The Temporal Power, therefore, rules over all temporal matters, that is, those which concern natural right and man’s natural end; the Spiritual Power rulesover spiritual things, those which concern man’s supernatural end. Can the former perform rightly the duties which belong to it without considering the rights appertaining to the latter?
To answer this question, let us take the case of the individual man. Is it possible for a man rightly to perform his duties to the State without consideration of his duties to God? As we have before seen, all the duties of man in life are subject to his supernatural end. Every particle of natural right rests upon the authority of God the Creator; and if God has created man for a supernatural end, to discharge the civil duties of life without regard to that end is simple impiety. It is plain that, according to the intention of God, every part of man’s natural life has been ordered with a view to the end of his supernatural life.
But in this the case of the individual in no respect differs from the case of the collective mass. The State has been created with a view to the ultimate end of man as much as the individual. In fact, the cause of its creation was to establish an order in human things which should help man continually to attain that end. It was not created for itself. The society of man in this life is not the ultimate fact. Once more; the Fall, the Deluge, and the Dispersion have uttered three voices upon that truth which can never be silenced, which have echoed through the whole world and touch all human nature. The State, then, as much as the individual, must perform all which it is intended to perform in the government of man, in obedience to the principlethat man’s present life is ordered with a view to his future life.
To apply this more particularly, it means that the State, in its administration of all temporal things, is bound incessantly to have regard to the free exercise by the Spiritual Power of its authority over spiritual things. It must allow that power to administer the whole work of the priesthood, and the whole work of the teaching, with that liberty of internal government which constitutes its jurisdiction, the seat of its royalty. It is not the place here to enumerate in detail how much that involves. It is enough to say that the ordinary action of the State and the ordinary action of the Church run daily into each other, as being concerned with the same man and the same society of men; and accordingly, that the allowing such a liberty to the Church by the State carries with it great consideration and regard for the Church by the State. But such a consideration and regard are quite incompatible with separate action of the two Powers in their respective spheres. An instance in point would be the State compelling a subject, who is a minister of the Church, to become a soldier. It is a purely natural right of the State to require the service of the subject for such a purpose. It is a purely spiritual right of the Church to have the use of her ministers for her own work. The use of the former right without consideration of the latter would constitute a separate action of the State in its sphere. But it would be at the same time an act of the utmost hostility on the part of the State to the Church. And other instancesof the same kind present themselves through the whole domain of things which, in themselves, are purely temporal or purely spiritual. Besides these there is the class of mixed things, and, as one of them, let us take education.
Education, so far as it embraces instruction in the several arts and sciences which subserve man’s natural life, belongs to the domain of the State; so far as it embraces the formation of the spiritual character in man, which includes instruction in religion, and that not only as it concerns dogma, but also philosophy and science, belongs to the domain of the Church. If the State exercises its natural right over education with regard to the former, without allowing the supernatural right of the Church over the latter, which in itself would be no more than a separate action in its own sphere, it would constitute, at the same time, a complete infringement of the Church’s rights in her spiritual power of teaching and jurisdiction.
This is enough to show that the separate action of the two Powers in their respective spheres leads to the disjunction of man’s natural life from his supernatural end. This was not the intention of God in creating the two Powers, and placing man’s life under their joint government.
5. Another relation between the two Powers which may be conceived, is that of hostility upon the part of the State to the Church. This cannot be reciprocal. The Church can indeed and must resist, with her own weapons, unlawful aggression against the exercise ofher rights in administering the “things of God,” but she cannot war against the State as such, because it is in her sight “the minister of God.” The hostility of the State which invades the Church’s exercise of her Priesthood, Teaching, and Jurisdiction constitutes persecution. There are many degrees of this. A heathen State may aim at the complete destruction of the Christian Church within its borders, as at times the Roman emperors did. A Christian State may also vex and hamper with every form of impediment the exercise of the Church’s powers. A State which has been Christian, becoming heretical or apostate, may assault the Church with a hatred, combined with deceit, which shall surpass the malignity of the Roman State of old or the heathen State at any time. In the course of centuries every degree of persecution has been exercised by the State, heathen, Christian, heretical, or apostate, against the Church, by the permission of the divine Providence; but no one will pretend to say that such a relation as hostility on the part of the State, and of suffering on the part of the Church, is the normal relation intended by God in the establishment of the two Powers. On the contrary, the States which persecute the Church, while they fulfil the divine purpose for its trial and purification, incur punishment in many ways for their crime against God in assaulting His kingdom, and, if they persevere, have been and are to be rooted up and destroyed.
6. In contrast to such relation between the two Powers, let us look for a moment at the divine Idea as it is thrown out in strong projection upon the backgroundof ages. We have human government founded indeed by God at and with the commencement of the race, and continued by the strong sanction of His power ever since, through the dispersion, through the various races of men, one rising and another falling; human government possessed in common by a vast number of sovereignties, great and small, particular in place, with changing constitutions, everything about them, the people who bear them, the boundaries within which they flourish, the laws by which they are administered, shifting and transitory: no one of these sovereignties having a claim to say that it was founded by God, inasmuch as they all spring out of a long series of conquests and changes which succeed after the original patriarchal rule. These are distinctively the kingdoms of men, and in them is fulfilled, with a little longer range, what the poet says of each human generation—
“Like leaves on trees the race of man is found;”
“Like leaves on trees the race of man is found;”
the only thing about them which is not shifting and not transitory is the one thing which is of divine appointment, government itself. And in the midst of these nations, borne upon them, and shaken indeed, but imperturbable amid their fluctuations, behold the one government founded immediately by Christ in St. Peter, as no other sovereignty has been founded; in St. Peter, made by express language His Viceregent. Here is one sovereignty, universal in time and place, with no changing constitution, after the fashion of its human shadows, which are a royalty one day, a democracyanother day, an empire a third, but one and the same for ever. Here is the kingdom of Christ.
