Wednesday of the 16th week after Pentecost

(Vict. Ant. e Cat. in Marc.) The Jews regard and murmur about only the bodily purification of the law; our Lord wishes to bring in the contrary. Wherefore it is said, And when he had called all the people unto him, he said unto them, Hearken unto me every one, and understand; there is nothing from without a man, that entering into him can defile him, but the things which come out of a man, those are they which defile a man; that is, which make him unclean. The things of Christ have relation to the inner man, but those which are of the law are visible and external, to which, as being bodily, the cross of Christ was shortly to put an end.

Teaching people to understand the dietary prescriptions of the Law not in a carnal manner, the Lord begins here to gradually reveal the meaning of the Law and says that nothing entering from outside defiles anyone, but what comes from the heart defiles.

But the intention of the Lord in saying this was to teach men, that the observing of meats, which the law commands, should not be taken in a carnal sense, and from this He began to unfold to them the intent of the law.

And calling the crowd again, he said to them: Listen to me, all of you, and understand: There is nothing outside a man that entering into him can defile him. But the things that come out of a man, those are what defile a man. The word "defile" properly belongs to the Scriptures, and is used in ordinary speech. The people of the Jews, boasting that they are part of God, call common the foods which all men use. For example: pork, oysters, hares, and such animals that do not split the hoof, nor chew the cud, nor are scaly among fishes. Hence it is written in the Acts of the Apostles: What God has sanctified, do not call common (Acts X). Therefore, that which is common, that is open to all men, and as if it is not a part of God, is called unclean. Nothing (he says) outside a man entering into him can defile him. But the things that come out of a man, those are what defile a man. A prudent reader may object and say: If what enters into the mouth does not defile a man, why do we not eat meat sacrificed to idols? And the Apostle writes: You cannot drink the cup of the Lord and the cup of demons (I Cor. X). It must therefore be known that the foods themselves, as creatures of God, are by themselves clean, but the invocation of idols and demons make them unclean.

(ubi sup.) For the Jews, boasting themselves to be the portion of God, call common those meats which all men use, as shellfish, hares, and animals of that sort. Not even however what is offered to idols is unclean, in as far as it is food and God's creature; it is the invocation of devils which makes it unclean; and He adds the cause of it, saying, Because it entereth not into his heart. The principal seat of the soul according to Plato is the brain, but according to Christ, it is in the heart.

Another savage trait of our time is the disposition to talk about material substances instead of about ideas. The old civilisation talked about the sin of gluttony or excess. We talk about the Problem of Drink—as if drink could be a problem. When people have come to call the problem of human intemperance the Problem of Drink, and to talk about curing it by attacking the drink traffic, they have reached quite a dim stage of barbarism. The thing is an inverted form of fetish worship; it is no sillier to say that a bottle is a god than to say that a bottle is a devil. The people who talk about the curse of drink will probably progress down that dark hill. In a little while we shall have them calling the practice of wife-beating the Problem of Pokers; the habit of housebreaking will be called the Problem of the Skeleton-Key Trade; and for all I know they may try to prevent forgery by shutting up all the stationers' shops by Act of Parliament.

Let us, then, his servants, follow our Lord and patiently submit to denunciations that we may be blessed! If, with slight forbearance, I hear some bitter or evil remark directed against me, I may return it, and then I shall inevitably become bitter myself. Either that, or I shall be tormented by unexpressed resentment. If I retaliate when cursed, how shall I be found to have followed the teaching of our Lord? For his saying has been handed down that one is defiled not by unclean dishes but by the words which proceed from his mouth.

When, then, on being cursed, I smite (with my tongue, ) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that "a man is defiled, not by the defilements of vessels, but of the things which are sent forth out of his mouth.

Meantime they huff in our teeth the fact that Isaiah withal has authoritatively declared, "Not such a fast hath the Lord elected," that is, not abstinence from food, but the works of righteousness, which he there appends: and that the Lord Himself in the Gospel has given a compendious answer to every kind of scrupulousness in regard to food; "that not by such things as are introduced into the mouth is a man defiled, but by such as are produced out of the mouth; " while Himself withal was wont to eat and drink till He made Himself noted thus; "Behold, a gormandizer and a drinker: " (finally), that so, too, does the apostle teach that "food commendeth us not to God; since we neither abound if we eat, nor lack if we eat not.

(Vict. Ant. e Cat. in Marc.) Again He subjoins, If any man have ears to hear, let him hear. For He had not clearly shown them, what those things are which proceed out of a man, and defile a man; and on account of this saying, the Apostles thought that the foregoing discourse of the Lord implied some other deep thing; wherefore there follows: And when he was entered into the house from the people, his disciples asked him concerning the parable; they called it parable, because it was not clear.

To the crowd the Lord spoke in this manner not quite clearly, which is why He also remarked: "he who has ears to hear, let him hear," that is: let him who understands, understand.

(Lib. oct. Quaes. 73) For some things are joined to others in such a way as both to change and be changed, just as food, losing its former appearance, is both itself turned into our body, and we too are changed, and our strength is refreshed by it.b Further, a most subtle liquid, after the food has been prepared and digested in our veins, and other arteries, by some hidden channels, called from a Greek word, pores, passes through us, and goes into the draught.

Do you not understand that everything entering from outside into a man cannot defile him because it does not enter his heart but his stomach, and is expelled into the latrine, purging all foods? All the passages of the Gospels among heretics and the perverse are full of scandals. And from this little statement, some accuse that the Lord, ignorant of physical disputation, thinks that all foods go into the stomach and are digested in the latrine, whereas the infused foods are immediately spread through the limbs, veins, and marrow of the nerves. Hence, we also see many who, due to a stomach defect, continually vomit, immediately expelling what they ingested after meals, and yet are corpulent because the more liquid food and drink spread through the limbs at first touch. But such men, in their desire to criticize another's lack of skill, show their own. Although the thinnest humor and liquid food, when it has been concocted and digested in the veins and limbs, descends to the lower parts through hidden pathways of the body, which the Greeks call πόρους, and goes into the latrine. He was saying, however, that what comes out of a man defiles the man. For from within, from the heart of men, evil thoughts proceed, adulteries, fornications, murders, thefts, covetousness, and others. "From the heart," he says, "come evil thoughts." Therefore, the principal part of the soul, not according to Plato in the brain, but according to Christ in the heart, is. And those are to be refuted from this assertion who think that thoughts are instilled by the devil and not born from one's own will. The devil can be an assistant and inciter of evil thoughts, but he cannot be an author. If, however, he, always lying in wait, inflames the light spark of our thoughts with his kindlings, we should not believe that he also scrutinizes the secrets of the heart, but judges from the body's condition and gestures what we are pondering inwardly. For example, if he sees us looking frequently at a beautiful woman, he understands that the heart is wounded by the dart of love.

