Chapter VIII: Argument from the prerogative of the keys consigned to Peter.

From the same gospel they quote the saying of Christ to Peter, “Whatsoever thou shalt loose on earth shall be loosed in heaven,” and understand this saying to refer alike to all the Apostles, according to the text of Matthew and John. They reason from this that the successor of Peter has been granted of God power to bind and loose all things, and then infer that he has power to loose the laws and decrees of the Empire, and to bind the laws and decrees of the temporal kingdom. Were this true, their inference would be correct.

But we must reply to it by making a distinction against the major premise of the syllogism which they employ. Their syllogism is this: Peter had power to bind and loose all things; the successor of Peter has like power with him; therefore the successor of Peter has power to loose and bind all things. From this they infer that he has power to loose and bind the laws and decrees of the Empire.

I concede the minor premise, but the major only with distinction. Wherefore I say that “all,” the symbol of the universal, which is implied in “whatsoever,” is never distributed beyond the scope of the distributed term. When I say, “All animals run,” the distribution of “all” comprehends whatever comes under the genus “animal.” But when I say, “All men run,” the symbol of the universal only refers to whatever comes under the term “man.” And when I say, “All grammarians run,” the distribution is narrowed still further.

Therefore we must always determine what it is over which the symbol of the universal is distributed; then, from the recognized nature and scope of the distributed term, will be easily apparent the extent of the distribution. Now, were “whatsoever” to be understood absolutely when it is said, “Whatsoever thou shalt bind,” he would certainly have the power they claim; nay, he would have even greater power, he would be able to loose a wife from her husband, and, while the man still lived, bind her to another—a thing he can in no wise do. He would be able to absolve me, while impenitent—a thing which God himself cannot do.

So it is evident that the distribution of the term under discussion is to be taken, not absolutely, but relatively to something else. A consideration of the concession to which the distribution is subjoined will make manifest this related something. Christ said to Peter, “I will give unto thee the keys of the kingdom of heaven;” that is, I will make thee doorkeeper of the kingdom of heaven. Then he adds, “and whatsoever,” that is, “everything which,” and He means thereby, “Everything which pertains to that office thou shalt have power to bind and loose.” And thus the symbol of the universal which is implied in “whatsoever” is limited in its distribution to the prerogative of the keys of the kingdom of heaven. Understood thus, the proposition is true, but understood absolutely, it is obviously not. Therefore I conclude that although the successor of Peter has authority to bind and loose in accordance with the requirements of the prerogative granted to Peter, it does not follow, as they claim, that he has authority to bind and loose the decrees or statutes of Empire, unless they prove that this also belongs to the office of the keys. But we shall demonstrate farther on that the contrary is true.