[42] Mansi. Concilia, x. 894.

[43] Baronius, Annal. A.D., 817, xxi.

[44] Pa.s.saglia, p. 545.

[45] Pa.s.saglia, p. 547.

[46] Pa.s.saglia, p. 571.

[47] For which see hereafter, ch. 7.

[48] Eph. iv. 11.

[49] 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.

[50] Ep. 190, vol. 1, p. 649.

[51] Observe the exact ident.i.ty with S. Cyprian's expression nine hundred years earlier, quoted p. 55.

[52] Twenty-fifth letter among those of St. Leo.

[53] Con. Symmachum, Lib. 2, v. 1.

[54] Sermon 76.

[55] Hom. 88, on John.

[56] Encom. in Petrum et coeteros Apostolos.

[57] Cat. xi. n. 3. ho protosthates ton Apostholon kai tes ekkleshias koryphaios kheryx.

[58] Mark xvi. 16; John iii. 18; Rom. iii. 3, &c.

[59] Ambros. in Ps. 1. n. 30.

[60] Mansi, Tom. viii. 746.

[61] De unitate Ecclesiae, 3.

CHAPTER III.

THE INVESt.i.tURE OF PETER.

Our Lord has. .h.i.therto, while on earth,[1] ruled as its visible head that body of disciples which He had chosen out of the world, and which His Father had given Him. And this body He for the first time called the Church in that famous prophecy[2] wherein He named the person, who, by virtue of an intimate a.s.sociation with Himself, the Rock, should be its foundation, and the duration of which until the consummation of the world, He p.r.o.nounced at the same time, in spite of all the rage of "spiritual wickedness in high places" against it, because it should be founded upon the rock which He should lay.

Secondly, He had, at that period of His ministry when He thought it meet, the second year, selected out of the rest of His disciples, after ascending into a mountain and continuing the night long in prayer, twelve whom He named Apostles--as before and above all sent by Him--for "He called whom He would Himself, and they came to Him,"

to whom "He gave authority over unclean spirits, to cast them out, and to heal every disease and every weakness," whom He chose also "to be with Him," His personal attendants, "and to send them to preach;" to whom, moreover, He subsequently made a promise that whatever they should bind on earth, should be bound in heaven, and whatever they should loose on earth should be loosed in heaven.[3]

Thirdly, as at a certain time in His ministry, that is the second year, He had selected twelve to be nearer His person than the rest of His disciples, so at a yet later time, the third year of His ministry, He had set apart one out of the twelve, to whom from the very first, and before either he, or any one, had been called to be an Apostle, or even, as it would seem, a disciple, He had given a prophetic name; whom by word and deed, in correspondence with that name, He designated to be the future Rock of His Church, to be the Bearer of the keys, which opened or shut the entrance to His mystical Holy City, to be endued with power _singly_ to bind and to loose; and whom at last, on the very eve of His being taken away from His disciples, He pointed out as the future "First one,"

"Greater one," or "Ruler," among them, having, as such, had given to him a _special_ and _singular_ charge, after the departure of the Head, to "confirm his brethren."

It is manifest that this was all which, before His offering Himself up for the sin of the world, and the withdrawal of His visible presence thereupon ensuing, He could do for the government of His Church. For as long as He was there, the Son of Man among men, seen, felt, touched, and handled, the sacred voice in their ears, and the divine eyes gazing bodily upon them, He was not only the fountain of all headship and rule, but He exercised in His own person the highest functions of that headship and visible rule. He daily encouraged, warned, corrected, taught, united them; in short, to use His own words, "while He was with them, He kept them in His Father's name."[4]

But now another time, and other dangers were approaching. The sword was drawn which should "strike the shepherd," there was a fear that "the sheep would be scattered," not only for a moment, but for ever.

To meet this the care of the divine guardian was necessary in a further disposition of those powers which He received at His resurrection from the dead. For henceforth His visits, as of a risen King, were to be few and sudden, when He pleased, and at times they expected not, "for forty days appearing to them and speaking of the kingdom of G.o.d," and as soon as His final injunctions had been thus royally given, "the heavens were to receive Him till the time of the restoration of all things." The Apostles could no longer "be with Him," as before, nor He "keep them," as in the days of His flesh.

How, then, does He complete the ministerial hierarchy which sprung from His own divine Person on earth, and which is to rule His Church and represent that Person from His first to His second coming?