GLOSS.a It says therefore into his heart, that is, into his mind, which is the principal part of his soul, on which his whole life depends; wherefore it is necessary, that according to the state of his heart a man should be called clean or unclean, and thus whatsoever does not reach the soul, cannot bring pollution to the man. Meats therefore, since they do not reach the soul, cannot in their own nature defile a man; but an inordinate use of meats, which proceeds from a want of order in the mind, makes men unclean. But that meats cannot reach the mind, He shows by that which He adds, saying, But into the belly, and goeth out into the draught, purging all meats. This however He says, without referring to what remains from the food in the body, for that which is necessary for the nourishment and growth of the body remains. But that which is superfluous goes out, and thus as it were purges the nourishment, which remains.

When we read in Leviticus and Deuteronomy of the laws about food as clean and unclean (for the transgression of which we are censured by the legalists and by the Ebionites, who differ from them very little), we are not to think that the scope of the Scripture is found in any superficial understanding of them. For "whatever goes into a person from the outside cannot defile him, since it enters not his heart but his stomach, and so passes on." According to Mark, the Savior "declared all food clean," so we are not defiled when we eat those things declared to be unclean by those who still desire to be in bondage to the letter of the law. But we are then defiled when our lips, which ought to be bound with good judgment as we search for correct balance and weight, speak recklessly and discuss matters we ought not.

Thus then it is not meat that makes men unclean, but wickedness, which works in us the passions which come from within; wherefore it goes on: And he said, That which cometh out of a man, that defileth a man.

(ubi sup.) From this passage are condemned those men who suppose that thoughts are put into them by the devil, and do not arise from their own evil will. The devil may excite and help on evil thoughts, he cannot be their author.

(non occ.) The meaning of which He points out, when He subjoins, for from within, out of the heart of men, proceed evil thoughts. And thus it appears that evil thoughts belong to the mind, which is here called the heart, and according to which a man is called good or bad, clean or unclean.

(non in Gloss. sed v. de Lyra in loc.) From evil thoughts, however, evil actions proceed to greater lengths, concerning which it is added, adulteries, that is, acts which consist in the violation of another man's bed; fornications, which are unlawful connections between persons, not bound by marriage; murders, by which hurt is inflicted on the person of one's neighbour; thefts, by which his goods are taken from him; covetousness, by which things are unjustly kept; wickedness, which consists in calumniating others; deceit, in overreaching them; lasciviousness, to which belongs any corruption of mind or body.

By "envious eye" He means either envy or licentiousness: for the envious person typically casts a malicious and venomous glance at the one envied, and the debauched person, gazing with his eyes, strives toward an evil deed. By "blasphemy" He means an insult against God: if, for example, someone begins to say that there is no Providence of God, this would be blasphemy; which is why the Lord also joins "pride" with it. Pride is, as it were, a disregard of God, when someone, having done a good deed, attributes it not to God but to his own strength. By "foolishness" He means offense against one's neighbors. All these passions defile the soul, and arise and proceed from it.

An evil eye, that is, hatred and flattery, for he who hates turns an evil and envious eye on him whom he hates, and a flatterer, looking askance at his neighbour's goods, leads him into evil; blasphemies, that is, faults committed against God; pride, that is, contempt of God, when a man ascribes the good, which he does, not to God, but to his own virtue; foolishness, that is, an injury against one's neighbour.

I mean blasphemies, evil-speaking, and if there be any other thing of the like nature.

(non occ. sed v. Summa 2, 2. Qu. 46. 1. et 1, 2. Qu. 1, 1) Or, foolishness consists in wrong thoughts concerning God; for it is opposed to wisdom, which is the knowledge of divine things. It goes on, All these evil things come from within, and defile the man. For whatsoever is in the power of a man, is imputed to him as a fault, because all such things proceed from the interior will, by which man is master of his own actions.

Caesarea Philippi is outside Judea in the region of the Gentiles. Why therefore did our Lord not examine his own disciples within the borders of Judea? Why did he go far north into the territory of the Gentiles? But as our insignificance [as Gentiles] works against us, he questioned the disciples in Gentile territory. The result was that by the true and everlasting conviction of the blessed apostle Peter—what flesh and blood had not unveiled, the Father revealed from the heavens. Through faith the Gentiles rather than the Jews would come to acknowledge the Son of God. This indeed occurred in the city of Caesarea—Cornelius who was first among the Gentiles to believe with all his own household, through the holy apostle Peter. The Lord was not inclined to question his own disciples in Judea, when the Jews did not believe that he was the Son of God but regarded him merely as the son of Joseph.

(non occ.) As soon as the Lord had taken His disciples out of the teaching of the Pharisees, He then suitably proceeds to lay deep the foundations of the Gospel doctrine; and to give this the greater solemnity, it is introduced by the name of the place, When Jesus came into the coasts of Cæsarea Philippi.

(ap. Anselm.) When about to confirm the disciples in the faith, He would first take away from their minds the errors and opinions of others, whence it follows, And he asked his disciples, saying, Whom do men say that the Son of Man is?

By asking, Whom do men say that the Son of Man is? He implied that something ought to be thought respecting Him beyond what appeared, for He was the Son of Man. And in thus enquiring after men's opinion respecting Himself, we are not to think that He made confession of Himself; for that which He asked for was something concealed, to which the faith of believers ought to extend itself. We must hold that form of confession, that we so mention the Son of God as not to forget the Son of Man, for the one without the other offers us no hope of salvation; and therefore He said emphatically, Whom do men say that the Son of Man is?

(Verse 13) And Jesus came into the parts of Caesarea Philippi. This Philip is the brother of Herod, about whom we spoke before, the tetrarch of Ituraea and Trachonitis regions, who built Caesarea, which is now called Paneas, in honor of Tiberius Caesar, and in honor of Caesar, and also named it after himself, Caesarea Philippi, and it is in the province of Phoenicia. He imitated his father Herod, who named Caesarea in honor of August Caesar, which was formerly called the Tower of Straton. And he built, in the name of his daughter Julia, across the Jordan. This place (which is also called Ille) is Caesarea Philippi, where the Jordan River originates at the foot of Mount Lebanon, and it has two springs, one called Jor and the other Dan, which, when mixed together, become the Jordan River.

And he asked his disciples, saying: Whom do men say that the Son of man is? He did not say, whom do men say that I am, but the Son of man: lest he should seem to seek glory from men. And note that wherever it is written in the Old Testament, son of man, in Hebrew it is written as son of Adam. Just as it is in that (also), which we read in the psalm: Sons of men, how long will you be heavy of heart? (Psal. IV, 3), which in Hebrew is said as sons of Adam. But beautifully he asks: Whom do people say the Son of Man is? For those who speak of the Son of Man are humans; but those who understand his divinity are not humans, but gods are called.

