History of the Reformation in the Sixteenth Century, Volume 1Merle d'Aubigné, J. H. (Jean Henri)
History
History of the Reformation in the Sixteenth Century, Volume 1
Merle d'Aubigné, J. H. (Jean Henri)
Reformation
The patriarchal constitution also contributed to the rise of the Roman
Papacy. So early as the three first centuries, the churches of
metropolitan towns had enjoyed particular respect. The Council of
Nice, in its Sixth Canon, singled out three cities, whose churches
had, according to it, an ancient authority over those of the
surrounding provinces; these were Alexandria, Rome, and Antioch. The
political origin of this distinction is betrayed by the very name
which was at first given to the bishop of these cities. He was called
Exarch, in the same way as the civil governor.[12] At a later period,
the more ecclesiastical name of Patriarch was given to him. This name
occurs for the first time in the Council of Constantinople, but in a
different sense from that which it received at a later period; for it
was only a short time before the Council of Chalcedon, that it was
applied exclusively to the great metropolitans. The second ecumenical
Council created a new patriarchate, that of Constantinople itself, the
new Rome, the second capital of the empire. The Church of Byzantium,
so long in obscurity, enjoyed the same privileges, and was put by the
Council of Chalcedon in the same rank as the Church of Rome. Rome then
shared the patriarchate with these three churches; but when the
invasion of Mahomet annihilated the sees of Alexandria and
Antioch--when the see of Constantinople decayed, and later, even
separated from the west, Rome remained alone, and circumstances
rallied all around her see, which from that time remained without a
rival.
[12] See Canon, Sardic. VI; and also the Council of Chalcedon, Canons
8 and 18, ο εξαρχος της διοικησεως, the exarch of
the diocese.
New accomplices, the most powerful of all accomplices, came also to
her aid. Ignorance and superstition seized upon the Church, and gave
her up to Rome with a bandage on her eyes, and chains on her hands.
Still this slavery was not completed without opposition. Often did the
voice of the churches protest their independence: This bold voice was
heard especially in proconsular Africa and the East.[13]
Public-domain text, read in full here on John Shaqi.
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