6 All Saints

He is called Simon, son of John, John being his natural father. But mystically, Simon is obedience, John grace, a name well befitting him who was so obedient to God's grace, that he loved our Lord more ardently than any of the others. Such virtue arising from divine gift, not mere human will.

It is Peter, chosen by the Lord himself to feed his flock, who merits three times to hear the words "Feed my little lambs; feed my lambs; feed my sheep." And so, by feeding well the flock of Christ with the food of faith, he effaced the sin of his former fall. For this reason he is admonished three times to feed the flock. He is asked three times whether he loves the Lord in order that he may confess him three times whom he had denied three times before his crucifixion.

O pastors! Imitate that diligent pastor, the chief of the whole flock, who cared so greatly for his flock. He brought near those who were far away. He brought back the wanderers. He visited the sick. He strengthened the weak. He bound up the broken. He guarded those who were well fed. He gave himself up for the sake of the sheep. He chose and instructed excellent leaders, and committed the sheep into their hands and gave them authority over all his flock. For he said to Simon Cephas, "Feed my sheep and my lambs and my ewes." So Simon fed his sheep and fulfilled his calling and handed over the flock to you and departed. And so you also must feed and guide them well. For the pastor who cares for his sheep engages in no other pursuit along with that. He does not make a vineyard, or plant gardens, or fall into the troubles of this world. Never have we seen a pastor who left his sheep in the wilderness and became a merchant, or one who left his flock to wander and became a husbandman. But if he deserts his flock and does these things, he thereby hands over his flock to the wolves.

Christ rose again in the flesh, and Peter rose in the spirit because, when Christ died in his passion, Peter died by his denial. Christ the Lord was raised from the dead, and out of his love he raised Peter. He questioned him about the love he was confessing and entrusted him with his sheep. After all, what benefit could Peter confer on Christ by the mere fact of his loving Christ? If Christ loves you, it is to your advantage, not Christ's. And if you love Christ, it is to your advantage, not Christ's. And yet Christ the Lord wanted to indicate how people ought to show that they love Christ. And he made it plain enough by entrusting him with his sheep. "Do you love me?" "I do." "Feed my sheep." All this once, all this a second time, all this a third time. Peter made no other reply than that he loved him. The Lord asked no other question but whether he loved him. When Peter answered, our Lord did nothing else but entrust his sheep to him.

He is being armed for weightier and greater matters. He is told "Feed my sheep," a task that was certainly going to mean danger for the flesh but glory for the spirit. Just think how much he was going to suffer for the name of Christ by feeding the sheep of Christ! "Feed my sheep, feed my lambs." I mean, if you love me, what present are you going to give me? The prince of pastors made him a pastor so that Peter would feed Christ's sheep, not his own.…"Feed my sheep." Why? Because you love me, because you are devoted to me, I am committing my sheep to you. Feed them, but remember they are mine. Heretical leaders, though, wish to make their own the sheep that are really Christ's. All the same, they are forced … to set the stamp of Christ on them. They may make them their own private flock, but they still have to register them in the Lord's name.

Feed "my" sheep; he did not say "yours," did he? Feed, good servant, the Lord's sheep that bear the Lord's brand. After all, was Paul crucified for you, or were you baptized in the name of Peter and Paul? So feed his sheep, washed in his baptism, sealed in his name, redeemed with his blood. "Feed," he says, "my sheep."

"So when they had dined, He saith to Simon Peter, Simon, [son] of John, lovest thou me more than these? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto him, Feed my lambs." To the threefold denial there is now appended a threefold confession, that his tongue may not yield a feebler service to love than to fear, and imminent death may not appear to have elicited more from the lips than present life. Let it be the office of love to feed the Lord's flock, if it was the signal of fear to deny the Shepherd. Those who have this purpose in feeding the flock of Christ, that they may have them as their own, and not as Christ's, are convicted of loving themselves, and not Christ, from the desire either of boasting, or wielding power, or acquiring gain, and not from the love of obeying, serving, and pleasing God. Against such, therefore, there stands as a wakeful sentinel this thrice inculcated utterance of Christ, of whom the apostle complains that they seek their own, not the things that are Jesus Christ's. For what else mean the words, "Lovest thou me? Feed my sheep," than if it were said, If thou lovest me, think not of feeding thyself, but feed my sheep as mine, and not as thine own; seek my glory in them, and not thine own; my dominion, and not thine; my gain, and not thine; lest thou be found in the fellowship of those who belong to the perilous times, lovers of their own selves, and all else that is joined on to this beginning of evils?

We have it also demonstrated here that love and liking are one and the same thing; for the Lord also in the last question said not Diligis me? but, Amas me? Let us, then, love not ourselves, but Him; and in feeding His sheep, let us be seeking the things which are His, not the things which are our own. For in some inexplicable way, I know not what, every one that loveth himself, and not God, loveth not himself; and whoever loveth God, and not himself, he it is that loveth himself. For he that cannot live by himself will certainly die by loving himself; he therefore loveth not himself who loves himself to his own loss of life. But when He is loved by whom life is preserved, a man by not loving himself only loveth the more, when it is for this reason that he loveth not himself [namely] that he may love Him by whom he lives.

Our Lord asked this, knowing it: He knew that Peter not only loved Him, but loved Him more than all the rest.

While our Lord was being condemned to death, he feared, and denied Him. But by His resurrection Christ implanted love in his heart, and drove away fear. Peter denied, because he feared to die: but when our Lord was risen from the dead, and by His death destroyed death, what should he fear? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. On this confession of his love, our Lord commends His sheep to him: He saith unto him, Feed My lambs: as if there were no way of Peter's showing his love for Him, but by being a faithful shepherd, under the chief Shepherd.

(Tract. cxxii) Well doth He say to Peter, Lovest thou Me (ἀγαπᾶς diligis), and Peter answer, Amo Te (φελῶ amo), and our Lord replies again, Feed My lambs. Whereby, it appears that amor and dilectio are the same thing: especially as our Lord the third time He speaks does not say, Diligis Me, but Amas Me. He saith unto him the third time, Simon, son of Jonas, lovest thou Me? A third time our Lord asks Peter whether he loves Him. Three confessions are made to answer to the three denials; that the tongue might show as much love as it had fear, and life gained draw out the voice as much as death threatened.

(Tract. cxxiii) They who feed Christ's sheep, as if they were their own, not Christ's, show plainly that they love themselves, not Christ; that they are moved by lust of glory, power, gain, not by the love of obeying, ministering, pleasing God. Let us love therefore, not ourselves, but Him, and in feeding His sheep, seek not our own, but the things which are His. For whoso loveth himself, not God, loveth not himself: man that cannot live of himself, must die by loving himself; and he cannot love himself, who loves himself to his own destruction. Whereas when He by Whom we live is loved, we love ourselves the more, because we do not love ourselves; because we do not love ourselves in order that we may love Him by Whom we live.

(Serm. Pass.) But unfaithful servants arose, who divided Christ's flock, and handed down the division to their successors: and you hear them say, Those sheep are mine, what seekest thou with my sheep, I will not let thee come to my sheep. If we call our sheep ours, as they call them theirs, Christ hath lost His sheep.

When therefore they had dined. It should be noted that during the meal he did not ask about love, because, as is said in Sirach chapter six, "there is a friend who is a companion at table, and he will not remain in the day of necessity." But afterward he asks: Jesus says to Simon Peter: Simon, son of John, do you love me more than these? Therefore he asks about love, because he does not wish to entrust his flock except to one who loves; therefore about greater love, because he wishes to entrust it to one who loves more. Hence Gregory: "He who does not have charity ought by no means to undertake the office of preaching"; certainly much less the office of prelacy, because, as is said in John chapter ten, "the good shepherd lays down his life for his sheep."

He says to him: Yes, Lord. Here is set forth Peter's response, in which he responds that he loves, but not that he loves more, because he did not know the love of the others. Hence Augustine: "That Peter responds, I love you, and did not add more than these: he responded what he knew about himself; for he could not know how much he was loved by another, because he could not see the heart of another." You know that I love you: in this response Peter shows that he does not respond in flattery, but truly. Hence Chrysostom: "He calls as witness him who knows hidden things." So Jeremiah invoked him, in the seventeenth chapter: "I have not desired the day of man, you know."

He says to him. Here is noted after the response the exhortation to action: because "the proof of love is the display of works"; therefore he says: Feed my lambs: in which the wondrous love of Christ for his sheep is expressed, because he showed this above all other things as a sign of his love: and this indeed Peter fulfilled and urged to be fulfilled, 1 Peter 5: "Elders, feed the flock of God which is among you," etc.

It is asked: since the other Apostles stood around, who loved the Lord, why was only Peter questioned about love? There is one response: because the care of the flock was to be specially entrusted to him among the others, therefore he is specially asked about his love. Hence Chrysostom: "Peter was the foremost of the Apostles and the mouth of the disciples and the head of the college"; therefore, passing over and bypassing the others, he speaks to him about such things. — Another reason can also be assigned: because Peter had notably denied him, and therefore seemed not to be worthy to be placed before the other Apostles; therefore the Lord asks, so that he might show his charity excelling above the rest, and might confirm the pastoral office which he had given.

It is asked: since Peter could not answer this question: Do you love me more than these? because he did not know about the others, why does the Lord ask? I respond: It must be said that the Lord asks this in order to show his excellence in the asking and his correction in the answering; hence Augustine: "That Peter loved the Lord more than the others is evidently apparent where, questioning him, he says: Do you love me more than these? Which indeed he knew, and yet he was asking, so that we too might know his love toward the Lord." And Peter's correction is shown in this, that he does not dare to place himself before the others, as above before the passion, when he said: "Even if all shall be scandalized in you, yet not I."

If any one consider and examine these things, there is no need for lengthened discussion and arguments. There is easy proof for faith in a short summary of the truth. The Lord speaks to Peter, saying, "I say unto thee, that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." And again to the same He says, after His resurrection, "Feed nay sheep." And although to all the apostles, after His resurrection, He gives an equal power, and says, "As the Father hath sent me, even so send I you: Receive ye the Holy Ghost: Whose soever sins ye remit, they shall be remitted unto him; and whose soever sins ye retain, they shall be retained; " yet, that He might set forth unity, He arranged by His authority the origin of that unity, as beginning from one. Assuredly the rest of the apostles were also the same as was Peter, endowed with a like partnership both of honour and power; but the beginning proceeds from unity. Which one Church, also, the Holy Spirit in the Song of Songs designated in the person of our Lord, and says, "My dove, my spotless one, is but one. She is the only one of her mother, elect of her that bare her." Does he who does not hold this unity of the Church think that he holds the faith? Does he who strives against and resists the Church trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, "There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God?"

We have been informed by Crementius the sub-deacon, who came to us from you, that the blessed father Cyprian has for a certain reason withdrawn; "in doing which he acted quite rightly, because he is a person of eminence, and because a conflict is impending," which God has allowed in the world, for the sake of cooperating with His servants in their struggle against the adversary, and was, moreover, willing that this conflict should show to angels and to men that the victor shall be crowned, while the vanquished shall in himself receive the doom which has been made manifest to us. Since, moreover, it devolves upon us who appear to be placed on high, in the place of a shepherd, to keep watch over the flock; if we be found neglectful, it will be said to us, as it was said to our predecessors also, who in such wise negligent had been placed in charge, that "we have not sought for that which was lost, and have not corrected the wanderer, and have not bound up that which was broken, but have eaten their milk, and been clothed with their wool; " and then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches, saying, "I am the good shepherd, who lay down my life for the sheep. But the hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf scatter-eth them." To Simon, too, He speaks thus: "Lovest thou me? He answered, I do love Thee. He saith to him, Feed my sheep." We know that this saying arose out of the very circumstance of his withdrawal, and the rest of the disciples did likewise.

Peter started to reach Jesus before the rest, disdaining, as it appears, to go by boat, because of the incomparable fervour and admirable zeal of his love towards Christ. Therefore He comes first to land, and draws up the net; for he was always an impressionable man, easily excited to enthusiasm both in speech and action. Therefore, also, he first made confession of faith when the Saviour put to them the inquiry in the parts of Caesarea Philippi, saying: Who do men say that I the Son of Man am? And of the other disciples some said Elijah, and others Jeremiah, or one of the prophets. But when Christ put the further question to them: But Who say ye that I am? Peter took the lead, and becoming spokesman for the rest, hastened to reply: Thou art the Christ, the Son of the living God. Moreover, when the band of soldiers came, together with the officers of the Jews, to take Jesus away to the rulers, the rest all left Him and fled, but Peter struck off Malchus' ear with a sword. For he thought it right by every means in his power to defend his Master, though the attack that he made was in fact altogether displeasing to Him. As, therefore, he came more impetuously than the rest, Christ puts to him the question whether he loved Him more than they, and repeated it three times; and Peter answers in the affirmative, and confesses his love for Him, saying that Christ Himself was a witness to his state of mind. And, after each confession, he heard Christ telling him in different words to take thought of His sheep, as He calls mankind in the parable.

And I think (for I say that we ought to search out the hidden meaning that is here implied) that these words were not written without a purpose, but the saying is pregnant with meaning, and the sense of the passage contains something more than meets the eye. May not someone reasonably ask, Why is it that Christ only asks Simon, though the other disciples were present? And what is the meaning of the words, Feed My lambs, and the like? We reply, that the inspired Peter had indeed already been elected, together with the other disciples, to be an Apostle of God (for our Lord Jesus Christ Himself named them Apostles, according to the Scripture), but, when the events connected with the plot of the Jews against Him came to pass, his fall came betwixt; for the inspired Peter was seized with uncontrollable fear, and thrice denied the Lord. Christ succours His erring disciple, and elicits by divers questions his thrice-repeated confession, counterbalancing, as it were, his error thereby, and making his recovery as signal as his fall. For a transgression which was verbal, and only in mere words supplied ground of accusation against him, could surely be wiped out in the same fashion as it was committed. He requires him to say whether he loved Him more than the rest. For in truth, as he had enjoyed a greater measure of forgiveness, and received from a more bountiful Hand the remission of his transgression, surely he would be likely to feel greater love than the rest, and requite his Benefactor with the extremity of affection. For although all the holy disciples alike betook themselves to flight, the inhumanity of the Jews inspiring them with a terror that they could not overcome, and the ferocity of the soldiers threatening them with cruel death when they came to take Jesus, still Peter's transgression by his thrice-repeated denial was special and peculiar to him.

Therefore, as he had received a greater measure of forgiveness than the rest, he is asked to tell Christ whether he loved Him more; for, as the Saviour Himself said, he to whom most is forgiven will also love much. Herein, also, is a type given to the. Churches, that they ought thrice to ask for a confession of Christ from those who have chosen to love Him by coming to Him in Holy Baptism. And, by dwelling on this passage, instructors in religion may arrive at the knowledge that they cannot please the Chief Shepherd, that is Christ, unless they take thought for the health of the sheep of His fold, and their continuance in well-being. Such was the inspired Paul, who shared the infirmities of his weak brethren, and called those who through him believed, and chose to gain repute by the glory of their deeds, the boast, and joy, and crown of his apostleship. For he knew that this was the visible fruit of love for Christ. And this, if he reason well and justly, any one may perceive. For if He died for us, surely He must esteem the salvation and life of us all as deserving of all care. And if they who sin against the brethren, and wound their conscience when it is weak, in truth sin against Christ; surely it is true to say, that they are doing the Lord Himself service who take, as it were, by the hand the mind of those who have been admitted to the faith, and who are expected to be called to perfection therein, and are eager to stablish them firmly in the faith, by every help that they can offer. Therefore, by his thrice-repeated confession the thrice-repeated denial of the blessed Peter was done away, and by the saying of our Lord, "Feed my lambs," we must understand a renewal as it were of the apostleship, already given unto him, washing away the disgrace of his fall that came betwixt, and obliterating his faint-heartedness, that arose from human infirmity.

There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requireth of Peter. And why, having passed by the others, doth He speak with Peter on these matters? He was the chosen one of the Apostles, the mouth of the disciples, the leader of the band; on this account also Paul went up upon a time to enquire of him rather than the others. And at the same time to show him that he must now be of good cheer, since the denial was done away, Jesus putteth into his hands the chief authority among the brethren; and He bringeth not forward the denial, nor reproacheth him with what had taken place, but saith, "If thou lovest Me, preside over thy brethren, and the warm love which thou didst ever manifest, and in which thou didst rejoice, show thou now; and the life which thou saidst thou wouldest lay down for Me, now give for My sheep."

There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requireth of Peter.

(Hom. lxxxviii. 1) That which most of all attracts the Divine love is care and love for our neighbour. Our Lord passing by the rest, addresses this command to Peter: he being the chief of the Apostles, the mouth of the disciples, and head of the college. Our Lord remembers no more his sin in denying Him, or brings that as a charge against him, but commits to him at once the superintendence over his brethren. If thou lovest Me, have rule over thy brethren, show forth that love which thou hast evidenced throughout, and that life which thou saidst thou wouldest lay down for Me, lay down for the sheep. He saith to him again the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord; Thou knowest that I love Thee.

And our Lord also called the faithful ones of His pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon, the chief of His disciples, "feed My sheep, and My lambs, and My ewes." And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity, and that like these innocent animals, which are led to death, and are brought to slaughter, and are bound for shearing, and are hunted by wild beasts, they might neither cry out nor complain, but remain in quietness and in the innocency of their nature.

Look to me, Peter, on how you offer instruction. Remembering your own fall, sympathize with all. Mindful of that maiden who caused your own downfall, do not be harsh. If conceit attacks you, listen again to the sound of the rooster's crow, And remember the tears with whose streams I washed you, I who alone know what is in your heart. Peter, do you love me? Do what I say, feed my flock, and love those whom I love, Sympathizing with sinners and remembering the compassion I had for you, since I received you after you denied me three times. You have a thief as gatekeeper of paradise to give you courage. Send him those whom you wish. Because of you, Adam turned to me, Crying, "O Creator offer me The robber as gatekeeper, and Cephas as keeper of the keys. You who alone know what is in the heart."

Jesus promoted Peter and placed him as the head of the lambs of his herd and said, "Feed my lambs," that is, all those who believe in me and who, because they were instructed only recently, are weaker. And for this reason, it is necessary that you carry their burden, and protect them, and comfort them in their weakness and nourish them with the grace that was given to you.

Since the dinner had a purpose for Him, He entrusts to Peter the care of the sheep of the whole world, entrusting the care not to anyone else but to him, first, because he was the chosen one from among all and was the mouthpiece of the entire company of the apostles; then in order to show that he must have boldness, since his denial has been atoned for. He does not bring up the denial, does not reproach him for it, but says: "If you love Me, take care of the brethren and prove now that ardent love for Me of which you spoke, saying that you were ready even to die for Me."

The dinner being ended, He commits to Peter the superintendence over the sheep of the world, not to the others: So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these?

Thence is taken the custom of threefold confession in baptism.

There is a difference perhaps between lambs and sheep. The lambs are those just initiated, the sheep are the perfected.

The Evangelist just showed what the Lord did for the disciples in general; here he shows him dealing with his two especially loved disciples: first, what he did for Peter; and how he dealt with John (v 20). He does two things with the first: first, he lays on Peter the pastoral office; secondly, he predicts that he will be martyred (v 18).

He imposes the pastoral office on Peter only after an examination. Thus, those who are to be raised to this office are first examined, "Do not be hasty in the laying on of hands" (1 Tim 5:22). Christ examined him three times, and so this part is divided into three parts. In the first part we see our Lord's question (v 15); Peter's answer; and the imposition of the office (v 15). Looking at the first, we can consider three things: the time of the examination; the tenor of the conversation; and on what Peter was examined.

The order of this event is given as When they had finished the meal. This signifies the spiritual meal by which the soul is refreshed with spiritual gifts, even when it is united to the body: "I will come in to him and eat with him" (Rev 3:20). Therefore it is appropriate that one who is raised to this office be already refreshed with this joyous meal. Otherwise, how could he refresh the hungry ones that come to him: "I will feast the soul of the priests with abundance" (Jer 31:14), with that abundance mentioned in Psalm 63 (v 5): "My soul is feasted as with marrow and fat."

The tenor of the conversation is seen when he says, Jesus said to Simon Peter. Three things are given here which are necessary for a prelate. First, obedience, when he says, Simon, which means obedient. A prelate needs to be obedient because one who does not know how to obey superiors does not know how to govern inferiors: "An obedient man will speak of victory" (Prv 21:28). Secondly, a prelate needs knowledge, indicated by Peter, which means understanding. A prelate needs understanding for he is the appointed watchman, and one who is blind is a poor watchman: "His watchmen are blind" (Is 56:10); "Because you have rejected knowledge, I reject you from being a priest to me" (Hos 4:6). Thirdly, a prelate needs grace, for he says son of John. Prelates need grace because if they do not have grace they do not have anything: "By the grace of God I am what I am" (1 Cor 15:10); "And when they perceived the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship" (Gal 2:9).

The questions are about love; and Jesus asks, Do you love me more than these? This was a suitable question, for Peter had previously fallen, as we saw before, and it was not appropriate that he be preferred to the others until his sin was forgiven ‑ which is only brought about by charity: "Love covers a multitude of sins" (1 Pet 4:8); "Love covers all offenses" (Prv 10:12). So it was fitting that his charity be made known by this questioning, not indeed to him who looks into the depths of our hearts, but to others. So Christ said, but not as one who did not already know, Do you love me more than these? Now we read that "perfect love casts out fear" (1 Jn 4:18). Thus it was that when our Lord was about to die, Peter was afraid and denied him; but the risen Lord restored love and banished his fear. So Peter, who before had denied Christ because he was afraid to die, now, after our Lord has arisen, feared nothing. Why should he be afraid, since he now realized that death had died?

This questioning was also appropriate for the office, since many who assume a pastoral office use it as self‑lovers: "In the last days there will come times of stress. For men will be lovers of self" (1 Tim 3:1). One who does not love the Lord is not a fit prelate. A fit prelate is one who does not seek his own advantage, but that of Christ's; and he does this through love: "The love of Christ controls us" (2 Cor 5:14). Love also becomes this office because it benefits others: for it is due to the abundance of love that those who love Jesus will at times give up the quiet of their own contemplation to help their neighbor. Although the Apostle said, "I am sure that neither death nor life... will be able to separate us from the love of God" (Rom 8:39), he added, "For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren" (Rom 9:3). Thus a prelate should be questioned about his love.

