Pope St. Innocent I

“In seeking the things of God . . . you have acknowledged that judgment is to be referred to us [the pope], and have shown that you know that is owed to the Apostolic See [Rome], if all of us placed in this position are to desire to follow the apostle himself [Peter] from whom the episcopate itself and the total authority of this name have emerged.” (Letters 29:1 [A.D. 408]).


“God keep this from the Catholic discipline of the Roman Church... Care shall certainly not be lacking, on my part, to guard the faith of the Gospel among my people, and as far as I can, to communicate by letter with the parts of my body throughout the various regions of the earth, lest any profane interpretation begin to creep in.”


“In making inquiry with respect to those things that should be treated with all solicitude by bishops, and especially by a true and just and Catholic Council, by preserving, as you have done, the example of ancient tradition, and by being mindful of ecclesiastical discipline, you have truly strengthened the vigor of our Faith, no less now in consulting us than before in passing sentence. For you decided that it was proper to refer to our judgement, knowing what is due to the Apostolic See, since all we who are set in this place, desire to follow the Apostle (Peter) from whom the very episcopate and whole authority of this name is derived. Following in his steps, we know how to condemn the evil and to approve the good. So also, you have by your sacerdotal office preserved the customs of the Fathers, and have not spurned that which they decreed by a divine and not human sentence, that whatsoever is done, even though it be in distant provinces, should not be ended without being brought to the knowledge of this See, that by its authority the whole just pronouncement should be strengthened, and that from it all other Churches (like waters flowing from their natal source and flowing through the different regions of the world, the pure streams of one incorrupt head), should receive what they ought to enjoin, whom they ought to wash, and whom that water, worthy of pure bodies, should avoid as defiled with uncleansable filth. I congratulate you, therefore, dearest brethren, that you have directed letters to us by our brother and fellow-bishop Julius, and that, while caring for the Churches which you rule, you also show your solicitude for the well-being of all, and that you ask for a decree that shall profit all the Churches of the world at once; so that the Church being established in her rules and confirmed by this decree of just pronouncement against such errors, may be unable to fear those men, etc.” (Epistle 29, to the Council of Carthage, also called the Council of Milevis [A.D. 417]).


“We know how to condemn evils just as well as we know how to approve what is laudable", and that other churches however remote did not regard any matter as final until it was reviewed and confirmed "by the total authority of this [Church].” (Epistle 29, to the Council of Carthage).


“If cases of greater importance are to be heard [at a council], they are, as the synod decrees and as happy custom requires, after episcopal judgment, to be referred to the Apostolic See…


“In seeking the things of God . . . following the examples of ancient tradition . . . you have strengthened . . . the vigor of your religion with true reason, for you have acknowledged that judgment is to be referred to us, and have shown that you know what is owed to the Apostolic See, if all of us placed in this position are to desire to follow the apostle himself [Peter] from whom the episcopate itself and the total authority of this name have emerged. Following him, we know how to condemn evils just as well as we know how to approve what is laudable. Or rather, guarding with your priestly office what the Fathers instituted, you did not regard what they had decided, not by human but by divine judgments, as something to be trampled on. They did not regard anything as finished, even though it was the concern of distant and remote provinces, until it had come to the notice of this See [Rome], so that what was a just pronouncement might be confirmed by the authority of this See, and thence other churches—just as all waters proceed from their own natal source and, through the various regions of the whole world, remain pure liquids of an incorrupted head, might take up what they ought to teach, whom they ought to wash, whom the water worthy of clean bodies would shun as being soiled with a filth incapable of being cleansed.” . . . .” (ibid., 29:1). (Letters 2 [A.D. 408]).


“Who does not know or observe that it [the church order] was delivered by Peter the chief of the apostles to the Roman church, and is kept until now, and oughtto be retained by all, and that nothing ought to be imposed or introduced which has no authority, or seems to derive its precedents elsewhere?- especially since it is clear that in all Italy, the Gauls, Spain, Africa, Sicily and the adiacent islands, no one formed these churches except those whom the venerable apostle Peter or his successors made priests. Or let them discover that any other apostle be found to have been or to have taught in these provinces. If not, they ought to follow that which the Roman church keeps, from which they undoubtedly received them first; but while they are keen on foreign statements, they seem to neglect the head of their institution.” (Epistle 25, to Decentius, bishop of Eugubium, Si instituta).


“In inquiring about those things which should be handled with all care by priests, and especially by a true, just, and catholic council, by preserving, as you have done, the example of ancient tradition, and by being mindful of the discipline of the Church, you have truly strengthened the vigour of our religion, no less now in consulting, than before in passing sentence. For you decided that it was proper to refr to ourjudgement, knowing what is due to the apostolic see, since all we who are set in this place desire to follow the very apostle from whom the very episcopate and whole authority of this name has emerged; Mowing whom, we know how to condemn the evil and to approve the good. So also, you have by your priestly office preserved the institutions of the fathers, and have not spurned that which they decreed by a sentence not human but divine, that whatever is done, euen though it be in distant prouinces, should not be ended until it comes to the knowledge of this see, that by its authority the whole just pronouncement should be strengthened, and that from there the other churches (like waters proceeding Srom their natal sources and flowing through the different regions of the world, the pure streams of an uncorrupt head) should take up what they ought to enjoin, whom they ought to wash, and whom that water, worthy of pure bodies, should avoid as defiled with uncleansable filth. I congratulate you, therefore, dearest brothers, that you have directed a letter to us by our brother and fellow bishop Julius, and that while caring for the churches which you rule, you also show your concern for the advantage of all, and that you ask for a decision which may benejit all the churches of the world together; so that the Church, being established in her rules, and confirmed in this decree of just proclamation against such errors, may be unable to tolerate those men. (Epistle 29, to the Council of Carthage, In requirendis).


“It is therefore with due care and fitness that you consult the secrets of the apostolic office (that office, I mean, to which belongs, besides those things that are outside, the care of all the churches) as to what opinion should be held on doubtful matters, following the form of the ancient rule which, you and I know, has ever been kept in the whole world. But this I pass by, because I am sure your prudence is aware of it : for how could you by your actions have confirmed it, unless you knew that answers to questions always flow through all provinces from the apostolic spring? Especially as often as questions of faith are to be ventilated, I think all our brothers and fellow bishops ought to refer to none but Peter, that is to the author of their name and office, even as your affection has now referred [to us], a matter which may benefit all churches in common I throughout the whole world. For they must needs be more cautious when they see the inventors of these evils, on the report of two synods, cut off by the decree of our sentence I from ecclesiastical communion. Therefore your charity will do a double good; for you will obtain the grace of having observed the canons, and the whole world willshare jour benefit.' For who among catholics I 'I will choose any longer to hold conversation with Christ's enemies?


“We declare that Pelagius and Celestius, that is the in- I i ventors of new doctrines which, as the apostle said, are wont to produce no edification, but rather utterly empty question1 ings, should by the authority of apostolic vigour be deprived of ecclesiastical communion, until they recover from the snares of the devil, by whom they are held prisoners according to their own choice; and that meanwhile they should not be received within the Lord's fold, because, following the course of a crooked way, they have themselves chosen to desert.’ (Epistle 30, to the Council of Mileve).