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

CHAPTER VIII.
SUMMARY OF PROOF GIVEN FOR S. PETER'S PRIMACY

It would now seem to be made clear to all that the controversy on S. Peter's Primacy relates generally to the question of inequality in the Apostolic college, and specially to the question, whether Christ, the Founder of the Church, set any one of the Apostles, and whom of them in particular, over the rest. For as, on the one hand, there would have been no room for the superior dignity of the Primacy, had all the Apostles been completely equal, and undistinguished in honour and authority from each other; so, on the other hand, it is the nature of the Primacy to be incapable of even being contemplated, save as fixed on some certain definite subject.

But to determine the two questions, whether the Apostles stood, or did not stand, on a complete equality, and whether one of them was superior to the rest in honour and dignity, it seemed requisite to examine chiefly four points.

First, the words and the acts of Christ respecting the Apostles.

Secondly, His expressions which seemed to mark the institution of a singular authority.

Thirdly, the mode of writing and speaking usually and constantly employed by the Evangelists and other inspired writers.

Lastly, the history of the Church, from its beginning, from which might be drawn conjectures, or even certain proofs, of the power which either all the Apostles had exercised equally, or one had held above the rest.

For should it become plain, from the agreement of these four sources, that a certain one of the Apostles, and that one Simon Peter, had been distinguished from the rest by the acts and words of Christ, and set over the Apostles; had been invariably described by the inspired writers, as the Head and supreme authority; and in the history of the rising Church, been portrayed in a way which could only befit the universal ruler, no difficulty would remain, and there would be arguments abundant to prove that Christ was the author both of the inequality among the Apostles, and of Peter's Primacy.

Now we seem to have proved absolutely, what we proposed hypothetically. For we have shewn that Christ declared by His whole method of acting, and by solemn words and deeds, that He did not account Peter as one of the rest, but as their Leader, Chief, and Head.

We have shown it to have been the will of Christ to concentrate in Peter the distinctions which belong to Himself, as Supreme Ruler of the Church. For such must be deemed the properties of being the Foundation, the Bearer of the keys, the Holder of universal authority, the Supporter, and lastly, the Chief Shepherd. Of these there is no one which He did not promise to Peter singly, and confer on Peter singly: no one, with which He did not associate Peter, and Peter only, in making him the foundation of His Church, bestowing on him the keys, and universal power of binding and loosing, in setting him over his brethren to confirm them, and over His fold as universal Pastor.

We have shown that the Evangelists place almost the same distinction between the Apostles and Peter, as between Peter and Christ, while still among us. For as they set forth Peter as second after Christ, so do they subject the Apostles to Peter; as the acts and words of Christ occupy the foreground in respect to those of Peter, so do his in respect to those of the Apostles; as Christ, in their histories, is pre-eminent above Peter, so is Peter more conspicuous than the Apostles; and as the Gospels cannot be read without seeing in them Christ as the prototype, so neither can they without seeing that Peter approaches the nearest to Christ.

We have shown that S. Paul spoke of S. Peter in no other way than the Evangelists, and that his pre-eminence is evident in S. Paul's Epistles, as well as in the Gospels.

Lastly, we have shown that Peter shines as the superior luminary in the history of the rising Church. The lustre of his deeds in the Acts recalls that of Christ in the Gospels. In the Gospels Christ is named by far most frequently; in the Acts no one occurs so often as Peter. The discourses, the acts, the miracles of Christ occupy every page of the Gospels; and in that portion of the Acts which embraces the history of the whole Church, a very large part has reference to the discourses, the acts, and the miracles of Peter. In the Gospels, Christ leads, the Apostles follow; in the Acts, Peter takes the precedence, the Apostles attend him. In the Gospels, Christ teaches, and the Apostles, in silence, consent; in the Acts Peter alone makes speeches, and explains the doctrine of salvation; the Apostles by their silence consent. In the Gospels, Christ provides for the Apostolic college, guards it from injury, defends it when attacked; in the Acts, Peter provides for filling up the place of Judas, determines the conditions of eligibility, enjoins the election, and defends the Apostles before people, rulers, and chief priests, in quality of their head.

