thy grant because, when I was Roman bishop, I had already forsaken all and did not crave from Nero dominion over Rome; nor do I stand in need of it. And I see that it greatly hurts my descendants, for it hinders them in the preaching of the Gospel and in salutary prayer and in the performance of God's counsels and commandments and makes many of them proud and arrogant. Since, therefore, the good—optimus—God is able to take away the grant—privilegium—made by those emperors and to bring His church back to a state where pontiffs are on a parity, even as it was before the donation—it follows, that God is able to give to His church other true successors than the pope and the cardinals that they may minister even as did the holy apostles.
But against this the objection is brought: "The pope has this very appointment from the Lord," as the Decretum states, Dist. 22 [Friedberg, 1: 73], where Pope Anacletus says: "The holy Roman church obtained the primacy not from the apostles but from the Lord himself.” From thisit follows, that the pope was not appointed to his high office by the emperor or man but immediately by God. And this is clear [22] 2, 3 from the submission rendered by kings and also from the testimony of doctors where they treat of the pope's authority.
As for the first statement, it is to be laid down that that pope, Anacletus, understood by the holy Roman church not the basilica of stone or wood, but St. Peter and St. Paul, and the other saints who dwelt in that place. For this reason, in this same decretal, he says, that Peter and Paul were associates in the city of Rome, wherefore it is said figuratively that he obtained the primacy.
In regard to the second statement it is to be taid down that he is speaking about the primacy over men from God's standpoint, by virtue of the primacy of virtues and in view of the edification of the church and not about a primacy of temporal riches or human glory—a primacy which the apostles
