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

Thus, then, we have the name of Peter first promised, next conferred, then explained. And further light will be shed on this by the consideration of the purpose for which names in Holy Writ were bestowed by divine command on individuals, or their former names changed.

Now⁴⁵ of names imposed in Scripture there would seem to be three classes. The first and most common are commemorative, and are for the purpose of recording and handing down to posterity remarkable facts. Such are Peleg, "because in his days the earth was divided;" Isaac, from the laughter of his father and mother; Issachar, a reward; Manasseh, "God hath made me to forget my labours;" Ephraim, "God hath made me to grow;"⁴⁶ and a multitude of others.

The second class may be termed significative, being imposed to distinguish their bearers from others by some quality. Such are Jacob, the supplanter; Esau; Edom, the red; Moses, the taken or saved; Maccabæus; Boanerges.⁴⁷

The third and highest class are prophetic, and as such evidently can be imposed by God alone, who foresees the future. They are two-fold: i. Those which foresignify events concerning not so much their bearers as others; such are Shear-jashub, "the remnant shall return;" Jezrael "I will visit;" Lo-ruhamah, "not pitied;" Lo-ammi, "not my people." ii. Those which point out the office and destiny of their bearers; such as Noah, rest; Israel, a prince before God; Joshua, Saviour; Sarah, princess; John, in whom there is grace; and, after the divine name of Jesus, "who saves His people from their sins,"⁴⁸ Abraham, and Cephas, or Peter, which two neither commemorate a past event, nor signify a quality or ornament already possessed, but are wholly prophetic, inasmuch as they shadow out the dignity to which the leaders of the two covenants are divinely marked out by the very imposition of their name.

For it will perhaps bring out the pre-eminence and superior authority of Peter, if we consider the very close resemblance and almost identity of the dispensation into which God entered with Abraham, and that which Christ gave to Peter. But first we must observe how the more remarkable things occurring in the New Testament were foretold by types, images, parallelisms, and distinct prophecies in the Old. How⁴⁹ both our Lord, the Evangelists, and the Apostles, take pains to point out the close agreement between the two covenants; how the ancient ecclesiastical writers do the like in their contests with early heretics, or in recommending the truth of the Christian faith either to Jew or Gentile. They considered scarcely any proof of the Gospel superior to that which might be drawn by grave and solid inference from the anticipation of Christian truths in the old covenant. Now, among such truths, what concerns Peter is surely of signal importance, as it affects the whole judgment on the form of government which our Lord instituted for His Church.

Again, it may be taken as an axiom that, as a similitude of causes is inferred from a similitude of effects, so a resemblance of the divine counsels may be inferred from a resemblance of exterior manifestations. As effects are so many steps by which we rise to the knowledge and discernment of causes, so divine manifestations are tokens which unfold God's eternal decrees. Thus if the series of dealings which constitute God's dispensation to Abraham be very much like that other series in which the Scriptures of the New Testament set forth the dispensation given to Peter, we may conclude, first, that the two dispensations may be compared, and, secondly, that from their resemblance, a resemblance in the divine purpose may be deduced.

First,⁵⁰ then, "God at sundry times, and in divers manners, speaking to the Fathers" of that covenant of grace, into which He had already entered with our first parents, said to Abram, "Go forth out of thy country, and from thy kindred, and out of thy father's house, and I will make of thee a great nation." But when in the last days He began to fulfil that covenant, and to declare His will by His Son, Jesus said to Simon and Andrew, "Follow me, and I will make you to become fishers of men," and to Simon specially, "Fear not, for henceforth thou shalt catch men."⁵¹

Abram hearkened to God calling him: "So Abram went out as the Lord had commanded him;" and Simon as readily obeyed Christ's vocation: "And immediately leaving their nets they followed Him."⁵²

God rewarded Abraham's obedience by the promise of a new name: "Neither shall thy name be called any more Abram, but thou shalt be called Abraham." So Christ honoured Simon, saying, "Thou art Simon, the son of Jonas, thou shalt be called Cephas."⁵³

No sooner had God unfolded the dignity shadowed forth in the promised name, and bestowed that dignity on Abraham, than He required of him a signal instance of faith and love: "God tempted Abraham, and said to him, Take thy son, thine only begotten, whom thou lovest, and offer him for a holocaust." So Christ required of Simon a proof of faith and of superior love before He either unfolded the excellence of the promised name, or adorned him with that excellency: "He saith to them, Whom say ye that I am?" "Simon, son of Jonas, lovest thou me more than these?"⁵⁴

And both were no less ready to show the fortitude of their faith and love than they had been ready to follow the divine calling. For, "Abraham stretched forth his hand, and took the sword to sacrifice his son;" and "Simon Peter answering, said, Thou art the Christ, the Son of the living God;" and again, "Yea, Lord, Thou knowest that I love Thee."⁵⁵

Then, as the bestowal of the new name was the reward of the obedience with which each had followed his vocation, so God, moved by their remarkable ensuing faith and charity, explained the dignity contained in that name, and bestowed it when so explained. The following refers to the explanation; "By myself have I sworn, because thou hast done this thing," and "Because flesh and blood hath not revealed it to thee, but my Father who is in heaven. And I say unto thee."