He adds, more than these, for even as the Philosopher says in his Politics, it is the natural order of things that the one who cares for and governs others should be better. Thus he says that just as the soul is to the body that it rules, and reason is to our lower powers, so man is related to the irrational animals. And there ought to be a similar relation between prelates and their subjects. Thus, according to Gregory, the life of a pastor should be such that he is related to his subjects as a shepherd to his sheep. So Christ says, more than these, because the more Peter loves the better he is: "Do you see him whom the Lord has chosen? There is none like him among all the people" (1 Sam 10:24).

But in selecting someone to rule is it always necessary to choose the one who is unconditionally better, even if the laws say that it is enough to choose one who is merely good? To answer this two distinctions must be made. Some things are sufficient according to human judgment which are still not sufficient according to the divine judgment. According to human judgment, if a person cannot be reproached for something, this is sufficient for his election to stand. For it is obvious that it would be difficult to have elections if they could be nullified because someone was found who was better than the one actually chosen. So, according to our human judgment, it is sufficient if an election is honest and a suitable person is chosen.

But, so far as concerns the divine judgment, and our own conscience, it is necessary to choose that person who is better. Now a person can be unconditionally better; and this is the way a holier person is said to be better, for holiness makes one good. Yet such a person might not be better for the Church. For this purpose, that person would be better who is better educated, more competent, more discerning, and chosen more unanimously. But if other things are equal, such as the benefit and welfare of the Church, one would sin if he were to choose a person who was less unconditionally good than another. There has to be a reason for such a choice. This is either the honor of God and the benefit of the Church, or some private motive. If the motive is the honor of God and the benefit to the Church, these goods will be regarded as linked to the one chosen, and will make him the better person, in these respects. If there is some private motive for the choice, such as some carnal love, the expectation of ecclesiastical advancement, or temporal advantage, the election is a fraud and there has been partiality.

Now we see Peter's answer, Yes, Lord; you know that I love you. This is a clear sign that he had retracted his previous denial. And it shows that if the predestined fall, they are always better after they are corrected. Before his denial, Peter thought that he was better than the other apostles, saying, "Though they all fall away because of you, I will never fall away" (Mt 26:33). And when Jesus said to him, "You will deny me three times," Peter went against this and even boasted that "Even if I must die with you, I will not deny you" (Mt 26:35). But now, Peter, having been conquered by his own weakness, does not presume to state his love unless it is attested to and confirmed by the Lord. He humbles himself before Christ, saying, You know that I love you: "My witness is in heaven, and he that vouches for me is on high" (Job 16:19). He also humbles himself in respect to the apostles, for he does not say that he loves Jesus more than they do, but simply, I love you. This teaches us not to rank ourselves before others, but others before ourselves: "In humility count others better than yourselves" (Phil 2:3).

We can also notice, as Augustine points out, that when our Lord asks, Do you love (diligis) me, Peter does not answer with the same word, but says I love (amo) you, as if they were the same. And they are the same in reality, but there is some difference in meaning: Love (amor) is a movement of our appetitive power, and if this is regulated by our reason it is the will's act of love, which is called "direction" (dilectio) ‑ because it presupposes an act of election, choice (electio). This is why the brute animals are not said to love (diligere). For if the appetitive movement is not regulated by reason, it is called amor.

After this examination, Christ assigns Peter his office, saying, Feed my lambs, that is, my faithful, which I, the Lamb, call lambs: "Behold, the Lamb of God" (1:29). Thus, one should not be called a Christian who says he is not under the care of that shepherd, that is, Peter: "They shall all have one shepherd" (Ez 37:24); "They shall appoint for themselves one head" (Hos 1:11). It was appropriate that this office be assigned to Peter, the others being passed over, because, according to Chrysostom, he was the extraordinary apostle, the voice of the disciples, and the head of the group.

Peter also restrained himself in this inquiry of our Lord's by answering cautiously, for he remembered earlier on, when Christ's passion was drawing near, he had attributed greater constancy to himself than he possessed.

He says to him again. Here is set forth the second inquiry, in which the procedure is similar, as before. The Lord therefore inquires, as before, about love: Simon, son of John, do you love me? Simon, son of John he is called, because he was the son of John. — And Peter responds: He said to him: Yes, Lord, you know that I love you. Bede: "O how faithful and pure a soul! which does not fear to say to its Creator, before whose eyes all things are naked and open: Lord, you know that I love you." He says to him. Here is set forth the exhortation, as before: Feed my lambs. He repeats the aforesaid exhortation: whence Bede: "This is the sole and true proof of complete love toward God: if you have striven to exercise the care of solicitous labor toward your brothers." Feed, namely by example, as he of whom it is said in the Psalm: "He fed them in the innocence of his heart."

If the faith of the apostle Peter is shaken by his Lord's passion, it is so that with bitter weeping he may hear the soothing words "Feed my sheep."

When then having been asked once and again, he called Him to witness who knoweth the secrets of the heart, and then was asked even a third time, he was troubled, fearing a repetition of what had happened before, (for then, having been strong in assertion, he was afterwards convicted,) and therefore he again betaketh himself to Him. For the saying, "Thou knowest all things," meaneth, "things present, and things to come." Seest thou how he had become better and more sober, being no more self-willed, or contradicting? For on this account he was troubled, "lest perchance I think that I love, and love not, as before when I thought and affirmed much, yet I was convicted at last." But Jesus asketh him the third time, and the third time giveth him the same injunction, to show at what a price He setteth the care of His own sheep, and that this especially is a sign of love towards Him.

And our Lord also called the faithful ones of His pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon, the chief of His disciples, "feed My sheep, and My lambs, and My ewes." And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity, and that like these innocent animals, which are led to death, and are brought to slaughter, and are bound for shearing, and are hunted by wild beasts, they might neither cry out nor complain, but remain in quietness and in the innocency of their nature.

A second time he said to him, "Tend my Sheep," that is, Simon, tend the men who are mature in faith and possessing proven wisdom, who obey you in the prescribed degrees of the church, in the apostolate, in the priesthood, and in the pastoral office.

Now we have the second examination. In order to avoid a lot of repetition, note that Christ says three times, Feed my lambs, because Peter ought to feed them three ways. First, they are to be fed by being taught: "And I will give you shepherds after my own heart, who will feed you with knowledge and understanding" (Jer 3:15). Secondly, they are to be fed by example: "Set the believers an example in speech and conduct, in love, in faith, in purity" (1 Tim 4:12); "Upon the mountain heights of Israel," that is, in the excellence of great men, "shall be their pasture" (Ez 34:14). Thirdly, they are to be fed by being offered temporal help: "Woe, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep?" (Ez 34:2).

To feed the sheep is to support the believers in Christ from falling from the faith, to provide earthly sustenance for those under us, to preach and exemplify withal our preaching by our lives, to resist adversaries, to correct wanderers.

(de Verb. Dom. serm. 50) He was grieved because he was asked so often by Him Who knew what He asked, and gave the answer. He replies therefore from his inmost heart; Thou knowest that I love Thee.

(Tract. cxxiv) He says no more, He only replies what he knew himself; he knew he loved Him; whether any else loved Him he could not tell, as he could not see into another's heart: (non occ.). Jesus saith unto him, Feed My sheep; as if to say, Be it the office of love to feed the Lord's flock, as it was the resolution of fear to deny the Shepherd.

What [Christ] said to [Peter] at this point, "Feed my sheep," was surely the same thing that he had said to him more clearly before his passion, "But I have asked on your behalf that your faith may not fail you, and once you have recovered, strengthen your brothers." To feed Christ's sheep is to strengthen those who believe in Christ, lest their faith fail them, and to devote oneself ceaselessly [to seeing to it] that they may make greater and greater progress in their faith. However, we must look carefully at the fact that his feeding of the Lord's flock is not to be carried out with one single approach but should rather be multifaceted. A director must diligently see to it that earthly necessities are not lacking to his subjects and also be careful in providing them with examples of virtues along with words of preaching.… When those who are under his care may perhaps themselves have fallen into error, he as a righteous person should, according to the word of the psalmist, "accuse them mercifully and rebuke them," but he should not soothe their hearts with the oil of harmful approval. This too is one of the obligations of a pious shepherd.

He says to him a third time. Here is set forth the third inquiry in the same order as before, namely question, response, exhortation. The Lord therefore asks about the same thing: Simon, son of John, do you love me? From this text it is clear that to love is taken in a good sense, as to love. — And Peter was saddened. Here is noted Peter's response: but nevertheless he responded with sadness, because, as Chrysostom says, he feared lest it should happen to him as it happened when he said: "I will lay down my life for you"; and therefore he was saddened, because he said to him a third time: Do you love me? But nevertheless he did not despair; rather, he responded confidently and said to him: whence he adds to his response: Lord, you know all things, as God; you know that I love you, you know even better than I. For he knew that he was the one who said in Jeremiah 17: "I am the Lord who searches hearts and reins," that is, thoughts and affections. He says to him: Feed my sheep. Here is noted the exhortation: and by sheep are understood the more perfect subjects. It should be noted that the Lord commands to feed the sheep, not to shear them, not to devour them, because the pastor is not commanded by the love of Christ to feed himself, but the sheep; Ezekiel 34: "Woe to the shepherds of Israel who fed themselves! Are not the sheep fed by the shepherds? You ate the milk and covered yourselves with the wool."

It is asked: why does the Lord ask so many times: Peter, do you love me? Augustine responds: "He asks three times for this reason, so that a threefold confession might be rendered for the threefold denial, lest the tongue serve love less than it served fear." Another reason is given: because he was asking for the purpose of commending his flock; and because he wished to commend the flock three times, therefore he asks three times about love.

It is asked: why does he say to him three times: Feed? And it is answered that the sheep of Christ ought to be fed in three ways, namely by word, by example, and by temporal support; hence Bede: "The solicitude of the pastoral office requires that the ruler of the Church diligently provide lest temporal supports be lacking to the people, and show them examples of virtue, and zealously bestow upon them the word of preaching."

It is asked: why does he say twice that lambs are to be fed and once sheep? I respond that by lambs are understood those who are imperfect and tender in faith, and these need more ample pasture, that is, more solicitous care; but by sheep, the more mature, who are able to govern themselves, and these do not need such great care.

In the last chapter of John: Feed my sheep, was said to Peter: but the sheep of Christ are all who walk by the way of salvation: therefore Peter was set as prelate over all such: therefore one was the shepherd of all the sheep of Christ according to the foundation of the Church: therefore also according to its progress and consummation, one must be obeyed by all.

Bernard, treating the aforementioned words, in the second book to Eugene says thus: "You are the one to whom the keys have been handed over, to whom the sheep have been entrusted. There are indeed other doorkeepers of heaven and shepherds of flocks: but you so much more gloriously, inasmuch as you have more distinctly than the rest inherited both names. They have flocks assigned to them, each one his own; to you alone all have been entrusted, one flock to one shepherd. Not only of sheep, but also of shepherds, you alone are the pastor of all. How shall I prove this, you ask? From the word of the Lord: If you love me, Peter, feed my sheep. Which sheep? The peoples of this or that city, or region, or kingdom? My sheep, he says. To whom is it not plain that he did not designate some, but assigned all? Nothing is excepted where nothing is distinguished." And afterwards: "Your privilege stands unshaken, both in the keys and in the sheep entrusted to you, namely the sign of the singular pontificate of Peter, through which he undertook to govern not one ship, as each of the others his own, but the world itself."

We have been informed by Crementius the sub-deacon, who came to us from you, that the blessed father Cyprian has for a certain reason withdrawn; "in doing which he acted quite rightly, because he is a person of eminence, and because a conflict is impending," which God has allowed in the world, for the sake of cooperating with His servants in their struggle against the adversary, and was, moreover, willing that this conflict should show to angels and to men that the victor shall be crowned, while the vanquished shall in himself receive the doom which has been made manifest to us. Since, moreover, it devolves upon us who appear to be placed on high, in the place of a shepherd, to keep watch over the flock; if we be found neglectful, it will be said to us, as it was said to our predecessors also, who in such wise negligent had been placed in charge, that "we have not sought for that which was lost, and have not corrected the wanderer, and have not bound up that which was broken, but have eaten their milk, and been clothed with their wool; " and then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches, saying, "I am the good shepherd, who lay down my life for the sheep. But the hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf scatter-eth them." To Simon, too, He speaks thus: "Lovest thou me? He answered, I do love Thee. He saith to him, Feed my sheep." We know that this saying arose out of the very circumstance of his withdrawal, and the rest of the disciples did likewise.

Here is a type given to the churches in that they ought to ask for a threefold confession of Christ from those who have chosen to love him by coming to him in holy baptism. And, by dwelling on this passage, instructors in religion may arrive at the knowledge that they cannot please the chief shepherd, that is, Christ, unless they take thought for the health of the sheep of his fold and their continual well-being.… Surely it is true to say that they are doing the Lord himself service who take, as it were, by the hand the mind of those who have been admitted to the faith and who are expected to be called to maturity in this faith. They are, in fact, eager to establish them firmly in the faith by every help that they can offer. Therefore, by his thrice-repeated confession the thrice-repeated denial of the blessed Peter was done away with. And, by the saying of our Lord, "Feed my lambs," we must understand a renewal as it were of the apostleship already given to him, washing away the disgrace of his fall that came in the intervening period and obliterating his faintheartedness that arose from human infirmity.

It appears from these words that, if one who is able refuses to feed the sheep of almighty God, he shows that he does not love the chief Shepherd. For if, in order to accomplish the good of all, the Only Begotten of the Father came forth from the concealment of the Father into our midst, what shall we say if we prefer our privacy over the good of our neighbors? And so, rest is to be desired by us with all our heart. And yet for the advantage of many it should sometimes be laid aside. For, as we ought with full desire to fly from occupation, so, if there should be a lack of anyone available to preach, we need to put a willing shoulder under the burden of occupation. And this we are taught by the conduct of two prophets [Jeremiah and Isaiah], one of whom attempted to shun the office of preaching, while the other desired 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?

(Hom. lxxxviii) A third time He asks the same question, and gives the same command; to show of what importance He esteems the superintendence of His own sheep, and how He regards it as the greatest proof of love to Him.

(Hom. lxxxviii) The question asked for the third time disturbed him: Peter was grieved because He said unto him the third time, Lovest thou Me? He was afraid perhaps of receiving a reproof again for professing to love more than he did. So he appeals to Christ Himself: And he said unto Him, Lord, Thou knowest all things, i. e. the secrets of the heart, present and to come.

And our Lord also called the faithful ones of His pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon, the chief of His disciples, "feed My sheep, and My lambs, and My ewes." And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that when all believers heard what names were given to them by the Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all simpleness, and might not go forth from the law of simplicity, and that like these innocent animals, which are led to death, and are brought to slaughter, and are bound for shearing, and are hunted by wild beasts, they might neither cry out nor complain, but remain in quietness and in the innocency of their nature.

The Savior does not say to him, fast, or keep watch for me. But, since the pastoral care of souls is more worthy and more useful to the community, he entrusts him with this. I, he says, need nothing: feed my sheep, and return to me the love with which I loved you, because I will take your care for them as care devoted to me.

He asks him three times, partly to show that He cares so much for the faithful and loves His own sheep so much that the care of His sheep serves as a sign of love for Him Himself; and partly by the threefold questioning and confession He heals the threefold denial, and corrects with words the fall that occurred in words. From this arose the custom of requiring a threefold confession from those desiring to be baptized. After the first and second question, Peter calls as witness Him who knows hearts; he no longer trusts in himself, does not answer hastily, but each time adds: "You know." When Peter was asked a third time, he became troubled, wondering whether he was mistaken in thinking that he loved, when perhaps in reality he did not love, because before he too had thought highly of himself and his own strength, yet the outcome proved him wrong. And now he feared the same thing. Therefore he answers with reverence: "Lord! You know all things, both the present and the future; You know that now I love You, as it seems to me, but whether my love will endure for the time to come, this You know, and I do not vouch for myself." Another person, perhaps, will find a distinction between the terms "lambs" and "sheep," between the words "feed" and "tend." By "lambs," perhaps, are meant beginners, and by "sheep" – those more perfect. Therefore, whoever loves Christ must have care for both the lambs and the sheep, must "feed" the lambs, that is, exercise over them a simpler oversight, and "tend" the sheep, which points to a higher guidance. Sometimes, however, even the most perfect are in need of tender care, and the overseers of the sheep must nourish them. "To tend" expresses a stricter oversight, while "to feed" – a more tender one. What then shall we render to the Lord, who so loved us that He made the care of His sheep the sign of love for Himself?

The third time Christ says to him, Feed my sheep. This is because there are three types of people in the Church: beginners, those who have made some progress, and the perfect. The first two types are the lambs, since they are still imperfect. The others, since they are perfect, are called sheep: "The mountains," that is, the perfect, "skipped like rams," and "the hills," the others, "like lambs" (Ps 114:4). And so all prelates ought to guard their charges as Christ's sheep and not their own. But alas! As Augustine says in his Easter Sermon: "We witness the appearance of certain unfaithful servants who have abandoned Christ's flock and by their thefts have made gold their flock. You hear them say, 'These are my sheep. What do you want with my sheep? I will not let you come to my sheep.' But if we say 'my sheep,' and others talk about their sheep, then Christ has lost his own sheep."

Note also that just as Peter was assigned his office three times, so he was examined three times. This was because he had denied Christ three times. As Augustine says: "A threefold profession was required so that Peter's tongue might show as much love as it had shown of fear, and that life gained would wrest more words than the threat of death." Another reason for this was because Peter was obligated to love Christ for three things. First, because his sin was forgiven, for the one who is forgiven more loves the more (cf. Lk 7:43). Secondly, because he was promised a great honor: "On this rock I will build my Church" (Mt 16:18). Thirdly, because of the office entrusted to him, as right here, when Christ entrusts the care of the Church to him, Feed. "You shall love the Lord your God with all your heart," so that you will direct your entire intention to God, "and with all your soul," so that your entire will might rest in God through love, "and with all your might," so that the performance of all your actions will serve God.

Peter became sad because asked three times. As was seen, he was rebuked by our Lord before the passion when he so quickly asserted that he loved him. Now, seeing that he is questioned so many times about his love, he is afraid he will be rebuked again and becomes sad. Thus he says, Lord, you know everything; you know that I love you. He is saying in effect: I do love you; at least I think I do. But you know all things, and perhaps you know of something else that will happen. And so the final commitment of the Church is given to the humbled Peter. According to one of the Greek doctors, this is also the reason why catechumens are questioned three times during their baptism.

And as he [Peter] went forth of the city, he saw the Lord entering into Rome. And when he saw him, he said: Lord, whither goest thou thus (or here)? And the Lord said unto him: I go into Rome to be crucified. And Peter said unto him: Lord, art thou (being) crucified again? He said unto him: Yea, Peter, I am (being) crucified again. And Peter came to himself: and having beheld the Lord ascending up into heaven, he returned to Rome, rejoicing, and glorifying the Lord, for that he said: I am being crucified: the which was about to befall Peter.

He went up therefore again unto the brethren, and told them that which had been seen by him: and they lamented in soul, weeping and saying: We beseech thee, Peter, take thought for us that are young. And Peter said unto them: If it be the Lord's will, it cometh to pass, even if we will it not; but for you, the Lord is able to stablish you in his faith, and will found you therein and make you spread abroad, whom he himself hath planted, that ye also may plant others through him. But I, so long as the Lord will that I be in the flesh, resist not; and again if he take me to him I rejoice and am glad.

And while Peter thus spake, and all the brethren wept, behold four soldiers took him and led him unto Agrippa. And he in his madness (disease) commanded him to be crucified on an accusation of godlessness.

The whole multitude of the brethren therefore ran together, both of rich and poor, orphans and widows, weak and strong, desiring to see and to rescue Peter, while the people shouted with one voice, and would not be silenced: What wrong hath Peter done, O Agrippa? Wherein hath he hurt thee? tell the Romans! And others said: We fear lest if this man die, his Lord destroy us all.

And Peter when he came unto the place stilled the people and said: Ye men that are soldiers of Christ! ye men that hope in Christ! remember the signs and wonders which ye have seen wrought through me, remember the compassion of God, how many cures he hath wrought for you. Wait for him that cometh and shall reward every man according to his doings. And now be ye not bitter against Agrippa; for he is the minister of his father's working. And this cometh to pass at all events, for the Lord hath manifested unto me that which befalleth. But why delay I and draw not near unto the cross?

And having approached and standing by the cross he began to say: O name of the cross, thou hidden mystery! O grace ineffable that is pronounced in the name of the cross! O nature of man, that cannot be separated from God! O love (friendship) unspeakable and inseparable, that cannot be shown forth by unclean lips! I seize thee now, I that am at the end of my delivery hence (or, of my coming hither). I will declare thee, what thou art: I will not keep silence of the mystery of the cross which of old was shut and hidden from my soul. Let not the cross be unto you which hope in Christ, this which appeareth: for it is another thing, different from that which appeareth, even this passion which is according to that of Christ. And now above all, because ye that can hear are able to hear it of me, that am at the last and final hour of my life, hearken: Separate your souls from every thing that is of the senses, from every thing that appeareth, and does not exist in truth. Blind these eyes of yours, close these ears of yours, put away your doings that are seen; and ye shall perceive that which concerneth Christ, and the whole mystery of your salvation: and let thus much be said unto you that hear, as if it had not been spoken. But now it is time for thee, Peter, to deliver up thy body unto them that take it. Receive it then, ye unto whom it belongeth. I beseech you the executioners, crucify me thus, with the head downward and not otherwise: and the reason wherefore, I will tell unto them that hear.

And when they had hanged him up after the manner he desired, he began again to say: Ye men unto whom it belongeth to hear, hearken to that which I shall declare unto you at this especial time as I hang here. Learn ye the mystery of all nature, and the beginning of all things, what it was. For the first man, whose race I bear in mine appearance (or, of the race of whom I bear the likeness), fell (was borne) head downwards, and showed forth a manner of birth such as was not heretofore: for it was dead, having no motion. He, then, being pulled down -who also cast his first state down upon the earth- established this whole disposition of all things, being hanged up an image of the creation (Gk. vocation) wherein he made the things of the right hand into left hand and the left hand into right hand, and changed about all the marks of their nature, so that he thought those things that were not fair to be fair, and those that were in truth evil, to be good. Concerning which the Lord saith in a mystery: Unless ye make the things of the right hand as those of the left, and those of the left as those of the right, and those that are above as those below, and those that are behind as those that are before, ye shall not have knowedge of the kingdom.

