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“How does one lightly utter the names of Ignatius of Antioch, Clement of Rome, and the Didache? Or mention Irenaeus, Chrysostom, Augustine, and other early witnesses to the fact that the Church in the first centuries was Roman Catholic?”

There was no Roman Catholic church as we would understand it today in those days. Nor are the doctrines of all these people (except for the Didache, which isn’t a person) actually Roman Catholic, as they hold them today. Using words like “Catholic” or “universal” or anything else doesn’t prove Romanism. The Eastern Orthodox make the same exact claims, and even believe that THEY are the one true Apostolic church of God on Earth. But all these people are in delusions, because, actually, none of their doctrines are hsitoricaly, but are merely the product of development, often times contradicting what came before them.

For example:

Cyril of Jerusalem on Sola Scriptura:

Not even his own teachings, he teaches, if it cannot be shown out of the holy scriptures, should be accepted:

“Have thou ever in your mind this seal, which for the present has been lightly touched in my discourse, by way of summary, but shall be stated, should the Lord permit, to the best of my power with the proof from the Scriptures. For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell you these things, give not absolute credence, unless thou receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning , but on demonstration of the Holy Scriptures.” (Cyril of Jerusalem, Cat. Lecture 4, Ch. 17)

Tradition is the whole knowledge of godliness contained both in the Old and New Testament, not that which is invented by man, transmitted by word of mouth to the illiterate:

“But in learning the Faith and in professing it, acquire and keep that only, which is now delivered to you by the Church, and which has been built up strongly out of all the Scriptures. For since all cannot read the Scriptures, some being hindered as to the knowledge of them by want of learning, and others by a want of leisure, in order that the soul may not perish from ignorance, we comprise the whole doctrine of the Faith in a few lines. This summary I wish you both to commit to memory when I recite it, and to rehearse it with all diligence among yourselves, not writing it out on paper, but engraving it by the memory upon your heart , taking care while you rehearse it that no Catechumen chance to overhear the things which have been delivered to you. I wish you also to keep this as a provision through the whole course of your life, and beside this to receive no other, neither if we ourselves should change and contradict our present teaching, nor if an adverse angel, transformed into an angel of light 2 Corinthians 11:14 should wish to lead you astray. For though we or an angel from heaven preach to you any other gospel than that you have received, let him be to you anathema. Galatians 1:8-9 So for the present listen while I simply say the Creed, and commit it to memory; but at the proper season expect the confirmation out of Holy Scripture of each part of the contents. For the articles of the Faith were not composed as seemed good to men; but the most important points collected out of all the Scripture make up one complete teaching of the Faith. And just as the mustard seed in one small grain contains many branches, so also this Faith has embraced in few words all the knowledge of godliness in the Old and New Testaments. Take heed then, brethren, and hold fast the traditions which you now receive, and write them on the table of your heart.” (Ibid, Lecture 5, Ch. 12)

Augustine on irresistible grace, final perseverance, limited atonement, and whatever else I missed which he touches on here:

“But of such as these [the Elect] none perishes, because of all that the Father has given Him, He will lose none. John 6:39 Whoever, therefore, is of these does not perish at all; nor was any who perishes ever of these. For which reason it is said, They went out from among us, but they were not of us; for if they had been of us, they would certainly have continued with us. John 2:19”. (Augustine, Treatise on the Predestination of the Saints)

“I assert, therefore, that the perseverance by which we persevere in Christ even to the end is the gift of God; and I call that the end by which is finished that life wherein alone there is peril of falling.” (Augustine, On the Perseverance of the Saints)

“And, moreover, who will be so foolish and blasphemous as to say that God cannot change the evil wills of men, whichever, whenever, and wheresoever He chooses, and direct them to what is good? But when He does this He does it of mercy; when He does it not, it is of justice that He does it not for “He has mercy on whom He will have mercy, and whom He will He hardens.” And when the apostle said this, he was illustrating the grace of God, in connection with which he had just spoken of the twins in the womb of Rebecca, who “being not yet born, neither having done any good or evil that the purpose of God according to election might stand, not of works, but of Him that calls, it was said unto her, The elder shall serve the younger.” And in reference to this matter he quotes another prophetic testimony: “Jacob have I loved, but Esau have I hated.” But perceiving how what he had said might affect those who could not penetrate by their understanding the depth of this grace: “What shall we say then?” he says: “Is there unrighteousness with God? God forbid.” For it seems unjust that, in the absence of any merit or demerit, from good or evil works, God should love the one and hate the other. Now, if the apostle had wished us to understand that there were future good works of the one, and evil works of the other, which of course God foreknew, he would never have said, not of works, but, of future works, and in that way would have solved the difficulty, or rather there would then have been no difficulty to solve. As it is, however, after answering, God forbid; that is, God forbid that there should be unrighteousness with God; he goes on to prove that there is no unrighteousness in God’s doing this, and says: “For He says to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” “ (Augustine, The Enchiridion on Faith, Hope and Love, Chapter 98. Predestination to Eternal Life is Wholly of God’s Free Grace.)

