But someone will tell me: “We do not deny that the Church has a head. God himself is its Ruler.” This is evading the real question. Is not God the Ruler of all governments? “By Me,” He says, “kings reign, and lawgivers decree just things.”(155) He is the recognized Head of our Republic, and of every Christian family in the land; but, nevertheless, there is always presiding over the country a visible chief, who represents God on earth. In like manner the Church, besides an invisible Head in heaven, must have a visible head on earth. The body and members of the Church are visible; why not also the Head? The Church without a supreme Ruler would be like an army without a general, a navy without an admiral, a sheep-fold without a shepherd, or like a human body without a head. The Christian communities separated from the Catholic Church deny that Peter received any authority over the other Apostles, and hence they reject the supremacy of the Pope. The absence from the Protestant communions of a Divinely appointed, visible Head is to them an endless source of weakness and dissension. It is an insuperable barrier against any hope of a permanent reunion among themselves, because they are left without a common rallying centre or basis of union and are placed in an unhappy state of schism. The existence, on the contrary, of a supreme judge of controversy in the Catholic Church is the secret of her admirable unity. This is the keystone that binds together and strengthens the imperishable arch of faith. From the very fact, then, of the existence of a supreme Head in the Jewish Church; from the fact that a Head is always necessary for civil government, for families and corporations; from the fact, especially, that a visible Head is essential to the maintenance of unity in the Church, while the absence of a Head necessarily leads to anarchy, we are forced to conclude, even though positive evidence were wanting, that, in the establishment of His Church, it must have entered into the mind of the Divine Lawgiver to place over it a primate invested with superior judicial powers. But have we any positive proof that Christ did appoint a supreme Ruler over His Church? To those, indeed, who read the Scriptures with the single eye of pure intention the most abundant evidence of this fact is furnished. To my mind the New Testament establishes no doctrine, unless it satisfies every candid reader that our Lord gave plenipotentiary powers to Peter to govern the whole Church. In this chapter I shall speak of the Promise, the Institution, and the exercise of Peter’s Primacy, as recorded in the New Testament. The next chapter shall be devoted to its perpetuity in the Popes.