This is the story of how a poor boy impacted the lives of nearly every human today. This is the Michael Faraday story. Faraday demonstrating at the Royal Institution Michael Faraday, the father of electromagnetism, has a relatable success story that shows the desire to contribute to society pays off with much satisfaction. Born in a poor family with little schooling, he got a job as an apprentice to a book binder. There, he read many different books and learned a variety of subjects. This experience seemed to prepare him for his big break: Sitting in the lecture hall of the Royal Institution, he took extensive notes from an acclaimed scientist’s lectures, compiled them into a hand written book, and offered this book to the lecturer, hoping to get a position under him. Sir Humphry Davy initially declined the twenty-year-old Faraday from joining him. After about a year, when Davy’s laboratory assistant was dismissed, he knew someone who might be eager for the opportunity. And new flowers blossomed; Michael Faraday was now working alongside a master at an oasis of innovation, where he would be able to undertake experiments of his own. Having already gathered a knowledge of chemistry and the other sciences from his time in the book binding shop, he had one purported weakness: He did not go to university — thusly, he was not learned in the eyes of the world. This imposter feeling was likely something Faraday had to overcome, and it was at times held against him. However, to his benefit, he did have a keen sense of intuition. Unlike a studious scientist, stuck in their ways and frozen in the ghostly thoughts of other men, he had fresh eyes to examine the world. And not the type to endlessly theorize, he was eager to experiment with his hands. With marvelous achievement, he contributed much to his fellow man with many discoveries that have impacted the electrical power industry, from batteries to refrigeration. We can hardly dwell in the modern world without the seeds of Faraday looking at us everywhere we turn. Also a man of Christian faith, his belief in the orderly creation is reflected in this quote: “The book of nature which we have to read is written by the finger of God.” It is from this worldview that he can strive to discover for the good of man. Again: “Nothing is too wonderful to be true, if it be consistent with the laws of nature.” Perhaps humility made the gems in his crown of wonder. When Queen Victoria offered him knighthood for his scientific service, he declined, saying: “I must remain plain Michael Faraday to the last.” With inspiration before us, two questions remain for us to contemplate: 1. How might God use my past experiences for a future good? 2. Do I also seek to serve my neighbors with my unique strengths and weaknesses?

A helpful tool for diving into this project: https://www.sacredheartchristian.com/proof-of-the-papacy Part 1 : in the Ante-Nicene Church (A.D. 00-300) Part 2 : from Nicaea to Constantinople I (A.D. 300-400) Part 3 : from St. Augustine to the Council of Milevis (A.D. 400-420) Part 4 : from Ephesus to Chalcedon (A.D. 420-500) Part 5 : Rome During the Years of the Rising East (A.D. 501-700) Part 6 : The Schism of the Universal Church (A.D. 700-1053) 700s St. Bede “Herein he followed the example of the first pastor of the Church, St. Peter, chief of the Apostles, who, when the Church of Christ was founded at Rome, is said to have consecrated Clement to help him in evangelistic work at the same time to be his successor.” (Ecclesiastical History [A.D. 715]). John VI “The Pope of Rome, the head of the Christian priesthood, whom in Peter, the Lord commanded to confirm his brethren.” (John VI, Patriarch of Constantinople, Epist. ad Constantin. Pap. ad. Combefis, Auctuar. Bibl. P.P. Graec.tom. ii. p. 211, seq. [A.D. 715]). St. John of Damascus “The Master has appointed you [Peter] as director not of tabernacles, but of the Church throughout the whole world. Your disciples, your sheep, the Good Chief Shepherd has put into your hands.” (St. John of Damascus, Homily on the Transfiguration [c. A.D. 675-749]). “But why did He [Jesus] take along Peter and James and John? Peter, because he wanted to show him that the witness, which [Peter] had truly borne, was now confirmed by the witness of hte Father, and to make credible His [i.e. Jesus’] own statement that the heavenly Father had revealed this to him [i. e. Peter]; and because as president he was also receiving the oars of the entire Church.” (St. John of Damascus, Homily on the Transfiguration #9; J.P. Migne, Patrolgoia Graeca, 96:560). “Christ did not give to kings the power to bind and to loose, but to the apostles, (Mt. 18.18) and to their successors and pastors and teachers.” (Apolgoia Against Those Who Decry Holy Images). St. Pope Gregory II “Gregory, the servant of the servants of God, to Boniface, a holy priest. Your holy purpose, as it has been explained to us, and your well-tried faith lead us to make use of your services in spreading the Gospel, which by the grace of God has been committed to our care. Knowing that from your childhood you have been a student of Sacred Scripture and that you now wish to use the talent entrusted to you by God in dedicating yourself to missionary work, we rejoice in your faith and desire to have you as our colleague in this enterprise. Wherefore., since you have humbly submitted to us your plans regarding this mission, like a member of the body deferring to the head, and have shown yourself to be a true member of the body by following the directions given by the head, therefore, in the name of the indivisible Trinity and by the authority of St. Peter, Prince of the Apostles, whose government we administer in this See by the dispensation of God, we now place your humble and devout work upon a secure basis and decree that you go forth to preach the Word of God to those people who are still bound by the shackles of paganism. You are to teach them the service of the kingdom of God by persuading them to accept the truth in the name of Christ, the Lord our God. You will instill into their minds the teaching of the Old and New Testaments, doing this in a spirit of love and moderation, and with arguments suited to their understanding. Finally, we command you that in admitting within the Church those who have some kind of belief in God you will insist upon using the sacramental discipline prescribed in the official ritual formulary of the Holy Apostolic See. Whatever means you find lacking in the furtherance of your work, you are to report to us as opportunity occurs. Fare you well.” (Letter to St. Boniface, entrusting him with a mission to the heathens [A.D. 15 May 719]). “Your devout messenger Denual has brought us the welcome news that you are well and that, by the help of God, you are making progress in the work for which you were sent. He also delivered to us letters from you reporting that the field of the Lord which had long lain fallow and was overgrown with the [81] weeds of pagan customs has now been ploughed up and sown with the truth of the Gospel, producing an abundant harvest of souls. In the same report you included a number of questions concerning the faith and teaching of the Holy Roman and Apostolic Church. This is a commendable practice, for here St. Peter the Apostle held his see and the episcopate had its beginning. And since you seek our advice on matters dealing with ecclesiastical discipline, we will state with all the authority of apostolic tradition what you must hold, though we speak not from our own insufficiency but relying on the grace of Him who opens the mouths of the dumb and makes eloquent the tongues of babes… “Finally, your letter states that certain priests and bishops are so involved in vices of many sorts that their lives are a blot upon the priesthood and you ask whether it is lawful for you to eat with or to speak with them, supposing them not to be heretics. We answer, that you by apostolic authority are to admonish and persuade them and so bring them back to the purity of church discipline. If they obey, you will save their souls and win reward for yourself. You are not to avoid conversation or eating at the same table with them. It often happens that those who are slow in coming to a perception of the truth under strict discipline may be led into the paths of righteousness by the influence of their table companions and by gentle admonition. You ought also to follow this same rule in dealing with those chieftains who are helpful to you. It was with great satisfaction that we learned from a repeated reading of the letter from Your Sacred Fraternity that by the grace of Jesus Christ multitudes have been converted by you from paganism and error to a knowledge of the true faith. We, together with the whole Church, applaud such an increase, as we are taught in the parable of him to whom five talents were given and who gained also other five. For this we have ordered the gift of a sacred pallium to be sent to you to be received and worn by the authority of the Holy Apostle Peter, and we direct you to be recognized as an archbishop by divine appointment. How you are to use it you will learn by apostolic instructions; namely, you are to wear it solely when you are celebrating a solemn mass or when you may have occasion to consecrate a bishop. But, since you declare yourself unable to impart the means of salvation to all who are converted to the true faith in those parts, since the faith has already been carried far and wide, we command you, in accordance with the sacred canons and by authority of the Apostolic See to ordain bishops wherever the multitude of the faithful has become very great. Do this, however, after prayerful reflection, lest the dignity of the episcopate be impaired. (Reply to St. Boniface [A.D. 22 November, 726]). “To the glorious Lord, our son, Duke Charles. Having learned, beloved son in Christ, that you are a man of deeply religious feeling, we make known to you that our brother Boniface, who now stands before you, a man of sterling faith and character, has been consecrated bishop by us, and after being instructed in the teachings of the Holy Apostolic See, over which by God's grace we preside, is being sent to preach the faith to the peoples of Germany who dwell on the eastern bank of the Rhine, some of whom are still steeped in the efforts of paganism, while many more are plunged in the darkness of ignorance.” (Letter to Charles Martel [A.D. December 722]). “The blessed apostle Peter was the origin of both the apostleship and the episcopate.” (Epistolae 3). St. Boniface “I, Boniface, by the grace of God bishop, promise to you, blessed Peter, chief of the Apostles, and to your vicar, the blessed Pope Gregory, and to his successors., in the name of the indivisible Trinity, Father, Son and Holy Ghost, and on thy most sacred body, that I will uphold the faith and purity of holy Catholic teaching and will persevere in the unity of the same faith in which beyond a doubt the whole salvation of a Christian lies. I will not agree to anything which is opposed to the unity of the Universal Church, no matter who may try to persuade me, but in all things I will show, as I have said, complete loyalty to you and to the welfare of your Church on which, in the person of your vicar and his successors, the power to bind and loose has been conferred. “Should it come to my notice that some bishops deviate from the teaching of the Fathers I win have no part or lot with them, but as far as in me lies I will correct them, or, if that is impossible, I will report the matter to the Holy See. And if (which God forbid) I should be led astray into any course of action contrary to this my oath, under whatsoever pretext, may I be found guilty at the last judgment and suffer the punishment meted out to Ananias and Sapphira, who dared to defraud you by making a false declaration of their goods. “This text of my oath, I, Boniface, a lowly bishop, have written with my own hand and placed over thy sacred body. I have taken this oath, as prescribed, in the presence of God, my Witness and my judge: I pledge myself to keep it.” (Oath taken by St. Boniface [A.D. 30 November 722]). “To our beloved lord Zacharias, who bears the insignia of the supreme pontificate, Boniface, a servant of the servants of God. “We confess, Father and Lord, that after we had learned through messengers that your predecessor Gregory, of holy memory, had departed this life, nothing gave us greater comfort and happiness than the knowledge that God had appointed Your Holiness to enforce the canonical decrees and govern the Apostolic See. Kneeling at your feet, we earnestly beg that, as we have been devoted servants and humble disciples to your predecessors in the See of Peter, we may likewise be counted obedient servants, under canon law, of Your Holiness. “It is our firm resolution to preserve the Catholic faith and the unity of the Church of Rome, and I shall continue to urge as many hearers and disciples as God shall grant me on this mission to render obedience to the Apostolic See.” “We must also inform you, Holy Father, that owing to the conversion of the German people we have consecrated three bishops and divided the province into three dioceses. We humbly desire you to confirm and establish as bishoprics, both by your authority and in writing, the three towns or cities in which they were consecrated. We have established one episcopal see in Wurzburg, another in Buraburg and a third in Erfurt, formerly a city of barbarous heathens. These three places we urgently beg you to uphold and confirm by a charter embodying the authority of the Holy See, so that, God willing, there may be in Germany three episcopal sees founded and established by St. Peter's word and the Apostolic See's command, which neither present nor future generations will presume to change in defiance of the authority of the Apostolic See. “Be it known to you also, Holy Father, that Carloman, Emperor of the Franks, summoned me to his presence and desired me to convoke a synod in that part of the Frankish kingdom which is under his jurisdiction. He promised me that he would reform and re-establish ecclesiastical discipline.- which for the past sixty or seventy years has been completely disregarded and despised. If he is truly willing, under divine inspiration, to put his plan into execution, I should like to have the advice and the instructions of the Apostolic See. According to their elders, the Franks have not held a council for more than eighty years; they have had no archbishop nor have they established or restored in any place the canon law of the Church. The episcopal sees, which are in the cities, have been given, for the most part, into the possession of avaricious laymen or exploited by adulterous and unworthy clerics for worldly uses. If I am to undertake this task at your bidding and on the invitation of the Emperor I must have at once, with the appropriate ecclesiastical sanctions, both the command and the decision of the Apostolic See. “Should I discover among these men certain deacons, as they are called, who have spent their lives since childhood in debauchery, adultery and every kind of uncleanness " who have received the diaconate with this reputation, and who even now, when they have four or five or even more concubines in their beds at night, are brazen enough to call themselves deacons and read out the Gospel: who enter the priesthood, continue in the same career of vice and declare that they have the right to exercise the priestly functions of making intercession for the people and offering Mass, and who, to make matters worse, are promoted, despite their reputations, to higher offices and are eventually nominated and consecrated bishops, may I in such cases have a written and authoritative statement regarding the procedure to be followed, so that they may be convicted as criminals and condemned by apostolic authority? Among them are bishops who deny the charges of fornication and adultery but who, nevertheless, are shiftless drunkards, addicted to the chase, who march armed into battle and shed with their own hands the blood of Christians and heathens alike. Since I am recognised as the servant and legate of the Apostolic See, my decisions here and your decisions in Rome ought to be in complete agreement when I send messengers to receive your judgment. “In another matter, also, I must crave your advice and permission. Your predecessor of holy memory bade me, in your presence and hearing, to appoint a certain priest as my successor to rule this diocese after my death. If this be the will of God, I concur. But now I have my doubts whether it is feasible, for in the meantime a brother of that priest has murdered the duke's uncle, and at the moment I see no possibility of settling the quarrel. “I beg you, therefore, to give me your authority to act on the advice of my colleagues regarding the choice of a successor, so that in common we may do what is most advantageous for God, the Church and the safeguard of the faith. May I have your permission to act in this matter as God shall inspire me, for without defying the wishes of the duke the former choice seems impossible… “… Frankish bishops and priests, whose reputation as adulterers and fornicators was notorious, whose children, born during their episcopate or priesthood, are living witnesses to their guilt, now declare on their return from Rome that the Roman Pontiff has granted them full permission to exercise their offices in the Church. Our answer to them is that we have never heard of the Apostolic See giving judgment contrary to the canonical decrees.” (St. Boniface to Pope Zacharias, On His Accession to the Papapcy [A.D. 742]. “We should like you to know and give thanks to God that when we safely reached the threshold of St. Peter, Prince of the Apostles, the Apostolic Pontiff welcomed us with joy and gave a satisfactory reply to the matters for which we came. He counselled and commanded us to return once more to you and to persevere in the work we have undertaken. “At the moment we are waiting for the opening of a council of bishops, but we do not know when the Apostolic Pontiff will order it to sit. As soon as it is over, we shall hasten back to you, if God so wills and our health is spared. In this knowledge wait our coming with fraternal love and in the unity of faith, bearing one another's burdens. So doing, you will fulfil the law of Christ and renew your joy.” (Letter to his followers about his reception by the St. Pope Gregory III [A.D. 738). “We decided in our synod that we will maintain the Catholic faith and unity and our subjection to the Roman Church as long as we live: that we will be loyal subjects of St. Peter and his vicar; that we will hold a synod every year; that our metropolitan bishops shall ask for their palliums from that see; and that in all things we shall obey the orders of St. Peter according to the canons, so that we may be