to the apostolate of Peter and Paul; those of Alexandria also go back to Peter by St. Mark, who was the delegate and disciple of that Apostle. The other Apostolic Sees, Jerusalem, Smyrna, Byzantium, etc., can be traced like that of Rome to some one of the Apostles. Their episcopate is thus Apostolic, but it is not the Apostolate.
Before concluding our examination of the Fathers of the fourth and fifth centuries, we must mention, in the way of objection, some texts of St. Jerome that seem favourable to such papal extravagances. We must premise:
First. That even should the words of this Father be taken literally, they could prove nothing, since he would be alone against all; and the opinion of a single Father proves absolutely nothing as to Catholic doctrine.
Secondly. That these texts of St. Jerome cannot be taken literally without making him contradict himself.
Writing to Pope Damasus, his friend and protector, Jerome thus expresses himself:[1] "Although your greatness awes me, your goodness reässures. I ask of the priest the saving sacrifice — of the shepherd the help he owes to the sheep. I speak to the successor of the fisherman, to the disciple of the cross. Following no chief save Christ, I am united in communion with your Holiness; that is to say, with the see of Peter. I know the Church is built upon this rock. Who eats not of the lamb in this house is defiled. Whoever dwells not in Noah's ark will perish at the time of the deluge. I do not know Vitalis; I repel Meletius; I ignore Paulinus.[2] Whoever does not reap with you, scatters his harvest; that is, he who is not of Christ is of Antichrist." Then he asks Damasus if he shall speak of the divine hypostases, or be silent.
And addressing Damasus or the Roman ladies, partic-
