Our Lord chose Simon Peter and made him the leader of the Apostles (rîsha d'shelîchê), the foundation of the holy Church and the protector of its firmity. He made him the head of the Apostles and bade him to feed his flock and he taught him the laws for keeping the purity of doctrines.’ In a Sermon on a nocturn of our Lord's resurrection, he says: ‘Maria ad Simonem fundamentum cucurrit prius, et ei tamquam Ecclesiae nuntiavit narravitque, quod viderat, nempe Dominum resurrexisse. Recte ad Simonem allatus est nuntius, quod filius resurrexit, quia ipse erat petra et fundamentum electae gentium Ecclesiae.’ (Lamy I, 534.) Google Scholar

²⁴ Tert. De praesc. 22 (PL 2, 34): ‘Latuit aliquid Petrum, aedificandae Ecclesiae petram dictum, claves regni coelorum consecutum et solvendi et alligandi in coelis et in terris potestatem?’ De monog. 8 (PL 2, 939): ‘… per Ecclesiam, quae super ilium aedificata.’ Cyprian, St., Ep. 59, 7 (CSEL 3 ed. Hartel, G. 674): ‘Petrus tamen super quern aedificata ab eodem Domino fuerat Ecclesia;’ cf. also Ep. 71, 3 (CSEL 3, 773). The same passage is quoted by St. Augustine, , De bapt. 2, 1, 2 (PL 43, 126–7; CSEL 51 ed. Petschenig, M. 174); St. Jerome, , Ep. 41, 2 (PL 22, 475): ‘Apostolus Petrus super quern Dominus fundavit Ecclesiam;’ Adv. Pelag. 1, 14 (PL 23, 506): ‘Ut ille [Plato] princeps philosophorum, sic Petrus apostolorum fuit, super quern Ecclesia Domini stabili mole fundata est;’ cf. also Comment, in Ev. Mt. III, in 16, 18 (PL 26, 121–2); Ambrose, St., In Ps. 40, 30 (PL 14, 1082): ‘Ipse est Petrus, cui dixit: tu es Petrus, èt super hanc petram aedificabo Ecclesiam meam. Ubi ergo Petrus, ibi Ecclesia;’ cf. also De fide 4, 5, n. 56 (PL 16, 628), Expositio Ev. Luc. 6, 97 (CSEL 32 ed. C. Schenkl I, 275). The successors in the see of St. Peter claim, likewise, to be the foundation of the Church; thus Firmilianus asserts of Pope S. Stephen: ‘quod sic de episcopatus sui loco gloriatur et se successionem Petri tenere contendit, super quern fundamenta ecclesiae collocata sunt, multas alias petras inducat et ecclesiarum multarum nova aedificia constituat, …’ (Cyprian, St., Ep. 75, 17: CSEL 3, 82). Cf. Goodspeed, E. J., A History of Early Christian Literature (Chicago 1942) 118. So also Tertullian relates the claims of Pope Calixtus; De pudic. 21 (CSEL 20 ed. Reifferscheid, A. and Wissowa, G. 270).Google Scholar

²⁵ Enar. in Ps. 69, 4 (PL 36, 869): ‘Petrus, qui paulo ante eum confessus erat Filium Dei et in illa confessione appellatus erat petra, supra quam fabricaretur Ecclesia.’ Cf. ibid. 55, 15 (PL 36, 656–7); 39, 25 (PL 36, 449): In Jo. Ev. tr. 11, 5 (PL 35, 1478).Google Scholar

²⁶ In Jo. Ev. tr. 124, 5 (PL 35, 1973–4); Sermo 76, 1 (PL 38, 479); Sermo 270, 2 (PL 38, 1239); Sermo 295, 1, 1 (PL 38, 1349); Enar. in Ps. 60, 3 (PL 36, 724).Google Scholar

²⁷ Retract. 1, 21, 1 (PL 32, 618; CSEL 36 ed. Knöll, P. 97–98).Google Scholar

²⁸ In 1 Ep. Io. tr. 10, 1 (PL 35, 2054): ‘Quid est, “super hanc petram aedificabo Ecclesiam meam”? Super hanc fidem, super id quod dictum est: “tu es Christus filius Dei vivi”? Super hanc petram, inquit, fundabo Ecclesiam meam.’ Cf. Sermo 183, 10, 14 (PL 38, 994); Sermo 270, 2 (PL 38, 1239); Sermo 295, 1, 1 (PL 38, 1349). Cf. Specht, Th., Die Lehre von der Kirche nach dem hl. Augustin (Paderborn 1892) 134.Google Scholar

