Distinction XCIX

GRATIAN. Part I. But concerning primates, of whom we made mention above, it is asked what grade they hold in the Church, whether they differ in anything from patriarchs, and what obedience archbishops owe them. Primates and patriarchs are of diverse names but of the same office. Whenever it is necessary, bishops appeal from archbishops to primates, but it is not permitted to appeal from primates to archbishops. Archbishops also owe obedience to primates in all things which have justly been commanded to them by the primates. Hence Pope Anacletus says, [to the Bishops of Italy, epistle II]:

For the most part, the provinces were divided a long time before the coming of Christ, and afterward that division was renewed by the Apostles and blessed Clement our predecessor. And in the capitals of the provinces, where formerly there were the primates of secular law and the first judicial power—to whom those dwelling throughout the remaining cities fled whenever it was necessary for them, when they could not flee to the court of the emperors or kings or were not permitted to do so, because of their oppressions or injustices, and appealed to them whenever there was need, as was commanded in their law—the divine and ecclesiastical laws likewise commanded that in those same cities or places our patriarchs or primates, who keep one form although their names are diverse, be placed and exist, to whom bishops might flee if it were necessary and whom they might appeal to, and that these should enjoy the name of primacy. But the remaining metropolitan cities which had lesser judges—although they were greater than counts—were to have their own metropolitans, who would justly obey the aforesaid primates, as was also formerly ordained in the laws of the age, and who would enjoy not the name of primates but that either of metropolitans or archbishops.

Likewise Anicetus, [to the Bishops of Gaul]. Part II. Let no archbishops be called primates except those who hold the first sees, whose bishops the Apostles and their successors regularly established to be patriarchs or primates, unless some nation is thereafter converted to the faith for which it is necessary, because of its multitude, that a primate be established. Let the others who hold other metropolises be named metropolitans.

Likewise from the African Council, [c. 6]. Let the bishop of the first see not be called prince of the priests, or supreme priest, or anything of this kind, but only bishop of the first see. Part II. But not even the Roman Pontiff is to be called universal. Hence Pope Pelagius to all the Bishops:

Let none of the patriarchs ever use the title of universality, because, if one patriarch is called universal, the name of patriarch is derogated from the others. But far be this from the faithful: that anyone should wish to seize for himself that from which he may seem to diminish the honor of his brothers in however small a part. Wherefore, let your charity never name anyone universal in its letters, lest it take away what is owed to itself when it offers undue honor to another.

Likewise Gregory to Eulogius, Patriarch of Alexandria, [book VII, epistle 30, indiction 1]. Behold, in the preface of the letter which you directed to me—the very man who prohibited it—you took care to impress a word of proud appellation, calling me universal Pope. I ask that your most sweet holiness do this to me no more, because what is furnished to another beyond what reason demands is taken away from you. I do not seek to prosper through words but through conduct, nor do I reckon as honor that in which I know my brothers lose their honor. For my honor is that of the universal Church; my honor is the sound strength of my brothers. Then I am honored, when the honor owed to each and every one is not denied. For if your holiness calls me universal Pope, it denies itself to be that which it confesses me to be universally. But far be this; let words which inflate unity and wound charity depart.