1. Deuteronomy 17: If you perceive that the judgment before you is difficult and ambiguous, and you see the words of the judges to vary: arise and go up to the place which the Lord your God has chosen. But the man who acts proudly, refusing to obey the command of the priest, that man shall die: there the Gloss says: "Here he grants the faculty of appeal." From this text and Gloss it is gathered that in the old law there was a supreme Pontiff, to whom recourse was to be had in judgments, and whom all were bound to obey. If therefore this was so in the law of the figure, much more does it seem that it ought to be so in the law of grace. And this for a threefold reason: first, because there is greater unity now than then: therefore much more ought there be one Pontiff. — Likewise, the pontificate is now more worthy and lofty: therefore much more ought all now be subject to one Pontiff than in the time of the law of Moses.
Finally, because here there ought to be a greater obedience and a more ordered hierarchy. From all of which it is gathered that if one supreme Pontiff was to be obeyed in the time of the law of Moses, much more so in the time of the law of Christ.
2. Likewise, the Psalm: He established them as princes over all the earth: it is established that this was said of the Apostles: therefore all the earth is under the principate of the Apostles: but this principate is a stable principate, according to that word of the Psalm: Their principate has been exceedingly strengthened: but it is not stable unless it is united, because every kingdom divided against itself shall be brought to desolation: nor is it united unless it has one principal prince: therefore according to the prophetic testimony all the earth ought to be subject to one who is the prince of all.
3. Likewise, what Bernard says in the third book to Eugenius serves to confirm this: "He would have to leave the world who perhaps wished to discover what does not pertain to your care. Your forebears were sent forth, not to subdue certain regions, but the world itself: and indeed their sound went forth into all the earth " etc. And afterwards: " Their principate has been exceedingly strengthened: they have been established as princes over all the earth. You have succeeded to his inheritance, thus you are the heir, and the world is the inheritance." From this therefore it is apparent that according to the prophetic testimony universal obedience of all is owed to one.
Likewise, this same thing is shown through the New Testament.
4. Matthew sixteen: You are Peter, and upon this rock I will build my Church etc., up to that point: it shall be loosed in heaven also; but it is established that he who can loose and bind all must be obeyed by all: therefore God so instituted the Church that one would be obeyed by all. But the Church is to be ruled and governed as it was instituted by the Lord: therefore, etc.
5. Likewise, in the last chapter of John: Feed my sheep, was said to Peter: but the sheep of Christ are all who walk by the way of salvation: therefore Peter was set as prelate over all such: therefore one was the shepherd of all the sheep of Christ according to the foundation of the Church: therefore also according to its progress and consummation, one must be obeyed by all.
6. Likewise, Bernard, treating the aforementioned words, in the second book to Eugene says thus: "You are the one to whom the keys have been handed over, to whom the sheep have been entrusted. There are indeed other doorkeepers of heaven and shepherds of flocks: but you so much more gloriously, inasmuch as you have more distinctly than the rest inherited both names. They have flocks assigned to them, each one his own; to you alone all have been entrusted, one flock to one shepherd. Not only of sheep, but also of shepherds, you alone are the pastor of all. How shall I prove this, you ask? From the word of the Lord: If you love me, Peter, feed my sheep. Which sheep? The peoples of this or that city, or region, or kingdom? My sheep, he says. To whom is it not plain that he did not designate some, but assigned all? Nothing is excepted where nothing is distinguished." And afterwards: "Your privilege stands unshaken, both in the keys and in the sheep entrusted to you, namely the sign of the singular pontificate of Peter, through which he undertook to govern not one ship, as each of the others his own, but the world itself: thus, since each of the others has his own, to you one most great ship has been entrusted, made from all of them, the universal Church herself, spread throughout the whole world."
From this it is manifestly held that according to divine institution, all must obey one, namely the Supreme Pontiff.
7. Likewise, Augustine, to Optatus: "In the Roman Church the primacy of the Apostolic See has always flourished"; but this is not said solely by reason of the city itself, because thus it could be said of other places and other bishops: therefore it is said with respect to the whole world: therefore according to this, the whole world must obey the Roman Pontiff as the prince of the world and universal ruler.
8. Likewise, Jerome, to Pope Damasus: "We desire to be corrected by you, who hold both the See and the faith of Peter: but if this our confession is approved by the judgment of your apostleship, whoever wishes to blame me will prove himself unskilled, or malevolent, or even not catholic, but a heretic": therefore, according to Jerome, all must abide by the judgment and correction of one Supreme Pontiff, for no other reason than because he holds the See of Peter and the authority which the Lord gave to him.
9. Likewise, Gelasius, distinction twenty-one: "Although the catholic Churches established throughout the world are one bridal chamber of Christ, nevertheless the holy Roman Church has been set above all others not by any synodal decrees, but obtained the primacy by the evangelical voice of our Lord and Savior: You are, the Lord said, Peter, and upon this rock " etc.
10. Likewise, Nicholas, in the twenty-second distinction: "The Roman Church instituted all the dignities of every order, but He alone founded it and erected it upon the rock of the faith then being born, He who entrusted to the blessed keyholder of eternal life the rights of both the earthly and the heavenly kingdom. Therefore not any earthly decree, but that Word by which heaven and earth were fashioned, by which indeed all the elements were created, founded the Roman Church: it surely enjoys His privilege, it is supported by His authority: and whoever attempts to take this away, he without doubt falls into heresy. And below: Whence also St. Ambrose himself professes that he follows in all things the holy Roman Church as his teacher."