This thought, therefore, have I declared unto you; and the figure wherein ye now see me hanging is the representation of that man that first came unto birth. Ye therefore, my beloved, and ye that hear me and that shall hear, ought to cease from your former error and return back again. For it is right to mount upon the cross of Christ, who is the word stretched out, the one and only, of whom the spirit saith: For what else is Christ, but the word, the sound of God? So that the word is the upright beam whereon I am crucified. And the sound is that which crosseth it, the nature of man. And the nail which holdeth the cross-tree unto the upright in the midst thereof is the conversion and repentance of man.

Now whereas thou hast made known and revealed these things unto me, O word of life, called now by me wood (or, word called now by me the tree of life), I give thee thanks, not with these lips that are nailed unto the cross, nor with this tongue by which truth and falsehood issue forth, nor with this word which cometh forth by means of art whose nature is material, but with that voice do I give thee thanks, O King, which is perceived (understood) in silence, which is not heard openly, which proceedeth not forth by organs of the body, which goeth not into ears of flesh, which is not heard of corruptible substance, which existeth not in the world, neither is sent forth upon earth, nor written in books, which is owned by one and not by another: but with this, O Jesu Christ, do I give thee thanks, with the silence of a voice, wherewith the spirit that is in me loveth thee, speaketh unto thee, seeth thee, and beseecheth thee. Thou art perceived of the spirit only, thou art unto me father, thou my mother, thou my brother, thou my friend, thou my bondsman, thou my steward: thou art the All and the All is in thee: and thou Art, and there is nought else that is save thee only.

Unto him therefore do ye also, brethren, flee, and if ye learn that in him alone ye exist, ye shall obtain those things whereof he saith unto you: 'which neither eye hath seen nor ear heard, neither have they entered into the heart of man.' We ask, therefore, for that which thou hast promised to give unto us, O thou undefiled Jesu. We praise thee, we give thee thanks, and confess to thee, glorifying thee, even we men that are yet without strength, for thou art God alone, and none other: to whom be glory now and unto all ages. Amen.

And when the multitude that stood by pronounced the Amen with a great sound, together with the Amen Peter gave up his spirit unto the Lord.

Such was the end reached by that denier and lover; elated by his presumption, prostrated by his denial, cleansed by his weeping, approved by his confession, crowned by his suffering, this was the end he reached, to die with a perfected love for the name of Him with whom, by a perverted forwardness, he had promised to die. He would do, when strengthened by His resurrection, what in his weakness he promised prematurely. For the needful order was that Christ should first die for Peter's salvation, and then that Peter should die for the preaching of Christ. The boldness thus begun by human temerity was an utter inversion of the order that had been instituted by the Truth. Peter thought to lay down his life for Christ, the one to be delivered in behalf of the Deliverer, seeing that Christ had come to lay down His life for all His own, including Peter also, which, you see, was now done. Now and henceforth a true, because graciously bestowed, strength of heart may be assumed for incurring death itself for the name of the Lord, and not a false one presumptuously usurped through an erroneous estimate of ourselves. Now there is no need that we should any more fear the passage out of the present life, because in the Lord's resurrection we have a foregoing illustration of the life to come. Now thou hast cause, Peter, to be no longer afraid of death, because He liveth whom thou didst mourn when dead, and whom in thy carnal love thou didst try to hinder from dying in our behalf. Thou didst dare to step in before the Leader, and thou didst tremble before His persecutor: now that the price has been paid for thee, it is thy duty to follow the Buyer, and follow Him even to the death of the cross. Thou hast heard the words of Him whom thou hast already proved to be truthful; He Himself hath foretold thy suffering, who formerly foretold thy denial.

"Verily, verily, I say unto thee, When thou wast young thou girdedst thyself, and walkedst whither thou wouldest: but when thou shall be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wilt not. And this spake He, signifying by what death he should glorify God." "Thou shall stretch forth thy hands," He said; in other words, thou shall be crucified. But that thou mayest come to this, "another shall gird thee, and carry thee," not whither thou wouldest, but "whither thou wouldest not." He told him first what would happen, and then how it should come to pass. For it was not after being crucified, but when actually about to be crucified, that he was carried whither he would not; for after being crucified he went his way, not whither he would not, but rather whither he would. And though when set free from the body he wished to be with Christ, yet, were it only possible, he had a desire for eternal life apart from the grievousness of death, to which grievous experience he was unwillingly carried, but from it [when all was over] he was willingly carried away; unwillingly he came to it, but willingly he conquered it, and left this feeling of infirmity behind that makes every one unwilling to die,-a feeling so permanently natural, that even old age itself was unable to set the blessed Peter free from its influence, even as it was said unto him, "When thou shalt be old," thou shall be led "whither thou wouldest not."

For our consolation the Saviour Himself transfigured also the same feeling in His own person when He said, "Father, if it be possible, let this cup pass from me;" and He certainly had come to die without having any necessity, but only the willingness to die, with power to lay down His life, and with power to take it again. But however great be the grievousness of death, it ought to be overcome by the power of that love which is felt to Him who, being our life, was willing to endure even death in our behalf. For if there were no grievousness, even of the smallest kind, in death, the glory of the martyrs would not be so great. But if the good Shepherd, who laid down His own life for His sheep, has raised up so many martyrs for Himself out of the very sheep, how much more ought those to contend to death for the truth, and even to blood against sin, who are entrusted by Him with the feeding, that is, with the teaching and governing of these very sheep? And on this account, along with the preceding example of His own passion, who can fail to see that the shepherds ought all the more to set themselves closely to imitate the Shepherd, if He was so imitated even by many of the sheep under whom, as the one Shepherd and in the one flock, the shepherds themselves are likewise sheep? For He made all those His sheep for [all of] whom He died, because He Himself also became a sheep that He might suffer for all.

(Tract. cxxiii. 5) That is, shalt be crucified. And to come to this end, Another shall gird thee, and carry thee whither thou wouldest not. First He said what would come to pass, secondly, how it would come to pass. For it was not when crucified, but when about to be crucified, that he was led whither he would not. He wished to be released from the body, and be with Christ; but, if it were possible, he wished to attain to eternal life without the pains of death: to which he went against his will, but conquered by the force of his will, and triumphing over the human feeling, so natural a one, that even old age could not deprive Peter of it. But whatever be the pain of death, it ought to be conquered by the strength of love for Him, Who being our life, voluntarily also underwent death for us. For if there is no pain in death, or very little, the glory of martyrdom would not be great.

(Tract. cxxiii) He who denied and loved, died in perfect love for Him, for Whom he had promised to die with wrong haste. It was necessary that Christ should first die for Peter's salvation, and then Peter die for Christ's Gospel.

After Peter's confirmation in love was made, here follows his invitation to the consummation of love. Now the consummation of love is that a man lay down his life for Christ: therefore here follows an invitation to imitate the passion.

Peter is therefore certified by the Lord concerning the manner of his death, namely through passion and the cross: and to make it certain, he says: Amen, amen I say to you: and this is the passion, that in his old age he would be crucified for Christ: whence he says: When you were younger, you girded yourself and walked where you wished, that is, you followed your own will: Sirach 18: "Son, do not go after your concupiscences, and turn away from your own will." But when you have grown old, you will stretch out your hands, namely on the cross; and another will gird you, "namely with bonds," as Nero, and will lead you where you do not wish, "that is, to death"; because, as is said in Second Corinthians 5, "we do not wish to be unclothed, but to be further clothed." And the reason for this is given in Ephesians 5: "Because no one ever hated his own flesh." Peter was bound with chains: Acts 12: "Peter was sleeping between two soldiers, bound with two chains."

It is asked about what he says: Another will gird you and lead you where you do not wish. It seems from this that the passion of Peter was involuntary: therefore it was not meritorious. I respond: The will is twofold: of reason and of nature. He suffered willingly by the will of reason, but unwillingly by the will of nature or of sensuality. Nor is this surprising, because it was so in the Head; whence Matthew twenty-six: Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will. Whence Augustine: "Peter came unwilling to death, willing he conquered death, and he left behind this disposition of weakness, by which no one wishes to die, so deeply natural that not even old age could take it away from blessed Peter."

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him.

With great kindness and tenderness our Lord Jesus Christ testifies to the fervour of the love which His disciple bore unto Him, and the high honour of his piety and endurance, tried to the uttermost. For He tells him clearly what would be the issue of his apostleship, and what would be the end of his life. For He foretold unto him, that one would take him to a place whither he would not go; that is, in which his persecutors, or those who condemned him to the penalty of death, had fixed the cross. He says, that the place of his crucifixion would be a place whither Peter would not go. For no one of the Saints suffers death of his own free choice. But though death be bitter, and though it come upon them sorely against their will, yet do they who yearn for the glory that God gives disdain earthly life. Therefore Christ foretold, that the blessed Peter would be taken to a place to die in, sore displeasing and hateful unto him. But he would never have attained to so glorious a death, nor have been crucified for Christ, had he not followed His injunction to take charge of the sheep of His fold, and, having the power of the love of Christ firmly rooted in his heart, called to obedience those who have been ensnared into error by the wiles of the devil. For they who ventured on this crime, and slew the blessed Peter, had no other accusation to charge him withal, save only his zeal in Christ's service. We may see then hereby, that our Lord Jesus Christ well, and of necessity, foretold Peter's end, that by the doom that he was destined to suffer he might in a manner put the seal of truth upon the words he spake unto Him: Yea, Lord; Thou knowest that I love Thee. For that he met his death at all on account of preaching the Gospel was surely a plain and incontrovertible proof of affection, and showed that he was in no way lacking in perfect love towards Christ. Christ, then, adds to what He had said, the words "Follow Me," which bear the signification they so commonly have of following Him as a disciple, and also hinting darkly, as I think, at something else; or meaning, Tread in the track of the perils through which I have passed, and walk in the same path, by deed and word succouring the souls of those who are called, and hesitate not to encounter death itself upon the cross, which, Christ says, will be your lot when you reach old age; not suffering Peter to be alarmed before the time, but deferring for a long season the approach of the king of terrors.

Peter appears to have preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia to the Jews of the dispersion. And at last, having come to Rome, he was crucified head-downwards; for he had requested that he might suffer in this way.

St. Peter was crucified upside down as a huge inhuman joke; but his human seriousness survived the inhuman joke, because, in whatever posture, he had died for his faith. The modern martyr of the Pankhurst type courts the absurdity without making the suffering strong enough to eclipse the absurdity. She is like a St. Peter who should deliberately stand on his head for ten seconds and then expect to be canonised for it.

Simon Peter the son of John, from the village of Bethsaida in the province of Galilee, brother of Andrew the apostle, and himself chief of the apostles, after having been bishop of the church of Antioch and having preached to the Dispersion — the believers in circumcision, in Pontus, Galatia, Cappadocia, Asia and Bithynia — pushed on to Rome in the second year of Claudius to overthrow Simon Magus, and held the sacerdotal chair there for twenty-five years until the last, that is the fourteenth, year of Nero. At his hands he received the crown of martyrdom being nailed to the cross with his head towards the ground and his feet raised on high, asserting that he was unworthy to be crucified in the same manner as his Lord.

And having spoken to him concerning the love towards Himself, He foretelleth to him the martyrdom which he should undergo, showing that He said not to Him what he said as distrusting, but as greatly trusting him; wishing besides to point out a proof of love towards Him, and to instruct us in what manner especially we ought to love Him.

And yet this he did will, and desired; on which account also He hath revealed it to him. For since Peter had continually said, "I will lay down my life for Thee", and, "Though I should die with Thee, yet will I not deny Thee": He hath given him back his desire. What then is the, "Whither thou willest not"? He speaketh of natural feeling, and the necessity of the flesh, and that the soul is unwillingly torn away from the body. So that even though the will were firm, yet still even then nature would be found in fault. For no one lays aside the body without feeling, God, as I said before, having suitably ordained this, that violent deaths might not be many. For if, as things are, the devil has been able to effect this, and has led ten thousand to precipices and pits; had not the soul felt such a desire for the body, the many would have rushed to this under any common discouragement. The, "whither thou willest not," is then the expression of one signifying natural feeling.

But how after having said, "When thou wast young," doth He again say, "When thou art old"? For this is the expression of one declaring that he was not then young; (nor was he; nor yet old, but a man of middle age.) Wherefore then did He recall to his memory his former life? Signifying, that this is the nature of what belongeth to Him. In things of this life the young man is useful, the old useless; "but in Mine," He saith, "not so; but when old age hath come on, then is excellence brighter, then is manliness more illustrious, being nothing hindered by the time of life." This He said not to terrify, but to rouse Him; for He knew his love, and that he long had yearned for this blessing. At the same time He declareth the kind of death. For since Peter ever desired to be in the dangers which were for His sake, "Be of good cheer," He saith, "I will so satisfy thy desire, that, what thou sufferedst not when young, thou must suffer when thou art old."

Then the Evangelist, to rouse the hearer, has added, "This spake He, signifying by what death he should glorify God." He said not, "Should die," but, "Should glorify God," that thou mayest learn, that to suffer for Christ, is glory and honor to the sufferer.

"And when He had spoken this, He saith, Follow Me." Here again He alludeth to his tender carefulness, and to his being very closely attached to Himself. And if any should say, "How then did James receive the chair at Jerusalem?" I would make this reply, that He appointed Peter teacher, not of the chair, but of the world.

For 'most excellent Theophilus' Luke compiled the individual events that took place in his presence - as he plainly shows by omitting the martyrdom of Peter

(super. Matt.) It is not easy to find any ready to pass at once from this life; and so he says to Peter, When thou art old, thou shalt stretch forth thy hand.

Thus Peter, the first of the apostles, having been often apprehended, and thrown into prison, and treated with igominy, was last of all crucified at Rome.

We read the lives of the Caesars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another, when he is made fast to the cross.

Since, moreover, you are close upon Italy, you have Rome, from which there comes even into our own hands the very authority (of apostles themselves). How happy is its church, on which apostles poured forth all their doctrine along with their blood! Where Peter endures a passion like his Lord's!

And if a heretic wishes his confidence to rest upon a public record, the archives of the empire will speak, as would the stones of Jerusalem. We read the lives of the Cæsars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another, [John 21:18] when he is made fast to the cross.

The Lord, having spoken to Peter about love for Himself, also foretells to him the martyrdom that he will endure. He says this in order to show that if He asks him about love, He asks not out of distrust toward him, but out of confidence that he loves, for how can he not love who will even be martyred for Him? He asked in order to more fully reveal the love of Peter himself and to teach all others that if we desire to love Him, we must prove our love for Him through care for the brethren. How then does He foretell his martyrdom? Listen. "When you were young, you girded yourself," and so forth. "Since," He says, "you love Me and have more than once promised to lay down your life for Me in times of danger, be at peace; I will fulfill your desire, so that what you did not suffer in your youth, you will suffer in your old age." He reminds him of his former life in order to show that the spiritual and the carnal stand in inverse relation. In worldly affairs the young man is useful, while the one who has grown old is useless; in spiritual affairs, on the contrary, the struggle is more glorious when old age has come. He says this with the aim of stirring up his love and inflaming him for martyrdom. He also hints to him that he too will be crucified. For the words "you will stretch out your hands, and another will gird you" indicate nothing other than being stretched out on the cross and being bound. By the words "when you were young" and again "but when you grow old," he shows that Peter at that time was neither young nor old, but a man in his prime. Why did the Lord tell him that "another will gird you and lead you where you do not wish"? Although Peter desired martyrdom, and desired it ardently, the Lord's words point to the sympathy of our nature for life and to the fact that the soul is reluctant to part from the body. For God so arranged it, and arranged it for our benefit, so that we would not kill ourselves. Therefore no one, even if he be a saint, puts off the body without feeling.

Above, our Lord entrusted the office of shepherd to Peter. Now he foretells his martyrdom. This was pertinent because a good shepherd should lay down his life for his sheep (10:11). It was not granted to the young Peter to lay down his life for Christ; but rather to the old Peter to lay down his life for his sheep. This is what Christ foretold to him. Christ first tells of Peter's past life; then he predicts the end of his future life (v 18). Thirdly, the Evangelist explains our Lord's words (v 19).

Peter's past life showed certain shortcomings, for as a young man he was too presumptuous and self‑willed. But this is characteristic of the young, as the Philosopher says in his Rhetoric. Thus we read in Ecclesiastes (11:9) a kind of reproach: "Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth; walk in the ways of your heart and the sight of your eyes." Our Lord refers to this trait of Peter and says, When you were young, you girded yourself and walked where you would. He says, you girded yourself, that is, you restrained yourself from certain unlawful and superfluous things, but walked where you would, not allowing yourself to be kept in check by anyone. That is why you always wanted to be in danger for my sake. But it was not granted to you that you suffer for me when young, but when you are old I will fulfill your desire because you will stretch out your hands, and another will gird you. What a wondrous prediction! It gives both the time and the suffering. From the time these words were spoken until Peter's death, about thirty‑seven years went by. We can see from this that Peter was quite old.

According to Chrysostom, he says, when you are old, because human affairs are different than divine affairs: in human affairs the young are useful, and the old are not of much use; but in divine matters virtue is not taken away by old age, rather it sometimes becomes even stronger: "My old age is exalted in abundant mercy" (Ps 92:10); "As the days of your youth, so shall your old age be" (Deut 33:25). But this is to be understood only of those who have practiced virtue in their youth, as Cicero says. For those who have passed their youth in idleness will become of little or no value when old. This also teaches us that we rarely find rulers and teachers who are useful to the Church dying young, as Origen remarks in his explanation of Matthew (25:19): "Now after a long time the master of those servants came." He gives Paul as an example. In Acts (7:58) Paul is seen as "a young man," but in Philemon (1:9) he is "an old man." The reason for this is that people of this caliber are so rare, that when they are found, the Lord preserves them to a ripe old age.

He mentions the way he will suffer when he says, you will stretch out your hands, for Peter was crucified. Yet he was crucified using ropes, not nails, so he would not die so quickly. This is the girding spoken of by Christ.

Three things can be considered in the sufferings of the saints. First, there is a natural affection: there is such a natural love between the soul and the body that the soul never desires to be separated from the body, nor the body from the soul: "For while we are still in this tent, we sigh with anxiety; not that we would be unclothed, but that we would be further clothed" (2 Cor 5:4); "My soul is very sorrowful, even to death" (Mt 26:38). This is why Christ says, where you do not wish to go, that is, by the impulse of nature, which is so rooted in nature that even old age could not destroy it in Peter. Yet, the desire due to grace weakens this: "My desire is to depart and be with Christ" (Phil 1:23); "We are of good courage, and we would rather be away from the body and at home with the Lord" (2 Cor 5:8). Secondly, the intentions of the persecutors and the saints are different, and carry you where you do not wish to go. Thirdly, we see that we should be prepared to suffer, but not to kill ourselves. Thus Christ says, you will stretch out your hands. This clearly was the case with Peter: for when the people wanted to rebel against Nero and deliver Peter, he forbade it: "Christ also suffered for you, leaving you an example" (1 Pet 2:21).

The words another will gird you rightly come before and carry you, the thought being that another will gird you because he will carry you where you do not wish to go. Lest one think this statement was lightly written, it was written after the death of Peter. Peter was killed during Nero's lifetime; and John wrote this Gospel after he returned from the exile to which he had been banished during the reign of Domitian, there being several other emperors between Nero and Domitian.

Peter accomplished later on by the grace of God what he had previously been unable to do by self-reliance. You see, after the Lord had entrusted him with his, not Peter's sheep, to feed them, not for himself but for the Lord, he told him about his future martyrdom, which he had forfeited the first time because he had been in much too much of a hurry. "When you are older," he said, "someone else will gird you and carry you where you do not wish to go. He said this, though, to signify by what death he was going to glorify the Lord." It came about that Peter arrived at his martyrdom, having washed away his denial with his tears. What had been promised him by the Savior could not be taken away from him by the tempter.

He said, "Follow me," but not in the same way as when he had previously called the disciples. Then too, certainly, he said, "Follow me." But then it was to school he was summoning them; now it is to the prize giving.

Why is it said to Peter, "Follow me," and not to the others who were likewise present? Surely the disciples followed Him also as their Master. But if it is to be understood only in reference to his suffering, was Peter the only one that suffered for the truth of Christianity? Was there not present there amongst those seven, another son of Zebedee, the brother of John, who, after His ascension, is plainly recorded to have been slain by Herod? But some one may say that, as James was not crucified, it was properly enough said to Peter, "Follow me," inasmuch as he underwent not only death, but, like Christ, even the death of the cross.

It is no unimportant question why the Lord, when He manifested Himself for the third time to the disciples, said unto the Apostle Peter, "Follow me;" but of the Apostle John, "Thus I wish him to remain till I come, what is that to thee?" When the Lord, then, had announced beforehand to Peter by what death he was to glorify God, "He saith unto him, Follow me. Then Peter, turning about, seeth the disciple whom Jesus loved following; who also leaned on His breast at supper, and said, Lord, which is he that shall betray Thee? Peter, therefore, seeing him, saith to Jesus, Lord, and what [of] this man? Jesus saith unto him, Thus do I wish him to remain till I come, what is that to thee? Follow thou me."

There are two states of life, therefore, preached and commended to herself from heaven, that are known to the Church, whereof the one is in faith, the other in sight; one in the temporal sojourn in a foreign land, the other in the eternity of the [heavenly] abode; one in labor, the other in repose; one on the way, the other in the fatherland; one in active work, the other in the wages of contemplation; one declines from evil and makes for good, the other has no evil to decline from, and has great good to enjoy; the one fights with a foe, the other reigns without a foe; the one is brave in the midst of adversities, the other has no experience of adversity; the one is bridling its carnal lusts, the other has full scope for spiritual delights; the one is anxious with the care of conquering, the other secure in the peace of victory; the one is helped in temptations, the other, free from all temptations, rejoices in the Helper Himself; the one is occupied in relieving the indigent, the other is there, where no indigence is found; the one pardons the sins of others, that its own may be pardoned to itself, the other neither has anything to pardon nor does aught for which pardon has to be asked; the one is scourged with evils that it may not be elated with good things, the other is free from all evil by such a fullness of grace that, without any temptation to pride, it may cleave to that which is supremely good; the one discerneth both good and evil, the other has only that which is good presented to view: therefore the one is good, but miserable as yet; the other, better and blessed. This one was signified by the Apostle Peter, that other by John.

