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ST. PETER,
HIS NAME AND HIS OFFICE,
AS SET FORTH IN
HOLY SCRIPTURE.
BY
THOMAS W. ALLIES, M.A.
AUTHOR OF "THE SEE OF ST. PETER, THE ROCK OF THE CHURCH,"
"A JOURNAL IN FRANCE," &c.
LONDON:
RICHARDSON AND SON, 172, FLEET STREET;
9, CAPEL STREET, DUBLIN; AND DERBY.
MDCCCLII.
TO PETER,
PRINCE OF THE APOSTLES,
THE ROCK OF THE CHURCH,
AGAINST WHICH THE GATES OF HELL SHALL NOT PREVAIL,
THE BEARER OF THE KEYS,
THE BINDER AND LOOSER ON EARTH AND IN HEAVEN,
THE CONFIRMER OF HIS BRETHREN,
THE SHEPHERD OF THE FOLD.
PREFACE.
The present work took its rise, and is largely drawn, from the very
learned Father Passaglia's "Commentary on the Prerogatives of St.
Peter, Prince of the Apostles, as proved by the authority of Holy
Writ," which was published in Latin, in 1850. The eighth and ninth
chapters are, indeed, translations, respectively, of the
twenty-seventh of his first book, and the first of his second book.
And as to the rest, my obligations are more than I can specify. I
owe, on the other hand, many excuses to Father Passaglia, for while
I have only partially observed his order in treating the subject, I
have considered his whole work as a treasure-house of learning,
whence I might draw at my pleasure "things old and new," adapting
them, as I thought good, to the needs of the Protestant mind, as
familiar to me in England. Thus I have not scrupled to translate, to
omit, or to insert matter of my own, according to my judgment. It
seemed to me of paramount importance to present to the English
reader the whole chain of scriptural evidence for the Primacy and
prerogatives of St. Peter. This chain of evidence is so strong,
that, when I first saw it completely drawn out, it struck my own
mind, brought up in the prejudices of Protestantism, with the force
of a new revelation. I put to myself the question; is it possible
that they who specially profess to draw their faith from the written
Word of God, would refuse to acknowledge a doctrine set forth in
Holy Scripture with at least as strong evidence as the Godhead of
our Lord itself, if they could see it not broken up into morsels,
like bits of glass reflecting a distorted and imperfect image,
according to the fashion of citing separate texts without regard to
the proportion of the faith, but presented in a complete picture on
the mirror of God's Word? This picture is thus complete and perfect
in Father Passaglia's work. Yet the form of that work, no less than
its bulk, the scrupulous minuteness with which every opposite
interpretation of so many adversaries in modern times is answered,
as well as the fulness with which every part of the subject is
treated, made me feel that a simple translation would not be
tolerated by the impatience of a population, which has little time
and less mind for studies of this character. I have pursued,
therefore, the humble task of _popularising_, so far as I could,
Father Passaglia's work, omitting, as I trust, no essential part of
the argument, and grouping it under different combinations, each of
which might be in turn presented to the eye, and so more readily
embraced.
The importance of the argument, as it affects the Papal Supremacy,
which is but a summary of the whole cause at issue between
Protestantism in every shape, and the Church of Christ, cannot be
overrated. If St. Peter be already set forth in Scripture as the
Head and Bond of the Apostolic College, if he be delineated as the
supreme Ruler who succeeds our Lord Himself in the visible
government of His Church on earth, there becomes at once the
strongest ground for expecting that such a Ruler will be continued
as long as the Church herself lasts. Thus a guiding clue is given to
us among all the following records of antiquity. Tradition and
history become illuminated with a light which exhibits all objects
in their due proportion and true grouping, when they are shown to be
but the realisation of what the Incarnate Word, His Church's one
only Lawgiver, decreed from the beginning, set forth not only in
prophetic image, but distinct command, and stored up in words of
such exceeding power, that they bear the whole weight of the kingdom
of God, stretching through all ages and nations, without effort or
pressure. And if ancient writers speak in no doubtful tone of St.
Peter's prerogatives, yet clearer, more emphatic, and soul-piercing,
as we should expect, are the words of God Himself, appealing in
man's form to the mind and heart of man, whom He had created, and
was come to redeem, and to knit into one eternal monarchy.
A subsequent part of the argument, namely, that the Bishop of Rome
_is_ successor of St. Peter, has been treated by the author in
another work, "The See of St. Peter the Rock of the Church, the
Source of Jurisdiction, and the Centre of Unity," specially in the
fifth section, which ought, logically, to be preceded by this
treatise. It is there proved that not only the Christian Fathers, as
individual writers and witnesses, but the ancient Church in her
universal Councils, did, with one voice, from age to age, regard the
Pope as sitting in St. Peter's chair, which is proof enough, and all
that can in reason be demanded, that the prerogatives given to St
Peter as Head of the Church were, in the belief of the Church, and
in full accordance with our Lord's own promise,[A] continued on to
his successors, and are as imperishable as the life of the Church
herself.
21, North Bank, Regent's Park,
September, 1852.
FOOTNOTES:
[A] Matt. xvi. 18.--"Thou art Peter, and upon this rock I will build
my Church, and the gates of hell shall not prevail against it," _i.
e._, as founded on that rock. The foundation and the superstructure
coexist for ever.
TABLE OF CONTENTS.
PAGE.
CHAPTER I.
THE NAME OF PETER PROMISED, CONFERRED, AND EXPLAINED.
The Church the finished work of the Word Incarnate 1
Unity and visibility enter into the Church's idea, as set
forth in its several types 2
Visible headship also part of this idea 5
Christ on earth in two capacities, as founder and
ruler,--Double selection among the disciples, first of
twelve, then of one 6
Statement of the question at issue in this treatise 7
First mention of Peter, the name promised 8
Meaning of the name, stone 9
The name conferred 11
Name explained, and promises attached 12
Classes of names given in Scripture 16
Parallel between Abraham and Peter 17
Source of pre-eminence in both, association with Christ 23
Instances of such association 26
Interpretation of S. Chrysostome 27
Summary 28
CHAPTER II.
EDUCATION AND FINAL DESIGNATION OF PETER TO BE THE RULER
WHO SHOULD CONFIRM HIS BRETHREN.
Education of Peter in the Theology and Economy 29
Preference shown to him in witnessing the Transfiguration 30
Also in the Agony; and the raising the daughter of Jairus 32
The receivers of the didrachma come to Peter 34
The answer of Christ, and what is involved in it 35
Interpretation of our Lord's action by Origen and S. Chrysostome 36
Question of the Apostles to which it leads 37
Answer of our Lord, designating a thief 38
Our Lord in two capacities;
1, as Founder, 2, as Ruler of the Church 43
The Church unchangeable in her form 44
She had one ruler from the beginning.--Immense and
continually growing importance of this our ruler 45
The Primacy which He designated, one of real power 47
Translation of the discourse to Peter 48
Confirming used of the three Divine Persons 51
Nature of the charge, Confirm thy brethren 52
Meaning of the term confirm 53
Scope and harmony of our Lord's discourse in Luke xxii 56
Corollaries from the charge to confirm the brethren 59-63
CHAPTER III.
THE INVESTITURE OF PETER.
What our Lord had done up to His resurrection 64
Further disposition of powers after His resurrection 65
Special care to prove the resurrection to Peter 66
Fulfilment of the Lord's promises to the Twelve, in the
bestowal of their legislative, judicial, and executive powers 68
Subsequent exercise of these powers by the Twelve 69
Fulfilment of the special promises to Peter in the bestowal of the
legislative, judicial, and executive powers of the Primacy 70
Force of the Lord's title, the Shepherd 72
Importance and extent of the charge conveyed by this title 74
Force of the circumstances under which it is conveyed 76
S. Ambrose, S. Chrysostome, Theophylact, S. Leo, and S. Basil
on the text 79
S. Cyprian adds the Primacy to the Apostolic equality 81
Force of Follow thou Me 82
CHAPTER IV.
CORRESPONDENCE AND EQUIVALENCE OF THE GREAT TEXTS CONCERNING PETER.