numbered among the flock entrusted to his care. To these declarations we have all agreed and subscribed, and we have forwarded them to the shrine of St. Peter, prince of the Apostles. The Roman clergy and Pontiff have gratefully accepted them” (Letter to Archbishop Cuthbert of Canterbury [A.D. 747]). St. Pope Zacharias “Zacharias, servant of the servants of God, to his very reverend' and holy brother and fellow bishop Boniface. “When we received your letter, most holy brother, which was brought to us by your priest Denehard, and heard that you were in good health (as we hope you may always be), we gave thanks to Almighty God who has deigned to crown your labors with success. Our heart is always filled with great joy on the receipt, of your letters, because we find in them reports about the salvation; of souls and the conversion of new peoples through your preaching to our Holy Mother, the Church. “Your latest letter tells us that you have established three bishops in three separate places to govern the people whom God, through your intervention, has brought into his fold. You ask that these episcopal sees may be confirmed by our authority. You should, however, first consider and carefully examine whether this is advisable and whether the places and the number of inhabitants warrant the establishment of bishoprics. You will recall, beloved, that the sacred canons decree that bishops should not be attached to villages and small cities lest the dignity of the episcopate be lessened. “However, in response to your earnest appeal we hasten to grant your request. By our apostolic authority we ordain that bishoprics be fixed there and that a worthy succession of bishops shall govern the people and instruct them in the faith: there shall be one in the fortress called W-rzburg, a second in the town of Buraburg and a third in the place called Erfurt. Let no one dare to violate in the future what we have laid down and confirmed by the authority of the blessed Apostle Peter. (Letter to St. Boniface [A.D. April, 743]). “Pope Zacharias to Bishop Boniface and through him to the abbots of the monastery built by him, in succession for ever. “Since reasonable requests ought always to be granted, it is right that the devotion of the founder of a house of prayer should not be denied the grant of privileges. Wherefore, since you have asked for the monastery, which you have built in a place called Bochonia. on the bank of the river Fulda, to be honored by a privilege from the Apostolic See, so that being under the jurisdiction of our holy Church, of which, by God's Will, we are servants, it may be withdrawn from the jurisdiction of any other Church, we grant your pious wish and by our authority fulfil your request. “Therefore, by this our authority, we forbid any priest of any Church except that of the Apostolic See to exercise any rights whatsoever over the said monastery. No one shall presume, except on the invitation of the abbot, even to celebrate Mass there, and the monastery shall remain for ever in the enjoyment of the rights implied in the apostolic privilege. “By this our decree we absolutely forbid all prelates of whatsoever Church they may be, of any rank or power, under penalty of excommunication, ever to dare to violate in any way the privilege granted by us to the said monastery.” (Papal Charter for the Monastery of Fuld [A.D. November 751]. The aforesaid holy man further besought us in his letter to confirm your appointment by our apostolic authority. Wherefore, we most willingly with divine assistance and by authority of the blessed Peter, prince of the Apostles, to whom was given by God and our Savior Jesus Christ power to bind and loose the sins of men in heaven and upon earth, do confirm your episcopal sees and decree that they shall remain fixed for all time. We forbid, by authority of the same prince of the Apostles, that any person shall dare to act counter to your episcopal jurisdicition granted you by our order and by God’s favor. We forbid also, according to the tradition of the sacred canons, that any bishop shall dare to occupy your see by being transferred from another bishopric or that any¬ one, except the representative of our Apostolic See in those parts, shall appoint the new bishop after you shall have been called from this world. On the other hand, let no one of you venture to invade the diocese of another or draw away churches therefrom. If any one of you—which God forbid!—shall with rash presumption, act contrary to this our command, let him know that he will be bound in the chains of anathema by the eternal judgment of God. But whoso shall keep the apostolic precepts and maintain the standard of the true orthodox faith shall receive the grace of benediction. (Letter to Wintan). Lateran Synod of 749 "To the Supreme Father and Apostolic Pontiff, who holds the power and authority of Peter, Prince of the Apostles, Boniface, the lowest servant of the servants of God, warm greetings in the love of Christ. “Ever since I dedicated myself, nearly thirty years ago, to the service of the Apostolic See, which I did at the instance and with the approval of Pope Gregory II, it has been my custom to relate to the Supreme Pontiff all my joys and sorrows so that in joy we might unite together to praise God and in sorrow I might be comforted by his counsel. Let it be so now. I come as a suppliant to Your Holiness, for the Scripture says: 'Ask thy Father and he will instruct thee, thy elders and they will tell thee.” St. Stephen the Younger “How can you call a synod ecumenical when the Bishop of Rome has not consented to it, since the Canons forbid ecclesiastical affairs to be settled without the Pope of Rome?” (A monk from Constantinople, Speaking of the Iconoclastic Synod of Hieria, A.D. 753). Emperor Anastasius I of Constantinople “..you are shown to have been the author and instigator, as suits you well, we delay too long. Although thirty days ago we removed you from the fellowship of apostolic communion on account of your afore-mentioned transgressions, believing that through priestly resolve you would by due penitence correct your misdeeds more readily, yet now, because you daily become more obdurate and commit yet more serious offences, we therefore with the role and authority of the blessed Peter the apostle, whose place we occupy, despite our inadequacy, together with our brothers and fellow bishops Datius of Milan, John of the Marsi, Zacchaeus of Scyllacum, Valentinus of Silva Candida, Florentius from Matelica, Julian of Cingulum, Romulus from Numana, Dominicus from Callipolis, Primasius of Hadrumetum, Verecundus of Junca, Stephen of Ariminum, Paschasius from Altinum, and Jordanes of Croton by this promulgation of our sentence. decree that you, Theodore, formerly bishop of the city of Caesarea in Cappadocia, are stripped both of priestly dignity and catholic communion and of every episcopal office and faculty.” (The Emperor’s letter of excommunication to Ascidas and Menas of Constantinople). St. Nicephoruse “Without whom (the Romans presiding in the seventh Council) a doctrine brought forward in the Church could not, even though confirmed by canonical decrees and by ecclesiastical usuage, ever obtain full approval or currency. For it is they (the Popes of Rome) who have had assigned to them the rule in sacred things, and who have received into their hands the dignity of headship among the Apostles.” (Nicephorus, Patriarch of Constantinople [A.D. 758–828], Niceph. Cpl. pro. s. imag. c 25 [Mai N. Bibl. pp. ii. 30]). St. Alcuin of York “Let no Catholic dare to contend against the authority of the Church; and that he may not be found to be a schismatic or a non-Catholic, let him follow the most trustworthy authority of the Roman Church;...that the members be not separated from their Head; that the hearer of the Keys of the heavenly kingdom may not reject them as having deviated from his doctrines.” (Epistle LXX [A.D. 780]). The Holy Roman Emperor Charlemagne “The Church of Rome is above the rest and must always be consulted on matters of faith. Scripture and doctrine are authenticated by Rome.” (likely written by St. Alcuin, Libri Carolini 1.6; Edward James Martin, a History of the Iconoclastic Controversy). The Second Council of Nicaea (The Seventh Ecumenical Council) “If following the traditions of the orthodox Faith, you embrace the judgment of the Church of blessed Peter, chief of the Apostles, and, as of old your predecessors the holy Emperors acted, so you, too, venerating it with honour, love with all your heart his Vicar, and if your sacred majesty follow by preference their orthodox Faith, according to our holy Roman Church. May the chief of the Apostles himself, to whom the power was given by our Lord God to bind and remit sins in heaven and earth, be often your protector, and trample all barbarous nations under your feet, and everywhere make you conquerors. For let sacred authority lay open the marks of his dignity, and how great veneration ought to be shown to his, the highest See, by all the faithful in the world. For the Lord set him who bears the keys of the kingdom of heaven as chief over all, and by Him is he honoured with this privilege, by which the keys of the kingdom of heaven are entrusted to him. He, therefore, that was preferred with so exalted an honour was thought worthy to confess that Faith on which the Church of Christ is founded. A blessed reward followed that blessed confession, by the preaching of which the holy universal Church was illumined, and from it the other Churches of God have derived the proofs of Faith. For the blessed Peter himself, the chief of the Apostles, who first sat in the Apostolic See, left the chiefship of his Apostolate, and pastoral care, to his successors, who are to sit in his most holy seat forever. And that power of authority, which he received from the Lord God our Saviour, he too bestowed and delivered by divine command to the Pontiffs, his successors, etc.” (Session 2, Pope Hadrian I's Letter [A.D. 787]). “save for the authority of our holy Catholic and Apostolic Church, as is plain to all. Because if he be named Universal, above the holy Roman Church which has a prior rank, which is the head of all the Churches of God” (Session 2, Pope Hadrian I's Letter [A.D. 787]). “the holy Catholic and Apostolic Roman Church” (Session 2, Pope Hadrian I's Letter [A.D. 787]). “Let that false assembly, which without the Apostolic See … was held contrary to the traditions of the venerable fathers against the divine images, be declared anathema in the presence of our delegates, and let the word of our Lord Jesus Christ be fulfilled, that “the gates of hell shall not prevail against her” (Matt. 16:18); and again: ‘Thou art Peter …’ (Matt. 16:18–19), whose throne holding the first place in all the world shines forth and holds its place as the head of the whole Church of God.” (Pope Hadrian I, Epistle 1, Quod ad dilectionem, read at the 7th Ecunmenical Council of Nicaea II, to the schismatic bishops of Istria) “They who receive the dignity of the empire, or the honour of the principal priesthood from our Lord Jesus Christ, ought to provide and to care for those things which please him, and rule and govern the people committed to their care according to his will and good pleasure. “Therefore, O Most Holy Head [Caput], it is incumbent upon us and you, that irreprehensibly we know the things which be his, and that in these we exercise ourselves, since from him we have received the imperial dignity, and you the dignity of the chief priesthood.” (Divine Sacra, sent by the Emperors Constantine and Irene to the Most Holy and Most Blessed Hadrian, Pope of Old Rome). “Constantine and Irene — Sovereigns of the Romans in the Faith, to the most holy Bishops, who, by the grace of God and by the command of our pious Sovereignty, have met together in the Council of Nicaea. “The Wisdom which is truly according to the nature of God and the Father — our Lord Jesus Christ, our true God — who, by his most divine and wonderful dispensation in the flesh, has delivered us from all idolatrous error: and, by taking on him our nature, has renewed the same by the co-operation of the Spirit, which is of the same nature with himself; and having himself become the first High Priest, has counted you holy men, worthy of the same dignity. “He is that good Shepherd who, bearing on his own shoulders that wandering sheep — fallen man, has brought him back to his own peculiar folds — that is, the party of angelic and ministering powers [Ephesians 2:14-15], and has reconciled us in himself and having taken away the wall of partition, has broken down the enmity through his flesh, and has bestowed upon us a rule of conduct tending to peace” (The Imperial Sacra, read at the first session). “Peter and Peter the most beloved-of-God presbyters who held the place of Hadrian, the most holy pope of Rome, said: We ourselves received such letters from our apostolic father and delivered them to the pious lords…Peter and Peter, the God-loved presbyters and legates of the Apostolic See, said: Let the holy Synod say whether it receives the letters of the most holy Pope of Old Rome.” (Readings of Papal legates at Session 2) 800s St. Theodore the Studite “In truth we have seen that a manifest successor of the prince of the Apostles presides over the Roman Church. We truly believe that Christ has not deserted the Church here (Constantinople), for assistance from you has been our one and only aid from of old and from the beginning by the providence of God in the critical times. You are, indeed the untroubled and pure fount of orthodoxy from the beginning, you the calm harbor of the whole Church, far removed from the waves of heresy, you the God-chosen city of refuge.” (St. Theodore the Studite of Constantinople [A.D. 759–826] Letter of St. Theodor & Four Abbots to Pope Paschal). “Let him (Patriarch Nicephorus of Constantinople) assemble a synod of those with whom he has been at variance, if it is impossible that representatives of the other Patriarchs should be present, a thing which might certainly be if the Emperor should wish the Western Patriarch (the Roman Pope) to be present, to whom is given authority over an ecumenical synod; but let him make peace and union by sending his synodical letters to the prelate of the First See.” (Theodore the Studite, Patr. Graec. 99, 1420). “Since to great Peter Christ our Lord gave the office of Chief Shepherd after entrusting him with the keys of the Kingdom of Heaven, to Peter or his successor must of necessity every novelty in the Catholic Church be referred. [Therefore], save us, oh most divine Head of Heads, Chief Shepherd of the Church of Heaven.” (Theodore, writing to Pope Leo III, Bk. I. Ep. 23 [Patrologia Graeca 99]). “Hear, O Apostolic Head, divinely-appointed Shepherd of Christ’s sheep, keybearer of the Kingdom of Heaven, Rock of the Faith upon whom the Catholic Church is built. For Peter art thou, who adornest and governest the Chair of Peter. Hither, then, from the West, imitator of Christ, arise and repel not for ever (Ps. xliii. 23). To thee spake Christ our Lord: ‘And thou being one day converted, shalt strengthen thy brethren.’ Behold the hour and the place. Help us, thou that art set by God for this. Stretch forth thy hand so far as thou canst. Thou hast strength with God, through being the first of all. (Letter of St. Theodore and four other Abbots to Pope Paschal, Bk. ii Ep. 12, Patr. Graec. 99, 1152–3). “Order that the declaration from old Rome be received, as was the custom by Tradition of our Fathers from of old and from the beginning. For this, O Emperor, is the highests of the Churches of God, in which first Peter held the Chair, to whom the Lord said: “Thou art Peter …and the gates of hell shall not prevail against it.” (Theodore, Writing to Emperor Michael of Constantinople, Bk. II. Ep. 86). “I witness now before God and men, they have torn themselves away from the Body of Christ, from the Surpreme See (Rome), in which Christ placed the keys of the Faith, against which the gates of hell (I mean the mouth of heretics) have not prevailed, and never will until the Consummation, according to the promise of Him Who cannot lie. Let the blessed and Apostolic Paschal (Pope St. Paschal I) rejoice therefore, for he has fulfilled the work of Peter.” (Theodore Bk. II. Ep. 63). "If they, arrogating authority, have not feared to summon a heretical council, who could not even summon an orthodox one without your authority, according to the ancient custom, how much more is it just and even necessary to hold a lawful one under your divine leadership… (Letter to Pope Leo III). “We venerate images….not because we are assured that we are right by the second holy synod of Nicaea or by that which earlier decided divinely, but from the very coming of our lord and God in writing and without writing we have been made firm and rest securely upon that [Roman] See to which Christ say – you are Peter, and upon this rock I will build my church , and the gates of hell shall not prevail against it.” “Now is the acceptable time that we [the Byzantine Church riddled with Iconoclasm] … should unite ourselves with Rome, the summit of the Churches of God, and through her to the three other Patriarchs [Alexandria, Antioch, Jerusalem]. (Letter to the Byzantine Emperor). “This holy See holds the reign of the Churches of the world, not only on account of other things, but also because she remains free from the heretical stench.” (Epistola ad Renatum Presbyterum Romanum). Theodore Abu Qurrah “You should understand that the head of the Apostles was Saint Peter, to whom Christ said, “You are the rock; and on this rock I shall build my church, and the gates of hell will not overcome it.” After his resurrection, he also said to him three times, while on the shore of the sea of Tiberius, “Simon, do you love me? Feed my lambs, rams and ewes.” In another passage, he said to him, “Simon, Satan will ask to sift you like wheat, and I prayed that you not lose your faith; but you, at that time, have compassion on your brethren and strengthen them.” Do you not see that Saint Peter is the foundation of the Church, selected to shepherd it, that those who believe in his faith will never lose their faith, and that he was ordered to have compassion on his brethren and to strengthen them? “As for Christ’s words, “I have prayed for you, that you not lose your faith; but you, have compassion on your brethren, at that time, and strengthen them”, we do not think that he meant Saint Peter himself. Rather, he meant nothing more than the holders of the seat of Saint Peter, that is, Rome. Just as when he said to the apostles, “I am with you always, until the end of the age”, he did not mean just the apostles themselves, but also those who would be in charge of their seats and their flocks; in the same way, when he spoke his last words to Saint Peter, “Have compassion, at that time, and strengthen your brethren; and