The “Necessity” of Being Catholic (Ecumenical Caucus)

One of the most controversial papal documents ever released was the bull Unam Sanctam, issued in 1302 by Pope Boniface VIII. Today the most controversial part of the bull is the following infallible pronouncement: "Now, therefore, we declare, say, define, and pronounce that for every human creature it Is altogether necessary for salvation to be subject to the authority of the Roman pontiff."

This doctrine is extraordinarily controversial. Some Catholic extremists claim (contrary to further Church teaching, including a further infallible definition) that this means everyone who is not a full fledged, professing Catholic is damned. Non Catholics find the claim offensive, sectarian, and anti Christian in sentiment.

Most Catholics who are aware of the definition find it embarrassing, especially in today's ecumenical age, and many try to ignore or dismiss it, though even liberal Catholic theologians admit it is a genuine doctrinal definition and must in some sense be true.

Its truth was reinforced by Vatican II, which stated: "This holy Council ... [b]asing itself on Scripture and Tradition ... teaches that the Church, a pilgrim now on earth, is necessary for salvation.... [Christ] himself explicitly asserted the necessity of faith and baptism (cf. Mark 16:16, John 3:5), and thereby affirmed at the same time the necessity of the Church which men enter through baptism as through a door. Hence they could not be saved who, knowing the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it" (Lumen Gentium 14).

Many modems explain this doctrine in a way that robs it of its content. In the 1950 encyclical Humani Generis, Pope Pius XII, who admitted the possibility of salvation for non Catholics, lamented that some Catholic theologians were "reducs an exclusivist view of salvation, this teaching does not mean that anyone who is not a full fledged Catholic is damned. As further Church teaching has made clear, including a further doctrinal definition, it is entirely possible for a person to be saved without being a professing Catholic. Formally belonging to the Church and formally being subject to the Roman Pontiff are normative rather than absolute necessities,

An absolute necessity is a necessity which holds in all cases with no exceptions. A normative necessity is usually required, though there are exceptions. An example of normative necessity in everyday American life is the practice of driving on the right hand side of the road. This is normally required, but there are exceptions, such as emergency situations. For example, if a small child darts out from behind parked cars, it may be necessary (and legally permitted) to swerve into the left hand lane to avoid hitting him. Thus the necessity of driving on the right hand side of the road is a normative rather than an absolute necessity.

Whether it is a normative or an absolute necessity to be united to the Catholic Church depends on what kind of unity with the Church one has in mind, because there are different ways of being associated with the Catholic Church.

A person who has been baptized or received into the Church is fully and formally a Catholic. Vatican II states: "Fully incorporated into the society of the Church are those who, possessing the Spirit of Christ, accept all the means of salvation given to the Church together with her entire organization, and who by the bonds constituted by the profession of faith, the sacraments, ecclesiastical government, and communion are joined in the visible structure of the Church of Christ, who rules her through the Supreme Pontiff and the bishops" (Lumen Gentium 14, Catechism of the Catholic Church 837).

But it is also possible to be “associated" with or "partially incorporated" into the Catholic Church without being a fully and formally incorporated into it. Vatican II states: "The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter" (Lumen Gentium 15). Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church" (Unitatis Redintegratio 3; CCC 838).

Those who have not been baptized are also put in an imperfect communion with the Church, even if they do not realize it, if they possess the virtues of faith, hope, and charity. Pope Plus XII explains that the "juridical bonds [of the Church] in themselves far surpass those of any other human society, however exalted; and yet another principle of union must be added to them in those three virtues, Christian faith, hope, and charity, which link us so closely to each other and to God.... [I]f the bonds of faith and hope, which bind us to our Redeemer in his Mystical Body are weighty and important, those of charity are certainly no less so.... Charity ... more than any other virtue binds us closely to Christ" (Mystici Corporis 70, 73).

Understanding this distinction between perfect and imperfect communion with the Church is essential to understanding the necessity of being a Catholic. It is an absolute necessity no exceptions at all to be joined to the Church in some manner, at least through the virtues of faith, hope, and charity. However, it is only normatively necessary to be fully incorporated into or in perfect communion with the Catholic Church. There are exceptions to that requirement, as the Council of Trent taught (see below), though it is still a normative necessary.