Difference in the mode of speaking of persons indicates a
difference of rank--The phrase, a person "and they that were
with him." 84
S. Peter first in all the Apostolic catalogues 86
Synthetical view of the whole evidence 89
Distinct spheres of S. Peter and S. John 91
Peter wrought into the whole Gospel history 92
The Primacy defined by the three great texts: first,
Matt. xvi. 18 94
Paraphrase of Matt. xvi. 18 95
Corollaries from it 96
Our Lord's answer to the question, who was the greatest? 100
The text, confirm thy brethren 101
Our Lord's conduct to Peter, after His resurrection, the
counter part to that before it.--Comparison of what is given to
the Apostles, and what to Peter 102
The joint force, identity, and reciprocal relations
of the three texts 104
1. They are appropriated to Peter only.
2. Priority of time is assigned to him.
3. Their equivalence.
4. They indicate a sovereign and independent authority.
5. Their definiteness.
6. The ordinary government of the Church contained in them.
7. Peter made in them the _continuous_ principle of power.
8. Peter made the type and efficient cause of visible unity.
These conclusions borne out by Cassian in Gaul 111
By Maximus of Turin, in Italy 112
By S. Isidore in Spain, and summed up by Pope Gregory II. 113
CHAPTER V.
PETER'S PRIMACY AS EXHIBITED IN THE ACTS.
Division of the Acts into history of the Church universal, and
of S. Paul in particular 114
Gospels, history of the Head; Acts, of the Body 115
Execution of Christ's promises declaratory of their enactment 116
General proof of this as to the Primacy in the Acts 117
1. Peter oftener mentioned than all the rest put together.
2. The leading part assigned to him.
3. Peter mentioned directly; the rest obliquely 118
4. Peter answers for all the Apostles 119
5. Luke records Peter's actions and speeches in full.
6. The first part of the Acts may be called the
history of Peter 120
I. Particular proof--Election of a new Apostle 122
S. Chrysostome's comment on this 124
Peter's conduct in defending the rest on the day of Pentecost 125
Third and fourth speech of Peter.--Summary of the first
four chapters 128
II. Proof from junction of authoritative teaching and miracles 129
Resemblance between Peter's miracles and Christ's 131
Peter the chief figure among the Apostles as Christ before 133
III. Peter presides over the different steps in propagating
the Church 134
Peter's part in the conversion of Samaria 135
IV. Peter receiving the Gentiles in the person of Cornelius 137
Things to be noted in this reception concerning Peter.--Peter
murmured against by some of the circumcision 142
S. Chrysostome and S. Gregory upon his conduct 143
V. S. Peter exercising supreme judicial power over Ananias 144
VI. S. Peter exercising supreme visitatorial power 145
VII. S. Peter's supreme legislative authority in council 147
The consent and joint action of others do not impugn the
supremacy 148
Tertullian's testimony as to his authority here, and that of
S. Jerome and Theodoret 150
VIII. Contrast between the mode in which the imprisonment of
Peter, and that of James and Paul is mentioned 151
Summary of the testimony to Peter in the Acts 153
His Primacy magisterial, judicial, and legislative.--Its
institution compared with its exercise 154
No opposition offered to it 155
The mystical headship contrasted with the visible 157
CHAPTER VI.
TESTIMONY OF S. PAUL TO S. PETER'S PRIMACY.
Detailed mention of the Primacy not to be expected in S. Paul's
Epistles: but an incidental one occurs often 159
Four notices of Peter in 1 Ep. to Cor. 160
Paul's visit to Peter Gal. i. 16 162
Theodoret, Chrysostome, Tertullian, Mar. Victorinus,
Ambrosiaster, S. Jerome, S. Thomas Cant. on this passage 163
Paul's second visit.--Parallel between Peter with James and John
on the one hand, and Paul with Barnabas and Titus on the other 165
The censure of Peter by Paul, Gal. ii. 169
S. Chrysostome's and S. Jerome's remarks 170
Misuse of this passage by ancient and modern heretics 171
Contrast of the three ancient interpretations with those of
modern heretics 172
Fundamental opposition between the Fathers and the Reformers 176
CHAPTER VII.
THE PRIMACY OF PETER INVOLVED IN THE FOURFOLD UNITY OF CHRIST'S KINGDOM.
The person of the God-man the principle of headship
in the Church 178
Testimony of the Fathers to this 179
Fourfold unity resulting from this headship 181
First unity of mystical influx 182
The second unity of charity, whose efficient principle is the
Holy Spirit.--Third unity of faith, whose efficient principle
is the Holy Spirit acting through the visible hierarchy 183
Set forth by S. Paul also 185
Headship of mystical influx does not obviate the creation of an
external hierarchy 188
Fourth unity of visible headship.--This the root and efficient
principle of the visible hierarchy 190
The one body is complete 192
The unity of a college not sufficient to express our Lord's
personal unity 193
Positive teaching corresponds to the inherent notion of
the Church 194
The Father in the holy Trinity what Peter's see is in the
Church 195
Summary of this fourfold unity 196
Importance of S. Peter's office hence resulting 197
CHAPTER VIII.
SUMMARY OF THE PROOF GIVEN FOR S. PETER'S PRIMACY.
Points in question, _generally_, inequality in the Apostolic
College: _specially_, the appointment of one over the rest;
resolution of these tried by four examinations:--1. Into the words
and acts of Christ; which relate to the Apostles.--2. Into those
which seem to mark the institution of a singular authority.--3. Into
the mode of writing used by the evangelists.--4. Into the
history of the rising Church.--A concurrence of these four
points would prove the two questions 200
The analysis of what has been written shows this concurrence 201
Twelve arguments from what has been written, proving the
inequality of the Apostolic college, and Peter's Primacy 203
What is the force and nature of the Primacy.--Six proofs
establishing this to consist in superior jurisdiction 209
Enquiry into the end and purpose of the Primacy: for the
knowledge of the intention and purpose equivalent at least to
a _negative_ rule, ascertaining what _must_ be given to it 212
Three classes of reasons, typical, analogical, and real,
ascertain for us this purpose.--1. Typical. Parallel of Peter
with Abraham and its results 213
Parallel of Peter with Judah and its results 214
ii. Analogical. Analogy of body, house, kingdom, city, and fold,
and its results.--And of universal, and each particular Church on
one hand, and Primate and bishops on the other 217
iii. Real, whether educed from texts containing the institution
of the Primacy, or from the inherent properties of the Church.
1. Educed from texts 219
2. Educed from properties of the Church; _first_, its
_identity_; _secondly_, its _unity_; _thirdly_, its
_catholicity_; scriptural setting forth of unity 220
Further illustration from Protestant opinions of the Church's
unity.--
A. First, that of Anglicans, of unity in particular Churches,
but not in the universal Church, represented by Dodwell 222
B. Second opinion, set forth by Vitringa, of distinction between
the necessity of internal and that of external unity 225
C. Third opinion, of agreement in fundamentals 232
Two causes of this being held, one theoretical, the other
practical.--The former stated 233
The practical cause 234
Reasons educed, _thirdly_, from the _Catholicity_ of the
Church, with which the Primacy is bound up.--Catholicity has
two parts, one _material_ and one _formal_ 236
The _material_ part, amplitude and extension.--The _formal_
part, not only negative, but affirmative.--_Negative_, as
expelling from the one true Church all heretics and schismatics:
testimonies to it 237
_Affirmative_, at making a coherent body with members and
articulations 238
Testimonies to the _mode_ of this coherence, in Irenaeus,
Cyprian, and Tertullian, and the other Fathers, summed up
in S. Leo 239
Hence answers to the question whether the doctrine of
S. Peter's Primacy is contained in the creed.--It is involved
in one Catholic Church 243
CHAPTER IX.
THE NATURE, MULTIPLICITY, AND FORCE OF PROOF FOR S. PETER'S PRIMACY.