²⁹ J. B. Lightfoot's contention is that the rock is either Christ or some quality or virtue of St. Peter, and not Peter himself, so that the promises of Christ are made to all who possess the same disposition and virtues. He says: ‘Patristic interpretations of the earliest and last ages are mainly twofold: 1. The rock is Christ himself. … 2. The rock is connected with St. Peter, being either his confession or his faith or some moral or spiritual qualification, capable of being shared by others. … The most explicit declaration of it … is found in the typical passage of Origen. comm. in Matth. tom. 12, §10. This [Origen's interpretation] with some modification is the universal interpretation of the fathers for many centuries with those few exceptions represented by S. Augustine's after-thoughts, who explain it of Christ the rock. They understand it to mean S. Peter's confession, or S. Peter's faith, or S. Peter's firmness. In other words it is some quality or action in the apostle at this crisis, which calls forth the Lord's promise, and to which the same promise attaches wherever it is found in others’ (The Apostolic Fathers, Part I: S. Clement of Rome [London 1890] II, 482f.). For a rebuttal cf. Butler, Cuthbert, ‘Bishop Lightfoot and the Early Roman See,’ Dublin Review 113 (1893) 565ff. Yet a whole series of texts from the Greek, Oriental, and Latin Fathers was adduced in which St. Peter is designated as the foundation. And these passages represented but a selection. A better and more complete classification of the interpretations occurring in patristic works on this scriptural text is the one made long before by Launoy, J., Ep. lib. 2, ep. 5 ad Hadr. Vallant. (Opera [Coloniae Allobrogum 1731] I, 213–242), according to whom there are four principal classes of interpretation: (1) The petra or foundation is the Apostle St. Peter in person; there are according to Launoy 17 testimonies in favor of this interpretation. (2) The apostles or their successors, the bishops, constitute the foundation of the Church; for this interpretation there are 8 in his estimation. (3) The faith of St. Peter is the foundation of the Church; he finds 44 passages to this effect. (4) Christ himself is the petra of the Church which he founded; he counts 46 testimonies in favor of this interpretation.Google Scholar

³⁰ M. Luthers Werke (Weimar 1883ff.) 7, 709: ‘verbum Christi Mt. 16, 18 ad nullam personam pertinere, sed ad solam ecclesiam in spiritu aedificatam super Petram Christum, non super Papam, nec super Romanam Ecclesiam.’ Google Scholar

³¹ Puller, F. W., The Primitive Saints and the See of Rome (London 1893) 100f.: ‘It is important to notice that according to this latter view [that Christ is the rock] S. Augustine not only affirms that the “rock” meant our Lord, but he at the same time denies that it meant St. Peter. This precludes the notion that he was suggesting a secondary meaning, which might be accepted as true, side by side with the primary meaning.’ Google Scholar

³² Geschichte des Papsttums I, 339.Google Scholar

³³ Cathedra Petri (Giessen 1930) 58, note 4.Google Scholar

³⁴ Cf. Turner, C. H., Catholic and Apostolic: collected Papers ed. with a memoir by Bate, H. N. (Milwaukee and New York 1931) 148–214; Kidd, B. J., The Roman Primacy to 461 (London 1936) 154: ‘Now there can be no doubt that Peter enjoyed a primacy of leadership among the other Apostles.’ Google Scholar

³⁵ Op. cit. 155.Google Scholar

³⁶ Stone, D., The Christian Church (New York 1906) 201ff.; Kidd, B. J., op. cit. 154.Google Scholar

³⁷ 1 Cor. 3, 11.Google Scholar

³⁸ Médebielle, A., ‘Église,’ Dict. de la Bible, Supplément II, 568: ‘On comprend, par exemple, qu'en face des hérésies gnostiques ariennes les apologistes catholiques aient insisté sur le fait que le Christ est le premier fondement de l'Église; mais cela n'empêche pas que le fondement extérieur et visible ne soit saint Pierre.’ Google Scholar

³⁹ Specht, T., Die Lehre von der Kirche (n. 28 supra) 142.Google Scholar

⁴⁰ Battifol, So P., ‘Saint Augustin, Pélage et le Siège Apostolique,’ Rev. bibl. 15 (1918) 36.Google Scholar

⁴¹ Cf. Frühstorfer, K., Die Paradieses-Sünde (Linz 1929) 16.Google Scholar

⁴² Cf. Natalis, Alexander, Hist. Eccl. saec. I, diss. 4, #3 (ed. Lucca, 1749: IV, 221); Franzelin, J., De Ecclesia Christi (Romae 1887) 139.Google Scholar

⁴³ Sermo 76, 1 (PL 38, 479): ‘Super me ipsum Filium Dei vivi, aedificabo Ecclesiam meam. Super me aedificabo te, non me super te.’ Google Scholar

⁴⁴ Enar. in Ps. 86, 3 (PL 37, 1102): ‘Nam ut noveritis quia et fundamentum Christus et primum et maximum: Fundamentum, inquit Apostolus, nemo potest ponere praeter id quod positum est, quod est Christus Jesus (1 Cor. 3, 11) … Christus fundamentum fundamentorum.’ A. Médebielle loc. cit. (n. 38): ‘Mais cette variété n'est due qu'au penchant bien connu des Pères pour les applications morales et les accomodations; ceux qui traitent ex professo l'exégèse de ce passage entendent hanc petram de la personne mème de saint Pierre, et en tout cas aucun d'eux n'exclut jamais ce sens.’ Google Scholar

⁴⁵ Enar. 3 in Ps. 103, 2 (PL 37, 1359): ‘Omnes enim erant in arca, omnes in disco, omnes mactat et manducat Petrus; quia Petrus petra, petra Ecclesia.’ Google Scholar

⁴⁶ In Jo. Ev. tr. 7 (PL 35, 1444): ‘Magnum quia mutavit ei nomen; et fecit de Simone Petrum? Petrus autem a petra, petra vero Ecclesia; ergo in Petri nomine figurata est Ecclesia. Et quis securus, nisi aedificat super petram?’ Google Scholar

