St. Peter, His Name and His Office, as Set Forth in Holy Scripture

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 —

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."[56 - Gen. xviii. 17; Acts x. 10; xv. 7; Luke xxii. 32.]

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,[57 - Gal. iii. 7.] 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:[58 - Gal. iii. 16.] "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,'[59 - Matt. i. 1.] 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."[60 - Is. xxviii. 16; Eph. ii. 21.] 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[61 - Passaglia, p. 58.] 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."[62 - Ps. lxxxii. 6, with John x. 34.]

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."[63 - 1 Cor. iii. 11.] 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,[64 - Matt. xxiii. 9.] "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,[65 - John xiv. 16.] "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, [66 - Rom. viii. 15.]"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, [67 - Rom. viii. 17.]"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,[68 - 1 Cor. xiii. 12.] "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, [69 - John xx. 23.]"Whose sins you shall forgive, they are forgiven them." What further from human weakness than the power of working miracles? Yet Christ establishes this, [70 - John xiv. 12.]"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, [71 - John xv. 9, 15.]"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 [72 - Passaglia, p. 442. n. 38.]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."[73 - [Greek: O tou Theou Logos enênthrhôpêsen H hina hêmeis theopoiêthômen.] St. Athan. de Incarn. Factus est Deus homo, ut homo fieret deus. St. Aug. Serm. 13, de Temp.]

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."[74 - S. Chrys. Tom. vii. 786. Hom. 82, in Matt.] 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?"[75 - Tom. viii. 525. Hom. 88, in Joan.] 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?"[76 - Hom. 3, de Pœnitentia. Tom. ii. 300.]

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.[77 - Passaglia, p. 48, 9.]

CHAPTER II.

EDUCATION AND FINAL DESIGNATION OF PETER TO BE THE RULER WHO SHOULD CONFIRM HIS BRETHREN

Having promised[78 - Passaglia, p. 68.] and bestowed on Simon a new name, prophetic of the peculiar position which he was to occupy in the Church, and having set forth the meaning contained in that name in terms so large and magnificent, that, as we have seen, the greatest saints and fathers have felt it impossible to exhaust their force, our Lord proceeded to educate Peter, so to say, for his especial charge of supreme ruler. He bestowed upon him, in the course of His ministry, tokens of preference which agree with the title thus solemnly conferred; and He instructed him with all the care which we should expect to be given to one who was to become the chief doctor of Christians. Such instruction may be said to consist in two things, a more complete knowledge of the Christian revelation, and a singular apprehension of its divine proofs.

Now, innumerable as are the particulars in which the Christian revelation consists, they may yet be gathered up mainly into two points, which meet in the Person of our Lord, and are termed by the ancient fathers who have followed this division, the Theology, and the Economy. There is the Divine Nature, that "form of God," which our Lord had from the beginning in the bosom of the Father; and there is the human nature, that "form of a servant," which "in the economy or dispensation of the fulness of times" He assumed, in order that He might purchase the Church with His blood, and[79 - Eph. i. 10.] "re-establish all things in heaven and on earth." All, therefore, in the Christian faith which concerns "the form of God" is termed the Theology; all which contemplates "the form of a servant," the Economy.

But the heavenly origin and certain truth of both these parts of Christian faith are proved partly by the fulfilment of prophecy, and partly by the working of miracles. To both our Lord perpetually appealed, and His apostles after Him, and those who have followed them. One, then, who was to be the chief ruler and doctor of Christians, needed especial instruction in the Theology, and Economy, especial assurance of the fulfilment of prophecy, and the working of miraculous power. Now Peter was specially selected for this instruction and that assurance.