Now, first, we must remark, that while great care is taken to make known to all the Apostles the resurrection of the Lord, yet a special solicitude is shown with regard to that one who was to be "the Ruler." Thus the angels, announcing the fact to the holy women at the sepulchre, "He is risen, He is not here, behold the place where they laid Him," add, "but go, tell His disciples _and Peter_, that He goeth before you into Galilee."[5] The expression indicates his superior place, as when Peter, himself delivered from prison, recounted to the disciples at the house of Mark his escape, and added, "Tell these things to James and to the brethren," where no one fails to see the pre-eminence given to James, by such a mention of him, that apostle being the Bishop of Jerusalem, and so put over the brethren, and, with himself, one of those who "seemed to be pillars." Again, to Peter our Lord appeared first among the Apostles. S. Paul exhibiting a sort of sum of Christian doctrine, as he says "the Gospel which I preached unto you," begins, "I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day, according to the Scriptures; and that He was seen by Cephas, and after that by the eleven." By him alone, first, then by them in conjunction with him. And further, St. Paul's words seem to express a sort of descending ratio, "Then was He seen by more than five hundred brethren at once, of whom many remain until this present, and some are fallen asleep. After that He was seen by James, then by all the Apostles. And last of all He was seen also by me, as by one born out of due time. For I am the least of the Apostles."[6] And while they were yet in doubt, and for joy could not receive the marvellous tidings, when brought by the women, as soon as our Lord appeared to Peter, their hesitation was removed, and the two disciples returning from Emmaus--themselves full of His wonderful conversation with them--"found the eleven gathered together and those that were with them, saying, The Lord is risen indeed, and hath appeared to Simon,"

as the Church in her exultation repeats, where philologists tell us that the Greek _and_ bears what is often the Hebrew meaning, and signifies "for," as if no doubt could remain any longer of their happiness, when Peter had become a witness of it.

These are indications of superiority, slight perhaps in themselves, if they stood alone, but not slight as bearing tacit witness to a fact otherwise resting on its own explicit evidence. If one of the Apostles was destined to be the head of the rest, this is what we should have expected to happen to that one, and this did happen to Peter, who is elsewhere made the head of the Apostles.

But now we come to those most important injunctions which our Lord gave to His Apostles after His resurrection, concerning the government of His Church. And here it becomes necessary to mark with the utmost accuracy what He said and what He gave to all the Apostles in common, and what to Peter in particular.

First of all, then, we may remark our Lord's care to redeem the promises which He had made to the Twelve, and to convey to them their legislative, judicial, and executive powers. These are mentioned by each of the four Evangelists, in somewhat different terms, but alike involving the distinctive apostolic powers of immediate inst.i.tution by Christ, and universal mission; as Apostles they are _sent_, and they are sent _by Christ_. The form recorded in S. Matthew is, "All power is given unto Me in heaven and in earth.

Go ye, therefore, and make disciples all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you; and behold I am with you all days, even to the consummation of the world."

The form of S. Mark is, "Go ye into the whole world, and preach the gospel to every creature."

S. Luke refers specially in two pa.s.sages to the descent of the Holy Ghost, as being Himself as well the Divine "Gift," and the immediate worker of all graces in man, as the principle of the ecclesiastical hierarchy. "And I send the promise of My Father upon you, but stay you in the city till you be endued with power from on high." And again, "Eating together with them, He commanded them that they should not depart from Jerusalem, but should wait for the promise of the Father, which you have heard," saith He, "by My mouth; for John, indeed, baptized with water, but you shall be baptized with the Holy Ghost not many days hence." "You shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto Me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth."

The form recorded by S. John is, "As the Father hath sent Me, I also send you. When He had said this, He breathed on them; and He said to them, Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained."[7]

Now, it may be remarked that these pa.s.sages of the several evangelists are _identical_ in their force; that is, they each convey all those powers which const.i.tute the Apostolate. These are received by all the Apostles in common, and together; and in the joint possession of them consists that _equality_ which is often attributed by the ancient writers to the Apostles, as notably by S.

Cyprian, "He gives to all the Apostles an equal power, and says, 'as the Father sent Me, I also send you.'" And again, "Certainly the other Apostles also were what Peter was, endued with an equal fellowship, both of honour and power."[8]

And these Apostolic powers, legislative, judicial, and executive, are afterwards referred to as exercised; as in Acts ch. xv., where the first council pa.s.ses decrees which bind the Church, nay, which go forth in the joint name of the Holy Ghost, and the rulers of the Church, "It hath seemed good to the Holy Ghost and to us;"--which are delivered by S. Paul to the cities to be kept: Acts xvi. 4--as in Acts xx. 28, where bishops are charged to rule the Church, each over his flock, wherein the Holy Ghost has placed him--as in 1 Cor.

v. 1-5, where S. Paul, "in the name of our Lord Jesus Christ,"

excommunicates--as in 2 Cor. x. 6, where he sets forth his apostolic power--as in the Epistles to t.i.tus and Timothy, where he sets them in authority, enjoins them to ordain priests in every city, and commands them to "reprove," or "rebuke."

And all these powers S. Peter, of course, as one of the Twelve, had received in common with the rest. The limit to them would seem to lie in their being shared in common by twelve; as, for instance, universal mission dwelling in such a body must practically be determined and limited somehow to the different members of that body, or one would interfere with the other. But there is nothing in these powers which answers to the images of "the rock," on which the Church is built, the single "bearer of the keys," and "confirmer" of his brethren, which Christ had appropriated to one Apostle.

In like manner, then, as our Lord fulfilled His promises to the Twelve, so did He those to S. Peter, and we find written the committal of an authority to him exactly answering to these images; an authority, which expresses the full legislative, judicial and executive power of the head, which can be executed by one alone at a time, and is of its own nature supreme, and responsible to none save G.o.d. It remained for our Lord to find an image setting forth all this as decisively as that of the Rock, the Bearer of the keys, and the Confirmer of his brethren.

