him to be a bishop, who desires pre-eminence.'" Thus much Augustine.
It being understood by general consent what an apostle is, we can understand what "apostolic" means. For apostolic means keeping the way of an apostle. Just as, therefore, a true Christian is one who follows Christ in his life, so a truly apostolic man is the priest who follows the teaching of the apostles, living the life of an apostle and teaching his doctrine. Hence, any pope is to be called apostolic so far as he teaches the doctrine of the apostles and follows them in works. But, if he puts the teaching of the apostles aside, teaching in word or works what is contrary, then he is properly called pseudo-apostolic or an apostate. Hence Dist. 97 [79: 9, Friedberg, 1: 278]: If any one shall be enthroned in the papal seat on account of money or human favor or by the help of a popular or military uprising, without a harmonious and canonical election, he is not to be considered apostolic but apostate. Since, therefore, the error is greater in an active election when those electing are forced by the devil to elect an individual whom God condemns—a thing manifestly certain from his works and his neglect of the spiritual office, that he is at variance with the life of the apostles—much more does it follow that such an individual is to be deemed not apostolic but an apostate.
Therefore, in view of these statements, the apostolic seat may be called the life of the priest who efficiently maintains the life of an apostle, just as the seat of an apostle is the life of an apostle. Hence Chrysostom, Hom. 25, says [Nic. Fathers, 10: 395]: "That virtue of any apostle whereby he may have been more perfect than the rest, that is his throne. But all the virtues of Christ together are, as it were, one seat, because he was equally perfect in all the virtues, and he alone." See how well that saint perceives that the individual life of each of Christ's apostles is his seat in which he reposes by reason of his merits and for which reason he now sits in