11. Likewise, Anacletus, in the same place: "The most holy Roman Church obtained the primacy not from the Apostles, but from our Lord and Savior Himself, as He said to the blessed Apostle Peter: Thou art Peter ." And shortly after: "Among the blessed Apostles there was a certain distinction of power: and although all were Apostles, nevertheless it was granted to Peter by the Lord — and they themselves willed this same thing among themselves — that he should preside over all the remaining Apostles: and they handed down this same form to be maintained by their successors and the remaining bishops: and this was so not only in the New Testament, but also in the Old."
From these things it is manifestly gathered that according to the testimony of both Testaments, all must obey one.
Likewise, this same thing is shown through canon law:
12. Because the one whose role it is to judge all others and to be judged by no one, he must be obeyed by all; but such a one is a certain individual, namely the Supreme Pontiff: therefore he must be obeyed by all. The major premise is manifest in itself: the minor premise is proved through multiple laws.
In Cause nine, question three, Pope Nicholas says: "It is indeed clear that the judgment of the Apostolic See, than whose authority there is nothing greater, is to be reversed by no one, nor is it permitted for anyone to judge concerning its judgment." - Likewise, Pope Innocent, in the same place: "No one shall judge the first Apostolic See, which desires to administer justice; for neither by the Emperor, nor by the whole clergy, nor by the people shall the judge be judged." - Likewise, Pope Anterus, in the same place: "The deeds of subjects are judged by us, but our deeds are judged by the Lord." - Likewise, Pope Gelasius to all bishops, in the same place: "The whole Church throughout the world knows that the most holy Roman Church has the right of judging concerning all, nor is it permitted for anyone to judge concerning its judgment. For indeed appeal must be made to it from any part of the world, but from it no one is permitted to appeal." - Likewise, the same to the bishops established throughout Dardania, in the same place: "The whole Church throughout the world knows that the See of blessed Peter has the right of rescinding the judgments of any pontiffs whatsoever by which it has been bound, inasmuch as it has the right of judging concerning the whole Church."
From these things, therefore, it is manifestly gathered that it belongs to the Supreme Pontiff to judge all others and to be judged by no one, and that on this account he must be obeyed by all.
13. Likewise, he whose office it is to establish decrees to be observed by all must be obeyed by all; but this is the Supreme Pontiff: therefore he must be obeyed by all. The major is self-evident; the minor is proved in many ways. First, in Distinction 19, Pope Agatho says: "All the ordinances of the Apostolic See are to be received as if confirmed by the divine voice of the blessed Apostle Peter himself."
Likewise, in the same Distinction, Stephen V: "Indeed, since the holy Roman Church, over which Christ willed that we should preside, has been set before all as a mirror and example, whatever she has established, whatever she has ordained, must be observed perpetually and inviolably." - Likewise, Pope Gregory, in the same: "It is lawful for no one either to wish or to be able to transgress the precepts of the Apostolic See." And afterward: "Let whoever has wished to oppose the decrees of the Apostolic See therefore be prostrate with the grief of his own ruin: since he is not doubted by anyone to have already been condemned by the holy Synod and the apostolic Church for his disobedience and presumption." - Likewise, in Distinction 20, Pope Nicholas: "If you do not have the decrees of the Roman Pontiffs, you are to be charged with neglect and carelessness; if you have them and do not observe them, you are to be rebuked for temerity." - Likewise, Cause 25, Question 1, Pope Hilary: "Let it be lawful for no one to violate the divine constitutions or the decrees of the Apostolic See without peril to his own standing." - Likewise, in the same, Pope Adrian: "By a general decree we establish that whoever among kings or bishops or powerful men shall hereafter believe or permit the censure of the decrees of the Roman Pontiffs to be violated in any matter, let him be subject to an execrable anathema and let him stand always guilty before God as a transgressor of the Catholic faith." - From all these it is manifestly shown that it belongs to the Supreme Pontiff to establish decrees to be observed by all, and from this, obedience is to be rendered to him by all.
14. Likewise, he without obedience to whom the unity of the Church cannot be preserved must be obeyed by all; but such a one is one, namely the Supreme Pontiff: therefore, etc. The major is self-evident; the minor is proved. Cyprian, Cause 24, Question 1: "That He might manifest unity, He by His own authority arranged the origin of the Church's unity as beginning from one."
Likewise, the same, in the same Question: "He is an alien, he is profane, he is an enemy; he cannot have God as Father who does not hold the unity of the universal Church."
Likewise, Jerome, on the same question: "I speak with the successor of the fisherman and the disciple of Christ. I, following no reward except Christ, am joined in communion with your blessedness, that is, with the Chair of Peter; upon that rock I know the Church is founded. Whoever outside this house shall eat the lamb, he is profane; if anyone shall not have been in the ark of Noah, he shall perish when the flood reigns." And afterward: "Whoever does not gather with you scatters, that is, whoever is not of Christ is of the Antichrist." — Likewise, Bede, on Matthew, on the same question: "Whoever in any way separate themselves from the unity of faith or the fellowship of Peter the Apostle, such persons can neither be absolved from the bonds of sins nor enter the gate of the heavenly kingdom." — Likewise, in the ninety-third distinction, Cyprian says: "He who abandons the Chair of Peter, upon which the Church is founded, let him not trust that he is in the Church."
Therefore, he who withdraws from obedience to him who sits in the Chair of Peter cannot be within ecclesiastical unity. Likewise, the same is shown by the evidence of reasons.