10. To that which is objected, that all priests are equal in the power of consecrating, it must be said that the case is not similar, because the power of consecrating is essential to the character, and therefore, just as the character is not received in different persons to a greater or lesser degree, so neither is that power. This is not so regarding the power of absolving, because that power follows the sacerdotal character as something annexed to it.
The reason for this is that the first power is an absolute power, but the latter is related to another, namely to the persons of subjects; and therefore it must be diversified according to the diversity of powers and degrees that constitute the order in the ecclesiastical hierarchy.
11. To that which is objected, that the fullness of power flowed immediately from Peter into the college, it must be said that power is said to be in someone in two ways: either as in a sustaining subject, or as in one who confers it. In the first way, the fullness of power never is nor ever was except in one person: first indeed in Christ, second in Peter, and thereafter in his successor, namely the Roman Pontiff. But because the subject of that power is a mortal person, therefore Christ and his Spirit so ordained that this power should be conveyed from one to one, not by the way of the flesh but of the spirit, which indeed is election, in which the Holy Spirit ought to work in the conformity of minds to establish one person. And because it principally resides in one, therefore the obedience of all is principally directed to one, short of whom it has neither standing nor completion.
12. To that which is objected, that if the Supreme Pontiff has the fullness of authority from Peter, he ought not to join together the authority of Peter and Paul at the same time: it must be said that the fullness of authority was principally and singularly in Peter. But since Paul, by the fullness of his wisdom and learning, was most efficacious in the conversion of unbelievers and most prudent in the governance of the Church itself, such that in certain respects he seemed to be more preeminent than the other Apostles, lest contention should arise among the successors, by the direction of the Holy Spirit this was brought about: that both should come to one city, in which, dying together, they might establish the pontificate of one Church in the city of Rome, so that from this every scruple of controversy might cease. Whence Paul added nothing to the Supreme Pontiff with respect to the fullness of power , which was in Peter, but with respect to evidence , that the mouth of those speaking iniquity might be stopped , and especially of the Greeks, who wished to contend on equal terms with the Roman Church. On account of which, by the just judgment of God, those thinking less rightly about the unity of the head and badly preserving the unity of the Church have been blinded, so that they think less rightly about the unity of the Holy Spirit, who as the love of the Father and the Son proceeds from both. Whence Paul, coming to Rome to live under the wings of Peter until death, did nothing other than admonish that the Church of the Greeks is subject to the Roman Church until the end, lest it lose the unity of the Holy Spirit. Because, therefore, the Supreme Pontiff ought to express in his letters the fullness of power not only universally but also evidently, not only sufficiently but also abundantly, therefore he expresses the authority of both.
13. To that which is objected, that if all ought to obey one, then that one ought to provide for all: it must be said that even though all ought to obey one, nevertheless not one alone, because neither can one be everywhere, nor can one provide for individuals everywhere. Therefore divine providence has provided that there be many intermediate and distinct superiors, through whom the power of provision might descend from the highest to the lowest. Whence Bernard, to Eugenius in the third book: "Not yours alone is the power from the Lord: there are also those of middle rank, there are also those of lower rank: and just as those whom God has joined are not to be separated, so neither are those whom He has subordinated to be equated." On account of which, just as it belongs to particular prelates to attend to particular care, so also it belongs to the Supreme Pontiff himself to attend to the general state of the Church. Whence Bernard adds in the same place: "It remains that your consideration attend generally to the whole state of the Church."
14. To that which is objected, that if all ought to obey one, this is either as to a mediate or an immediate prelate: it must be said that immediate prelate is said in two ways: either according to degree, or according to power. It must be said therefore that the one and supreme Pontiff, although he is most distant from the lowest members according to degree, because there are many intermediate degrees between him and the lowest people: nevertheless according to the influence of power he is most immediate. For he is not obeyed on account of the authorities of others, but others are obeyed on account of his authority: just as the king is not obeyed on account of the bailiff, but rather the bailiff on account of the king. Whence his authority is like a proximate and immediate cause, which ought to move all and each to render obedience to their superiors.
15. To that which is objected, that if all are bound to obey one, then that one is a common prelate: it must be said that a universal cause is twofold: one which is entirely of another genus and power than the particular, just as the sun is of another genus than man: and this cannot produce its proper effect except through a proper cause. Another is a universal cause which has in itself all the power that a particular cause has: and in this way God can be called the universal cause of things, and concerning such a universal cause what is objected does not hold; but the Supreme Pontiff is not likened to a universal cause in the first way, but in the second, because he holds the place of Christ on earth; whence even if he alone existed, and all things in the Church were destroyed, he could restore all things: and therefore that argument does not conclude.
16. To that which is objected concerning the hierarchy of that supernal Jerusalem: it must be said that the comparison does not hold, because they as Blessed ones always have God present, whence they always see the face of the true Solomon. But we in the state of pilgrimage, as little ones, because we neither see God nor can have immediate recourse to Him in human affairs, we need the guidance and governance of a man who is a wayfarer, who as a shepherd may lead and bring us back to the sheepfold of the supreme Pastor.