your faith will not be lost”, he meant by this nothing other than the holders of his seat. “Yet another indication of this is the fact that among the Apostles it was Saint Peter alone who lost his faith and denied Christ, which Christ may have allowed to happen to Peter so as to teach us that it was not Peter that he meant by these words. Moreover, we know of no Apostle who fell and needed Saint Peter to strengthen him. If someone says that Christ meant by these words only Saint Peter himself, this person causes the Church to lack someone to strengthen it after the death of Saint Peter. How could this happen, especially when we see all the sifting of the Church that came from Satan after the Apostles’ death? All of this indicates that Christ did not mean them by these words. Indeed, everyone knows that the heretics attacked the Church only after the death of the Apostles – Paul of Samosata, Arius, Macedonius, Eunomius, Sabelllius, Apollinaris, Origen, and others. If he meant by these words in the Gospel only Saint Peter, the Church would have been deprived of comfort and would have had no one to deliver her from those heretics, whose heresies are truly “the gates of hell”, which Christ said would not overcome the Church. Accordingly, there is no doubt that he meant by these words nothing other than the holders of the seat of Saint Peter, who have continually strengthened their brethren and will not cease to do so as long as this present age lasts.” (On the Councils, by scholar Theodore Abu Qurrah, Bishop of Haran, Syria [A.D. 820]). “As for us, through the grace of the Holy Spirit, our sole goal is to build ourselves on the foundation of Saint Peter, he who directed the six holy councils. These councils were gathered by command of the Bishop of Rome, the city of the world. Whoever sits on that city’s throne is authorized by Christ to have compassion on the people of the Church, by summoning the ecumenical council, and to strengthen them, even as we have demonstrated in other places. We ask Christ to confirm us in this forever, that we might inherit through it his kingdom, in that we have joined with it the doing of his commandments. To him be praise, along with the Father and the Holy Spirit, forever and forever.” (On the Death of Christ, Theodore Abu Qurrah. John C. Lamoreaux, translator. (Provo: Brigham Young University Press, 2005), pp. 68-69; 128.). Sts. Cyril & Methodius “It is not true, as this Canon states, that the holy Fathers gave the primacy to old Rome because it was the capital of the Empire; it is from on high, from divine grace, that this primacy drew its origin. Because of the intensity of his faith Peter, the first of the Apostles, was addressed in these words by our Lord Jesus Christ himself ‘Peter, lovest thou me? Feed my sheep’. That is why in hierarchical order Rome holds the pre-eminent place and is the first See. That is why the leges of old Rome are eternally immovable, and that is the view of all the Churches” (Methodius — -N. Brianchaninov, The Russian Church (1931), 46; cited by Butler, Church and Infallibility, 210) (Upon This Rock (San Francisco: Ignatius, 1999), p. 177 [c. A.D. 865]). “Because of his primacy, the Pontiff of Rome is not required to attend an Ecumenical Council; but without his participation, manifested by sending some subordinates, every Ecumenical Council is as non-existent, for it is he who presides over the Council.” (Ibid). Pope St. Nicholas I the Great “The privileges of this see are perpetual, divinely rooted and also planted. One can strike against them but not transfer them; one can drag them but not tear them out. Those matters which were formerly your domain remain, thanks be to God, insofar as they are inviolate; they will remain after you and so long as the Christian name will be preached, they will not cease to exist…. For among other things, these privileges are especially conferred through us, ‘You later being converted,’ he heard from the Lord, ‘confirm your brethren.’ [Lk 22:32] ” (Pope Saint Nicholas I, Letter to the Emperor Michael III [A.D. 858-867]). “Since, according to the canons, where there is a greater authority, the judgment of the inferiors must be brought to it to be annulled or to be substantiated, certainly it is evident that the judgment of the Apostolic See, of whose authority there is none greater, is to be refused by no one….” [Pope Saint Nicholas I, Letter Proposueramus quidem to Emperor Michael, Denzinger n. 638-641.] “Neither by the emperor nor by all the clergy nor by kings minor by the people will the judge be judged [These words are cited as those of Pope Sylvester I] . . . “The first See will not be judged by anyone . . .” (Pope Nicholas I: Letter Proposueramus quidem to Emperor Michael [A.D. September 28, 865]). “Certainly it is evident that the judgment of the Apostolic See, of whose authority there is none greater, is to be refused by no one . . . the judgment of the Roman bishop being no longer open for reconsideration . . . (Pope Nicholas I: Letter Proposueramus quidem to Emperor Michael). “…Furthermore, if you do not listen to us [Rome], it remains that you be held by us as our Lord Jesus Christ enjoins us to hold those who refuse to hear the Church of God; especially since the privileges of the Roman Church confirmed in St. Peter by the words of Christ, ordained in the Church itself, observed from of old, proclaimed by the holy universal synods and ever venerated by the whole Church, can by no means be diminished, infringed, or altered, since no effort of man has power to remove a foundation which God has laid, and what God has established stands firm and unshakable….These privileges, then, were bestowed on this holy Church by Christ: they were not bestowed by the Synod but were merely proclaimed and held in veneration by them….it is immediately clear that the judgments of the Apostolic See, than which there is no greater authority, cannot be handled by any other tribunal, nor is it permissible for any to sit in judgement upon its decision… “The entire Church over the entire world knows that the Chair of Blessed Peter has the right to loose what has been bound by the sentences of any bishop whatsoever, as the See of Peter is entitled to jurisdiction over any Church, while no one is entitled to pass judgement on its decision, for the canons have permitted that appeals should be directed to it from all the world, but no one is permitted to appeal its decision….The Apostolic See has often had the freedom (facultas), without a Synod preceding it, to loose those whom a Synod had unjustly condemned, and also, if necessary, to condemn others without the convocation of a Synod…. “...and thus he [the Pope] judges the whole Church and himself stands before no tribunal and no judgment can be passed on his judgment, nor can his decision be abrogated” (Pope Nicholas, Preposueramus Quidem, 865 AD, to the Emperor Michael, Epistle 8; Mansi xv. 196). “If anyone condemns dogmas, mandates, interdicts, sanctions, or decrees, promulgated by the one presiding in the Apostolic See, for the Catholic faith, for the correction of the faithful, for the emendation of criminals, either by an interdict of threatening or of future ills, let him be anathema.” [Roman Council 860 and 863; Denzinger 326]. “Neither by the emperor nor by all the clergy nor by kings nor by the people will the judge be judged…. The first See will not be judged by anyone.” [Denzinger n. 638]. “Certainly it is evident that the judgment of the Apostolic See, of whose authority there is none greater, is to be refused by no one … the judgment of the Roman bishop being no longer open for reconsideration. [Letter Proposueramus quidem to Emperor Michael, September 28, 865; Denz. 641]. The Council of Constantinople 869 “Because the sentence of our Lord Jesus Christ cannot be past by , who ways, ‘Thou art Peter, and upon this rock I will build my Church’, these words are proved by the real effect which has followed; because in the Apostolic See the Catholic religion has ever been kept immaculate, and holy doctrine celebrated there. Wherefore, by no mens desiring to be separated from its faith and doctrine, and following in all things the constitutions of the Fathers, and chiefly of the holy Prelates of the Apostolic See, we anathematize all heresies…Condemning particularly, Photius and Gregory of Syracuse, parricides, that is, who have not feared to put out their tongue against their Spiritual father [Pope Nicholas of Rome]. Since, following in all things the Apostolic See, and observing in all things the Apostolic See, and observing in all things its constitutions, we hope that we may be worthy to be in one communion which the Apostolic See sets forth, in which is the complete and true solidity of the Christian religion. But this my profession I have written with my own hand, and delivered to thee, most holy Hadrian [the Pope current] Supreme Pontiff and Universal Pope” (Papal legates asked that every Bishops should sign this profession of faith, Mansi XVI, 27 [ Ybarra: “Church Fathers & Papal Infallibility”]). “Of the wounds and sores of human members, art has produced many physicians; of whom one has treated this disease, and another tha, using in their experience amputation or cure. But of these, which are in the members of our Saviour Christ and God, the Head of us all, and of His spouse the Catholic and Apostolic Church, the Supreme Chief and most powerful Word, Orderer, and Healer, and Master, the God of all, hath produced one singular pre-eminent and most Catholic physician, your fraternal Holiness, and paternal goodness. Wherefore He said to Peter, the great and supreme Apostle, ‘Thou art Peter, and on this rock I will build my Church’, and again, ‘I will give to you the keys of the kingdom, and whatever you shall bind on earth shall be bound in heaven’. For such blessed words He did not, surely, according to a sort of lot, circumscribe and define to the prince of the Apostles alone [to exclusively Peter], but transmitted by him [Peter] to all , who, after him, according to him, were to be made supreme pastors, and most divine and sacred Pontiffs of OLDEN ROME. And, therefore, from of old, and the ancient times, when heresies and contradictions have arisen, many of those who preceded there your Holiness and supreme Paternity, have many times been made the pluckers-up and destroyers of evil tares, and of sick members, plague-struck and incurable: being, that is, successors of the prince of the Apostles, and imitating his zeal in the faith, according to Christ: and now in our times, your Holiness hath worthily exercised the power given to you by Christ.” (Patriach Ignatius of Constantinople, Letter to St. Pope Nicholas the Great, Mansi, XVI, 47). “That headship of divine power, which the Maker of all things has bestowed on his elect Apostles, he hath, by establishing its solidity on the unshaken faith of Peter, prince of the Apostles, made his see pre-eminent, yea, the First. For, by the word of the Lord it was said to him, ‘Thou art Peter, and on this rock I will build my Church’. Moreover, Peter so entirely ceases not to maintain for his own people the structure of the Universal Church unshaken and rooted in the strength of faith, from the firmness of the Rock, which is Christ, that he hastens to reform by the rule of right faith the madness of the wandering. For, according to the faithful maintenance of the Apostolical tradition, as yourselves know, the holy Fathers have often met, by whom it has both been resolved and observed, that without the consent of the Roman See and the Roman Pontiff no emergent deliberation should be terminated” (St. Pope Nicholas the Great to Emperor Michael, Mansi XVI, 59). “Because the whole number of believers seeks doctrine, asks for the integrity of the faith, and those who are worthy the deliverance from crimes — from this holy Roman Church, which is the head of all churches, it behoves us, to whom it is entrusted, to be anxious, and the more fervently to be set on watch over the Lord’s flock…” (St. Pope Nicholas the Great to Photius, Mansi XVI, 69). “Wherefore, because, as your wisdom knows, we are bound by the care of all Christ’s sheep, holding through the abundance of heavenly grace, his place, to whom is especially said by God, ‘Feed My sheep’, and again ‘And thou, when thou are converted, confirm they brethren’ we could not dissimulate or reglect, but that we should visit our sheep dispersed and scattered, and confirm in the faith and good conduct our brethren and neighbors” (St. Pope Nicholas the Great to all Archbishops, Metropolitans, and Bishops subject to Constantinople, Mansi XVI , 101). “Obey those set over you, and be subject to them, for they watch for your souls, as those that shall give account: thus Paul the great Apostle commands. Therefore, holding the most blessed Pope Nicholas for the organ of the Holy Spirit, as too, most holy Pope Hadrian, his successor, we decree and approve that all things, which by them at different times have been set forth and promulged synodically, as well for the defense of the Church of Constantinople, as for the expulsion of the Photius, be kept and maintained” (Canon 2, Mansi XVI, 160). “We believe that the saying of the Lord that Christ addressed to his holy apostles and disciples, Whoever receives you receives me, and whoever despises you despises me, was also addressed to all who were likewise made supreme pontiffs and chief pastors in succession to them in the catholic church. Therefore we declare that no secular powers should treat with disrespect any of those who hold the office of patriarch or seek to move them from their high positions, but rather they should esteem them as worthy of all honour and reverence. This applies in the first place to the most holy pope of old Rome, secondly to the patriarch of Constantinople, and then to the patriarchs of Alexandria, Antioch and Jerusalem. Furthermore, nobody else should compose or edit writings or tracts against the most holy pope of old Rome, on the pretext of making incriminating charges, as Photius did recently and Dioscorus a long time ago. Whoever shows such great arrogance and audacity, after the manner of Photius and Dioscorus, and makes false accusations in writing or speech against the see of Peter, the chief of the apostles, let him receive a punishment equal to theirs. “If, then, any ruler or secular authority tries to expel the aforesaid pope of the apostolic see, or any of the other patriarchs, let him be anathema. Furthermore, if a universal synod is held and any question or controversy arises about the holy church of Rome, it should make inquiries with proper reverence and respect about the question raised and should find a profitable solution; it must on no account pronounce sentence rashly against the supreme pontiffs of old Rome.” (Canon 21, Mansi XVI, 174). Pope Hadrian II “Although we have read of the Roman pontiff having passed judgement on the bishops of all the churches, we have not read of anyone having passed judgement on him. For even though Honorius was anathematized after this death by the easterners, it should be known that he had been accused of heresy, which is the only offence where inferiors have the right to resist the initiatives of their superiors or are free to reject their false opinions, although even in this case no patriarch or other bishop has the right of passing any judgement on him unless the consent of the pontiff of the same first see has authorized it.” (Pope Adrian II speaking at the Roman Synod of A.D. 869-70, from the Acts of Constantinople IV, ed. Leonardi, 238). Pope John VIII “Since it has seemed desirable to us to bring peace to the Church of God, we have sent our legates so that they might execute our will, even though, in your charity, you have already anticipated us, in reinstating Photius. We accept this action, which was done not by our own authority, even though we have the power to do it, but in obedience to the apostolic teachings. Since in fact we have received the keys of the kingdom of heaven from the High Priest, Jesus Christ, by the intermediary of the First of the Apostles to whom the Lord said: ‘I will give unto you the keys of the kingdom of heaven; everything which you will bind upon earth will be found to be bound in heaven and everything which you will loose upon earth, will be found to be loosed in heaven’; therefore this apostolic throne [Roman bishop] has the power to bind and loose, and this according to the words of Jeremiah, to uproot and to plant. This is why, by the authority of Peter, the prince of the Apostles, we announce to you in union with the whole Church and through you as intermediary, we announce to our dear confreres and concelebrants, the patriarchs of Alexandria, Antioch and Jerusalem and to the other bishops and priests and to all the Church of Constantinople, that we are in agreement with you, or rather in agreement with God, and that we consent to your reques…Accept this man without any hesitation” (Letter to Emperor Basil I, to reinstate Photius upon the death of St. Ignatius of Constantinople. Excersing universal jurisdiction. Mansi 17, 400 [c. A.D. 878]). Patriarch Photius I of Constantinople “we may well ask who is the master who has taught you to act in this fashion? – surely, above all, it is Peter, the leaders of the Apostles whom the Lord has placed at the head of all the churches, when he said to him ‘Feed My sheep’. Nor is it only Peter, but also the holy synods and constitutions. And besides, it was the holy and orthodox decrees established by the fathers, as is clear from your divine and holy letters.” (Letter to John VIII, from Francis Dvornik’s Byzantium and the Roman Primacy, pg. 107-118). Anastasius “… there came into my possession the apology of the Roman pope, John IV, on behalf of Pope Honorius who was attacked by false accusers because he had written about only one will of our Lord Jesus Christ. This apology indeed makes it excusable enough, I believe, although the sixth holy council declared the anathema on him as if he were a heretic. And it pierced with the weapon of reproach him who was placed in the judgment of God alone, since a heretic springs not so much from the deceit of errors as from a wrong choice and an opinion that is argumentatively obstinate. But meanwhile, who is there amongst us who can say whether he dictated the letter from which his accusers took the kindling for his anathema, since such a thing could also have happened by either the scribe’s lack of discipline, or from hatred towards the Pope?