and for all, to Jesus Christ, when he shall call each one to account for his works.
"Now, as all believers come for their doctrine to this holy Roman Church, which is the chief (head) of all the churches; as they ask of her what is the purity of the faith; as those who are worthy, and who are ransomed by the grace of God, ask of her absolution for their crimes; it is our duty, who have received the charge of her, to be attentive, to keep constant watch over the flock of the Lord, the more that there are those who are ever eager to tear it with cruel fangs. ... It is apparent that the holy Roman Church, through the blessed Apostle Peter, prince of the Apostles, who was thought worthy to receive from the mouth of the Lord the primacy of the churches, is the chief (head) of all the churches; that it is to her that all must apply to know the just course, and the order to be followed in all useful things, and in the ecclesiastical institutions, which she maintains in an inviolable and incontestable manner, according to the canonical and synodical laws of the holy Fathers. Hence it follows that whatsoever is rejected by the rectors of this see — by their full authority — should be rejected, any particular custom notwithstanding; and that whatsoever is ordered by them should be accepted firmly and without hesitation."
Thus Nicholas opposed his sovereign authority to the laws, followed from all antiquity by the Church, which Photius had rehearsed to him. He next endeavours to find differences of detail in the elections of Nectarius, Ambrose, Tarasius, and that of Photius. He succeeds no better upon this point than in his letter to the Emperor Michael, and he silently passes over the other examples mentioned by Photius.
In his letters to the Patriarchs and to the faithful of the East,[1] Nicholas sets forth like views upon his autoc-
- ↑ Nichol. Epist. 1 and 4.