But as to the dignity bestowed, it should be remarked that it is divine, and communicated to each with this resemblance: First, that Abraham thereby becomes the source and parent of all the faithful, and Peter their base and foundation; the one, the author of a seed which should equal in number the stars of the heaven and the sand of the sea; the other, the Rock of the Church, which should embrace all nations, tribes, and languages. God says to Abraham, "And multiplying I will multiply thy seed as the stars of heaven and as the sand which is on the sea-shore." But Christ to Peter, "and upon this rock I will build my Church." Secondly, the blessing thus bestowed from above upon each was not one which should rest in their single persons, but from them and through them should be extended to the universal posterity and society of the faithful; so that all who should believe, to the consummation of time, should gain through them blessing, stability, and victory over the assault of enemies and the gates of hell. The promise to Abraham is clear: "thy seed shall possess the gate of their enemies, and in thy seed shall all the nations of the earth be blessed: " nor less so to Peter, "And the gates of hell shall not prevail against it."

But the high excellence of this dignity, embracing, as it does, the whole company of the faithful, was presignified in the very meaning of the name imposed. For of Abraham's name we read, "And thy name shall be Abraham, for a father of many nations have I made thee." Exactly resembling is what is said of Peter's appellation, "Thou art Peter, the Rock, and upon this rock I will build my Church."

Nay, we may put in parallel columns the two promises, thus —

And just as in the former, the second clause contains the reason of the first, so in the latter likewise the two clauses cohere, as the name and its explanation. Again, the dignity of the one is expressed as that of the Father; of the other as that of the Rock. Further, those alone can share the blessing of Abraham, who are born of his spirit: and those alone the stability divinely granted to Peter, who refuse by any violence, or at any cost, to be separated from him.

But Abraham was thus raised to be the friend of God, associated in the divine Fathership, and made the teacher of posterity; and therefore, as being such, God would show him His counsels, that through him they might descend to his children. "And the Lord said, Can I hide from Abraham what I am about to do? for I know that he will command his children and his household after him to keep the way of the Lord." In a precisely similar way, when God would call the Gentiles to the light of the Gospel, He shewed it by a special revelation to Peter alone: "There came upon him an ecstasy of mind; and he saw the heaven opened; and this was done thrice." And the reason of so preferring Peter was God's decree, that through him all other Christians, even the Apostles themselves, might be informed, and convinced. "You know that in former days God made choice among us that by my mouth the Gentiles should hear the word of the Gospel and believe." "And thou, when thou art converted, confirm thy brethren."⁵⁶

Finally, as God pronounces Abraham blest, so Christ pronounces Peter; and as He made Abraham the source and fountain-head of blessing and strength to all others, so no less did Christ make Peter. Of the first we read, "I will bless thee, and will make thy name great, and thou shalt be a blessing;" of the second, "Blessed art thou, Simon Bar Jonah; – and upon this rock I will build My Church."

In one word, the parallel is as follows between Abraham and Peter. Both receive a remarkable call, and follow it; both are promised and receive a new, and that a prophetical name; of both signal instances of faith and love are required; both furnish these, and therefore do not lose the increase of their reward; to Abraham his prophetical name is explained, and to Peter likewise; Abraham understands his destination to be the Father of all nations, and Peter that he is made the Rock of the universal Church; Abraham is called blest, and so Peter; to Abraham it is revealed that no one, save from him, and through him, shall share the heavenly blessing; to Peter that all, from him, and through him, shall gain strength and stability; it is only through Abraham that his posterity can promise itself victory over the enemy, and only through being built on Peter, the Rock, that the Church will triumph over the gates of hell; in fine, if Abraham, as the teacher of the faithful, is instructed in the divine counsels with singular care, not less is shown to Peter, whom Christ has made the doctor and teacher of all believers.

