<<  The Catechism of the Catholic Church Today!

But as it would take up too much space, in such a volume as this, to enumerate the successions of all the churches, by pointing out that tradition which the greatest, and most ancient, and universally known, Church of Rome — founded and constituted by the two most glorious Apostles Peter and Paul — holds from the Apostles, and the faith announced to all men, which, through the successions of (her) bishops, has come down to us, we confound all those who in any way, whether through self-complacency or vain-glory, or blindness and evil opinion, assemble otherwise than as behooves them.

For to this Church, on account of more powerful principality, it is necessary that every church, who wishes to remain faithful, resort, in which has been preserved that tradition which is from Apostles.

Adv. Hæres. l. iii. c. iii. n. 2, pp. 176-7
The Faith of Catholics, Volume 1, Page 308-309

"It is agreed that they lived, not so long ago, in the reign, speaking generally, of Antoninus, and that they, at first, believed in the doctrine of the Catholic Church, in the Church of Rome, under the episcopate of the blessed Eleutherius."

De Praescrip. n. 30.
The Faith of Catholics, Volume 1, Page 309

"Come, now . . . run over the apostolic churches, in which the very chairs of the Apostles to this very day preside over their own places. ... If thou art near to Italy, thou hast Rome, whence we also have an authority at hand. That Church, how happy! on which the Apostles poured out all their doctrine with their blood; where Peter had a like Passion with the Lord; where Paul is crowned with an end like the Baptist's; where the Apostle John was plunged into boiling oil, and suffered nothing, and was afterwards banished to an island; let us see what she hath learned, what taught, what fellowship she hath had with the churches of Africa likewise.

De Praescript. n. 36.
The Faith of Catholics, Volume 1, Page 309

"Moreover, after all this, having had a pseudo-bishop set up for themselves by heretics, they dare to sail, and to carry letters, from schismatic and profane men, to the chair of Peter, and to the principal Church whence the unity of the priesthood took its rise; nor do they consider that the Romans are those (whose faith was praised in the preaching of the Apostle) to whom faithlessness cannot have access."

Ep. lv. ad Cornel, pp. 182-3.
The Faith of Catholics, Volume 1, Page 309-310

Having established the primacy of the see of Rome he says:

"But you say that you have a certain share in the city of Rome. This is a branch of your error, shooting forth from falsehood, not from the root of truth. In fact, if Macrobius be asked what chair he fills in that city, can he answer, "Peter's chair?" which I do not know that he even knows by sight, and unto whose memorial, like a schismatic, he has not approached, acting in opposition to the Apostle, who says, "Communicating with the memories of the saints." (Romans 12:13) Lo! there are the memorials of the two Apostles. Say, has he had ingress to them? or has he offered there where it is certain are the memorials of the saints? It remains, therefore, for your colleague, Macrobius, to acknowledge that he sits in the place where once sat Encolpius; and could Encolpius be questioned, he would answer, that he sat where Bonifacius Ballitanus sat before him; and could he be questioned next, he would say, there, where Victor Gabensis sat, he who was sent by your party from Africa, some time back, to a few wanderers. How is this, that your party could not have, in the city of Rome, a bishop that was one of its citizens? How is it that Africans and strangers only are well known to have succeeded each other in that city? Is not the craft apparent? the factiousness, which is the mother of schism? Meanwhile, the cause of Victor's being sent from this country -- I do not say like a stone cast into a spring, for he could not trouble the purity of that Catholic people -- but, because certain Africans chose to fix their residence in that city, and they were known to you to have left this country, they petitioned that some one might be sent to them from this place, to gather them into an assembly. Victor accordingly was sent: there he was a child without a parent ... a pastor without a flock, a bishop with out a people. For the few that, out of forty churches (basilicas) and more, had not a place wherein to meet, were not to be called a flock or a people. Under these circumstances, they fenced round with hurdles a sort of cave outside the city, wherein, at that time, to hold their conventicle, whence they got the name Montenses. Wherefore, as Claudinus is known to have succeeded to Lucianus, Lucianus to Macrobius, Macrobius to Encolpius, Encolpius to Boniface, Boniface to Victor, if Victor had been asked where he sat, he could neither show that any one was there before him, nor point to any chair but the "chair of pestilence". (Psalm 1:1) For pestilence sends its victims, killed by diseases, to Hell, and Hell is known to have its gates, against which gates we read that Peter received the keys of safety, Peter our prince (or, original), to wit, to whom Christ said, "To thee will give the keys of the kingdom of Heaven, and the gates of Hell shall not overcome them."