… nothing other seems to be commanded by the great teachers of the Church than that we give the benefit of the doubt in interpreting those deeds when the spirit in which they were done is not known…. It is rash to judge them, and particularly rash to condemn them… But lest we seem to be making an accusation against a council so holy and venerable, or to criticise it carelessly, we think it fitting for us to consider them in the way we know our holy fathers considered the great council of Chalcedon. One of them, namely holy Pope Gregory, indicated that this was to be accepted only ‘up to the issuing of the canons’… But look, while our wordy preface is being directed to you, we have retreated far from my work of translating, digressing to show that in the rock of the apostolic see , as far as the faith is concerned, not even through the agency of Honorius has there been found any trace of the serpent, that is, of the virulent sect. Therefore accept the already mentioned apology of Pope John for Honorius. Accept the apology for the same Honorius from the excerpted letter of Maximus the Monk and truly a philosopher and martyr for Christ our God, sent to the priest Marinus.” (Anastasius, the papal librarian (A.D. 810-878), indicates that the 6th Council’s anathema of Pope Honorius was not binding. Seventh-Century Popes and Martyrs: The Political Hagiography of Anastasius Bibliothecarius (Turnhout, Belgium: Brespols, 2006), 151-157). 1000s St. Symeon the New Theologian “One should not contradict the Latins when they say that the Bishop of Rome is the first. This primacy is not harmful to the Church. Let them only prove his faithfulness to the faith of Peter and to that of the successors of Peter. If it is so, let him enjoy all the privileges of Pontiff. Let the Bishop of Rome be successor of the orthodoxy of Sylvester and Agatho, of Leo, Liberius, Martin and Gregory, then we also will call him Apostolic and the first among the other bishops; then we also will obey him, not only as Peter, but as the Savior Himself.” (Symeon the New Theologian, Dialogue Against Heresies 23, PG 155:120 AC; cited in Meyendorff, The Primacy of Peter [A.D. 949–1022]). Pope Saint Leo IX “Without a doubt, it was for he alone whom the Lord and Savior asserted that he prayed that his faith would not fail, saying, ‘I have prayed for thee, etc.’ [Lk 22:32]. Such a venerable and efficacious prayer obtained that to this point the faith of Peter has not failed, nor can it be believed that it is ever going to fail in his throne.” (Pope Saint Leo IX (1049-54), Epistle to Peter of Antioch). “By the See of the Chief of the Apostles, namely by the Roman Church, through the same Peter, as well as through his successors, have not the comments of all the heretics been disapproved, rejected, and overcome, and the hearts of the brethren in the faith of Peter — which so far neither has failed, nor up to the end will fail — been strengthened?” [In Terra Pax Hominibus; Denz. 351 [September 2, A.D. 1053]). “… You are said to have condemned publicly in a strange presumption and incredible boldness the Apostolic and Latin Church, neither heard nor refuted, for the reason chiefly that it dared to celebrate the commemoration of the passion of the Lord from the Azymes. Behold your incautious reprehension, behold your evil boasting, when “you put your mouth into heaven. When your tongue passing on to the earth” [Ps. 72:9], by human arguments and conjectures attempts to uproot and overturn the ancient faith.… “… The Holy Church built upon a Rock, that is Christ, and upon Peter or Cephas, the son of John who first was called Simon, because by the gates of Hell, that is, by the disputations of heretics which lead the vain to destruction, it would never be overcome; thus Truth itself promises, through whom are true, whatsoever things are true: “The gates of hell will not prevail against it” [Matt. 16:18]. The same Son declares that He obtained the effect of this promise from the Father by prayers, by saying to Peter: “Simon, behold Satan etc.” [Luke 23:31]. Therefore, will there be anyone so foolish as to dare to regard His prayer as in anyway vain whose being willing is being able? By the See of the chief of the Apostles, namely by the Roman Church, through the same Peter, as well as through his successors, have not the comments of all the heretics been disapproved, rejected, and overcome, and the hearts of the brethren in the faith of Peter which so far neither has failed, nor up to the end will fail, been strengthened?… By passing a preceding judgment on the great See, concerning which it is not permitted any man to pass judgment, you have received anathema from all the Fathers of all the venerable Councils… As the hinge while remaining immovable opens and closes the door, so Peter and his successors have free judgment over all the Church, since no one should remove their status because “the highest See is judged by no one.” (From the epistle “In terra pax hominibus” to Emperor Michael Cerularius and to Leo of Achrida, September 2, 1053 ; Denzinger, H., & Rahner, K. (Eds.). (1954). The sources of Catholic dogma. (R. J. Deferrari, Trans.) (p. 142). St. Louis, MO: B. Herder Book Co.). List of Popes St. Peter (32-67) St. Linus (67-76) St. Anacletus (Cletus) (76-88) St. Clement I (88-97) St. Evaristus (97-105) St. Alexander I (105-115) St. Sixtus I (115-125) Also called Xystus I St. Telesphorus (125-136) St. Hyginus (136-140) St. Pius I (140-155) St. Anicetus (155-166) St. Soter (166-175) St. Eleutherius (175-189) St. Victor I (189-199) St. Zephyrinus (199-217) St. Callistus I (217-22) Callistus and the following three popes were opposed by St. Hippolytus , antipope (217-236) St. Urban I (222-30) St. Pontian (230-35) St. Anterus (235-36) St. Fabian (236-50) St. Cornelius (251-53) Opposed by Novatian , antipope (251) St. Lucius I (253-54) St. Stephen I (254-257) St. Sixtus II (257-258) St. Dionysius (260-268) St. Felix I (269-274) St. Eutychian (275-283) St. Caius (283-296) Also called Gaius St. Marcellinus (296-304) St. Marcellus I (308-309) St. Eusebius (309 or 310) St. Miltiades (311-14) St. Sylvester I (314-35) St. Marcus (336) St. Julius I (337-52) Liberius (352-66) Opposed by Felix II , antipope (355-365) St. Damasus I (366-84) Opposed by Ursicinus, antipope (366-367) St. Siricius (384-99) St. Anastasius I (399-401) St. Innocent I (401-17) St. Zosimus (417-18) St. Boniface I (418-22) Opposed by Eulalius, antipope (418-419) St. Celestine I (422-32) St. Sixtus III (432-40) St. Leo I (the Great) (440-61) St. Hilarius (461-68) St. Simplicius (468-83) St. Felix III (II) (483-92) St. Gelasius I (492-96) Anastasius II (496-98) St. Symmachus (498-514) Opposed by Laurentius, antipope (498-501) St. Hormisdas (514-23) St. John I (523-26) St. Felix IV (III) (526-30) Boniface II (530-32) Opposed by Dioscorus , antipope (530) John II (533-35) St. Agapetus I (535-36) Also called Agapitus I St. Silverius (536-37) Vigilius (537-55) Pelagius I (556-61) John III (561-74) Benedict I (575-79) Pelagius II (579-90) St. Gregory I (the Great) (590-604) Sabinian (604-606) Boniface III (607) St. Boniface IV (608-15) St. Deusdedit (Adeodatus I) (615-18) Boniface V (619-25) Honorius I (625-38) Severinus (640) John IV (640-42) Theodore I (642-49) St. Martin I (649-55) St. Eugene I (655-57) St. Vitalian (657-72) Adeodatus (II) (672-76) Donus (676-78) St. Agatho (678-81) St. Leo II (682-83) St. Benedict II (684-85) John V (685-86) Conon (686-87) St. Sergius I (687-701) Opposed by Theodore and Paschal, antipopes (687) John VI (701-05) John VII (705-07) Sisinnius (708) Constantine (708-15) St. Gregory II (715-31) St. Gregory III (731-41) St. Zachary (741-52) Stephen II followed Zachary, but because he died before being consecrated , modern lists omit him Stephen II (III) (752-57) St. Paul I (757-67) Stephen III (IV) (767-72) Opposed by Constantine II (767) and Philip (768), antipopes (767) Adrian I (772-95) St. Leo III (795-816) Stephen IV (V) (816-17) St. Paschal I (817-24) Eugene II (824-27) Valentine (827) Gregory IV (827-44) Sergius II (844-47) Opposed by John, antipope St. Leo IV (847-55) Benedict III (855-58) Opposed by Anastasius , antipope (855) St. Nicholas I (the Great) (858-67) Adrian II (867-72) John VIII (872-82) Marinus I (882-84) St. Adrian III (884-85) Stephen V (VI) (885-91) Formosus (891-96) Boniface VI (896) Stephen VI (VII) (896-97) Romanus (897) Theodore II (897) John IX (898-900) Benedict IV (900-03) Leo V (903) Opposed by Christopher, antipope (903-904) Sergius III (904-11) Anastasius III (911-13) Lando (913-14) John X (914-28) Leo VI (928) Stephen VIII (929-31) John XI (931-35) Leo VII (936-39) Stephen IX (939-42) Marinus II (942-46) Agapetus II (946-55) John XII (955-63) Leo VIII (963-64) Benedict V (964) John XIII (965-72) Benedict VI (973-74) Benedict VII (974-83) Benedict and John XIV were opposed by Boniface VII , antipope (974; 984-985) John XIV (983-84) John XV (985-96) Gregory V (996-99) Opposed by John XVI , antipope (997-998) Sylvester II (999-1003) John XVII (1003) John XVIII (1003-09) Sergius IV (1009-12) Benedict VIII (1012-24) Opposed by Gregory , antipope (1012) John XIX (1024-32) Benedict IX (1032-45) He appears on this list three separate times, because he was twice deposed and restored Sylvester III (1045) Considered by some to be an antipope Benedict IX (1045) Gregory VI (1045-46) Clement II (1046-47) Benedict IX (1047-48) Damasus II (1048) St. Leo IX (1049-54) Solemn Declarations by the Church “We teach and declare that, according to the gospel evidence, a primacy of jurisdiction over the whole church of God was immediately and directly promised to the blessed apostle Peter and conferred on him by Christ the lord.” (Infallible declaration of the First Vatican Council [1869–1870 AD]). “Wherefore we teach and declare that, by divine ordinance, the Roman church possesses a pre-eminence of ordinary power over every other church, and that this jurisdictional power of the Roman pontiff is both episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the church throughout the world.” -(Infallible declaration of the First Vatican Council [1869–1870 AD]). A helpful tool for diving into this project: https://www.sacredheartchristian.com/proof-of-the-papacy Part 1 : in the Ante-Nicene Church (A.D. 00-300) Part 2 : from Nicaea to Constantinople I (A.D. 300-400) Part 3 : from St. Augustine to the Council of Milevis (A.D. 400-420) Part 4 : from Ephesus to Chalcedon (A.D. 420-500) Part 5 : Rome During the Years of the Rising East (A.D. 501-700) Part 6 : The Schism of the Universal Church (A.D. 700-1053)

Wikipedia A helpful tool for diving into this project: https://www.sacredheartchristian.com/proof-of-the-papacy Part 1 : in the Ante-Nicene Church (A.D. 00-300) Part 2 : from Nicaea to Constantinople I (A.D. 300-400) Part 3 : from St. Augustine to the Council of Milevis (A.D. 400-420) Part 4 : from Ephesus to Chalcedon (A.D. 420-500) Part 5 : Rome During the Years of the Rising East (A.D. 501-700) Part 6 : The Schism of the Universal Church (A.D. 700-1053) 500s The Roman Synod of 499 “the person [St. Pope Symmachus] who was attacked ought himself to have called the Council, knowing that to his See in the first place the rank or chiefship of the Apostle Peter, and then the authority of venerable councils following out the Lord’s command, had committed a power without its like in the churches; nor would a precedent be easily found to show, that in a similar matter the prelate of the aforementioned See had been subject to the judgment of his inferiors.” (Letter from the Synod [which was called by the King of the Ostrogoths on March 1, 499 during an antipope crisis] to King Theodoric the Great. Mansi, viii, 248). St. Ennodius “God perchance has willed to terminate the causes of other men by means of men; but the prelate of that [Roman] See He has reserved, without question, to His own judgment. It is His will that the successors of the blessed Apostle Peter should owe their innocence to Heaven alone, and should manifest a pure conscience to the inquisition of the most severe Judge [God]. Do you answer; such will be the condition of all souls in that scrutiny? I retort, that to one was said, ‘Thou art Peter, and upon this Rock I will build my Church’, and again, that by the voice of holy pontiffs, the dignity of his See has been made venerable in the whole world, since all the faithful everywhere are submitted to it, and it is marked out as the head of the whole body” (St. Ennodius, Bishop of Pavia (c. A.D. 473-521). Mansi, viii. 284, taken from Eric Ybarra’s article, “The First See is Judged by No One: Historical & Critical Review of Bishop +Athanasius Schneider’s Op-Ed for Rorate Caeli”). St. Avitus of Vienne “We were in a state of anxiety and alarm about the cause of the Roman church, inasmuch as we felt that our order [the episcopate of Gaul] was endangered by an attack upon its head…What license for accusation against the headship of the universal church ought to be allowed?…As a Roman senator and a Christian bishop, I conjure you that the state of the Church be not less precious to you than that of the commonwealth. If you judge the matter with your profound consideration, not merely is that cause which was examined at Rome to be contemplated, but as, if in the case of other Bishops any danger be incurred, it can be repaired, so if the Pope of the city be put into question, not a single bishop, but the episcopate itself, will appear to be in danger. He who rules the Lord’s fold will render an account how he administers the care of the lambs he entrusted to him; but it belongs not to the flock to alarm its own shepherd , but to the judge [God]. Wherefore restore to us, if it be not yet restored, concord in our chief.” (St. Avitus, Bishop of Vienne in Gaul. Mansi, viii. 293. Ibid.). Greek Bishops “…but for the precious salvation not only of the East, but of three parts almost of the inhabited world, redeemed, not with corruptible gold or silver, but with the precious blood of the Lamb of God, according to the doctrine of the blessed prince of the glorious Apostles, whose See Christ, the Good Shepherd, has entrusted to your blessedness….You have not only received the power of binding, but also that of loosing, in accordance with the example of the Master, those who long have been in bonds, nor only the power of uprooting and of destroying, but also that of planting and rebuilding, as Jeremias, or rather, as Jesus Christ, of whom Jeremias was the type….You are not ignorant of this malice, you whom Peter, your blessed Doctor, teaches always to shepherd, not by violence but by an authority fully accepted, the sheep of Christ which are entrusted to you in all the habitable world.” (During the Monophysite crisis, Eastern Bishops wrote this letter of appeal to Rome, hoping to remain in communion. The Pope at the time was St. Symmachus. Mansi viii. 221). St. Pope Symmachus “For those who believed they could disregard the admonition of the Apostolic See have deservedly suffered what is bound to befall those who forsake their duty [to be in communion with the Apostolic See].” (Letter written to the Illyricum episcopate concerning the Eastern churches in the Acacian schism [c. A.D. 511-515]). Monks of Syria Secunda “To Hormisdas, the most holy and blessed patriarch of the whole world, the holder of the See of Peter, the leader of the apostles, the earnest petition and humble prayer of the least (important) archimandrites and of other monks of your province Syria Secunda: “The grace of Christ, the Redeemer of us all, has instigated us to take refuge to your blessedness as if from the winter storm to the stillness of an harbor and we are admonished to and indeed believe that even though disasters encompass us on all sides we are in no way caught in. For even if we suffer, we endure it with rejoicing, knowing that the sufferings of the present time are not worthy of the future glory, which will be revealed in us [Rom 8:18]. Since, however, Christ, our God, has appointed a leading shepherd, teacher, and physician of souls, it is right that we should lay open to your holy angel the sufferings which affect us, and make known the merciless wolves, which scatter the flock of Christ, so that through the scepter of his authority he may drive them out from the midst of the sheep, and through the word of his teaching he may heal the soul and appease it through the relief of his speech. But who those are and who he is who has armed them against us, you, most blessed one, you have certainly heard: That Severus and Peter, who have never been counted among the number of Christians, who on each single day have attacked and publicly anathematized the holy synod at Chalcedon and our most holy and blessed father Leo, who think nothing of God's judgment and trample under foot the venerable canons of the holy Fathers, bringing it about that bishops, indeed, are shown as holding the prime authority and forcing us to ridicule the aforementioned holy synod and humiliating us by worthless public prayers. “Therefore also certain ones of those, who in no way endure the blows brought upon them have gone over because of this and our not so small number of people has in fact almost completely vanished. For when we were going to the pen of the Lord Simeon for the cause of the Church, they were lying in wait for us on the way as it had been announced, defiling us, and when they came upon us by surprise, they killed three hundred and fifty men from among us, certain ones they wounded; but others, who could take refuge to the venerable altars, they slayed there and set the monasteries on fire, inciting throughout the night a multitude of unsettled people and contractors and they were wasting all the poverty of the Church through destructive trouble makers of this kind. About the details, however, the writings may instruct your blessedness, which were brought over by the venerable brothers, John and Sergius, whom we had sent to Constantinople, because we believed that revenge might take place for those things which had been committed. Yet he did not think them worth a word, but rather he expelled them with great mistreatment and he violently threatened those, who would present these (things). Therefore it is from here that we, perhaps (too) late, know that all the depravity and recklessness of such evil people, which is committed against the churches, is arranged through his incitation. “We pray, therefore, most blessed one, we go on our knees and ask, that you stand up with fervor and zeal and rightly have pity for the body that is torn to pieces (for you are the head of all) and that you avenge the faith that has been despised, the canons that have been trodden under foot, the fathers who have been blasphemed and such a great synod that has been attacked with anathema. “To you God has given the power and authority to bind and to loosen [Matt 16:19]. Not the healthy ones have need of the physician but the sick [Matt 9:12]. Arise, holy Fathers, come to save us! Be imitators of the Lord Christ, who has come down from the heavens onto the earth to seek the sheep that is going astray, Peter, that leader of the apostles, whose seat you adorn, and Paul, who is the vessel of election, the ones who are going around and have illuminated the world. Great wounds, namely, are in need of greater