[MORMONISM. The Faith of the Twenty-first Century. Section 7. Edward K. Watson. (Liahona Publications. Copyright © 2002 Edward K. Watson.) pp 135-141. MORMONISM: Section 7, Chapter 9. All rights reserved.]
CHAPTER 9
POPE SAINT GREGORY THE GREAT AND THE TITLE, “UNIVERSAL BISHOP”
The exalted titles of the bishop of Rome are another area Roman Catholic apologists use in proving papal supremacy. They say the titles granted to the bishop of Rome shows the rest of Christianity always viewed him as their supreme ruler and as the legitimate successor of Peter.
The most famous of these papal titles is the “Universal Bishop” otherwise called the “Ecumenical Patriarch” or “Universal Father.”
This title began when Emperor Maurice conferred upon John the Faster, the Patriarch of Constantinople, the title of “Ecumenical Patriarch.” The bishops of Rome, Pelagius II, and his successor Gregory the Great (540-604), protested against the bestowal of this title.1
Gregory the Great wrote a letter to the Patriarch of Constantinople, John, and asked him to abandon such a title. Portions of his letter are as follows:
“My predecessor, Pelagius, of saintly memory, wrote very seriously to your Holiness upon this subject. He rejected, in consequence of the proud and magnificent title that you assumed in them … I pray you-I entreat you-I ask with the greatest possible gentleness, that you, my brother, will resist all the flatterers who give you an erroneous title, and that you will not consent to ascribe to yourself a title as senseless as vainglorious...what will you say to Christ, who is the head of the universal Church-what will you say to him at the last judgement-you who, by your title of universal, would bring all his members into subjection to yourself? Whom, I pray you tell me, whom do you imitate by this perverse title if not him who, despising the legions of angels, his companions, endeavoured to mount the highest, that he might be subject to none and be alone above all others; who said, `I will ascend into heaven: I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the sides of the North; I will ascend above the heights of the clouds; I will be like the Most High?' What are your brethren, the bishops of the universal Church, but the stars of God? Their lives and teachings shine, in truth, through the sins and errours of men, as do the stars through the darkness of the night. When, by your ambitious title, you would exalt yourself above them, and debase their title in comparison with your own, what do you say, if not these very words, `I will ascend into heaven; I will exalt my throne above the stars of God?' Are not all the bishops the clouds that pour forth the rain of instruction, and who are furrowed by the lightning of their own good works? In despising them, my brother, and endeavouring to put them under your feet, what else do you say than that word of the ancient enemy, `I will ascend above the heights of the clouds?' For my part, when, through my tears, I see all this, I fear the secret judgement of God; my tears flow more abundantly; my heart overflows with lamentations, to think that my Lord John-a man so holy, of such great abstinence and humility, but now seduced by the flattery of his familiars-should have been raised to such a degree of pride that, through the lust of a wrongful title, he should endeavour to resemble him who, vaingloriously wishing to be like God, lost, because he was ambitious of a false glory, the grace of the divine resemblance that had been granted to him, and the true beatitude. Peter, the first of the Apostles, and a member of the holy and universal Church; Paul, Andrew, John-were they not the chiefs of certain nations? And yet all are members under one only head. In a word, the saints before the law, the saints under the law, the saints under grace-do they not constitute the body of the Lord? Are they not members of the Church? Yet is there none among them who desired to be called universal. Let your Holiness consider, therefore, how much you are puffed up when you claim a title that none of them had the presumption to assume.
You know it, my brother; hath not the venerable Council of Chalcedon conferred the honorary title of universal upon the bishops of this Apostolic See, whereof I am, by God's will, the servant? And yet none of us hath permitted this title to be given to him; none hath assumed this bold title, lest by assuming a special distinction in the dignity of the episcopate, we should seem to refuse it to all the brethren.
What then could you answer, beloved brother, in the terrible judgement to come, who desire not only to be called Father, but universal Father of the world? Beware then of evil suggestions; fly from the counsel of offence. `It is impossible,' indeed, `but that offences will come; but,' for all that,`Wo unto him through whom they come!' In consequence of your wicked and vainglorious title, the Church is divided and the hearts of the brethren are offended.