In our discussion below, the word "necessary" will mean "normatively necessary," not "absolutely necessary."

When it comes to the question of being a Catholic, that is both a necessity of precept and a necessity of means. It is a necessity of precept because God commands it, for "the Catholic Church was founded as necessary by God through Christ," Lumen Gentium 14 (CCC 846). It is a necessity of means because the Catholic Church is the sacrament of salvation for mankind, containing all the means of grace. "As sacrament, the Church is Christ's instrument. 'She is taken up by him also as the instrument for the salvation of all, ''the universal sacrament of salvation, 'by which Christ is' at once manifesting and actualizing the mystery of God's love for men... (CCC 776, citing Vatican II's Lumen Gentium 9:2, 48:2, and Gaudiam et Spes 45: 1).

To many this teaching sounds extremely offensive, sectarian, and anti Christian. But is it really? While non-Catholic Christians balk at the claim one must be a Catholic to be saved, many do not balk when it is said that one be a Christian to be saved. Evangelicals and Fundamentalists are well known for claiming precisely this. Many say it is an absolute necessity no exceptions allowed and are critical of Catholics for saying some non-Christians may make it into heaven. They claim that in allowing this possibility the Church has compromised the gospel.

(For a scriptural rebuttal to this, see Acts 10:34 35, in which Peter declares that anyone who fears God and works righteousness is acceptable to the Lord. See also Acts 17:23, in which Paul says some Greeks worshipped the true God in ignorance. And see Rom. 2:13 16, in which Paul states that some gentiles who do not have the law of Moses meaning non Christian gentiles, since they do have the law of Moses may be excused by their consciences and declared righteous on the day of judgment.)

Vatican II stated: “Those who, through no fault of their own, do not know the Gospel of Christ, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience – those too may achieve eternal salvation. Nor shall divine providence deny the assistance necessary for salvation to those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life . . . . But very often, deceived by the Evil One, men have become vain in their reasoning, having exchanged the truth of God for a lie and served the world rather than the Creator (c.f Rom. 1:21 and 25). Or else, living and dying in this world without God, they are exposed to ultimate despair. Hence, to procure the glory of God and the salvation of all these, the Church, mindful of the Lord’s commands, ‘preach the Gospel to every creature’ (Mark 16:16) takes zealous care to foster the missions” Lumen Gentium 16).

We would cite the works of any number of popes prior to Vatican II to show this (for example, Pius IX’s allocution, Singulari Quadem, given the day after he defined the Immaculate Conception in 1854, or his 1863 encyclical Quanto Conficiamur Moerore, or Plus XII's 1943 encyclical Mystici Corporis), but to make short work of the matter, let us look at an infallible definition from the Council of Trent, whose teachings were formulated in one of the most bitterly polemical and least ecumenical periods in history, and which to radical traditionalists is an absolutely unimpeachable source.

Canon four of Trent's "Canons on the Sacraments in General" states, "If anyone shall say that the sacraments of the New Law are not necessary for salvation but are superfluous, and that although all are not necessary for every individual, without them or without the desire of them ... men obtain from God the grace of justification, let him be anathema [excommunicated]." This is an infallible statement because anathemas pronounced by ecumenical councils are recognized as infallibly defining the doctrine under discussion.

Trent teaches that although not all the sacraments are necessary for salvation, the sacraments in general are necessary. Without them or the desire of them men cannot obtain the grace of justification, but with them or the desire of them men can be justified. The sacrament through which we initially receive justification is baptism. But since the canon teaches that we can be justified with the desire of the sacraments rather than the sacraments themselves, we can be justified with the desire for baptism rather than baptism itself.

This is confirmed in chapter four of Trent's Decree on Justification. This chapter defines justification as "a translation from that state in which man is born a child of the first Adam to the state of grace and of the 'adoption of the sons' of God through the second Adam, Jesus Christ, our Savior." Justification thus includes the state of grace (salvation). The chapter then states that "this translation, after the promulgation of the gospel, cannot be effected except through the laver of regeneration or a desire for it, as it is written: Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God' [John 3:5]. " Justification, and thus the state of grace, can be effected through the desire for baptism (for scriptural examples of baptism of desire, see Acts 10:44 48, also Luke 23:42 43).