The whole of the one is passed here to the end of this world, and there finds its termination, the other is deferred for its completion till after the end of this world, but has no end in the world to come. Hence it is said to the latter, "Follow me;" but of the former, "Thus I will that he tarry till I come, what is that to thee? follow thou me." For what means this last? So far as my wisdom goes, so far as I comprehend, what is it but this, Follow thou me by imitating me in the endurance of temporal evils; let him remain till I come to restore everlasting good? And this may be expressed more clearly in this way: Let perfected action, informed by the example of my passion, follow me; but let contemplation only begun remain [so] till I come, to be perfected when I come. For the godly plenitude of patience, reaching forward even unto death, followeth Christ; but the fullness of knowledge tarrieth till Christ come, to be manifested then.

Let no one, however, separate these distinguished apostles. In that which was signified by Peter, they were both alike; and in that which was signified by John, they will both be alike hereafter. In their representative character, the one was following, the other tarrying; but in their personal faith they were both of them enduring the present evils of the misery here, both of them expecting the future good things of the blessedness to come. And such is the case, not with them alone, but with the holy universal Church, the spouse of Christ, who has still to be rescued from the present trials, and to be preserved in the future happiness. And these two states of life were symbolized by Peter and John, the one by the one, the other by the other; but in this life they both of them walked for a time by faith, and the other they shall both of them enjoy eternally by sight. For the whole body of the saints, therefore, inseparably belonging to the body of Christ, and for their safe pilotage through the present tempestuous life, did Peter, the first of the apostles, receive the keys of the kingdom of heaven for the binding and loosing of sins; and for the same congregation of saints, in reference to the perfect repose in the bosom of that mysterious life to come did the evangelist John recline on the breast of Christ.

(Tract. cxxiii) He who denied and loved, died in perfect love for Him, for Whom he had promised to die with wrong haste. It was necessary that Christ should first die for Peter's salvation, and then Peter die for Christ's Gospel.

(Tract. cxxiv) Our Lord having foretold to Peter by what death he should glorify God, bids him follow Him. And when He had spoken this, He saith unto him, Follow Me. Why does He say, Follow Me, to Peter, and not to the others who were present, who as disciples were following their Master? Or if we understand it of his martyrdom, was Peter the only one who died for the Christian truth? Was not James put to death by Herod? Some one will say that James was not crucified, and that this was fitly addressed to Peter, because he not only died, but suffered the death of the cross, as Christ did.

Now this, namely that you will stretch out your hands, he said, signifying by what death he would glorify God: because by the death of the cross, which, although before Christ it was to be held in contempt, afterwards became glorious: and by this Peter was made glorious. Whence Augustine says: "That denier, both lifted up by presumption, cast down by denying, afterwards purged by weeping, proved by confessing, was crowned by suffering." By this Peter glorified the Lord, just as Paul said in Philippians 1: "Christ will be magnified in my body, whether by life or by death." And because the passion is not good unless it is voluntary: therefore he exhorts Peter to suffer voluntarily: and for this reason he says: And when he had said this, he says to him, that is, to Peter: Follow me, come voluntarily to the passion of the cross, according to what Peter himself says in First Peter 2: "Christ suffered for us, leaving you an example, that you might follow his steps." Concerning this following or imitation, the Lord said to Peter above in chapter thirteen: "Where I go, you cannot come now; but you shall follow afterwards."

It is asked about what he says: Signifying by what death he would glorify God, because above in chapter five: I do not receive glory from men; therefore, since Peter was a man, he did not glorify God. I respond: It must be said that although God is not glorified in himself, he is nevertheless glorified to us in his Saints who suffer for his glory, because through this it becomes known to us how much must be suffered for the love of God by the example of the Saints.

It is asked about the fact that the Lord specially says to Peter: You, follow me; because if it is understood by way of perfection, many others followed; if by way of passion, likewise; if by the kind of death, Andrew also followed. And it is answered here according to some that you does not indicate distinction absolutely there, but only in respect to John, about whom the discourse was. Or it must be said that you indicates there more significance than distinction: for since Peter was the head of the Church and the chief prelate, just as he excelled in prelacy, so also he ought to excel in imitation.

The Lord did not hand over his little flock to its pastor until he had received genuine pledges. He received the threefold [confession] that [Simon] had professed as trustworthy pledges for the three [denials]. Therefore, when his Master said [to him], "Do you love me?" our Lord was wanting to receive from him his true love so that, after having given the pledge of his love, [Simon] might receive [Jesus'] sheep as a flock. When [the Lord] saw that his mouth was confessing and that his tears were a seal, he gave him the reward reserved for pastors, namely, death, since this is the crown of victory of the pastors and their shepherds. [The Lord] was not able to give Simon the allotted portion of death until he had received from him [the pledge of] his love. For in the same way our Lord would not have given his life for his little flock if it had not been on account of his love for it.

[Nero] publicly announced himself as the first among God's chief enemies and so was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Caius, a member of the church, who arose under Zephyrinus, bishop of Rome. He, in a published disputation with Proclus, the leader of the Phrygian heresy, speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid: "But I can show the trophies of the apostles. For if you will go to the Vatican or to the Ostian way, you will find the trophies of those who laid the foundations of this church." And that they both suffered martyrdom at the same time is stated by Dionysius, bishop of Corinth, in his epistle to the Romans in the following words: "You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth. For both of them planted and likewise taught us in our Corinth. And they taught together in the same way in Italy and suffered martyrdom at the same time." I have quoted these things in order that the truth of the history might be still more confirmed.

If equanimity be the contention, you have Lycurgus choosing death by self-starvation, because the Lacons had made some emendation of his laws: the Christian, even when he is condemned, gives thanks. If the comparison be made in regard to trustworthiness, Anaxagoras denied the deposit of his enemies: the Christian is noted for his fidelity even among those who are not of his religion.

The Evangelist, according to his custom, adds in explanation of the words: "This he said, signifying by what death Peter would glorify God." Jesus said to Peter "you will stretch out your hands" and so forth, signifying that he would suffer martyrdom for Him. He calls Peter's death the glory of God, because suffering for Him unto death is truly the glory of God. For if the soul is not fully convinced that He is the true God, then a man will not die for Him. And therefore the death of the saints is a confirmation of the glory of God. The Lord entrusted to Peter the care of all believers. For if James received the throne in Jerusalem, Peter received it in the whole world. After this the Lord says to him: "Follow Me," showing His care for him and His great affection toward him. By "following," understand here both diligence in all deeds and words. For those follow Him who walk in the footsteps of His life and imitate His uprightness in all things. Perhaps He commands Peter to follow Him physically as well, showing, as I said, His special affection for him. For we make those who are close to us our followers.

Peter hearing that he was to suffer death for Christ, asks whether John was to die: Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on His breast at supper, and said, Lord, which is he that betrayeth Thee? Peter seeing him saith to Jesus, Lord, and what shall this man do?

i. e. Shall he not die?

Or let him say, Christ did not deny that John was to die, for whatever is born dies; but said, I will that he tarry till I come, i. e. to live to the end of the world, and then he shall suffer martyrdom for Me. And therefore they confess that he still lives, but will be killed by Antichrist, and will preach Christ's name with Elias. But if his sepulchre be objected, then they say that he entered in alive, and went out of it afterwards.

When our Lord says to Peter, Follow Me, He confers upon him the superintendence over all the faithful, and at the same time bids him imitate Him in every thing, word and work. He shows too His affection for Peter; for those who are most dear to us, we bid follow us.

Some have understood, Till I come, to mean, Till I come to punish the Jews who have crucified Me, and strike them with the Roman rod. For they say that this Apostle lived up to the time of Vespasian, who took Jerusalem, and dwelt near when it was taken. Or, Till I come, i. e. till I give him the commission to preach, for to you I commit now the pontificate of the world: and in this follow Me, but let him remain till I come and call him, as I do thee now.

John mentions this as something in the future, saying, This he said to show by what death he was to glorify God, for the death of the saints gives glory to Christ: "Christ will be honored in my body, whether by life or by death" (Phil 1:20); "But let none of you suffer as a murderer, or a thief... yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God" (1 Pet 4:15). Indeed, the greatness of the Lord is shown by the fact that the saints brave death for his truth and faith.

After the Evangelist showed what our Lord had in mind for Peter, he now tells about John. First, we see the commendation of the disciple, John; secondly, his gospel is commended (v 25). In regard to the first, we see the occasion for John's commendation; and then the commendation itself, the disciple whom Jesus loved.

The occasion for John's commendation was Christ's invitation to Peter to follow him. And after he said this to him, that is, after Christ told Peter about his office and martyrdom, he said to him, Jesus said to Peter, Follow me. For Augustine, this means follow me in martyrdom, by suffering for me; for it is not enough just to suffer in some way, but this must be done by following Christ, that is, by suffering for his sake: "Blessed are you when men hate you... on account of the Son of man" (Lk 6:22); "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet 2:21).

Many others who were present would also suffer for Christ, especially James, who was the first to be killed: "He killed James the brother of John with the sword" (Acts 12:2). Why then does Christ say to Peter in particular, Follow me? The reason, according to Augustine, was that Peter not only suffered death for Christ, but also followed Christ even in the kind of death, that is, death by the cross: "If any man would come after me, let him deny himself and take up his cross and follow me" (Mt 16:24). Or, according to Chrysostom, in saying Follow me, Christ means in your office as prelate, leader. He was saying in effect: As I have the care of the Church, received from my Father ‑ "Ask of me, and I will make the nations your heritage" (Ps 2:8) ‑ so will you be, in my place, over the whole Church.

But after Christ's ascension, why did James hold first place in Jerusalem? We can say that James had a special jurisdiction over that place, but Peter had the universal authority over the whole Church of believers.

The Lord either said what he said to Peter about his martyrdom, or he said it about the gospel of John. As regards the martyrdom and this "Follow me," [he means] suffer for me, suffer what I did. Because Christ was crucified, Peter too was crucified … while John experienced none of this. That is what is meant by, "It is thus that I wish him to remain." Let him fall asleep without wounds, without torment, and wait for me. You, Peter, "Follow me," suffer what I did. That's one way these words can be explained.…As regards the Gospel of John, though, this is what I think is meant: that Peter wrote about the Lord, others too wrote; but their writing was more concerned with the Lord's humanity.… But while there is something about the divinity of Christ in Peter's letters, in John's gospel it is very much to the fore.… He soared above the clouds and soared above the stars, soared above the angels, soared above every creature and arrived at the Word through which all things were made.

"Then went this saying abroad among the brethren, that that disciple dieth not: yet Jesus said not unto him, He dieth not; but, Thus do I wish him to remain till I come, what is that to thee?" You see the great extent in this Gospel of a question which, by its depth, must exercise in no ordinary way the mind of the inquirer. For why is it said to Peter, "Follow me," and not to the others who were likewise present? Who can readily believe that anything else was meant than what the brethren who lived at the time believed, namely, that that disciple was not to die, but to abide in this life till Jesus came? But John himself removed such an idea, by giving a flat contradiction to the report that the Lord had said so. For why should he add, "Jesus saith not, He dieth not," save to prevent what was false from taking hold of the hearts of men?

(Tract. cxxiv.) Or perhaps he will allow that John still lies in his sepulchre at Ephesus, but asleep, not dead; and will give us a proof, that the soil over his grave is moist and watery, owing to his respiration. But why should our Lord grant it as a great privilege to the disciple whom He loved, that he should sleep this long time in the body, when he released Peter rent the burden of the flesh by a glorious martyrdom, and gave him what Paul had longed for, when he said, I have a desire to depart and be with Christ? If there really takes place at John's grave that which report says, it is either done to commend his precious death, since that had not martyrdom to commend it, or for some other cause not known to us. Yet the question remains, Why did our Lord say of one who was about to die, I will that he tarry till I come? It may be asked too why our Lord loved John the most, when Peter loved our Lord the most? I might easily reply, that the one who loved Christ the more, was the better man, and the one whom Christ loved the more, the more blessed; only this would not be a defence of our Lord's justice. This important question then I will endeavour to answer. The Church acknowledges two modes of life, as divinely revealed, that by faith, and that by sight. The one is represented by the Apostle Peter, in respect of the primacy of his Apostleship; the other by John: wherefore to the one it is said, Follow Me, i. e. imitate Me in enduring temporal sufferings; of the other it is said, I will that he tarry till I come: as if to say, Do thou follow Me, by the endurance of temporal sufferings, let him remain till I come to give everlasting bliss; or to open out the meaning more, Let action be perfected by following the example of My Passion, but let contemplation wait inchoate till at My coming it be completed: wait, not simply remain, continue, but wait for its completion at Christ's coming. Now in this life of action it is true, the more we love Christ, the more we are freed from sin; but He does not love us as we are, He frees us from sin, that we may not always remain as we are, but He loves us heretofore rather, because hereafter we shall not have that which displeases Him, and which He frees us from. So then let Peter love Him, that we may be freed from this mortality; let John be loved by Him, that we may be preserved in that immortality. John loved less than Peter, because, as he represented that life in which we are much more loved, our Lord said, I will that he remain (i. e. wait) till I come; seeing that that greater love we have not yet, but wait till we have it at His coming. And this intermediate state is represented by Peter who loves, but is loved less, for Christ loves us in our misery less than in our blessedness: and we again love the contemplation of truth such as it will be then, less in our present state, because as yet we neither know nor have it. But let none separate those illustrious Apostles; that which Peter represented, and that which John represented, both were sometime to be.

(Tract. cxxiv) Jesus saith unto him, What is that to thee? and He then repeats, Follow thou Me, as if John would not follow Him, because he wished to remain till He came; Then went this saying abroad among the disciples, that that disciple should not die. Was it not a natural inference of the disciple's? But John himself does away with such a notion: Yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? But if any so will, let him contradict, and say that what John says is true, viz. that our Lord did not say that that disciple should not die, but that nevertheless this was signified by using such words as John records.

Jesus says to him. Here thirdly Peter is assured that John would not suffer, through the Lord's response, in which he reveals the truth, to satisfy the question, and rebukes curiosity, to correct the one asking. He reveals the truth when he says: Jesus says to him: Thus I wish him to remain until I come: Bede: "Thus, that is, to await the last day without the violence of persecution": he responds to the one asking. When he says: What is it to you? Follow me, he rebukes him for the curiosity of the question: whence Chrysostom: "What is it to you, if I wish him to remain thus? Attend to the things that are your own, and be solicitous about these": Sirach 3: "Do not be curious about his many works, but think always on those things which he has commanded you"; and therefore he repeats: Follow me, as if to say: think about this and be solicitous about this.

It is asked about what he says: Thus I will him to remain until I come. Therefore it seems that at least until the Lord's coming his soul has not been separated from his body: for after that, nothing is established from the text: therefore it seems that John has not yet died: and as evidence for this is the fact that his body is not found. I respond: It must be said that besides the first interpretation of the disciples, which they made, which the Evangelist himself refutes — namely that he would not die — there are three other interpretations. One is that he has not died, but will die at the coming of the Lord: but for now he is in slumber beneath the earth, and therefore his body is not to be found. — But this position is improbable: because it is not to be believed that the Lord would defer for so long showing his glory to the disciple whom he loved, which glory the Apostle desired, in Philippians 1: I desire to be dissolved and to be with Christ. Another opinion is that the Lord assumed him in body and soul, and in that assumption he died and rose again. — Even if this opinion cannot be so easily disproved, nevertheless, because it lacks authority, it is dismissed with the same ease with which it is proved. The third opinion says that John died, and asserts nothing about his body, because nothing certain is found. But what was said: Thus I will him to remain until I come, that is, "to await the last day not of the age, but of his own death, when I myself coming shall receive him into the dwelling of eternal blessedness."

The inspired Evangelist points to himself obscurely, but still sufficiently to indicate who is meant. For he it was who was the beloved disciple, and who leaned upon Christ's Breast at the last Supper, and asked who it was that should betray Him. Peter, then, observing him, longed for information, and sought to know in what perils he would be involved in the time to come, and in what way his life would end. But the question seemed unseemly, and it appeared to savour rather of a meddlesome and inquisitive spirit, that, after having learnt what was to happen unto himself, he should seek to know the future fate of others. For this cause, then, I think the Lord makes no direct reply to his question or inquiry, but, diverting the aim of the questioner, does not say that John will not die, but, If I will that he tarry till I come, what is that to thee? That is to say, Thou hast heard, O Peter, the things concerning thyself, what need is there for thee to ask questions about others, and to seek to fathom out of season the knowledge of the Divine decrees. For if he never die at all, He says, what consolation will this be to thy heart? The man who is wise and prudent, then, if he is doomed to die, will not trouble himself as to whether another will be saved alive or not; for it will be enough for him to suffer his own doom, and he will receive no comfort at all from the misfortune or good cheer of another. The passage is fraught with some such meaning as this. Peter's speech here seems to imply that the blessed Peter anxiously desired to know what was destined to be John's fate, as he would have considered it a consolation in his own sufferings if John were surely fated to, die by torture, either of the same or of some other kind. And do not be amazed at this, but rather take the following thought into consideration. It is common to us, however profitless it be, to like at times not to be seen to be the only ones who are suffering, or who are destined to undergo some dreadful fate, but to prefer to hear that others have either suffered it already or are expected to suffer it in the future.

Antony was confused as he meditated upon the depths of God's judgements, and he asked God, 'Lord, how is it that some die young and others grow old and sick? Why are there some poor and some rich? Why are there those who are bad and rich and oppress the good poor?' He heard a voice saying to him, 'Antony, worry about yourself; these other matters are up to God, and it will not do you any good to know them.'

I will that he tarry, i. e. I will not that he suffer martyrdom, but wait for the quiet dissolution of the flesh, when I shall come and receive him into eternal blessedness.

Since he spake from strong affection, and wishing not to be torn away from him, Christ, to show that however much he might love, he could not go beyond His love, saith, "If I will that he tarry - what is that to thee?" By these words teaching us not to be impatient, nor curious beyond what seemeth good to Him. For because Peter was ever hot, and springing forward to enquiries such as this, to cut short his warmth, and to teach him not to enquire farther, He saith this.

However, inasmuch as they were now going to have the care of the world committed to them, and could not remain together without injury to their charge, our Lord says, If I will that he tarry till I come, what is that to thee? as if to say, Attend to the work committed to thee, and do it: if I will that he abide here, what is that to thee?

Knowing that Peter cared about John and did not wish to be separated from him, the Lord, in order to put an end to their untimely union and attachment to one another, says: "You have been entrusted with a task; carry it out and follow Me, as I lead you out to preach and place the whole world in your hands. But if I wish him to remain here, in the vicinity of Galilee, and do not wish to send him together with you, what is that to you?" The words "till I come" some understood thus: until I come upon the Jews who crucified Me, to punish them by means of the Romans and destroy their city. For they say that this apostle (John) remained in the highland regions almost until the reign of Vespasian, preaching and dwelling there, and before the capture of Jerusalem he withdrew from there. So then, since a great task was being entrusted to them — the preaching of the Gospel — they no longer needed to be together with one another, but to go separately, one to some people, and the other to others.

Christ's answer is given, So it is my will that he remain until I come, what is that to you? Notice that the Greek text does not have "So" but If it is my will that he remain until I come, what is that to you? Yet the difference is not too important, for whatever the expression, the meaning understood by the apostles from the beginning was that John was not going to die. So it is my will that he remain until I come, was for them the same as saying, John will not die until I come.

But this interpretation is rejected by what follows: yet Jesus did not say to him that he was not to die, but, So it is my will that he remain until I come, what is that to you?

Those who defend the first interpretation, claim that John added this not to exclude the first interpretation but to show that our Lord did not convey that meaning by these words, but only by the words, So it is my will that he remain. This is the reason they say that John has not yet died.

There are various opinions about John's burial. All say that it is true that he was buried in a tomb which still exists. But some say he entered his tomb while still alive, and then left it by divine power, transported to the region of Enoch and Elias, and he is being kept there until the end of the world. According to this, the meaning is: So it is my will that he remain alive until the end of the world; and then, under the Antichrist, he will be martyred along with those other two. For it is not right that he should not die, for whatever is born dies: "It is appointed for men to die once" (Heb 9:27).

Others say he entered his tomb at Ephesus alive, and he remains there still alive, but sleeping, until the Lord comes. They base their theory on the fact that the soil there moves up and down in rhythm with John's breathing. Augustine rejects this by saying that it is not as good to be alive and sleeping as to be alive and blessed. Why then would Christ reward the disciple he loved above the others with a long sleep and deprive him of that great good for the sake of which the apostle wanted to be dissolved and to be with Christ (Phil 1:23). Thus, we should not believe this. Rather, we should say that he died and arose with his body indicated by the fact that his body cannot be found ‑ and remains happy with Christ, as Christ invited him: "He who testifies to these things says, Surely I am coming soon" (Rev 22:20).

Augustine explains this passage mystically. Then the word remain means "continue on," or "persist," as in "Remain in the city, until you are clothed with power from on high" (Lk 24:49). Consequently, our Lord is saying about John, that is, about the contemplative life, So it is my will that he remain, that is, continue on, until I come, either at the end of the world, or at the death of any contemplative; for the contemplative life although begun here is not completed here. It remains incomplete and continues on till Christ comes to complete it: "Then they were... told to rest a little longer, until the number of their fellow servants and their brethren should be complete" (Rev 6:11); "Mary has chosen the good portion, which shall not be taken away from her" (Lk 10:42); "Long life is in her right hand; in her left hand are riches and honor" (Prv 3:16). Meanwhile, the active life, completed and vivified by the example of Christ's passion, follows him by suffering for him.