remedies. For the hired shepherds, when they see the wolves come against the sheep, abandon them so that they are scattered by them [cf. John 10:12], but to you, the true shepherds and teachers, to whom the care for the well-being of the sheep has been committed, the flock come who know their shepherd when they have been freed from the pitiless wild animals and they are following the voice of the shepherd, as the Lord says: "My sheep hear my voice and I know them and they follow me." [John 10:3] Therefore, do not despise us, most holy one, since daily we are being wounded by wild beasts. “But so that your holy angel may have complete knowledge, we courageously anathematize with our very petition both all the ones who have been put forth in the libellus and the ones who have been excommunicated by your Apostolic See: We speak, however, of Nestorius, who was bishop of Constantinople, Eutyches, Dioscorus, and Peter of Alexandria, who also has the name Balbus, and Peter, who was named "the Fuller," of Antioch, and last not least Acacius, who was bishop of Constantinople, the one in communion with them and all, who defend any one of those heretics.” (The Correspondence Between the Monks of Syria Secunda and Pope Hormisdas [A.D. 517/518]). St. Pope Hormisdas “The first condition of salvation is to keep the norm of the true faith and in no way to deviate from the established doctrine of the Fathers. “For it is impossible that the words of our Lord Jesus Christ, who said, “Thou art Peter, and upon this rock I will build my Church,” [Matthew 16:18], should not be verified. And their truth has been proved by the course of history, for in the Apostolic See the Catholic religion has always been kept unsullied. “From this hope and faith we by no means desire to be separated and, following the doctrine of the Fathers, we declare anathema all heresies, and, especially, the heretic Nestorius, former bishop of Constantinople, who was condemned by the Council of Ephesus, by Blessed Celestine, bishop of Rome, and by the venerable Cyril, bishop of Alexandria. We likewise condemn and declare to be anathema Eutyches and Dioscoros of Alexandria, who were condemned in the holy Council of Chalcedon, which we follow and endorse. This Council followed the holy Council of Nicaea and preached the apostolic faith. And we condemn the assassin Timothy, surnamed Aelurus [“the Cat”] and also Peter [Mongos] of Alexandria, his disciple and follower in everything. We also declare anathema their helper and follower, Acacius of Constantinople, a bishop once condemned by the Apostolic See, and all those who remain in contact and company with them. Because this Acacius joined himself to their communion, he deserved to receive a judgment of condemnation similar to theirs. Furthermore, we condemn Peter [“the Fuller”] of Antioch with all his followers together together with the followers of all those mentioned above. “Following, as we have said before, the Apostolic See in all things and proclaiming all its decisions, we endorse and approve all the letters which Pope St Leo wrote concerning the Christian religion. And so I hope I may deserve to be associated with you in the one communion which the Apostolic See proclaims, in which the whole, true, and perfect security of the Christian religion resides. I promise that from now on those who are separated from the communion of the Catholic Church, that is, who are not in agreement with the Apostolic See, will not have their names read during the sacred mysteries. But if I attempt even the least deviation from my profession, I admit that, according to my own declaration, I am an accomplice to those whom I have condemned. I have signed this, my profession, with my own hand, and I have directed it to you, Hormisdas, the holy and venerable pope of Rome.” (The Formula Hormisdae [Formula of Hormisas] which settled the first schism [the Acacian schism] between East and West, signed by over 2500, including around 1000 Eastern bishops, and ratified by the Church of Constantinople in A.D. 519. Pope St Hormisdas [A.D. 514–523]). The Emperor Justinian “Yielding honor to the Apostolic See and to Your Holiness, and honoring your Holiness, as one ought to honor a father, we have hastened to subject all the priests of the whole Eastern district, and to unite them to the See of your Holiness, for we do not allow of any point, however manifest and indisputable it be, which relates to the state of the Churches, not being brought to the cognizance of your Holiness, since you are the Head of all the holy Churches.” (Written to Pope Hormisdas, Justinian Epist. ad. Pap. Joan. ii. Cod. Justin. lib. I. tit. 1 [c. A.D. 520–533]). A different translation of the above quote with expanded context: “With honor to the Apostolic See, and to your Holiness, which is, and always has been remembered in Our prayers, both now and formerly, and honoring your happiness, as is proper in the case of one who is considered as a father, We hasten to bring to the knowledge of Your Holiness everything relating to the condition of the Church, as We have always had the greatest desire to preserve the unity of your Apostolic See, and the condition of the Holy Churches of God, as they exist at the present time, that they may remain without disturbance or opposition. Therefore, We have exerted Ourselves to unite all the priests of the East and subject them to the See of Your Holiness, and hence the questions which have at present arisen, although they are manifest and free from doubt, and according to the doctrines of your Apostolic See, are constantly firmly observed and preached by all priests, We have still considered it necessary that they should be brought to the attention of Your Holiness. For we do not suffer anything which has reference to the state of the Church, even though what causes difficulty may be clear and free from doubt, to be discussed without being brought to the notice of Your Holiness, because you are the head of all the Holy Churches, for We shall exert Ourselves in every way (as has already been stated), to increase the honor and authority of your See.” (Written to Pope Hormisdas, Justinian Epist. ad. Pap. Joan. ii. Cod. Justin. lib. I. tit. 1 [c. A.D. 520–533]) “Let your Apostleship show that you have worthily succeeded to the Apostle Peter, since the Lord will work through you, as Surpreme Pastor, the salvation of all.” (Coll. Avell. Ep. 196, July 9th, 520, Justinian to Pope Hormisdas).“Now do we allow that any of these things, concerning ecclesiastical institution, should fail to be brought before his Holiness, as being the head of all the holy Priests of God, and because as often as heretics have arisen in these parts, Justinian have been repressed by the sentence and judgment of that holy See.” ( Justinian, Epistles, Ad Epiphan. Cod. Justinian, lin. I. ton. I. n. 7). “[Rome is] the source of the priesthood…the venerable See of the most high Apostolic Peter.” (Epistle to Pope Agapetus). “The ancient city of Rome has the honor of being the mother of our laws, and no one can doubt that in it the summit of the supreme pontificate lies. This is why we have also found it necessary to honor this cradle of the law, this source of the priesthood, by a special decree of our sacred will.” (Justinian Code, Novel 9 [c. A.D. 535]). Bishop of Patara “Reminding Justinian of God’s judgement for the exile of Pope Silverius, ‘in this world there are many kings, not one, like that Pope who is over the church of the whole world.” (Letter to Justinian, Brevarium C. 22). St. Pope John I “Among the conspicuous reasons for praising your wisdom and gentleness, Most Christian of Emperors, and one which radiates light as a star, is the fact that through love of the Faith, and actuated by zeal for charity, you, learned in ecclesiastical discipline, have preserved reverence for the See of Rome, and have subjected all things to its authority, and have given it unity. The following precept was communicated to its founder, that is to say, the first of the Apostles, by the mouth of the Lord, namely: "Feed my lambs." [John 21:15] This See is indeed the Head of all the churches, as the rules of the Fathers and the decrees of the Emperors assert.” “This See is indeed the head of all churches, as the rules of the Fathers and the decrees of the Emperors assert, and the words of your most reverend piety testify. It is therefore claimed that what the Scriptures state, namely, "By Me Kings reign, and the Powers dispense justice;" will be accomplished in you. For there is nothing which shines with a more brilliant lustre than genuine faith when displayed by a prince, since there is nothing which prevents destruction as true religion does, for as both of them have reference to the Author of Life and Light, they disperse darkness and prevent apostasy. Wherefore, Most Glorious of Princes, the Divine Power is implored by the prayers of all to preserve your piety in this ardor for the Faith, in this devotion of your mind, and in this zeal for true religion, without failure, during your entire existence.” (St. Pope John I to Emperor Justinian before the Council of Constantinople II, notably included in Justinian’s Law Code, which shows that he approved of the claims made here to some extent.) St. Fulgentius of Ruspe “That which the Roman Church—which is the summit of the world enlightened with resplendent rays by the words of he great luminaries, namely Peter and Paul, and decorated with their bodies—holds and teaches, the entire Christian world unhesitatingly believes and professes with her, unto righteousness and salvation.” (Epistle 18 [A.D. 523]). Council of Jerusalem, 536 “Anthimus has made himself guilty of many transgressions: In uncanonical manner he seized the patriarchal see of Constantinople and endeavoured to secure the agreement of the clergy and people. Secretly, however, he subscribed to the teaching of Eutyches, although he still made a profession of the four synods and also pretended to accept Leo's Tome. This was, however, to deceive the Emperor, the apostolic see of Rome and the patriarchs. But Pope Agapetus I discovered that he denied ecclesial dogmas, in particular the teaching of the two natures which the Synod of Chalcedon defined against Eutyches.Thus he is a supporter of Dioscorus and Eutyches. Because he has evaded the canonical process and has missed the acceptable moment for repentance, he must now be separated, as an unsuitable member, from the body of the holy Churches, deposed as bishop of Trebizond and, according to the judgement of the holy Pope [Agapetus], be declared to have forfeited every holy office and authority” (From the Council). The Second Council of Constantinople (The Fifth Ecumenical Council) “We venerate and receive as orthodox whatever was said there by common consent with the legates and vicars of the orthodox Apostolic See. Whatever they anathematized or condemned we also anathematize and condemn; and whatever things are read to have been judged, or defined, or constituted or disposed, we preserve irreversibly and unchangeably as they were [so done] by the same synods by common consent with the vicars of the Apostolic See…” (Letter from the bishops to the Pope [A.D. 553]). Though Pope Vigilius was excommunicated by this Council, reverence is still paid to the Apostolic See: “as for unity with the Apostolic See, we both keep it and it is certain that you shall keep it… Let us therefore keep unity with the apostolic see of Old Rome, carrying out everything according to the content of the letters read…” (Sessions of the Council). John, Patriarch of Jerusalem “As for us, that is to say, the Holy Church, we have the word of the Lord, who said to Peter, chief of the Apostles, when giving him the primacy of the faith for the strengthening of the churches, “You are Peter, etc….”. To this same Peter he has given the keys of heaven and earth; it is in following his faith that to this day his disciples and the doctors of the Catholic Church bind and loose; they bind the wicked and loose from their chaints those who do penance. Such is, above all, the privilege of those who, on the first most holy and venerable see, are the successors of Peter, sound in the faith, and according to the word of the Lord, infallible’ (Letter from John, Patriarch of Jerusalem (A.D.575-593) to the Catholicos of the Gregorian monks) (“The Eastern Churches and the Papacy", S. Herbert Scott, London: Sheed & Ward, 1928. Pg. 359). St. Eulogius of Alexandria “Neither to John, nor to any other of the disciples, did our Savior say, ‘I will give to thee the keys of the Kingdom of Heaven,’ but only to Peter. (Eulogius, Patriarch of Alexandria, Lib. ii. Cont. Novatian. ap. Photium, Biblioth, cod. 280 [A.D. 581 A.D]). St. Pope Pelagius II “For you know how the Lord in the Gospel declares: ‘Simon, Simon, behold Satan has desired you that he might sift you as wheat, but I have prayed to the Father for thee, that thy faith fail not, and thou, being converted, confirm thy brethren.’ See, beloved, the truth cannot be falsified, nor can the faith of Peter ever be shaken or changed.” “For although the devil desired to sift all the disciples, the Lord testifies that He Himself asked for PEter alone and wished the others to be confirmed by him; and to him also, in consideration of a greater love which he showed the Lord before the rest, was committed the care of feeding the sheep [cf. John 21:15 ff.]; and to him also He handed over the keys of the kingdom of heaven, and upon him He promised to build his Church, and He testified that the gates of hell would not prevail against it [cf. Matt. 16:16 ff.]. But, because the enemy of the human race even until the end of the world does not abstain from sowing cockle [Matt. 13:25] over the good seed in the Church of the Lord, and therefore, lest perchance anyone with malignant zeal should by the instigation of the devil presume to make some alterations in and to draw conclusions regarding the integrity of the faith; and (lest) by reason of this your minds perhaps may seem to be disturbed, we have judged it necessary through our present epistle to exhort with tears that you should return to the heart of your mother the Church, and to send you satisfaction with regard to the integrity of faith.…” (Pope Pelagius II, Epistle 1, Quod ad dilectionem, writing to the Bishops of Istria, quoted in: Cardinal Manning, The Vatican Council and Its Definitions; p. 88 [A.D. 590]) St. Pope Gregory the Great “If, however it is stated in opposition to this, that he has neither metropolitan nor patriarch, it must also be said that the case must then be heard and settled by the Apostolic See, which is the head of all the churches.” (Book 13, Epistle 50 [A.D. 590–604]). “[Speaking of a Byzacene primate] as to his saying that he is subject to the Apostolic See, if any fault is found in bishops, I know not what bishop is not subject to it.” (Book 9, Letter 59, to John of Syracuse,). “For as to what they say about the Church of Constantinople, who can doubt that it is subject to the Apostolic See, as both the most pious lord the emperor and our brother the bishop of that city continually acknowledge?” (Epistle 12). “Hence Peter, when he saw some affrighted by consideration of their evil deeds, admonished them, saying, Repent, and be baptized every one of you (Acts ii. 38). For, being about to speak of baptism, he spoke first of the lamentations of penitence; that they should first bathe themselves in the water of their own affliction, and afterwards wash themselves in the sacrament of baptism. With what conscience, then, can those who neglect to weep for their past misdeeds live secure of pardon, when the chief pastor of the Church himself believed that penitence must be added even to this Sacrament which chiefly extinguishes sins?” (Pope Gregory the Great, Pastoral Care, Book 3, ch 50). “Hence the first Pastor of the Church well admonishes all other pastors saying, Be ready always to give an answer to every man that asketh you a reason of the hope that is in you (1 Pet. iii. 15):” (Pope Gregory the Great, Pastoral Care, Book 2, ch 7). “But, if they say that a short season of penitence may suffice against sin, so that one may be allowed to return again to sin, rightly does the sentence of the first pastor hit them, when he says, It is happended unto them according to the true proverb; The dog is turned to his own vomit again, and the saw that was washed to her wallowing in the mire (2 Pet. ii. 22).” (Pope Gregory the Great, Letters, Book 11, ch 45). “Certainly Peter, the first of the apostles, himself a member of the holy and universal Church, Paul, Andrew, John,-what were they but heads of particular communities? And yet all were members under one Head.” (Pope Gregory the Great, Letters, Book 5, ch 18). “For to all who know the Gospel it is apparent that by the Lord’s voice the care of the whole Church was committed to the holy Apostle and Prince of all the Apostles, Peter. For to him it is said, Peter, lovest thou Me? Feed My sheep (John xxi. 17). To him it is said, Behold Satan hath desired to sift you as wheat; and I have prayed for thee, Peter, that they faith fail not. And thou, when thou art converted,strengthen thy brethren (Luke xxii. 31). To him it is said, Thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it. And I willgive unto thee the keys of the kingdom of heaven and whatsoever thou shalt bind an earth shall be bound also in heaven; and whatsoever thou shalt loose on earth shall be loosed also in heaven (Matth. xvi. 18).” (Pope Gregory the Great, Letters, Book 5, ch 20). “Moreover you tell us that you wish to keep the anniversary of Peter, Prince of the apostles, in the city of Rome. And we pray Almighty God to protect you with His mercy, and grant you a fulfilment of your desires.” (Pope Gregory the Great, Letters, Book 9, ch 9). “Who does not know that the whole Church was strengthened in the firmness of the Prince of the Apostles, to whom it was said, ‘Upon this rock I will build my Church … and thou, being converted, confirm thy brethren?’ [Mt 16:18; Lk 22:32]” “Furthermore, it has come to our knowledge that your Fraternity has been convened to Constantinople. And although our most pious Emperor allows nothing unlawful to be done there, yet, lest perverse men, taking occasion of your assembly, should seek opportunity of cajoling you in favouring this name of superstition, or should think of holding a synod about some other matter, with the view of introducing it therein by cunning contrivances — though without the authority and consent of the Apostolic See nothing that might be passed would have any force.” (Registrum Epistolarum, Book IX, Letter 68). “Wherefore though there are many apostles, yet with regard to principality itself, the See of the Prince of the apostles alone has grown strong in authority.” “To all who know the Gospel [presumably, the account of Sts. John & Matthew] it is obvious that by the voice of the Lord [divine institution] the care of the universal church was committed to the holy apostle and prince of all the apostles, Peter…Behold, he received the keys of the kingdom of heaven, the power to bind and loose was given to him, and the care and principality of the entire Church was committed to him, and yet he is never called the Universal Apostle. But that most holy man, my fellow-bishop John, wishes to be called the Universal Bishop. I am compelled to exclaim, O tempora! O mores!