… I have sought again and again, by my messengers and by humble words, to correct the sin which has been committed against the whole Church. Now I myself write. I have ommitted nothing that humility made it my duty to do. If I reap from my rebuke nothing better than contempt, there will nothing be left for me but to appeal to the Church.”2
This letter of Gregory the Great shows he considered the supreme authority of the church to reside in the entire episcopate and not in any one bishop. He admitted he didn't possess the authority to judge John (despite being the bishop of Rome) and if John didn't abandon such a vain and wicked title, Gregory would bring his actions before the church in a council. Pope Gregory the Great himself said that the title, “universal Bishop” is wicked, vainglorious and against the word of God and whoever assumes such a title is comparable to Satan, because there is only one “universal Bishop” and that is Christ.
He pointed out that none of the apostles presumed to receive such a title and the Council of Chalcedon gave this very same title to the bishop of Rome purely as an honorary title to honor Peter but no bishop of Rome would think to use such a vain and self-serving title. He also said two things: No bishop, no matter how high he is in the hierarchy can claim universal authority and no bishop can call himself the Father of all Christians without going against the gospel of Jesus Christ.
To Emperor Maurice he wrote,
“… But since it is not my cause, but God's, since the pious laws, since the venerable synods, since the very commands of our Lord Jesus Christ are disturbed by the invention of a certain proud and pompous phrase, let the most pious Lord cut the place of the sore.
… he (Peter) received the keys of the heavenly kingdom, and power to bind and loose is given him, the care and principality of the whole Church is committed to him, and yet he is not called the universal apostle; while the most holy man, my fellow-priest John, attempts to be called universal bishop. I am compelled to cry out and say, O tempora, O mores!
… if then any one in that Church takes to himself that name, whereby he makes himself the head of all the good, it follows that the Universal Church falls from its standing (which God forbid), when he who is called Universal falls. But far from Christian hearts be that name of blasphemy in which the honour of all priests is taken away, while it is madly arrogated to himself by one.
Certainly, in honour of Peter, Prince of the Apostles, it was offered by the venerable synod of Chalcedon to the Roman Pontiff. But none of them has ever consented to use this name of singularity, lest, by something being given peculiarly to one, priests in general should be deprived of the honour due to them. How is it then that we do not seek the glory of a title even when offered, and another presumes to seize it for himself though not offered?”3
Gregory the Great said that the Council of Chalcedon offered the title of “universal Bishop” to the bishop of Rome to honor Peter but Pope Leo refused it.4 (would this council give this honorary title to the bishop of Rome if they recognized him as possessing universal authority by divine right?) This title was only given to honor Peter and wasn't an acknowledgement of the bishop of Rome's inheritance of a universal authority by divine right or else the Council of Chalcedon and Pope Gregory the Great would've said so.
Gregory the Great viewed the title of “universal Bishop” as a vain and blasphemous title and said that despite the bishops of Rome received this honorary title from the Council of Chalcedon, they never used it because it would deprive all other bishops of the honor that is their due.
Gregory the Great wrote to Eulogius, bishop of Alexandria and Anastasius, bishop of Antioch in which he said:
“For, as your venerable Holiness knows, this name of Universality was offered by the holy synod of Chalcedon to the pontiff of the Apostolic See which by the providence of God I serve. But no one of my predecessors has ever consented to use this so profane a title; since, forsooth, if one Patriarch is called universal, the name of Patriarch in the case of the rest is derogated. But far be this, far be it, from the mind of a Christian, that any one should wish to seize for himself that whereby he might seem in the least degree to lessen the honour of his brethren. While, then, we are unwilling to receive this honour when offered to us, think how disgraceful it is for any one to have wished to usurp it to himself perforce.