Moreover, he alone is pre-eminent in exercising the triple power of authoritative Teacher, Judge, and Legislator. Of authoritative Teacher, not only towards Jews and Gentiles, whom he is the first to join to Christ, so that the same person who was the Church's rock and foundation, also became its chief architect; but towards the Apostles likewise, who are taught by his ministry, that the time was come for the blessing of redemption to be extended no less to Gentiles than to Jews, and that the burden of legal rites could not be laid on the Gentile converts without tempting God. Of Judge, because, while the Apostles are silent, he is the first to hear the causes of the faithful, to erect a tribunal, to examine the accused, to issue sentence, and to support and confirm it by inflicting excommunication. Of Head and Supreme Legislator, both when he singly visits Christians in all parts, and provides for their needs, or when he uses the prerogative of first voting, and draws with authority the wording of the law to which the rest are to give an unanimous consent.

From this compendious enumeration we draw a multifold proof, both of inequality in the Apostolic college, and of Peter's superiority at once in rank and in real government.

I. For, first, a college cannot be considered equal, out of which Christ chose one, Simon Peter, whom, by His words and His actions, He showed to be set over all. Now Christ's whole course of speaking and acting, of which the Gospels give us the picture, tends to exhibit Peter as chosen out from the rest, and set over them. Accordingly, neither is the college of the Apostles equal, nor can Peter be accounted as one of the rest.

II. Again, one who has received all in common with the rest, but much besides peculiar to himself, special and distinguishing, must seem to be taken out of the common number. Now such must Peter have been among the Apostles, since Christ granted nothing to them which He denied to Peter, but did grant to Peter many most distinguishing gifts which He gave not to the rest.

III. And, further, it is apparent that the Foundation and the Superstructure, the Bearer of the keys, and those who inhabit the house or city whose keys he bears, the Confirmer, and those whom he is to confirm, the universal Pastor and the sheep committed to his charge, cannot be comprehended under the same order and rank. Now the distinctions expressed by the terms Foundation, Bearer of the keys, Confirmer, and universal Pastor, are Peter's official insignia in reference to, and over, the Apostles themselves. His distinction from them, therefore, and the inequality of the apostolic college, are plain.

Perhaps this may be put somewhat otherwise even more clearly. And so, IV. Let it first be considered, what is plain in itself, that a distinction carrying pre-eminence depends on distinction in perfection and gifts, and follows in a greater or less degree from the greater or less inequality of these, or in case of their parity exists not at all. Next, be what we hold both of reason and of faith remembered, that "every best gift and every perfect gift, is from above, coming down from the Father of lights," that God is the fountain head of all good, and that all gifts whatsoever flow over from Him to His creatures. From both points it follows that the amount of the creature's dignity and perfection lies in the participation of divine goods, and is greater or less in proportion to the participation and association with divine goods. So, then, the controversy on Peter's Primacy and the inequality of the Apostolic college, comes ultimately to this: whether Christ, the God-man, associated Peter singly, above all, with Himself, in the possession of those properties on account of which He stands Himself related to the Church as its supreme Ruler. For let it be once evident that Christ did so, and it will of necessity be evident also, not only that Peter was preferred to all, but wherein his leadership and headship consisted. And since we have made the inquiry, there is abundant evidence to prove that Christ really did associate Peter singly in five properties, which, belonging to Himself primarily and chiefly, contain the special cause for which He is the Prince and Supreme Head of the Church.

For, in truth, it is specially due to the properties and distinctions of Foundation, Bearer of the keys, Establisher, Chief Shepherd, and Lord, who has received all authority from the Father, that the Church has an entire dependence on Christ, is subject to Him, and that He enjoys over the Church the right and authority of Supreme Lord and Ruler. But which of these properties did He not choose to communicate to Peter, according to the degree in which they were communicable? He bestowed them all upon Peter, and upon Peter alone, so that Peter also is termed the Foundation, the Bearer of the keys, the Confirmer, the universal Pastor, and the³⁵⁵ Chief of the whole Church. We see, therefore, a remarkable proof of Peter being distinguished from the rest of the Apostles, and set over them, in his singular and special association with these gifts.