“But that world which God is in Christ reconciling unto Himself, which is saved by Christ, and has all its sins freely pardoned by Christ, has been chosen out of the world that is hostile, condemned, and defiled. For out of that mass, which has all perished in Adam, are formed the vessels of mercy, whereof that world of reconciliation is composed, that is hated by the world which belongeth to the vessels of wrath that are formed out of the same mass and fitted to destruction. Finally, after saying, “If ye were of the world, the world would love its own,” He immediately added, “But because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” And so these men were themselves also of that world, and, that they might no longer be of it, were chosen out of it, through no merit of their own, for no good works of theirs had preceded; and not by nature, which through free-will had become totally corrupted at its source: but gratuitously, that is, of actual grace. For He who chose the world out of the world, effected for Himself, instead of finding, what He should choose: for “there is a remnant saved according to the election of grace. And if by grace,” he adds, “then is it no more of works: otherwise grace is no more grace.”” (Tractates on the Gospel of John, 15:17-19)

John Chrysostom on Sola Fide

“By what law? Of works? Nay, but by the law of faith. See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the law of faith? It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only.” (Homily 7 on Romans III)

“For this is [the righteousness] of God when we are justified not by works, (in which case it were necessary that not a spot even should be found,) but by grace, in which case all sin is done away. And this at the same time that it suffers us not to be lifted up, (seeing the whole is the free gift of God,) teaches us also the greatness of that which is given. For that which was before was a righteousness of the Law and of works, but this is the righteousness of God.” (John Chrysostom, Homily 11 on Second Corinthians, 2 Cor 5:21)

Theodoret, Bishop of Syria, on the same:

“The salvation of man depends upon the divine philanthropy alone. For we do not gather it as the wages of our righteousness, but it is the gift of the divine goodness.” (On the 3rd chap, of Zephaniah.)

Clemens Romanus, on the same:

“Whosoever will candidly consider each particular, will recognise the greatness of the gifts which were given by him. For from him have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh. Romans 9:5 From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, Your seed shall be as the stars of heaven. All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.” (Letter to the Corinthians)

Ignatius on predestination and final perseverence:

“Ignatius, who is also called Theophorus, to the Church which is at Ephesus, in Asia, deservedly most happy, being blessed in the greatness and fullness of God the Father, and predestinated before the beginning of time, that it should be always for an enduring and unchangeable glory, being united and elected through the true passion by the will of the Father, and Jesus Christ, our God: Abundant happiness through Jesus Christ, and His undefiled grace.” (Ignatius of Antioch, Epistle to the Ephesians, Ch. 0)

“Seeing, then, all things have an end, these two things are simultaneously set before us— death and life; and every one shall go unto his own place. For as there are two kinds of coins, the one of God, the other of the world, and each of these has its special character stamped upon it, [so is it also here.] The unbelieving are of this world; but the believing have, in love, the character of God the Father by Jesus Christ, by whom, if we are not in readiness to die into His passion, His life is not in us.” (Ignatius of Antioch, Epistle to the Magnesians, Ch. 5)

“Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High Father, and Jesus Christ, His only-begotten Son; the Church which is beloved and enlightened by the will of Him that wills all things” (Ignatius of Antioch, Epistle to the Romans. Ch. 0)

“I give you these instructions, beloved, assured that you also hold the same opinions [as I do]. But I guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this.” (Ignatius of Antioch, Epistle to the Smyrnaeans, Ch. 4)

“Flee, therefore, those evil offshoots [of Satan], which produce death-bearing fruit, whereof if any one tastes, he instantly dies. For these men are not the planting of the Father. For if they were, they would appear as branches of the cross, and their fruit would be incorruptible.” (Ignatius of Antioch, Epistle to the Trallians, Ch. 11)

By the way, about that stupid comment about Ignatius supposedly having a “different tone” in his writing in his epistle to the Romans. This is the same Ignatius who told Polycarp that the head of the Bishop is God (what about the Pope!?) who also wrote by name to every Bishop of every church he wrote to, yet did not write to any Bishop in Rome. The Papists have to go and read their idolatry into a letter, since they literally fail if we take the time to read his direct words.