But that which rules the relation of the one kingdom and the many kingdoms to each other, is theendfor which they are constructed: human government, the one abiding because divine element in the many kingdoms, exists for the peace, the order, and the prosperity of man’s life on earth. But this, its highest end, is subject, like all the natural goods of man, to a higher end, the eternal beatitude of man. In the last resort temporal government itself was originally founded and actually exists only for this purpose. But the one kingdom of Christ is directed immediately to this very purpose. Because there is an inseparable relation of all earthly things to that highest end, therefore each of these temporal kingdoms and the one spiritual kingdom have a bond between them which cannot be broken. If it were not for this, their range is so apart from each other, their powers so independent of each other, that they would speedily part company. The strong hand of God has joined them to draw together the chariot of human government by the yoke of the last end.
How entirely independent in themselves are their constituent parts! On the one hand, earthly might, grounded indeed in right but ruling by force, cemented by riches, carrying the sword of life and death in its hands, exulting in all the vast accumulation of human arts and sciences, the work of civilised man through long ages; on the other hand, a royal priesthood, witha divine truth, carried through the ages by an order of men generated spiritually in virtue of the consecration once given by the hands of Christ to Peter and his brethren. The temporal government marked by wealth and force; the spiritual by poverty and weakness. Yet both reign over the soul and body of man individual and collective. These powers are both ordained by God; can they be also ordained with co-ordination?
The following passage of St. Thomas[27]leads, I think, to a full answer to this question:—
“As the life by which men live well here on earth is as means to the end of that blessed life which we hope for in heaven, so whatever particular goods are obtained by man’s agency, as, for instance, riches, profits of trade, health, eloquence, or learning, have for their end the good of the mass. If then, as we have before shown, the person charged with the care of the last end ought to be the superior of those who are charged with means to an end, and to direct them by his authority, it is evident from what we have said that, just as the king ought to be subject to that domain and regimen which is administered by the office of the priesthood, so he ought to preside over all human offices and regulate them by his supreme authority. Now whoever has the duty of doing anything which stands to another thing as means to an end, is bound to see that his work is suitable to that end; so the armourer furbishes his sword for fighting, and the builder arranges his house to be lived in. Since, then, the beatitude of heaven isthe end of that life by which we live at present virtuously, the king’s office requires him to promote such a life in his people as is suitable for the attainment of blessedness in heaven, by ordaining what tends thither, and by forbidding, so far as is possible, the contrary.”
The king will here stand for whoever has sovereign authority. That sovereign authority therefore is itself subject to the law of God through all its exercise. The bearer of that law of God is the Spiritual Power which stands over against all sovereigns, in all countries, with the commission placed expressly in its hands by Christ. So far, therefore, as the law of God is concerned, which is precisely the same for the individual and the multitude, the sovereign is in every country subject to it, and the more stringently because, in the words of St. Thomas, he presides over allhumanoffices. These by their nature are subject to thesuperhumanoffice.
This is the indirect Power over temporal things possessed by the Royal Priesthood which has been instituted by Christ. The indirect Power rests simply on the supernatural end of man, and cannot be denied without the denial of that supernatural end. And on account of this end the relation between the two Powers cannot be one of co-ordination, and must be one of subordination.
Nothing can be further removed from the confusion of the two Powers, or from the absorption of the one by the other, than this Idea of their relation. For it is a purely spiritual power which belongs to the priesthood: any power which it exerts over temporal thingsis indirect, based simply upon the subjection of those temporal things to the bearer of the divine law; and therefore this indirect Power extends overalltemporal things without exception, but over all only so far as they concern the last end of human life.
The sum is this. God is the one Creator, Designer, and Ruler of the order of Nature and the order of Grace, and in both has one end in view, the glorification of Himself by His creatures; which glorification in beings possessed of reason can only consist in the knowledge and love of His infinite perfections.
There is no power on earth of man over man but that which is derived from God, either mediately or immediately; and therefore every power is, strictly speaking, vicarious, a portion of His lordship over the human race, committed to man, and subject to the end of His glorification by His creature: in which is comprehended the ultimate happiness of that creature; since that happiness is itself the exercise of his mind and his will in knowing and loving his Creator, so that God’s honour is the creature’s bliss.
But, further, the order of nature was in its origin united with the order of grace, and subordinated to it. The intervention of the Fall did not dissolve this subordination. The long ages of the Revolt only led up to the Restoration, which was prophesied at the moment of the Revolt, and intended even before it. Thus the Power divinely instituted to carry on the human race—the Power of civil government—the power which represents God in the order of nature, is yet subordinated byHim to the power which He Himself has instituted in the order of Grace.
This second Power at the time of the Restoration springs directly from the Person of the Son; who as He was sent by the Father, so sent His apostles; but He conveyed that power especially to Peter and his heirs in the fulness of a royal priesthood which teaches His faith for ever; so that no power on earth exists so directly instituted by God, and so manifestly vicarious of God’s own power, as that of Peter, viewed in himself and in his heirs; and given with the express promise that all the power of the enemy shall not prevail against it.
In all this God, who cannot be at variance with Himself, made the two Powers to help each other, conferring upon each distinct offices, which concern respectively the natural and the supernatural life of man, but likewise subordinating the natural to the supernatural end in the person and race of the Second Adam, as He had subordinated it in the person of the First Adam.