⁴⁷ This almost unexpected turn reminds one of the course of thought of the great bishop whose preaching led St. Augustine into the Church and whose influence is unmistakable in his writings. Ambrose, St., Expositio Ev. Lc. 6, 97–98 (CSEL 32, 275): ‘Petra est Christus— bibebant enim de spiritali petra, petra autem erat Christus—etiam discipulo suo hujus vocabuli gratiam non negavit, ut et ipse sit Petrus, quod de petra habeat soliditatem constantiae, fidei firmitatem. Enitere ergo ut et tu petra sis. Itaque non extra te, sed intra te petram require. …’ Google Scholar

⁴⁸ In Jo. Ev. tr. 7, 14 (PL 35, 1444); De Bapt. contra Donat. 6, 43 (PL 43, 212; CSEL 51 ed. M. Petschenig I, 320) Contra lit. Petil. 2, 108, 247 (PL 43, 345; CSEL 52 ed. M. Petschenig II, 159) Contra Faust. 22, 90 (PL 42, 461; CSEL ed. Zycha, J. 697).Google Scholar

⁴⁹ Sermo 295, 2, 2 (39, 1349): ‘Dominus Jesus discipulos suos ante passionem suam, sicut nostis, elegit quos apostolos appellavit. Inter hos pene ubique solus Petrus totius Ecclesiae meruit gestare personam. Propter ipsam personam quam totius Ecclesiae solus gestabat audire meruit: “Tibi dabo claves regni coelorum.” Has enim claves non homo unus, sed unitas accepit Ecclesiae. Hinc ergo Petri excellentia praedicatur, quia ipsius universitatis et unitatis Ecclesiae figuram gessit quando ei dictum est: “Tibi trado quod omnibus traditum est.”’ De agone christiano, 30, 32 (PL 40, 308): ‘Non enim sine causa inter omnes apostolos hujus Ecclesiae catholicae personam sustinet Petrus: huic enim Ecclesiae claves regni coelorum datae sunt, cum Petro datae sunt.’ In Jo. Ev. tr. 124, 12 (PL 35, 1762–3): ‘Quia non unus est Judas. Unus malus corpus malorum significat; quomodo Petrus corpus bonorum, imo corpus Ecclesiae, sed in bonis. Nam si in Petro non esset Ecclesiae sacramentum, non ei diceret Dominus, “Tibi dabo claves regni coelorum. …” Si hoc Petro tantum dictum est, non facit hoc Ecclesia. Si autem et in Ecclesia fit, ut quae in terra ligantur, in coelo ligentur, at quae solvuntur in terra, solvantur in coelo. … : si hoc ergo in Ecclesia fit, Petrus quando claves accepit, Ecclesiam sanctam significavit. Si in Petri persona significati sunt in Ecclesia boni, in Judae persona significati sunt in Ecclesia mali.’ Google Scholar

⁵⁰ Thus Launoy loc. cit. (n. 29 supra); Langen, J., Das Vatikanische Dogma I, 99.Google Scholar

⁵¹ In Jo. Ev. tr. 124, 5 (PL 35, 1973): ‘Hoc agit Ecclesia spe beata in hac vita aerumnosa: cujus Ecclesiae Petrus apostolus, propter apostolatus sui primatum, gerebat figurata generalitate personam.’ Google Scholar

⁵² Enar. in Ps. 108, 1 (PL 37, 1432): ‘Cujus [Ecclesiae] ille agnoscitur in figura gestasse personam, propter primatum, quern in discipulis habuit.’ Google Scholar

⁵³ Sermo 76, 2, 3 (PL 38, 480): ‘Petrus … Ecclesiae figuram portans, apostolatus principals tenens …;’ ibid. 3, 4 (481): ‘In illo ergo uno apostolo, id est Petro, in ordine apostolorum primo et praecipuo, in quo figurabatur Ecclesia, …’ Google Scholar

⁵⁴ Cf. Specht, , op. cit. (n. 28) 9ff. 19ff. 22ff. 47ff.Google Scholar

⁵⁵ Sermo 336, 5 (PL 38, 1474); Contra Faust. 22, 38 (PL 42, 424).Google Scholar

⁵⁶ De civ. Dei, 15, 1 (PL 41, 437); ibid., 15, 5 (441).Google Scholar

⁵⁷ De Trinitate, 15, 26, 46 (PL 42, 1093): ‘Nec sane tunc unctus est Christus Spiritu Sancto, quando super eum baptizatum velut columba descendit; tunc enim corpus suum, i.e. Ecclesiam suam praefigurare dignatus est, in qua praecipue baptizati accipiunt Spiritum Sanctum.’ Google Scholar

⁵⁸ De sancta virginitate 2 (PL 40, 397): ‘[Maria] corporaliter caput hujus corporis peperit, Ecclesia spiritualiter membra illius capitis parit.’ Google Scholar

⁵⁹ Enar. in Ps. 108, 1 (PL 37, 1431f.): ‘Sicut enim quaedam dicuntur, quae ad apostolum Petrum proprie pertinere videantur, nec tamen habent illustrem intellectum, nisi cum referuntur ad Ecclesiam, cujus ille agnoscitur in figura gestasse personam propter primatum, quern in discipulis habuit, … ita Judas personam quodammodo sustinet inimicorum Christi Judaeorum … De quibus hominibus et de quo populo possunt non inconvenienter intelligi … etiam illa, quae proprie de ipso Juda dicuntur.’ Google Scholar