You are not refuting the concept of Primacy, for you acknowledge it is there. You are rejecting the definition of Infallibility which was not defined until 1870. Primacy is a necessary condition for infallibility.

One of the posters cited a work by Pelikan from 1959. Pelikans more recent work seems in contradiction to the works you cited. There there are clear examples of the Primacy of the Church of Rome in the late 1st and 2nd century. As Pelikan freely acknowledges in his work [The Emergence of the Catholic Tradition: 100AD to 600AD] that the Church of Rome was chief among the churches in authority and prestige [p. 118].

In volume 2 of Pelikan’s work [The Spirit of Eastern Christendom], he starts out by stating the schism of Western and Eastern Christianity was one of the greatest calamtities in the history of the Church [I agree] and it seriously undermined the powers of resistance in the Christian East against the advances of Islam and on the other hand, it hastened the centralization of Western Christendom which resulted in many abuses and provoked widespread discontent so that the Reformation itself, which split Western Christendom into two hostile camps, was one of its consequences. [I tend to agree with his analysis here].

He then goes on to discuss the Orthodoxy of Old Rome starting out by saying dominating the discussion between East and West was the massive fact of Rome’s spotless [or nearly spotless] record for doctrinal orthodoxy. The Pope’s made use of this record quoting the Petrine text [Mt 16:18-19; John 21-15-17] and Pope Agatho would rely on Peter’s protection, etc. Pelikan then states that the positive evidence of history was certainly cognent and Pelikan cites his earlier work in Volume 1 noting that the East had to admit that Pope Leo [Church of Rome] had been hailed as the “pillar of Orthodoxy” and had been remembered ever since [p. 148 of Volume 2].

Pelikan continues on and notes that Rome had been on the side that emerged victorious from one controversy to another, and eventually it became clear that the side Rome chose would be the one that would emerge victorious. Pelikan continues on by referring to the two issues discussed earlier in this work [Volume 2] and states that in the two dogmatic issues that we have discussed thus far, the person o Christ and the use of images in the Church, the orthodoxy of Rome was a prominent element, in the first of these perhaps the decisive element, so that when the relation of East and West itself became a matter o debate, the Latin Case could draw from the record established in the early centuries and the immediate past [p. 150].

Pelikan goes into the Monothelite issue and notes that even though Pope Honorius was said to have fostered it by his negligence [he never defined it, he said nothing in reality], what Rome had sad in local councils in 649 and 680 became the orthodox definition stated at Constantinopile in 681 and states Peter was still speaking thru the Pope.

So in this somewhat long post, there is clear evidence for the Primacy of the Bishop of Rome. Now, what does that Primacy entail and how it has been exercised in the past and how it could be exercised in the future is I think an interesting question. Pope Benedict in Principles of Catholic Theology (1987, p.217) notes that when Patrirach Athenagoros met the Pope in 1963 in Phanar by stating “Against all expectations, the Bishop of Rome is among us, first among us in honor, he who presides in love [Ignatnius of Antioch, epistle to the Romans ). It is clear, Pope Benedict writes [then Cardinal Ratziner] that the Patriarch did not abandon the claims of the Eastern Church or acknowledge the primacy of the West. Rather, he stated plainly what the East understood as the order, the rank, of the equal Bishops in the Church and it would be worth our while to consider whether this archariac confession, which has nothing to do with jurisdiction, but does confess a primacy of honor and love might be a formula that recognizes the place of the Church of Rome in the Universal Church.

As then Cardinal Ratzinger noted, Rome must not require more from the East with respect to the Doctrine of Primacy than had been formulated and was lived in the first millennium (p.199). Canon 6 of the Council of Nicea is clear Rome has the First place among the Great Apostolic Sees, with Antioch and Alexandria 2 and 3rd. Canon 28 of the Council of Chalcedon puts Rome 1st again. Rome does not accept canon 28, because Constantinopile put itself ahead of Antioch and Alexandria, which have more ancient claims in Apostolic origin and tradition.

So, in closing, the Primacy of Peter as First among the Apostles and thus the Church of Rome has a basis in history and is supported by NT Text, Church Fathers, and the Councils of the Church, as Pelikan noted in his work. However, how that Primacy is exercised, it seems, is still something that can be adapted, while still holding to the Doctrine of Primacy. Even then Cardinal Ratzinger admitted that as I noted above. So a model where the Pope is the only Bishop that can call a council or if it is called by Other Bishops, the Pope approves their request, and when a council is convoked, the Pope presides over the Council appears, if I am reading Pope Benedict correctly, a model for the Doctrine of the Primacy that would be able to help heal the schism of the Orthodox and the Catholic Church.