Chrysostom understands it this way: So it is my will that he remain, that is, to remain in Judea, and to preach on this earth; and I want you, Peter, to follow me by having a concern for the entire world, and by suffering for me; and John is to remain until I come, to destroy the Jewish nation. What is that to you? means "These things are for me to decide." For we do see from history that John did not leave Judea until Vespasian came to Judea and took Jerusalem; then John set out for Asia.

Then there is the interpretation of Jerome: Follow me! Peter, by your martyrdom; and so, now speaking about John, it is my will that he remain, without the sufferings of martyrdom and death, until I come, to call him to myself ‑ "I will come again and take you to myself" (14:3) ‑ what is that, this privilege, to you? And so in the stories about blessed John it is said that when he was ninety years old our Lord Jesus Christ appeared to him and invited him to his banquet.

There is, then, nothing for us to fear in death, nothing for us to mourn, whether life, which was received from nature be rendered up to it again, or whether it is sacrificed to some duty that claims it, and this will be either an act of religion or the exercise of some virtue. And no one ever wished to remain as at present. This has been supposed to have been promised to John, but it is not the truth. We hold fast to the words and deduce the meaning from them. He himself in his own writing denies that there was a promise that he should not die, that no one from that instance might yield to an empty hope. But if to wish for this would be an extravagant hope, how much more extravagant would it be to grieve without rule for what has happened according to rule!

This saying therefore went out among the brethren. Here fourthly the understanding of the believers is corrected, that John would simply not die: whence he says: That that disciple does not die, against that verse of the Psalm: "Who is the man that shall live and not see death." And Jesus did not say. Here the correction of that saying is set forth, because Jesus did not say this, namely that he does not die; he did not say: He does not die, because, as is said in Ecclesiastes 9, "there is no one who lives forever": but: Thus I wish him to remain until I come: what is it to you? This is to be read and expounded in a qualified sense, as above.

"Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not that he shall not die; but, If I will that he tarry till I come, what is that to thee?" "Do not thou on any account suppose," He saith, "that I order your matters after a single rule." And this He did to withdraw them from their unseasonable sympathy for each other; for since they were about to receive the charge of the world, it was necessary that they should no longer be closely associated together; for assuredly this would have been a great loss to the world. Wherefore He saith unto him, "Thou hast had a work entrusted to thee, look to it, accomplish it, labor and struggle. What if I will that he tarry here? Look thou to and care for thine own matters."

And observe, I pray thee, here also the absence of pride in the Evangelist; for having mentioned the opinion of the disciples, he corrects it, as though they had not comprehended what Jesus meant. "Jesus said not," he tells us, "that he shall not die, but, If I will that he tarry."

John underwent death, although concerning him there had prevailed an unfounded expectation that he would remain alive until the coming of the Lord.

Even John underwent death, although concerning him there had prevailed an ungrounded expectation that he would remain alive until the coming of the Lord. Heresies, indeed, for the most pan spring hurriedly into existence, from examples furnished by ourselves: they procure their defensive armour from the very place which they attack.

Peter turned to the secret decision of providence and saw from a distance the disciple John, son of thunder, who followed slowly, admiring the great and sublime promise made by our Lord to Peter.… Since John lived long, that is, seventy-three years after the ascension of the Lord to the time of Trajan, and died after all the other apostles in peace and serenity by natural death, the Lord alludes to this by saying, If I want him to live long enough so that he may remain until my return, you do not need to investigate this. Only pay attention to what is yours, that is, take care of your work and follow me.

Look, please, at the modesty of the evangelist, with what care he corrects the mistaken understanding of many who did not comprehend what the Lord said about him, but thought that he would not die. This was not the case; the Lord did not say that he would not die, but that he would not preach at the same time as Peter, but would remain after him. "Until I come," that is, until I wish to bring him out to preach as well. I am now sending you out to care for the whole world, and you follow Me, but let him remain here until I come again and bring him out too, just as I did you. Some understand it this way: Peter, having heard that he would die for Christ, said, "What about John? Will he not also die?" Christ did not deny this, for everyone who is born will also die, but said, "If I want him to remain, that is, to live until the end of the world and then become a martyr for Me." Hence they also say that he is alive and will be put to death by the Antichrist, when together with Elijah he will preach Christ. If they point to his tomb, what of it? He entered it alive and was then translated, like Enoch and Elijah. So, the Evangelist refutes the false opinion of those who thought that this disciple would not die, but would be immortal: for it is an outright lie that a man could be immortal. Although Enoch and Elijah did not die, nevertheless they are mortal. So too he, although he has not died, will die. Therefore the understanding of the words "will not die" in the sense that he would be immortal, is false. Others assert that he died, and they understand the words "if I want him to remain" in the way we explained above. We have presented all opinions so that none would be unknown to the curious. In our opinion, the words "that he remain until I come" are better understood not as referring to life, but to separation from Peter, as the illustrious and golden-mouthed John understood it.

Then the Evangelist shows how the disciples understood these words of our Lord. They thought that John would not die. The saying spread abroad among the brethren, the disciples ‑ "Behold, how good and pleasant it is when brothers dwell in unity!" (Ps 133:1) ‑ that this disciple, John, was not to die. But he corrects this error, saying, Yet Jesus did not say to him that he was not to die: "Are you also still without understanding?" (Mt 15:16). The rest has been explained.

The prize is superior insofar as it comes from God. It is not the same thing to acknowledge in a human manner and to be acknowledged in God's manner.… The believer then must acknowledge God with both heart and mouth. "For one believes with one's heart and so is justified, and one confesses with his one's lips and so is saved."

No doubt he must very soon realise that his own faith is in direct opposition to the assumptions on which all the conversation of his new friends is based. I don't think that matters much provided that you can persuade him to postpone any open acknowledgment of the fact, and this, with the aid of shame, pride, modesty and vanity, will be easy to do. As long as the postponement lasts he will be in a false position. He will be silent when he ought to speak and laugh when he ought to be silent. He will assume, at first only by his manner, but presently by his words, all sorts of cynical and sceptical attitudes which are not really his. But if you play him well, they may become his. All mortals tend to turn into the thing they are pretending to be. This is elementary.

This He says in conclusion, because it behoves them after being confirmed by such teaching, to have a confident freedom in confessing God.

This teaches us, that in what measure we have borne witness to Him upon earth, in the same shall we have Him to bear witness to us in heaven before the face of God the Father.

Having, you see, cast out the fear and distress that was agitating their soul; by what follows He also encourages them again, casting out fear by fear; and not by fear only, but also by the hope of great prizes; and He threatens with much authority, in both ways urging them to speak boldly for the truth; and saith further,

"Whosoever therefore shall confess me before men, him will I also confess before my Father which is in Heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven."

Thus not from the good things only, but also from the opposites, doth He urge them; and He concludes with the dismal part.

And mark His exact care; He said not "me," but "in me," implying that not by a power of his own, but by the help of grace from above, the confessor makes his confession. But of him that denies, He said not, "in me," but "me;" for he having become destitute of the gift, his denial ensues.

"Why then is he blamed," one may say, "if being forsaken, he denies?" Because the being forsaken is the fault of the forsaken person himself.

But why is He not satisfied with the faith in the mind, but requires also the confession with the mouth? To train us up to boldness in speech, and a more abundant love and determination, and to raise us on high. Wherefore also He addresses Himself to all. Nor doth He at all apply this to the disciples only in person, for not them, but their disciples too, He is now rendering noble hearted. Because he that hath learnt this lesson will not only teach with boldness, but will likewise suffer all things easily, and with ready mind. This at any rate brought over many to the apostles, even their belief in this word. Because both in the punishment the infliction is heavier, and in the good things the recompense greater. I mean, whereas he that doeth right hath the advantage in time, and the delay of the penalty is counted for gain by the sinner: He hath introduced an equivalent, or rather a much greater advantage, the increase of the recompenses. "Hast thou the advantage," saith He, "by having first confessed me here? I also will have the advantage of thee, by giving thee greater things, and unspeakably greater; for I will confess thee there." Seest thou that both the good things and the evil things are there to be dispensed? Why then hasten and hurry thyself? and why seek thy rewards here, thou who art "saved by hope?" Wherefore, whether thou hast done anything good, and not received its recompense here, be not troubled (for with increase, in the time to come, the reward thereof awaits thee): or whether thou hast done any evil, and not paid the penalty, be not easy; for there will vengeance receive thee, if thou turn not and amend.

It should be known that not even Pagans can deny the existence of God, but the infidels may deny that the Son as well as the Father is God. The Son confesses men before the Father, because by the Son we have access to the Father, and because the Son saith, Come, ye blessed of my Father. (Mat. 25:34.)

Or, He confesses Jesus who by that faith that worketh by love, obediently fulfils His commands; he denies Him who is disobedient.

Figuratively; Christ is the head, the Apostles the hairs, who are well said to be numbered, because the names of the saints are written in heaven.

Here is to be understood that confession of which the Apostle speaks, With the heart men believe unto justification, with the month confession is made unto salvation. (Rom. 10:10.) That none therefore might suppose that he could be saved without confession of the mouth, He says not only, He that shall confess me, but adds, before men; and again, He that shall deny me before men, him will I also deny before my Father which is in heaven.

And thus He will deny the man that hath denied Him, in that he shall not have access to the Father through Him, and shall be banished from seeing either the Son or the Father in their divine nature.

He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

If to flee, how to suffer? If to suffer, how to flee? In fact, what utter inconsistency in the decrees of One who commands to flee, and yet urges to suffer, which is the very opposite! "Him who will confess Me, I also will confess before My Father." How will he confess, fleeing? How flee, confessing? "Of him who shall be ashamed of Me, will I also be ashamed before My Father.

"Whosoever therefore shall confess in Me before men, him will I confess also before My Father Who is in heaven. But whosoever shall deny Me before men, him will I also deny before My Father Who is in heaven." He exhorts them to bear witness even unto martyrdom. For belief only within one's soul does not suffice; He desires also the belief confessed with the tongue. He did not say, "Whosoever shall confess Me," but "in Me" (ostis omologesei en emoi), that is, in My strength. For he who confesses does so aided by the grace which is from above. But as for him who denies, Christ did not say "in Me," but "whosoever shall deny Me," showing that he denies because he does not have the aid from above. Therefore everyone who confesses that Christ is God will find Christ giving confession of him to the Father, that he is a true servant. But those who deny will hear the words "I do not know you."

So everyone who acknowledges me before men I will acknowledge before my Father. Here he touches on the advantage which accrues from acknowledging him; secondly, the loss which comes from denying him (v. 33).

He says, therefore: Thus I will that you suffer and die. Why? Certainly for your benefit, because he that acknowledges me before men... And he crushes the error of the one who said that it is not necessary to confess the faith except before God in the heart but not with the tongue before men. This is false, because "one believes with the heart unto righteousness, but confession is made with the mouth unto salvation" (Rom 10:4). I will acknowledge him before my Father, namely, when I shall have access to the Father, when it will be said: "Come, you blessed of my Father..." (Mt 25:34). But they could say: You are on earth, so this has little value; therefore, he adds, who is in heaven, and he has power.

For why should you skulk withal, when you contaminate your own conscience by your neighbour's ignorance? If you are not unknown to be a Christian, you are tempted, and you act as if you were not a Christian against your neighbour's conscience; if, however, you shall be disguised withal, you are the slave of the temptation. At all events, whether in the latter or the former way, you are guilty of being "ashamed of God." But "whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed," says He, "in the presence of my Father who is in the heavens."

I refer to the bird which is peculiar to the East, famous for its singularity, marvelous from its posthumous life, which renews its life in a voluntary death; its dying day is its birthday, for on it it departs and returns; once more a phoenix where just now there was none; once more himself, but just now out of existence; another, yet the same. What can be more express and more significant for our subject; or to what other thing can such a phenomenon bear witness? God even in His own Scripture says: "The righteous shall flourish like the phoenix; " that is, shall flourish or revive, from death, from the grave-to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are "better than many sparrows: " well, if not better than many a phoenix too, it were no great thing. But must men die once for all, while birds in Arabia are sure of a resurrection?

But whoever denies me before men in word, as Peter, or in action, as those of whom it says in Titus (1:16): "Some profess with their mouth that they know God, but in their deeds they deny him." I also will deny them, when he will say, as above (7:23): "I have never known you," i.e., I have never approved you.

Let a father say, "Love me." Let a mother say, "Love me." To these words I will say, "Be silent." But isn't what they are asking for just? Shouldn't I give back what I have received? The father says, "I fathered you." The mother says, "I bore you." The father says, "I educated you." The mother says, "I fed you." … Let us answer our father and mother when they justly say "love us." Let us answer, "I will love you in Christ, not instead of Christ. You will be with me in him, but I will not be with you without him." "But we don't care for Christ," they say. "And I care for Christ more than I care for you. Should I obey the ones who raised me and lose the One who created me?"

The measure of such love is this: its sweetness seizes the whole heart, and draws it completely from the love of all flesh and every sensual pleasure. Really this is what it means to love with the whole heart. If I prefer to the humanity of my Lord someone joined to me by ties of blood, or some sensual pleasure, this would obviously prove that I do not love with my whole heart since it is divided between its own interests and the love of the one who taught me as a man, both by his words and examples. Would I not seem to give my love partly to him and partly to my own? As he once said: "Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me." To put it briefly, to love with the whole heart means to put the love of his sacred humanity before everything that tempts us, from within or without. Among these temptations we must also count the glory of the world, because its glory is that of the flesh, and those who delight in it without a doubt are men of the flesh.

The rivalry between all natural loves and the love of God is something a Christian dare not forget. God is the great Rival, the ultimate object of human jealousy; that beauty, terrible as the Gorgon's, which may at any moment steal from me—or it seems like stealing to me—my wife's or husband's or daughter's heart. The bitterness of some unbelief, though disguised even from those who feel it as anti-clericalism or hatred of superstition, is really due to this.

(non occ.) It seems to happen in many cases that the parents love the children more than the children love the parents; therefore having taught that His love is to be preferred to the love of parents, as in an ascending scale, He next teaches that it is to be preferred to the love of children, saying, And whoso loveth son or daughter more than me is not worthy of me.

But it is fitting to inquire how we are commanded to hate our parents and blood relatives, when we are ordered to love even our enemies? And certainly the Truth says concerning a wife: "What God has joined together, let not man separate." And Paul says: "Husbands, love your wives, just as Christ loved the Church." Behold, the disciple preaches that a wife should be loved, while the Master says: "He who does not hate his wife cannot be my disciple." Does the judge announce one thing while the herald proclaims another? Or can we both hate and love at the same time? But if we weigh the force of the precept, we are able to do both through discernment, so that those who are joined to us by kinship of the flesh, and whom we recognize as our neighbors, we may love, and those whom we suffer as adversaries in the way of God we may disregard by hating and fleeing from them. For one who thinks carnally is loved, as it were, through hatred, when he brings wicked things upon us and is not heard. Moreover, so that the Lord might demonstrate that this hatred toward our neighbors does not proceed from lack of affection but from charity, He added immediately, saying: "And his own soul as well." Therefore we are commanded to hate our neighbors, and to hate our own soul. It is clear, then, that one ought to hate his neighbor by loving him, he who hates his neighbor just as he hates himself. For we truly hate our own soul well when we do not yield to its carnal desires, when we break its appetite, when we resist its pleasures. Therefore what is led to better things by being despised is loved, as it were, through hatred. Thus, thus indeed we ought to show the discernment of hatred toward our neighbors, so that we may both love in them what they are, and hold in hatred that by which they obstruct us on our journey to God.

Therefore, from this discernment of our hatred let us draw a pattern for hatred of our neighbor. Let anyone in this world be loved, even an adversary, but let not even a relative be loved who is opposed in the way of God. For whoever now desires eternal things, in the cause of God which he undertakes, must become estranged from father, from mother, from wife, from children, from relatives, from his very self, so that he may know God more truly the more he recognizes no one in God's cause. For the carnal affections greatly buffet the intention of the mind and obscure its vision; yet we do not suffer them as harmful if we hold them in check by suppressing them. Therefore, neighbors are to be loved, charity is to be extended to all, both relatives and strangers, yet for the sake of that same charity we must not be turned aside from love of God.

(Mor. iii. 8.) For the subtle enemy when he sees himself driven out of the hearts of the good, seeks out those who most love them, and speaking by the mouth of those who are dearest, endeavours while the heart is penetrated by love, that the sword of conviction may pierce to the inmost bulwarks of virtue.

For they who have esteemed domestic affection of relations higher than God, are unworthy to inherit good things to come.

For he had previously said, "I have not come to bring peace but a sword." He adds that he has divided people against father and mother and relatives, so that no one will place familial loyalty before religion. He says, "He who loves father or mother more than me is not worthy of me." We also read in the Song of Songs, "He established love in me." We must preserve this order in all our relations. Love your father, your mother, your sons. If a time comes when love for a parent and for the children of God are in conflict and both cannot be maintained, then forthright rejection of your family may be a higher form of familial loyalty in relation to God.

(Verse 37.) Whoever loves father or mother more than me is not worthy of me. And whoever loves son or daughter more than me is not worthy of me. He who had previously stated: I did not come to bring peace, but a sword; and to divide people against father and mother, and mother-in-law, so that no one would put piety before religion, he added, saying, Whoever loves father or mother more than me. And in the Song of Songs we read: Set me as a seal upon your heart (Song 2:4). This order is necessary in every affection. Love after God the Father, love the mother, love the children. But if necessity comes, that the love of parents and children be compared to the love of God, and both cannot be preserved, let there be hatred towards one's own, and devotion towards God. Therefore, he did not forbid loving the father or mother, but specifically added: Whoever loves the father or mother more than me.

Because of what He had said, I am not come to send peace but a sword, &c. that none might suppose that family affection was banished from His religion, He now adds, He that loves father or mother more than me is not worthy of me. So in the Song of Songs we read, Order love in me. (c. 2:4.) For this order is needed in every affection; after God love thy father, thy mother, and thy children; but if a necessity should occur that the love of parents and children comes into competition with the love of God, and where both cannot be preserved, remember that hatred of our kindred becomes then love to God. He forbids not to love parent or child, but adds emphatically, more than me.

"He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross and followeth after me, is not worthy of me."

Seest thou a teacher's dignity? Seest thou, how He signifies himself a true Son of Him that begat Him, commanding us to let go all things beneath, and to take in preference the love of Him?

"And why speak I," saith He, "of friends and kinsmen? Even if it be thine own life which thou preferrest to my love, thy place is far from my disciples." What then? Are not these things contrary to the Old Testament? Far from it, rather they are very much in harmony therewith. For there too He commands not only to hate the worshippers of idols, but even to stone them; and in Deuteronomy again, admiring these, He saith, "Who said unto his father, and to his mother, I have not seen thee; neither did he acknowledge his brethren, and his own sons he disowned: he kept Thy oracles." And if Paul gives many directions touching parents, commanding us to obey them in all things, marvel not; for in those things only doth he mean us to obey, as many as do not hinder godliness. For indeed it is a sacred duty to render them all other honors: but when they demand more than is due, one ought not to obey. For this reason Luke saith, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple;" not commanding simply to hate them, since this were even quite contrary to the law; but "when one desires to be loved more than I am, hate him in this respect. For this ruins both the beloved himself, and the lover." And these things He said, both to render the children more determined, and to make the fathers more gentle, that would hinder them. For when they saw He had such strength and power as to sever their children from them, they, as attempting things impossible, would even desist. Wherefore also He leaves the fathers, and addresses His discourse to the children, instructing the former not to make the attempt, as attempting things impracticable.

Then lest they should be indignant, or count it hard, see which way He makes His argument tend: in that having said, "Who hateth not father and mother," He adds, "and his own life." For why dost thou speak to me of parents, saith He, and brothers, and sisters, and wife? Nothing is nearer than the life to any man: yet if thou hate not this also, thou must bear in all things the opposite of his lot who loveth me.

Seest thou how justly Christ said, "He that loveth father or mother more than me, is not worthy of me." For had she kept this law, she would not have transgressed so many laws, she would not have perpetrated this foul murder.

He is unworthy of the divine communion who prefers the carnal affection of kindred to the spiritual love of God.

If, therefore, He made them "His mother and His brethren" who were not so, how could He deny them these relationships who really had them? Surely only on the condition of their deserts, and not by any disavowal of His near relatives; teaching them by His own actual example, that "whosoever preferred father or mother or brethren to the Word of God, was not a disciple worthy of Him." Besides, His admission of His mother and His brethren was the more express, from the fact of His unwillingness to acknowledge them. That He adopted others only confirmed those in their relationship to Him whom He refused because of their offence, and for whom He substituted the others, not as being truer relatives, but worthier ones. Finally, it was no great matter if He did prefer to kindred (that) faith which it did not possess.

Now, whether they were baptized in any manner whatever, or whether they continued unbathed to the end-so that even that saying of the Lord touching the "one bath" does, under the person of Peter, merely regard us-still, to determine concerning the salvation of the apostles is audacious enough, because on them the prerogative even of first choice, and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. "Thy faith," He would say, "hath saved thee; " and, "Thy sins shall be remitted thee," on thy believing, of course, albeit thou be not yet baptized. If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; another deserted father and ship, and the craft by which he gained his living; a third, who disdained his father's obsequies, fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or mother to me, is not worthy of me."

For the completeness of so brief a prayer He added-in order that we should supplicate not touching the remitting merely, but touching the entire averting, of acts of guilt" Lead us not into temptation: "that is, suffer us not to be led into it, by him (of course) who tempts; but far be the thought that the Lord should seem to tempt, as if He either were ignorant of the faith of any, or else were eager to overthrow it. Infirmity and malice are characteristics of the devil. For God had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God. He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation. This passage He confirms by subsequent ones, saying, "Pray that ye be not tempted; " yet they were tempted, (as they showed) by de-setting their Lord, because they had given way rather to sleep than prayer. The final clause, therefore, is consonant, and interprets the sense of "Lead us not into temptation; "for this sense is, "But convey us away from the Evil One."

For He was not able even without flight-a protection so base, and unworthy, and servile-to preserve in persecution such as He knew to be weak! Whereas in fact He does not cherish, but ever rejects the weak, teaching first, not that we are to fly from our persecutors, but rather that we are not to fear them. "Fear not them who are able to kill the body, but are unable to do ought against the soul; but fear Him who can destroy both body and soul in hell." And then what does He allot to the fearful? "He who will value his life more than Me, is not worthy of Me; and he who takes not up his cross and follows Me, cannot be My disciple." Last of all, in the Revelation, He does not propose flight to the "fearful," but a miserable portion among the rest of the outcast, in the lake of brimstone and fire, which is the second death.