⁶⁰ In Jo. Ev. tr. 124, 5, 7 (PL 35, 1974f.).Google Scholar

⁶¹ Ep. 53, 1, 3 (PL 33, 196; CSEL 34 ed. A. Goldbacher II, 154): ‘In ilium autem ordinem episcoporum qui ducitur ab ipso Petro usque ad Anastasium, qui nunc eandem cathedram sedet, etiam si quisquam traditor per illa tempora subrepisset, nihil praejudicaret Ecclesiae et innocentibus christianis …’ Google Scholar

⁶² Sermo 146, 1, 1 (PL 38, 796): ‘Commendabat Petro Christus agnos suos pascendos qui pascebat et Petrum.’ Google Scholar

⁶³ Sermo 147, 2, 2 (PL 38, 798): ‘In uno Petro figurabatur unitas omnium pastcrum, sed bonorum, qui sciant oves Christi pascere Christo, non sibi.’ Google Scholar

⁶⁴ Sermo 296, 4, 5 (PL 39, 1354): ‘Quod Petro commendatum est, quod Petro mandatum est, non Petrus solus, sed etiam alii Apostoli audierunt, tenuerunt, servaverunt, … Audierunt ista et ad nos audienda transmiserunt. Pascimus vos, pascimur vobiscum.’ Google Scholar

⁶⁵ Sermo 295, 4, 4 (PL 39, 1350): ‘Merito etiam post resurrectionem Dominus ipsi Petro oves suas commendavit pascendas. Non enim inter discipulos solus meruit pascere dominicas oves; sed quando Christus ad unum loquitur, unitas commendatur; et Petro primitus, quia in Apostolis Petrus est primus … Et tamen Dominus semel, et iterum, et tertio, oves suas commendavit Petro.’ Google Scholar

⁶⁶ Such is the contention of Kidd, B.J., op. cit. (n. 31 supra) 155: ‘Augustine says that this charge was given by our Lord to all the Apostles and that the particular address to St. Peter was because he was the first in order of the Apostolic band.’ Google Scholar

⁶⁷ Contra Faustum, 22, 70 (PL 42, 445; CSEL 25 ed. Zycha, J. 667–8): ‘Quid ergo incongruum, si Petrus post hoc peccatum factus est pastor Ecclesiae, sicut Moyses post percussum Aegyptium factus est rector illius Synagogae?’ The same comparison is found later in Maximus of Turin, , Sermo 94 (PL 57, 721). But it occurs before St. Augustine's time in different languages and parts of the world. Macarius of Egypt († about 395), Hom. 26, 23 (PG 34, 689): ‘Moses was succeeded by Peter, to whom the new Church of Christ and true priesthood was committed’ (λοιπὸν Πέτρος Μωσέα διεδέξατο, τὴν καινήν ἐκκλησίαν Χριστοῦ καί τὴν ἀληθινὴν ἱερωσύνην ἐγχειρισθείς). Ephraem the Syrian (†373) makes use of this comparison frequently; e.g., Sermo de transfiguratione (S. Ephraem Syri Opera omnia ed. Assemani, [Romae 1743] II, 44), commenting on the apparation of Moses and Elias in the transfiguration of our Lord he says: ‘The leaders (ἀρχηγοί) of the Old Testament saw the leaders (ἀρχηγούς) of the New. Holy Moses saw Simon sanctified. The procurator of the Father saw the steward of the Son. (ἴδεν ὁ οἰκονόμος τοῦ Πατρὸς τὸν ἐπίτροπον τοῦ ϓἱοῦ). The former divided the sea, that [his] people may walk in the middle of [between] the waves. The latter erected a tabernacle, in order to build a Church.’ This Sermon exists in Greek and Armenian versions; in the Breviary of the Maronites meagre fragments of it occur in the original Syriac, and what more, the Sermon is expressly attributed to Ephraem, St. Cf. Zingerle, , Ausgewählte Schriften des hl. Ephräm von Syrien (Kempten 1870) I, 231. Moreover we are reminded of this comparison by images in the catacombs reputed to be of the fourth century. The image represents Moses striking the rock from which water flows, but over the image the name of St. Peter is inscribed. Cf. De Rossi, , Bullettino di archeologia cristiana 6 (1868) 1–6.Google Scholar

⁶⁸ Battifol, P., ‘Saint Augustin, Pélage et le Siège Apostolique,’ Revue bibl. 15 (1918) 34: ‘Ce texte du Contra Faustum en 400 est une definition capitale de la primauté de Saint Pierre. L'exégèse augustinienne des passages évangéliques qui établissent cette primauté paraîtra, après une telle affirmation un peu flottante.’ So also: Czuj, J., Hierarchja kościelna u Św. Augustyna (Lublin 1925) 88: ‘Istotnie trzeba przyznać, że silniejszego i dosadniejszego dowodu na podkreślenie prymatu Piotra nie mógł Augustyn przytoczyé, jak porównywujαc jego godność, urzαd i władze z atrybucjami Mojżesza, jako wodza ludu wybranego.’ Google Scholar

⁶⁹ Such is the contention of Foakes-Jackson, F. J., Peter: Prince of the Apostles. A Study in the History and Tradition of Christianity (New York 1927) 226: ‘With the increasing reverence for Roman saints, stimulated by the liberality of Damasus, that of Peter naturally increased and, if the tombs of lesser martyrs were objects of veneration, his and that of Paul were specially honored by the spacious churches which enclosed them. At the same time Peter increased, as Paul decreased, till the Prince of the Apostles completely outshines the other founder of the Roman Church.’ Google Scholar