The whole teaching of our Lord, indeed, and the innumerable acts of power and words of grace with which it was fraught, were calculated to convey these to all the Apostles. But while they were witnesses in common of that teaching in general, some parts of it were disclosed only to Peter and the two sons of Zebedy. Perhaps there is no incident in the Gospel history, which set forth in so lively a manner, and so convincingly proved, the mysteries concerning the union of "the form of God" and "the form of a servant," as the Transfiguration. The retreat to the "high mountain apart," and in the midst of that solitary prayer, "the face shining as the sun," and "the robes white as light," the presence of Moses and Elias, conversing with Him on the great sacrifice for sin, "the bright cloud which encompassed them," and the voice from out of it, proclaiming "This is my beloved Son, in whom I am well pleased: hear Him;" so impressed themselves on the great Apostle, that after long years he appealed to them in proof that he and his brethren had not taught "cunningly devised fables, when they made known the power and presence of the Lord Jesus Christ, but had been eyewitnesses of His majesty, when He received from God the Father honour and glory, this voice coming down to Him from the excellent glory, 'This is my beloved Son, in whom I have pleased myself: hear ye Him.' And this voice we heard brought from heaven, when we were with Him in the holy mount." Among all the Apostle's experience of the three years' ministry, by the shore and on the waves of the lake of Galilee, in the cornfields, or on the mountain side, in the noon-day heat, or midnight storm, even in the throng which cried 'Hosannah!' and 'Crucify Him!' this stood out, until "the laying aside of his fleshly tabernacle," as "the Lord had signified to Him."[80 - 2 Pet. i. 14.] For[81 - Passaglia, p. 69.] what indeed was not there? the plurality of persons in the Godhead, the Father and the Son, the true, and not adopted, Sonship of the latter, His divine mission unto men; the new order of things resulting from it, and the summing up under one head of all things in heaven and in earth; the sealing up and accomplishing of the law and the prophets, by the presence of their representatives, Moses and Elias, a most wonderful and transporting miracle; and the command implicitly to obey Him in whom the Father was well pleased. Thus the Transfiguration may be termed the summing up of the whole Christian revelation.

But now of this we read that "after six days Jesus taketh unto Him Peter, and James, and John his brother, and bringeth them up into a high mountain apart." These three alone of the twelve. Yet does He not associate the sons of Zebedy with Peter in this privilege? Needful no doubt it was that so splendid an act should have a suitable number of witnesses, and that as His future glory should have[82 - 1 John v. 6, 7.] three witnesses from heaven, and as many from earth, so this, its rudimental beginning, should be attested by three as from heaven, God the Father, Moses, and Elias, and by three from earth, Peter, James, and John. Dear to Him likewise, next to Peter, and most privileged after Peter, were the sons of Zebedy; yet a distinction is seen in the mode in which they are treated even when joined together in so great a privilege. For in all the three accounts Peter is named first; "He taketh to Him Peter, and James, and John." They likewise are called by their birth-name, he by his prophetic appellation of the Rock; they are silent, but he speaks; "Peter answering, said;" nor only speaks, but in the name of all; "It is good for us to be here," as if their leader. And, fifthly, he is named specially, they as his companions; "but Peter, and they that were with him, were heavy with sleep."[83 - Luke ix. 32.] Thus even when three are associated in a special privilege above the Twelve, Peter is distinguished among the three.

But if there was one other occasion on which above all "the form of the servant" was to be set forth in the most awful, and the most endearing light, it was on that evening, "the hour" of evil men and "the power of darkness," when "the righteous servant who should justify many" was about to perform the great, central, crowning act of His mediation. Then we read that "He said to His disciples, Sit you here, till I go yonder and pray."[84 - Matt. xxviii. 36.] And then immediately "taking with Him Peter, and the two sons of Zebedy, He began to grow sorrowful and to be sad." Yet here again, even in the association with the sons of Zebedy, Simon is distinguished, for he is named first; and by the illustrious name of Peter, the Rock; and as the leader of the others, for, says Matthew, Christ after His first prayer, "comes to His disciples, and finds them sleeping, and says to Peter, What, could ye not watch with me one hour?" Why the change of number, Peter in the singular, ye in the plural? Why the blame of Peter, involving the blame of the rest? Because the members are censured in the head.

In these two signal instances our Lord, while preferring Peter and the two sons of Zebedy to the rest of the Twelve, yet marks a gradation likewise between them and Peter. And these two set forth the Theology and Economy, in the most emphatic manner.