Again, V., to this tends that disposition of divine wisdom which provides that Peter holds in the Church, and among the Apostles, a rank of dignity greatly resembling that which Abraham among the Patriarchs, and Judah among his brethren, received from God. The former of these relations has been exhibited, and shown not to be arbitrarily conceived, but grounded on due proof. The latter will be presently farther touched upon. Now who shall deny Abraham that superiority whereby he was made the Father and Teacher of all the faithful, or strip Judah of the dignity in which he excelled his brethren, and was in many points preferred to them? As little may any one strip Peter of his authority as supreme teacher, and take from him those singular endowments, which make him "the greater one" among his brethren the Apostles.

Especially as, VI., this authority of Peter is clearly confirmed by the mode of writing usual to the Evangelists. For it is monstrous and preposterous to confound with the rest one whom the Evangelists constantly distinguish and prefer to all. For what more could they do to show their purpose to distinguish Peter, select him from the rest, and place him at all times before all the Apostles? We may venture to say that they omitted nothing to this end. And so it is absurd to doubt of Peter's prerogatives, or set him on the same footing with the rest.

For, indeed, VII., no one would endure it to be denied, from the usual mode of writing of the Evangelists, that Christ was pre-eminent among the Apostles as their Supreme Head, and was removed from them in dignity by an infinite interval. Now though the Evangelists do not give Peter all things, nor in the same degree, yet they do give him much, and in a degree not dissimilar, to distinguish him from the rest, showing him, as in a nearer relation to Christ, so proportionally exalted above the other Apostles.

And this proof, VIII., is the more persuasive because S. Paul follows the very same mode of speaking as the Evangelists. For in repeatedly mentioning S. Peter in his epistles, he always gives him the place of honour, and joins him as near as may be with Christ. Who then can doubt that Peter held a certain pre-eminent rank?

And the more, IX., because what is read in the Acts, and the view of primitive history therein contained, looks the same way, and seems set forth with the same purpose. For if you compare together the Acts and the Gospels, the mind at once suggests that the position of Prototype which Christ holds in the Gospels, belongs to Peter in the Acts, and that Peter seems distinguished above the rest of the Apostles in the Acts, as Christ is pre-eminent far above all in the Gospels. Now what is the result of so apparent a likeness? What is it fair to deduce from such a bearing in the Evangelical and Apostolical history? Those who are obedient to reasoning, and follow the bright torch of the Scriptures, must confess with us that in this parallelism of both histories, and so of Christ and Peter, is contained a mark and sign, proving that Peter follows next after Christ in dignity and authority.

In authority, X., I repeat, and, therefore, that kind of superiority which very far surpasses the limits of precedence and order. For what are the grounds on which we see Peter's eminence in the Acts, or a resemblance between the Acts, when speaking of Peter, and the Gospels when speaking of Christ? Chiefly these, that Peter is set forth as remarkable, singly, above all, for the use and exercise of the triple power, of Judge, Legislator, and authoritative Teacher. Now, the superiority herein asserted, not merely distinguishes Peter from the rest, but attaches to him a greater authority over the rest.

XI. And, indeed, propose an hypothesis which is necessary to solve a complex and undoubted series of facts: is such an hypothesis thereby made a certainty. At least these are the principles of philosophy, from which the laws of reasoning will not allow us to depart. Now, Peter's pre-eminence and supremacy are such an hypothesis, without which you can render no sufficient cause of the facts narrated in the first twelve chapters of the Acts. Accordingly, this supremacy of Peter may be considered as proved.

XII. Or to put the argument somewhat differently, thus: As the existence of causes is deduced, à posteriori, from effects, so it is perfectly established, à priori, whenever the series and sum of effects, of which the senses are cognisant, are foretold from it with certainty. We deduce the force of gravity necessarily from its effects, à posteriori, but we likewise determine it to exist, with a judgment no less invariable, à priori, when it is such that we do not merely guess at, but certainly anticipate, its sensible effects. Now Peter's supremacy is not inaptly compared with this very force of gravity. For it is a characteristic of each to be, in its proper order of things, the source and principle in which effects are involved, which afterwards become apparent, whether in this physical universe, or in the supernatural region of the Church.