Different sorts of proof.--1. The principal here used, and the
subsidiary.--Their joint force 246
Hence, I. The nature of the answer required to it.--2. The
proof, if unanswered, demonstrates the Primacy to be revealed 247
3. Enquiry into the _certitude_ of the proof used 248
I. Force of the proof _in itself_ and _absolutely_.--Two
conditions requisite, and here found, authenticity of the
documents, and clearness of their evidence.--Number
and harmony of scriptural testimonies to the Primacy 249
The parallel of Julius Caesar 250
Collateral proof, supporting that of the holy Scriptures, so
that the whole consists in the harmony of these four:--1.
Scriptural documents.--2. Ancient witnesses.--3. Analogy.--4.
Facts of Christian history, in fourteen distinct classes 251
Prodigious force of this compound proof 256
No counter religious system producible by Greek, Anglican,
or pure Protestant, but mere negation and objection 257
II. Force of the proof _comparatively_ with other doctrines:
comparison with the texts on which Anglicans, Lutherans,
and Calvinists severally rely 259
Retort that all but Catholics are opposed to our interpretation;
answer, that from Catholics alone we are to gather the truth 260
Yet all protestants not agreed in opposing our interpretation
and reasons why their opposition is of little moment 261
Compare, likewise, opposition to the Church in the fourth,
fifth, and sixth centuries 264
And again the conduct of Lutherans and Anglicans in maintaining
their own distinctive texts.--But what, then, are the true
criteria of documentary evidence? They are four:--
Internal {and immediate {4. Verbal.
{ {2. Real.
{and remote 3. Analogical.
External 4. Agreement of witnesses 265
1. Comparison carried through _verbal_ criterion, between the
texts alleged by us, and those of Lutherans, Anglicans,
and Calvinists 266
2. And through the _real_ criterion, or that of the subject
matter, greater in the proofs for Peter's prerogatives than in
those for the real presence, or the Divinity of Christ, on
account of the difficulty of grasping the object in the
latter cases 267
As to the superiority of bishops over presbyters, the proof
severed from that of the Primacy sinks into nothing: considered
with it, it is of the same character, but weaker 268
Accordingly, the criterion from the subject matter is
stronger for Peter's Primacy, than for the superiority of
bishops over presbyters, for the real presence, and for the
Divinity of Christ.--Sum of both these criteria, verbal and
real, in favour of Peter's Primacy, over these three doctrines 270
Appeal hence arising to Lutherans, Anglicans, and
Calvinists.--Comparison with the inferior evidence for other
received doctrines 271
3. The third _criterion_ of analogy: force of this in favour
of Peter's Primacy from three heads:--1. The divine institution
of bishops.--2. The unity of the Church.--3. The Catholicity
of the Church 272
4. Fourth criterion of witnesses.--Immense force of this
criterion, both as stated by the fathers, and shewn by
Protestants in their own conduct 274
Witnesses unanimous in favour of the Primacy 277
ST. PETER,
HIS NAME AND HIS OFFICE,
AS SET FORTH
In Holy Scripture.
* * * * *
CHAPTER I.
THE NAME OF PETER PROMISED, CONFERRED, AND EXPLAINED.
Our Lord tells us that He came upon earth to "finish a work;" and He
likewise tells us what that work was, the setting up a living
society of men, who should dwell in Him and He in them; on whom His
Spirit should rest, with whom His presence should abide, until the
consummation of all things. For, the evening before His passion,
"lifting up His eyes to heaven, He said: Father, the hour is come. *
* * I have glorified Thee on the earth: I have finished the work
which Thou gavest Me to do. * * I have manifested Thy name to the
men whom Thou hast given Me out of the world. Thine they were, and
to Me Thou gavest them; and they have kept Thy word. * Holy Father,
keep them in Thy name, whom Thou has given Me; that they may be one,
as We also are. While I was with them I kept them in Thy name.--And
now I come to Thee.--I pray not that Thou shouldest take them out of
the world, but that Thou shouldest keep them from evil. * * As Thou
hast sent me into the world, I also have sent them into the world.
And for them do I sanctify Myself, that they also may be sanctified
in truth. And not for them only do I pray, but for those also who
through their word shall believe in Me; that they all may be one, as
Thou, Father, in Me, and I in Thee; that they also may be one in Us;
that the world may believe that Thou hast sent Me. And the glory
which Thou hast given to Me, I have given to them, that they may be
one, as We also are one. I in them, and Thou in Me; that they may be
made perfect in one; and the world may know that Thou hast sent Me,
and hast loved them as Thou hast loved Me. * * And I have made known
Thy name to them, and will make it known; that the love wherewith
Thou hast loved Me may be in them, and I in them."[1]
In these terms the Eternal Word condescends to declare to us that
the fruit of His Incarnation, the "finished work" which His Father
had given Him to do, was the establishment of a society whose unity
in "truth" and "love" should be so perfect, that He exemplifies it
by the indwelling in each other of the Divine Persons; which should
be perpetual and visible for ever, so that the world by it and in it
should recognise His own mission, and believe in the Sender; and
that the dowry of this society, thus perpetually visible, should be
the equally perpetual possession of truth--the revelation of God's
will--and of love, which is conformity to it. And He based these
unexampled promises on no less a guarantee than the Almighty Power
and ineffable Goodness of His Father, witnessed by His own dwelling
amongst us in our flesh.
Elsewhere He termed this society His Church, declared that He
would [2]"build it on a rock, and that the gates of hell should not
prevail against it."
He told those whom He had set over it to go forth in His name, and
to teach all nations whatsoever He had commanded them, adding the
solemn engagement on His own part, [3]"Behold, I am with you all
days, even to the consummation of the world."
His whole teaching is full of reference to it, setting forth its
nature with every variety of illustration, enfolding it, as it were,
with an exuberance of divine charity.
But two conceptions run through every illustration, and are involved
in its primary idea, nay, as this was the finished work of His
Incarnation, so are they found in His adorable Person, from which
His work springs. These conceptions are Unity and Visibility.
As the mystery of the Incarnation consists in the union of the
divine and human natures, in one Person, and in the assumption of a
body, that is, matter, by the one uncreated, incomprehensible, and
invisible Being, whereby He becomes visible, so Unity and Visibility
are the unfailing marks of His Church, and enter into every image of
it, in such a manner that without them the image loses its point and
significancy.
Accordingly He proclaims the Church which He was founding to be "the
Kingdom of God," and "the Kingdom of Heaven," thus bringing before
us the conceptions of order, government, power, headship on the one
hand, dependence on the other, and a host of mutual relations
between the Sovereign and the people, significantly remarking that
"a kingdom which is divided against itself must fall." Now, a
kingdom without unity is a contradiction in terms, and a kingdom of
God on earth, which cannot be seen, would be for spirits and not for
men.
So He calls it a [4]"city seated on a mountain," which "cannot be
hid," answering to His prophet's words, "the city of the great
King," "His rest, and His habitation for ever." Here again are
embodied the notions of order, government, conspicuous majesty,
impregnable strength.
Thus He inspires His apostle to call it[ 5]"the house of God, the
pillar and ground of the truth." The house must have its head, the
family their father; the knowledge of that father's will is the
truth which rests upon the family as its support and pillar. Outside
of the family that knowledge may be lost, together with the will to
obey the father and to love him; but within it is a living
tradition, "familiar to the ear as household words." As long as the
Master and the Father is there, a perpetual light from His face is
there too upon His children and His servants. Divide the house, or
corrupt its internal life, and the idea of the house is destroyed;
while an invisible house is an absurdity.
Again, the Lord, calling Himself [6]"the Good Shepherd, who giveth
His life for the sheep," terms His Church the sheepfold, and
declares that as there is one shepherd, so there must be one fold.
But, rising yet in nearness to the Divine Person of the Word
Incarnate, from whose side sleeping on the cross she is moulded, the
Church is called His Spouse, as united to Him in eternal wedlock,
[7]"a great Sacrament," or mystery; and even yet more, His Body, as
supported by the continual influx of her Head; and all her members
are called "flesh of His flesh, and bone of His bones."