Only actual baptism makes one a formal member of the Church; baptism of desire does not do so. Since justification can be received by desire for baptism, as Trent states, justification and thus received without formal membership in the Church. The desire for baptism is sufficient.

Later Catholic teaching has clarified the nature of this desire and shown it can be either explicit or implicit. One has explicit desire for baptism if he consciously desires and resolves to be baptized (as with catechumens and others). One has an implicit desire if he would resolve to be baptized if he knew the truth about it.

How does implicit desire work? Consider the following analogy: Suppose there is a person who is sick and needs a shot of penicillin to make him better. He tells his physician, "Doc, you've got to give me something to help me get well!" The doctor looks at his chart and says, "Oh, what you want is penicillin. That's the right drug for you." In this case the man had an explicit desire for a drug to make him better whatever that drug might be and the appropriate one was penicillin. He thus had an implicit desire for penicillin even if he had not heard of it before. Thus the doctor said: "What you want is penicillin." This shows that it is possible to want something without knowing what it Is.

A person who has a desire to be saved and come to the truth, regardless of what that truth turns out to be, has an implicit desire for Catholicism and for the Catholic Church, because that is where truth and salvation are obtained. By resolving to pursue salvation and truth, he resolves to pursue the Catholic Church, even though he does not know that is what he is seeking. He thus implicitly longs to be a Catholic by explicitly longing and resolving to seek salvation and truth.

Papal and conciliar writings in the last hundred years have clarified that those who are consciously non Catholic in their theology may still have an overriding implicit desire for the truth and hence for Catholicism. Pope Plus XII stated that concerning some of "those who do not belong to the visible Body of the Catholic Church ... by an unconscious desire and longing they have a certain relationship with the Mystical Body of the Redeemer" (Mystici Corporis 103).

How does this work? Consider our example of the sick man who needs penicillin. Suppose that he thinks that a sulfa drug will cure him and he explicitly desires it. So he tells the doctor, "Doc, I'm real sick, and you've got to give me that sulfa drug to make me better." But the doctor notices on his chart that he has an allergy to sulfa drugs, and says, "No, you don't want that; what you really want is penicillin." In this case the person's primary desire is to get well; he has simply mistaken what will bring that about. Since his primary desire to be well, he implicitly desires whatever will cause that to happen. He thus implicitly desires the correct drug and will explicitly desire that drug as soon as he realizes the sulfa would not work.

As papal and conciliar writings have indicated, the same thing is possible in religion. If a person's primary desire is for salvation and truth then he implicitly desires Catholicism even if he is consciously mistaken about what will bring him salvation and truth. He might be a member of some other church, yet desire salvation and truth so much that he would instantly become a Catholic if he knew the truth concerning it. In this case, his primary desire would be for salvation and truth wherever that might be found rather than his primary desire being membership in a non Catholic church.

However, the situation could be reversed. It is possible for a person to have a stronger desire not to be a Catholic than to come to the truth. This would be the case when people resist evidence for the truth of Catholicism out of a desire to remain non Catholic. In this case their primary desire would not be for the truth but for remaining a non-Catholic. Thus their ignorance of the truth would not be innocent (because they desired something else more than the truth), and it would constitute mortal sin.

Even though some radical traditionalists are disobedient to the papal and conciliar documents which teach the possibility of implicit desire sufficing for salvation, the Church has still taught for centuries that formal membership in the Church is not an absolute necessity for salvation. This was the point made by Trent when it spoke of desire for baptism bringing justification. The issue of whether desire for baptism saves and the issue of whether that desire can be explicit or implicit are two separate subjects which radical traditionalists often confuse. If we keep them separate, it is extremely clear from the Church's historic documents that formal membership in the Church is not necessary for salvation.

To avoid this, some radical traditionalists have tried to drive a wedge between justification and salvation, arguing that while desire for baptism might justify one, it would not save one if one died without baptism. But this is shown to be false by numerous passages in Trent.

In the same chapter that it states that desire for baptism Justifies, Trent defines Justification as "a translation ... to the state of grace and of the adoption of the sons of God" (Decree on Justification 4). Since whoever is in a state of grace and adopted by God is In a state of salvation, desire for baptism saves. If one dies in the state of grace, one goes to heaven and receives eternal life.

