necessarily possess jurisdiction. He possesses jurisdiction when the flock has been assigned to him. But, said the papal advocates, it is the Pope who gives to the Bishop his flock. Consequently, it is the Pope who confers the jurisdiction.
The real basis of this theory is the opinion that all jurisdiction was originally conferred by Christ upon St Peter; that it belongs exclusively to him and his successors; that the plenary jurisdiction of St Peter was transmitted, but not that of the other Apostles. The papal advocates in the Council of Trent frankly stated their anxiety to protect the papal power. If the Pope in conveying jurisdiction was only instrumental, then the plenitude of power was not really his. But whatever the Bishops are, the Pope must be the source of all authority. It was even asserted that Bishops are superior to priests not by divine right, but by papal permission. The Pope, it was declared, had power to deprive, transfer, or depose the Bishops at will, as might seem to him expedient for the Universal or the local Church. So, at least, a Bishop said. We shall see this theory bearing fruits in France in the days of Napoleon. Another Bishop even proclaimed that our Lord baptized St Peter only among the Apostles, while Peter baptized the rest, and created them Bishops of the Church.
On the other side, the theory of supreme episcopal right, commission, and authority was firmly and widely maintained. Consecration, it was affirmed, conferred jurisdiction as well as orders. Indeed jurisdiction is essential to the episcopal function; and consecration cannot confer an inadequate mutilated power. In jurisdiction we should distinguish the capacity and its exercise. The capacity is bestowed direct by Christ in consecration; the particular sphere of its