5. Whence then is it that you strive to usurp unto yourselves the keys of the kingdom of Heaven, you who sacrilegiously fight against the chair of Peter, by your presumption and audacity?

[He pursues the argument at some length, showing further that there is no prescription which can justify a continuance in hereditary schism, and concludes his examination of the first mark of the Church as follows:]

Since then it is manifest, and clearer than the light, that we are in connection with so many countless nations, and that so many provinces are in connection with us, you now see that you, who are but a portion of one country, are by your errors separated from the Church, and in vain claim for yourselves the designation of the Church with its marks, which are rather with us than with you; marks which it is evident are so connected together and indivisible, that it is felt that one cannot be separated from the other. For they are, indeed, reckoned by (distinct) names, but they are united in their body (the Church) by a single act of the understanding, as are the fingers in the hand, which we see are kept distinct by the divisions between them. Whence he that holds one, must needs hold all, as each cannot be separated from the rest. Add to this, that we are in possession, not of one (of these marks), but we have them as properly ours. Of the aforesaid marks, then, the chair is, as we have said, the first, which we have proved is ours through Peter, and this first mark carries with it the angel (or jurisdiction)."

De Schism. Donat. l. ii. n. 4, 6.
The Faith of Catholics, Volume 1, Page 310-312

This letter, it may be remarked, is addressed to several eastern bishops, the opponents of St. Athanasius, by whom it is adduced entire in his " Defense against the Arians." From the same epistle we learn that Pope Julius (in Rome) had cited the Arian bishops who had written to Rome.

"Oh beloved! the judgments of the Church are no longer in accordance with the gospel, but are (by you, Arians) to the inflicting of exile and of death. For even though any transgression had been committed, as you pretend, by these men, the judgment ought to have been in accordance with the ecclesiastical rule (canon), and not thus. It behooved you to write to all of us, that thus what was just might be decreed by all. For they who suffered were bishops, and the churches that suffered no common ones, over which the Apostles ruled in person.

And why were we not written to concerning the Church, especially of Alexandria? or, are you ignorant that this has been the custom first to write to us, and thus what is just be decreed from this place? If, therefore, any such suspicion fell upon the bishop there, it was befitting to write to this Church. But now they who acquainted us not, but did what they themselves chose, proceed to wish us, though unacquainted with facts, to become supporters of their views. Not thus were Paul's ordinances; not thus have the fathers handed down to us; this is another form, and a new institution. Bear with me cheerfully, I beseech you, for what I write is for the common weal. For what we have received from that blessed Apostle Peter, the same do I make known to you; and these things I would not have written to you, deeming them manifest to you all, had not what has been done confounded us."

Ep. ad Eusebian. n. 21, p. 13, t. v. Galland.
The Faith of Catholics, Volume 2, Page 67-68

"There came unto us a certain Marcellina, who had been led astray by these heretics (the Carpocratians), and she corrupted the faith of many during the days of that Anicetus, bishop of Rome, who succeeded Pius and his predecessors.

For, in Rome, Peter and Paul were the first both Apostles and bishops; then came Linus, then Cletus, then Clement, the contemporary of Peter and Paul, of whom Paul makes mention in his epistle to the Romans (Philippians?) And let no one wonder that, though he was the contemporary of Peter and Paul, for he lived at the same time with them, others received that episcopate from the Apostles. Whether it was that while the Apostles were still living he received the imposition of hands as a bishop (of the episcopate) from Peter, and having declined that office he remained unengaged ... or whether, after the succession of the Apostles, he was appointed by bishop Cletus, we do not clearly know. . . . However the succession of the bishops in Rome was in the following order. Peter and Paul, and Cletus, Clement, Anacletus, Evaristus, Alexander, Xystus, Telesphorus, Hyginus, Pius, Anicetus, the same named by me above as in the list. And let no one wonder that we have gone through each of these matters; for by means of these the manifest (truth) is forever pointed out."