"He that loveth father or mother more than Me is not worthy of Me: and he that loveth son or daughter more than Me is not worthy of Me." Do you see when it is that we must hate our parents and children? When they want us to love them more than Christ. And why should I speak of father, mother, and children? Hear what is even greater than this:

He who loves father or mother more than me is not worthy of me. Here he shows how they should conduct themselves in that division. If you wish to receive the Lord's sword, it is important that you be separated from those he mentioned. But someone will say: I do not want to be separated from my father and those others; therefore, he says, He who loves father and mother more than me is not worthy of me. The Lord's exhortation is that he be preferred to all familial love: first, he gives the exhortation; secondly, the advantage it brings (v. 40). And he mentions three degrees. For it is natural that a man love his father, but more natural that a father love his son; also it is much more natural that he love himself. Why then does a father love his son more, and not the son love the father more? Some give the reason that the father knows more about the son, if he is a son, than the son about the father. Also, the longer one clings to another, the more firmly established becomes the love. Another reason is that everyone loves himself more than someone else. But a son is a certain part separated from the father, whereas the father is not part of the son. Moreover it is natural for everyone to love what he has produced. But according to some there is a difference, because in some matters the son loves the father more; for the son's descent from the father is by nature, yet the son is by nature subject to the father; therefore, the father naturally loves the son, even a spiritual father, as it says in 1 Corinthians (4:14): "I do not write this to shame you, but to admonish you as my beloved children."

But sons are naturally subject to the father; therefore, they naturally honor the father and become more angry at an injury inflicted on their father than on themselves, and they desire their father's glory more than their own: "The glory of sons is their fathers" (Pr 17:6). Hence he who loves father or mother more than me is not worthy of me, because he is God who must be loved above all else: "I will not show partiality to any person or use flattery toward any man" (Jb 32:21). For God is goodness itself; therefore, he must be loved more. Therefore, he is not worthy of me who loves father or mother more than me. And he who loves son or daughter more than me... Why does a son love his father? Because whatever the son has is from the father, for he has nourishment and teaching from his father. And the son cannot give this to the father; but what the son receives from the father he receives in greater abundance from God. For he also teaches us, as it says in Job (35:11): "Who teaches us more than the beasts of the earth, and makes us wiser than the birds of the air." He also feeds us, as is said of Jacob in Genesis. Again, he preserves us forever. And a man gets this more from God than a son from his father. Therefore, God must always be loved more: "I know that my redeemer lives, and at the last he will raise me from the earth, and I shall again be surrounded by my skin and in my flesh I will see God" (Jb 19:25).

But how this very hatred of one's soul ought to be shown, Truth makes clear by adding: "He who does not carry his cross and come after me cannot be my disciple." For the cross is so called from torture. And we carry the Lord's cross in two ways: either when we afflict the flesh through abstinence, or when through compassion for our neighbor we consider his necessity as our own. For he who shows pain at another's necessity carries the cross in his mind. But it should be known that there are some who practice abstinence of the flesh not for God, but for vainglory. And there are many who bestow compassion on their neighbor not spiritually, but carnally, so that they favor him not toward virtue, but as if by pitying him toward sins. These therefore seem to carry a cross, but they do not follow the Lord. Hence this same Truth rightly says: "He who does not carry his cross and come after me cannot be my disciple." For to carry the cross and go after the Lord is to practice either abstinence of the flesh or compassion for one's neighbor out of zeal for eternal purpose. For whoever practices these things for a temporal purpose indeed carries the cross, but refuses to go after the Lord.

(Hom. in Ev. xxxii. 3.) The cross is so called from 1torment; and there are two ways in which we bear the Lord's cross; either when we afflict the flesh by abstinence; or when in compassion for our neighbour we make his afflictions our own. But it should be known that there are some who make a show of abstinence not for God, but for ostentation; and some there are who show compassion to their neighbour, not spiritually but carnally, not that they may encourage him in virtue, but rather countenancing him in faults. These indeed seem to bear their cross, but do not follow the Lord; therefore He adds, And followeth me

Or; They that are Christ's have crucified the body with its vices and lusts. (Gal. 5:24.) And he is unworthy of Christ who does not take up His cross, in which we suffer with Him, die with Him, are buried and rise again with Him, and follow his Lord, purposing to live in newness of spirit in this sacrament of the faith.

(Verse 38, 39.) And whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it. In another Gospel it is written: Whoever does not take up their cross daily. Let us not think that the ardor of faith can be enough once and for all, the cross must always be carried, so that we may always teach ourselves to love Christ.

And not even simply to hate it was His command, but so as to expose it to war, and to battles, and to slaughters, and blood. "For he that beareth not his cross, and cometh after me, cannot be my disciple." Thus He said not merely that we must stand against death, but also against a violent death; and not violent only, but ignominious too.

And He discourses nothing as yet of His own passion, that when they had been for a time instructed in these things, they might more easily receive His word concerning it. Is there not, therefore, cause for amazement, how on their hearing these things, their soul did not wing its way from the body, the hardships being everywhere at hand, and the good things in expectation? How then did it not flee away? Great was both the power of the speaker, and the love of the hearers. Wherefore though hearing things far more intolerable and galling than those great men, Moses and Jeremiah, they continued to obey, and to say nothing against it.

"And he that taketh not his cross, and followeth after Me, is not worthy of Me." Whoever, He says, does not renounce this present life and give himself over to shameful death, for this is what the cross signified to the ancients, is not worthy of Me. But since there are many who are crucified, such as robbers and thieves, He added, "and followeth after Me," that is, live according to My laws.

And he who does not take his cross... It has been said that one who loves father..., but I say more: he that loves himself more than me is not worthy of me, because nothing can fill one's whole affection but God. Therefore, Deuteronomy (6:5): "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength." Hence he says, he who does not take his cross and follow me is not worthy of me. This tells us that one who is not prepared to suffer even death for the truth, and that worst of deaths, namely, the death of the cross, is not worthy of me. Indeed, he should even glory in the cross, as Paul: "Far be it from me to glory except in the cross of our Lord Jesus Christ" (Gal 6:14). In these words Christ foretells his own death: "Christ suffered for us, leaving us an example to follow in his footsteps" (1 Pt 2:21). It is also explained another way, namely, that one who afflicts his flesh takes the cross, as is said in Galatians (5:24): "Those who belong to Christ crucify their flesh with its vices and desires." Again, the cross is carried in the heart, when one grieves over sin, as the Apostle said: "Who is scandalized, and I am not on fire?" Finally, all this is not enough, unless one follows the Lord. Hence, and follows me. If you fast, if you sympathize with your neighbor, but not for my sake, you are not worthy of me. For it is a great thing to follow the Lord, as it says in Sirach (33:8): "It is a great glory to follow the Lord."

Notice that the love of the heart is, in a certain sense, carnal, because our hearts are attracted most toward the humanity of Christ and the things he did or commanded while in the flesh. The heart that is filled with this love is quickly touched by every word on this subject. Nothing else is as pleasant to listen to, or is read with as much interest, nothing is as frequently in remembrance or as sweet in reflection. I think this is the principal reason why the invisible God willed to be seen in the flesh and to converse with men as a man. He wanted to recapture the affections of carnal men who were unable to love in any other way, by first drawing them to the salutary love of his own humanity, and then gradually to raise them to a spiritual love. Were they not at just this level when they said: "See, we have left everything and have followed you"? It was only by the love of his physical presence that they had left everything.

Gregory says that 'so many things have been given up by those who follow, that they could be coveted by those who do not follow.' Therefore blessed Peter says: 'Behold, we have left all things.' It is the greatest thing that a man should reduce his body to perpetual servitude. A holocaust of marrow is to place one's own will in the power of another. When I do that for the sake of God, it is worth more than the whole world.

Again, Matthew 19: Behold, we have left all things etc.; Gregory, treating that word, says: "As much was left behind by those who followed as could have been desired by those who did not follow": therefore perfect imitation totally extinguishes the appetite for riches; but this extinction is most fully realized in one who renounces all things: therefore etc.

A hermit was asked, 'What is meant by the text "Narrow and strait is the way" (Matt. 7:14)?' He answered, 'Narrow and strait is the way by which a man does violence to his thoughts and for God's sake breaks down his self-will. This is what was written about the apostles, "Lo, we have left all, and followed thee" (Matt. 19:27).'

(Verse 27) Then Peter answered and said to him: Behold, we have left everything and followed you: What therefore will be for us? Great confidence: Peter was a fisherman, he had not been wealthy, he sought food by hand and skill: and yet he speaks confidently, We have left everything. And because it is not enough to just leave, he adds what is perfect: and followed you. We have done what you commanded, so what reward will you give us?

Because to forsake is not enough, he adds that which makes perfection, and have followed thee. We have done what thou commandedst us, what reward wilt thou then give us? What shall we have?

He said not only, Ye who have left all, for this did the philosopher Cratesh, and many other who have despised riches, but added, and have followed me, which is peculiar to the Apostles and believers.

"Then answered Peter and said unto Him, Behold, we have forsaken all, and followed Thee; what shall we have therefore?"

All which? O blessed Peter; the rod? the net? the boat? the craft? These things dost thou tell me of, as all? Yea, saith he, but not for display do I say these things, but in order that by this question I may bring in the multitude of the poor. For since the Lord had said, "If thou wilt be perfect, sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven;" lest any one of the poor should say, What then? if I learn, that thou art made in no respect inferior by this: Peter asks, that thou mayest not learn from Peter and doubt (for indeed he was imperfect as yet, and void of the Spirit), but that, having received the declaration from Peter's Master, thou mayest be confident.

For like as we do (we make things our own often when speaking of the concerns of others), so did the apostle, when he put to Him this question in behalf of all the world. Since that at least he knew with certainty his own portion, is manifest from what had been said before; for he that had already received the keys of the Heavens, much more might feel confidence about the things hereafter.

But mark also how exactly his reply is according to Christ's demand. For He had required of the rich man these two things, to give that he had to the poor, and to follow Him. Wherefore he also expresses these two things, to forsake, and to follow. "For behold we have forsaken all," saith he, "and have followed Thee." For the forsaking was done for the sake of following, and the following was rendered easier by the forsaking, and made them feel confidence and joy touching the forsaking.

And Peter again said not, "Behold, in Thy name we cast out devils;" although he was casting them out, but, "Behold, we have forsaken all and followed Thee; what shall we have?" And Christ again, in answering this apostle, said not, "If any man raise up the lame," but, "Whosoever hath forsaken houses or lands, shall receive an hundredfold in this world, and shall inherit everlasting life."

Let us also then emulate this man, that we may not be confounded, but may with confidence stand at the judgment seat of Christ; that we may win Him to be with us, even as He was with His disciples. For He will be with us, like as He was with them, if we are willing to follow them, and to be imitators of their life and conversation. For in consequence of these things God crowns, and commends men, not requiring of thee to raise the dead, or to cure the lame. For not these things make one to be like Peter, but the casting away one's goods, for this was the apostles' achievement.

Bearing in mind then all this, let us imitate those things whereby the apostles became great. And whereby did they become great? Hear Peter, saying, "Behold we have forsaken all and followed Thee; what shall we have therefore?" Hear also Christ saying to them, "Ye shall sit upon twelve thrones," and, "every one that hath forsaken houses, or brethren, or father, or mother, shall receive an hundredfold in this world, and shall inherit everlasting life." From all worldly things, therefore, let us withdraw ourselves, and dedicate ourselves to Christ, that we may both be made equal to the apostles according to His declaration, and may enjoy eternal life; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ to whom be glory and might forever and ever. Amen.

How then should this become possible? If thou cast away what thou hast, if thou empty thyself of thy wealth, if thou refrain from the wicked desire. For in proof that He does not refer it to God alone, but that to this end He said it, that thou shouldest know the vastness of the good work, hear what follows. For when Peter had said, "Behold, we have forsaken all, and followed Thee," and had asked, "What shall we have therefore?" having appointed the reward for them; He added, "And every one who hath forsaken houses, or lands, or brothers, or sisters, or father, or mother, shall receive an hundred fold, and shall inherit eternal life." Thus that which is impossible becometh possible. But how may this very thing be done, one may say, to forsake these? how is it possible for him that is once sunk in such lust of wealth, to recover himself? If he begin to empty himself of his possessions, and cut off what are superfluous. For so shall he both advance further, and shall run on his course more easily afterwards.

Do not then seek all at once, but gently, and by little and little, ascend this ladder, that leads thee up to Heaven. For like as those in fevers having acrid bile abounding within them, when they cast in thereon meats and drinks, so far from quenching their thirst, do even kindle the flame; so also the covetous, when they cast in their wealth upon this wicked lust more acrid than that bile, do rather inflame it. For nothing so stays it as to refrain for a time from the lust of gain, like as acrid bile is stayed by abstinence and evacuations.

But this itself, by what means will it be done? one may say. If thou consider, that whilst rich, thou wilt never cease thirsting, and pining with the lust of more; but being freed from thy possessions, thou wilt be able also to stay this disease. Do not then encompass thyself with more, lest thou follow after things unattainable, and be incurable, and be more miserable than all, being thus frantic.

Peter had heard the word of Christ when He said, If thou wilt be perfect, go and sell all that thou hast. Then he observed that the young man had departed sorrowful, and considered the difficulty of riches entering into the kingdom of heaven; and thereupon he put this question confidently as one who had achieved no easy matter. For though what he with his brother had left behind them were but little things, yet were they not esteemed as little with God, who considered that out of the fulness of their love they had so forsaken those least things, as they would have forsaken the greatest things if they had had them. So Peter, thinking rather of his will than of the intrinsic value of the sacrifice, asked Him confidently, Behold, we have left all.

It may be said, In all things which the Father revealed to Peter that the Son was, righteousness, sanctification, and the like, in all we have followed Thee. Therefore as a victorious athlete, he now asks what are the prizes of his contest.

And, moreover, let us also see from the speech of Simon to our Lord, and let us also learn from the first disciple how it is meet for us to become disciples. "Behold we have left everything, and have come after thee." What then shall we have? Thou hast heard what this disciple said, and how he hath revealed unto thee the truth of his absolute poverty, and that they, that is, the disciples, possessed nothing besides Jesus. "We have left everything, and have come after thee." Behold the definite law of discipleship. They did not have one thing and not the other, and they did not renounce one thing and hold fast to the other; but they left everything, and followed Jesus. Do thou then forsake everything and go forth after Him, and observe, immediately the might of the Apostles clotheth thee, that thou wilt feel and know in very deed that the Word is not a lie; for thou canst not ask Him to make thee worthy of the sight of His hidden and spiritual riches whilst thou hast not made thyself destitute of everything which is visible. So long as thou holdest fast that which is thine own, He will not shew thee the things which are His. Give everything that thou hast for the love of Him only, being in thy gift watchful against the thought that seeketh human praise, and go forth and travel along the road a little, bearing afflictions and labours with purity of the thoughts; and observe, immediately His glory riseth in thy soul, and He mingleth the spirit in thee, how thy whole being will be smitten with the love of Him, and thou wilt also forget the weight of thy afflictions, and He will suddenly change thee from one being into another, that is to say, from the old into the new.

If you wish to be the Lord's disciple, it is necessary you "take your cross, and follow the Lord: " your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross. Parents, wives, children, will have to be left behind, for God's sake. Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both "dear pledges," and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith.

Then answered Peter and said unto Him, Behold, we have forsaken all and followed thee; what shall we have therefore? Even though it seems that Peter had not forsaken very much, as he was poor, understand that in actuality he, too, forsook much. For the fewer possessions we humans have, the greater the attachment. But Peter also rejected every worldly pleasure, even natural affection for his parents. For these passions war against the poor as well as the rich.

Consequently he determines concerning the reward of the perfect. And first the question is presented; secondly the response, at and Jesus said to them. Peter had heard poverty praised, and had heard: go and sell all that you have, and give to the poor. He had also heard that it is difficult for the rich to enter the kingdom of heaven; therefore Peter considered that he had done a great thing, because he had left all things; hence he says then Peter answering said to him: behold we have left all things. And because he had heard not only that, go and sell, but further, and follow me etc.; therefore Peter adds and have followed you. Leaving all things does not make perfection, but leaving all things and following Christ, because many philosophers left all things. But Peter had left a boat and a net. But Peter is praised more for his disposition than for what he left, because with such a ready will he gave them up that he would have given up everything if he had had it. Likewise he knew that Christ knew his will; therefore he says behold we etc. By which he gave an example that those who gave up what they had should not be considered to have given up little, even if they had little. And Jerome says that giving up does not make perfection, but following the Lord. And one follows God in many ways. In mind, through contemplation; Hosea 6:3: we shall know and shall follow on, that we may know the Lord. Hence those follow God who have God before their eyes and know God through the mode of contemplation. Likewise one follows the Lord through the observance of the commandments; John 10:27: my sheep hear my voice, and they follow me. Likewise through the imitation of works; Job 33:11: my foot has followed his steps. Likewise through the contempt of oneself and one's own; above at 16:24: if any man will come after me, let him deny himself, and take up his cross, and follow me. Likewise through purity of mind and body; Apocalypse 14:4: these are they who were not defiled with women; for they are virgins, and they follow the Lamb wherever he goes. Voluntary poverty disposes to this following.

(de Civ. Dei, xx. 5.) Thus our flesh will be regenerated by incorruption, as our soul also shall be regenerated by faith.

(ubi sup.) From this passage we learn that Jesus will judge with His disciples; whence He says in another place to the Jews, Therefore shall they be your judges. (Mat. 12:27.) And whereas He says they shall sit upon twelve thrones, we need not think that twelve persons only shall judge with Him. For by the number twelve is signified the whole number of those that shall judge; and that because the number seven which generally represents completeness contains the two numbers four and three, which multiplied together make twelve. For if it were not so, as Matthias was elected into the place of the traitor Judas, the Apostle Paul who laboured more than they all should not have place to sit to judge; but he shows that he with the rest of the saints pertains to the number of judges, when he says, Know ye not that we shall judge Angels? (1 Cor. 6:3.)

(Serm. 351. 8.) In the number of judges therefore are included all that have left their all and followed the Lord;

(de Civ. Dei, xx. 5.) The same holds good, by reason of this number twelve, of those that are to be judged. For when it is said, Judging the twelve tribes, yet is not the tribe of Levi, which is the thirteenth, to be exempt from being judged by them; nor shall they judge this nation alone, and not also other nations.

(Mor. x. 31.) For whosoever, urged by the spur of divine lore, shall forsake what he possesses here, shall without doubt gain there the eminence of judicial authority; and shall appear as judge with the Judge, for that he now in consideration of the judgment chastens himself by a voluntary poverty.

The disciples had followed Christ in the regeneration, that is, in the laver of baptism, in the sanctification of faith, for this is that regeneration which the Apostles followed, and which the Law could not bestow.

Their following Christ in thus exalting the Apostles to twelve thrones to judge the twelve tribes of Israel, associated them in the glory of the twelve Patriarchs.

[Daniel 7:9] "I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream." We read something similar in John's Apocalypse: "After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal." (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, "Whether thrones or dominions..." (Colossians 1:16). And in the Gospel we read, "Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: "God is a consuming fire" (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: "Fire goeth before Him, and He shall set aflame all His enemies round about Him" (Psalm 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna).

(Verse 28.) But Jesus said to them: Amen I say to you, that you who have followed me in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats, judging the twelve tribes of Israel. He did not say: you who have left all things, for this Crates the philosopher also did, and many others despised riches; but you who have followed me: which properly belongs to the apostles and believers. In the regeneration, when the Son of Man shall sit on the throne of His glory, you will also sit upon twelve thrones, judging the twelve tribes of Israel: because they refused to believe in Him, who believed in you.

Or it may be constructed thus, Ye which have followed me, shall in the regeneration sit, &c.; that is, when the dead shall rise from corruption incorrupt, you also shall sit on thrones of judges, condemning the twelve tribes of Israel, for that they would not believe when you believed.

"Verily, I say unto you, that ye which have followed me, in the regeneration when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel."

What then, one may say, shall Judas sit there? By no means. How, then, doth He say, "Ye shall sit on twelve thrones?" How shall the terms of the promise be fulfilled?

Hear how, and on what principle. There is a law ordained of God, recited by Jeremiah, the prophet to the Jews, and in these words: "At what instant I shall speak a sentence concerning a nation and kingdom, to pluck up and destroy; if that nation turn from their evil deeds, I also will repent of the evils, which I thought to do unto them. And at what instant I shall speak concerning a nation and kingdom to build and to plant it; and if they do evil in my sight, that they obey not my voice, I also will repent of the good, which I said I would do unto them."

For the same custom do I observe with respect to the good things as well, saith He. For though I spake of building up, should they show themselves unworthy of the promise, I will no longer do it. Which sort of thing was done with respect to man upon his creation, "For the dread of you," it is said, "and the fear of you shall be on the wild beasts," and it came not to pass, for he proved himself unworthy of the sovereignty, even as did Judas also.

For in order that neither at the denunciations of punishment any men should despair and become more hardened, nor by the promises of good things be rendered causelessly more remiss, He remedies both these evils, by that which I have before mentioned, saying in this way: Though I should threaten, do not despair; for thou art able to repent, and to reverse the denunciation, like the Ninevites. Though I should promise any good thing, grow not remiss because of the promise. For shouldest thou appear unworthy, the fact of my having promised will not advantage thee, but will rather bring punishment. For I promise thee being worthy.

Therefore even then in His discourse with His disciples He did not promise to them simply, for neither did He say, "you," only, but added, "which have followed me," that He might both cast out Judas, and draw towards Him those that should come afterwards. For neither to them only was it said, nor to Judas any more, when he had become unworthy.

Now to the disciples He promised things to come, saying, "Ye shall sit on twelve thrones," for they were now of a higher stamp, and sought after none of the things of the present world, but to the rest He promises also what are here.