⁷⁰ Contra ep. fund. 4, 5 (PL 42, 175; CSEL 25 ed. Zycha, J. 196): ‘Multa sunt alia quae in ejus [Ecclesiae] gremio me justissime teneant. Tenet consensio populorum atque gentium; tenet auctoritas miraculis inchoata, spe nutrita, charitate aucta, vetustate firmata: tenet ab ipsa sede Petri apostoli, cui pascendas oves suas post resurrectionem Dominus commendavit, usque ad praesentem episcopatum successio sacerdotum.’ Google Scholar

⁷¹ Battifol, P., Le Catholicisme de Saint Augustine (4 ed. Paris 1929) 194.Google Scholar

⁷² Koch, H., Theologische Litteraturzeitung 56 (1931) 209.Google Scholar

⁷³ Contra Faustum 28, 2 (PL 42, 485; CSEL 25 ed. Zycha, J. 739): ‘dices illam narrationem non esse Matthaei, quam Matthaei esse dicit universa Ecclesia, ab apostolicis sedibus usque ad praesentes episcopos certa successione perducta.’ Ibid. 11, 2 (PL 42, 246; CSEL 25, 315): ‘et videbis in hac re quid Ecclesiae catholicae valeat auctoritas, quae ab ipsis fundatissimis sedibus Apostolorum usque ad hodiernum diem succedentium sibimet episcoporum serie, et tot populorum consensione firmatur.’ Google Scholar

⁷⁴ I make this distinction because the authors in question assert that the Roman Bishops had gained the upper hand at the time of the Saint but they do not find doctrinal and practical recognition and support of this in his works. At most, so they say, diplomatic reasons have prompted him to let drop words of acquiescence and recognition of the prominence or domination that Rome had already by that time usurped. Cf. Caspar, , Geschichte des Papsttums I, 340.Google Scholar

⁷⁵ Eattifol, P., Le Catholicisme de Saint Augustin 195: ‘Entre les sièges apostoliques la cathedra Petri a cependant un privilège qui n'est qu'à elle.’ Google Scholar

⁷⁶ Cf. Battifol, P., ‘Saint Augustin, Pélage et le Siège Apostolique,’ Rev. bibl. 15 (1918) 30.Google Scholar

⁷⁷ PL 43, 30: ‘Numerate sacerdotes vel ab ipsa Petri sede et in ordine illo patrum quis cui successit, videte: Ipsa est petra, quam non vincunt superbae inferorum portae.’ Google Scholar

⁷⁸ Adam, K., ‘Causa finita est,’ Beiträge zur Geschichte des christlichen Altertums …; Festgabe Albert Ehrhard (Bonn 1922) 10: ‘Wenn er in seinem Psalm gegen die Donatisten an die ununterbrochene Reihenfolge der Bischöfe auf der ipsa Petri sedes erinnert und im Anschluss daran erklärt: ipsa est petra quam non vincunt superbae inferorum portae, so ist das petra nicht auf den römischen Stuhl zu beziehen sondern seinem Sprachgebrauch von petra entsprechend auf die zur Gemeinschaft der Heiligen verbundene catholica, deren alleinseligmachende Kraft die Strophe feiert.’ Google Scholar

⁷⁹ Loc. cit. (n. 72): ‘Der Sinn ist aber …: von Petri Stuhl selbst an, d. h. von der Stuhlbesteigung Petri an, d. h. von der Ausstattung Petri mit dem Apostelamt (dem Bischofsamt) an …’ Google Scholar

⁸⁰ Battifol, P., Le Catholicisme de Saint Augustin 193: ‘Elle [Catholica = la vigne] est là oú est la communion avec la Petri sedes.’ Google Scholar

⁸¹ Ep. 43, 7 (PL 33, 163; CSEL 34 ed. Goldbacher, A. II, 90).Google Scholar

⁸² Sermo 76, 3 (PL 38, 480): ‘Idem ergo Petrus a petra cognominatus beatus, Ecclesiae figuram portans, apostolatus principatum tenens, …’ Google Scholar

⁸³ Ep. 43, 3 and 8 (PL 33, 161 and 163; CSEL 34 II, 87 and 90).Google Scholar

⁸⁴ Koch, Hugo, Cathedra Petri: Neue Untersuchungen über die Anfänge der Primatslehre (Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft 11; Giessen 1930) 171: ‘Der durch die apostolica cathedra bedingte principatus schafft also der römischen Kirche ein Übergewicht nur über die afrikanische (und das Abendland), nicht über die Gesamtkirche; er erhebt sie nicht über die “ceterae terrae,” aus denen das Evangelium nach Afrika (und überhaupt nach dem Abendland) gekommen ist, also nicht über die apostolischen Stühle des Ostens.’ Google Scholar

⁸⁵ An evidence of the gap existing between the Latin-speaking and Greek-language Churches are these words of the historian Milman, H. H., History of Latin Christianity (New York 1902) I, 165: ‘But in the East the glowing writings of St. Augustine were not understood, probably not known.’ Google Scholar