This Philip was the brother of Herod, the tetrarch of Ituræa, and the region of Trachonitis, who gave to the city, which is now called Panæas, the name of Cæsarea in honour of Tiberius Cæsar.

Beautifully is the question put, Whom do men say that the Son of Man is? For they who speak of the Son of Man, are men: but they who understood His divine nature are called not men but Gods.

He says not, Whom, do men say that I am? but, Whom do men say that the Son of Man is? that He should not seem to ask ostentatiously concerning Himself. Observe, that wherever the Old Testament has 'Son of Man,' the phrase in the Hebrew is 'Son of Adam,'

Wherefore hath he mentioned the founder of the city? Because there was another besides, Caesarea Stratonis. But not in that, but in this doth He ask them, leading them far away from the Jews, so that being freed from all alarm, they might speak with boldness all that was in their mind.

And wherefore did He not ask them at once their own opinion, but that of the people? In order that when they had told the people's opinion, and then were asked, "But whom say ye that I am?" by the manner of His inquiry they might be led up to a sublimer notion, and not fall into the same low view as the multitude. Accordingly He asks them not at all in the beginning of His preaching, but when He had done many miracles, and had discoursed with them of many and high doctrines, and had afforded so many clear proofs of His Godhead, and of His unanimity with the Father, then He puts this question to them.

And He said not, "Whom say the Scribes and Pharisees that I am?" often as these had come unto Him, and discoursed with Him; but, "Whom do men say that I am?" inquiring after the judgment of the people, as unbiassed. For though it was far meaner than it should be, yet was it free from malice, but the other was teeming with much wickedness.

And signifying how earnestly He desires His Economy to be confessed, He saith, "The Son of Man;" thereby denoting His Godhead, which He doth also in many other places. For He saith, "No man hath ascended up to Heaven, but the Son of Man, which is in Heaven." And again, "But when ye shall see the Son of Man ascend up, where He was before."

Christ puts this question to His disciples, that from their answer we may learn that there were at that time among the Jews various opinions concerning Christ; and to the end that we should always investigate what opinion men may form of us; that if any ill be said of us, we may cut off the occasions of it; or if any good, we may multiply the occasions of it.

He enquires the opinions of His disciples and of those without, not because He was ignorant of them; His disciples He asks, that He may reward with due reward their confession of a right faith, and the opinions of those without He enquires, that having the wrong opinions first set forth, it might be proved that the disciples had received the truth of their confession not from common opinion, but out of the hidden treasure of the Lord's revelation.

Rather is the nature preserved, though the life blushes; nor does Christ know other men than those with reference to whom He says, "Whom do men say that I am? " And, "As ye would that men should do to you, do ye likewise so to, them.

Peter alone do I find-through (the mention of) his "mother-in-law" ,-to have been married. Monogamist I am led to presume him by consideration of the Church, which, built upon him, was destined to appoint every grade of her Order from monogamists.

Jesus asks this in order that we might know what opinions about him were current among the Jews. [He also asks] so that we might learn to inquire intently into what people are saying about him, and if it is bad, to remove the causes, or if complimentary, to increase them. But he said "Son of man" in order to show that he himself not only appears to be but in fact unchangeably is man, and again, is true God. [It is] not as if he were divided into different species, one part God and one part man; rather one may address him as Son of man with no doubt that this very same one is also the Son of God.

When Jesus came to the region of Caesarea Philippi, He asked His disciples, saying, Whom do men say that I the Son of Man am? The evangelist mentions the founder of the city, Philip, because there is another Caesarea, of Strato, and it was not in the latter, but in the former, that Christ asked them the question. He leads the disciples far away from the Jews so that they could speak boldly without fear of anyone. First He asks for the opinion of the multitude so that the disciples would be directed upwards to a greater understanding and not fall into the same lowliness of understanding as that of the people. He does not ask them, "Who do the Pharisees say that I am?" but "Who do men say?" referring to the guileless multitude.

Above, the Lord taught that the evangelical doctrine must be kept pure from the leaven of the Jews; here he teaches its eminence. And first, with regard to faith in the two natures, namely of the divinity and the humanity; second, with regard to faith in the passion, at from that time Jesus began to show to his disciples etc.; third, with regard to faith in the judicial power, at for the Son of man shall come in the glory of his Father. Concerning the first: first, the opinion of the crowds about Christ is sought out; second, the faith of the disciples, at but whom do you say that I am? Concerning the first: first, the place is set forth; second, Christ's question, at whom do men say that the Son of man is? Third, Peter's response, at but they said etc. He says therefore Jesus came into the parts of Caesarea; and not only this, but he added Philippi, because there were two Caesareas, namely Caesarea of Traco, where Peter was sent to Cornelius; and this other one, which is otherwise called Paneas. The first was established by Herod in honor of Caesar Augustus; Philip built this one in honor of Tiberius. But why did the Lord raise this question here? It must be said that this city was situated at the borders of the Jews; therefore, before he wished to inquire about the faith, he drew them away from the Jews. Similarly it is found that the Lord, leading the Jews out of Egypt, did not lead them out through the lands of the Philistines, as is found in Exod. 13:17. Consequently the question is set forth: and he asked his disciples etc. A wise man, when he asks, teaches, as Jerome says. Hence in many things we are instructed, that we should be solicitous about what is said of us: so that if it is evil, we may correct it; if good, that we may preserve and multiply it. Hence take care of a good name; for this shall continue with thee, more than a thousand treasures precious and great, Ecclus. 41:15. Hence Christ asked what was said about him. Likewise, those who know the divinity are called gods, Ps. 81:6: I have said: you are gods; but those who know the humanity are called men; hence it is said whom do men say that the Son of man is? But, as Hilary says, Christ appeared to be only a man: therefore he wished them to know that he was something other than a mere man. Hence by this he gives to understand that there was something else in him. Likewise the humility of Christ is shown, because he confesses himself Son of man, according to that saying above 11:29: learn of me, because I am meek and humble of heart.

When they had presented diverse human origins concerning him, he asked what they themselves thought about him. Peter answered, "You are the Christ, the Son of the living God." But Peter had pondered the nature of the question. For the Lord had said, "Whom do men say that the Son of man is?" Certainly his human body indicated he was a Son of man. But by adding "Who do you say that I am?" Jesus indicated that they should consider something besides what he seemed in himself, for he was a Son of man. Therefore what judgment concerning himself did he desire? It was a secret he was asking about, into which the faith of those who believe ought to extend itself.