It is evident, then, that in these promises and illustrations are
set forth, as belonging to their object, a visible unity, a
perpetual possession and maintenance of the truth, and the closest
union with God, founded upon a most supernatural indwelling of the
Godhead in a society of men on earth, the founding of which was the
"finished work" of God the Word Incarnate. _Were these promises to
fail in any respect_, which is utterly impossible, for while heaven
and earth shall pass away, no word of their Maker can pass away--_it
is plain that our ground for trusting in any promises of Holy Writ
whatsoever would be demolished_. The whole Christian revelation
rests on the imperishable life of the Church; because the corruption
or division of the Church would falsify the written records of our
faith, in which, after the doctrine of the Blessed Trinity, and the
Godhead of our Lord, no truth is so deeply embedded as the perpetual
existence and office of the Church.
We have seen the idea of King, Lord, Master, Father, Shepherd,
Husband, and Head, running through the delineation of the Church.
And no society is complete without its ruler. Such was our Lord,
while on earth--the _visible_ ruler of a _visible_ Church. "While I
was with them I kept them in Thy name." He went forth from His
baptism to win souls. The water became wine in His presence. He bade
men follow Him, and they followed. Power went forth from Him, and
healed diseases. Grace flowed from His lips and conquered hearts. An
innumerable multitude surrounded Him, of all ages and conditions.
[8]"And going up into a mountain He called unto Him whom He would
Himself; and they came to Him. And He made that twelve should be
with Him, and that He might send them to preach."
Here, then, the true Israel chooses the future princes of His house,
who should sit with Him on thrones, judging the twelve tribes.
Already, while yet with His Church, He is preparing for her future
government, when His visible presence shall be taken from her. In
three years all should be accomplished, but when [9]"the covenant
should have been confirmed with many in one week, and in the half
of the week the victim and the sacrifice should fail;" when His
Apostles should see Him no longer; was any one ordained to take that
all-important place of supreme ruler which He had filled? For upon
earth He had been in two relations to His Church, her Founder, and
her Ruler. The former office belonged to His single Person; in its
nature it could not pass to another; the work was finished once and
for ever. But the latter office was, in its nature likewise,
perpetual. How, then, should the charge of visible ruler, as man
among men, be executed, when His Person was withdrawn, when He
ascended up on high, when all power in heaven and earth was indeed
given into His hands, and so the headship of spiritual influence and
providential care; but when, nevertheless, that sacred Body was
withdrawn into the tabernacle of God, and the Bridegroom was taken
away for a time, and the voice and visible presence [10]"what they
had seen, and heard, and handled, of the word of life," "was with
them and kept them" no longer. Should His Church, which had been
under one visible ruler from the beginning, now have her government
changed? Or had He marked out any one among the Twelve to succeed to
His own office of visible headship, and to be [11]"the greater," and
"the ruler" among His brethren. His own special representative and
vicar?
To answer this question, we must carefully observe and distinguish
what is said and what is given to the Apostles _in common_, and what
to any one of their number _in particular_; the former will instruct
us as to their equality, the latter as to the pre-eminence which any
one enjoyed over the rest, and in what it consisted.
Just, then, as at a certain period of His ministry, our Lord, out
of the multitude who followed Him, selected twelve, to be His
special attendants upon earth, and, when He should be taken up, to
be the heralds of His Gospel among all nations, so out of the twelve
He from the beginning distinguished one, marked him out for a
peculiar and singular office, connected him with Himself in a
special manner, and after having through the whole of His ministry
given him tokens and intimations of his future destination, at last
expressly nominated him to take His own place, and preside among his
brethren. His dealing with this Apostle forms one connected whole,
in which there is nothing abrupt or inharmonious, out of keeping, or
opposed to what He said to others. What is at first obscurely
intimated is afterwards expressly promised, again in fresh terms
corroborated, and at last, in yet other language, but of the like
force, most significantly [12]conveyed, while it is attested by a
number of incidental notices scattered through the whole Gospel
history. Thus [13]it becomes necessary to consider each particular,
as well as the whole sum of things said, _proper_ and _peculiar_ to
this Apostle; to weigh first their _separate_ and then their _joint_
force, and only at last to form an united judgment upon all.
We are searching into the will of the Divine Founder of our faith,
which He has not only communicated to His Church in a living
tradition, but in this case likewise ordered to be set forth in
authentic written documents. These alone we are here considering,
and the point in question is whether He decreed that all the Twelve
should share equally in that divine mission and authority which He
had received from the Father, or whether while bestowing on them all
very high and distinctive powers, He yet appointed one, namely
Simon, the son of Jonas, to preside over the rest in His own place.
We have, then, to consider all in these documents which is said
peculiar to such apostle, pointing out singular gifts and
prerogatives, and carrying with it special authority of government.
And we must remember that where proofs are numerous and complex,
some which in themselves are only probable and accessory, yet have
their force on the ultimate result. But this result must be drawn
from a general view of the whole, and will collect in one the sum of
proof both probable and certain.
Again, where many various causes concur, some more and some less, to
produce a certain effect, the force of such effect is the force of
all these causes put together, not of each by itself alone. Or where
many witnesses are examined, whose evidence differs in value,
although the testimony of some be in itself decisive, yet the
verdict must be given after a consideration and review of all.
Now the first mention which we have of the Apostle Simon is full of
signification. Our Lord had only just begun His ministry; he had
been lately baptized, and as yet had called no disciples. But two of
John the Baptist's disciples hearing their master name Jesus "the
Lamb of God," follow Him, are kindly received by Him, and one of
them being Andrew, Simon's brother, finds Simon, and says to
him, [14]"we have found the Messias. And he brought him to Jesus.
And Jesus looking on him said, Thou art Simon the son of Jonas; thou
shalt be called Cephas, which is interpreted Peter:" as if He would
say, by birth thou art Simon, son of John; but another and a higher
lot is in store for thee. I will give thee another name which thou
shalt bear, a name in itself signifying the place which thou shalt
hold in my Church. Thou shalt be called, and thou shalt be, the
Rock.
For why, when a vast multitude of our Lord's words and actions have
been omitted, was this recorded for us, save that a deep meaning lay
in it? Or what could that meaning be when our Lord, for the first
time looking on Peter, promised to him and to him alone, a new name,
and that a name given in prophecy to Himself, a name declaring by
its very sound that he should be laid by the builder, as a
foundation of the structure about to be raised? So in the fourth
century S. Chrysostome comments on the text, calling him "the
foundation of the Church, he that was really Peter" (the Rock) "both
in name and in deed:"[15] and a little after S. Cyril, of
Alexandria, "with allusion to the rock He transferred His name to
Peter, for upon him He was about to found His Church." The Creator
of the world does not give a name for nothing. His word is with
power, and does what it expresses. Of old, "He spake and they were
made; He commanded and they were created." Now, too, He speaks, at
the first dawn of His great spiritual restoration. When as yet
nothing has been done, and not a stone of the divine building
reared, He who determines the end from the beginning looks upon what
seemed a simple fisherman, and at first beholding him, He takes
Simon, the son of Jonas, out of the roll of common men; He marks him
for a future design; He wraps him in a prophetic title; He
associates him with His own immovable power. Of Himself it had been
said,[16] "Behold I will lay a stone in the foundation of Sion, a
tried stone, a corner stone, a precious stone, founded on the
foundation. He that believeth, let him not hasten." And again, "the
stone which the builders rejected, the same is become the head of
the corner: this is the Lord's doing, and it is wonderful in our
eyes." And again, "A stone was cut out of a mountain without hands;
and it struck the statue upon the feet thereof that were of iron and
clay, and broke them in pieces. But the stone that struck the statue
became a great mountain, and filled the whole earth." And again,
"Behold the stone that I have laid before Jesus: upon one stone
there are seven eyes; behold I will grave the graving thereof, saith
the Lord of Hosts; and I will take away the iniquity of that land in
one day." In reference to which S. Paul said of Christians, that
they are "built upon the foundation of the apostles and prophets,
Jesus Christ Himself being the chief corner-stone; in whom all the
building, being framed together, groweth up into a holy temple in
the Lord." It is plain, then, that our Lord "both by the Old and New
Testament,[17] is called a stone."