Wherefore, let not your Holiness in your epistles ever call any one Universal, lest you detract from the honour due to yourself in offering to another which is not due.”5
This letter proves that during the time of Gregory the Great all the bishops of the major sees held positions of equality. None were superior to the others although they had a ranking of priority. This opposition of Pope Gregory to the title of “universal Bishop” shows such a concept was not recognized as valid by the turn of the seventh century because up to that time, all the bishops of the major sees were in a position of equality. Gregory said that if anyone were to receive such a title, it would take away from the glory and honor of the other bishops.
Gregory the Great wrote to the successor of John the Faster, Cyriacus:
“Which peace indeed you will then have with us, if you turn away from the pride of a profane name, according to what the same teacher of the Gentiles says, `O Timothy, keep that which is committed to thy trust, avoiding profane novelties and words.' (1 Tim 6:20) For indeed, it is too bad, if these who have been made preachers of humility should glory in the elation of a vain name … Herein therefore we embrace you from the bottom of our heart, herein we recognize you as priests, if, rejecting the vanity of words, you occupy the place of holiness with holy humility. For behold, we have been scandalized by this impious appelation, and retain in our mind and express in words by no means slight complaints.”6
Pope Gregory the Great considered the title of “universal Bishop” to be a sinful and vain title. It is an impious title and results from the pride of men.
Pope Gregory the Great replied to the Patriarch of Antioch's letter,
“And indeed on the receipt of the synodical epistle of our brother and fellow-bishop Cyriacus it was not worth my while to make a difficulty on account of the profane title at the risk of disturbing the unity of the holy Church: but nevertheless I took care to admonish him with respect to this same superstitious and proud title, saying he could not have peace with us unless he corrected the elevation of the aforesaid expression, which the first apostate invented. You, however, ought not to say that this is a matter of no consequence, since, if we bear it with equanimity, we are corrupting the faith of the Universal Church; for you know how many, not only heretics but heresiarchs have issued from the Constantinopolitan Church. And, not to speak of the injury done to your dignity, if one bishop is called Universal, the Universal Church comes to ruin, if the one who is universal falls. But far, far be this levity from my ears. Yet I trust in Almighty God that what he has promised He will soon fulfill; `Whosoever exalteth himself shall be humbled.' (Luke 14:11).”7
He also calls this title a “grand and superstitious title” and was an invention of the first apostate (Satan). He warned that if the church tolerated some bishops to use this title it would corrupt the church and if the one who claims to be the universal Bishop falls, the church would crumble for its reliance upon that universal head.
Pope Gregory the Great wrote another letter to Emperor Maurice and said among other things,
“… If we regard the quantity of the language used, there are but a few syllables; but if the weight of the wrong, there is universal disaster. Now I confidently say that whosoever calls himself, or desires to be called, Universal Priest, is in his elation the precursor of Antichrist, because he proudly puts himself above all others. Nor is it by dissimilar pride that he is led into error; for, as that perverse one wishes to appear as God above all men, so whosoever this one who covets being called sole priest, he extols himself above all other priests.”8
Pope Saint Gregory the Great himself said that anyone who takes upon himself or even desires this title is the harbinger of the antichrist,9 because he desires to exalt himself above others. This title is due to pride equal to the pride of Satan that caused him to be cast out of heaven. He also compares the person who years for the title of “universal Bishop” to Satan himself.