(Verse 15, 16.) But who do you say that I am? Simon Peter answered and said: You are the Christ, the Son of the living God. Wise reader, take note that from the following text and the discourse, the apostles are not called men, but gods. For when he had said: Who do men say that the Son of man is, he added: But who do you say that I am? To them, who are men, forming their opinions based on human things; but to you, who are gods, what do you think of me being? Peter, speaking on behalf of all the apostles, declares: You are the Christ, the Son of the living God. He calls Him the living God, in distinction from those gods who are thought to be gods but are dead: Saturn, Jupiter, Venus, Minerva (or Ceres), Bacchus, Hercules, and other monstrous idols.

Observe how by this connection of the discourse the Apostles are not styled men but Gods. For when He had said, Whom say ye that the Son of Man is? Ho adds, Whom say ye that I am? as much as to say, They being men think of Me as man, ye who are Gods, whom do you think Me?

He calls Him the living God, in comparison of those gods who are esteemed gods, but are dead; such, I mean, as Saturn, Jupiter, Venus, Hercules, and the other monsters of idols.

Then, since they said, "Some John the Baptist, some Elias, some Jeremias, or one of the prophets," and set forth their mistaken opinion, He next added, "But whom say ye that I am?" calling them on by His second inquiry to entertain some higher imagination concerning Him, and indicating that their former judgment falls exceedingly short of His dignity. Wherefore He seeks for another judgment from themselves, and puts a second question, that they might not fall in with the multitude, who, because they saw His miracles greater than human, accounted Him a man indeed, but one that had appeared after a resurrection, as Herod also said. But He, to lead them away from this notion, saith, "But whom say ye that I am?" that is, "ye that are with me always, and see me working miracles, and have yourselves done many mighty works by me."

He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Once again Peter leaps forward with fervor and confesses that He is truly the Son of God. He did not say, "Thou art the anointed one, a son of God," without the article "the," but with the article, "the Son," that is, He Who is the One and the Only, not a son by grace, but He Who is begotten of the same essence as the Father. For there were also many other christs, anointed ones, such as all the priests and kings; but the Christ, with the article, there is but One.

Jesus saith to them: but whom do you say that I am? Here the faith of the disciples is sought out. And first, the question is set forth; second, the response; third, the approval. The second is at Peter answering; the third is at and Jesus answering etc. Jesus saith to them: but whom do you say that I am? As if to say: so say the crowds; but because more has been entrusted to you, therefore more is required of you. You have seen the miracles, therefore you ought to have a higher opinion. But why did he ask? Did he not know? Indeed he knew, but he wished them to merit by their confession; Rom. 10:10: with the heart we believe unto justice, but with the mouth confession is made unto salvation. Hence they are more meritorious, the more they are set apart, and just as to crowds knowing lower things, they should not answer with greater things, and therefore etc.

This definition is not something we have made up; Theology is, in a sense, an experimental science. It is simple religions that are the made-up ones. When I say it is an experimental science 'in a sense', I mean that it is like the other experimental sciences in some ways, but not in all. If you are a geologist studying rocks, you have to go and find the rocks. They will not come to you, and if you go to them they cannot run away. The initiative lies all on your side. They cannot either help or hinder. But suppose you are a zoologist and want to take photos of wild animals in their native haunts. That is a bit different from studying rocks. The wild animals will not come to you: but they can run away from you. Unless you keep very quiet, they will. There is beginning to be a tiny little trace of initiative on their side.

Now a stage higher; suppose you want to get to know a human person. If he is determined not to let you, you will not get to know him. You have to win his confidence. In this case the initiative is equally divided—it takes two to make a friendship.

When you come to knowing God, the initiative lies on His side. If He does not show Himself, nothing you can do will enable you to find Him.

This confession of Peter met a worthy reward, for that he had seen the Son of God in the man. Whence it follows, Jesus answered and said unto him, Blessed art thou, Simon Barjonas, for flesh and blood has not revealed this unto thee, but my Father who is in heaven.

Otherwise; He is blessed, because to have looked and to have seen beyond human sight is matter of praise, not beholding that which is of flesh and blood, but seeing the Son of God by the revelation of the heavenly Father; and he was held worthy to be the first to acknowledge the divinity which was in Christ.

(Verse 17.) But Jesus answered and said to him: Blessed are you, Simon Barjona, for flesh and blood has not revealed this to you, but my Father who is in heaven. The Apostles answer on behalf of Jesus. Peter had said: You are the Christ, the Son of the living God; a true confession has received a reward: Blessed are you, Simon Barjona. Why? because flesh and blood did not reveal this to you, but the Father revealed it. What flesh and blood could not reveal, has been revealed by the grace of the Holy Spirit. Therefore, from confession, it obtains the name which has revelation from the Holy Spirit, whose son is also to be called. For indeed, Barjona in our language means son of a dove. Others simply understand that Simon, that is, Peter, is the son of John, according to the question in another place: Simon, son of John, do you love me? (John 21:15) He answered: Lord, you know. And by the fault of the writers, it is corrupted so that instead of Bar Joanna, that is, son of John, it is written Barjona, with one syllable removed. Joanna, however, means 'by the grace of the Lord.' Both names can be understood mystically, as both the dove represents the Holy Spirit and grace represents the spiritual gift of God. Also, what is said, 'For flesh and blood has not revealed this to you,' is compared to the apostolic narrative where it says, 'I did not immediately confer with flesh and blood' (Galatians 1:16), signifying the Jews as flesh and blood, so that here also it may be demonstrated in a different sense that Christ, the Son of God, was revealed to him not through the teaching of the Pharisees, but through the grace of God.

This return Christ makes to the Apostle for the testimony which Peter had spoken concerning Him, Thou art Christ, the Son of the living God. The Lord said unto him, Blessed art thou, Simon Bar-jonas? Why? Because flesh and blood has not revealed this unto thee, but My Father. That which flesh and blood could not reveal, was revealed by the grace of the Holy Spirit. By his confession then he obtains a title, which should signify that he had received a revelation from the Holy Spirit, whose son he shall also be called; for Barjonas in our tongue signifies The son of a dove. Others take it in the simple sense, that Peter is the son of Johnq, according to that question in another place, Simon, son of John, lovest thou me? (John 21:15.) affirming that it is an error of the copyists in writing here Barjonas for Barjoannas, dropping one syllable. Now Joanna is interpreted 'The grace of God.' But either name has its mystical interpretation; the dove signifies the Holy Spirit; and the grace of God signifies the spiritual gift.

Compare what is here said, flesh and blood hath not revealed it unto thee, with the Apostolic declaration, Immediately I was not content with flesh and blood, (Gal. 1:16.) meaning there by this expression the Jews; so that here also the same thing is shown in different words, that not by the teaching of the Pharisees, but by the grace of God, Christ was revealed to him the Son of God.

What then saith Christ? "Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee."

