This truth stands out prominently from the writings of Pope Gregory the Great.
He writes upon the same subject to Eulogius, Bishop of Alexandria, and Anastasius, Bishop of Antioch. He says to them: "Eight years ago, in the life of our predecessor, Pelagius, of saintly memory, our brother and fellow-bishop, John, taking occasion from some other matter, assembled a synod in the city of Constantinople, and sought to assume the title of universal, which our predecessor no sooner learned than he sent letters by which, in virtue of the authority of the Apostle St. Peter, he nullified the acts of the synod."
Romish theologians have strangely misused this passage in favour of their system. Had they compared it with the other texts from St. Gregory on the same subject, and with the whole body of his doctrine, they might have convinced themselves of two things: First, that in this passage Gregory only refers to the primacy granted by the councils to the Bishop of Rome because of the dignity of his see, made glorious by the martyrdom of St. Peter first of the Apostles. Secondly, that the only question before the synod of Constantinople was one of mere discipline, in which the accused priest had appealed to Rome. Pelagius, then Bishop of Rome, was therefore judge in the last resort in this matter, in virtue of the primacy granted to his see. This primacy had been granted to his see for the sake of St. Peter. The Council of Chalcedon, in order to honour St. Peter, had also offered the title of universal to the Bishops or Rome, as we learn from St. Gregory.
But between this and a sovereignty of divine right coming to the popes by succession from St. Peter, there is a great gulf; yet Romanists have found it all in the text from St. Gregory above quoted; carefully avoiding to quote, however, the other texts that limit its meaning, and teach us the true doctrine of this Pope. They often