But this which He had of Himself, and by virtue of His own divine
power, as the Word of God, He would communicate in a degree, and by
dependence on Himself, to another. This is no modern interpretation,
but the very words of St. Ambrose, "Great is the grace of Christ,
who bestowed almost all His own names on His disciples. I, said He,
am the light of the world, and yet He granted to His disciples the
very name in which He exulted, by the words, Ye are the light of the
world. Christ is the Rock, but yet He did not deny the grace of this
name to His disciple, that he should be Peter, because he has from
the Rock firm constancy, immovable faith."[18]
In the third century, Origen, on this very text, observes: "He said
he should be called Peter, by allusion to the Rock, which is Christ,
that as a man from wisdom is termed wise, and from holiness holy, so
too Peter from the Rock." And in the fifth, S. Leo paraphrases the
name thus: "While I am the inviolable Rock, the Corner-stone, who
make both one, the foundation beside which no one can lay another;
yet thou also art the rock, because by My virtue thou art
established, so as to enjoy by participation the properties which
are peculiar to Me."[19]
Here, then, we have three facts: i. That our Lord having twelve
Apostles whom He chose, loved, and honoured, above all His other
disciples, yet promised to one[20] only a new name; and, ii., this a
name in the highest degree significative, and most deeply
prophetical of a particular office; and, iii., a name peculiar to
Himself, as the immovable foundation of the Church. This happened in
the first year of His ministry, before, as it would appear, either
Peter or any other apostle was called.
The promise thus emphatically made to Simon, "Thou shalt be called
the Rock," our Lord fulfilled in the second year of His ministry,
when He distinguished the twelve Apostles from the rest of His
disciples, giving them authority to teach, and power to heal
sicknesses and to cast out devils. Then, says S. Mark "to[21] Simon
He gave the name of Peter;" and S. Matthew, "the names of the Twelve
Apostles are these; the first, Simon, who is called Peter;" and S.
Luke, "Simon whom also He named Peter." And by this name He marked
Him out from amongst all his brethren, and united him to Himself.
"He changes, too," says Tertullian, "Peter's name from Simon,
because also as Creator He altered the names of Abraham, Sara, and
Oshua, calling the last Jesus, and adding syllables to the others,
but why did He call him Peter? If for the strength of his faith,
many solid substances would lend him a name from themselves. Or was
it because Christ is both the Rock and the Stone? Since we read that
He is set for a stone of stumbling and a rock of offence. I omit the
rest. And so it was His pleasure to communicate to the dearest of
His disciples, in a peculiar manner, a name drawn from the figures
of Himself, I imagine, as being nearer than one drawn from figures
not of Himself."[22]
It is, then, setting a seal on His former acts, drawing out and
corroborating their meaning, that He once more, and in the most
emphatic way of all, recurs to this name, attaching to it the most
signal promises, and establishing its prophetic power. In the third
year of His ministry our Lord "came into the quarters of Cesarea
Philippi: and He asked His disciples, saying, Whom do men say that
the Son of Man is? But they said, Some John the Baptist, and others
Elias, and others Jeremias, or one of the prophets. Jesus saith to
them, But whom say ye that I am? Simon Peter answered and said, Thou
art Christ, the Son of the living God. And Jesus answering, said to
him, Blessed art thou Simon Bar Jonas, because flesh and blood hath
not revealed it to thee, but my Father who is in heaven. And I say
to thee that thou art Peter; and upon this rock I will build my
Church, and the gates of hell shall not prevail against it. And I
will give to thee the keys of the kingdom of heaven. And whatsoever
thou shalt bind on earth shall be bound also in heaven; and
whatsoever thou shalt loose on earth, it shall be loosed also in
heaven."
When we reflect that the first act of our Lord to Peter was to look
upon him, and to promise him this name, a token of His omnipotence
to Simon yet knowing him not, as that seeing him under the fig-tree
was to Nathaniel of His omniscience; and that when He chose His
twelve apostles, it is said markedly "to Simon He gave the name of
Peter," the force of His reply cannot well be exceeded. The promise
of our Lord answers part by part to the confession of His apostle.
The one says: "Thou art the Christ," that is, the anointed one; the
other, "Thou art Peter," that is, the Rock, the name which I gave
thee myself: my own title with which I invested thee. The one adds,
"the Son of the living God;" the other, "And upon this rock I will
build my Church," that is, as it is true what thou confessest, that
I am "the Son of the living God," so my power as such shall be shown
in building my Church upon thee whom I have long named the Rock,
"and the gates of hell shall not prevail against it." Not only this,
but I will unfold to thee the full meaning of thy name, and declare
the gifts which accompany it. "And[23] I will give to thee the keys
of the kingdom of heaven." That is, "The root and the offspring of
David," "the holy one and the true one, He that hath the key of
David; He that openeth and no man shutteth; shutteth and no man
openeth;" as He gave to thee to share His name of the Rock, so He
shall give to thee to bear in His name His own symbol of supreme
dominion, the key which opens or shuts the true city of David; all
ages shall own thee, all nations acknowledge thee, as _The Bearer of
the Keys_; as long as my Church shall last, against which the gates
of hell shall not prevail, thy office shall last too; as long as
there are souls to be saved, they shall pass by thy ministry into
the gate of the Church. And further, as long as there need in my
spiritual kingdom laws to be promulgated, precepts issued, sins
forgiven, "whatsoever thou shalt bind upon earth, it shall be bound
also in heaven; and whatsoever thou shalt loose on earth, it shall
be loosed also in heaven."
Who, indeed, can adequately express the gifts which the world's
Creator and Redeemer here promises to His favoured servant? Thus in
the fourth century S. Chrysostome labours to set them forth. "See
how He raises Peter to a higher opinion of Himself; and reveals and
shews Himself to be the Son of God by these two promises. For what
belongs to God alone, to loose sins, and to render the Church
immovable in such an assault of waves, and to make a fisherman more
solid than any rock, when the whole world was at war with him, these
are what He promises to give him; as the Father addressing Jeremias,
said: 'I have made thee an iron pillar and a wall,' but him to one
nation, whereas the other to the whole world. Willingly would I ask
those who wish to diminish the dignity of the Son, which are the
greatest gifts, those which the Father gave to Peter, or those which
the Son. For the Father bestowed on Peter the revelation of the Son;
but the Son disseminated that of the Father and of Himself through
the whole world; and _put into the hands of a mortal man power over
all things in heaven, when He gave the keys to him_ who extended the
Church through the whole world, and showed it to be firmer than the
heaven."[24] And not many years later S. Leo says, "That which the
Truth ordered remains; and blessed Peter persisting in that strength
of the rock which he received, has not deserted the guidance, once
undertaken, of the Church. For thus was he set before the rest, that
while he is called the Rock, while he is declared to be the
foundation, while he is appointed the door-keeper of the kingdom of
heaven, while he is advanced to be the judge of what shall be bound
and what loosed, with the condition that his sentence shall be
ratified even in heaven, _we might learn through the very mysteries
of the names given to him, how he was associated with Christ_."[25]
This association passed, indeed, into the very mind of the Church,
for among all the titles given by fathers and councils and liturgies
to Peter, and expressing his prerogatives, the one contained in this
name is the most frequent. Thus he is termed, [26]"the rock of the
Church," [27]"the rock of the Church that was to be built,"
[28]"underlying the building of the Church," [29]"receiving on
himself the building of the Church," [30]"the immovable rock,"
[31]"the rock which the proud gates of hell prevail not against,"
[32]"the most solid rock," [33]"he to whom the Lord granted the
participation of His own title, the rock," [34]"the foundation
second from Christ," [35]"the great foundation of the Church,"
[36]"the foundation and basis," [37]"founding the Church by his
firmness," [38]"the support of the Church," [39]"the Apostle in whom
is the Church's support," [40]"the support of the faith," [41]"the
pillar of the Church," and by an authority sufficient alone to
terminate all controversy, the great Council of Chalcedon,[42] "the
rock and foundation of the Catholic Church, and the basis of the
orthodox faith."[43]
Thus, then, we have the name of Peter first promised, next
conferred, then explained. And further light will be shed on this by
the consideration of the purpose for which names in Holy Writ were
bestowed by divine command on individuals, or their former names
changed.