T. 1, adv. Hæres (27) p. 107.
The Faith of Catholics, Volume 1, Page 274-275

"He who had experienced the protection of the heavenly mystery, whilst folded in the linen cloth, to be so powerful, how great did he not think it would be if he received it with in his mouth, and enclosed it within the inmost recesses of his breast? How much more effectual did he not think that, which had aided him so well when hidden within that cloth, would be when infused within him? But he was not so eager as to cease to be cautious. He called the bishop to him, and not accounting any grace true which was not of the true faith, he inquired of him whether he agreed with (or, assembled with) the Catholic bishops, that is, with the Roman Church. And it happened that in that spot, in the midst of the schism of that country, there was a Church. For Lucifer had then separated himself from our communion, and although he had been banished for his faith, and had left heirs of his own faith, yet Satyrus did not think that faith is (to be found) in schism. For although they might retain their faith towards God, yet did they not retain it towards God's Church, whose members, like limbs, they suffered to be divided and lacerated.

For as Christ suffered for the sake of the Church, and the Church is Christ's body, faith does not seem to be shown to Christ by those, by whom His suffering is made void, and His body is separated."


T. ii. l. 1, De Excessu Fratris, n. 4:7.
The Faith of Catholics, Volume 1, Page 312-313

"Let the ancient customs be preserved, which are in Egypt and Libya, and Pentapolis, by which the bishop of Alexandria has authority over all those places; seeing that this is also customary to the bishop of Rome."

It is well known that the legates of St. Leo quoted this canon as follows:

"The Church of Rome has always had the primacy, therefore also Egypt has it, so that the bishop of Alexandria has authority over all, seeing that this is also customary to the bishop of Rome."

Concil. Nicaen. can. vi. col. 32, Labb. t. ii.
The Faith of Catholics, Volume 1, Page 313

In the year 347, this council, which, by some, is considered as an appendix to the council of Nicaea, decreed that:

"If any bishop thinks that he has been in any cause misjudged, and imagines that he has not a bad, but a good cause, in order that the judgment may be renewed, if ft seem good to your love, let us honor the memory of the Apostle Peter, and let those who have judged the cause write to Julius, bishop of Rome, that, by the neighboring bishops of the province, the judgment may be renewed, and he furnish judges."

Can. iii. Can. Sardic. col. 630, t. ii. Labb.
The Faith of Catholics, Volume 1, Page 313-314

"The bishop of Constantinople shall have the primacy of honor after the bishop of Rome, because that Constantinople is new Rome."

The Faith of Catholics, Volume 1, Page 314

"I have thought that I ought to consult the chair of Peter, and the faith that was commended by the mouth of the Apostle, seeking now the food of my soul from that place where, in other days, I received the robe of Christ. . . . Following no chief (none first) but Christ, I am joined in communion with your Holiness, that is, with the chair of Peter. Upon that rock I know that the Church is built. Whoever eats the lamb out of this house is profane. If any be not in the ark of Noah, he will perish whilst the deluge prevails. . . . Whosoever gathers not with Thee, scatters, that is, whosoever is not of Christ, is of Antichrist."

T. 1, Ep. xv. ad Damas, n. 1, 2, col. 37-8.
The Faith of Catholics, Volume 1, Page 314

For your admonition concerning the canons of the Church, we return you thanks; but meanwhile, know that we have had no earlier custom (or, nothing is dearer to us) than to guard the rights of Christ, and not to move the landmarks of the fathers, and ever to bear in mind the Roman faith, commended by the mouth of an Apostle, and of which faith the church of Alexandria boasts that it is a partaker."

T. 1, Ep. lxiii. ad Theopli. n. 2, col. 351.
The Faith of Catholics, Volume 1, Page 428

"And because I am afraid, yea have by report learnt, that in certain places the venomous plants even yet live and put forth shoots, I think, in the pious affection of my love, that I ought to give you this warning, that you hold fast the faith of holy Innocent, who is both the successor and the son of the afore-named man (Anastasius), and of the apostolic chair; 5 nor, however wise and shrewd you may seem to yourself, receive any strange doctrine."

T. 1, Ep. cxxx. ad Demetri. n. 16, col. 986.
The Faith of Catholics, Volume 1, Page 314

"Would you know, O Paula and Eustochium, in what way the Apostle distinguished each province by its peculiar characteristics? Even to this day do the same imprints both of virtues and of vices remain. Of the Roman people the faith is commended. Where besides, with such zeal and numbers, does such a concourse flow to the churches, or the tombs of the martyrs? Where does the "Amen" so re-echo like the thunder of Heaven, and the deserted temples of the idols shake, as there? Not that the Romans have any other faith than that which all the churches of Christ have, but that in them is greater devotion, and simple readiness to believe."