Yet surely unless he had rightly confessed Him, as begotten of the very Father Himself, this were no work of revelation; had he accounted our Lord to be one of the many, his saying was not worthy of a blessing. Since before this also they said, "Truly He is Son of God," those, I mean, who were in the vessel after the tempest, which they saw, and were not blessed, although of course they spake truly. For they confessed not such a Sonship as Peter, but accounted Him to be truly Son as one of the many, and though peculiarly so beyond the many, yet not of the same substance.

And Nathanael too said, "Rabbi, Thou art the Son of God, Thou art the King of Israel;" and so far from being blessed, he is even reproved by Him, as having said what was far short of the truth. He replied at least, "Because I said unto thee, I saw thee under the fig-tree, believest thou? thou shalt see greater things than these."

Why then is this man blessed? Because he acknowledged Him very Son. Wherefore you see, that while in those former instances He had said no such thing, in this case He also signifies who had revealed it. That is, lest his words might seem to the many (because he was an earnest lover of Christ) to be words of friendship and flattery, and of a disposition to show favor to Him, he brings forward the person who had made them ring in his soul; to inform thee that Peter indeed spake, but the Father suggested, and that thou mightest believe the saying to be no longer a human opinion, but a divine doctrine.

And wherefore doth He not Himself declare it, nor say, "I am the Christ," but by His question establish this, bringing them in to confess it? Because so to do was both more suitable to Him, yea necessary at that time, and it drew them on the more to the belief of the things that were said.

Seest thou how the Father reveals the Son, how the Son the Father? For "neither knoweth any man the Father," saith He, "save the Son, and he to whomsoever the Son will reveal Him." It cannot therefore be that one should learn the Son of any other than of the Father; neither that one should learn the Father of any other than of the Son. So that even hereby, their sameness of honor and of substance is manifest.

But in heavenly things every spiritual sin is a gate of hell, to which are opposed the gates of righteousness.

He does not express what it is which they shall not prevail against, whether the rock on which He builds the Church, or the Church which He builds on the rock; but it is clear that neither against the rock nor against the Church will the gates of hell prevail.

Wherefore if we, by the revelation of our Father who is in heaven, shall confess that Jesus Christ is the Son of God, having also our conversation in heaven, to us also shall be said, Thou art Peter; for every one is a Rock who is an imitator of Christ. But against whomsoever the gates of hell prevail, he is neither to be called a rock upon which Christ builds His Church; neither a Church, or part of the Church, which Christ builds upon a rock.

The case of Peter escaped his memory, who, although he was a man of the law, was not only chosen by the Lord, but also obtained the testimony of possessing knowledge which was given to him by the Father. He had nowhere read of Christ's being foretold as the light, and hope, and expectation of the Gentiles! He, however, rather spoke of the Jews in a favourable light, when he said, "The whole needed not a physician, but they that are sick.

And He affirmed Himself that they were quite right in their convictions; for He answered Nathanµl: "Because I said, I saw thee under the fig-tree, therefore dose thou believe?" And in the same manner He pronounced Peter to be "blessed," inasmuch as "flesh and blood had not revealed it to him"-that he had perceived the Father-"but the Father which is in heaven." By asserting all this, He determined the distinction which is between the two Persons: that is, the Son then on earth, whom Peter had confessed to be the Son of God; and the Father in heaven, who had revealed to Peter the discovery which he had made, that Christ was the Son of God.

When acknowledged by Peter as the "Christ (the Son) of God," He does not deny the relation.

This is not the property of Peter alone, but it came about on behalf of every human being. Having said that his confession is a rock, he stated that upon this rock I will build my church. This means he will build his church upon this same confession and faith. For this reason, addressing the one who first confessed him with this title, on account of his confession he applied to him this authority, too, as something that would become his, speaking of the common and special good of the church as pertaining to him alone. It was from this confession, which was going to become the common property of all believers, that he bestowed upon him this name, the rock. In the same way also Jesus attributes to him the special character of the church, as though it existed beforehand in him on account of his confession. By this he shows, in consequence, that this is the common good of the church, since also the common element of the confession was to come to be first in Peter. This then is what he says, that in the church would be the key of the kingdom of heaven. If anyone holds the key to this, to the church, in the same way he will also hold it for all heavenly things. He who is counted as belonging to the church and is recognized as its member is a partaker and an inheritor of heaven. He who is a stranger to it, whatever his status may be, will have no communion in heavenly things. To this very day the priests of the church have expelled those who are unworthy by this saying and admitted those who have become worthy by repentance.

And Jesus answered and said unto him, Blessed art thou, Simon Bar Jona: for flesh and blood hath not revealed it unto thee, but My Father Who is in heaven. He calls Peter blessed for having received knowledge by divine grace. And by commending Peter, He thereby shows the opinions of other men to be false. For He calls him "Bar Jona," that is, "son of Jona," as if saying, "Just as you are the son of Jona, so am I the Son of My Father in heaven, and of one essence with Him." He calls this knowledge "revelation," speaking of hidden and unknown things that were disclosed by the Father.

And Jesus answering etc. Here, first, he approves his confession; second, he commands it to be kept silent, at then he charged his disciples to tell no one that he was Jesus the Christ. Concerning the first: first, he approves this confession by commending the one confessing; second, by the reward, at and I say to thee that thou art Peter etc. Hence he says Jesus answered: blessed art thou, Simon Bar-Jona. Bar means the same as son; Jona means the same as dove: by its very name. Hence Bar-Jona, i.e., son of the dove. And the response of Christ seems to correspond to the confession of Peter. Because he had confessed him the Son of God, Jesus in turn calls him son of the dove, namely of the Holy Spirit, because this confession could not have been made except by the Holy Spirit. But it is believed that originally it was said Bar-Iona, i.e., son of John, but through a corruption of the text it was rendered thus. But what is this? Had not others also confessed him Son of God? Indeed, we read of Nathanael in John 1:49. Likewise those who were in the boat, above in chapter 9. Why then is Peter called blessed here, and not the others? Because the others had confessed him as an adopted son, but this man as the natural Son; therefore he is called blessed above the rest, because he first confessed the divinity. Origen says: it seems that before this he had not made such a confession. But how then did he send them to preach? He responds that from the beginning they did not preach that he was the Christ, but they preached penance. Likewise it may be that they preached Christ; but here for the first time that he was the Son of God. Therefore here he specially rewards. Blessed art thou, Simon etc., because blessedness is in knowledge; John 17:3: this is eternal life: that they may know thee, the only true God. But there is a twofold knowledge: one that is through natural reason, another that is above reason. The first does not bring about blessedness, because it is uncertain: hence it does not satisfy the intellect; but blessedness ought to satisfy the natural appetite, and this will be had in the fatherland; Isa. 64:4: eye hath not seen, nor ear heard, what things God hath prepared for them that love him. Therefore in this life, the more anyone can perceive of this knowledge, the more blessed he is; Prov. 3:13: blessed is the man that findeth wisdom. Hence he says blessed art thou, because you are beginning to be blessed. Because flesh and blood hath not revealed it to thee. This can be expounded so that flesh and blood are taken for carnal friends; Gal. 1:16: immediately I condescended not to flesh and blood. Hence flesh and blood hath not revealed it to thee, i.e., you did not have this from the tradition of the Jews, but from the revelation of God. Likewise, in Christ there was flesh, and blood, and divinity; therefore, because Peter did not look to the flesh and blood, it is said to him blessed art thou, because you do not judge according to what flesh and blood reveals, but according to what my Father reveals. Or you do not have this from natural industry, but from my Father. For no one knoweth the Son but the Father, Luke 10:22. For it belongs to him to manifest, whose it is to know. Hence no one knoweth, save him to whom the Father willeth to reveal; Dan. 2:28: there is a God in heaven that revealeth mysteries.