“” (Book 5, Epistle 37). "Your most sweet Holiness has spoken much in your letter to me about the chair of Saint Peter, Prince of the apostles, saying that he himself now sits on it in the persons of his successors. And indeed I acknowledge myself to be unworthy, not only in the dignity of such as preside, but even in the number of such as stand. But I gladly accepted all that has been said, in that he has spoken to me about Peter's chair who occupies Peter's chair. “And, though special honour to myself in no wise delights me, yet I greatly rejoiced because you, most holy ones, have given to yourselves what you have bestowed upon me. For who can be ignorant that holy Church has been made firm in the solidity of the Prince of the apostles, who derived his name from the firmness of his mind, so as to be called Petrus from petra. And to him it is said by the voice of the Truth, To you I will give the keys of the kingdom of heaven Matthew 16:19. And again it is said to him, And when you are converted, strengthen your brethren (xxii. 32). And once more, Simon, son of Jonas, do you love Me? Feed my sheep. “Wherefore though there are many apostles, yet with regard to the principality itself the See of the Prince of the apostles alone has grown strong in authority, which in three places is the See of one. For he himself exalted the See in which he deigned even to rest and end the present life. He himself adorned the See to which he sent his disciple as evangelist. He himself established the See in which, though he was to leave it, he sat for seven years. Since then it is the See of one, and one See, over which by Divine authority three bishops now preside, whatever good I hear of you, this I impute to myself.” (Epistle 40, Letter to Bishop Eulogius of Alexandria). “To all who know the Gospel it is clear that by the words of our Lord the care of the whole Church was committed to Blessed Peter, the Prince of the Apostles…. Behold, he received the keys of the kingdom of heaven, the power to bind and loose was given to him, and the care and principality of the entire church was committed to him…. Yet he was not the universal Apostle. But … John would be called universal Bishop…. [Popes had never assumed this ‘universal’ title, though it had been ascribed to them by other bishops], lest all the Bishops be deprived of their due meed of honor whilst some special honor be conceded to one.” (Epistle 5, to Emperor Maurice). "Was it not the case, as your Fraternity knows, that the prelates of this Apostolic See, which by the providence of God I serve, had the honour offered them of being called Universal by the venerable Council of Chalcedon. But yet not one of them has ever wished to be called by such a title, or seized upon this ill-advised name, lest if, in virtue of the rank of pontificate, he took to himself the glory of singularity, he might seem to have denied it to all his brethren." (Condemning Bishop John the Faster, the Patriarch of Constantinople, who proclaimed himself Universal Bishop at the Synod of Constantinople in 588). [In the condemned sense the title "universal bishop" is taken to mean that in the Church there is only one true bishop, with all others who claim the title merely acting as the true bishop’s delegates or deputies. In its approved sense, the title “universal bishop” suggests that the Bishop of Rome’s jurisdiction and authority extend to the whole Church, something with which Gregory was in hearty agreement.] 600s St. Columbanus “For all we Irish, inhabitants of the world’s edge, are disciples of Saints Peter and Paul and of all the disciples who wrote the sacred canon by the Holy Ghost, and we accept nothing outside the evangelical and apostolic teaching; none has been a heretic, none a Judaizer, none a schismatic; but the Catholic Faith, as it was delivered by you first, who are the successors of the holy apostles, is maintained unbroken.” (Epistle 5, to Pope Boniface IV). The Lateran Council of 649 "the holy and apostolic synod, which occured in the most celebrated Old Rome, according to the sacred command and canonical procurement of the most holy and thrice blessed Pope Martin, presided over the entire hierarchy under the sun, for the establishment and defense of the dogmas of the fathers and synods of the Catholic and apostolic church according to the gospel." (A note at the opening of the Acts of the Council, Mansi X, 863-64). St. Sophronius of Jerusalem “Teaching us all orthodoxy and destroying all heresy and driving it away from the God-protected halls of our holy Catholic Church. And together with these inspired syllables and characters, I accept all his (the pope’s) letters and teachings as proceeding from the mouth of Peter the Coryphaeus, and I kiss them and salute them and embrace them with all my soul … I recognize the latter as definitions of Peter and the former as those of Mark, and besides, all the heaven-taught teachings of all the chosen mystagogues of our Catholic Church.” (Saint Sophronius, Patriarch of Jerusalem, Mansi, xi. 461 [c. A.D. 638]). “Transverse quickly all the world from one end to the other until you come to the Apostolic See (Rome), where are the foundations of the orthodox doctrine. Make clearly known to the most holy personages of that throne the questions agitated among us. Cease not to pray and to beg them until their apostolic and Divine wisdom shall have pronounced the victorious judgement and destroyed from the foundation …the new heresy.” (Sophronius, [quoted by Bishop Stephen of Dora to Pope Martin I at the Lateran Council], Mansi, 893). Stephen of Dora Eric Ybarra writes in his article “Church Fathers & Papal Infallibility” that “Stephen, Bishop of Dora, was commissioned by St. Sophronius of Jerusalem to appeal to the Roman see for the condemnation of the Monothelites [Constantinople, Alexandria, and Antioch]. When Rome assembled in the Council of Lateran 649, this Stephen read aloud at the council in the presence of Pope St. Martin and St. Maximus the Confessor: “Who shall give us the wings of a dove, that we may fly and report this to your supreme See, which rules and is set over all, that the wound [Monothelitism] may be entirely healed? For this great Peter, the Head of the Apostles, has been wont to do with power from of old, by his Apostolical or canonical authority; since manifestly not only was he alone beside all thought worthy to be entrusted with the keys of the kingdom of heaven, to open and to shut these, worthily to the believing, but justly to those unbelieving the gospel of grace. Not to say that he first was set in charge to feed the sheep of the whole Catholic Church; for He says, ‘Peter, lovest thou me? Feed My Sheep’. And again, in a manner special and peculiar to himself, having a stronger faith than all in our Lord, and unchangeable, to convert and confirm his spiritual partners and brethren, when tossed by doubt, having had power and sacerdotal authority providentially committed to him by very God for our sakes Incarnate. Which, knowing Sophronius, of blessed memory, Patriarch of the holy city of Christ our God , — places me on Holy Calvary — and there bound me with indissoluble bonds, saying, ‘Thou shalt give account to our God who on this sacred spot was willingly sacrificed in the flesh for us, at His glorious and dreadful appearing, when He shall judge the living and the dead, if thou delay and neglect His faith endangered: though I, as thou know, cannot do this personally, for the inroad of the Saracens, which has burst on us for our sins. Go then with all speed from one and of the earth to the other, till thou come to the Apostolic See, where the foundations of the truth faith are laid. Not once, not twice, but many times accurately made known to the holy men there what has been stirred up among us, and cease not earnestly entreating and requesting, till out of their Apostolic wisdom they bring judgment to victory’ ” (Mansi, X. 894) “And for this cause, sometimes we ask for water to our head and to our eyes a fountain of tears, sometimes the wings of a dove, according to holy David, that we might fly away and announce these things to the Chair (the Chair of Peter at Rome) which rules and presides over all, I mean to yours, the head and highest, for the healing of the whole wound. For this it has been accustomed to do from old and from the beginning with power by its canonical or apostolic authority, because the truly great Peter, head of the Apostles, was clearly thought worthy not only to be trusted with the keys of heaven, alone apart from the rest, to open it worthily to believers, or to close it justly to those who disbelieve the Gospel of grace, but because he was also commissioned to feed the sheep of the whole Catholic Church; for ‘Peter,’ saith He, ‘lovest thou Me? Feed My sheep.’ And again, because he had in a manner peculiar and special, a faith in the Lord stronger than all and unchangeable, to be converted and to confirm his fellows and spiritual brethren when tossed about, as having been adorned by God Himself incarnate for us with power and sacerdotal authority …..And Sophronius of blessed memory, who was Patriarch of the holy city of Christ our God, and under whom I was bishop, conferring not with flesh and blood, but caring only for the things of Christ with respect to your Holiness, hastened to send my nothingness without delay about this matter alone to this Apostolic see, where are the foundations of holy doctrine.” (Stephen, Bishop of Dora in Palestine, disciple of Patriarch Sophronius, to Pope Martin I at the Lateran Council, Mansi, x., 893 [A.D. 645]). Full text from Stephan of Dor: “To the holy and apostolic synod convened in this renowned and elder Rome according to the grace of God and the authoritative bidding of Martin the thrice-blessed pope, who is religiously presiding over it for the sacred confirmation and vindication of the definitions and decrees of the fathers and councils of the catholic church, I, Stephen by the mercy of God bishop and first man in the jurisdiction subject to the archiepiscopal see of Jerusalem, present what follows. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all consolation, who, by the blessed and episcopal convening of your most holy selves, has consoled us in all our affliction, namely that which we feel for his holy catholic church because of those who oppose the word of faith. For like ‘wild waves’ they assailed and troubled her with their heresy, when, honoured by God, she was enjoying peace and calm, first of all Theodore bishop of Pharan, then Cyrus of Alexandria, and subsequently Sergius of Constantinople and his successors Pyrrhus and Paul. For these men revived the doctrines of the heretics Apollinarius and Severus, by which they held and defined one will and one operation of the Godhead and manhood of Christ; there is testimony to this in their writings, which they disseminated throughout the world for the deception of the more simple-minded. For they contrived not only to expound and record these doctrines but also to publish them openly, in opposition to all the doctrines of the fathers and councils of the church, by means both of chapters read out from the pulpit and written anathemas against those whose beliefs differed from theirs, and of decrees, subscriptions, and records of proceedings. “As a result of their troubling the whole catholic church in this way – in the words of the blessed Jeremiah, ‘we have been put to shame, because we heard reproach against us; it has covered our face with reversal, because aliens have entered our sanctuary’ – for this reason we the pious, all of us, have been looking everywhere, sometimes for ‘water for the head and fountains of tears for the eyes’ for lamenting this pitiable catastrophe, and sometimes for ‘the wings of a dove’ (in the words of the divine David), so that we might ‘fly away’ and announce these things to the see that rules and presides over all others (I mean your sovereign and supreme see), in quest of healing for the wound inflicted. It has been accustomed to perform this authoritatively from the first and from of old, on the basis of its apostolic and canonical authority, for the reason, evidently, that the truly great Peter, the head of the apostles, was deemed worthy not only to be entrusted, alone out of all, with ‘the keys of the kingdom of heaven’ for both opening them deservedly to those who believe and shutting them justly to those who do not believe in the gospel of grace, but also because he was the first to be entrusted with shepherding the sheep of the whole catholic church. As the text runs, ‘Peter, do you love me? Shepherd my sheep.’ And again, because he possessed more than all others, in an exceptional and unique way, firm and unshakeable faith in our Lord, [he was deemed worthy] to turn and strengthen his comrades and spiritual brethren when they were wavering, since providentially he had been adorned by the God who became incarnate for our sake with power and priestly authority over them all. Witnessing this, Sophronius of blessed memory, who was patriarch of the holy city of Christ our God and under whom I served as a priest, not conferring at all with flesh and blood but like your most holy self caring only for the things of Christ, hastened without delay to send my nothingness, solely over this matter, to this great and apostolic see with his own appeals, explaining both in writing and orally through me your suppliant the whole innovation of the said men, which they had committed in opposition to the orthodox faith. In addition, while still alive, he in person put up a noble resistance to those in the East, charging and adjuring them to cease from their heresy and return to the pious faith of the fathers, providing in two books six centuries of patristic citations to refute their impiety and confirm the truth; he did not, however, persuade them but excited them to calumny and wicked machinations against himself. Yet he was not at all alarmed on this account, nor did he ‘fear where there is no fear’, for (says the scripture) ‘the just man is confident like a lion’, but, filled with godly eagerness and zeal, he took and placed me, despite my unworthiness, on holy Calvary, where, voluntarily on our behalf, the one who as God transcends us in nature, our Lord Jesus Christ, deigned to be crucified in the flesh. And there he bound me with unloosable bonds, saying: ‘To the God who voluntarily on our behalf was crucified in this holy place you yourself will have to render an account at his glorious and dread coming, when he will judge the living and the dead, if you ignore and overlook the danger to faith in him, even though I myself, as you know, am bodily prevented from acting by the incursion of the Saracens as a result of our sins. “Therefore proceed in haste from one end of the world to the other until you come to the apostolic see, where are the foundations of the pious doctrines, and acquaint the all-sacred men there, not once or twice but many times, with everything that has with precision been mooted here. You are not to desist from vigorous exhortation and entreaty, until with apostolic wisdom they bring their judgement to a victorious conclusion and issue canonically a total refutation of the outlandish doctrines, lest, as says the apostle, these any longer “spread like a cancer”, feeding on the souls of the more simple-minded.’ Wherefore, terrified and petrified at this because of the awesome judgement delivered by him on myself in this most awesome and venerable place, and then reflecting also on the episcopal dignity belonging to me by God’s leave, and on the petitions relating to the matter from almost all the God-loving bishops and Christ-loving congregations in the East, who in accord with the sainted Sophronius were urging me to go with this purpose as the first man in the jurisdiction of Jerusalem, I did not, to use scriptural language, ‘give sleep to my eyes and slumber to my eyelids and rest to my head’ in fulfilling this adorable command, but without any delay and solely for this purpose made the journey hither. Since then it is now the third time that I have arrived at your apostolic feet, entreating and beseeching what he and all of them have readily implored, namely, succour for the endangered faith of Christians. “On discovering that I had acted in this way, my opponents piled no slight afflictions on me, sending instructions about me through places and regions that I should be apprehended and sent to them in irons, as is known to all. But the Lord came to my assistance and rescued my life from those in pursuit of it. Therefore, as I pursued the goal and aimed at the prize of your apostolic see, God did not overlook the petition of his servants presented with tears, but stirred up to no small degree the then apostolic high priests to warn and adjure the men aforesaid, even if in the event they had no success in pacifying them. He also stirred up the one who is now the sacred president, our master Martin, the thrice-blessed pope, whom he will guard for his churches safe and sound, with a long life, ‘expounding correctly the word of truth’, so as incomparably and surpassingly to be ‘zealous with zeal for God’, and to gather all of you most sacred high priests to himself for the rejection of outlandish doctrines and the preservation of those of the fathers of the church. I too exhort and beseech you to complete the work of grace for which God has summoned you through him, so that (as the scripture says) ‘you may remove the evil one from among you’; for the divine apostle, writing to you Romans, exhorts you ‘to observe those who create scandals and divisions in opposition to the teaching you learnt and to shun them, for such people do not serve our Lord Jesus Christ but their own bellies, and by specious and fair words deceive the hearts of the innocent.’ For as you know, most blessed one, the pious faith of the fathers cannot be blunted by innovation, but is accustomed, rather, to be strengthened by apostolic orthodoxy. Wherefore, rejecting every false belief, it ‘acknowledges one and the same our Lord and God Jesus Christ in two natures hypostatically united without confusion or separation, the difference between the natures being in no way removed by the union, but rather the distinctive character of each nature being preserved and coming together into one person and one hypostasis’; and accordingly it piously proclaims him complete God by nature and complete man by nature, apart from sin alone. If then it proclaims him to be truly complete God by nature and complete man by nature, it is clear that he was in no way incomplete in the essential will and operation of either his Godhead or his manhood, but that he possessed without diminution his natural wills and operations, equal in number to his natures; it was by willing and performing what is divine and what is human by means of these that he was known to be truly both God and man. For if, as our opponents hold, he was incomplete in his divine and human will and operation according to nature, he was neither complete God nor complete man but was rather neither God nor man at all, since one who lacks divine will and operation by nature is not God by nature and likewise one who lacks human will and operation by nature is not man by nature. But he is neither incomplete God nor incomplete man, since both of Christ’s natures, from which and in which he is composed without confusion or separation, are acknowledged in natural completeness; and because of this he was complete by nature in each of his natures. It is therefore incumbent on us to reject these innovations and strengthen inviolably the orthodox faith of the holy fathers in the completeness of the natures that are preserved in union in Christ God and of his natural wills and operations, so as to profess that the natures, as united, of the one and the same are two, and that this is also true of his natural wills and operations, divine and human, for a total demonstration of the true completeness of each of his natures, such that there is no diminution of the essential and natural character or will and operation in either nature. For will and operation according to nature are clearly a natural property of a nature, and it is by means of them that the definition of the holy council at Chalcedon stands confirmed and preserves without diminution the mystery of Christ God. But they, in their present attempt to confuse this mystery, have now devised another evil. For Paul, the primate of Constantinople, has induced our most pious emperor to issue a Typos about the faith, and in this Typos they have cast out the teachings of the holy fathers together with the evil doctrines of accursed heretics, decreeing that neither one nor two wills and operations are to be acknowledged in Christ God, making it easy to proclaim in his case now one and now not even one, and consequently to describe him as either God alone, since possessing only a divine nature, or a mere man alone, since possessing only a human nature, or to describe him as neither God nor man, since possessing neither divine nor human will and operation but being in their view totally devoid of both will and operation. This is something that the definition of the holy fathers and of the said holy council at Chalcedon totally prohibits, teaching that the natural property of each of the natures from which and in which is Christ is perfectly preserved after the union. Yet they, in their eagerness to reject both the council and all the holy fathers, have attempted to decree and record these things against the faith. I have also to inform your holinesses that by exploiting the turmoil of the times and through lust for power they have led many in the East astray. For Sergius bishop of Joppa, usurping the role of caretaker of the see of Jerusalem after the withdrawal of the Persians, in virtue not of ecclesiastical procedure but secular power, ordained several bishops there, in contravention of the canons, as suffragans of the see of Jerusalem; {although he himself was far from having been confirmed, he presumed to ordain others}. They, being well aware in consequence that their ordination was worthless, sent in their submission by letter, assenting to the innovation championed by Bishop Paul of Constantinople, so that indeed they might be irregularly confirmed by him, which was impossible. This fact I communicated earlier to the apostolic see, namely to the sainted pope Theodore; he by an apostolic letter appointed me his representative, despite my unworthiness, and by an all-sacred instruction bade me, apart from conducting other ecclesiastical business, to carry out a canonical deposition of the bishops ordained in this way, if they proved incorrigible. This indeed I did, particularly in view of the fact that of their own accord they had deserted the truth for error; in accordance with his injunction I only approved those who submitted a declaration of repentance and professed in writing that they had always held, embraced and preached the pious doctrines of the holy fathers and councils. “These declarations I have now brought and presented to the thrice-blessed Pope Martin, who is presiding most sacredly over your holinesses, because some have been justly approved and others condemned, for the protection of the catholic church. I therefore exhort you not to overlook the numerous and urgent petitions on this head (brought with tears to your beatitude by me in my insignificance) from my lowly self, all the orthodox priests and congregations in the East, and my aforementioned master, the sainted Sophronius. But, ‘like luminaries in the world, keeping the word of life’, dispel the invading darkness of the heresy of the ill-named Apollinarius and Severus, which has been monstrously disseminated in our times by the men aforesaid, so that, once this is totally dispelled, there may rise upon us the daystar and the dogmatic definition (illuminating everyone everywhere through your most holy selves) which the illustrious fathers of the church and the holy and ecumenical five councils confirmed for us by their pious doctrines, for the sure attainment of eternal life. The subscription. I, Stephen, by God’s mercy bishop of Dora and the first man of the holy synod subject to the patriarchal see of Jerusalem, who composed the present plaint, have signed it with my own hand and presented it on Thursday, 8 October in the eighth indiction.” (Price, Acts of Lateran 649 Pg. 142-149). Pope St. Martin I “...correct things which are wanting, and appoint Bishops, Presbyters, and Deacons in every city of those which are subject to the See both of Jerusalem and of Antioch; we charging you to do this in every way, in virtue of the Apostolic authority (auctoritate) which was given us by the Lord in the person of most blessed Peter, prince of the Apostles; on account of the necessities of our time, and the pressure of the nations” (Letter to Bishop John of Philadelphia. The Pope is exercising the power of higher jurisdiction over local affairs in Antioch and Jerusalem by acting through this Eastern bishop. The cause was the ordination of heretics in the East. Mansi X. 806). Sergius of Cyprus “O Holy Head, Christ our God hath destined thy Apostolic See to be an immovable foundation and a pillar of the Faith. For thou art, as the Divine Word truly saith, Peter, and on thee as a foundation-stone have the pillars of the Church been fixed.” (Sergius, Metropolitain of Cyprus, writing to Pope Theodore [A.D. 649] (Sess. ii. Concil. Lat.). “Christ our God founded your apostolic see, O sacred head, as a divinely fixed and immovable support and conspicuous inscription of the faith. For you, as the divine Word truly declared without deceit, are Peter, and on your foundation the pillars of the church are fixed; to you he committed the keys of the heavens and decreed that you are to bind and loose with authority on earth and in heaven. You have been made the destroyer of profane heresies, as the leader and teacher of the orthodox and unimpeachable faith.” (After his letter was approved by Pope St. Martin [A.D. 643]. Price, Acts of Lateran, p. 157-160). St. Maximus the Confessor “The extremities of the earth, and everyone in every part of it who purely and rightly confess the Lord, look directly towards the Most Holy Roman Church and her confession and faith, as to a sun of unfailing light awaiting from her the brilliant radiance of the sacred dogmas of our Fathers, according to that which the inspired and [six] holy Councils have stainlessly and piously decreed. For, from the descent of the Incarnate Word amongst us, all the churches in every part of the world have held the greatest Church alone to be their base and foundation, seeing that, according to the promise of Christ Our Savior, the gates of hell will never prevail against her, that she has the keys of the orthodox confession and right faith in Him, that she opens the true and exclusive religion to such men as approach with piety, and she shuts up and locks every heretical mouth which speaks against the Most High.” (Maximus, a native of Constantinople, Opuscula theologica et polemica, Migne, Patr. Graec. vol. 90 [c. A.D. 650]). [Ibid] “[After telling his monk-disciple Anastasios that the Byzantines had told him that Rome was not in communion with the Monothelites & is ordering the whole church to subscribe to that doctrine, he continues in this letter with instructions to inquire into whether this was true]…Anasatios [a different one than Maximos’ monk-disciple to whom he writes this letter] ordered me to transcribe these things and to make them known to you most holy people, in order that, when you have found out about the trial from these, you might all bring a common prayer to the Lord on behalf of our common mother, that is the Catholic church, and on behalf of us your unworthy servants, for strengthening everyone and us also, persevering with you in it, according to the orthodox faith rightly preached in it by the holy fathers. For there is great fear in the whole world because this [Church] endures persecution by everyone at the same time, unless He [God] offers aid by his customary grace, He who always comes to aid, leaving the seed of piety at least in older Rome, confirming His promise he made to the prince of the Apostles, which does not deceive us“(Letter of Maximos to Anastasius his disciple – CPG 7701, Clauis Patrum Graecorum, vols. 1-5, Corpus Christainorum. Gerhard, M.) “How much more in the case of the clergy and Church of the Romans, which from old until now presides over all the churches which are under the sun? Having surely received this canonically, as well as from councils and the apostles, as from the princes of the latter (Peter & Paul), and being numbered in their company, she is subject to no writings or issues in synodical documents, on account of the eminence of her pontificate …..even as in all these things all are equally subject to her (the Church of Rome) according to sacerodotal law. And so when, without fear, but with all holy and becoming confidence, those ministers (the Popes) are of the truly firm and immovable rock, that is of the most great and Apostolic Church of Rome.” (Maximus, in J.B. Mansi, ed. Amplissima Collectio Conciliorum, vol. 10 [c. A.D. 650]). “This Apostolic See [i.e. Rome], which, from the Incarnate Word of God Himself, as well as from the holy councils (according to the sacred canons and definitions) has received and possesses the sovereignty, authority and power of binding and loosing over all the churches of God in the entire world, in and through all things. With it the Word, set at the head of the Heavenly powers, binds and looses in Heaven.” (Opuscula theologica et polemica). “Christ the Lord called that Church the Catholic Church which maintains the true and saving confession of the Faith. It was for this confession that He called Peter blessed, and He declared that He would found His Church upon this confession.” (quoted in Pope Anastasius (the Librarian) The Life of Our Holy Father St. Maximus the Confessor (Boston: Holy Transfiguration, 1982), pp. 60-62). “The Church united and established upon the rock of Peter’s confession we call according to the decree of the Savior the universal Church, wherein we must remain for the salvation of our souls and wherein loyal to his faith and confession we must obey him.” (Letter to the Orientals). “For the very ends of the earth and those in every part of the world who purely and rightly confess the Lord, look directly to the most holy Church of the Romans and its confession and faith as though it were a sun of unfailing light, expecting from it the illuminating splendour of the Fathers and sacred dogmas…For ever since the Incarnate Word of God came down to us, all the churches of Christians everywhere have held that greatest Church there to be their sole base and foundation, since on the one hand, it is in no way overcome by the gates of Hades, according to the very promise of the Saviour , but holds the keys of the orthodox confession and faith in him and opens the only true and real religion to those who approach with godliness, and on the other hand, it shuts up and locks every heretical mouth that speaks unrighteousness against the most High“. (Opuscula 11). “In this regard the wretches have not conformed to the sense of the Apostolic See, and, what is laughable, or rather lamentable, as proving their ignorance, they have not hesitated to lie against the Apostolic See itself; but as though they were in its counsel, and as if they had received a decree from it, in the acts they have composed in defence of the impious ecthesis, they have claimed the great Honorius on their side….. What did the divine Honorius do, and after him the aged [Pope] Severinus, and [Pope] John who followed him? Yet further, what supplication has the blessed Pope, who now sits, not made? Have not the whole East and West brought their tears, laments, obsecrations, deprecations, both before God in prayer and before men in their letters?….. “If the Roman See recognizes Pyrrhus to be not only a reprobate but a heretic, it is certainly plain that everyone who anathematizes those who have rejected Pyrrhus, anathematizes the See of Rome, that is, he anathematizes the Catholic Church. I need hardly add that he excommunicates himself also, if indeed he is in communion with the Roman See and the Catholic Church of God. I beseech you, therefore, blessed Lord, to order that no one should speak of Pyrrhus as sanctissimus or almificus, for the holy canon does not allow him to be so styled…. “….For he who has willfully separated from the Catholic Church has fallen from all holiness. For it is not right that one who has already been condemned and cast out by the Apostolic See of the city of Rome for his wrong opinions should be named with any king of honor , until he be received by her [Rome], having returned to her, nay, to our Lord, by a pious confession and orthodox faith, by which he can receives holiness and the name of holy. Therefore, if he wishes neither to be a heretic nor to be accounted one, let him not make satisfaction to this or that person, for this is superfluous and unreasonable. For just as all are scandalized at him when one is scandalized, so also, when satisfaction has been made to one, all without doubt are satisfied. Let him hasten before all things to satisfy the Roman See, for if it is satisfied, all will agree in calling him pious and orthodox. For he only speaks in vain who thinks he ought to persuade or entrap persons like myself, and does not satisfy and implore the blessed Pope of the most holy Church of the Romans, that is, the Apostolic See, which from the incarnate Son of God himself, and also by all holy synods, according to the holy canons and definitions, has received universal and supreme dominion, authority, and power of binding and loosing over all the holy churches of God which are in the whole world. For with it the Word who is above the celestial powers binds and looses in heaven also. For if he thinks he must satisfy others, and fails to implore the most blessed Roman Pope, he is acting like a man who, when accused of murder or some other crime, does not hasten to prove his innocence to the judge appointed by law, but only uselessly and without profit does his best to demonstrate his innocence to private individuals, who have no power to acquit him from the accusation. Wherefore, my blessed Lord, extend yet further the precept which it is known that you have made well and according to God’s will, by which Pyrrhus is not allowed to speak or misspeak with regard to dogma. But discover clearly his intention by further inquiry , whether he will altogether agree to the truth. And if he is careful to do this, exhort him to make a becoming statement to the Roman Pope, so that by his command the matter concerning Pyrrhus may be canonically and suitably ordered for the glory of God and the praise of your sublimity…” (Epistle of Maximos to Peter the Illustrious, Opuscula 12 [Mansi x, 692]). Monks of Gangres "Supreme and Apostolic Pope, chief of all the priestly hierarchy under the sun, Sovereign and Ecumenical Pope, Apostolic Prince." (The two monks from Paphlagonia, Theodosius and Theodore, writing about St. Pope Martin I [A.D. 669]). St. Pope Agatho “Resting on Peter’s protection, this Apostolic Church of his has never turned aside from the way of truth to any part of error, and her authority has always been faithfully followed and embraced as that of the prince of the Apostles by the whole Catholic Church and all Councils, and by all the venerable Fathers who embraced her doctrine…For this is the rule of the true faith, which this spiritual mother of your most tranquil empire, the Apostolic Church of Christ, has both in prosperity and in adversity always held and defended with energy; which, it will be proved, by the grace of Almighty God, has never erred from the path of the apostolic tradition, nor has she been depraved by yielding to heretical innovations, but from the beginning she has received the Christian faith from her founders, the princes of the Apostles of Christ, and remains undefiled unto the end, according to the divine promise of the Lord and Saviour himself, which he uttered in the holy Gospels to the prince of his disciples: saying, ‘Peter, Peter, behold, Satan has desired to have you, that he might sift you as wheat; but I have prayed for you, that (your) faith fail not. And when you are converted, strengthen your brethren.’ Let your tranquil Clemency therefore consider, since it is the Lord and Saviour of all, whose faith it is, that promised that Peter’s faith should not fail and exhorted him to strengthen his brethren, how it is known to all that the Apostolic pontiffs, the predecessors of my littleness, have always confidently done this very thing: of whom also our littleness, since I have received this ministry by divine designation, wishes to be the follower, although unequal to them and the least of all. (…)” “Therefore, most Christian lords and sons, in accordance with the most pious jussio of your God-protected clemency, we have had a care to send, with the devotion of a prayerful heart… our fellow servants here present, Abundantius, John, and John, our most reverend brother bishops, Theodore and George our most beloved sons and presbyters, with our most beloved son John, a deacon, and with Constantine, a subdeacon of this holy spiritual mother the, Apostolic See (subdiacono sanctae hujus spiritualis matris apostolicae sedis), as well as Theodore, the presbyter legate of the holy Church of Ravenna and the religious servants of God the monks. (…)” “To these same commissioners we also have given the witness of some of the holy Fathers, whom this Apostolic Church of Christ receives (quos haec apostolica Christi ecclesia suscipit), together with their books, so that, having obtained from the power of your most benign Christianity the privilege of suggesting, they might out of these endeavour to give satisfaction, (when your imperial Meekness shall have so commanded) as to what this Apostolic Church of Christ, their spiritual mother and the mother of your God-sprung empire (quid haec spiritualis mater eorum ac a Deo propagate imperii apostolica Christi ecclesia), believes and preaches, not in words of worldly eloquence… but that they set forth this tradition of the Apostolic See (sed traditionem hujus apostolicae sedis) in all sincerity as it has been taught by the apostolic pontiffs, who were our predecessors. (…)” “And therefore I beseech you with a contrite heart and rivers of tears, with prostrated mind, deign to stretch forth your most clement right hand to the Apostolic doctrine which the co-worker of your pious labours, the blessed apostle Peter, has delivered, that it be not hidden under a bushel, but that it be preached in the whole earth more shrilly than a bugle: because the true confession thereof for which Peter was pronounced blessed by the Lord of all things, was revealed by the Father of heaven, for he received from the Redeemer of all himself, by three commendations, the duty of feeding the spiritual sheep of the Church; under whose protecting shield, this Apostolic Church of his has never turned away from the path of truth in any direction of error (hec apostolica ejus ecclesia nunquam a via Veritatis in qualibet erroris parte deslexa est), whose authority, as that of the Prince of all the Apostles, the whole Catholic Church (omnis catholica … ecclesia), and the Ecumenical Synods have faithfully embraced, and followed in all things; and all the venerable Fathers have embraced its Apostolic doctrine, through which they as the most approved luminaries of the Church of Christ have shone; and the holy orthodox doctors have venerated and followed it, while the heretics have pursued it with false criminations and with derogatory hatred. (…)” “Who does not hate, and rage against, and avoid such blind errors, if he have any desire to be saved and seek to offer to the Lord at his coming a right faith? Therefore the Holy Church of God, the mother of your most Christian power, should be delivered and liberated with all your might (through the help of God) from the errors of such teachers, and the evangelical and apostolic uprightness of the orthodox faith, which has been established upon the firm rock of this Church of blessed Peter, the Prince of the Apostles, which by his grace and guardianship remains free from all error, [that faith I say] the whole number of rulers and priests, of the clergy and of the people, unanimously should confess and preach with us as the true declaration of the Apostolic tradition, in order to please God and to save their own souls. (…)” “For this is the rule of the true faith, which this spiritual mother of your most tranquil empire, the Apostolic Church of Christ, has both in prosperity and in adversity always held and defended with energy; which, it will be proved, by the grace of Almighty God, has never erred from the path of the apostolic tradition, nor has she been depraved by yielding to heretical innovations, but from the beginning she has received the Christian faith from her founders, the princes of the Apostles of Christ, and remains undefiled unto the end, according to the divine promise of the Lord and Saviour himself, which he uttered in the holy Gospels to the prince of his disciples: saying, ‘Peter, Peter, behold, Satan has desired to have you, that he might sift you as wheat; but I have prayed for you, that (your) faith fail not. And when you are converted, strengthen your brethren.’ Let your tranquil Clemency therefore consider, since it is the Lord and Saviour of all, whose faith it is, that promised that Peter’s faith should not fail and exhorted him to strengthen his brethren, how it is known to all that the Apostolic pontiffs, the predecessors of my littleness, have always confidently done this very thing: of whom also our littleness, since I have received this ministry by divine designation, wishes to be the follower, although unequal to them and the least of all….” (Dogmatic Epistle accepted by the Third Council of Constantinople. Selected quotes taken from Eric Ybarra’s article entitled “Did Pope Agatho Teach Papal Infallibility in His Dogmatic Epistle accepted by the 6th Ecumenical Council?” [A.D. 680–681]). The Third Council of Constantinople (The Sixth Ecumenical Council) “The chief Prince of the Apostles was fighting on our side: for we have had as our ally his follower and the successor to his see: and the paper and the ink were seen, and Peter spoke through Agatho.” (Actio xviii, Constantinople III, approving the Letter of Agatho). [Pope Leo XIII, Satis Cognitum, n. 13, citing the Third Council at Constantinople, A.D. 681]. At the end of the Council where Pope Honorius was condemned, Eastern fathers wrote the following letter to the Byzantine Emperor: “…Therefore, in accordance with the inspiration of the Holy Ghost, and in agreement with one another, and assenting to the letter of our most blessed Father and most high Pope Agatho, addressed to your Majesty, and also to that of his holy Synod of 125 bishops, we glorify our Lord Jesus Christ. ….with us fought the Prince of the Apostles, for to assist us we had his imitator and successor to his chair, who exhibited to us the mystery of theology in his letter. The ancient city of Rome proffered to you a divinely written confession and caused the daylight of dogmas to rise by the Western parchment. And the ink shone, and by Agatho Peter spoke…” The same Eastern Bishops wrote another letter to St. Pope Agatho: “The greatest diseases require the greatest remedies, as you know, most blessed one. Wherefore, Christ, our true God, has revealed your holiness as a wise physician, mightily driving away the disease of heresy by the medicine of orthodoxy, and bestowing health on the members of the Church. We therefore leave to you what is to be done, since you occupy the first See of the universal Church, and stand upon the firm rock of the faith, after we have dwelt with pleasure upon the writings of the true confession from your paternal blessedness to the most pious king, which also we recognize as pronounced by the chiefest Head of the Apostles, and by which we have put to flight the dangerous opinions of the heresy which lately rose….Those who erred concerning the faith we have slain by our anathemas in the morning without the precincts of the courts of the Lord (to speak like David), according to the previous condemnation pronounced on them in your holy letters — we mean Theodore of Pharan, Sergius, Honorius, Cyrus….” (The following Mansi excerpts were provided in English by Eric Ybarra in his article, “Pope Honorius the Heretic! – Achilles Heel for Catholicism and the Papacy?”) (Mansi 11.683). “ `We have directed persons from our humility to your valour protected of God, which shall offer to you the report of us all, that is, of all the Bishops in the Northern or Western Regions, in which too we have summed up the confession of our Apostolic Faith, yet not as those who wished to contend about these things as being uncertain, but, being certain and unchangeable to see them forth in a brief definition, [suppliantly beseeching you that, by the favour of your sacred majesty, you would command these same things to be preached to all, and to have force with all… “Whichever of the bishops wishes to preach sincerely together with us what is contained in the profession of our lowliness regarding our apostolic faith, we receive them as of one mind with us, as fellow-priests, fellow-ministers, as having the same faith, and to speak clearly, as our spiritual brothers and fellow-bishops. But those who do not wish to make this profession of faith with us, we judge them, as enemies of the catholic and apostolic profession of faith, to be liable to eternal condemnation. Nor would we ever receive them ever in the college of our lowliness, unless they have amended. Nor should any of them suppose that we have transgressed against what we have received from those who have gone before us.” (St. Pope Agatho and the Western Bishops, writing to the Emperor after the Epistle of St. Agatho was accepted by the Council. Mansi 11.297 AB; Eng. Trans. Fr. Patrick O’Connell, S.J., The Ecclesiology of St. Nicephorus 758-828: Pentarchy and Primacy (Roma: Pont. Institutum Studiorum Orientalium, 1972), 187). Emperor Constantine IV “These are the teachings of the voices of the Gospels and Apostles, these the doctrines of the holy Synods, and of the elect and Patristic tongues; these have been preserved untainted by Peter, the rock of the faith, the head of the Apostles; in this faith we live and reign… “ (Emperor Constantine IV writing to the Council, giving his acceptance of the decrees [Mansi 11.698]). “The letter of Pope Agatho, who is with the Saints, to our Majesty having been presented by his envoys…we ordered it to be read in the hearing of all, and we beheld in it as a mirror the image of sound and unsullied faith. We compared with the voice of the Gospels and Apostles , and set beside it the decisions of the holy ecumenical Synods, and compared the quotations it contained with the precepts of the Fathers, and finding nothing out of harmony, we perceived in it all the words of the true confession unaltered. And with the eyes of our understanding we saw it as it were the very ruler of the Apostolic choir, the chief Peter himself, declaring the mystery of the whole dispensation, and addressing Christ by this letter: Thou art the Christ, the Son of the living God…. We received it willingly and sincerely, and embraced it, as though it were Peter himself, with the arms of our soul. Macarius alone, who was prelate of Antioch, with those whom he dragged after him, divided from us, and drew back from the yoke of Christ, and leapt out of the sacerdotal circle [i.e. unity]; for he refused altogether to agree to the all -holy writings of Agatho, as though he were even raging against the Head Peter himself… “And since he so hardened his heart and made his neck a cord of iron, and his forehead of brass, and his ears heavy that they should not hear, and set his heart unfaithful that is should not obey the law, for the law goeth forth from Zion , the teaching of the Apostolic height, for this cause the holy ecumenical Synod stripped him, Macarius, and his fellow heretics, of the sacerdotal office. In a written petition all of one accord begged our serenity to send them [i.e. the heretics] to your blessedness [for judgement]. This we have done…committing to your fatherly judgment all that concerns them….Glory be to God, who does wondrous things, who has kept safe the faith among you unharmed. For how should He not do so in that rock on which He founded His church, and prophesied that the gates of hell , all the ambushes of heretics, should not prevail against it? From it, as from the vault of heaven, the word of the true confession flashed forth, and enlightened the souls of the lovers of Christ, and brought warmth to frozen orthodoxy. This we have completed happily by God’s help, and have brought all the sheep of Christ into one fold, no longer deceived by false shepherds and the prey of wolves, but pastured by One good Shepherd, with whom you have been appointed to join in pasturing them, and to lay your life down for the sheep…” (Emperor Constantine IV to Pope St. Leo II, Mansi 11.713) “You yourself were present with your ecumenical chief Pastor [Agatho], speaking with him in spirit and in writing. For we received, besides the letter from his blessedness [Agatho], also one from your sanctity. It was produced, it was read, and it detailed for us the word of truth and painted the likeness of orthodoxy…..We did not neglect to compare them with care. And therefore, in harmony of mind and tongue we believed with the one and confessed with the other, and we admired the writing of Agatho as the voice of divine Peter, for nobody disagreed, save one [Macarius]” (Emperor Constantine IV, letter to a Roman synod). Pope Saint Leo II "My predecessor, Pope Agatho, of apostolic memory, together with this honorable council, preached this norm of the right apostolic tradition. This he sent by letter...to your piety by his own legates...And now the holy and great council...has accepted it and embraced it in all things with us, as recognizing in it the pure teaching of blessed Peter the prince of the apostles...And because, as we have said, it has perfectly preached the definition of the true faith which the apostolic see of blessed Peter the apostle (whose office we unworthily hold), also reverently receives, therefore we...wholly and with full agreement do consent to the definitions made by it, and by the authority of blessed Peter, do confirm them..." (Mansi, v. 11, p. 721) In the following three epistles, Pope St. Leo II changes the 6th Ecumenical Councils' charge against Pope Honorius I from heresy to negligence (that Honorius wasn’t a heretic is also the belief of many saints, most notably St. Maxiumus the Confessor). These are also the letters in which he approves the Council’s acts. “Honorius, who did not immediately extinguish the flame of the heretical teaching, as would befit the apostolic authority, but supported it by his negligence.” (Pope Leo II to the Bishops of Spain [Pope from A.D. 682-83]). “Honorius of Rome, who allowed the immaculate rule of apostolic tradition that he had received from his predecessors to be stained…” (Pope Leo II to the king of Spain). “And, we in like manner, anathemized the inventors of the new error, namely, Theodore, Bishop of Pharan, Cyrus of Alexandria, Sergius, Phyrrus … and also Honorius, who did not purify this apostolic Church by the doctrine of the apostolic tradition, but rather he allowed the immaculate [Church] to be stained by profane treason” (Pope Leo II to the Roman emperor). A helpful tool for diving into this project: https://www.sacredheartchristian.com/proof-of-the-papacy Part 1 : in the Ante-Nicene Church (A.D. 00-300) Part 2 : from Nicaea to Constantinople I (A.D. 300-400) Part 3 : from St. Augustine to the Council of Milevis (A.D. 400-420) Part 4 : from Ephesus to Chalcedon (A.D. 420-500) Part 5 : Rome During the Years of the Rising East (A.D. 501-700) Part 6 : The Schism of the Universal Church (A.D. 700-1053)

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The Second Council of Constantinople is the fifth of the first seven ecumenical councils recognized by both the Eastern Orthodox Church and the Catholic Church. It is also recognized by the Old Catholics and others. Constantinople II was convoked by the Byzantine Emperor Justinian I under the presidency of Patriarch Eutychius of Constantinople. It was held from 5 May to 2 June 553. Participants were overwhelmingly Eastern bishops—only sixteen Western bishops were present, including nine from Illyricum and seven from Africa, but none from Italy—out of the 152 total. The main work of the council was to confirm the condemnation issued by edict in 551 by the Emperor Justinian against the Three Chapters. These were the Christological writings and ultimately the person of Theodore of Mopsuestia (died 428), certain writings against Cyril of Alexandria's Twelve Anathemas accepted at the Council of Ephesus, written by Theodoret of Cyrrhus (died c. 466), and a letter written against Cyrillianism and the Ephesian Council by Ibas of Edessa (died 457). The purpose of the condemnation was to make plain that the Great Church, which followed a Chalcedonian creed, was firmly opposed to Nestorianism as supported by the Antiochene school which had either assisted Nestorius, the eponymous heresiarch, or had inspired the teaching for which he was anathematized and exiled. The council also condemned the teaching that Mary could not be rightly called the Mother of God (Greek: Theotokos) but only the mother of the man (anthropotokos) or the mother of Christ (Christotokos). The Second Council of Constantinople is also considered as one of the many attempts by Byzantine Emperors to bring peace in the empire between the Chalcedonian and Monophysite fractions of the church which had been in continuous conflict since the times of the Council of Ephesus in AD 431. 05. The Second Council of Constantinople, 553 A.D. The Second Council of Constantinople is the fifth of the first seven ecumenical councils recognized by both the Eastern Orthodox Church and the Catholic Church. It is also recognized by the Old Catholics and others. Constantinople II was convoked by the Byzantine Emperor Justinian I under the presidency of Patriarch Eutychius of Constantinople. It was held from 5 May to 2 June 553. Participants were overwhelmingly Eastern bishops—only sixteen Western bishops were present, including nine from Illyricum and seven from Africa, but none from Italy—out of the 152 total. The main work of the council was to confirm the condemnation issued by edict in 551 by the Emperor Justinian against the Three Chapters. These were the Christological writings and ultimately the person of Theodore of Mopsuestia (died 428), certain writings against Cyril of Alexandria's Twelve Anathemas accepted at the Council of Ephesus, written by Theodoret of Cyrrhus (died c. 466), and a letter written against Cyrillianism and the Ephesian Council by Ibas of Edessa (died 457). The purpose of the condemnation was to make plain that the Great Church, which followed a Chalcedonian creed, was firmly opposed to Nestorianism as supported by the Antiochene school which had either assisted Nestorius, the eponymous heresiarch, or had inspired the teaching for which he was anathematized and exiled. The council also condemned the teaching that Mary could not be rightly called the Mother of God (Greek: Theotokos) but only the mother of the man (anthropotokos) or the mother of Christ (Christotokos). The Second Council of Constantinople is also considered as one of the many attempts by Byzantine Emperors to bring peace in the empire between the Chalcedonian and Monophysite fractions of the church which had been in continuous conflict since the times of the Council of Ephesus in AD 431. Read the Documents of the Council Source: Wikipedia, Creative Commons Attribution-ShareAlike License 4.0 https://en.wikipedia.org/wiki/Second_Council_of_Constantinople