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

Now let us 121 121 Passaglia, p. 545. view in its connexion the whole scope of our Lord's discourse. We shall see how naturally the contest of the Apostles arose out of what He had told them, and how well the former and the latter part of His answer harmonize together, and terminate that contest. We learn from S. John's record of this divine conversation, that our Lord besought His Father, saying: "While I was with them in the world, I kept them in Thy name – but now I come to Thee: " that is, so long as I was with them visibly in the world, (for invisibly I will always be with them, and nurture them with the spiritual influx of the Vine,) I kept them united in Thy name: "but now I come to Thee," I leave the world, I relinquish the office of visible head. It remains, that by the appointment of another visible head, Thou shouldst entrust him with My office, provide for the conspicuous unity of all, and preserve them joined to each other and to Us. So S. Luke tells us, that no sooner had our Lord declared to the Apostles, "the Son of man indeed goeth according to that which is determined," than they began to have a strife among them, "which of them should seem to be the greater." For they had heard that Christ would withdraw His visible presence, and they had heard Him also earnestly entreating of the Father to provide for their visible unity. Accordingly, the time seemed at hand when another was to take this office of visible head; hence their questioning, who should be the greater among them. Now our Lord does not reprove this inference of theirs, but He does reprove the temper in which they were coveting pre-eminence. For, engaged as they were in this strife, He warned them that the person who should be "the Greater and the Ruler" among them, must follow in the discharge of his office the rule and the standard which He had set up in His own conduct, and not that which the kings of the Gentiles follow. Thus, setting these in sharp contrast, He proceeds. "The kings, indeed, of the nations, lord it over their subjects, and love high titles, and to be called benefactors: but I, though Lord and Master amongst you, have dealt otherwise, as you know. For I have exercised, not a lordship, but a servitude: I have not sat at table, but waited: I have not cared for titles, but called you friends and brethren. Let this example then be before you all, but specially before him who is to be the greater and the ruler among you. For I appoint unto you, and dispose of you, as My Father hath disposed of Me; of Me He hath disposed that through humiliation, emptying of Myself, ignominy, and manifold temptations, I should gain the kingdom, reach the joys of heaven, and obtain all power in heaven and on earth. So likewise dispose I of you, that, through humility, sufferings, reproaches, hunger, thirst, and all manner of temptations, you may reach whither I have come, being worthy, after your hunger and your thirst, to eat and drink at My table in My kingdom; after being despised and dishonoured, to sit on thrones, judging the twelve tribes of Israel. Now, hitherto you have trodden with Me this royal way full of sorrows, and have continued with Me in My temptations. But little will it profit to begin, if you persevere not to the end. None shall be crowned, save he who has contended lawfully; none be saved, but he who perseveres to the end. Will you remain with Me still in your temptations to come, and when I am no longer present with you visibly, to protect and exhort, will you preserve your steadfastness? Simon, Simon, behold! I see Satan exerting all his force to overcome your purpose, and to destroy the fidelity which you have hitherto shewn Me. I see the danger to your faith and your salvation approaching. But I, who, when visibly present with you, left nothing undone to guard, protect, and strengthen you visibly, so, too, when separated from your bodily sight, will yet not leave you without a visible support. Wherefore, Peter, I have prayed for thee, that thou fail not, and thou, in thy turn, one day confirm thy brethren. Remember that thou hast to discharge that part visibly towards thy brethren, which I, while yet mortal, and visible, discharged: remember, that I therefore had special care of thee, because it was My will, that thou, confirmed by My prayers, shouldst confirm thy brethren, My disciples, and My friends." 122 122 Passaglia, p. 547.

Now from 123 123 Passaglia, p. 571. what has been said, it appears that Peter in Holy Scripture is set forth as the source and principle of ecclesiastical unity under a double but cognate image, as Foundation, and as Confirmer. Of the former we will here say nothing further, but a few consequences of the latter it is desirable here to group together. I. The unity, then, which consists in the profession of one and the same faith, is conspicuous among those 124 124 For which see hereafter, ch. 7. modes of unity by which Christ has willed that His Church should be distinguished. Now, first, S. Paul declares that the whole ministerial hierarchy, from the Apostolate downwards, was instituted by our Lord, for the sake of obtaining and preserving this unity. "He gave some Apostles, and some Prophets, and other some Evangelists, and other some pastors and doctors, for the perfecting" (literally, the fitting in together, the same word which S. Peter had used in his prayer, ch. v. 10,) "of the saints, for the work of the ministry, for the edifying of the body of Christ; until we all meet into the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fulness of Christ." 125 125 Eph. iv. 11. To this living hierarchy he expressly attributes preservation from doctrinal error, proceeding thus: "That henceforth we be no more children tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness by which they lie in wait to deceive." And, secondly, this hierarchy itself was knitted and gathered up into a monarchy, and its whole force and solidity made to depend on association with Peter, to whom alone was said, "But I have prayed for thee, that thy faith fail not;" to whom alone was enjoined, "And thou, in thy turn, one day confirm thy brethren."

II. Accordingly the pre-eminence of Peter is well expressed by the words, 126 126 Petrus uti audivit, vos autem quid me dicitis? Statim loci non immemor sui, primatum egit ; primatum confessionis utique, non honoris; primatum fidei, non ordinis. Ambros. de Incarn. c. 4, n. 32, Tom. 2, p. 710. "Primacy of faith," "chiefship of faith," "chiefship in the episcopate of faith," meaning thereby a peculiar authority to prescribe the faith, and determine its profession, and so protect its unity and purity. This is conveyed in the words of Christ, confirm thy brethren. Thus 127 127 Ep. 190, vol. 1, p. 649. S. Bernard addressed Innocent II., "All emergent dangers and scandals in the kingdom of God, specially those which concern the faith, are to be referred to your Apostolate. For I conceive that we should look especially for reparation of the faith to the spot where faith cannot 128 128 Observe the exact identity with S. Cyprian's expression nine hundred years earlier, quoted p. 55. fail. That indeed is the prerogative of this see. For to whom else was it once said, 'I have prayed for thee, Peter, that thy faith fail not?' Therefore what follows is required of Peter's successor: 'And thou in thy turn one day confirm thy brethren.' And this is now necessary. It is time for you, most loving father, to recognise your chiefship, to approve your zeal, and so make your ministry honoured. In that you clearly fulfil the part of Peter, whose seat you occupy, if by your admonition you confirm hearts fluctuating in faith, if by your authority you crush those who corrupt it."