Once, as He pa.s.sed along the sh.o.r.es of the lake of Galilee, He had seen two fishermen casting their net into the sea, and had "said to them, Come after Me, and I will make you fishers of men, and immediately leaving their nets, they followed Him." Once again, too, He had gone into the ship of that same fisherman, and sitting, taught the mult.i.tudes out of it. And then He bade that fisherman, "who had laboured all the night and taken nothing, to launch out into the deep," and in faith, "let down his nets for a draught,"

whereupon "he enclosed so great a mult.i.tude of fishes that the net brake."[9] And, again, in after times, when the fisherman had become an Apostle, that same ship waited on His convenience, and carried Him across the lake. It was there He was asleep when the storm raged, and His disciples in little faith awoke Him, saying, "Master, save us, we perish," not yet knowing that the ship which carried the Lord might be tost, but could not sink.[10] From it they beheld Him walking on the sea, in the fourth watch of the night, when Peter, in his fervour, desired to join Him, and going to meet his Lord on the waves, his faith failed him, and he began to sink, till the Almighty hand supported him, and drew him with it to the ship, which "presently was at the land to which they were going."[11] And now, Peter, and Thomas, and Nathaniel, and the sons of Zebedy, and two others, were once more on that same ship and sea, but no longer with Him who had commanded the winds, and walked on the waves. Once more, too, they[12] toiled all the night, but "caught nothing:" when, lo, in the morning light, Jesus stood on the sh.o.r.e, but yet unknown to them, and bade them cast the net on the right side of the ship, "and now they were not able to draw it for the mult.i.tude of fishes." Thus He revealed Himself to them, and invited them to eat with Him of the fishes which they had caught. "Then Simon Peter went up, and drew the net to land, full of great fishes, one hundred fifty-three. And although there were so many, the net was not broken:" for, indeed, that draught of great fishes, gathered by Peter at Christ's command, betokened G.o.d's elect, whom the Church is to gather out of the sea of this world, who cannot break from the net, which net, therefore, Peter drew to land, even the everlasting sh.o.r.e whereon Christ welcomes His own. And after that marvellous banquet of the disciples with their Lord, betokening the never ending marriage feast, wherein "the roasted fish is Christ in His pa.s.sion,"[13] our Lord proceeds to crown all that series of distinctions, wherewith, since imposing the prophetic name, He had marked out Simon, the son of Jonas, to be the Leader of His disciples; and thus He fulfils by the side of the lake of Galilee what He foreshadowed when He first looked upon Peter, what He promised in the quarters of Cesarea Philippi, and what He repeated on the eve of His pa.s.sion.

It was His will to appoint one to take His place on earth. Now He had a.s.sumed to Himself specially a particular t.i.tle, under which of old time His prophets had foretold His advent among men, and which above all others expressed His tender love for fallen man. It had been said of Him, "I will set up one shepherd over them, and He shall feed them, even my servant David: He shall feed them, and He shall be their shepherd." And again: "Say to the cities of Judah, behold your G.o.d.--He shall feed His flock like a shepherd: He shall gather together the lambs with His arm, and shall take them up in His bosom, and He Himself shall carry them that are with young."

And, once more, in the very prophecy by which the chief priests and scribes declared to Herod that He must be born at Bethlehem, "For from thee shall go forth the ruler, who shall feed (or shepherd) My people Israel." Appropriating these predictions to Himself, the Lord had said: "I am the good shepherd.[14] The good shepherd giveth His life for His sheep. And other sheep I have which are not of this fold; them also I must bring; and there shall be one fold and one shepherd." And now it was His pleasure to give this particular t.i.tle, so specially His own, to Peter, and to Peter alone, and to Peter in most marked contrast even with the best beloved of His other disciples, and to Peter, thrice repeating the charge, and varying the expression of it so as to include the term in its utmost force. "When, therefore, they had dined, Jesus said to Simon Peter, Simon, son of John, lovest thou Me more than these? He saith to Him, Yea, Lord, Thou knowest that I love Thee. He saith to him, Feed My lambs. He saith to him again, Simon, son of John, lovest thou Me? He saith to Him, Yea, Lord, Thou knowest that I love Thee. He saith to him, Feed My lambs. He saith to him the third time, Simon, son of John, lovest thou Me? Peter was grieved because He had said to him the third time, lovest thou Me? And he said to Him, Lord, Thou knowest all things: Thou knowest that I love Thee. He said to him, Feed My sheep."

Our Lord had before addressed the seven disciples present in common, "Children, have you any meat?" "Cast the net, and you shall find."

"Bring hither of the fishes which you have now caught." "Come and dine." But now, turning to one in particular, He singles him out in the most special manner, by his name, by asking of him a love greater than that of any others towards Himself, by conferring on him a charge, which, as we shall see, from its extension excludes its being held in joint possession by any other, and by a prophecy concerning the manner of his death, which is wholly particular to Peter. If it is possible by any words to convey a power and a charge to a particular person, and to exclude the rest of the company from that special power and charge, it is done here.