And as the supreme preceptor must not only be acquainted with the truth which he has to deliver, but with the evidence on which it rests, so is Peter specially made a witness of his Lord's "power and presence" and "the works which no other man did." In that remarkable miracle of raising to life the ruler of the synagogue's daughter we read, "He admitted not any man to follow Him, but Peter and James, and John the brother of James;"[85 - Mark v. 35.] where, as before, and always, Peter is mentioned first, and by the prophetic name of his Primacy.

From[86 - Passaglia, p. 72.] all which we gather four points; 1. Several things are mentioned in the Gospels which Christ gave to Peter, and not to the rest of the Apostles: 2. But nothing which He gave to them together, and not to Peter with them. 3. What He seemed to give to them in common, yet accrue to Peter in a special manner, who appears among the Apostles not as one out of the number, but their destined head, by the name, that is, of Peter, so markedly promised, bestowed, and wonderfully explained by our Lord, of which, as we have seen, S. Chrysostome, an eastern Patriarch, as well as a great Saint and Father, observed, "When I say Peter, I mean the impregnable Rock, the immovable foundation, the great Apostle, the first of the disciples." 4. Either we are not to take Christ's dealing as the standard of Peter's dignity, and destination, or we must admit that he was preferred to the rest, and made the supreme teacher of the faithful.

S. Matthew records the incidents of the officers asking for the payment of the didrachma which all the children of Israel were bound to contribute to the temple; and his words show us a fresh instance of honour done to Peter, and a fresh note of his superiority. "When they were come to Capharnaum, they that received the didrachma came to Peter and said to him, Doth not your master pay the didrachma?"[87 - Matt. xvii. 23.] But why should they come to him, and ask, not if his master, but "your" master, the master of all the Apostles, paid the census, save that it was apparent, even to strangers, that Peter was the first and most prominent of the company? Why use him rather than any of the others, for the purpose of approaching Christ? "As Peter seemed to be first of the disciples," says S. Chrysostome, on the text, "they go to him." The context naturally suggests this reason, and the ancient commentators remarked it. But what follows is much more striking. Peter answered, Yes, that is, that his master observed all the laws of Moses, and this among the number. As he went home he purposed, no doubt, to ask our Lord about this payment, but "when he was come into the house Jesus prevented him," having in His omniscience seen and heard all that had passed, and He proceeded to speak words involving His own high dignity, followed by a singular trial of Peter's faith, and as marked a reward of it when tried. "What thinkest thou, Simon? The kings of the earth, of whom do they receive tribute or custom? of their own children or of strangers? And he said, Of strangers. Jesus said to him, Then the children are free." Slight words in seeming, yet declaring in fact that most wonderful truth which had formed so shortly before Peter's confession, and drawn down upon him the yet unexhausted promise; for they expressed, I am as truly the natural Son of that God, the Sovereign of the temple, for whom this tribute is paid, as the children of earthly sovereigns, who take tribute, are their sons by nature. Therefore by right I am free. "But that we may not scandalize them, go to the sea and cast in a hook; and that fish which shall first come up, take; and when thou hast opened its mouth, thou shalt find a stater; take that and give it to them for Me and thee." Declaring to His favoured disciple afresh that He is the true, and not the adopted, Son of God, answering his thoughts by anticipation, and expressing His knowledge of absent things by the power of the Son of God, He tries his faith by the promise of a fresh miracle, which involved a like exercise of divine power. Peter, in proceeding to execute His command, must make that confession afresh by deed, which he had made before by word, and which his Lord had just repeated with His own mouth. How else could he go to the lake expecting to draw at the first cast a fish in whose mouth he should find a coin containing the exact amount due to the temple for two persons? But what followed? What but a most remarkable reward for the faith which he should show? "Take that and give it to them for Me and thee." There are looks, there are tones of the voice, which convey to us more than language. So, too, there are acts so exceedingly suggestive, that without in any formal way proving, they carry with them the force of the strongest proof. And so, perhaps, never did our Lord in a more marked manner associate Peter with Himself than here. It was a singular distinction which could not fail to strike every one who heard it. Thus S. Chrysostome exclaims,[88 - On Matt. Hom. 58, n. 2.] "You see the exceeding greatness of the honour;" and he adds, "wherefore, too, in reward for his faith He connected him with Himself in the payment of the tribute;" and he remarks on Peter's modesty, "for Mark, the disciple of Peter, seems not to have recorded this incident, because it pointed out the great honour bestowed on him; but he did record his denial, while he was silent as to the points which made him conspicuous, his Master perhaps begging him not to say great things about him." Indeed, how could one of the disciples be more signally pointed out than by this incident, as "the faithful and wise steward, whom the Lord would set over His household, to give them their portion of food in due time?"