Now[44] of names imposed in Scripture there would seem to be three
classes. The first and most common are _commemorative_, and are for
the purpose of recording and handing down to posterity remarkable
facts. Such are Peleg, "because in his days the earth was
_divided_;" Isaac, from the _laughter_ of his father and mother;
Issachar, a _reward_; Manasseh, "God hath made me to _forget_ my
labours;" Ephraim, "God hath made me to _grow_;"[45] and a multitude
of others.
The second class may be termed _significative_, being imposed to
distinguish their bearers from others by some quality. Such are
Jacob, the supplanter; Esau; Edom, the red; Moses, the taken or
saved; Maccabaeus; Boanerges.[46]
The third and highest class are _prophetic_, and as such evidently
can be imposed by God alone, who foresees the future. They are
two-fold: i. Those which foresignify events concerning not so much
their bearers as others; such are Shear-jashub, "the remnant shall
return;" Jezrael "I will visit;" Lo-ruhamah, "not pitied;" Lo-ammi,
"not my people." ii. Those which point out the office and destiny
of their bearers; such as Noah, rest; Israel, a prince before God;
Joshua, Saviour; Sarah, princess; John, in whom there is grace; and,
after the divine name of Jesus, "who saves His people from their
sins,"[47] Abraham, and Cephas, or Peter, which two neither
commemorate a past event, nor signify a quality or ornament already
possessed, but are wholly prophetic, inasmuch as they shadow out the
dignity to which the leaders of the two covenants are divinely
marked out by the very imposition of their name.
For it will perhaps bring out the pre-eminence and superior
authority of Peter, if we consider the very close resemblance and
almost identity of the dispensation into which God entered with
Abraham, and that which Christ gave to Peter. But first we must
observe how the more remarkable things occurring in the New
Testament were foretold by types, images, parallelisms, and distinct
prophecies in the Old. How[48] both our Lord, the Evangelists, and
the Apostles, take pains to point out the close agreement between
the two covenants; how the ancient ecclesiastical writers do the
like in their contests with early heretics, or in recommending the
truth of the Christian faith either to Jew or Gentile. They
considered scarcely any proof of the Gospel superior to that which
might be drawn by grave and solid inference from the anticipation of
Christian truths in the old covenant. Now, among such truths, what
concerns Peter is surely of signal importance, as it affects the
whole judgment on the form of government which our Lord instituted
for His Church.
Again, it may be taken as an axiom that, as a similitude of causes
is inferred from a similitude of effects, so a resemblance of the
divine counsels may be inferred from a resemblance of exterior
manifestations. As effects are so many steps by which we rise to the
knowledge and discernment of causes, so divine manifestations are
tokens which unfold God's eternal decrees. Thus if the series of
dealings which constitute God's dispensation to Abraham be very much
like that other series in which the Scriptures of the New Testament
set forth the dispensation given to Peter, we may conclude, first,
that the two dispensations may be compared, and, secondly, that from
their resemblance, a resemblance in the divine purpose may be
deduced.
First,[49] then, "God at sundry times, and in divers manners,
speaking to the Fathers" of that covenant of grace, into which He
had already entered with our first parents, said to Abram, "Go forth
out of thy country, and from thy kindred, and out of thy father's
house, and I will make of thee a great nation." But when in the last
days He began to fulfil that covenant, and to declare His will by
His Son, Jesus said to Simon and Andrew, "Follow me, and I will make
you to become fishers of men," and to Simon specially, "Fear not,
for henceforth thou shalt catch men."[50]
Abram hearkened to God calling him: "So Abram went out as the Lord
had commanded him;" and Simon as readily obeyed Christ's vocation:
"And immediately leaving their nets they followed Him."[51]
God rewarded Abraham's obedience by the promise of a new name:
"Neither shall thy name be called any more Abram, but thou shalt be
called Abraham." So Christ honoured Simon, saying, "Thou art Simon,
the son of Jonas, thou shalt be called Cephas."[52]
No sooner had God unfolded the dignity shadowed forth in the
promised name, and bestowed that dignity on Abraham, than He
required of him a signal instance of faith and love: "God tempted
Abraham, and said to him, Take thy son, thine only begotten, whom
thou lovest, and offer him for a holocaust." So Christ required of
Simon a proof of faith and of superior love before He either
unfolded the excellence of the promised name, or adorned him with
that excellency: "He saith to them, Whom say ye that I am?" "Simon,
son of Jonas, lovest thou me more than these?"[53]
And both were no less ready to show the fortitude of their faith and
love than they had been ready to follow the divine calling. For,
"Abraham stretched forth his hand, and took the sword to sacrifice
his son;" and "Simon Peter answering, said, Thou art the Christ, the
Son of the living God;" and again, "Yea, Lord, Thou knowest that I
love Thee."[54]
Then, as the bestowal of the new name was the reward of the
obedience with which each had followed his vocation, so God, moved
by their remarkable ensuing faith and charity, explained the dignity
contained in that name, and bestowed it when so explained. The
following refers to the explanation; "By myself have I sworn,
because thou hast done this thing," and "Because flesh and blood
hath not revealed it to thee, but my Father who is in heaven. And I
say unto thee."
But as to the dignity bestowed, it should be remarked that it is
divine, and communicated to each with this resemblance: _First_,
that Abraham thereby becomes the source and parent of all the
faithful, and Peter their base and foundation; the one, the author
of a seed which should equal in number the stars of the heaven and
the sand of the sea; the other, the Rock of the Church, which should
embrace all nations, tribes, and languages. God says to Abraham,
"And multiplying I will multiply thy seed as the stars of heaven and
as the sand which is on the sea-shore." But Christ to Peter, "and
upon this rock I will build my Church." _Secondly_, the blessing
thus bestowed from above upon each was not one which should rest in
their single persons, but from them and through them should be
extended to the universal posterity and society of the faithful; so
that all who should believe, to the consummation of time, should
gain through them blessing, stability, and victory over the assault
of enemies and the gates of hell. The promise to Abraham is clear:
"thy seed shall possess the gate of their enemies, and in thy seed
shall all the nations of the earth be blessed:" nor less so to
Peter, "And the gates of hell shall not prevail against it."
But the high excellence of this dignity, embracing, as it does, the
whole company of the faithful, was presignified in the very meaning
of the name imposed. For of Abraham's name we read, "And thy name
shall be Abraham, for a father of many nations have I made thee."
Exactly resembling is what is said of Peter's appellation, "Thou art
Peter, the Rock, and upon this rock I will build my Church."
Nay, we may put in parallel columns the two promises, thus--
1. Thy name shall be 1. Thou art Peter,
Abraham,
2. For a father of many 2. And upon this rock I
nations have I made thee: will build my Church.
And just as in the former, the second clause contains the reason of
the first, so in the latter likewise the two clauses cohere, as the
name and its explanation. Again, the dignity of the one is expressed
as that of the Father; of the other as that of the Rock. Further,
those alone can share the blessing of Abraham, who are born of his
spirit: and those alone the stability divinely granted to Peter, who
refuse by any violence, or at any cost, to be separated from him.
But Abraham was thus raised to be the friend of God, associated in
the divine Fathership, and made the teacher of posterity; and
therefore, as being such, God would show him His counsels, that
through him they might descend to his children. "And the Lord said,
Can I hide from Abraham what I am about to do? for I know that he
will command his children and his household after him to keep the
way of the Lord." In a precisely similar way, when God would call
the Gentiles to the light of the Gospel, He shewed it by a special
revelation to Peter alone: "There came upon him an ecstasy of mind;
and he saw the heaven opened; and this was done thrice." And the
reason of so preferring Peter was God's decree, that through him all
other Christians, even the Apostles themselves, might be informed,
and convinced. "You know that in former days God made choice among
us that by my mouth the Gentiles should hear the word of the Gospel
and believe." "And thou, when thou art converted, confirm thy
brethren."[55]
Finally, as God pronounces Abraham blest, so Christ pronounces
Peter; and as He made Abraham the source and fountain-head of
blessing and strength to all others, so no less did Christ make
Peter. Of the first we read, "I will bless thee, and will make thy
name great, and thou shalt be a blessing;" of the second, "Blessed
art thou, Simon Bar Jonah;--and upon this rock I will build My
Church."