One of the greatest saints and rulers, who shines in the firmament of the Church with almost unparalleled lustre, has expressed this union under the image of a human body, seeing the natural light by two eyes, but directed by one mind, the mind of Christ. He is the one Head of the two Powers, ruling in temporal sovereignty by the hand of kings, in spiritual by the Priesthood which He has inaugurated. If we imagine the one mind of the God-man thus ruling the Christendom which He has made out of Himself by thetwo eyes of the kingdom and the priesthood, we reach the divine ideal of the relation between the two Powers. Thus St. Gregory VII. observes in his letter to Rodolph, Duke of Suabia,A.D.1073:[28]“The sovereign reigns most gloriously, and the Church’s vigour is strengthened, when priesthood and empire are joined in the unity of concord. There should be no fiction, no dross, in that concord. Let us then confer together, for as the human body is directed in the natural light by two eyes, so when these two dignities are united in the harmony of pure religion, the body of the Church is shown to be ruled and enlightened with spiritual light. Let us give our best attention to these matters, so that when you have well entered into what is our wish, if you approve of our reasons as just, you may agree with us. But if you would add or subtract anything from the line of conduct which we have marked out, we shall be ready, if God permit, to consent to your counsels.” The words “if God permit” indicate very gently that subordination, grounded upon the pre-eminence of the divine law, and the divine Ruler who upbears it, which, in case of difference, the natural must yield to the supernatural authority. There is the fullest recognition that to temporal sovereignty all things belong which concern natural right. In these few words I think that St. Gregory VII. has summed up the settled view, policy, and practice of all his predecessors and of all his successors upon the relation between the two Powers, and the importance of their agreement for the good ofhuman society. Never has any one of them denied to human sovereignty the exercise of all those rights which belong to natural law. Never has any one of them failed to maintain that all things which belong to natural law are subordinate to those things which touch the salvation of man, and accordingly that when the two orders of things come into conflict, the natural must yield to the supernatural. It is obvious to add how many mixed things there must be, which enter into both domains, and the treatment of which will affect the harmony between the two Powers.
From all the above it results that the denial of the supernatural end in man, individual or collective, constitutes that which is the complete heathenism. In proportion as the bearers of the Temporal Power have more or less approached this heathenism has their opposition to the Spiritual Power been more or less intense; in proportion as they have acknowledged and acted with a due regard to the supernatural end, they have also acknowledged the Spiritual Power and acted in harmony with it.
The perfect ideal relation between the two Powers has been expressed by the term of marriage, in which Christ, the celestial Bridegroom in the Spiritual Power, espouses the temporal order. This image is in remarkable accordance with the origin of the race, and with the prefiguration of Christ in Adam. It is as if the divine order at the Fall fell into the background, and in its slumber the human was taken out of it. But when the human race awoke in the new Adam, the divine ordergreeted the human as bone of its bone and flesh of its flesh, and wooed it to rule the world with it in the stable union of wedlock. This image at least may serve to indicate the various relations which have hitherto existed between the two Powers. It is itself the ideal relation intended by God. Then, as a matter of fact, during the first three centuries the Church, with her divine claims, turns to the Temporal Power inviting it to an alliance. This is the Church’s relation to the heathen State, as it were the time of wooing. Next the Temporal Power accepted this invitation and united itself with the Church, so that each preserving its own domain, they ruled the world together. That was the relation of the Church to the truly Catholic State, a marriage disturbed by no division and separation, when unity of faith preserved the marriage vow unbroken. Each then, indeed, might have misunderstandings, because the bearers of the two Powers, like husband and wife, are human beings; but since there was the stable will in both to preserve the marriage vow undefiled in Christ, such misunderstandings were easily overcome. Perhaps this expresses the whole medieval condition of things in this respect as accurately as can be done. Thirdly, the Temporal Power divorced itself from the Church’s faith, and from obedience to her in divine things; that is the state of broken wedlock. It has various decrees. First, the housewife divorces her husband and breaks the marital band: that in itself constitutes the apostate State. Secondly, she dissolves the marriage by entering into connection with another, to whom shegives power over the household, and with his aid oppresses the lawful husband: that is the position of the heretical State. Thirdly, the housewife will no longer tolerate the single rule of him who has alienated her from her husband; she is willing to have more than one temporary connection, and amongst the many perhaps the husband, if he will accept such terms: that is the position of the indifferent State. Thus we get from this image of marriage[29]an adequate measure of all the relations which have hitherto subsisted between Church and State.
But the purpose of the foregoing chapter has been to set forth the ideal relation between the two Powers intended by God in the Incarnation and the Passion of His Son, and springing out of the junction of these two mysteries of His love.
THE ACTUAL RELATION BETWEEN CHURCH AND STATE FROM THE DAY OF PENTECOST TO CONSTANTINE.
Transmission of Spiritual Authority from the Person of Our Lord to Peter and the Apostles, as set forth in the New Testament.
The Spiritual Power rests for its origin, so far as all Christians are concerned, upon the transmission of spiritual authority from the Person of our Lord to Peter and the Apostles.
