Distinction XXII

GRATIAN. Part I. Since, therefore, a superior ought not to be judged by an inferior, it must be seen which church among the others holds the first place, which the second, and which the third. The Roman Church, as was said above, holds the first place among the others; the Church of Alexandria the second; and the Church of Antioch received from it the third place. Hence Pope Nicholas [II] writes to the Milanese:

The Roman Church instituted all patriarchs at the summit of any see, all primacies of metropolises, all episcopal chairs, or every dignity of churches of any order. But he alone founded her and raised her upon the rock of the faith just being born, who entrusted the rights of the earthly and at the same time the heavenly empire to the blessed key-bearer of eternal life. Therefore no earthly judgment whatsoever, but that Word by whom heaven and earth were constructed and by whom, finally, all the elements were created, founded the Roman Church. She certainly exercises his privilege and is supported by his authority. Hence there is no doubt that whoever detracts from the right of any church commits injustice. §1. But one who endeavors to take away the privilege of the Roman Church, handed down by the supreme head of all the churches himself, undoubtedly falls into heresy; and while the former is marked as unjust, this one is to be called a heretic. For one who acts against her who is the mother of the faith violates the faith, and is found contumacious toward him who is known to have placed her before all the churches. And below: §2. Hence Saint Ambrose himself also professes that in all things he follows the holy Roman Church as his teacher.

Likewise Anacletus, servant of Christ Jesus [to all bishops, epistle III, c. 3]. The sacrosanct Roman and apostolic Church obtained the primacy not from the Apostles but from our Lord and Savior himself, as he said to blessed Peter the Apostle: “You are Peter,” and the rest down to: “loosed in heaven.” §1. The fellowship of most blessed Paul the Apostle, the vessel of election, was added in that same city of Rome. On one day and at the same time he was crowned with a glorious death together with Peter; and both consecrated the holy Roman Church and placed her before all other cities in the whole world, both by their presence and by their venerable triumph. And although the continual prayer of all the saints is poured out before God for everyone, nevertheless in these words most blessed Paul promises the Romans in his own handwriting, saying: “For God is my witness, whom I serve in my spirit in the Gospel of his Son, that without interruption I always make remembrance of you in my prayers.” §2. Therefore the first see by heavenly beneficence is the Roman Church, which, as has been recalled, most blessed Peter and Paul consecrated by their martyrdom. §3. The second see, however, at Alexandria, was consecrated in the name of blessed Peter by Mark, his disciple and evangelist. §4. The third see, at Antioch, is held honorable by reason of the same blessed Peter, because he held it there before he came to Rome and established Ignatius as bishop; and there the name of Christians first arose. And a little afterward: §5. Among the blessed Apostles there was a certain distinction; and afterward, although all were Apostles, it was nevertheless granted to Peter by the Lord—and they themselves willed this same thing among themselves—that he should preside over all the remaining Apostles and should hold the place of Cephas, that is, the head and beginning of the apostolate. They also handed down that this same form was to be maintained by their successors and by the other bishops. And this was established not only in the New Testament but also in the Old. Hence it is written: “Moses and Aaron among his priests,” that is, they were the first among them. And a little afterward: §6. This apostolic see was established as the head and hinge, as was said before, by the Lord and not by another; and just as a door is governed by its hinge, so all the churches, by the Lord’s ordering, are governed by the authority of this holy apostolic see.

GRATIAN. By this authority the Church of Alexandria is judged to have the second place after the first. But afterward, in the Synod of Constantinople, the Church of Constantinople received the second place after the apostolic see. Hence in the same synod [that is, Constantinople I, c. 5] it was established thus:

The bishop of the city of Constantinople ought to have the honor of primacy after the bishop of Rome because it is new Rome.

Likewise Gregory to John, bishop of Syracuse [Book VII, epistle 63]. Concerning the Church of Constantinople, as to what they say, who doubts that it is subject to the apostolic see? Yet if it or another church possesses something good, I am prepared to imitate in good even my inferiors, whom I prohibit from illicit things. For foolish is one who considers himself first in such a way that he disdains to learn the good things he has seen. The same to the same [epistle 64]. For as to the fact that the primate of Byzantium says he subjects himself to the apostolic see, if any fault is found in bishops, I do not know who is not subject to it; but when fault does not require it, we are all equals according to the principle of humility.

Likewise Gelasius [Pope Gelasius I to Faustus, master of the legation]. By what tradition of the elders do they call the apostolic see into judgment? Or ought the prelates of the second and third sees, and the other priests well conscious of their conduct, to have been driven out, while one who proved an enemy of religion ought not to have been driven out? Let them therefore see whether they have other canons by which they may carry out their follies. But these that are celebrated as sacred, ecclesiastical, and legitimate cannot call the apostolic see into judgment. Yet ought the bishop of the city of Constantinople—which assuredly received no name among the sees through the canons—not to have been removed when he fell back into the communion of the faithless?

Likewise from the Sixth Synod [c. 36]. Renewing the decrees of the holy Council of Constantinople, we ask that the see of Constantinople receive privileges similar to those that elder Rome possesses, yet that it not be magnified in ecclesiastical matters as the latter is; so that, existing second after it, it may be numbered before the see of Alexandria, then Antioch, and after it Jerusalem. GRATIAN. From this it is given to be understood that the Church of Alexandria was made third from second, and Antioch was made fourth from third—unless perhaps someone should contend that there are two second sees, so that he would have Constantinople and Alexandria hold a place equal in their dignity. Hence it is read in the Eighth Synod [canon 21]:

We define that absolutely none of the powerful persons of the world is to dishonor any of those who preside over patriarchal sees or attempt to move him from his own throne: first, indeed, the most holy pope of elder Rome; afterward, the patriarch of Constantinople; then those of Alexandria, Antioch, and Jerusalem.