Suppose, then, Peter to have held the dignity which we claim for him. What happens in the Acts which might not, nay, which should not, have been anticipated? Is it his being mentioned above all, his speaking in the name of all, his constantly taking the lead, and his eminence, as if he were the head? But it could not be otherwise if he alone received from Christ a higher dignity than all the rest. Is it his discharging the office of supreme Judge, Legislator, Teacher, and Doctor? Is not this just what was to be expected from the rank of Head and universal Pastor? The Primacy, then, the larger authority, and the unshared majesty of Peter, belong to that class of truths which are indubitably believed on the strength of deduction, and rational anticipation.

Having noted, if not all, at least the greater number of those arguments which we have alleged hitherto in favour of our cause, we approach the question which was secondly to be cleared up, what, namely, is the force and nature of that Primacy, which the same arguments prove to belong to Peter. For I know that all Protestants are possessed with the notion that no other pre-eminence should be ascribed to Peter, on scriptural authority, than one limited to a certain precedency of honour and order. That precedency should be granted Peter they are not unwilling to admit, but supremacy, they stoutly maintain, must not and cannot be allowed him. As to which their opinion I consider, that it would be much the shorter way to strip Peter utterly of every prerogative, than to attenuate the distinctions applied to him in Scripture to a sort of shadowy precedency. I consider that nothing is so foreign to truth and the Scriptures, as on their testimony to allow that Peter was distinguished from the rest of the Apostles, but to confine that superiority within the very narrow bounds of honour and order.

For, first, whence do we most evidently and chiefly draw the greater dignity which Peter clearly possessed above the others? We draw it from the endowments separately bestowed upon him, whereby he became the Foundation of the Church, the Supreme Bearer of the keys, the Confirmer of his brethren, and the universal Pastor. But are these names, images, signs, expressing a naked superiority of honour and order, or rather designating an authority of jurisdiction and power? I cannot hesitate to assert either that these forms are most fitted of all to express a singular authority, or that none such exist in language. For, secondly, their force is to ascribe to Peter the main sway, and to mark him as set for the head and leader of all. Who that hears them can, without perverting the natural force of words, or disregarding the laws of interpretation, imagine anything merely honorary, or figure to himself Peter with a mere grant of precedency?

Especially as, thirdly, he is named in Scripture not only the First, but, comparatively, the Greater, and absolutely, the Superior.³⁵⁶ Now these terms do, of themselves, and far more if you consider the context of the discourse in which they occur, express a singular authority, and one without rival. An authority, fourthly, kindred to that with which Christ, while yet in His mortal life, presided over the Apostolic college, and administered as supreme Head, the company which He had formed. For we can never sufficiently urge a point which, being in itself most true, is of itself abundantly sufficient completely to set at rest the present controversy. It is this, that Peter's Primacy proceeds from a singular association with those distinctions, in virtue of which Christ is considered the Head and Chief, and Supreme Ruler of the Church. So that the more his Primacy is depressed, the more Christ's prerogatives and dignity are lowered; nor can he be confined to a precedency of honour and order, without Christ's superiority being shut within well nigh the same limits.

Besides, fifthly, are tokens wanting in Scripture which disclose the nature of Peter's Primacy? Are there not effects which unfold the force and quality of the cause from which they spring? Such tokens there are in abundance, and such effects manifold. These are, the care with which Peter guarded the Apostolic college; the authority with which he visited Christians in every part; the singular exercise of judicial power, by which he established Church discipline, and provided for its maintenance; his acts of authoritative teaching; his drawing the form of laws which were to rule the universal Church; and, in short, the wonderful regard with which that Church followed Peter as its Head, and the Steward of all the Lord's family. What Primacy is it which these tokens set forth? What cause which these effects demonstrate? Is it one limited to a precedency of honour and order? or one pre-eminent by an inherent jurisdiction and authority? It is a point which needs no further words. For if any there be whose minds are not struck by a candid and sincere exposition of facts, you will in vain attempt to persuade them by arguments.

