1. Of the institution of the apostolic primacy in Blessed Peter.
We, therefore, teach and declare that, according to the testimony of the Gospel, the primacy of jurisdiction was immediately and directly promised to Blessed Peter the Apostle, and on him conferred by Christ the Lord. For it had been said before to Simon; Thou shalt be called Cephas, and afterwards on occasion of the confession made by him; Thou art the Christ, the Son of the living God, it was to Simon alone that the Lord addressed the words: Blessed art thou, Simon Bar-Jona, because flesh and blood hath not revealed it to thee, but my Father who is in Heaven. And I say to thee that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of Heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven, and whatsoever thou shalt loose on earth it shall be loosed also in heaven. {2476} And it was upon Simon alone that Jesus after His resurrection bestowed the jurisdiction of Chief Pastor and Ruler over all His fold in the words: Feed my lambs: feed my sheep. At open variance with this clear doctrine of Holy Scripture as it has been ever understood by the Catholic Church are the perverse opinions of those who, while they distort the form of government established by Christ the Lord in His Church, deny that Peter in his single person, preferably to all the other Apostles, whether taken separately or together, was endowed by Christ with a true and proper primacy of jurisdiction; or of those who assert that the same primacy was not bestowed immediately and directly upon Blessed Peter himself, but upon the Church, and through the Church on Peter as her Minister. If anyone, therefore, shall say that Blessed Peter the Apostle was not appointed the Prince of all the Apostles and the visible Head of the whole Church Militant; or that the same directly and immediately received from the same Our Lord Jesus Christ a Primacy of honour only, and not of true and proper jurisdiction; let him be anathema.
II. On the perpetuation of the primacy of Peter in the Roman Pontiffs.
That which the Prince of Shepherds and great Shepherd of the sheep, Jesus Christ our Lord, established in the person of the Blessed Apostle Peter to secure the perpetual welfare and lasting good of the Church, must, by the same institution, necessarily remain unceasingly in the Church; which, being founded upon the Rock, will stand firm to the end of the world. For none can doubt, and it is known to all ages, that the holy and Blessed Peter, the Prince and Chief of the Apostles, the pillar of the faith and foundation of the Catholic Church, who received the keys of the kingdom from Our Lord Jesus Christ, the Saviour and Redeemer of the race of man, continues up to the present time, and ever continues, in his successors the Bishops of the Holy See of Rome, which was founded by Him, and consecrated by His blood, to live and preside and judge. Whence, whosoever succeeds to Peter in this See, does by the institution of Christ Himself obtain the Primacy of Peter over the whole Church. The disposition made by Incarnate Truth therefore remains, and Blessed Peter, abiding through the strength of the Rock in the power that he received, has not abandoned the direction of the Church. Wherefore it has at all times been necessary that every particular Church—that is to say, the faithful throughout the world—should agree with the Roman Church, on account of the greater authority of the princedom which this has received; that all being associated in the unity of that See whence the rights of communion spread to all, as members in the unity of the Head, might combine to form one "connected body. If, then, any should deny that it is by the institution of Christ the Lord, or by divine right, that Blessed Peter should have a perpetual line of successors in the Primacy over the Universal Church, or that the Roman Pontiff is the successor of Blessed Peter in this Primacy; let him be anathema.
III. On the force and character of the Primacy of the Roman Pontiff.
Wherefore, resting on plain testimonies of the Sacred Writings, and in agreement with both the plain and express decrees of our predecessors, the Roman Pontiffs, and of the General Councils, We renew the definition of the Œcumenical Council of Florence, in virtue of which all the faithful of Christ must believe that the Holy Apostolic See and the Roman Pontiff possesses the Primacy over the whole world, and that the Roman Pontiff is the successor of Blessed Peter, Prince of the Apostles, and is true Vicar of Christ, and Head of the whole Church, and Father and teacher of all Christians; and that full power was given to him in Blessed Peter to rule, feed, and govern the Universal Church by Jesus Christ our Lord: as is also contained in the acts of the General Councils and in the Sacred Canons. Further we teach and declare that by the appointment of our Lord the Roman Church possesses the chief ordinary jurisdiction over all other Churches, and that this power of jurisdiction possessed by the Roman Pontiff being truly episcopal is immediate; which all, both pastors and faithful, both individually and collectively, are bound, by their duty of hierarchical submission and true obedience, to obey, not merely in matters which belong to faith and morals, but also in those that appertain to the discipline and government of the Church throughout the world, so that the Church of Christ may be one flock under one supreme pastor through the preservation of unity both of communion and of profession of the same faith with the Roman Pontiff. This is the teaching of Catholic truth, from which no one can deviate without loss of faith and of salvation. But so far is this power of the Supreme Pontiff from being any prejudice to the ordinary power of episcopal jurisdiction, by which the Bishops who have been set by the Holy Spirit to succeed and hold the place of the Apostles feed and govern, each his own flock, as true Pastors, that this episcopal authority is really asserted, strengthened, and protected by the supreme and universal Pastor; in accordance with the words of S. Gregory the Great: My honour is the honour of the whole Church. My honour is the firm strength of my Brethren, I am then truly honoured, when due honour is not denied to each of their number. Further, from this supreme power possessed by the Roman Pontiff of governing the Universal Church, it follows that he has the right of free communication with the Pastors of the whole Church, and with their flocks, that these may be taught and directed by him in the way of salvation. Wherefore we condemn and reject the opinions of those who hold that the communication between this supreme Head and the Pastors and their flocks can lawfully be impeded; or who represent this communication as subject to the will of the secular power, so as to maintain that whatever is done by the Apostolic See, or by its authority, cannot have force or value, unless it be confirmed by the assent of the secular power. And since by the divine right of Apostolic primacy, the Roman Pontiff is placed over the Universal Church, we further teach and declare that he is the supreme judge of the faithful, and that in all causes, the decision of which belongs to the Church, recourse may be had to his tribunal: and that none may meddle with the judgment of the Apostolic See, the authority of which is greater than all other, nor can any lawfully depart from its judgment. Wherefore they depart from the right course who assert that it is lawful to appeal from the judgments of the Roman Pontiffs and an Œcumenical Council, as to an authority higher than that of the Roman Pontiff. {2477} If then any shall say that the Roman Pontiff has the office merely of inspection or direction, and not full and supreme power of jurisdiction over the Universal Church, not alone in things which belong to faith and morals, but in those which relate to the discipline and government of the Church spread throughout the world; or who assert that he possesses merely the principal part, and not all the fulness of this supreme power; or that this power which he enjoys is not ordinary and immediate, both over each and all the Churches and over each and all the Pastors and the faithful; let him be anathema.