(de Cons. Ev. ii. 53.) But let none suppose that Peter received that name here; he received it at no other time than where John relates that it was said unto him, Thou shalt be called Cephas, which is interpreted, Peter. (John 1:42.)

(Retract. i. 21.) I have said in a certain place of the Apostle Peter, that it was on him, as on a rock, that the Church was built. But I know that since that I have often explained these words of the Lord, Thou art Peter, and on this rock will I build my Church, as meaning upon Him whom Peter had confessed in the words, Thou art Christ, the Son of the living God; and so that Peter, taking his name from this rock, would represent the Church, which is built upon this rock. For it is not said to him, Thou art the rock, but, Thou art Peter. (1 Cor. 10:4.) But the rock was Christ, whom because Simon thus confessed, as the whole Church confesses Him, he was named Peter. Let the reader choose whether of these two opinions seems to him the more probable.

Because outside the unity of faith and charity, which makes us children and members of the Church, no one can be saved: therefore, if the Sacraments are received outside her, they are not received unto salvation, although they are true Sacraments; but they can become useful if one returns to holy mother Church, the sole bride of Christ, whose children alone Christ the bridegroom considers worthy of eternal inheritance.

Whence Augustine against the Donatists writes: "The baptism of the Church can exist outside the Church, but the gift of the blessed life is found only within the Church, which was also founded upon the rock, which received the keys of binding and loosing. This is the one Church which holds and possesses all the power of her bridegroom and Lord, through which conjugal power she can even bear children from handmaids, who, if they are not proud, will be called to the lot of inheritance; but if they are proud, they will remain outside."

Matthew sixteen: You are Peter, and upon this rock I will build my Church, etc., up to that point: it shall be loosed in heaven also; but it is established that he who can loose and bind all must be obeyed by all: therefore God so instituted the Church that one would be obeyed by all. But the Church is to be ruled and governed as it was instituted by the Lord: therefore, according to divine institution, all must obey one, namely the Supreme Pontiff.

And this is what Cyprian says: "The Lord speaks to Peter: I say to you, that you are Peter, and upon this rock, etc. Upon one He builds the Church, and the beginning proceeds from unity, so that the Church of Christ may be shown to be one: the episcopate is one, of which a part is held by each one in its entirety: and the Church is one, which extends more broadly in multitude the increase of its fruitfulness. As there are many rays, but one light, and the branches of a tree are many, but the strength is one, founded on a tenacious root: and as from one fountain many streams flow, and although the multiplicity may seem diffused by the bounty of overflowing abundance, yet unity is preserved whole in the origin: so also the Church of God, suffused with light, extends its rays through the whole world: yet it is one that is diffused everywhere, nor is the unity of the body separated." Cyprian therefore intends that because the Church is one dove, one episcopate, one body, it ought to have been founded upon one preeminent pastor, namely Peter, as upon one bishop and head and bridegroom.

The gates of hell shall not prevail against the church; and again he declares that all the world shall be filled with his doctrine, even as the three measures of meal, in which the woman hid the leaven, were all leavened throughout and made one by that leaven. And again: The Gospel shall be preached throughout the whole world: and along with it shall the woman too be told of who did him a kindness—and we see that all these predictions have been fulfilled. For the Christians who were at one time persecuted by the Greeks and Jews have conquered, and drawn their persecutors over to their own side. In like manner we see that the Church has never been destroyed, but that its adherents have been greatly multiplied, and that similarly the whole earth has been filled with the doctrine of the Lord Christ, and is still being filled, and that the gospel is preached throughout all the world.

CYRIL OF ALEXANDRIA.s; According to this promise of the Lord, the Apostolic Church of Peter remains pure and spotless from all leading into error, or heretical fraud, above all Heads and Bishops, and Primates of Churches and people, with its own Pontiffs, with most abundant faith, and the authority of Peter. And while other Churches have to blush for the error of some of their members, this reigns alone immoveably established, enforcing silence, and stopping the mouths of all heretics; and wet, not drunken with the wine of pride, confess together with it the type of truth, and of the holy apostolic tradition.

while we can if we choose see the Church amid a mob of Mithraic or Manichean superstitions squabbling and killing each other at the end of the Empire, while we can if we choose imagine the Church killed in the struggle and some other chance cult taking its place, we shall be the more surprised (and possibly puzzled) if we meet it two thousand years afterwards rushing through the ages as the winged thunderbolt of thought and everlasting enthusiasm; a thing without rival or resemblance; and still as new as it is old.

But this madness has remained sane. The madness has remained sane when everything else went mad. The madhouse has been a house to which, age after age, men are continually coming back as to a home. That is the riddle that remains; that anything so abrupt and abnormal should still be found a habitable and hospitable thing. I care not if the sceptic says it is a tall story; I cannot see how so toppling a tower could stand so long without foundation. Still less can I see how it could become, as it has become, the home of man. Had it merely appeared and disappeared, it might possibly have been remembered or explained as the last leap of the rage of illusion, the ultimate myth of the ultimate mood, in which the mind struck the sky and broke. But the mind did not break. It is the one mind that remains unbroken in the break-up of the world. If it were an error, it seems as if the error could hardly have lasted a day. If it were a mere ecstasy, it would seem that such an ecstasy could not endure for an hour. It has endured for nearly two thousand years; and the world within it has been more lucid, more levelheaded, more reasonable in its hopes, more healthy in its instincts, more humorous and cheerful in the face of fate and death, than all the world outside. For it was the soul of Christendom that came forth from the incredible Christ; and the soul of it was common sense.

