trary to his orders a sentence had been pronounced against Ignatius; not only had they omitted to do what he had prescribed, but had done just the opposite. Therefore, he adds, since you sustain Photius, and reject Ignatius, without the judgment of our Apostolate, we would have you to know that we do not receive Photius, nor condemn the patriarch Ignatius."
This is certainly talking like a master. He then is at pains to find differences of detail between the promotion of Nectarius and Ambrose, and that of Photius. But these differences, even supposing they were such as he makes them, were not of a nature to override a positive enactment, had it been considered absolute and susceptible of no exceptions.
His letter to the very wise man Photius commences in this solemn manner:
"After our Lord and Redeemer Jesus Christ, who was very God before all ages, had condescended to be born of the Virgin for our redemption, and to appear as very man in the world, he committed to the blessed Peter, prince of the Apostles, the power to bind and loose in heaven and upon earth, and the right to open the gates of the kingdom of heaven; he condescended to establish his holy Church upon the solidity of that Apostle's faith, according to this faithful saying, 'Verily, I say unto thee, thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it: and I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.'"
Such is the great argument on which the modern Papacy has always relied. It openly rejects the catholic and traditional interpretation of these divine words; it makes of rights granted to all the Apostles in common