That transmission runs up as a fact by a living unbroken line of men to our Lord Himself. It subsists as a kingdom subsists. As the governments of England, or France, or Russia, or China, occupy a portion of the earth, and by that fact are recognised quite independently of any records which attest their rise and growth, so the far greater and more widely spread government of the Church exists, and is in full daily action, independently of any records which attest its origin. Day by day in the sacrament of Baptism it admits children into the Christian covenant; day by day upon myriads of altars, from the rising to the settingsun, it offers the unbloody sacrifice of the Body and Blood of Christ; day by day in unnumbered confessionals it exercises in binding and loosing the sacrament of Penance; day by day its priests teach, support, console, uphold, in ways which it would exhaust the power of language to describe, a multitude of its people. This is its vital force as a kingdom, which it has gone on exerting for eighteen hundred and fifty years without a moment’s suspension. This vital force does not proceed from any record which attests it: it is not stored up in any book, but in a divine presence resting on a living succession of men, which perpetuates itself—which, as a fact, goes on increasing in volume and in the effects which it produces from age to age.
Nevertheless, it is desirable to draw out as accurately as we can the account of the first transmission of that spiritual authority by which this kingdom exists, as we have it recorded for us in the writings of the New Testament. For this purpose I shall quote the terms which express it as given in each of the four Gospels and in the Acts of the Apostles and the Epistles of St. Paul and in the Apocalypse.
First of all is the institution of that Priesthood which supports the whole spiritual superstructure, and from which, as the stem, all its branches spring. And this is seen to take place at a moment when our Lord’s Passion may be said to have begun—to be, as it were, the first act of it. The fullest record we have is that given by St. Paul in the First Epistle to the Corinthians, which runs thus: (1 Cor. xi. 23) “For I have receivedof the Lord that which also I delivered unto you: the Lord Jesus, the same night in which He was betrayed, took bread, and giving thanks, broke, and said, Take ye, and eat: this is My Body which shall be delivered for you: this do for the commemoration of Me. In like manner also the chalice, after He had supped, saying, This chalice is the new testament in My Blood: this do ye, as often as ye shall drink, for the commemoration of Me.” The Apostle adds in His own words that this was an everlasting memorial of the Lord’s death, to continue until His second coming, and that it so contained the Lord’s Body and Blood that he who ate or drank unworthily was guilty of the Body and Blood of the Lord. “For as often as you shall eat this bread, and drink this chalice, you shall show the death of the Lord until He come. Therefore, whosoever shall eat this bread or drink the chalice of the Lord unworthily, shall be guilty of the Body and Blood of the Lord.”
St. Luke in the Gospel mentions the institution in terms similar to those of St. Paul, especially in that he uses in respect of the Body the sacrificial words, “Do or offer this in commemoration of Me,” which St. Paul uses of the chalice also, while St. Luke omits them. St. Matthew and St. Mark record it more briefly still, not giving the sacrificial words in either case; and St. John passes over the institution itself of the Blessed Sacrament, while he adds very largely to the record of what was said by our Lord on the eve of his Passion, and gives three whole chapters which might almost be consideredas a comment upon that act of divine love. Indeed, the opening words, “I am the true Vine,” seem to point to the rite as having just been accomplished, and to give a divine interpretation of the graces stored up in it. On the whole, it must be said of these four accounts, even including that of St. Paul, that they are rather an allusion to a thing otherwise well known to those for whom it was written than a description of it. When St. Paul wrote, the Priesthood and the Sacrifice had been in daily operation for twenty-five or thirty years, and every Christian knew by the evidence of his senses the full detail, both as to Priesthood and to Sacrament, of that to which reference was made. This is a consideration which it is requisite to bear in mind. Nothing could be further removed from the truth than to suppose that we were intended to obtain our knowledge of what the Priesthood, the Divine Sacrifice, and the Blessed Sacrament were, merely or mainly from the record of them in the Gospel narrative. When this was first published in writing, they were institutions upon which the Church had been already founded; every detail of them was imprinted upon the heart of every Christian, associated with his daily life, and enshrined in his practice. To a heathen reading the Gospel, the words, “Do this in commemoration of Me,” might be an enigma; while to a Christian they carried the power of which his whole spiritual being was the growth.
The institution of the Blessed Sacrament and of the Priesthood which is to offer the Sacrifice is enacted byour Lord on the eve of His Passion before the Apostles collected together, as He is about to make the offering in commemorating which forever, until His final coming, the Priesthood consists. Thus the moment of the institution is so chosen as to connect it most intimately not only with His Person, but with that act of our Lord wherein He is our High Priest, and in reference to which His own words of institution carry so deep a significance. That which was given by our Lord to His Apostles, that which they were to receive themselves and give to others to the end of the world, was precisely that which was to be offered on the same day for the sin of the world, which is very exactly intimated in the tense used in the original; not a future but a present tense: “Take, eat: this is My Body which is being broken for you;” as if the action of His immolation had begun.
As the whole divine mission of our Lord is collected up in his Priesthood, and no less the whole power which He left to His Church, every circumstance of time, place, and occasion which belongs to its institution has to be noted, and this in particular, that it is bestowed before His death, and that it is the only power which is recorded to have been actually bestowed before it. Perhaps it would be more correct to say that His death is the crowning act of the eucharistic institution, and accompanies the institution, understanding in this sense the words of St. John, “Jesus knowing that His hour was come that He should pass out of this world to the Father, He loved them unto the end,” words by whichhe introduces the account of that last evening of our Lord’s life.
The basis of the whole structure being thus laid in the act which began our Lord’s Passion and commemorates it for ever, we proceed to the testimony of the several Gospels as to the investiture of the Church’s rulers which followed the Passion.
1. The words in which St. Matthew records the transmission of spiritual power from the Person of our Lord after His resurrection are the following:—“The eleven disciples went into Galilee, unto the mountain where Jesus had appointed them.... And Jesus came and spoke to them, saying, All power is given to Me in heaven and in earth. Go forth, therefore, and make disciples all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world.”
