trated in him. From this, then, the argument is constructed: a man is the vicar of the person whose place he fills and from whom, in a legitimate way, he receives procuratorial power [delegated as with the Roman procurators]. But no one truly occupies the place of Christ, or Peter, unless he follows him in his life, for no other kind of following is more fitting; nor does any one otherwise receive procuratorial power. The requirements, therefore, of the vicarial office are conformity of life and authority from him who appoints. If, therefore, the pope is a most humble man, depending little upon mundane honors and the gain of this world, if he is a shepherd deriving his name from the pasturage of God's Word, of which pasturage the Lord said to Peter, "Pasture my sheep," John 21:17, if he pasture the sheep by the Word and the example of his virtues being made ensample of the flock with his whole heart, as Peter says, I Peter 5:3, if he is meek, patient, chaste, laboring anxiously and solicitously in the service of the church, esteeming all temporal things as dung—then, without doubt, is he the true vicar of Jesus Christ, manifest to God and men, so far as the judgment of the outward senses can determine. But, if he lives at discord with these virtues—for there is "no communion[1] between Christ and Belial," II Cor. 6:15, and, as Christ himself said, "He that is not with me is against," Matt. 12:30—how can he be the true and manifest vicar of Christ or of Peter and not rather the vicar of antichrist, seeing he resists Christ in morals and in life?
Therefore, when Peter was opposed to Christ in will and words and after Christ had promised him the keys, Christ called Peter Satan, that is, "adversary," and said: "Get thee behind me, Satan, thou art an offence to me, because thou savorest not the things that be of God but the things that be of men." If, therefore, Peter, chosen to be Christ's first vicar by Christ and deputed to serve the church in
- ↑ Communicatio. The Vulgate: conventio.