The gifts thus bestowed on Abraham and Peter are peculiar, for they are read of no one else in the Holy Scriptures; they are not only gifts, but a reward for singular merit; and in their own nature they cannot be general. As by them Abraham is put into a relation of Fathership, so that all the faithful become his children, so Peter being called and made the Rock and Foundation of the Church, all its members have a dependence on him.

And if these gifts are peculiar, no less do they convey a singular dignity and pre-eminence. For it follows that, as S. Paul says,⁵⁷ that all the faithful are children of Abraham, being heirs not of his flesh, but of his spirit and faith; so no one is, or can be, a part of the Church's building, who rests not on Peter as the foundation. For the same God who said to Abraham, "Thy name shall no longer be called Abram, but Abraham shall be thy name," said also to Simon, "Thou shalt not be called Simon, but Cephas;" the same God who said to the former, "In thee shall all families of the earth be blessed," said to the latter, "Upon this Rock I will build my Church."

What is the source of this pre-eminence in both? To both the same objection may be made, and for both the same defence.

How should blessing and adoption be propagated from Abraham, as a sort of head, into the whole body of the faithful? Because Abraham is considered as joined with that mighty Seed his offspring, whence in chief and primarily the salvation of all depends; because Abraham is made by participation partner of that dignity which naturally and substantially belongs to the Seed that was to spring from him. God Himself has told us this, and His Apostle S. Paul explained it. For as we read that it was said to Abraham, "In thee shall all nations of the earth be blessed," so God Himself has told us that in thee, by thee, means in, by thy seed. Hence S. Paul:⁵⁸ "To Abraham were the promises made, and to his seed. He saith not, seeds, as of many, but as of one, and to thy seed, which is Christ." So that the divine words, "In thee shall all nations of the earth be blessed," give this meaning: "As thou shalt give flesh to my only begotten Son whom I cherish in my bosom, whence He shall be called at once 'the Son of God and the Son of Abraham,'⁵⁹ so He makes thee a partner of His dignity and excellence, whence, if not the source and origin, yet thou shalt be a broad stream of blessing to be poured out on all nations."

Now just in the same manner is Peter the Rock of the Church, and the cause next to Christ of that firmness with which the Church shall remain impregnable to the end. For therefore is he the Rock and Foundation of the Church, because he has been called into a sort of unity with Him of whom it is said, "Behold I lay in Sion a chief corner stone, elect, precious, and he that believeth on it shall not be ashamed: " and in whom, as Paul explains, "the whole building fitly framed together increaseth unto a holy temple in the Lord."⁶⁰ Therefore is he the Church's Rock, because as he, by his own confession, declared the Godhead of the Foundation in chief, "Thou art the Christ, the Son of the living God," so from Him, who is the chief and substantial Foundation, he received the gift of being made partner in one and the same property: "And I too say unto thee, that thou art Peter, and upon this rock I will build my Church;" one with Me by communication of My office and charge, My dignity and excellency. Hence the stability of Peter is that of Christ, as the splendour of the ray is that of the sun; Peter's dignity that of Christ, as the river's abundance is the abundance of the fountain. Those who diminish Peter's dignity may well be charged with violating the majesty of Christ; those who are hostile to Peter, and divorced from him, stand in the like opposition to Christ.

Now this parallel is an answer⁶¹ to those who object to Peter's supereminence as the Foundation, that this dignity is entirely divine, surpassing by an almost infinite degree the capacity of man. For is not that a divine dignity which consists in the paternity of all the faithful? Is not that prerogative beyond man's capacity by which one becomes the author of a blessing diffused through all nations? Yet no one denies that such a dignity and such a prerogative were granted to Abraham. In divine endowments, therefore, their full and natural possession must be carefully distinguished from their limited and analogous participation. The one, as inherent, cannot fall to the creature's lot; the other, as transferable, may be granted as God pleases. For what further removed from man than the Godhead? Yet it is written, "I have said, ye are Gods."⁶²

Not weightier is the other objection, that the office of being the Foundation is too important to be entrusted to human care. Was there less difficulty in blessing being diffused from one man among all nations? Rather we must look on man not as he is by, and of, himself, apart from God, and left to his own weakness, but as upborne by divine power, according to the promise, "Behold, I am with you all days, until the consummation of the world." Who can doubt that man, in union with God, may serve for a foundation, and discharge those offices in which the unity of a structure consists? It is confidently and constantly objected, that "other foundation no man can lay beside that which is laid, which is Jesus Christ."⁶³ As if what has been laid by Christ Himself, and consists in the virtue of Christ alone, can be thought other than Christ; or as if it were unusual, or unscriptural, for things proper to Christ to be participated by men. Therefore the chief difficulties against Peter's pre-eminence, and character as the Foundation, seem to spring from the mind failing to realise the supernatural order instituted by God, and the perpetual presence of Christ watching over His Church.