The power thus given, as recorded by St. Matthew, comes direct from Christ, as an outflowing of His all-power in heaven and on earth: it is an universal power, co-extensive with all the purposes for which the Church has been created, and enduring so long as the Church endures, through the accompanying presence of the Lord; and it is given to the Apostles collectively as to one body.
But St. Matthew, in a former part of his Gospel, had recorded a most remarkable and singular promise made to Peter, or rather a group of four promises formingone mass: the first, that he should be the Rock on which Christ would build His Church; the second, that against this the gates of hell should not prevail; the third, that Christ would give to him the keys of the kingdom of heaven; the fourth, that whatsoever he should bind on earth should be bound in heaven, and whatsoever he should loose on earth should be loosed in heaven. Matthew (xviii. 17, 18) had also recorded, a little later, a promise made to the Apostles collectively, in which our Lord, after referring to the Church as an authoritative tribunal for all His people, had added, “Amen, I say to you, whatsoever you shall bind upon earth shall be bound also in heaven, and whatsoever you shall loose upon earth shall be loosed also in heaven.” This promise then contained a part of the fourfold promise already made to Peter, with the limitation, however, not only that it was made to the Apostles conjointly, whereas it had been made to Peter singly, but also that it was detached from the other part of the promise so given to Peter. With respect to the first point, a power vested in a Body, with the condition that it be exercised by common consent, differs greatly from the same power vested in the Head of that Body, to be exercised by him singly. It differs, as far as the conception of aristocracy differs from the conception of monarchy. And the second point above noted, that the promise thus given to the Apostles is detached from the other parts of the promise which had been given to Peter, corroborates this distinction. The powers which indicate monarchy lie in those parts ofthe promise which were not given to the Apostles conjointly.
The whole testimony of Matthew, therefore, consists in the promise of powers which he records to have been made before the Resurrection, and in the giving of powers which he records to have been made after it.
2. The testimony of Mark is contained in the last six verses of his Gospel: “And He said to them (the eleven), Go ye into the whole world and preach the gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be condemned. And these signs shall follow them that believe: in My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them; they shall lay their hands upon the sick, and they shall recover. And the Lord Jesus, after He had spoken to them, was taken up into heaven, and sitteth on the right hand of God. But they went forth and preached everywhere, the Lord working withal, and confirming the word with signs that followed.”
Here also the power comes direct from Christ; it is universal in its range and permanent in duration; it is given to the Apostolic Body, and St. Mark attaches to it the perpetual accompaniment of miraculous effects, which he connects with the session of our Lord at the right hand of God, as witnessing to the truth of the Apostolic mission; and not only so, but as further implying that so long as the session at the right hand ofGod continues, the divine effects which proceed from it shall continue also.
It is remarkable that St. Mark’s Gospel, which is the Gospel of Peter, set forth by his disciple at his instance, is the only one of the four which does not record either the promise or the conveyance of the special power bestowed upon Peter.
3. St. Luke’s record is this: Our Lord coming to the Apostles on the evening of His Resurrection bestows upon them His peace; convinces them that He has risen again; eats with them; illuminates their mind to understand the Scriptures and the need of His Passion. “And He said to them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day; and that penance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. And you are witnesses of these things. And behold I send the promise of my Father upon you; but stay you in the city until you be indued with power from on high. And He led them out as far as Bethania, and lifting up His hands, He blessed them. And it came to pass while He blessed them He departed from them and was carried up into heaven.”
Luke completes his account in the Acts, where he says our Lord “showed Himself alive, after His Passion, to the Apostles whom He had chosen by many proofs, for forty days appearing to them and speaking of the kingdom of God. And eating together with them He commanded them that they should not depart from Jerusalem,but should wait for the promise of the Father, which you have heard, saith He, by My mouth. For John indeed baptized with water, but you shall be baptized with the Holy Ghost not many days hence. They, therefore, who were come together asked Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel? But He said to them, It is not for you to know the times or moments which the Father hath put in His own power; but you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto Me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth. And when He had said these things, while they looked on, He was raised up, and a cloud received Him out of their sight.”
The power thus promised as about to be bestowed in terms so concise and yet so simple, as “the promise of the Father sent down by the Son,” “the power from on high,” “the power of the Holy Ghost coming upon you,” is afterwards described in the events which took place on the Day of Pentecost, which therefore supplement or give their full meaning to St. Luke’s account of the transmission of spiritual authority. It is a power coming down on the Apostles in a Body direct from Christ—the power, in fact, which makes the Church to be what she is; it is a visible descent of that perpetual presence of the Holy Ghost within her which is her life, by which she is the kingdom of God on earth—a power universal and permanent.
It is given to the Apostolic College collectively, andthere is no mention here of a special power given to Peter. But St. Luke in his account of the Last Supper introduces in a manner peculiar to himself a special prerogative promised by our Lord to Peter. To gather its whole force, it is necessary carefully to study the context in which it is found.