This is the final fact, and it is the most extraordinary of all. The faith has not only often died but it has often died of old age. It has not only been often killed but it has often died a natural death; in the sense of coming to a natural and necessary end. It is obvious that it has survived the most savage and the most universal persecutions from the shock of the Diocletian fury to the shock of the French Revolution. But it has a more strange and even a more weird tenacity; it has survived not only war but peace. It has not only died often but degenerated often and decayed often; it has survived its own weakness and even its own surrender. We need not repeat what is so obvious about the beauty of the end of Christ in its wedding of youth and death. But this is almost as if Christ had lived to the last possible span, had been a white-haired sage of a hundred and died of natural decay, and then had risen again rejuvenated, with trumpets and the rending of the sky. It was said truly enough that human Christianity in its recurrent weakness was sometimes too much wedded to the powers of the world; but if it was wedded it has very often been widowed. It is a strangely immortal sort of widow. An enemy may have said at one moment that it was but an aspect of the power of the Caesars; and it sounds as strange to-day as to call it an aspect of the Pharaohs. An enemy might say that it was the official faith of feudalism; and it sounds as convincing now as to say that it was bound to perish with the ancient Roman villa. All these things did indeed run their course to its normal end; and there seemed no course for the religion but to end with them. It ended and it began again.

Christ founded the Church with two great figures of speech; in the final words to the Apostles who received authority to found it. The first was the phrase about founding it on Peter as on a rock; the second was the symbol of the keys. About the meaning of the former there is naturally no doubt in my own case; but it does not directly affect the argument here save in two more secondary aspects. It is yet another example of a thing that could only fully expand and explain itself afterwards, and even long afterwards. And it is yet another example of something the very reverse of simple and self-evident even in the language, in so far as it described a man as a rock when he had much more the appearance of a reed.

When Christ at a symbolic moment was establishing His great society, He chose for its corner-stone neither the brilliant Paul nor the mystic John, but a shuffler, a snob a coward—in a word, a man. And upon this rock He has built His Church, and the gates of Hell have not prevailed against it. All the empires and the kingdoms have failed, because of this inherent and continual weakness, that they were founded by strong men and upon strong men. But this one thing, the historic Christian Church, was founded on a weak man, and for that reason it is indestructible. For no chain is stronger than its weakest link.

(interlin.) That is, shall not separate it from the love and faith of Me.

But in this bestowing of a new name is a happy foundation of the Church, and a rock worthy of that building, which should break up the laws of hell, burst the gates of Tartarus, and all the shackles of death. And to show the firmness of this Church thus built upon a rock, He adds, And the gates of hell shall not prevail against it.

I myself am convinced by the Petrine claims, nor looking around the world does there seem much doubt which (if Christianity is true) is the True Church, the temple of the Spirit* dying but living, corrupt but holy, self-reforming and rearising. But for me that Church of which the Pope is the acknowledged head on earth has as chief claim that it is the one that has (and still does) ever defended the Blessed Sacrament, and given it most honour, and put it (as Christ plainly intended) in the prime place. 'Feed my sheep' was His last charge to St Peter; and since His words are always first to be understood literally, I suppose them to refer primarily to the Bread of Life. It was against this that the W. European revolt (or Reformation) was really launched – 'the blasphemous fable of the Mass' – and faith/works a mere red herring. I suppose the greatest reform of our time was that carried out by St Pius X surpassing anything, however needed, that the Council will achieve. I wonder what state the Church would now be but for it.

* Not that one should forget the wise words of Charles Williams, that it is our duty to tend the accredited and established altar, though the Holy Spirit may send the fire down somewhere else. God cannot be limited (even by his own Foundations) – of which St Paul is the first & prime example – and may use any channel for His grace. Even to love Our Lord, and certainly to call him Lord, and God, is a grace, and may bring more grace. Nonetheless, speaking institutionally and not of individual souls the channel must eventually run back into the ordained course, or run into the sands and perish. Besides the Sun there may be moonlight (even bright enough to read by); but if the Sun were removed there would be no Moon to see. What would Christianity now be if the Roman Church has in fact been destroyed?

(Verse 18.) And I also say to you. What is it that he says: And I also say to you? Because you have said to me: You are the Christ, the Son of the living God; and I say to you, not with empty words, and having no need, but I say to you: what I have said, I have done.

Because you are Peter, and upon this rock I will build my church. Just as he gave the title of 'light' to the apostles, so too did he bestow upon Simon, who believed in Christ the rock, the name of Peter. But according to the metaphor of the rock, it is rightly said to him: I will build my church upon you.

And the gates of Hell shall not prevail against it. I consider the gates of Hell to be vices and sins: or certainly the doctrines of heretics, through which deceived men are led to Tartarus. Therefore, let no one suppose that it is said concerning death, that the apostles were not subject to the condition of death, whose martyrdoms he sees flashing.

As much as to say, You have said to me, Thou art Christ, the Son of the living God, therefore I say unto thee, not in a mere speech, and that goes not on into operation; but I say unto thee, and for Me to speak is to make it sor, that thou art Peter. For as from Christ proceeded that light to the Apostles, whereby they were called the light of the world, and those other names which were imposed upon them by the Lord, so upon Simon who believed in Christ the Rock, He bestowed the name of Peter (Rock.)

And pursuing the metaphor of the rock, it is rightly said to him as follows: And upon this rock I will build my Church.

I suppose the gates of hell to mean vice and sin, or at least the doctrines of heretics by which men are ensnared and drawn into hell.

Let none think that this is said of death, implying that the Apostles should not be subject to the condition of death, when we see their martyrdoms so illustrious.

What then saith Christ? "Thou art Simon, the son of Jonas; thou shalt be called Cephas." "Thus since thou hast proclaimed my Father, I too name him that begat thee;" all but saying, "As thou art son of Jonas, even so am I of my Father." Else it were superfluous to say, "Thou art Son of Jonas;" but since he had said, "Son of God," to point out that He is so Son of God, as the other son of Jonas, of the same substance with Him that begat Him, therefore He added this, "And I say unto thee, Thou art Peter, and upon this rock will I build my Church;" that is, on the faith of his confession. Hereby He signifies that many were now on the point of believing, and raises his spirit, and makes him a shepherd. "And the gates of hell shall not prevail against it." "And if not against it, much more not against me. So be not troubled because thou art shortly to hear that I shall be betrayed and crucified."

Therefore, O thou who wishest to become a disciple of God, do thou also get faith, the mistress of all possessions. Let this thing be to thee the beginning of thy instruction, and lay it as the foundation of the building of thy tower, in such a way that if it were to seize the height of heaven it would not fall, for the edifice of faith is its foundation, which cannot be shaken by waves and winds. And Jesus also set this faith [as] a foundation by the hand of Simon, and as our Lord made it the beginning, so also is it meet that the disciple, who would draw nigh to discipleship in systematic order, should first of all begin with it. Faith Jesus made the foundation of the whole Church, do thou also lay the foundation for thine own rule and manner of life therewith. He built thereupon excellent rules of life and conduct for the whole world, and do thou build upon it thine own triumphs and order of life. He laid it out as a foundation for all the generations of the world after His coming, and do thou make it the beginning of thy life which is in God. See then how great faith is, in that it is sufficient to bear all children of men!