⁸⁶ Cf. Altaner, B., Patrologie (Freiburg 1938) 289; of the same opinion, ascribing this work to Prosper, S., is Cappuyns, S. M., ‘L'auteur du “De Vocatione omnium gentium”,’ Rev. bénéd. 29 (1927) 198ff. passim; he asserts, however, that Leo exerted a strong influence on the composition. Yet, Duchesne, L., Histoire ancienne de l'Église III (4 ed.; Paris 1911) 286 n. 2, states that the work has been ‘souvent attribué au diacre Léon.’ Google Scholar

⁸⁷ De vocatione omnium gentium, 2, 16 (PL 51, 905): ‘quae [Roma] tamen per apostolici sacerdotii principatum amplior facta est arce religionis quam solio potestatis.’ Google Scholar

⁸⁸ Ep. 215, 2 (PL 33, 972; CSEL 57 ed. A. Goldbacher IV, 389): ‘item quod papae Zosimo de Africano concilio scriptum est, ejusque rescriptum ad universos totius orbis episcopos missum.’ Ep. 190, 22 (PL 33, 865; CSEL 57 IV, 157–8): ‘exempla recentium litterarum, sive quae specialiter ad Afros, sive quae universaliter ad omnes episcopos de memorata sede [Romana] manarunt, ne forte ad vestram sanctitatem nondum pervenerint.’ Google Scholar

⁸⁹ JK 365 ed. Coustant, P., Epistolae Romanorum Pontificum (Parisiis 1721) 1039f.; Silva-Tarouca, C., Epistularum Romanorum Pontificum … collectio Thessalonicensis (Pont. Univ. Gregoriana, Textus et Documenta, ser. theol. 23; Romae 1937) 27ff.: ‘Manet b. apostolum Petrum per sententiam dominicam universalis Ecclesiae ab hoc sollicitudo suscepta, quippe quam, Evangelio teste, in se noverit esse fundatam. Nec unquam ejus honor vacuus potest esse curarum, cum certum sit, summam rerum ex ejus deliberatione pendere … Nemo unquam apostolico culmini, de cujus judicio non licet retractari, manus obvias audacter intulit … Servant, inquam, statuta majorum, in omnibus deferentes, et ejus vicissitudinem recipientes gratiae, quam se in Domino, qui pax nostra est, nobis debere cognoscunt. Sed quia res postulat, approbandum documentis est, maximas Orientalium ecclesias, in magnis negotiis, in quibus opus esse & disceptatione majore, sedem semper consuluisse Romanam, et quoties usus exegit, ejus auxilium postulasse.’ Google Scholar

⁹⁰ Ep. 14, 1 (PL 20, 777); cf. Pickman, E. M., The Mind of Latin Christendom (New York 1937) 579–580: ‘Here, at last, no longer embryonically, is the full declaration of the Petrine claim, here is the final step of this argument. The Roman bishops, whom everyone must acknowledge to be Peter's successors, would be derelict in their duty if they did not, however humbly and even reluctantly, assume this grave responsibility.’ Google Scholar

⁹¹ Sozomenos, , Hist. Eccl. 3, 8 (PG 67, 1054); cf. Chapman, J., Studies on the Early Papacy (London 1928) ch. III: ‘St. Athanasius and Pope Julius I,’ pp. 55ff.Google Scholar

⁹² JK 186 ed. Coustant, P., op. cit. 386f.: ‘An ignoratis hanc esse consuetudinem, ut primum nobis scribatur et hinc quod justum est decernatur? Sane si qua … suspicio in illius urbis episcopum [Athanasium] cadebat, ad hanc ecclesiam [Romanam] scribendum fuit.’ The manner in which two famous historians of the early Church write about this passage of Pope Julius bears evidence to its importance. Socrates, , Hist. Ecc. 2, 17 (PG 67, 219): ‘Julius … rescribens episcopis qui Antiochiae convenerant, graviter conquestus est, primum quidem de acerbitate eorum epistolae; deinde quod contra canones ipsum ad synodum non vocassent, cum ecclesiastica regula interdictum sit, ne praeter sententiam Romani episcopi quidquam ab ecclesiis decernatur.’ Cf. Kneller, C., ‘Papst und Konzil im ersten Jahrtausend,’ Zeitschr. f. kath. Theol. 28 (1904) 74ff. The second historian of this period to whom reference is made is Sozomenos, who interprets the words of Pope Julius in this manner, 3, 10 (PG 67, 1058): ‘Legem enim sacerdotalem, ut pro irritis habeantur, quae praeter sententiam episcopi Romani fuerint gesta.’ Google Scholar

⁹³ For a critical edition see Turner, C. H., Ecclesiae occidentalis monumenta juris antiquissima I, fasc. 2, pars 3 (Oxford, 1930) 455ff.; cf. Turner, C. H., ‘The Genuineness of the Sardica Canons,’ Journ. of Theol. Studies 3 (1902), 370–396.Google Scholar

⁹⁴ CSEL 65 ed. A. Feder 127: ‘Hoc enim optimum et valde congruentissimum esse videbitur, si ad caput, id est Petri Apostoli sedem, de singulis quibusque provinciis Domini referant sacerdotes.’ The term ‘priests’ (sacerdotes) is used to designate bishops here, as is also evident from the writings of St. Augustine, e.g. Psalmus contra partem Donati (PL 43, 30).Google Scholar

⁹⁵ JK 232 ed. Coustant 896: ‘Neque enim praeiudicium aliquod nasci potuit ex numero eorum qui apud Ariminum convenerunt: cum constet, neque Romanum episcopum, cuius ante omnes fuit expetenda sententia, neque Vincentium … neque alios huiusmodi statutis consensum aliquem commodasse.’ Google Scholar