Immediately after his reference to the institution of the Lord’s Supper and the announcement that there was one among them who should betray his Lord, St. Luke writes: “And there was also a strife among them which of them should seem to be greater. And He said to them, The kings of the Gentiles lord it over them; and they that have power over them are called beneficent. But you not so; but he that is the greater among you, let him become as the younger, and he that is the leader, as he that serveth. For which is greater, he that sitteth at table or he that serveth? Is not he that sitteth at table? but I am in the midst of you as he that serveth. And you are they who have continued with Me in My temptations; and I dispose to you, as My Father has 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. And the Lord said, Simon, Simon, behold Satan has desired to have you, that he may sift you as wheat. But I have prayed for thee, that thy faith fail not; and thou being once converted, confirm thy brethren. Who said to Him, Lord, I am ready to go with Thee both into prison and to death. And He said, I say to thee, Peter, the cock shall not crowthis day till thou thrice deniest that thou knowest Me. And He said to them, When I sent you without purse and scrip and shoes, did you want anything? But they said, Nothing. Then said He unto them, But now, he that hath a purse let him take it, and likewise a scrip, and he that hath not, let him sell his coat and buy a sword. For I say unto you that this which is written must yet be fulfilled in Me, ‘And with the wicked was He reckoned.’ For the things concerning Me have an end. But they said, Lord, behold here are two swords. And He said to them, It is enough.”
We may judge of the importance of this conversation by the fact that the space given to it by St. Luke makes much more than half of his whole record, so far as the events are concerned which took place in the upper chamber, while it exceeds the whole record of those events given either by St. Matthew or St. Mark. In fact, it constitutes the main addition which St. Luke has made to the record of the first two Evangelists, and, viewed as that addition, it specially draws our notice to his reason for inserting it. The incident thus dwelt upon by St. Luke with so much detail is omitted not only by St. Matthew and St. Mark, but by St. John also. If we view the narrative of the Passion as a whole, given by the four Evangelists, it is as special a contribution to it by St. Luke as the conversation given by St. John.
And here, first, it may be again remarked, that our knowledge of the institution either of the Priesthood or of the Blessed Sacrament did not depend upon its recordin the Gospels, because both were institutions of the divine kingdom carried into effect before the Gospels were published, and exhibited in the daily action of the Church. But our knowledge of a contest having arisen among the Apostles at the very time our Lord was speaking of one out of the Apostolic College itself who was to betray Him—a contest the subject of which regarded the person who should be the greater in that College—does depend upon the written record of it; and the selection of it to occupy so large a part in so short a narrative, as well as to form almost the whole addition which St. Luke was to contribute to the previous record of St. Matthew and St. Mark, shows that something was contained in it which was to be kept in perpetual remembrance among Christians.
First, then, our Lord does not put aside this contest, but proceeds to determine it. He draws the strongest contrast between heathen domination, such as it both was then and had been in past time, and Christian government, which as yet was not, but was to be. “The kings of the earth lord it over them, and they that have power over them are called beneficent. But you not so; but he that is the greater among you, let him become as the younger, and he that is the leader as he that serveth.” Thus “a greater” and “a leader” in the Apostolic College is pointed out as to be. But it is also pointed out that the type and example of this superior is our Lord Himself. It is the character of one who represents Him. “For which is greater, he that sitteth at table or he that serveth? Is not hethat sitteth at table? But I am in the midst of you as he that serveth.” If the character of our Lord’s example is here pointed at on the one hand, on the other the greatness of the rule to be exercised is indicated. In both, in the character of the rule as being a service to those who are ruled, and as representing our Lord Himself, the application makes itself felt. The superior was to exercise not a domination which had become the mark of Gentile kings, but a service for the good of the governed such as Christ in all His ministry had shown. The words recorded by St. Luke bring back those recorded by St. John, which our Lord had uttered just before: “Know you what I have done to you? You call me Master and Lord, and you say well, for so I am. If then I, being your Lord and Master, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that as I have done to you, so you do also.” If this had been all which St. Luke had recorded, the existence of a Superior in the Church after the pattern of Christ Himself might have been inferred as to come.
But our Lord then proceeds to speak positively of a kingdom which He was setting up, and of the place in it which the Apostles should hold: “And you are they who have continued with me in my temptations; and I dispose to you, as my Father hath 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.” From these words we gather that in the kingdom thus announced there should benot only one Superior after the pattern of Christ—“the greater and the leader”—but the College of the twelve, sitting on thrones, and judging the whole people of God. The kingdom and its rulers are correlative and co-enduring. And is not the whole of the order of the Episcopate symbolised in these words, as well as the distinctive rank of the twelve Apostles? For do not they in their heirs carry on through the whole duration of the kingdom on earth the mysteries of that wonderful priesthood instituted at this moment, eating and drinking at His table in His kingdom, and judging His people in the tribunal which has reference to it?
This interpretation seems intimated in the words which follow, in which an attack is spoken of as to be made upon all the rulers of this kingdom; and not, as it would seem, a passing, but a continuing attack. “And the Lord said, Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat. But I have prayed for thee, that thy faith fail not; and thou, being once converted, confirm thy brethren.” He singles out one Apostle, and speaking of the whole Body in the plural as the object of the attack, declares that He has prayed for that one, that he may be able, at a future time, when he has been converted, to confirm his brethren. Peter, supposing that our Lord spoke of the actual moment, said to Him, “Lord, I am ready to go with Thee both into prison and to death. And He said, I say to thee, Peter, the cock shall not crow this day, till thou thrice deniest that thou knowest Me.”
Thus pointedly did our Lord exclude the time then present from that at which Peter should confirm his brethren; and the event showed that, so far from confirming them during the night of the Passion and the subsequent Crucifixion, his faith and his conduct conspicuously failed: while all deserted Him and fled, he denied Him.
But of what time, then, did our Lord speak? of what attack? of what confirmation to be rendered by Peter?