In one word, the parallel is as follows between Abraham and Peter.
Both receive a remarkable call, and follow it; both are promised and
receive a new, and that a prophetical name; of both signal instances
of faith and love are required; both furnish these, and therefore do
not lose the increase of their reward; to Abraham his prophetical
name is explained, and to Peter likewise; Abraham understands his
destination to be the Father of all nations, and Peter that he is
made the Rock of the universal Church; Abraham is called blest, and
so Peter; to Abraham it is revealed that no one, save from him, and
through him, shall share the heavenly blessing; to Peter that all,
from him, and through him, shall gain strength and stability; it is
only through Abraham that his posterity can promise itself victory
over the enemy, and only through being built on Peter, the Rock,
that the Church will triumph over the gates of hell; in fine, if
Abraham, as the teacher of the faithful, is instructed in the divine
counsels with singular care, not less is shown to Peter, whom Christ
has made the doctor and teacher of all believers.
The gifts thus bestowed on Abraham and Peter are _peculiar_, for
they are read of no one else in the Holy Scriptures; they are not
only _gifts_, but a _reward_ for singular merit; and in their own
nature they cannot be _general_. As by them Abraham is put into a
relation of _Fathership_, so that all the faithful become his
children, so Peter being called and made the Rock and _Foundation_
of the Church, all its members have a dependence on him.
And if these gifts are _peculiar_, no less do they convey a singular
_dignity_ and _pre-eminence_. For it follows that, as S. Paul
says,[56] that all the faithful are children of Abraham, being heirs
not of his flesh, but of his spirit and faith; so no one is, or can
be, a part of the Church's building, who rests not on Peter as the
foundation. For the same God who said to Abraham, "Thy name shall no
longer be called Abram, but Abraham shall be thy name," said also to
Simon, "Thou shalt not be called Simon, but Cephas;" the same God
who said to the former, "In thee shall all families of the earth be
blessed," said to the latter, "Upon this Rock I will build my
Church."
What is the source of this pre-eminence in both? To both the same
objection may be made, and for both the same defence.
How should blessing and adoption be propagated from Abraham, as a
sort of head, into the whole body of the faithful? Because Abraham
is considered as joined with that mighty Seed his offspring, whence
_in chief_ and _primarily_ the salvation of all depends; because
Abraham is made by _participation_ partner of that dignity which
_naturally_ and _substantially_ belongs to the Seed that was to
spring from him. God Himself has told us this, and His Apostle S.
Paul explained it. For as we read that it was said to Abraham, "In
thee shall all nations of the earth be blessed," so God Himself has
told us that _in thee, by thee_, means _in, by thy seed_. Hence S.
Paul:[57] "To Abraham were the promises made, and to his seed. He
saith not, seeds, as of many, but as of one, and to thy seed, which
is Christ." So that the divine words, "In thee shall all nations of
the earth be blessed," give this meaning: "As thou shalt give flesh
to my only begotten Son whom I cherish in my bosom, whence He shall
be called at once 'the Son of God and the Son of Abraham,'[58] so He
makes thee a partner of His dignity and excellence, whence, if not
the source and origin, yet thou shalt be a broad stream of blessing
to be poured out on all nations."
Now just in the same manner is Peter the Rock of the Church, and the
cause next to Christ of that firmness with which the Church shall
remain impregnable to the end. For therefore is he the Rock and
Foundation of the Church, because he has been called into a sort of
unity with Him of whom it is said, "Behold I lay in Sion a chief
corner stone, elect, precious, and he that believeth on it shall not
be ashamed:" and in whom, as Paul explains, "the whole building
fitly framed together increaseth unto a holy temple in the
Lord."[59] Therefore is he the Church's Rock, because as he, by his
own confession, declared the Godhead of the Foundation in chief,
"Thou art the Christ, the Son of the living God," so from Him, who
is the chief and substantial Foundation, he received the gift of
being made partner in one and the same property: "And I too say unto
thee, that thou art Peter, and upon this rock I will build my
Church;" one with Me by communication of My office and charge, My
dignity and excellency. Hence the stability of Peter is that of
Christ, as the splendour of the ray is that of the sun; Peter's
dignity that of Christ, as the river's abundance is the abundance of
the fountain. Those who diminish Peter's dignity may well be charged
with violating the majesty of Christ; those who are hostile to
Peter, and divorced from him, stand in the like opposition to
Christ.
Now this parallel is an answer[60] to those who object to Peter's
supereminence as the Foundation, that this dignity is entirely
divine, surpassing by an almost infinite degree the capacity of man.
For is not that a divine dignity which consists in the paternity of
all the faithful? Is not that prerogative beyond man's capacity by
which one becomes the author of a blessing diffused through all
nations? Yet no one denies that such a dignity and such a
prerogative were granted to Abraham. In divine endowments,
therefore, their _full_ and _natural possession_ must be carefully
distinguished from their _limited_ and _analogous participation_.
The one, as inherent, cannot fall to the creature's lot; the other,
as transferable, may be granted as God pleases. For what further
removed from man than the Godhead? Yet it is written, "I have said,
ye are Gods."[61]
Not weightier is the other objection, that the office of being the
Foundation is too important to be entrusted to human care. Was there
less difficulty in blessing being diffused from one man among all
nations? Rather we must look on man not as he is by, and of,
himself, apart from God, and left to his own weakness, but as
upborne by divine power, according to the promise, "Behold, I am
with you all days, until the consummation of the world." Who can
doubt that man, in union with God, may serve for a foundation, and
discharge those offices in which the unity of a structure consists?
It is confidently and constantly objected, that "other foundation no
man can lay beside that which is laid, which is Jesus Christ."[62]
As if what has been laid by Christ Himself, and consists in the
virtue of Christ alone, can be thought other than Christ; or as if
it were unusual, or unscriptural, for things proper to Christ to be
participated by men. Therefore the chief difficulties against
Peter's pre-eminence, and character as the Foundation, seem to
spring from the mind failing to realise the supernatural order
instituted by God, and the perpetual presence of Christ watching
over His Church.
Thus it is no derogation to Abraham's being the Father of the
faithful, or to the hierarchy of the Church instituted by Christ
Himself, that our Lord says,[63] "Call none your father upon earth,
for one is your Father who is in heaven;" inasmuch as Scripture
abundantly proves that divine gifts are richly conferred upon men.