Because of Pope Gregory the Great's opposition to giving the Patriarch of Constantinople the title of “universal Bishop,” Eulogius who was the Patriach of Alexandria stopped giving that honor to Cyriacus and instead gave it to Pope Gregory to show his love and respect to him. Pope Gregory immediately replied to Eulogius' letter a portion of which states:
“Your Blessedness has also been careful to declare that you do not now make use of proud titles, which have sprung from a root of vanity, in writing to certain persons, and you address me saying, `As you have commanded.' This word command, I beg you to remove from my hearing, since I know who I am, and who you are. For in your position you are my brethren, in character my fathers. I did not, then, command, but was desirous of indicating what seemed to be profitable. Yet I do not find that your blessedness has been willing to remember perfectly this very thing that I brought to your recollection. For I said that neither to me nor to any one else ought you to write anything of the kind; and lo, in the preface of the epistle which you have addressed to myself who forbade it, you have thought fit to make use of a proud appellation, calling me Universal Pope. But I beg your most sweet Holiness to do this no more, since what is given to another beyond what reason demands is subtracted from yourself. For as for me, I do not seek to be prospered by words but by my conduct. Nor do I regard that as an honour whereby I know that my brethren lose their honour. For my honour is the honour of the Universal Church: my honour is the solid vigour of my brethren. Then am I truly honoured when the honour due to all and each is not denied them. For if your Holiness calls me Universal Pope, you deny that you yourself what you call me universally. But far be this from us. Away with words that inflate vanity and wound charity.
And, indeed, in the synod of Chalcedon, and afterwards by subsequent Fathers, your Holiness knows that this was offered to my predecessors. And yet not one of them would ever use this title, that, while regarding the honour of all priests in this world, they might keep their own before Almighty God.”10
Gregory the Great viewed the unity of the Catholic Church to be the total unity of all the churches with each other and not all the churches in unity with one central church, the church of Rome.11 Not only was Gregory the Great opposed to others receiving the title of “universal,” he was opposed to being called by that title. “I said that you should no more give that title to me than to others.” He did not believe he was superior to the other Patriarchal bishops but was on a level of equality with them. His view on authority is identical with Eastern Orthodoxy and is completely opposite to what the Roman Catholic Church teaches today. The Roman opposition to the bishop of Constantinople being referred to as the “Ecumenical Bishop” was dropped when Emperor Phocas granted Rome the primacy status in Christendom.12 Subsequent Popes were called “Ecumenical or Universal Bishops” and Pope Gregory VII later claimed that only the Pope of Rome can be called “Universal.”13
It is interesting to note that the exalted titles given to the bishop of Rome is absent in the early centuries and it is only much later that the title appears. Consequently, the titles given to the bishop of Rome today can't be used to prove any kind of supremacy in the first three centuries.
[ENDNOTES]:
1.This chapter is derived from THE PAPACY (Guetee). pp.206-250.
2.Letters of St. Gregory. Book 5, Epistle 18. Quoted from THE PAPACY (Guette); NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH (Schaff and Wace). Vol 12. Gregory the Great section. pp.166-169.
3.Letters of St. Gregory, Book 5, Epistle 20; NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH (Schaff and Wace). Vol 12. Gregory the Great section. pp.170-171.
4.There is no evidence the Council of Chalcedon ever offered this title to the bishop of Rome. A HISTORY OF THE CHRISTIAN COUNCILS (Hefele). 3:429.
5.Letters of St. Gregory, Book 5, Epistle 43; NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH (Schaff and Wace). Vol 12. Gregory the Great section. p.179.
6.Letters of St. Gregory, Book 7, Epistle 4; NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH (Schaff and Wace). Vol 12. Gregory the Great section. p.212.
7.Letters of St. Gregory, Book 7, Epistle 33; NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH (Schaff and Wace). Vol 12. Gregory the Great section. p.222.
8.Letters of St. Gregory, Book 7, Epistle 88; NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH (Schaff and Wace). Vol 12. Gregory the Great section. p.226.
9.ANTE-NICENE FATHERS. (Roberts & Donaldson). (1989 reprint). Volume 5, p.264.
10.Letters of St. Gregory, Book 8, Epistle 30; NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH (Schaff and Wace). Vol 12. Gregory the Great section. pp.240-241.
11.Letters of St. Gregory, Book 2, Epistle 47. Based upon all his writings, it appears Pope Gregory did his best to have Rome as the Supreme Head in the West and his profession of equality only has reference to the other four major Sees.
12.THE RISE OF CHRISTIANITY (Frend). p.904.
13.Gregory VII's Dictatus Papae. THE DEVELOPMENT OF THE PAPACY (Burn-Murdoch). p.314.
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