The words which follow seem to give an answer to these questions. “And He said to them, When I sent you without purse, and scrip, and shoes, did you want anything? But they said, Nothing. Then said He unto them, But now he that hath a purse, let him take it, and likewise a scrip, and he that hath not, let him sell his coat, and buy a sword. For I say to you, that this that is written must yet be fulfilled in Me, ‘And with the wicked was He reckoned.’ For the things concerning Me have an end. And they said, Lord, behold here are two swords. And He said to them, It is enough.”
What is this but that our Lord contrasts all the time of His ministry, when He was with them, their visible Master, Lord, and Comforter, when He sent them forth with instructions, after fulfilling which they were to return to Him, with another period—that in which the things concerning Him had an end: when He was to be taken from them: when they were to go forth in His power, but without the resource of His visible Headship and the comfort of His visible presence. That periodis the whole time during which the apostolic ministry—the eating and drinking at His table, and the sitting on thrones judging the twelve tribes of Israel—continues. During all this time the attack of which our Lord spoke is going on: there is one who desires to have them that he may sift them as wheat: there is one also whose faith, in virtue of our Lord’s prayer, fails not, and who is appointed to “confirm his brethren.” Peter and the eleven, as individual men, passed away and went to their reward; but the kingdom of which our Lord was speaking, and which He disposed to them, did not pass, nor by consequence its rulers, neither those who were to be sifted as wheat, nor he who was to confirm his brethren. Thus during all that time which was to begin after His passion, death, and resurrection, when the kingdom was disposed to the Apostles, when the apostolic ministry was being carried on, and when the undying enmity of the great enemy was to be shown in the persistence of his attack, the chaff is burnt, the wheat is sifted, and the Confirmer, after having been converted, is in the midst of his brethren and performs his work.
Thus completely does our Lord answer the question of the strife which had arisen among the Apostles, and so great is the pertinence of the narrative thus introduced by St. Luke, so important its bearing upon all future history. If, then, these fifteen verses be considered in their whole context, not forgetting that they constitute the insertion of a totally new incident, in which consists mainly the addition made by St. Luke tothe two points which are common to his own record and that of the first and second Evangelist, that is, the declaration of our Lord as to the disciple who should betray Him, and the institution of the Blessed Eucharist, it will appear that St. Luke distinguishes Peter from the other Apostles, and the power promised to him of confirming his brethren from the powers given to hint in common with them, no less markedly than St. Matthew and St. John, though in quite other language. And it must be added that, as his narrative in the Acts of what took place on the Day of Pentecost completes his statement in his Gospel concerning that “promise of the Father,” and “power of the Holy Ghost” coming down, with which the Apostles were to be endued; so his narrative, from the Day of Pentecost through eleven chapters of the Acts, to the end of the time during which he speaks of the whole College of the Apostles, their preaching and miracles, illustrates what is meant in his Gospel by the special office here promised to Peter of “confirming his brethren.” For Peter throughout appears at the head of the Apostles: his Primacy is exhibited in action from the first mention on the Day of Pentecost itself, as in the words, “Peter, standing up with the eleven, lifted up his voice and spoke to them;” while his supervision of the whole work, which comprises the first period of the Church’s history, while the Apostles acted in one country together and until they separated, is stated in the words, “Peter, as he went through, visiting all,” which indeed may be said to be a compendium of the whole narrative. And of him aloneis it recorded that, when he was in prison, “prayer was made without ceasing by the Church unto God for him.”
This, then, is the testimony of St. Luke considered as a whole, contained partly in the Gospel, partly in the Acts, as to the transmission of spiritual power, and such is the very remarkable addition which he contributes to the narrative given by his predecessors, St. Matthew and St. Mark.
4. The testimony of St. John as to the transmission of spiritual power may be divided, as in the cases of St. Matthew and St. Luke, into the promises which he records as made before our Lord’s Passion and the fulfilment which he records as made after His resurrection.
The promises are contained in that same wondrous discourse of our Lord to His Apostles, of which St. Luke has preserved for us another portion in the passage just transcribed. They are given to the apostolic Body collectively, and, so far as they refer to this particular point, the transmission of spiritual power, are contained in the following verses:—
“Whatsoever you shall ask the Father in My name, that will I do: that the Father may be glorified in the Son. If you shall ask Me anything in My name, that will I do.—And I will ask the Father, and He shall give you another Paraclete, that He may abide with you for ever: the Spirit of truth, whom the world cannot receive, because it seeth Him not, nor knoweth Him: but you shall know Him, because He shall abide with you, and shall be in you. I will not leave you orphans:I will come to you.—These things have I spoken to you, abiding with you. But the Paraclete, the Holy Ghost, whom the Father will send in My name, He will teach you all things, and bring all things to your mind, whatsoever I shall have said to you. Peace I leave with you, My peace I give unto you: not as the world giveth, do I give unto you.—If you abide in Me, and My words abide in you, you shall ask whatsoever you will, and it shall be done unto you.—You have not chosen Me: but I have chosen you; and have appointed you, that you should go, and should bring forth fruit: and your fruit should remain: that whatsoever you shall ask of the Father in My name, He may give it you.—I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you: but if I go, I will send Him to you.—But when He, the Spirit of truth, is come, He will teach you all truth. For He shall not speak of Himself: but what things soever He shall hear, He shall speak, and the things that are to come He shall show you. He shall glorify Me: because He shall receive of Mine, and show it to you.—And in that day you shall not ask Me anything. Amen, amen, I say to you: if you ask the Father anything in My name, He will give it you.—Sanctify them in truth. Thy word is truth. As thou hast sent Me into the world, I also have sent them into the world.”