Other fathers, as well as S. Chrysostome, did not fail to see such a meaning in this passage; but let us take the words of Origen as pointing out the connection of this incident with the important question following. His words are: "It seems to me that (the disciples) considering this a very great honour which had been done to Peter by Jesus, in having put him higher than the rest of His disciples, they wished to make sure of what they suspected by asking Jesus and hearing His answer, whether, as they conceived, He judged Peter to be greater than them; and they also hoped to learn the cause for which Peter was preferred to the rest of the disciples. Matthew, then, wishing to signify this by these words, "take that and give it to them for Me and thee," added, "on that day the disciples came to Jesus, saying, Who, thinkest thou, is the greater in the kingdom of heaven?"[89 - Origen on the text, in Matt. Tom. xiii. 14.]

For, indeed, why should they immediately ask this question? The preceding incident furnishes a natural and sufficient cause. The Apostles, it seems, were urged by the plainness of Christ's words and acts to inquire who among them should have the chief authority. Who will not agree with S. Chrysostome: "The Apostles were touched with a human infirmity, which the Evangelist too signifies in the words, 'in that hour,' when He had honoured him (Peter) before them all. For though of James and John one of the two was the first-born," (alluding to an opinion that the tax was paid by the first-born,) "He did nothing like it for them. Hence, being ashamed, they confessed their excitement of mind, and do not say plainly, Why hast thou preferred Peter to us? Is he greater than we are? For this they did not dare; but they ask indefinitely, Who is the greater? For when they saw three preferred to the rest, they felt nothing like this; but when one received so great an honour, they were pained. Nor were they kindled by this alone, but by putting together many other things. For He had said to him, 'I will give to thee the keys,' and 'Blessed art thou Simon Bar-jona,' and here 'Give it to them for Me and for thee;' and also they were pricked at seeing his confidence and freedom of speech."[90 - S. Chrysostome on the text, Hom. 58, Tom. 7, p. 587.]

Thus their question, if it did not express, at least suggested this meaning, "Speak more plainly and distinctly whether Peter is to be the greater and the chief in the Church, and accordingly among us," and so they seem to have drawn from our Lord's act a conclusion which they did not see in the promising or bestowing the prophetic name of Peter, nor even in the promises conveyed in explaining that name, and were vexed at the preference shown to him.

And if [91 - Passaglia, p. 77, note 38.]any be inclined to conclude from hence that our Lord's words and acts to Peter had not been of any marked significancy, they should be reminded that the very clearest and plainest things were sometimes not understood by the Apostles, before the descent of the Holy Spirit on them. This was specially the case with the things which they were disinclined to believe. Thus our Lord again and again foretold to them His passion in express terms, but we are told, "they understood none of these things."[92 - Luke xviii. 34.] He foretold, too, His resurrection, yet they did not the least expect it, and they became at length fully assured of the fact before they remembered the prediction. Strange as these things seem, yet probably everyone's private experience will furnish him with similar instances of a veil being cast upon his eyes, which prevented his discerning the most evident things, towards which there was generally some secret disinclination.

But [93 - Passaglia, p. 78.]how did our Lord answer their question? Did He remove at once the ground of their jealousy by declaring that in the kingdom of heaven no one should have pre-eminence of dignity, but the condition of all be equal? On the contrary, He condemns ambition and enjoins humility, but likewise gives such a turn to His discourse as to insinuate that there would be one pre-eminent over the rest.[94 - Matt. xviii. 2.] "Jesus calling unto Him a little child, set him in the midst of them, and said, Amen I say unto you, unless you be converted and become as little children, you shall not enter into the kingdom of heaven." Then He adds, "whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven." Thus He did not exclude the pre-eminence of that "greater one," about which they asked, but pointed out what his character ought to be. But this will be much clearer from a like enquiry, and the answer to it, recorded by S. Luke.

