He understands the power of binding and loosing committed to Peter in an equally orthodox sense. "This power is confided to him," he says,[1] "in a special manner, because the type (forma) of Peter is proposed to all the pastors of the Church. Therefore the privilege of Peter dwells wherever judgment is given with his equity." Hence he concludes that only that will be remitted or retained which might be so by a just sentence and one worthy of Peter.
It is difficult to understand how the Romish theologians have dared to quote the two preceding texts in support of the papal autocracy, so evident is it that St. Leo ascribes to St. Peter only a primacy, or rather a priority of ordination, and that instead of ascribing to the Bishop of Rome only, the power of Peter, he regards that Apostle only as the form or figure of the apostolic power, which is exercised in reality wherever it is exercised with equity.
And this also explains these other words of St. Leo:[2]
"From the whole world is Peter chosen to lead the vocation of all peoples, all the Apostles, and all the Fathers of the Church; so that, though there are many priests and many pastors, nevertheless, Peter governs all those whom also Christ governs in chief.
"The divine condescension gave to this man a great and wondrous participation in His power; whenever He willed there should be something in common between him and the other princes, he never gave save through him what he did not deny to the others."
Such phrases that smack of panegyric should have their doctrinal interpretation according to the positive instruction which we find in the other texts of the same father.
St. Leo does not pretend that St. Peter's power, what-