But what is, "Judging the twelve tribes of Israel?" This is, "condemning them." For they are not surely to sit as judges, but like as He said the Queen of the South should condemn that generation, and the Ninevites shall condemn them; so now these also. Therefore He said not, the nations, and the world, but the tribes of Israel. For since both the Jews alike and the apostles had been brought up under the same laws, and customs, and polity; when the Jews said, that for this cause they could not believe in Christ, because the law forbade to receive His commandments, by bringing forward these men, who had received the same law, and yet had believed, He condemns all those; like as even already He had said, "therefore they shall be your judges."

And what great thing doth He promise them, it may be said, if what the Ninevites have and the Queen of the South, this these are to have also? In the first place He had promised them many other things before this, and after this doth promise them, and this alone is not their reward.

And besides even in this He intimated by the way something more than these things. For of those He simply said, "The men of Nineveh shall rise up and condemn this generation," and, "The Queen of the South shall condemn it;" but concerning these, not merely thus, but how? "When the Son of Man shall sit upon the throne of His glory, then shall ye also sit upon twelve thrones," saith He, declaring, that they also shall reign with Him, and partake of that glory. "For if we suffer," it is said, "we shall also reign with Him." For neither do the thrones signify a sitting (in judgment), for He alone is the one that shall sit and judge, but honor and glory unspeakable did He intimate by the thrones.

To these then He spake of these things, but to all the rest of eternal life and an hundredfold here. But if to the rest, much more to these too, both these things, and the things in this life.

In gift giving it is not the gift itself that God praises and approves but the will and sincerity of the giver. He excuses and holds more acceptable the one who gave less but gave it with more perfect sincerity than the one who gave more from a fuller store but with less pure affection. Thus, from what is written about the gifts of the wealthy and from the two mites which the widow in the treasury sent for the poor, it is clear that the same also happens to those who leave everything that they possess for the love of God so as to follow undistractedly the Christ of God. They will do everything according to his word. The one who leaves the greater wealth is not more acceptable than the one who leaves the lesser. This is especially so if he leaves the lesser with his whole heart. What Peter left, along with his brother Andrew, was small and of no value, but when they both heard, "Follow me, and I will make you fishers of men, immediately they left their nets and followed him." Yet they were not valued lightly by God, who knew that they had done this with great love. God knew that even if they had been endowed with much wealth they would still not have been distracted by it, nor would their desire to follow Jesus have been thwarted by it.… Those who follow the Savior, therefore, will sit on the twelve thrones judging the twelve tribes of Israel and will receive this power in the resurrection of the dead. For this is the regeneration, a new birth, when the new heaven and the new earth are established for those who renew themselves, and a New Testament with its chalice is given.

And behold both the manner of thy going forth, and the wages thereof are inscribed in one place; and as to how thou shouldst go forth, thou mayest learn from the words, "We have left everything, and come after Thee." And what the wages of this going forth are the word of our Lord sheweth thee, saying, "Verily I say unto you, that in the new world, when the Son of Man sitteth upon the throne of His glory, ye also shall sit upon twelve thrones, and judge the twelve tribes of Israel." Behold the wages of going forth is participation with Jesus in sublime honour! For He will set the thrones for the disciples opposite to His own throne; and that which with nature is impossible He shewed by His word that it cometh to pass. For He did not promise those disciples who loved His word to honour them like servants and like men who were in subjection, but to make them worthy of the majesty of thrones like unto friends and like unto those who were similar unto Him in His glory.

For it would come to pass, that in the day of judgment the Jews would allege, Lord, we knew Thee not to be the Son of God when Thou wast in the flesh. For who can discern a treasure buried in the ground, or the sun when obscured by a cloud? The disciples therefore will then answer, We also were men, and peasants, obscure among the multitude, but you priests and scribes; but in us a right will became as it were a lamp of our ignorance, but your evil will became to you a blinding of your science.

Or, by that, In the regeneration, Christ designs the period of Christianity that should be after His ascension, in which men were regenerated by baptism; and that is the time in which Christ sate on the throne of His glory. And hereby you may see that He spake not of the time of the judgment to come, but of the calling of the Gentiles, in that He said not, When the Son of Man shall come sitting upon the throne of his majesty; but only, In the regeneration when he shall sit, which was from the time that the Gentiles began to believe on Christ; according to that, God shall reign over the heathen; God sitteth upon his holy throne. (Ps. 47:8.) From that time also the Apostles have sat upon twelve thrones, that is, over all Christians; for every Christian who receives the word of Peter, becomes Peter's throne, and so of the rest of the Apostles. On these thrones then the Apostles sit, parcelled into twelve divisions, after the variety of minds and hearts, known to God only. For as the Jewish nation was split into twelve tribes, so is the whole Christian people divided into twelve, so as that some souls are numbered with the tribe of Reuben, and so of the rest, according to their several qualities. For all have not all graces alike, one is excellent in this, another in that. And so the Apostles will judge the twelve tribes of Israel, that is, all the Jews, by this, that the Gentiles received the Apostles' word. The whole body of Christians are indeed twelve thrones for the Apostles, but one throne for Christ. For all excellencies are but one throne for Christ, for He alone is equally perfect in all virtues. But of the Apostles each one is more perfect in some one particuar excellence, as Peter in faith; so Peter tests upon his faith, John on his innocence, and so of the rest. And that Christ spake of reward to be given to the Apostles in this world, is shown by what follows, And every one that hath forsaken houses, or brethren, or sisters, &c. For if these shall receive an hundred fold in this life, without doubt to the Apostles also was promised a reward in this present life.

For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.

And Jesus said unto them, Verily I say unto you, That ye which have followed Me, in the regeneration when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Surely they will not be seated? Of course not, but He indicated by means of a throne the great honor they will enjoy. Will Judas also be seated? No; for Christ said, "which have followed Me," that is, "followed Me to the end," but Judas did not follow to the end. By a different interpretation, God often promises good things to those who are worthy. But if they should change and become unworthy, as Judas did, those good things are denied. Similarly with more menacing things, He often threatens but does not carry out the threat, because we have repented. By "regeneration" understand the resurrection of the dead at the Last Judgement.

And Jesus said to them: amen I say to you etc. Here he treats of the reward of perfection. And first he presents the reward of the perfection of the apostles; secondly of the perfection of others; thirdly he excludes a certain objection. The second at and every one that has left etc.; the third at and many that are first shall be last etc. He says therefore amen I say to you etc. For because he wished what he had said to be certain, he professes to have spoken the truth by saying amen. And to show that perfection is not in this, go and sell all that you have, but in this, follow me; therefore he says you who have followed me, in the regeneration shall sit on twelve seats etc. Regeneration is twofold. One which is of the spirit, which comes about through grace in baptism, concerning which 1 Peter 1:3: he has regenerated us unto a lively hope. Likewise there is a regeneration of the body: for just as the spirit is regenerated through grace, so also in the resurrection he will raise up our bodies. Philippians 3:21: he will reform the body of our lowness, made like to the body of his glory. Some explain it of the first regeneration, and punctuate thus: you who have followed me in the regeneration, i.e., you have been regenerated through grace, shall sit etc. Chrysostom does it the same way, but does not punctuate thus; hence he says that he promised them a reward in the present, thus: you who have followed me shall sit. The present Church is the faith of Christ. In this Church there are various states of men. And although all virtues are necessary for salvation, yet one is more praiseworthy in the act of one virtue than of another: some in faith, some in chastity, some in charity. And as in the diverse faithful, so also in the apostles, because Peter was the most fervent zealot of faith, but John excelled in chastity; so those who are fervent in faith are the seat of Peter, in chastity of John, and so of the others. But all are seats of Christ, because all the virtues were in him; therefore he promised them that they would be future pastors of the Church. Otherwise, according to Augustine, it is taken of regeneration, namely for the resurrection: amen I say to you, in the regeneration, i.e., in the resurrection, when they shall be called back according to body and soul, you shall sit, namely on the seat of majesty, i.e., you shall have judiciary power, judging the twelve tribes of Israel, because just as God gave judgment to the Son, so it is given to those who have followed him. But what is it that he says, over the tribes of Israel? Will they not judge others as well? Why then does he say more, over the twelve tribes of Israel? It is understood as the whole people of the faithful of the whole world, because the gentiles entered into the fatness of the olive, and were made sharers in the promise made to the fathers. But those who are unbelievers will not be judged: for Gregory says that some are condemned and not judged, as unbelievers; but some are condemned and judged, as those who believed and were perverse. And, as Jerome sets forth, enemies are condemned differently from one who persevered in the faith; because enemies are condemned in their absence, but the others in their presence. Therefore you shall judge the twelve tribes of Israel. Because the apostles lived among the Jews, therefore it is said that they will judge the twelve tribes. And how? By comparison, because they had warned them. They might say: how would we believe that you were God, you who were living among us as a mortal? etc. But the Lord will say: you were wise in the law, and you did not believe; these were fishermen, and they believed. Chrysostom asks what great thing was given to the apostles. Was not this given also to the Ninevites and the Queen of the South? Above at 12:41. Chrysostom says that the very manner shows that the authority of judging was given to the apostles, because those judging with authority judge by sitting, while advocates and accusers condemn by standing; therefore, to indicate that the apostles will judge with authority, he says you shall sit. But of the Ninevites he says, the men of Nineveh shall rise in judgment with this generation and shall condemn it. But here there is a question, because some will be condemned and not judged: so also some will be saved and not judged, as the apostles and apostolic men; but others who are to be saved will be judged, and their merits will be examined. And how will they judge? Some say by comparison. But this is not sufficient, because thus even the Queen of the South would judge. Some say through the judgment of Christ. But this is not sufficient, because thus all the saints would approve. Psalm 57:11: the just shall rejoice when he shall see the revenge. Likewise some say by a certain venerable justice, because the just will be raised up in the air to meet Christ, and will be assessors of Christ. But this too is not sufficient, because he says you also shall sit judging. Some say that they will judge as a book judges: for a book judges because the laws are written there which judge that person; just as the hearts of the apostles and the just, who kept the commandments of God, will be a book condemning them. The dead were judged, the books being opened (Apoc 20:12). But it is more than this, because they will exercise something else. Hence in Psalm 149:6: two-edged swords in their hands. How then will they judge? See. There will be a mental judgment, because by divine power it will come about that all his sins will be recalled to each one's memory. Hence Lactantius was deceived who held that the resurrection will take place before the judgment over a thousand years. This therefore will be a mental judgment, because by divine power the things that each one did will be recalled to memory. But it is not unfitting that someone receive from another a certain light, because the angels receive from God, and men from the angels; therefore it is not surprising that men will be enlightened by the apostles, who will be filled with light; therefore they will not only judge, but other just men will also receive a certain light from them. But Christ and the apostles judge differently, because Christ judges with authority, they as promulgators: just as the law was given through angels, so also the execution of judgment will take place through the angels, because behold they are called angels (Job 36:6: judgment shall be given to the poor) who followed justice and left all things. And why will they judge? One reason is that sins are of the world. Hence those who should judge must be from outside the world, and such are the apostles and apostolic men; hence John 15:19: I have chosen you out of the world. Likewise the Philosopher says that the virtuous man is the judge of all men, just as taste is the judge of all things that can be tasted. Just as therefore one who wishes to taste something gives it to one who has a sound taste to taste: so since the virtuous man has a sound taste, he is the rule of all acts; therefore perfect men will judge as a rule. Likewise another reason is that they are strangers to the world, and therefore follow Christ more fervently. These therefore should judge more, because they grow hot over the things to be contemplated; Psalm 38:4: my heart grew hot within me, and in my meditation a fire shall burn. Also because being more accustomed, they are more fervent. Likewise because they were poor and more abject, and the merit of abjection is exaltation; therefore they will be exalted. Therefore he says you shall sit judging etc. But will Judas judge? No, because these promises are always under a condition; therefore the Lord says you who have followed me etc. Hence whoever has followed and persevered will judge, etc. But if these judge, what will Paul do? If the seats are now full, where then is Paul? Augustine says that by twelve is signified universality, which revolves through seven. For the number twelve arises from the combination of seven, because the number seven consists of three and four, and three times four is twelve, or four times three; therefore by this number is signified the universality of the elect.

(De Civ. Dei, xx. 7.) That He says, An hundred fold, is explained by the Apostle, when he says, As having nothing, and yet possessing all things. (2 Cor. 6:10.) For a hundred is sometimes put for the whole universe.

So that no one should think that what was said applied only to the disciples, he extended the words to cover all those doing likewise. The rest might not receive the same as the disciples; yet instead of their relatives of the flesh they will have kinship with God and fraternity with the saints. In fact, he means the older men and women of the church, who were, as it were, relatives through love, beloved from disposition, who loved them much more than their relatives of the flesh. They also received money from them to spend as they wished, while the future treasures were laid up in store for them. Instead of their fields they will receive paradise. They will receive paradise instead of their fields. They will receive Jerusalem above, the mother of their firstborn, in place of their houses built of stone.

They followed him in the washing of baptism, the sanctification of the faith, in the adoption of the inheritance and in the resurrection from the dead. For this is that regeneration that the apostles received and that the law could not grant. It joined them together above the twelve thrones, judging the twelve tribes of Israel, to the glory of the twelve patriarchs. To others following him in scorn of the secular world, he promises the abundance of hundredfold harvests. This hundredfold harvest is the same as that which is filled with heavenly joy at the hundredth sheep. This hundredfold harvest is that which the fruitfulness of the perfected earth will provide. This honor was also destined to the church in Sarah's name. This honor will be merited through the loss of the law and the faith of the gospel. And thus he says that the first are to be made from the last because the last are made from the first.

So the meaning is this: He who has given up the carnal for the Savior will receive the spiritual. In comparison and merit this will be as if a small number were compared with a number in the hundreds. Hence the apostle, who had given up only a house and his small provincial fields, also says, "As having nothing, and yet possessing everything."

(Verse 29, 30.) And everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields for my name's sake, shall receive a hundredfold, and shall possess eternal life. But many who are first shall be last, and the last first. This passage is in agreement with that saying in which the Savior speaks: 'I came not to send peace, but a sword. For I have come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law.' (Matthew 10:34) Therefore, those who for the sake of the faith of Christ and the preaching of the Gospel have despised all affections, as well as riches and worldly pleasures: they will receive a hundredfold and possess eternal life. In connection with this statement, some introduce the idea of a thousand years after the resurrection, saying that then a hundredfold of all the things we have given up will be restored to us, and eternal life will be given: not understanding that if in other matters there is a worthy promise, in the case of wives there appears a shameful thing; so that one who leaves one for the Lord will receive a hundred in the future. Therefore, this is the meaning: Whoever renounces earthly things for the sake of the Savior will receive heavenly things, which will be suitable and proportionate to the merit of the renunciation, as if a small number were compared to a hundred. Thus the Apostle says, he who has renounced only one house and the small fields of one province: As if having nothing, and possessing all things (2 Corinthians 6:10).

There are that take occasion from this passage to bring forward the thousand years after the resurrection, and say that then we shall have a hundred fold of the things we have given up, and moreover life eternal. But though the promise be in other things worthy, in the matter of wives it seems to have somewhat shameful, if he who has forsaken one wife for the Lord's sake, shall receive a hundred in the world to come. The meaning is therefore, that he that has forsaken earnal things for the Saviour's sake, shall receive spiritual things, which in a comparison of value are as a hundred to a small number.

And that, And every one that hath forsaken brethren, agrees with that He had said before, I am come to set a man at variance with his father. (Mat. 10:35.) For they who for the faith of Christ and the preaching of the Gospel shall despise all the ties, the riches, and pleasures of this world, they shall receive an hundred fold, and shall possess eternal life.

For "every one," He saith, "that hath forsaken brethren, or sisters, or father, or mother, or wife, or children, or lands, or house, for my names sake, shall receive an hundredfold in this world, and shall inherit eternal life,"

For lest any after having heard the word "ye," should suppose this a thing peculiar to the disciples (I mean now the enjoying the greatest and first honors in the things to come), He extended the word, and spread the promise over the whole earth, and from the things present establishes the things to come also. And to the disciples also at the beginning, when they were in a more imperfect state, He reasoned from the things present. For when He drew them from the sea, and took them from their trade, and commanded them to forsake the ships, He made mention not of Heaven, not of thrones, but of the things here, saying, "I will make you fishers of men;" but when He had wrought them to be of higher views, then after that He discourses of the things to come also.

And this surely came to pass; for when they had left a fishing rod and a net, they possessed with authority the substances of all, the prices of the houses and the lands, and the very bodies of the believers. For often did they choose even to be slain for their sake, as Paul also bears witness to many, when he saith, "If it had been possible ye would have plucked out your eyes, and given them to me." But when He saith, "Every one who hath forsaken wife," He saith not this, for marriages to be broken asunder for nought, but as He saith concerning one's life, "He that loseth his life for my sake shall find it," not that we should destroy ourselves, neither that while yet here we should part it from the body, but that we should prefer godliness to all things; this too He saith also with respect to wife and brethren.

But He seems to me here to intimate also the persecutions. For since there were many instances both of fathers urging their sons to ungodliness, and wives their husbands; when they command these things, saith He, let them be neither wives nor parents, even as Paul likewise said, "But if the unbelieving depart, let him depart."

And Christ again, in answering this apostle, said not, "If any man raise up the lame," but, "Whosoever hath forsaken houses or lands, shall receive an hundredfold in this world, and shall inherit everlasting life."

Let us also then emulate this man, that we may not be confounded, but may with confidence stand at the judgment seat of Christ; that we may win Him to be with us, even as He was with His disciples. For He will be with us, like as He was with them, if we are willing to follow them, and to be imitators of their life and conversation. For in consequence of these things God crowns, and commends men, not requiring of thee to raise the dead, or to cure the lame. For not these things make one to be like Peter, but the casting away one's goods, for this was the apostles' achievement.

Or otherwise; Whosoever shall leave all and follow Christ, he also shall receive those things that were promised to Peter. But if he has not left all, but only those things in special here enumerated, he shall receive manifold, and shall possess eternal life.

And in this world, because for his brethren after the flesh he shall find many brethren in the faith; for parents, all the Bishops and Presbyters; for sons, all that have the age of sons. The Angels also are brethren, and all they are sisters that have offered themselves chaste virgins to Christ, as well they that still continue on earth, as they that now live in heaven. The houses and lands manifold more suppose in the repose of Paradise, and the city of God. And besides all these things they shall possess eternal life.

And our Lord Himself said unto the Apostles, "Not ye only, but every man who leaveth houses, or family, or brethren, or sisters, or children, for My sake, and for My Gospel's sake, shall receive an hundred-fold in this world, and in the world to come life everlasting." What sleeper would not wake up at the sound of these promises? What dead man would not come to life at this breath of spiritual life? And what sluggard would not be quickened at the pointing out of this path which goeth up to heaven? And who would not wish to despise himself and to make himself of no account at the hearing of His incomparable promise? Who would not deny the whole world, even if it happened that he possessed it, to become a consort of God upon the throne? And who would not be willing to exchange the things of time for those of eternity?

"A hundredfold" means that which is incomparably better as regards the future in heaven. When Mark says he will receive a hundredfold "in this age," we should understand him as speaking about spiritual joys far exceeding earthly ones, inasmuch as they are pledges of future blessings.

And every one that hath forsaken houses, or brethren or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive a hundredfold, and shall inherit everlasting life. So that no one would think that what was said applied only to the disciples, Christ broadened the promise to include everyone who does likewise. For they will have, instead of family of the flesh, intimacy and brotherhood with God; instead of lands, Paradise; instead of houses of stone, the heavenly Jerusalem; instead of a mother, the venerable mothers in the Church; instead of a father, the priests; instead of a wife, all the faithful women, not in marriage - far from it! - but in affection and spiritual relation and compassionate care for them. The Lord does not bid us simply to separate from our families, but only when they impede our piety. In the same manner, He bids us to despise even our own life and body, but not with the result that we slay ourselves. See how good God is: He not only gives us these good things, but adds to them eternal life. You, then, O reader, hasten to sell your possessions and give to the poor. Possessions are, to the wrathful person, his anger; to the fornicator, his disposition for debauchery; to the resentful person, his remembrance of wrongs. Sell these things and give them to the poor demons who are in want of every good thing. Return the passions to the creators of the passions, and then you will have treasure, which is Christ, in your heaven, that is, in your mind which has been exalted above this world. For he who becomes like the heavenly One has heaven within himself.

And every one that has left house or brethren etc. Having presented the reward of the apostles, here he presents that of others: and there are questions here. The first is why he promised the apostles nothing temporal, but to others something temporal, because he shall receive a hundredfold etc. And this is clear, because in Mark it says a hundredfold in the present. According to Chrysostom, something temporal was promised to the apostles, because judgment in the Church of God, as was said before. Or otherwise, because each person is attracted according to what he is drawn to. Hence one who has left the world and the things of the world is not attracted by the things of the world; but others, who are tied to worldly things, are attracted by them. Therefore to the apostles, because they had left everything, he promised nothing temporal; but to the others, because they have an attachment to temporal things; therefore to the apostles he promised judgment. Or, according to Origen, what was said, in the regeneration, this is the reward of those who have left all things for Christ. But someone might say: I do not wish to leave all things for your sake, but I will leave one house, or one field, etc. I say that if you leave something, you will have something; but if everything, you will be a judge. But there is another question. He said house, and about this there is no doubt; but he says father or mother etc. He who commands father or mother to be left commands a sin. Likewise he himself commanded that a wife not be put away, that parents be honored. It must be said that in these two things are considered: natural affinity, and this should not be despised, but one should do good to them if they are in need. But sometimes they draw one back from the service of God: and then they are like a scandalizing member, and then that member must be cut off; and therefore he commanded these to be left. Likewise another reason is that the Lord foresaw the time of future persecution, that brother would rise against brother; therefore he wills man to be separated from them. Another question is when he says he shall receive a hundredfold etc., how it is to be understood. Some said that the saints will rise before the judgment for a thousand years, and then Christ will have a complete kingdom: and then he who left a house will have a hundredfold. Jerome rejects this, because he will not have a hundred fathers, etc. Likewise a shameful thing is signified, because he will not have a hundred wives. Therefore Augustine says that it is to be understood with respect to spiritual things. Hence the Lord chose us poor in this world and heirs of the kingdom: hence it is understood of the grace of God, which outweighs everything you leave, and infinitely; therefore he puts the finite for the infinite. Hence he shall receive a hundredfold, i.e., something which is worth a hundredfold. Origen says that it is also to be understood literally. You leave a field; from the providence of God it will come about that you will find many at your service; hence what is said in 2 Corinthians 6:10 will be fitting for them: as having nothing, and possessing all things. Likewise you will find brothers, i.e., all spiritual men. Likewise besides this, eternal life; John 10:27: my sheep hear my voice, and I know them, and they follow me, and I give them life everlasting.