T. vii. Proaem. ad l. ii. Comm. ad Galat. col. 427.
The Faith of Catholics, Volume 1, Page 314-315

"Though, dearest brother, agreeably to the worth and honor of the priesthood, where with you are eminently distinguished, you are acquainted with all the maxims of life and doctrine contained in the ecclesiastical law, neither is there anything which you have not gathered from your sacred reading, . . . yet, seeing that you have earnestly requested to be made acquainted with the pattern, and authority of the Roman Church, I have, from my profound respect for your wish, sent you digested regulations of life, and the approved of customs, whereby the people who compose the churches of your country may perceive, by what things and rules, the life of Christians, each according to his own profession, ought to be restrained; and also what discipline is observed in the Church of the city of Rome.

It will be for your friendliness diligently to make them known throughout the neighboring people, and to communicate to our fellow-priests who preside over their respective churches in those countries, this book of rules, as an instructor and a monitor, that they may both be acquainted with our customs, and, by sedulous teaching, form, in accordance with the faith, the manners of those who flock unto them. Let us, therefore, begin, with the help of the holy Apostle Peter, through whom both the apostleship and the episcopate took their rise in Christ."

Ep. ii. ad Victric. n. 1, 2, Galland. t. viii.p. 546.
The Faith of Catholics, Volume 1, Page 315-316

"An exceeding anxiety has often kept me in fear about the dissensions and schism of the churches in Spain, which report loudly declares are daily spreading and advancing with more rapid strides: the needful time has now come wherein it is not possible any longer to defer the much-required correction, and wherein a suitable remedy must be provided.

For our brother, Hilary my fellow-bishop, and Elpidius, presbyter, partly moved by the love of unity, partly influenced, as they ought to be, by the ruinous evils under which your province labors, have journeyed to the apostolic see; and, in the very bosom of faith, have, with sorrow and lamentation, described how peace has been violated within your province."

Ep. iii. ad Victric. n. 1, p. 551.
The Faith of Catholics, Volume 1, Page 316

"If the priests of the Lord but desired to guard entire the ecclesiastical constitutions transmitted by the blessed Apostles, there would be no diversity, no variety in ordinations and consecrations. But, while each one is of opinion that, not what has been transmitted, but what seems good to himself, is to be held, thence, in different places, or churches, there are seen different (customs) held or observed: and thus scandal is given to the people, who, being ignorant that the ancient traditions have been corrupted by human presumption, either think that the churches do not agree together, or that this contrariety was introduced by the Apostles, or by apostolic men. For who knows not, or notices not, that what was delivered to the Roman Church by Peter, the prince of the Apostles, and is to this day guarded, ought to be observed by all men, and that nothing ought to be superinduced, or introduced which has not (that) authority, or which may seem to derive its precedent elsewhere, clear especially, as it is, that no one has founded churches through out the whole of Italy, the Gauls, Spain, Africa, and Sicily, and the interjacent islands, except those whom the venerable Apostle Peter, or his successors, appointed priests? Let them read whether in those provinces any other of the Apostles is found, or is recorded, to have taught. But if they read of no other, for they never can find any other, they ought to follow what is observed by the Roman Church from which there is no doubt that they derived their origin, lest whilst they court strange assertions, they be seen to set aside the source (head) of their institutions. It is well known that your friendliness has often been at Rome, been present with us in church, and cognizant of the customs which prevailed both in consecrating the mysteries, and in the other secret (offices). We should assuredly consider this sufficient for the information, or the reformation, of your church, should it be that your predecessors have in any respect not held with, or held differently from, us, had you not thought that we were to be consulted on certain matters. On these we send you replies, not as thinking you in any respect ignorant, but that you may regulate your people with greater authority; or, should any have gone aside from the institutions of the Roman Church, that you may either yourself admonish them, or not delay to point them out to us, that we may know who they are who either introduce novelties, or who think that the custom of any other church, but that of Rome, is to be followed."

Ep. xxv. ad Decentium, n. 1-3, Galland, t. viii.p. 586.
The Faith of Catholics, Volume 1, Page 434-435

"The Novatians, Arians, Patripassionists ... do not, as you remark, communicate with us. But wherever they are, there is the Catholic Church, as it is in Africa, where also you (Donatists) are; but not where soever the Catholic Church is, are either you or any other of the various heresies. Whence it is apparent, which is the tree that in its abounding fruitfulness stretches out its branches over the whole earth, and which are the broken branches that have no life from the root, and are lying and withering each on its own ground."