For even at the last supper, our Lord having told them that He should be betrayed, and was going to leave them in the way determined for Him, there was not only an enquiry among them which of them should do that thing, but also, so keenly were their minds as yet, before the coming down of the Holy Spirit, alive to the desire of pre-eminence, and so strongly were they persuaded that such a superior had not been excluded by Christ, but rather marked out and ordained, "there was a strife among them which of them should seem to be greater." Now our Lord meets their contention thus: "The [95 - Luke xxii. 25.]kings of the Gentiles lord it over them, and they that have power over them are called beneficent. But you not so; but he that is the greater among you, let him become as the younger; and he that is the leader, as he that serveth. For which is greater, he that sitteth at table, or he that serveth? Is not he that sitteth at table? But I am in the midst of you as he that serveth. And you are they who have continued with Me in my temptations; and I dispose to you, as My Father hath disposed to Me, a kingdom; that you may eat and drink at My table in My kingdom; and may sit upon thrones judging the twelve tribes of Israel."

Now [96 - Passaglia, p. 77.]in this speech of our Lord we may remark four points: —

1. What is omitted, though it would seem most apposite to be said;

2. What is affirmed, if not expressly, yet by plain consequence;

3. What comparison is used in illustration;

4. What meets with censure and rejection.

1. First, then, though the Apostles had twice before contended about pre-eminence, yet our Lord neither there, nor here, said openly that He would not prefer any one over the rest, nor appoint any one to be their leader. Yet the importance of the subject, His own wisdom, and His love towards His disciples, as well as His usual mode of acting, seemed to demand, that had it been His will for no one of them to be set over the rest, He should plainly declare it, and thus extinguish all strife. No less a matter was at issue than the harmony of the Apostles with each other, the peace of the Church, and the success of the divine counsel for its government. Moreover, the Gospels represent Him to us as continually removing doubts, clearing up perplexities, and correcting wrong judgments among His disciples. Let us recall to remind a very similar occasion, when the mother of the sons of Zebedy with her children came before Him asking "that these my two sons may sit the one on thy right hand and the other on thy left, in thy kingdom." He rejected their prayer at once, saying, "To sit on My right or My left hand is not mine to give to you, but to them for whom it is prepared by My Father."[97 - Matt, xx. 20.] The silence, therefore, of Christ here, under such circumstances, is a proof that it was not the divine will that all the Apostles should be in such a sense equal that no one of them should hold a superior authority over the rest.

2. But eloquent as this silence is, we are not left to trust to it alone, for our Lord's words point out, besides, the institution of one superior. "The kings of the Gentiles," He says, "lord it over them; and they that have power over them are called benefactors. But you not so: but he that is the greater among you, let him become as the younger; and he that is the leader, as he that serveth." A greater and a leader, then, there was to be. Our Lord's words contain two parallel propositions repeated. 1. There is among you one who is the greater, let him, then, be as the younger. 2. There is among you one who is the leader, let him be as he that serveth. Thus our Lord's meaning is most distinct that they should have a superior.

But in the very similar passage about the sons of Zebedy, lest any should conclude that no one of the Apostles was to be superior to the rest, He called them to Him and said, "You know that the princes of the Gentiles lord it over them, and they that are the greater exercise power upon them. It shall not be so among you, but whosoever will be the greater among you, let him be your minister; and he that will be the first among you shall be your servant. Even as the Son of man is not come to be ministered unto, but to minister, and to give His life a redemption for many." Where He tells them His will, not that no one of the Apostles should be "great" and "first," but what the type and model should be which that "great" and "first" one should imitate, even the Son of man who came to minister.