Unless, indeed, sixthly, they allow themselves to be forced out of their prejudice by the Scriptures exhibiting such a Primacy of Peter as compels all others to profess one and the same faith with him, and to maintain one and the same society. For such an obligation could proceed neither from titles of honour, nor from precedency. It demanded a stronger cause – none other, in fact, but that supreme authority by which Peter is made head of all.

But we shall feel much more at home in the truth of this deduction, if we enquire a little more deeply into the reasons for selecting one among the rest, namely Peter, and instituting the Primacy. For the purpose, and end proposed in a work, have the force of a negative rule by which we may judge with certainty what ought to be done, or could not be left undone. I know well that it does not follow, if anything has been instituted for a certain purpose, that it ought to be endowed only with those properties which appear necessary for the end to be gained; for it may be much more munificently established than the absolute need required. But at the same time I know that there would be a failure in prudence and wisdom in one who, desiring a certain work for a specific end, did not provide it with everything that could be deemed necessary. Thus the knowledge of the intention and purpose is equivalent, if not to a positive rule, determining all and singular the powers bestowed on any institution, at least to a negative, ascertaining what must be given to it, and what cannot be denied to it.

Now is the purpose for which Christ instituted the Primacy, and honoured Peter with its dignity, unknown, or is it most truly ascertained? The end which moved Christ to make the college of Apostles unequal, and to set Peter as head over it, is it secret, or very conspicuous? There are in all three classes of reasons which enable us to form, not a mere guess, but an ascertained judgment, as to the purpose of Christ in instituting the Primacy. There are typical reasons, drawn from previous shadowings forth of it: there are analogical, derived from relations of resemblance; and there are real, inherent in the testimonies themselves, and the Church's endowments. Let us briefly exhibit these in order.

I. By, then, that signal agreement wherewith the two dispensations, the old and the new, correspond to each other, the first in outline, and the last as filled up, this rudimental, and that complete, we are plainly instructed that it was Christ's purpose for Peter, in the new dispensation, to bear the character, whose lineaments had been traced before in Abraham, and to be eminent among the Apostles, for the prerogative which Abraham had possessed among the Patriarchs. Now Abraham's special prerogative, and pre-eminence, was this, that no one could share either promise, whether carnal or spiritual, which is expressed in Scripture, by "the Blessing," who was not joined with Abraham by a double, that is, a carnal and spiritual, a physical and moral, bond. For to him and to his seed were the promises made, with the condition, that only by conjunction with him, and with his seed, they could flow over to the rest. Since, then, in the new dispensation, Peter was to sustain the character of Abraham in the old, and since the only-begotten Son of the Father, having put on the form of a servant, granted to Peter the prerogative which, in prelude of His future order, He had given to Abraham, it is plain that Simon was chosen, honoured with the name of Cephas, and preferred above all, in order that from him as supreme minister of Christ, and by union with him as visible head, all the members of the Church's body might enjoy the blessings and fruits of the Christian institution.

The deductions from this are easy to see. For two things chiefly follow, specially declarative of the nature of the Primacy, and shewing its intent, to be the cause and efficient principle of that unity by which the Church of Christ is one visible body. First, there follows the duty laid upon all the faithful, of being joined with Peter, if they would not fall from those promises with which Christ has most bountifully enriched His mystical Body, being no other than that which reverences Peter as its visible head. Secondly, there follows Peter's jurisdiction, in virtue of which he enjoins all to form one communion and society with him, as well as effects, defends, and maintains it. Now, nothing can be stronger than this ordinance of Christ, either to prove a Primacy of supreme jurisdiction, or to unfold its purpose of effecting and maintaining unity.

The same is the bearing of another type no less remarkable, and no less adopted to explain the whole matter. For, as Israel, "according to the flesh," was the shadow of the "Israel of God," which was "according to promise:"³⁵⁷ and as the kingdom of Israel was a type and ensample of the kingdom of heaven, the approach of which Christ proclaimed in these words, "The time is fulfilled, and the kingdom of heaven is at hand: " so the twelve sons of Israel, the heads of the Israelitish race, represented and imaged out those Twelve whom Christ chose, made princes in His Church, and endowed with supreme authority to build up that Church's structure, and enrich it day by day with new accessions of spiritual children. Of this type our Lord's words are the strongest guarantee: "Amen, I say unto you, that you who have followed Me, in the regeneration, when the Son of Man shall sit on the throne of His Majesty, you also shall sit on twelve thrones, judging the twelve tribes of Israel." And, again, in the very discourse where He sets forth the future Superior, "I dispose to you, as My Father disposed to Me, a kingdom; that you may eat and drink at My table, in My kingdom; and may sit upon thrones, judging the twelve tribes of Israel."³⁵⁸

