central authority. Contentions can neither be checked as they arise, nor terminated when they come to a head, without the interference of a power to which all yield obedience. And the living example of those religious societies which have not this power is an argument whose force none can resist. Where Peter is not, there is neither unity of faith, nor of charity, nor of external regimen.
No sooner 105then had our Lord in this manner pointed out that there should be one hereafter to take His place on earth and to be the Ruler of his brethren, expressing at the same time the toilsome nature of the trust, and the duty of exercising it with the spirit which He, the great model, had shown, than turning His discourse from the Apostles, whom hitherto He had addressed in common, to Peter singly, He proceeded to designate Peter as that one, to assure him of a singular privilege, and to enforce upon him a proportionate duty.
And first a break in the hitherto continuous discourse is ushered in by the words, "And the Lord said," and what follows is fixed to Peter specially, by the reiteration of his name, "Simon, Simon, behold Satan hath desired to have you that he may sift you as wheat: " to have you, that is not Peter alone, but all the Apostles, the same you, whom in the preceding verses He had so often repeated, "you not so," "but I am in the midst of you," "but you are they that have continued with Me," "and I dispose to you a kingdom," "that you may eat and drink with Me;" and what follows? What was the resource provided by the Lord against this attack of the great enemy on all His fold? "But I have prayed for thee, that thy faith fail not: and thou being once converted confirm thy brethren." Not "I have prayed for you," where all were assaulted, "that your faith fail not," but I have prayed for thee, Peter, that thy faith fail not! Nothing can be more emphatic than this change of number, when our Lord throughout all His previous discourse had used the plural, and now continuing the plural to designate the persons attacked, uses the singular to specify the person for whom He has prayed, and to whom He assures a singular privilege, the fruit of that prayer. Nothing could more strongly prove that this address was special to Peter.
Nor less evident is the singular dignity of what is here promised to him. First of all, it is the fruit of the prayer of Christ. Of what importance must that be which was solicited by our Lord of His Father, and at a moment when the redemption of the world was being accomplished, and when His passion may be said to have begun? Of what importance that which was to be the defence of not Peter only, but all the disciples, against the most formidable assault of the great enemy, who had106 demanded them as it were to deliver them over to punishment? And this was "that thy faith fail not." How is it possible to draw any other conclusion here than what S. Leo in the fifth century expressed so clearly before all the bishops of Italy? "The danger from the temptation of fear was common to all the Apostles, and all equally needed the help of the divine protection, since the devil desired to dismay all, to crush all; and yet a special care of Peter is undertaken by our Lord, and He prays peculiarly for the faith of Peter, as if the state of the rest would be more sure, if the mind of their chief were not conquered. In Peter, therefore, the fortitude of all is protected, and the help of divine grace is so ordered, that the firmness which through Christ is given to Peter, through Peter is conferred on the Apostles."107 And if such is the importance of the help secured, no less is the charge following: "And thou, being once converted, confirm thy brethren." To confirm others, is to be put in an office of dignity and authority over them. And his brethren were those whom our Lord till now had been addressing in common with him; to whom He had just disclosed "a Greater" and "a Ruler" "among" them; that is, the Apostles themselves. Among these, then, when our Lord's visible presence was withdrawn, Peter was to be the principle of stability, binding and moulding them into one building. For one cannot fail to see how this great promise and prophecy answer to those in Matthew. There our Lord, as Architect, promised to lay Peter as the foundation of the Church, against which the gates of hell should not prevail: here, being about to leave the world, when His own work was finished, to ascend unto His Father, and to assume His great power and reign, He makes Peter as it were the Architect to carry on the work which was to be completed by His grace and authority, but by human co-operation. So exact is the resemblance that we may put the two promises in parallel columns to illustrate each other:
But light is thrown on the greatness of this pre-eminence thus bestowed on Peter of confirming his brethren, if we consider that the term is applied to the Father, the Son, and the Holy Spirit, as bestowing by inherent power what is here granted by participation. Of the Father it is said, "To Him that is able to establish you according to my Gospel – the only wise God, through Jesus Christ, be honour and glory." And again, "Now He that confirmeth us with you in Christ, and that hath anointed us, is God;" and again, "The God of all grace, who hath called us unto His eternal glory in Christ Jesus, after you have suffered a little, will Himself perfect you, confirm, establish you."108 Of Christ likewise: "As therefore you have received Jesus Christ the Lord, walk ye in Him, rooted and built up in Him, and confirmed in the faith." And "waiting for the manifestation of our Lord Jesus Christ, who also will confirm you unto the end without crime." And again: "Now our Lord Jesus Christ Himself exhort your hearts, and confirm you in every good word and work."109 And the Holy Spirit is continually mentioned as the author of this gift, when, for instance, to Him is ascribed "the teaching all truth," "the leading into all truth," "the bringing to mind" all things which Christ had said. And S. Paul prays "that He would grant you, according to the riches of His glory, to be strengthened by His Spirit with might unto the inward man."110
What, therefore, is proper to the most Holy Trinity, and given in the highest sense by the Father, the Son, and the Holy Ghost, it was the will of Christ should be shared by Peter, according as man is capable of it. That is, it was His pleasure that the same man, whom He had intimately associated with Himself by communicating to him His prerogative to be the Rock, should be closely joined with the Blessed Trinity by participating in that privilege, whereby, together with the Father and the Holy Spirit, He is the confirmation and stability of the faithful. But if any rule there can be whereby to measure pre-eminence and dignity, it is surely that which is derived from participation of divine properties and offices. And the closer that by these Peter is shown to have approached to God, the higher his exaltation above the rest of his brethren, who, as it has been observed, are the Apostles. To them he is the Rock, and them he is to confirm. Thus Theophylact, in the eleventh century, commenting on this text, says: "The plain meaning of this is, that, since I hold thee as the ruler of My disciples, after thou shalt have wept over thy denial and repented, confirm the rest. For this belongs to thee as being after Me the rock and support" (literally, confirmation) "of the Church. Now one may see that this is said not only of the apostles, that they are confirmed by Peter, but also concerning all the faithful until the consummation of the world."
But looking more closely into the nature of this dignity, since Christ, by the bestowal of heavenly gifts, caused Peter to be conspicuous through the firmness of his own faith, and through the charge of confirming the faith of his brethren, we can call it by no fitter name than a Primacy of faith. For it has these two qualities: it cannot fail itself; and it confirms others. And for the authority which it carries, such a Primacy of faith cannot even be imagined without at the same time imagining the office by which Peter was bound to watch over the firmness and integrity of the common faith. In this office two things are involved; first, the right to, and therefore the possession of, all things necessary for its fulfilment; and secondly, the duty by which all were bound to agree in the profession of one faith with Peter. So that Peter's dignity, rightly termed the Primacy of faith, mainly consists in the supreme right of demanding from all an agreement in faith with him.
It111 remains to explain the proper force of the word confirm. Now this is a term of architecture, and as such is joined with other terms relating to that art, as by S. Peter, "the God
Passaglia, p. 89.
[Greek: exêtêsato]. The word in classic Greek has this force.
Serm. 4, c. 3.
Rom. xvi. 25; 2 Cor. i. 21; 1 Pet v. 10.
Col. ii. 6; 1 Cor. i. 7; 2 Thess. ii. 16.
John xvi. 13; xiv. 16, 26; Eph. iii. 16.
Passaglia, p. 563.