⁹⁶ JK 286 ed. Coustant, 404f.: ‘Si maiores causae in medium fuerint devolutae, ad sedem apostolicam sicut synodus statuit, et beata consuetudo exigit, post iudicium epis.copale referantur.’ Google Scholar

⁹⁷ JK 322 ed. Coustant 986: ‘Diligenter ergo et congrue apostolici consulitis honoris arcana,—honoris inquam illius, quern praeter illa, quae sunt extrinsecus, sollicitudo manet omnium ecclesiarum,—super anxiis rebus, quae sit tenenda sententia: antiquae scil. regulae formam secuti, quam toto semper ab orbe mecum nostis esse servatum.’ Google Scholar

⁹⁸ JK 404 ed. Silva-Tarouca, , op. cit. 56: ‘Si qua vero causa maior evenerit, quae a tua fraternitate illic praesidente non potuerit definiri, relalio tua missa nos consulat, ut revelante Domino, cuius misericordia profitemur esse quod sumus, quod ipse nobis aspiraverit rescribamus; ut cognitioni nostrae pro traditione veteris instituti et debita apostolicae sedis reverentia, nostro examini vindicemus.’ Google Scholar

⁹⁹ Cf. Pickman, , op. cit. 590–591.Google Scholar

¹⁰⁰ In natali apostolorum Petri et Pauli 72 (PL 54, 422): ‘Isti sunt qui te ad hanc gloriam provexerunt, ut gens sancta, populus electus, civitas sacerdotalis et regia, per sacram beati Petri sedem caput orbis effecta, latius praesideres religione divina quam dominatione terrena.’ Cf. Caspar, , op. cit., I, 428–430; I, 457–458. In the same tone a contemporary and an intimate of St. Leo, St. Prosper, who writes in Carmen de ingratis, 1, 40f. (PL 51, 97): ‘Sedes Roma Petri; quae pastoralis honoris facta caput mundo, quidquid non possidet armis, religione tenet.’ Google Scholar

¹⁰¹ Foakes-Jackson, F. J., op. cit. (n. 69 supra) 226: ‘Siricius, the successor of Damasus, is addressed by the clergy of Milan in 390 as the successor of Peter to whom Christ committed the care of His flock. Fifty years later a pope was to arise to declare his right to preside over the whole Church in the name of the Apostle.’ The pope to whom reference is made here is of course St. Leo.Google Scholar

¹⁰² Goodspeed, E. J., op. cit. (n. 24 supra) 118, according to whom ‘the claim of primacy among the bishops for its head began under Victor (†198), progressed under Calixtus, who claimed the “power of the keys,” and reached a peak under Stephen (A. D. 254–57), who professed to occupy the “chair of St. Peter”.’ Google Scholar

¹⁰³ Ep. 53, 2 (PL 33, 196; CSEL 34 II, 153): ‘Si enim ordo episcoporum sibi succedentium considerandus est, quanto certius et vere salubriter ab ipso Petro numeramus, cui totius Ecclesiae figuram gerenti Dominus ait: “Super hanc petram aedificabo Ecclesiam meam, et portae inferorum non vincent earn.” Petro enim successit Linus, Lino Clemens; Clementi, Anacletus; … Siricio, Anastasius.’ Google Scholar

¹⁰⁴ Ibid. 3 (PL 33, 197; CSEL ib. 154): ‘ordinem episcoporum qui ducitur ab ipso Petro usque ad Anastasium.’ Google Scholar

¹⁰⁵ Koch, H., Theol. Litt. ztg. 56 (1931) 209: ‘Hier werden allerdings die römischen Bischöfe aufgezählt, aber nur als erstes und vorzüglichstes Beispiel der katholischen Bischofsfolge überhaupt, …’ Google Scholar

¹⁰⁶ Optatus, , De schismate Donatistarum adv. Parmen. 2, 2 (PL 2, 947): ‘Negare non potes scire te in urbe Roma Petro primo cathedram episcopalem esse collatam, in qua sederit omnium apostolorum caput Petrus, unde et Cephas est appellatus, in qua una cathedra unitas ab omnibus servaretur.’ Google Scholar

¹⁰⁷ Bardenhewer, , Geschichte der altkirchlichen Litteratur III, 491, footnote: ‘Nach den neuesten Forschungen ist der lateinische Übersetzer des Werkes des hl. Irenäus sehr wahrscheinlich Zeitgenosse und Landsmann des hl. Optatus gewesen.’ Google Scholar

¹⁰⁸ Adv. Haer. 3, 3, 2 (PG 7, 848). The original Greek text is wanting.Google Scholar

¹⁰⁹ Cf. Ottiger, I., Theologia Fundamentalis II, 642.Google Scholar

¹¹⁰ For example, the English edition of the Ante-Nicene Fathers translates the passage as follows: ‘For it is a matter of necessity that every Church should agree with this Church on account of its preeminent authority, that is, the faithful everywhere, in as much as the apostolical tradition has been preserved continuously, by those (faithful men) who exist everywhere.’ Bardenhewer-Shahan, , Patrology (Freiburg im Br. and St. Louis 1903) 121, has the following: ‘With this Church, because of its higher rank, every church must agree, i.e., the faithful of all places, in which (in communion with which) the apostolic tradition has been always preserved by the (faithful) of all places.’ Google Scholar

