In seeking the things of God . . . preserving the examples of ancient tradition . . . you have strengthened the vigor of your religion . . . with true reason, for you have confirmed that reference must be made to our judgment, realizing what is due the Apostolic See, since all of us placed in this position desire to follow the Apostle, from whom the episcopate itself and all the authority of this name have emerged. Following him we know how to condemn evils just as (well as how) to approve praiseworthy things. Take this as an example, guarding with your sacerdotal office the practices of the fathers you resolve that (they) must not be trampled upon, because they made their decisions not by human, but by divine judgment, so that they thought that nothing whatever, although it concerned separated and remote provinces, should be concluded, unless it first came to the attention of this See, so that what was a just proclamation might be confirmed by the authority of this See, and from this source (just as all waters proceed from their natal foundation and through diverse regions of the whole world remain pure liquids of an uncorrupted source), the other churches might assume what [they ought] to teach, whom they ought to wash, those whom the water worthy of clean bodies would hun as though defiled with filth incapable of being cleansed. - Pope St. Innocent I, form the epistle "In requirendis" to the African bishops, Jan 27, 417.
... to the Synod [of Corinth] ... we have directed such writings that all the brethren may know . . .that there must be no withdrawal from our judgment. For it never has been allowed that that be discussed again which has been once decided by the Apostolic See. - Pope St Boniface I, from the Epistle "Retro majoribus tuis" to Rufus, Bishop of Thessaly, March 11, 422
II.
St. Clement, fourth Pope of Rome, is mentioned by the Apostle Paul, and was martyred in 96. Thus, his death predates that of the last Apostle, John. In fact, Clement alludes to the Domitian persecution of 95-96, the same persecution which resulted in John's exile to Patmos.
His Epistle to the Corinthians was written shortly before his death.
The following is from Patrology, Vol 1, by Johannes Quasten.
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The Epistle of St. Clement is also of supreme importance for another point of dogma, the primacy of the Roman Church, of which it furnishes unequivocal proof. That it contains no categorical assertion of the primacy of the Roman See is undeniable. The writer nowhere states expressly that his intervention binds and obligates by law the Christian community of Corinth. Nevertheless the very existence of the Epistle is in itself a testimony of great moment to the authority of the Roman Bishop. The Church of Rome speaks to the Church of Corinth as a superior speaks to a subject. In the first chapter the author apologizes forthwith because he had been unable to devote his attention earlier to the irregularities existing in far-off Corinth. This clearly proves that primitive Christian vigilance and solicitude of community for community did not alone inspire the composition of the letter. Had this been the case and apology for meddling would have been in order. But the Bishop of Rome regards it as a duty to take the matter in hand and he considers it sinful on their part if they do not render obedience to him: "But if some be disobedient to the words which have been spoken by him through us, let them understand that they will entangle themselves in transgression and no little danger but we shall be guiltless of this sin' (59, 1-2). Such an authoritative tone cannot be adequately accounted for on the ground of the close cultural relations existing between Corinth and Rome. The writer is convinced that his actions are prompted by the Holy Spirit: 'For you will give us joy and gladness, if you render obedience to the things written by us through the Holy Spirit' (63, 2).
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