What more divine than the Holy Spirit? Yet it is written,[64] "And I
will ask the Father, and He shall give you another Paraclete, that
He may abide with you for ever." What a higher privilege than filial
adoption? Yet it is said, [65]"Ye have received the spirit of filial
adoption, by which we cry, Abba Father." What a greater treasure
than co-inheritance with Christ? Yet we read, [66]"but if children,
also heirs: heirs of God, but joint heirs with Christ." What higher
than the vision of God? Yet S. Paul bears witness, [67]"We see now
through a glass darkly, but then face to face." What more wonderful
than the power of remitting sins? Yet this very power is granted to
the Apostles, [68]"Whose sins you shall forgive, they are forgiven
them." What further from human weakness than the power of working
miracles? Yet Christ establishes this, [69]"Amen, amen, I say unto
you, he that believeth on Me, the works which I do, shall he do
also, and greater works than these shall he do." Indeed, the
participation and communion of heavenly gifts have the closest
coherence with that supernatural order, which God in creating man
chose, and to which He called fallen man back through His only
begotten Son; with that dispensation of Christ by which He loved the
Apostles as He Himself was loved by the Father, by which He called
them, [70]"not servants, but friends," and gave them that glory
which He had Himself received from the Father. And the tone of mind
which denies Peter's prerogative as the Foundation of the Church,
under pretence that it is an usurpation of divine power, tends to
deny some one or all of the privileges just cited, and, as a fact,
does deny some of them. It is [71]wonderful to see how only common
and vulgar things are discerned by modern eyes, where the Fathers
saw celestial and divine gifts. Those without the Church have fallen
away as well from the several parts and privileges, from what may be
called the standing order, of the Incarnation, as from its final
purpose and scope; and it is much if they would not charge with
blasphemy that glorious saying put forth by the greatest of the
Eastern, as by the greatest of the Western Fathers, "that God became
man, in order that man might become God."[72]
Was, then, S. Chrysostome wrong when he said that our Lord, in that
passage of Matthew, showed a power equal to God the Father by the
gifts which He bestowed on a poor fisherman? "He who gave to him the
keys of the heavens, and made him Lord of such power, and needed not
prayer for this, for He did not then say, I prayed, but, with
authority, I will build my Church, and I will give to thee the keys
of heaven."[73] Was he wrong when he called him "the chosen of the
Apostles, the mouth-piece of the disciples, the head of the band,
the ruler over the brethren?"[74] Or where he saw these prerogatives
in the very name of Peter, observing, "When I say Peter, I mean the
impregnable rock, the immovable foundation, the great apostle, the
first of the disciples?"[75]
To sum up, then, what has been hitherto said, we have advanced so
far as this; first the promise, and then the bestowal of a new name,
expressing a singular pre-eminence, and in its _proper_ sense
befitting Christ alone, have distinguished Simon from the rest of
the apostles. But much more the power signified by that name, and
explained by the Lord Himself, carries far higher Peter's privilege,
and indicates him to be the possessor of authority over the
Apostles. For if Simon is the Rock of the Church, and if the
property of Foundation, on which the structure of the Church rests,
belongs to him immediately after Christ, and analogously with
Christ, there arises this relation between Christ and Simon, that as
He is first, and chiefly, and by inherent power, so Simon is
secondarily, by participation and analogy, that which underlies,
holds together, and supports the Apostles and the whole fabric of
the Church.
Now such a relation carries with it not merely precedency of honour,
but superior authority. The strength of the Apostles lay in their
union with Christ, and subordination to Him. The like necessity of
adhering to Peter is expressed in his new name. Take away that
subordination, and you destroy the very image by which the Lord
chose to express Peter's dignity; and you remove, likewise, Peter's
participation in that property which the Lord communicated to him in
the name of the Rock. For if the Apostles needed not to be joined
with him, he had no title to be called the Foundation; and if he had
no coactive power over the Apostles, he did not share the property
by which Christ is the Rock and Foundation. Thus the name, and the
dignity expressed by the name, show Peter to have been singly
invested by the Lord with both honour and power superior to all the
Apostles.[76]
FOOTNOTES:
[1] John xvii.
[2] Matt. xvi. 18.
[3] Matt. xxviii. 19, 20.
[4] Matt. v. 14; Psalm xlvii. 2; cxxxi. 13, 14.
[5] 1 Tim. iii. 15.
[6] John x. 11-16.
[7] Eph. v. 32, 30.
[8] Mark iii. 13.
[9] Dan. ix. 26.
[10] 1 John i. 1.
[11] Luke xxii. 26.
[12] Vid. John i. 42; Mark iii. 16; Matt. xvi. 18; Luke xxii. 32;
John xxi. 15.
[13] Passaglia, p. 35-7.
[14] John i. 35-42.
[15] S. Chrysostome on the text. S. Cyril on John i. 42.
[16] Isai. xxviii. 16; Ps. cxvii. 22; Dan. ii. 35; Zach. iii. 9;
Eph. ii. 20.
[17] Theodoret on Dan. ii. 34.
[18] Ambrose on Luke, Lib. 6, n. 97.
[19] Serm. iv. 2.
[20] For the name Boanerges, which in one place is given to the two
sons of Zebedy, is in the first place a joint name; secondly, it is
nowhere else referred to, and does not take the place of their
birth-names; thirdly, it indicates not an official dignity, but an
inward disposition. We cannot doubt that such a name bestowed on the
two brothers was a mark of great distinction, but, for the above
reasons, it cannot come into competition with the name of Peter. See
Passaglia, p. 44, n. 38.
[21] Mark iii. 14; Matt. x. 1; Luke vi. 14.
[22] Cont. Marcion. L. 4, c. 13.
[23] Apoc. xxii. 16; iii. 7.
[24] S. Chris. on Matt. 16, Hom. 54.
[25] S. Leo, Serm. 3 on his anniversary.
[26] Hilary of Poitiers on Matt. xv. n. 6; on Ps. cxxxi. n. 4; on
the Trinity, L. 6, n. 20. Gregory Naz. Orat. 26, p. 453. Ambrose in
his first hymn, referred to also by Augustine, Retract. lib. 1, c.
21, and Epiph. in ancor. n. 9.
[27] Tertullian de monogam. c. 8. Origen on Ps. 1, quoted by
Eusebius, Hist. I. 6, c. 25. Cyprian, Ep. 71, and Firmilian, among
Cyprian's letters, 75.
[28] Basil cont. Eunom. lib. 2, n. 4. Zeno. lib. 2, tract. 13, n. 2.
[29] By the same.
[30] Epiphan. haer. 59, n. 7.
[31] August. in Ps. cont. par. Donati. Leo, serm. 98.
[32] Theodoret, ep. 77.
[33] Maximus of Turin, serm. pro natali Petri et Pauli.
[34] Greg. Nazian. in hom. archieratico inserta.
[35] Origen on Exod. hom. 5, n. 4.
[36] Gallican sacramentary, edited by Mabillon, T. I. Mus. Ital. p.
343. Synod of Ephesus, act. 3.
[37] Peter Chrysologus, serm. 154.
[38] Ambrose on Virginity, c. 16.
[39] Ambrose on Luke, lib. 4, n. 70.
[40] Chrysostome, hom. on debtor of ten thousand talents, Tom. 3, p.
4.
[41] Philip, legate of the Apostolic See, in Act. 3 of Council of
Ephesus.
[42] Council of Chalcedon, act. 3. in deposing Dioscorus.
[43] For the above references see Passaglia, p. 400.
[44] Vid. Passaglia, p. 54, note 47.
[45] Gen. x. 25; xvii. 19; xxx. 18; xii. 51, 52.
[46] Gen. xxv. 26; xxvii. 36; xxv. 25; xxv. 30; Exod. ii. 10; 1
Macc. ii. 4; Mark iii. 17.
[47] Isai. vii. 3; Os. i. 4, 6, 9; Gen. v. 29; xxxii. 28; Numb.
xiii. 17; Gen. xvii. 15; Matt. iii. 1.
[48] Passaglia, p. 51.
[49] Passaglia, p. 52.
[50] Gen. xii. 1; Mark 1. 16, 17; Luke v. 10.
[51] Gen. xii. 4; Mark i. 18.
[52] Gen. xvii. 5; John i. 42.
[53] Gen. xxii. 1; Matt. xvi. 15; John xxi. 15.
[54] Gen. xxii. 10; Matt. xvi. 16; John xxi. 15.
[55] Gen. xviii. 17; Acts x. 10; xv. 7; Luke xxii. 32.
[56] Gal. iii. 7.
[57] Gal. iii. 16.
[58] Matt. i. 1.
[59] Is. xxviii. 16; Eph. ii. 21.
[60] Passaglia, p. 58.
[61] Ps. lxxxii. 6, with John x. 34.
[62] 1 Cor. iii. 11.
[63] Matt. xxiii. 9.
[64] John xiv. 16.
[65] Rom. viii. 15.
[66] Rom. viii. 17.
[67] 1 Cor. xiii. 12.
[68] John xx. 23.
[69] John xiv. 12.
[70] John xv. 9, 15.
[71] Passaglia, p. 442. n. 38.
[72] O tou Theou Logos enenthrhopesen hina hemeis
theopoiethomen. St. Athan. de Incarn. Factus est Deus homo, ut homo
fieret deus. St. Aug. Serm. 13, de Temp.
[73] S. Chrys. Tom. vii. 786. Hom. 82, in Matt.
[74] Tom. viii. 525. Hom. 88, in Joan.
[75] Hom. 3, de Poenitentia. Tom. ii. 300.
[76] Passaglia, p. 48, 9.