T. ix. l. iv. Contr. Crescen. n. 75, col. 794-5.
The Faith of Catholics, Volume 1, Page 316-317

"The Christian religion is to be held by us, and the communion of that Church, which is Catholic, and is called Catholic, not only by its own members, but also by all its adversaries. For in spite of themselves, even the very heretics, and disciples of schisms, when speaking not with their fellows, but with strangers, call the Catholic Church nothing else but the Catholic Church. For they cannot be understood, unless they distinguish her by that name by which she is designated by the whole world."

T. i. De Vera Relig. n. 12 (al. 7), col. 1214.
The Faith of Catholics, Volume 1, Page 317

"He could afford not to heed the conspiring multitude of his enemies, whereas he saw himself united by letters of communion both with the Roman Church, in which the primacy (principality) of the apostolic chair has always prevailed and with the rest of the world whence also the gospel came to Africa itself, where he would be ready to plead his cause if his adversaries should attempt to alienate those churches from him."

T. ii. Ep. xliii. Glorio et caeteris, n. 7, col. 136.
The Faith of Catholics, Volume 1, Page 317

"If, for one man's fault, the population of a whole province is to be anathematized, then will be condemned also that most blessed disciple (of Peter's), Rome to wit, out of which there have sprung up not one, but two or three, or even more heresies, and yet not one of them has been able either to have possession, or to move the chair of Peter, that is, the seat (or see) of faith."

De Fide, n. 2; Galland. t. ix. p. 183.
The Faith of Catholics, Volume 1, Page 318

"I appeal to the justice of your holiness, my Lord Zozimus, venerable pope. The true faith is never troubled, and this especially in the Apostolic Church, wherein the teachers of a corrupt faith are as easily detected as they are truly punished . . . that they may have in them that true faith which the Apostles taught, and which is held by the Roman Church, and by all the teachers of the Catholic faith."

Libell. Adv. Caeles. Zozim. Oblatus. n. 1; Galland. t. ix. p. 32.
The Faith of Catholics, Volume 1, Page 318

"It is certain that this Church (of Rome) is to the churches spread over the whole world as the head is to its own members; from which Church whoso has cut himself off, has become an alien to Christianity, from the time that he began not to be in this fellowship."

Ep. xiv. Epis. Thess. t. ix. Galland. p. 57.
The Faith of Catholics, Volume 1, Page 318

"You, therefore, beloved of God, and commended by an apostolic testimony, to whom the Apostle Paul, the doctor of the Gentiles, says, "Because your faith is spoken of in the whole world", (Romans 1) preserve amongst you that which you know that so great a preacher thought concerning you. Let none amongst you become a stranger to this praise; that so, those whom, during so many ages, by the teaching of the Holy Spirit, no heresy has violated, neither may the defilements of the Eutychian impiety be able to stain."


Serm. xcvi. Tr. i. Contr. Hæres. Eutych. c. iii. p. 374.
The Faith of Catholics, Volume 1, Page 319

"It behooves your friendliness to see clearly, with all your soul, over the government of what Church the Lord has willed you to preside, and to be mindful of that doctrine which the most blessed Peter, the chief of all the Apostles, established throughout the whole world indeed by a uniform teaching, but by a special instruction in the cities of Antioch and of Rome. ... It behooves you, therefore, to be with the utmost vigilance careful, lest heretical pravity may claim anything unto itself; since it becomes you, by your sacerdotal authority, to resist such, and frequently, by your reports concerning the progress of the churches, to inform us of what is doing. For it is proper that you be a partner with the apostolic chair in this solicitude; and to produce confidence in acting, be conscious of the privileges of the third see, which do not suffer to be lessened in anything by the ambition of any individual; for so great is my reverence for the Nicaean canons, that I neither have permitted, nor will I permit, the things settled by the holy fathers to be violated by any innovation. For although the merits of prelates may sometimes be different, yet do the rights of the chairs continue; against which, although rivals may create some trouble, yet can they not lessen their dignity. Wherefore, when soever your friendliness shall think that something ought to be done in support of the privileges of the church of Antioch, let it be explained to me by a letter from you, that we may be able to reply positively and befittingly."