But if you are a poor creature—poisoned by a wretched upbringing in some house full of vulgar jealousies and senseless quarrels—saddled, by no choice of your own, with some loathsome sexual perversion—nagged day in and day out by an inferiority complex that makes you snap at your best friends—do not despair. He knows all about it. You are one of the poor whom He blessed. He knows what a wretched machine you are trying to drive. Keep on. Do what you can. One day (perhaps in another world, but perhaps far sooner than that) He will fling it on the scrap-heap and give you a new one. And then you may astonish us all—not least yourself: for you have learned your driving in a hard school. (Some of the last will be first and some of the first will be last).

When He had then raised the spirit of all, and had persuaded them to feel confidence both with respect to themselves and to all the world, He added, that "Many that were first shall be last, and last first." But this although it be spoken also without distinction concerning many others likewise, it is spoken also concerning these men and concerning the Pharisees, who did not believe, even as before also He had said, "Many shall come from east and west and shall sit down with Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out."

Then He adds also a parable, as training those who had fallen short to a great forwardness.

By this He exhorts those that come late to the heavenly word, to haste to ascend to perfection before many whom they see to have grown old in the faith. This sense may also overthrow those that boast to have been educated in Christianity by Christian parents, especially if those parents have filled the Episcopal see, or the office of Priests or Deacons in the Church; and hinder them from desponding who have entertained the Christian doctrines more newly. It has also another meaning, the first, are the Israelites, who become last because of their unbelief; and the Gentiles who were last become first. He is careful to say, Many; for not all who are first shall be last, nor all last first. For before this have many of mankind, who by nature are the last, been made by an angelic life above the Angels; and some Angels who were first have been made last through their sin.

But because many with what zeal they take up the pursuit of virtue, do not with the same complete it; but either grow cool, or fall away rapidly; it follows, But many that are first shall be last, and the last first.

It may also be referred in particular to the rich man, who seemed to be first, by his fulfilment of the precepts of the Law, but was made last by his preferring his worldly substance to God. The holy Apostles seemed to be last, but by leaving all they were made first by the grace of humility. There are many who having entered upon good works, fall therefrom, and from having been first, become last.

But many that are first shall be last; and the last shall be first. Christ is suggesting here the Jews and the Gentiles. For the Jews, who were first, became last, while the Gentiles, who were last, were put first. But so that you might clearly understand and learn what this means, He adds the following parable.

Consequently he introduces an incidental remark: and many that are first shall be last, and the last shall be first. Those who leave something for Christ, or everything, if they live negligently, will they have this reward? I say no, because they have taken it up imperfectly, and will not be first but last. Or otherwise, because they might say you who have left all things etc., we will judge in this way. Those who were first through pride and exaltation are last. Origen says that it can be understood of those who come to Christ and live tepidly; afterwards others come who are fervent, and by their fervor surpass the others. Or he calls first those born of Christians, who are made last in comparison with others who were from among the gentiles or Jews. Or it can be referred to men or angels; because those who were first in the order of the angels were made last through sin; and the last, i.e., men, will be made first and higher.

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.

Peter therefore shall enter, who received the keys. Yet not alone: for he will also introduce me, if he shall have willed it, and will exclude another whom perhaps he shall have willed, in the knowledge and power given to him from above.

And what are these keys? The power of opening and closing, and the discernment between those to be excluded and those to be admitted. And the treasures are not in the serpent, but in Christ. And therefore the serpent could not give the knowledge which he did not have; but he who had it, gave it. Nor indeed could the serpent have the power which he did not receive; but he who received it, had it. Christ gave, Peter received, and was neither puffed up by the knowledge, nor to be cast down on account of the power. Why? Because in neither does he exalt himself against the knowledge of God, who desired none of these things apart from the knowledge of God.

Christ instituted orders by first giving the power of binding and loosing the sins of the human race and the power of confecting the Sacrament of the altar.

To all those established in the sacerdotal order, and to them alone, is given the power of the twofold key, namely the key of knowledge for discerning, and the key which is the power of binding and loosing, for judging and bestowing the benefit of absolution.

Because indeed, in order to avoid confusion, not just anyone is set over anyone else in the Church Militant, since the ecclesiastical hierarchy itself ought to be ordered according to judicial power: therefore this power of binding and loosing was granted first to one first and supreme priest, upon whom universal power was conferred as upon the supreme head; and then according to particular Churches it is divided into parts, such that it descends first to bishops and then to priests from one head. Therefore, although every priest has the order and the key, nevertheless the use of the key extends only to those who are ordinarily subject to him, unless it is committed to him by one who has ordinary jurisdiction. Since indeed that jurisdiction resides principally in the supreme head, and then in the bishop, and lastly in the parish priest, it can indeed be committed to another by any of these—sufficiently indeed by the lowest, more fully by the middle, and most of all by the supreme.

As the Assyrians devastated the Jews, so did the Saracens occupy the Churches of Antioch, Jerusalem, Alexandria, Constantinople, and all the way to Sicily. As the Ten Tribes fell and broke away from the house of David, so did these Churches fall and break away from Peter to whom it had been said: "I will give thee the keys of the kingdom," and they succumbed to the wolves.

To that which is objected, that the same word was said to the Apostles which had previously been said to Peter — for in Matthew 16 it is said to Peter, I will give to you the keys, and whatsoever you shall bind upon earth, etc. — it must be said that it was said far differently to them and to Peter. For to Peter it was said separately and singularly, because in him the fullness of power was to be placed principally and singularly: but to the others it was said collectively; Whatsoever you shall bind, etc., because they were called "into a share of the solicitude." Whence although they had a similar power, they did not however have an equal one.

For Christ is a rock which is never disturbed or worn away. Therefore Peter gladly received his name from Christ to signify the established and unshaken faith of the church.… The devil is the gateway of death who always hastens to stir up against the holy church calamities and temptations and persecutions. But the faith of the apostle, which was founded upon the rock of Christ, abides always unconquered and unshaken. And the very keys of the kingdom of the heavens have been handed down so that one whom he has bound on earth has been bound in heaven, and one whom he has set free on earth he has also set free in heaven.

But the other image of the keys has an exactitude that has hardly been exactly noticed. The keys have been conspicuous enough in the art and heraldry of Christendom; but not every one has noted the peculiar aptness of the allegory. We have now reached the point in history where something must be said of the first appearance and activities of the Church in the Roman Empire; and for that brief description nothing could be more perfect than that ancient metaphor. The Early Christian was very precisely a person carrying about a key, or what he said was a key. The whole Christian movement consisted in claiming to possess that key. It was not merely a vague forward movement, which might be better represented by a battering-ram. It was not something that swept along with it similar and dissimilar things, as does a modern social movement. As we shall see in a moment, it rather definitely refused to do so. It definitely asserted that there was a key and that it possessed that key and that no other key was like it; in that sense it was as narrow as you please. Only it happened to be the key that could unlock the prison of the whole world; and let in the white daylight of escape.

The creed was like a key in three respects; which can be most conveniently summed up under this symbol. First, a key is above all things a thing with a shape. It is a thing that depends entirely upon keeping its shape. The Christian creed is above all things the philosophy of shapes and the enemy of shapelessness. That is where it differs from all that formless infinity, Manichean or Buddhist, which makes a sort of pool of night in the dark heart of Asia; the ideal of uncreating all the creatures. That is where it differs also from the analogous vagueness of mere evolutionism; the idea of creatures constantly losing their shape. A man told that his solitary latchkey had been melted down with a million others into a Buddhistic unity would be annoyed. But a man told that his key was gradually growing and sprouting in his pocket, and branching into new wards or complications, would not be more gratified.

Second, the shape of a key is in itself a rather fantastic shape. A savage who did not know it was a key would have the greatest difficulty in guessing what it could possibly be. And it is fantastic because it is in a sense arbitrary. A key is not a matter of abstractions; in that sense a key is not a matter of argument. It either fits the lock or it does not. It is useless for men to stand disputing over it, considered by itself; or reconstructing it on pure principles of geometry or decorative art. It is senseless for a man to say he would like a simpler key; it would be far more sensible to do his best with a crowbar. And thirdly, as the key is necessarily a thing with a pattern, so this was one having in some ways a rather elaborate pattern. When people complain of the religion being so early complicated with theology and things of the kind, they forget that the world had not only got into a hole, but had got into a whole maze of holes and corners. The problem itself was a complicated problem; it did not in the ordinary sense merely involve anything so simple as sin. It was also full of secrets, of unexplored and unfathomable fallacies, of unconscious mental diseases, of dangers in all directions. If the faith had faced the world only with the platitudes about peace and simplicity some moralists would confine it to, it would not have had the faintest effect on that luxurious and labyrinthine lunatic asylum. What it did do we must now roughly describe; it is enough to say here that there was undoubtedly much about the key that seemed complex; indeed there was only one thing about it that was simple. It opened the door.

But even with that we return to the more specially Christian symbol in the same tradition; the perfect pattern of the keys. This is a historical and not a theological outline, and it is not my duty here to defend in detail that theology, but merely to point out that it could not even be justified in design without being justified in detail--like a key. Beyond the broad suggestion of this chapter I attempt no apologetic about why the creed should be accepted. But in answer to the historical query of why it was accepted, and is accepted, I answer for millions of others in my reply; because it fits the lock; because it is like life. It is one among many stories; only it happens to be a true story. It is one among many philosophies; only it happens to be the truth. We accept it; and the ground is solid under our feet and the road is open before us. It does not imprison us in a dream of destiny or a consciousness of the universal delusion. It opens to us not only incredible heavens, but what seems to some an equally incredible earth, and makes it credible. This is the sort of truth that is hard to explain because it is a fact; but it is a fact to which we can call witnesses. We are Christians and Catholics not because we worship a key, but because we have passed a door; and felt the wind that is the trumpet of liberty blow over the land of the living.

(interlin.) It follows, And whatsoever thou shalt bind; that is, whomsoever thou shalt judge unworthy of forgiveness while he lives, shall be judged unworthy with God; and whatsoever thou shalt loose, that is, whomsoever thou shalt judge worthy to be forgiven while he lives, shall obtain forgiveness of his sins from God.

(ap. Anselm.) This power was committed specially to Peter, that we might thereby be invited to unity. For He therefore appointed him the head of the Apostles, that the Church might have one principal Vicar of Christ, to whom the different members of the Church should have recourse, if ever they should have dissensions among them. But if there were many heads in the Church, the bond of unity would be broken. Some say that the words upon earth denote that power was not given to men to bind and loose the dead, but the living; for he who should loose the dead would do this not upon earth, but after the earth.

(Verse 19.) And I will give you the keys to the kingdom of heaven. And whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. The bishops and priests who do not understand this passage, arrogantly assume to themselves something of the Pharisees, either to condemn the innocent or to release the guilty; whereas with God, it is not the judgment of priests, but the life of the accused that is sought. In Leviticus (Chapter 14), we read about leprosy, where they are commanded to show themselves to the priests, and if they have leprosy, then they become unclean by the priest: not that priests make lepers and unclean; but so that they have knowledge of who is leprous and who is not, and they can discern who is clean and who is unclean. So just as the priest there makes the leper clean or unclean, so here the bishop and priest bind or loose, not those who are innocent or guilty; but according to their office, when they hear the varieties of sins, they know who should be bound and who should be loosed.

Bishops and Presbyters; not understanding this passage, assume to themselves something of the lofty pretensions of the Pharisees, and suppose that they may either condemn the innocent, or absolve the guilty; whereas what will be enquired into before the Lord will be not the sentence of the Priests, but the life of him that is being judged. We read in Leviticus of the lepers, how they are commanded to show themselves to the Priests, and if they have the leprosy, then they are made unclean by the Priest; not that the Priest makes them leprous and unclean, but that the Priest has knowledge of what is leprosy and what is not leprosy, and can discern who is clean, and who is unclean. In the same way then as there the Priest makes the leper unclean, here the Bishop or Presbyter binds or looses not those who are without sin, or guilt, but in discharge of his function when he has heard the varieties of their sins, he knows who is to be bound, and who loosed.

Then He mentions also another honor. "And I also will give thee the keys of the heavens." But what is this, "And I also will give thee?" "As the Father hath given thee to know me, so will I also give thee."

And He said not, "I will entreat the Father" (although the manifestation of His authority was great, and the largeness of the gift unspeakable), but, "I will give thee." What dost Thou give? tell me. "The keys of the heavens, that whatsoever thou shalt bind on earth, shall be bound in Heaven, and whatsoever thou shalt loose on earth, shall be loosed in Heaven." How then is it not "His to give to sit on His right hand, and on His left," when He saith, "I will give thee"?

Seest thou how He, His own self, leads Peter on to high thoughts of Him, and reveals Himself, and implies that He is Son of God by these two promises? For those things which are peculiar to God alone, (both to absolve sins, and to make the church incapable of overthrow in such assailing waves, and to exhibit a man that is a fisher more solid than any rock, while all the world is at war with him), these He promises Himself to give; as the Father, speaking to Jeremiah, said, He would make him as "a brazen pillar, and as a wall;" but him to one nation only, this man in every part of the world.

I would fain inquire then of those who desire to lessen the dignity of the Son, which manner of gifts were greater, those which the Father gave to Peter, or those which the Son gave him? For the Father gave to Peter the revelation of the Son; but the Son gave him to sow that of the Father and that of Himself in every part of the world; and to a mortal man He entrusted the authority over all things in Heaven, giving him the keys; who extended the church to every part of the world, and declared it to be stronger than heaven. "For heaven and earth shall pass away, but my word shall not pass away." How then is He less, who hath given such gifts, hath effected such things?

And these things I say, not dividing the works of Father and Son ("for all things are made by Him, and without Him was nothing made which was made"): but bridling the shameless tongue of them that dare so to speak.

But see, throughout all, His authority: "I say unto thee, Thou art Peter; I will build the Church; I will give thee the keys of Heaven."

See how great power has that rock upon which the Church is built, that its sentences are to continue firm as though God gave sentence by it.

Let him then be without blame who binds or looses another, that he may be found worthy to bind or loose in heaven. Moreover, to him who shall be able by his virtues to shut the gates of hell, are given in reward the keys of the kingdom of heaven. For every kind of virtue when any has begun to practise it, as it were opens itself before Him, the Lord, namely, opening it through His grace, so that the same virtue is found to be both the gate, and the key of the gate. But it may be that each virtue is itself the kingdom of heaven.

For as with a zeal beyond the others he had confessed the King of heaven, he is deservedly entrusted more than the others with the keys of the heavenly kingdom, that it might be clear to all, that without that confession and faith none ought to enter the kingdom of heaven. By the keys of the kingdom He means discernment and power; power, by which he binds and looses, discernment, by which he separates the worthy from the unworthy.

But this power of binding and loosing, though it seems given by the Lord to Peter alone, is indeed given also to the other Apostles, and is even now in the^ Bishops and Presbyters in every Church. (vid. Matt. 18:18.) But Peter received in a special manner the keys of the kingdom of heaven, and a supremacy of judicial power, that all the faithful throughout the world might understand that all who in any manner separate themselves from the unity of the faith, or from communion with him, such should neither be able to be loosed from the bonds of sin, nor to enter the gate of the heavenly kingdom.

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 will give unto thee the keys of the kingdom of the heavens: and whatsoever thou shalt bind on earth shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens. He spoke as God, with authority, "I will give unto thee." For as the Father gave you the revelation, so I give you the keys. By "keys" understand that which binds or looses transgressions, namely, penance or absolution; for those who, like Peter, have been deemed worthy of the grace of the episcopate, have the authority to absolve or to bind. Even though the words "I will give unto thee" were spoken to Peter alone, yet they were given to all the apostles. Why? Because He said, "Whose soever sins ye remit, they are remitted." Also, the words "I will give" indicate a future time, namely, after the Resurrection. "The heavens" also mean the virtues, and the keys to the heavens are labors. For by laboring we enter into each of the virtues as if by means of keys that are used to open. If I do not labor but only know the good, I possess only the key of knowledge but remain outside. That man is bound in the heavens, that is, in the virtues, who does not walk in them, but he who is diligent in acquiring virtues is loosed in them. Therefore let us not have sins, so that we may not be bound by the chains of our own sins.

And I will give to thee the keys of the kingdom of heaven. Here the second gift is set forth which Christ gave to Peter according to his humanity. For he founded the Church on earth, and established Peter as his vicar, so that he might introduce men into heaven; Heb. 10:19: having confidence in the entering into the holies by the blood of Christ. Hence Christ established Peter as his vicar, so that he might introduce men into heaven; hence he gave him that ministry, hence he gave him the keys. For a key introduces: hence Peter has the ministry of introducing. And he does two things. First, he entrusts the keys; second, he teaches their use: and whatsoever thou shalt bind upon earth, it shall be bound also in heaven etc. But let us see what the keys are. When a house is locked, it prevents entrance; but a key removes the impediment. The kingdom of heaven had an impediment, but not on its own part; Apoc. 4:1: I saw, and behold a door was opened; but the impediment was on our part, namely sin, because there shall not enter into it any thing defiled. Christ removed these impediments through his passion, because he washed us from our sins in his own blood, Apoc. 1:5. And he communicated this so that through the ministry sins might be taken away, which is accomplished through the power of Christ's blood: hence the sacraments have their power from the power of the passion of Christ. Hence I will give to you the ministry, etc. Isa. 22:22: I will lay upon thee the key of David. But he says I will give to thee; for they were not yet forged; but a thing cannot be given before it exists. For these were to be forged in the passion; hence in the passion was their efficacy. Hence here he promised, but after the passion he gave, when he said: feed my sheep. But why does he say keys? Because to absolve is to remove an obstacle. For there are two, because two things are required: power and knowledge. But what is this? Are there not some priests who do not have knowledge? Understand that they have knowledge, because no one has the key of knowledge except a priest. Knowledge is not spoken of here as the habit of the intellect etc., but it is called the authority of discerning. Hence there is some judge who does not have knowledge in the first way, and yet has knowledge in the second way, because he has authority; but someone has knowledge in the first way, and not in the second way, because he does not have authority. Hence knowledge here means the authority of discerning, and every priest has this so as to discern in absolving. Consequently he sets forth the use of the keys: whatsoever thou shalt bind upon earth, shall be bound also in heaven. But it seems that this is set forth improperly, because the use of a key is not to bind, but to open. I say that this use of the keys is fitting. For heaven itself is open; Apoc. 4:1: I saw a door opened. Hence it is not necessary that it be opened; but one who is bound and ought to enter, must be loosed. But here certain errors must be avoided. The first is touched upon in the Gloss, because some have usurped the claim that they could absolve all whom they wished, and introduce them into the kingdom of heaven. But this cannot stand, because it belongs to God alone to change wills. Another error is that the priest does not bind, but shows that one is absolved. But this derogates from the power of the sacrament, since the sacraments of the new law effect what they signify; but the sacraments of the old law did not. Hence if it effected nothing, it would not be a sacrament of the new law. Third, some say that in sin there are three things: guilt, liability, and punishment. From two of these a man is absolved by himself through contrition; but when a man has been absolved from these, there remains an obligation to temporal punishment, which a man cannot by himself remove and avoid; therefore the keys are given, which diminish something of this punishment, and bind with regard to some punishment. However, it seems to me that this is not well said, because the sacrament of the new law gives grace, but grace is not directed against punishment, but against guilt. Hence I say that it is so in this sacrament of confession as in the sacrament of Baptism, which has a spiritual instrumental power, by which it cleanses from guilt. Hence Augustine says: what is the power of water, that it washes the flesh and takes away guilt? So I say that in the priest there is a certain spiritual instrumental power, from which he is called a minister, and so he operates ministerially for the remission of sins, just as the water of Baptism does. But here a difficulty arises, because now only infants come to Baptism: and if an adult approaches, he either comes insincerely or sincerely: he comes insincerely when without a renewal of the mind, and then guilt is not remitted; he comes sincerely when with the purpose of confession, hence grace is required, or rather the purpose of conversion, and this is from grace. But grace takes away guilt. Hence in the sacrament of Baptism, an adult who comes, if he prepares himself, receives the remission of guilt. So in the sacrament of penance, to which only adults come, one is not contrite unless he has the purpose of submitting himself to the discernment and judgment of the priest. If he is not contrite, he does not obtain the effect, just as neither in Baptism. But it can happen that someone approaches who is not totally contrite, who by the power of grace conferred in the perfected sacrament is made contrite; therefore it should be understood: whatsoever thou shalt loose, i.e., if you apply the ministry of absolution. And he says whatsoever, because not only guilt, but punishment. It shall be loosed in heaven, i.e., it shall be held as absolved in heaven, just as it is with Baptism: hence the priest ought to say, I absolve thee, just as I baptize thee. But someone can ask how he binds. It should be known that the priest is a minister of God, and the action of the minister depends upon the action of the lord: hence in the way that the Lord binds and looses, so the priest does ministerially. God looses by infusing grace; he binds by not infusing it: so the priest looses by the sacrament, administering the sacrament; he binds by not administering it. In another way it is said that by the heavens the present Church is designated; hence whatsoever thou shalt bind, by excommunication, or loose, shall be loosed or bound, as regards the administration of the sacraments of the Church. Hence they hold that this administration, this binding and absolution, is upon earth, so that it does not extend to the dead. But this is disproved, because it extends not only to the living, but also to the dead: hence if it is referred to both, the sense is: whatsoever thou shalt bind upon earth, I say then existing upon earth, it shall be bound also in heaven. But there is another question, because elsewhere it is found, John 20:23: whose sins you shall forgive, they are forgiven them; but here he says this only to Peter. It must be said that he gave it immediately to Peter; but the others receive from Peter; therefore, lest these things should be thought to have been said only to Peter, he says: whose sins you shall forgive etc. And for this reason the Pope, who is in the place of Saint Peter, has plenary power, but the others receive from him.