Institutes 4.7.5 — OF THE BEGINNING AND RISE OF THE ROMISH PAPACY, TILL IT ATTAINED A HEIGHT BY WHI

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**OF THE BEGINNING AND RISE OF THE ROMISH PAPACY, TILL IT ATTAINED A HEIGHT BY WHICH THE LIBERTY OF THE CHURCH WAS DESTROYED, AND ALL TRUE RULE OVERTHROWN.**

I come now to jurisdiction, which the Roman Pontiff asserts as an incontrovertible proposition that he possesses over all churches. I am aware of the great disputes which anciently existed on this subject: for there never was a time when the Roman See did not aim at authority over other churches. And here it will not be out of place to investigate the means by which she gradually attained to some influence. I am not now referring to that unlimited power which she seized at a comparatively recent period. The consideration of that we shall defer to its own place. But it is worth while here briefly to show in what way, and by what means, she formerly raised herself, so as to arrogate some authority over other churches. When the churches of the East were troubled and rent by the factions of the Arians, under the Emperors Constantius and Constans, sons of Constantine the Great; and Athanasius, the principal defender of the orthodox faith, had been driven from his see, the calamity obliged him to come to Rome, in order that by the authority of this see he might both repress the rage of his enemies, and confirm the orthodox under their distress. He was honourably received by Julius, who was then bishop, and engaged those of the West to undertake the defence of his cause. Therefore, when the orthodox stood greatly in need of external aid, and perceived that their chief protection lay in the Roman See, they willingly bestowed upon it all the authority they could. But the utmost extent of this was, that its communion was held in high estimation, and it was deemed ignominious to be excommunicated by it. Dishonest bad men afterwards added much to its authority, for when they wished to escape lawful tribunals, they betook themselves to Rome as an asylum. Accordingly, if any presbyter was condemned by his bishop, or if any bishop was condemned by the synod of his province, he appealed to Rome. These appeals the Roman bishops received more eagerly than they ought, because it seemed a species of extraordinary power to interpose in matters with which their connection was so very remote. Thus, when Eutyches was condemned by Flavianus, Bishop of Constantinople, he complained to Leo that the sentence was unjust. He, nothing loth, no less presumptuously than abruptly, undertook the patronage of a bad cause, and inveighed bitterly against Flavianus, as having condemned an innocent man without due investigation: and thus the effect of Leo’s ambition was, that for some time the impiety of Eutyches was confirmed. It is certain that in Africa the same thing repeatedly occurred, for whenever any miscreant had been condemned by his ordinary judge, he fled to Rome, and brought many calumnious charges against his own people. The Roman See was always ready to interpose. This dishonesty obliged the African bishops to decree that no one should carry an appeal beyond sea under pain of excommunication.

Source

• source-manifest/institutes — Calvin, Institutes of the Christian Religion, tr. Beveridge 1845 (PD)
• evidence_grade: D_doctrinal_textbook