¹¹¹ Very recently, A. D. Doyle, aligning himself with Van den Eynde, D. (Les normes de l'enseignement chrétien dans la littérature patristique des trois premiers siècles [Gembloux 1933] 171ff.) and with others, explains principalitas by ‘primitiveness’, in the sense of ‘going back to the beginning’, ‘linked directly with the very origin’, ‘deriving its tradition directly from the original source.’ (‘St. Irenaeus on the Popes and Early Heretics,’ Irish Ecc. Record 54 [1939] 305.) Google Scholar

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¹¹³ Cf. Battifol, P., Le Catholicisme de Saint Augustin 393f.; Chapman, J., Studies on the Early Papacy ch. VI: ‘The Condemnation of Pelagianism,’ pp. 133f.Google Scholar

¹¹⁴ Sermo 131, 10 (PL 38, 734). ‘Fratres mei, compatimini mecum. Ubi tales [Pelagianos] inveneritis, occultare nolite, non sit in vobis perversa misericordia: prorsus ubi tales inveneritis, occultare nolite. Redarguite contradicentes, et resistentes ad nos perducite. Jam enim de hac causa duo concilia missa sunt ad Sedem Apostolicam; inde etiam rescripta venerunt. Causa finita est: utinam aliquando finiatur error! Ergo ut advertant monemus, ut instruantur docemus, ut mutentur oremus.’ Google Scholar

¹¹⁵ Adam, K., ‘Causa finita est’ (n. 78 supra) 2: ‘Nicht um eine tatsächliche, sondern um eine prinzipielle Beendigung des Streites handelte es sich für ihn, um einem grandsätzlich definitiven d. h. endgültigen Entscheid.’ Google Scholar

¹¹⁶ Das vatikanische Dogma von dem Universalepiskopat und der Unfehlbarkeit des Papstes in seinem Verhältnis zum Neuen Testament und zur kirchlichen Überlieferung (Bonn 1876) 865.Google Scholar

¹¹⁷ The Roman See in the Early Church (London 1896) 130.Google Scholar

¹¹⁸ Sant Agostino d'Ippona, Vescovo e Teologo (Bari 1930) 247: 'Non sarà tuttavia male ricordare che il “causa finita est” non segue, in questo celebre sermone 13.1, parole che si riferiscono alia sola sentenza romana: chè questa e stata preceduta dai concilî … non si può tuttavia dimenticare la menzione delle sentenze conciliari.” Google Scholar

¹¹⁹ The Roman Primacy to 461 (London 1936) 84: ‘… “The cause is finished.” It was finished on the joint authority of the two African Councils and the replies which the Pope had returned to them. Elsewhere he says that “the matter was settled by Councils, the Apostolic See and the Roman Church and Empire”: (Aug., De pecc. orig. 18; Doc. Ch. Hist. 11, 181) and again he reminds the Pelagians that “your cause has now been finished by a competent decision of the bishops in common”: (Aug., Contra Jul. Pelag., III., 1, 5) i.e. not by the Roman See alone, but by the episcopate as a whole.’ Google Scholar

¹²⁰ Caspar, , op. cit. I, 338: ‘Augustin griff also aus dem einem Innocenzschreiben die These, dass alle Angelegenheiten der Kirche erst durch Kenntnisnahme Roms ihre endgültige Erledigung (finienda) finden könnten, auf; er tat es um seines eigenen Ziels, der “Erledigung” des Pelagianismus, nicht um der These selbst willen.’ Google Scholar

¹²¹ Cf. Revington, L., Authority or A Plain Reason for Joining the Church of Rome (London 1888) 110f.; Specht, Th., op. cit. 166f.; Chapman, J., ‘A Regius Professor on the Truthfulness of Catholics,’ The Dublin Review 119 (1896) 8–10; Adam, Karl, op. cit. 3; and even Reuter, , Augustinische Studien (Göttingen 1887) 325: ‘Die Auktorität des römischen Stuhles wird in dem Sermo so hoch gestellt, dass man sagen muss, die bezüglichen Wörte könnte ein echter Römling geschrieben haben. Aber in Vergleich mit seinen sonstigen Lehren bilden sie eine gewisse Anomalie.’ Google Scholar

¹²² Hofmann, F., Der Kirchenbegriff des Hl. Augustinus (München 1933) 441: ‘Der entscheidende Faktor aber sind nach Augustin in diesem Fall nicht die afrikanischen Konzilien, auch nicht die Konzilien mitsamt dem Apostolischen Stuhl—denn es heisst nur: duo concilia missa sunt ad sedem apostolicam—sondern der Apostolische Stuhl allein, der die übersandten Konzilsbeschlüsse bestätigt hat. Augustinus übernimmt damit geradezu den Wortlaut des Papstbriefes, in dem es hiess: … non prius ducerent finiendum, nisi ad hujus sedis notitiam perveniret, ut tota hujus auctoritate … firmaretur … Ep. 181, 1.’ Google Scholar

¹²³ Cf. Chapman, J., op. cit. 143; Adam, K., op. cit. 3.Google Scholar

¹²⁴ Pius XI, Enc. ‘Ad salutem humani generis,’ Acta Apostolicae Sedis 20 (1930) 201ff.; cf. Krebs, E., Sankt Augustin (Köln 1930) 2ff.Google Scholar