As Trent also states: "Justification ... is not merely remission of sins, but also the sanctification and renewal of the interior man through the voluntary reception of the grace and gifts, whereby an unrighteous man becomes a righteous man, and from being an enemy [of God] becomes a friend, that he may be 'an heir according to the hope of life everlasting' [Titus 3:7]" (Decree on Justification 7). Thus desire for baptism brings justification and justification makes one an heir of life everlasting. If one dies in a state of justification, one will inherit eternal life. Period. This question of whether formal membership is necessary for salvation is thus definitively settled by Trent. It is not. Informal membership, the kind had by one with desire for baptism, suffices.

This was also the teaching of Thomas Aquinas. He stated that those who have no desire for baptism "cannot obtain salvation, since neither sacramentally nor mentally are they incorporated in Christ, through whom alone can salvation be obtained. Secondly, the sacrament of baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill chance he is forestalled by death before receiving baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for baptism, which desire is the outcome of 'faith that worketh by charity' [Gal. 5:6], whereby God, whose power is not tied to the visible sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian, who died while yet a catechumen: 'I lost him whom I was to regenerate; but he did not lose the grace he prayed for... (Summa Theologiae 111:68:2, citing Ambrose, Sympathy at the Death of Valentinian [A.D. 392]).

The question of whether desire for baptism needs to be explicit or implicit is a separate issue which was not raised by Trent, but which has been dealt with repeatedly by popes and councils since that time. Still, Trent alone shows that the statement in Unam Sanctam teaches a normative necessity for formal membership, not an absolute one. Those who desire but do not have baptism are not formally members of the Church, yet they are linked to the Church by their desire and can be saved.

What is absolutely necessary for salvation is a salvific link to the body of Christ, not full incorporation into it. To use the terms Catholic theology has classically used, one can be a member of the Church by desire (in voto) rather than in actuality (in actu).

In A.D. 400, Augustine said, "When we speak of within and without in relation to the Church, it is the position of the heart that we must consider, not that of the body ... All who are within in heart are saved in the unity of the ark" (Baptism 5:28:39).

And in the thirteenth century, Aquinas stated a person can obtain salvation if they are "sacramentally [or] mentally. . . incorporated in Christ, through whom alone can salvation be obtained," and that "a man can obtain salvation without being actually baptized, on account of his desire for baptism, which desire is the outcome of 'faith that worketh by charity' [Gal. 5:6], whereby God, whose power is not tied to the visible sacraments, sanctifies man inwardly" (ST 111:68:2).

What the radical traditionalists have forgotten is that they are not the interpreters of previous papal statements; the Magisterium is, and their personal interpretations may not go against the authoritative teaching of the current Magisterium.

The idea that they can by private conscience interpret centuries old papal decrees puts them in the same position as Protestants, interpreting centuries old biblical documents. The radical traditionalist simply has a larger "Bible," but the principle is the same: private interpretation rules! This completely defeats the purpose of having a Magisterium, which is to provide a contemporary source that can identify, clarify, and explain previous authoritative statements, whether from the Bible, Apostolic Tradition, or itself

Much of the current flap over Feeneyism could be avoided if conservative Catholics would remind themselves of the fact that it is the Magisterium, not them and their private judgment, which is the interpreter of previous Magisterial statements,

The same is true of those who misuse papal and conciliar statements on the other side, privately interpreting them in a way contrary to what they explicitly state that all religions are equal, that every religion leads one to God, and that there is no need for evangelism. The Church teaches the exact opposite!

While elements of truth may be found in other religions (for example, the truth that there is a supernatural world), elements of truth do not make equality in truth.

In fact, it can be the presence of elements of truth which make a counterfeit believable and lead one away from God. A lie is not credible if it bears no resemblance to reality, as illustrated by the serpent's lie to Eve, which most definitely contained elements of truth Adam and Eve did become "as God, knowing good and evil" (Gen. 3:5, 22) but it was the believability of the serpent's lie that led Adam and Eve away from God.

So though it is possible for a person to be led toward God by elements of truth that are found in a false religion, this does nothing to diminish the need for evangelism.