And Jesus also made faith the foundation of the edifice of the Church because He saw aforetime its invincible might, its unconquerable assurance, its never-diminishing strength, its irreproachable triumph, its power which cannot be overthrown, its unenfeebled strength, its irresistible command, its decree of judgment which never turneth back, its never-failing word, and its dominion which can never fall into contempt. This faith, the mistress of triumphant deeds, did Jesus make the foundation of the Church, and the beginning of the building of His holy Body, that He might teach all men to begin therewith, and that the disciple might make it the foundation of all his rule and conduct of life. It was not set by Him to be the foundation of the Church to show its power only, but also to teach every man who might wish to begin to build the new edifice of his discipleship to make it the beginning [thereof], and in all other parts of the building it will support and raise up the mansions of the virtues.

The gates of hell are the torments and promises of the persecutors. Also, the evil works of the unbelievers, and vain conversation, are gates of hell, because they show the path of destruction.

(Concil. Con. ii. Collat. 8.) How is it that some do presume to say that these things are said only of the living? Know they not that the sentence of anathema is nothing else but separation? They are to be avoided who are held of grievous faults, whether they are among the living, or not. For it is always behoveful to fly from the wicked. Moreover there are divers letters read of Augustine of religious memory, who was of great renown among the African bishops, which affirmed that heretics ought to be anathematized even after death. (vid. Aug. Ep. 185. 4.) Such an ecclesiastical tradition other African Bishops also have preserved. And the Holy Roman Church also has anathematized some Bishops after death, although no accusation had been brought against their faith in their lifetimeu.

What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things which were obscure, telling them that "to them it was given to know those mysteries," which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," who also obtained "the keys of the kingdom of heaven," with the power of "loosing and binding in heaven and on earth? " Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because "by three witnesses must every word be established.

If, because the Lord has said to Peter, "Upon this rock will I build My Church," "to thee have I given the keys of the heavenly kingdom; " or, "Whatsoever thou shale have bound or loosed in earth, shall be bound or loosed in the heavens," you therefore presume that the power of binding and loosing has derived to you, that is, to every Church akin to Peter, what sort of man are you, subverting and wholly changing the manifest intention of the Lord, conferring (as that intention did) this (gift) personally upon Peter? "On thee," He says, "will I build My Church; "and," I will give to thee the keys," not to the Church; and, "Whatsoever thou shall have loosed or bound," not what they shall have loosed or bound.

And I say also unto thee, That thou art Peter, and upon this rock I will build My Church; and the gates of hades shall not prevail against it. The Lord gives Peter a great reward, that the Church will be built on him. Since Peter confessed Him as Son of God, the Lord says, "This confession which you have made shall be the foundation of those who believe, so that every man who intends to build the house of faith shall lay down this confession as the foundation." For even if we should construct a myriad of virtues, but we do not have as a foundation the orthodox confession, our construction is rotten. By saying "My Church" He shows that He is the Master of all, for the whole universe is the servant of God. The gates of hades are those persecutors who from time to time would send the Christians to hades. But the heretics, too, are gates leading to hades. The Church, then, has prevailed over many persecutors and many heretics. The Church is also each one of us who has become a house of God. For if we have been established on the confession of Christ, the gates of hades, which are our sins, will not prevail against us. It was from these gates that David, too, had been lifted up when he said, "O Thou that dost raise me up from the gates of death" (Ps. 9:13). From what gates, O David? From those twin gates of murder and adultery.

And I say to thee, that thou art Peter etc. Here he gives the reward for the confession. He had confessed the humanity and the divinity, and so the Lord gives the reward. First, he gives a name; second, power. Concerning the first: first, he gives the name; second, the reason for the name, at and upon this rock I will build my Church. And for this he came into this world, to found the Church. Isa. 28:16: behold, I will lay in the foundations of Sion a proved corner stone, precious, established in the foundation. This was signified by the stone which Jacob placed under his head, and anointed, as is found in Gen. 28:18. This stone is Christ, and from this anointing all are called Christians; hence we are called Christians not only from Christ, but from the rock. Therefore he specially imposes the name: thou art Peter, from the rock which is Christ. Although according to Augustine it seems that it was not imposed at this time, but from the beginning; John 1:42: thou shalt be called Cephas. Or it can be said that then it was promised, here it was given. In sign of this: upon this rock I will build my Church. The property of a rock is that it is placed in the foundation; likewise, that it gives firmness. Above 7:24: he is like a man who built his house upon a rock. Hence it can be expounded of Christ: and upon this rock, i.e., Christ, so that he may be the foundation, and so that the Church founded upon him may receive its firmness. Augustine in the book of Retractations says that he expounded it in multiple ways, and left it to the listeners to take whichever they wished. Or so that this rock points to Christ; 1 Cor. 10:4: and the rock was Christ. And elsewhere, 1 Cor. 3:11: for other foundation no man can lay, but that which is laid, which is Christ Jesus. Another exposition: upon this rock, i.e., upon you the rock, because from me the rock you draw the fact that you are a rock. And just as I am the rock, so upon you the rock I will build, etc. But what is this? Are both Christ and Peter the foundation? It must be said that Christ is so of himself, but Peter insofar as he has the confession of Christ, insofar as he is his vicar. Eph. 2:20: built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone etc. Apoc. 21:4: the foundations of the city were twelve, and in them the twelve names of the apostles and of the Lamb. Therefore Christ is the foundation of himself, but the apostles are not so of themselves, but through the concession of Christ and the authority given by Christ; Ps. 86:1: the foundations thereof are in the holy mountains. But especially Peter's house, which is founded upon the rock, shall not be overthrown, as above 7:25. So it can be assailed, but it cannot be overcome. And the gates of hell shall not prevail against it. Jer. 1:19: they shall fight against thee, and shall not prevail. And what are the gates of hell? Heretics: because just as through a gate one enters a house, so through these one enters hell. Likewise tyrants, demons, sins. And although other Churches can be rebuked on account of heretics, nevertheless the Roman Church has not been corrupted by heretics, because it was founded upon the rock. Hence in Constantinople there were heretics, and the labor of the apostles was lost; but the Church of Peter alone remained inviolate. Hence Luke 22:32: I have prayed for thee, Peter, that thy faith fail not. And this refers not only to the Church of Peter, but to the faith of Peter, and to the whole Western Church. Hence I believe that the people of the West owe greater reverence to Peter than to the other apostles.

Peter was for twenty-four years Bishop of the Church of Rome. We cannot doubt that, amongst other things necessary for the instruction of the church, he himself delivered to them the treasury of the sacred books, which, no doubt, had even then begun to be read under his presidency and teaching.