Thus it is no derogation to Abraham's being the Father of the faithful, or to the hierarchy of the Church instituted by Christ Himself, that our Lord says,⁶⁴ "Call none your father upon earth, for one is your Father who is in heaven;" inasmuch as Scripture abundantly proves that divine gifts are richly conferred upon men. What more divine than the Holy Spirit? Yet it is written,⁶⁵ "And I will ask the Father, and He shall give you another Paraclete, that He may abide with you for ever." What a higher privilege than filial adoption? Yet it is said, ⁶⁶"Ye have received the spirit of filial adoption, by which we cry, Abba Father." What a greater treasure than co-inheritance with Christ? Yet we read, ⁶⁷"but if children, also heirs: heirs of God, but joint heirs with Christ." What higher than the vision of God? Yet S. Paul bears witness,⁶⁸ "We see now through a glass darkly, but then face to face." What more wonderful than the power of remitting sins? Yet this very power is granted to the Apostles, ⁶⁹"Whose sins you shall forgive, they are forgiven them." What further from human weakness than the power of working miracles? Yet Christ establishes this, ⁷⁰"Amen, amen, I say unto you, he that believeth on Me, the works which I do, shall he do also, and greater works than these shall he do." Indeed, the participation and communion of heavenly gifts have the closest coherence with that supernatural order, which God in creating man chose, and to which He called fallen man back through His only begotten Son; with that dispensation of Christ by which He loved the Apostles as He Himself was loved by the Father, by which He called them, ⁷¹"not servants, but friends," and gave them that glory which He had Himself received from the Father. And the tone of mind which denies Peter's prerogative as the Foundation of the Church, under pretence that it is an usurpation of divine power, tends to deny some one or all of the privileges just cited, and, as a fact, does deny some of them. It is ⁷²wonderful to see how only common and vulgar things are discerned by modern eyes, where the Fathers saw celestial and divine gifts. Those without the Church have fallen away as well from the several parts and privileges, from what may be called the standing order, of the Incarnation, as from its final purpose and scope; and it is much if they would not charge with blasphemy that glorious saying put forth by the greatest of the Eastern, as by the greatest of the Western Fathers, "that God became man, in order that man might become God."⁷³

Was, then, S. Chrysostome wrong when he said that our Lord, in that passage of Matthew, showed a power equal to God the Father by the gifts which He bestowed on a poor fisherman? "He who gave to him the keys of the heavens, and made him Lord of such power, and needed not prayer for this, for He did not then say, I prayed, but, with authority, I will build my Church, and I will give to thee the keys of heaven."⁷⁴ Was he wrong when he called him "the chosen of the Apostles, the mouth-piece of the disciples, the head of the band, the ruler over the brethren?"⁷⁵ Or where he saw these prerogatives in the very name of Peter, observing, "When I say Peter, I mean the impregnable rock, the immovable foundation, the great apostle, the first of the disciples?"⁷⁶

To sum up, then, what has been hitherto said, we have advanced so far as this; first the promise, and then the bestowal of a new name, expressing a singular pre-eminence, and in its proper sense befitting Christ alone, have distinguished Simon from the rest of the apostles. But much more the power signified by that name, and explained by the Lord Himself, carries far higher Peter's privilege, and indicates him to be the possessor of authority over the Apostles. For if Simon is the Rock of the Church, and if the property of Foundation, on which the structure of the Church rests, belongs to him immediately after Christ, and analogously with Christ, there arises this relation between Christ and Simon, that as He is first, and chiefly, and by inherent power, so Simon is secondarily, by participation and analogy, that which underlies, holds together, and supports the Apostles and the whole fabric of the Church.

Now such a relation carries with it not merely precedency of honour, but superior authority. The strength of the Apostles lay in their union with Christ, and subordination to Him. The like necessity of adhering to Peter is expressed in his new name. Take away that subordination, and you destroy the very image by which the Lord chose to express Peter's dignity; and you remove, likewise, Peter's participation in that property which the Lord communicated to him in the name of the Rock. For if the Apostles needed not to be joined with him, he had no title to be called the Foundation; and if he had no coactive power over the Apostles, he did not share the property by which Christ is the Rock and Foundation. Thus the name, and the dignity expressed by the name, show Peter to have been singly invested by the Lord with both honour and power superior to all the Apostles.⁷⁷