Vatican II may teach that it is possible for "Those who, through no fault of their own, do not know the Gospel of Christ or his Church" to receive salvation, but it immediately follows it up by stating that, despite that fact, "very often, deceived by the Evil One, men have become vain in their reasonings, have exchanged the truth of God for a lie and served the world rather than the Creator (cf. Rom. 1:21 and 25). Or else, living and dying in this world without God, they are exposed to ultimate despair. Hence, to procure the glory of God and the salvation of all these, the Church, mindful of the Lord’s command, 'preach the Gospel to every creature' (Mark 16:15) takes zealous care to foster the missions" (Lumen Gentium 16).

And Pope Pius XII stated concerning "those who do not belong to the visible Body of the Catholic Church ... we ask each and every one of them to correspond to the interior movements of grace, and to seek to withdraw from that state in which they cannot be sure of their salvation. For even though by an unconscious desire and longing they have a certain relationship with the Mystical Body of the Redeemer, they still remain deprived of those many heavenly gifts and helps which can only be enjoyed in he Catholic Church. Therefore may they enter into Catholic unity and, joined with us in the one, organic Body of Jesus Christ, may they together with us run on to the one Head in the society of glorious love" (Mystici Corporis 103).

These quotes show the Church's insistence on people's need to receive evangelization to hear the good news but most fundamentally evangelism is necessary because Christ calls us to dispel all ignorance concerning him and the means of salvation he has established (including the Church), for Christ commands, "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Matt. 28:19 20). We are to dispel all ignorance, including innocent ignorance, for we are to "Go into all the world and preach the gospel to the whole creation" (Mark 16:15).

Those who represent, even through silence, the Magisterium as not requiring and stressing the urgent need for world wide evangelism are distorting the teaching of the magisterium as much as those who represent it as saying absolutely no one who is not formally a Catholic can be saved.

(For a look at what the early Church Fathers believed, and how they supported both the necessity of being Catholic and the possibility of salvation for non Catholics in some circumstances, see "The Fathers Know Best: Who Can Be Saved? ", This Rock, Nov. 94.)

“Either way, you’ve played this card far longer than any kind of virtue would permit.”

Virtue????????????????? Oh please! Get over yourself.

“Furthermore, as I don’t normally carry a priest,...”

Do you know any priest who will give you the time of day, pt? If so, ask him.

“That statement is as asinine as protestants directing us to other scriptures to “understand” Matthew 16:18. Jude 11 gives us the Holy Spirit’s authentication that the sin of Korah was gainsaying Moses.”

And? That’s pretty much obvious, isn’t it, pt? Did you need the HS to explain that one to you? That’s what the Fathers say it means. But they, either of the East or the West, never said anything as profoundly ridiculous as that it refers to the Pope of Rome.

“Or do you suppose I should draw inferences from the Fathers on writings tangential to Jude 11 instead of what The Holy Spirit concludes explicitly?”

Yes, well, you still don’t know what the Fathers say, do you, pt! What a sorry comment on the catechesis of the Latin Church your performance is. Given your propensity for one off, personal interpretations of scripture, you wouldn’t be a convert from protestantism or even a catechumen would you?

BTW, pt, do you read Jude 11 to mean that all who do not submit (I love to use that word with the Pope)to the Pope of Rome are cursed and will surely come to a bad end? Do you really believe that, pt? Please tell me yes so we can all have a good laugh at your expense. I’ll even ping the orthodox list if you’d like! :)

This passage in Jude does not now and never has been considered in any way primacy of the Bishop of Rome over other bishops.

And you have been exposed to the logic of whims, contents of the stomach and the direction of the wind argument which says that every time one reads a new Scriptural verse in a different fashion, then one is justified in creating new theologies, which occur on every crossroads or mallfront stores that some individual happens on and rents. We are in it for the long term in which God is eternal, not some sort of electronic gadget that has to be reinvented every couple of years.

Even some Latins are caught up in the nonsense that the Pope is some sort of dictator and should cast pronouncements around like a robed Thor. That ain’t it and it never was. The Bishop of Rome was looked at as primus inter pares and that was really that. The fact that Rome was the buttress against heresy in the first millennium kinda helped (it wasn’t until the second that the forces of heresy moved west).

I understand the logic of infallible declaration and really, the Church has always taken that tack with its declarations of doctrine, albeit normally with hundreds of years of deliberation, thought and prayer.

In the end, the Church will continue; the Faith will continue and the novelties will be cast aside in the same manner that the Subordinationists or the Arians were.