But now, though all the sons of Israel in the former typical kingdom were chiefs, and heads of tribes, yet one of them, that is Judah, had a special prerogative, which the Scriptures set forth, and which was called the right of the first-born. In virtue of this, on the one hand, Judah was esteemed the Lord of his brethren, whom they were to reverence as the parent of the whole family, and on the other, it was only by union with him, and with the seed that was to spring from him, that the other chiefs could promise to themselves the divine blessing. And so the tribe of Judah had a great pre-eminence over the other eleven. It was its prerogative to take the³⁵⁹ lead: it had received from God the promise of an[6] authority which was not to terminate before the old covenant should be transformed into the new: from it was the seed³⁶⁰ to be expected, which should be the source of blessing to all nations, prefigured as they were by the twelve tribes; the other tribes were bound³⁶¹ to union with it, and to the profession of its religion, on pain of falling into schism, and forfeiting the divine covenant. All this was expressed by Jacob in prophetic inspiration, when he addressed Judah as the head and root of his line: "Judah (praise) art thou, thy brethren shall praise thee: thy hand is on the neck of thine enemies: the sons of thy father shall bow down to thee." It remains, then, to ask, who was to represent Judah's person in the new kingdom, and on whom Christ bestowed the prerogative, the type and image of which had gone before in Judah. It is most plain that this was Simon Peter, for whom we have, therefore, to claim a double prerogative, the one of being the source and origin, from which no one may be separated without severance from the kingdom and promises of Christ: the other of being the first-born, as betokening excellence, by which he was pre-eminent in the possession of special rights among his brethren, the Apostles.

The former prerogative was expressed by the Fathers of Aquileia, when, in the words of S. Ambrose, they stated their belief in S. Peter's chair, "For thence, as from a fountain head, the rights of venerable communion flow unto³⁶² all." The latter is confirmed and illustrated by the solemn expressions so often recurring in Christian records, wherein Peter is called, "³⁶³the Bishop of Bishops," "³⁶⁴the Pastor of Pastors," "³⁶⁵first prelate of the Apostles," "³⁶⁶Patriarch of the whole world," "³⁶⁷universal bishop," "[14]father of fathers," "[14]having the dignity of pastoral headship," "³⁶⁸the most divine head of all heads, arch-pastor of the Church."

II. To these reasons, which, as we think, may be called typical, succeed the analogical, which prove with equal evidence the purpose of the Primacy as instituted, and its inherent powers. If we ask what are these reasons from analogy, and to what they point, one only answer can be given commended by any show of truth, that the Primacy was instituted in order that the Church of Christ might seem to be moulded after the analogy of one human body, one house, one kingdom, one city, and one fold. But whence the need that so very remarkable and clear an analogy should be obtained by the institution of the Primacy? Doubtless because the Primacy was created as a principle, by whose virtue and efficiency what was various and manifold should be gathered up into unity, because it was to be a head in which all the diverse members of the ecclesiastical body should be joined, the centre of the Church's circle.

Therefore the reasons drawn from analogy show that the unity of the Church is to be considered the special end for which the Primacy was instituted, and the Primacy itself a principle abundantly provided with all those means by which so admirable a blessing as unity may be first produced and then maintained.

And this is confirmed by another analogy, well worthy of close attention. This consists in the double and reciprocal relation in which the universal Church stands to particular Churches, and the institution of the Primacy to the institution of bishops, who, by Christ's appointment, govern those particular Churches: an agreement which ought to have especial force with those who believe in the divine institution of bishops. For as the whole society of true believers, and the particular congregations of which it is made up, are called in Holy Scripture and the Christian records by one and the same name of the Church, so is there the very closest analogy between the bond which connects the universal Church and that which connects its several parts.