cognized the supreme authority of the Roman Church when he said that "the principality of the Apostolic chair has always been in vigour there;"[1] but what did he mean by these words? It is certain that the Church of Africa, under the inspiration of St. Augustine himself, who was her oracle, wrote vigourously to the Bishop of Rome, warning him not to receive to his communion thereafter, those whom she had excommunicated, as he had done in the case of a certain Appiarius,[2] because he could not do so without violating the canons of the Council of Nicea. Far from recognizing the supreme authority of Rome, the Church of Africa, in accord with St. Augustine, refused to that Bishop the title of summus sacerdos. St. Augustine did not, therefore, recognize the superior jurisdiction of the Roman Church. What, then, does he mean by principality of the Apostleship? He leaves no doubt upon the subject. After having ascribed this principality of the Apostleship to St. Paul as well as to St. Peter, he observes that it is something higher than the episcopate, "Who does not know," says he, "that the principality of the Apostleship is to be preferred to every episcopate?"[3] The Bishops were considered, indeed, as successors of the Apostles; but while they inherited from them the apostolic ministry, they had no share in certain superiour prerogatives, which only belonged to the first Apostles of Christ. These prerogatives constitute the principality of the Apostleship, which thus belongs equally to all the first Apostles. And in fact, the title of Apostle-prince is given to them all indifferently by the Fathers of the Church. Every Apostolic Church, therefore — that is, every Church that has preserved the legitimate Apostolic succession — has preserved this principality of