3. For to make this quite certain, there, and here too, He directs us to a particular comparison, by which He explains and concludes His discourse, "For who is greater, he that sitteth at table, or he that serveth? Is not he that sitteth at table? But I am among you as he that serveth. – And I dispose unto you as My Father disposed unto Me, a kingdom." Here our Lord sets Himself before His Apostles as the exemplar both of the rule which the superior was to exercise, and of the temper and character which he was to shew. As He had been speaking of the kingdoms of the Gentiles, so He now points out to them in contrast the true kingdom which He was disposing unto them. The Church as it had been from the beginning, was to be the model of what it should be to the end. Now all confess that in that Church Christ had held the place of "the First," "the Great one," "the Ruler." And now He explains that one of His Apostles should occupy that place of His, and occupying it should be of a like temper with Himself, who had been the minister and servant of all. And it may be remarked that the same word is here applied to him who should rule among the disciples, which expresses the dignity of Christ Himself in the prophecy of Micah, quoted in Matt. ii. 6, "Out of thee shall go forth[98 - [Greek: Hêgoumenos.]]the ruler, who shall be shepherd over my people Israel." For Christ says, "He that is the greater among you let him be as the younger; and he that ruleth as he that serveth. For, who is greater, he that sitteth at meat, or he who serveth? But I am among you as he that serveth." "I dispose to you a kingdom: as My Father disposed to Me: " let him who follows Me in place, follow Me in character.

But, 4, what does our Lord censure and reject from His Church? It is plain that He compares kingdom with kingdom, and the kingdom of heaven, which is the Church, with human kingdoms, and, moreover, that the negative quality as to which, in the clause, "But you not so," the two are compared, is, not the fact that there is pre-eminence and rule in both, but a certain mode of exercising them. This is, the pomp and ambition expressed in the words, "lording it," "exercising authority," "are called benificent." As again is shewn in the repeated declaration that what had been most alien from the spirit of His own ministry, should not appear in the ministry that He would establish after Him. Now He had shown no pomp and pride of dominion, but yet He had shown the dominion itself in the fullest sense, the power of passing laws, enjoining precepts, defining rites, threatening punishments, governing, in fine, His Church, so that He had been pre-eminently "the Lord." Lastly, this is shown in the words recorded by S. John, as said shortly after on this same occasion. "You call Me Master and Lord, and you say well, for so I am. If I then, your Lord and Master, have washed your feet, you also ought to wash one another's feet: for I have given you an example, that as I have done unto you, so you also may do."[99 - John xiii. 13.]

Now nothing can show more strongly than this discourse the pre-eminence and authority which our Lord was going to establish in one of His Apostles over the rest. For here we have His intention disclosed that in His kingdom, which is the Church's, some one there should be "the Great," "the First," and "the Ruler," who should discharge, in due proportion and analogy, the office which He Himself, before He returned to the Father, had held. But before we consider further who this one was, let us look at the subject from a somewhat different point of view.

And [100 - Passaglia, p. 82.]here we must lay down three points, the first of which is, that our Lord, during His life on earth, had acted in two capacities, the one, as the Author and Founder, the other, as the Head and Supreme Ruler of His Church. His functions in the former capacity are too plain to need enlarging upon. He disclosed the objects of our faith: He instituted rites and sacraments: He provided by the establishment of a ministry for the perpetual growth and duration of the Church. It was in this sense that He spoke of Himself to His apostles, as "the Master," who could share His prerogatives with no one: "But be not you called Rabbi, for one is your Master, and all you are brethren."[101 - Matt. xxiii. 8.] Thus is He, "the Teacher," "the Master," throughout the Gospel.

But He likewise acted as the Head of His Church, with the dignity and authority of the chief visible Ruler. He was the living bond of His disciples: the person around whom they grouped: whose presence wrought harmony: whose voice terminated contention among them: who was ever at hand to solve emergent difficulties. Thus it is that prophecy distinguished Him as "the Lord," "the King," "the Shepherd;" "on whose shoulders is the government," "who should rule His people, Israel." And His Church answers to Him in this capacity, as the family, the house, the city, the fold, and the kingdom.

Thus His relation to the Church was twofold, as Founder, and as Supreme Pastor.

Secondly, the Church shares her Lord's prerogative of unchangeableness, and as He is "Jesus Christ the same yesterday, to-day, and for ever," so She, His mystical Body, in her proportion, remains like herself from the beginning to the end. The Church and Christianity are bound to each other in a mutual relation; the Church is Christianity embodied; Christianity is the Church in conception: the consistency and identity which belong to Christianity belong likewise to her; neither can change their nature, nor put on another form.