T. i. Ep. cxix. ad Max. Antioch. c. 3, p. 121.
The Faith of Catholics, Volume 1, Page 319-320

"We exhort you, honored brother, (Eutyches), that in all things you obediently attend to those things which have been written by the most blessed Pope, (Leo), of the city of Rome, because blessed Peter, who lives and presides in his own see, gives, to those who seek, true faith. For we, in our solicitude for truth and faith, cannot, without the consent of the bishop of the Roman Church, hear causes of faith."

Proleg. Observ. Ed. Baochin. Op. S. Petr. Chrys. p. xvi.
The Faith of Catholics, Volume 2, Page 89-90

When this council, held in 451, had closed during the celebration of which Pope Leo had, by his delegates, and in many previous transactions, maintained a conspicuous part, and upheld the jurisdiction of the Roman see -- the eastern prelates there assembled addressed an epistle to him, wherein, after extolling him as "the interpreter of Peter," who had "nourished them by his writings," and declaring that he, by his legates, "had presided over them, as a head over the members," and that to him "the guardianship of the vineyard had been entrusted by the Lord;" they add,

"We signify (to you) that we have also decreed certain other things for the sake of the good ordering of affairs, and for the stability of the ecclesiastical laws, being persuaded that your holiness also, when informed thereof, would both receive and confirm the same. . . . We have confirmed the canon promulgated by the hundred and fifty fathers who assembled at Constantinople ... that after your most blessed and apostolic (throne), that of Constantinople should have the primacy. Being persuaded that, as the apostolic ray shines (rules) with you, you will often extend it to this city of Constantinople, having care (of it) as usual, through your bestowing (without envy) the participation of your own good things upon those who are related to you. The things, therefore, which we have decreed, for the removal of all confusion, and for the confirmation of the good ordering of the Church, vouchsafe, most holy and most blessed father, to embrace them, as both your own and beloved by you, and tending unto decorum. For they who filled the place of your holiness, the most holy bishops, Paschasinus and Lucentius, and the most reverend priest, Boniface, tried to resist exceedingly these things thus arranged, wishing without doubt that this good thing also should be originated by your forethought, that as the happy establishment of the faith, so also of this good order, should be accounted yours. For we, both reverencing the most religious and most Christian sovereigns who were pleased with this, and the illustrious senate, and the whole royal city, so to speak, thought it befitting that the confirmation of the honor of this city should proceed from the ecumenical synod. . . . We therefore call upon you to honor also with your sanction our judgment; even as we have brought our harmonious agreement unto the head in (all) good things, so also let the head fulfil what is befitting for the children. For thus also will the religious sovereigns be reverenced who have confirmed the decision of your holiness as a law; and the throne of Constantinople will make you a return, as it has ever fully exhibited all zeal towards the things disposed by you in the cause of true religion, and has zealously united itself with you in oneness of sentiment."

Ep. Synod. Leoni, col. 836-8; T. iv. Labb. Concil.
The Faith of Catholics, Volume 1, Page 320-321

In an epistle from the fourth council of Rome, held in A.D. 494, we have the following:

"We have also thought that it ought to be noticed, that although the Catholic churches, spread over the world, be the one bridal chamber as it were of Christ, yet has the Roman Church been, by certain synodal constitutions, raised above the rest of the churches; yea, also, by the evangelical voice of the Lord our Savior did it obtain the primacy. "Thou art Peter, and upon this rock, I will build my Church." (Matthew 16) There has been also added the dwelling there of the most blessed Apostle Paul, the vessel of election; who, not at a different time, as heretics mutter, but at the same time, and on one and the same day, was crowned, together with Peter, by a glorious death in the city of Rome, suffering under Nero; and together did they consecrate the above-named Roman Church to Christ the Lord, and by their precious and venerable triumph have raised it above all other churches in the whole world. The first see, therefore, of the Apostle Peter, is the Roman Church, which has "no spot or wrinkle, or any such thing." (Ephesians 5:27)

Labb. t. ii. col. 1013.
The Faith of Catholics, Volume 1, Page 321-322

"If the king wish to know our faith, which is the one, true faith, let him send to his friends, and I too will write to my brethren, that my fellow-bishops may come -- men who may be able, with me, to demonstrate to you our common faith; and especially the Roman Church, which is the head of all the churches. . . . If he wish to know the true faith, let him write to his friends that they may direct our Catholic bishops, and I will write to my fellow bishops, because the cause of the whole Catholic Church is one."

De Persec. Afric. l. iii. p. 682; t. viii. Bibl. Max. SS. PP.
The Faith of Catholics, Volume 1, Page 322