Probably the same thing Blessed Augustine or +Athanasius the Great or +John Chrysostomos were doing when they used the same example for the same reason.

BTW, Corinth, far, far away from Rome, maybe as far as 3-4 days’ sailing from Italy, was within his jurisdiction, Constantinople not having been established at that point. Had he written to Christians at, say, Alexandria or Antioch making the same arguments, that might mean something. But so far as we know, he didn’t.

See Letter to the Corinthians (Clement), Chapters 43 and 51. A challenge to the primacy of Aaron is seen as "sedition against Moses", and papacy is seen as prefigured in Aaron

That's a stretch. He was making a case for all priesthood, not just for Petrine (papal) authority. Deposing of bishops by the people of God is not unheard of in the Church and even Cyprian at one time argued for it, and it is not considered sedition.

The Church as a whole never compared the Pope/Bishop of Rome to Moses. Neither does the priesthood of the Apostolic Church parallel that of Judaism. The authority of the Apostles was delegated by Jesus to his 11 disciples (Mat 28:19) and they, in turn, delegated it to their successors, and they to theirs until today.

Judaic priesthood was assigned to the whole tribe and is inherited as birthright. There is no comparison to apsotolic authority and ordination.

“But if the 12 Apostles are prefugured in the 12 tribes of Israel, and the bishops are heirs of the Apostles, then which bishop holds the rod of Aaron?”

I don’t know; apparently The Fathers never carried the analogy that far. There were 12 Patriarchs too. Which one is Gad? By the way, the EP’s staff with intertwined serpents represents the bronze serpent on a staff of Moses. Do you suppose that Moses prefigured the EP?

Kolo to Alex: There were 12 Patriarchs too. Which one is Gad?

LOL!

By the way, the EP’s staff with intertwined serpents represents the bronze serpent on a staff of Moses. Do you suppose that Moses prefigured the EP?

In her words...better submit to him or else...

It is not a stretch. The analogy to Aaron and Moses is an important part of the letter and its purpose is to establish the principle of there being an authority over other bishops.

It is true that the sacerdotal heredity in Christendom is spiritual and not biological like in Judaism, but that is also true of the Church replacing the ethnic community of Ancient Israel spiritually and not biologically.

“The analogy to Aaron and Moses is an important part of the letter and its purpose is to establish the principle of there being an authority over other bishops.”

No. It is to show the people are to be under THEIR Bishop, or more correctly, elder. It is NOT an attempt or a claim to Rome being the ‘Bishop of Bishops’.

Chapter 43 has Moses stilling dissension with a miracle. I doubt Clement did that from Rome...

Chapter 44 has this: “We are of opinion, therefore, that those appointed by them, or afterwards by other eminent men, with the consent of the whole church, and who have blamelessly served the flock of Christ, in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry. For our sin will not be small, if we eject from the episcopate those who have blamelessly and holily fulfilled its duties.”

That is an appeal to their reason, sense of fairness, and to accept someone over them they know...not an imposition of Clement’s will to require anything. It would also have justified Luther’s Reformation, since the Popes of the time were NOT men “who have blamelessly served the flock of Christ, in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all”!

The letter is about Christian leadership, and obeying those who serve honorably. It is NOT an imposition of the Bishop of Rome over any other Bishop.

The analogy to Aaron and Moses is an important part of the letter and its purpose is to establish the principle of there being an authority over other bishops.

There was no lording of (any) one Apostle over other Apostles. There was no Petrine "juridsiction" over the Church, because Peter was first in Antioch and it was not the center of Christendom then.

As successors to the Apostles, the bishops do not have "jurisdiction" over other bishops except as regards ecclassial structure, which is not divinely delegated, but entirely man-made.

It is not necessarily "true," but it is what the Christians communities believe.

yet this is an example of an important letter, early pre-nicene, that carries it to a point, namely, to establish St Clement’s authority over whoever local hierarch that dismissed the priests in question

Within his juridictional territory, of course. The point is, he was not telling other Apostolic Sees (such as the Church of Antioch or Alexnadria) how to 'behave.'

LOL! That is sooooo true!

There is no doubt that Clement simply argues that firing someone who has been without blemish is unfair and unChristian, rather than pulling rank.

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