In these words our Lord foretells and promises the coming of the Paraclete to His Apostles, whom He would send to them from His Father, and the perpetual possession of truth which the Paraclete, by His presence,would confer upon them, and our Lord also says how He would bestow on them His own mission, received from the Father. There was the promise of a vast and manifold spiritual power involved in these things, which we do not attempt to draw out; but we pass to the record of St. John as to the bestowal of spiritual power made by our Lord on the eve of His resurrection to the assembled Apostles. A clear and striking connection and correspondence between the bestowal and the promise are here to be seen. An interval of three days only in time had taken place, but in it the passion and resurrection of our Lord had been accomplished.
“Now when it was late that same day, the first day of the week, and the doors were shut, where the disciples were gathered together for fear of the Jews, Jesus came and stood in the midst, and said to them: Peace be to you. And when He had said this, He shewed them His hands and His side. The disciples therefore were glad when they saw the Lord. He said therefore to them again: Peace be to you. As the Father hath sent Me, I also send you. When He had said this, He breathed on them; and He said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained.”
In these few words, addressed to the Apostles together, our Lord would seem to have conveyed a power as universal and as direct from Himself as that contained in the corresponding passages of the three precedingEvangelists. Nothing could be wanting to that mission of which it is said, “As the Father hath sent Me, I also send you;” nothing to the fulness of the grace communicated by the Lord breathing on them, and saying, “Receive ye the Holy Ghost;” while the concluding words coincide exactly with the promise made to the Apostles in St. Matthew, that they should receive the power to forgive or to retain sins. In this interview with His Apostles on the evening of the day of His resurrection. He conveys to them the full apostolate in terms the simplicity of which is only equalled by their majesty.
Had the testimony of St. John stopped here, it would have seemed to give to the Apostles every attribute of power needed for their work. And it is to be noted that St. Peter was present with his brethren, St. Thomas alone being absent, and so, notwithstanding his recent fall, was included in that grant to the Apostolic College.
But St. John, in the last chapter of his Gospel, has added to it a record of that famous scene wherein our Lord bestowed on Peter singly a power as universal as that contained in the fourfold promise recorded by St. Matthew, a power also completely including the power given collectively to the Apostles in the four Evangelists. Indeed, we seem to hear the same voice sounding which said, “The kings of the Gentiles lord it over them, and they that have power over them are called beneficent. But you not so; but he that is the greater among you, let him become as the younger, and he that is the leader as he that serveth:” when the Lord said to Peter,“Simon, son of John, lovest thou Me more than these? Feed My lambs: be shepherd over My sheep; feed My sheep.” How else was it possible for Eternal Love to give so stupendous a charge and power in language so tender?
But considering that our Lord had already bestowed a mission on the Apostles collectively, which He likened to the mission received by Himself from the Father, what could these words mean save the universal pastorship of the flock of Christ? Whatmorecould Peter receive than the others, in answer to his greater love for his Master, except this?
The passages which we have now cited contain the whole account which we possess, as written in the Gospels, of the spiritual authority first promised, and then communicated by Christ to the Apostles and to Peter.
They comprehend two classes of passages, those which regard the Apostolic College collectively, and those which regard Peter singly. And this division is made the more remarkable by the fact that no power is either promised or conveyed to any Apostle distinctly from the rest except to Peter.
In estimating their relative force, on the one hand, the full meaning must be given to each of these classes; on the other, no interpretation can be admitted which puts one class into conflict with the other. That interpretation alone can be sound which binds them in one harmonious whole.
If we take the passages which we have above cited,and which are addressed to the Apostles collectively, that is, Matt. xxviii. 18 20, Mark xvi. 15-20, Luke xxiv. 46-49, with Acts i. 3-9, and the passages from our Lord’s last discourse in St. John together with John xx. 21-23, we find them to contain an universal supernatural power which is conveyed to a Body consisting of the Apostles, and which is co-extensive with the needs of that Body, and which lasts so long as the Body is to last. Moreover, the language used by each Evangelist is sufficient by itself, without reference to the others, to express the conveyance of this power, but at the same time the language of each several Evangelist corresponds to the meaning of the others.
If we take the passages addressed to Peter singly, that is, Matt. xvi. 17-19, Luke xxii. 31, 32, John xxi. 15-17, we find a power of Headship superadded to the former power which had been conveyed to the Apostles as a College. This Headship is conveyed in various expressions, such as the Rock on which the divine House is built, while to it the promise of perpetual stability is attached; the Keys, which indicate the supreme power in the divine Kingdom; the power to bind and to loose everything in heaven and earth, as given not to a collective Body, but to one singly, which distinction in the terms of the grant greatly enlarges the authority of the recipient by removing all restraint arising from common action; the Confirming the brethren in the divine Family; the Pastorship of the divine Flock. Each of these five things indicates sovereignty; together they express it with cumulative evidence: but each ofthese five things also indicates not collective sovereignty given to a college of men, but the sovereignty proper to a single person.
These passages in three several Evangelists addressed to Peter singly correspond to each other even more closely than the former class of passages corresponds to each other, and the power conveyed in them is a power more definitely marked than the power conveyed in the other.
Again, the two classes of passages, as given in the several Evangelists, may be separately compared in the case of each; as Matt. xxviii. 18-20, given to the College, with Matt. xvi. 17-19, promised to the individual; as Luke xxiv. 46-49 and Acts i. 3-9, as said to all, with Luke xxii. 31, 32, prophesied of Peter singly; and, lastly, the various words addressed to the Apostles collectively in the discourse after the Last Supper, and the gift of the Holy Ghost breathed on them together in John xx. 21-23, with the charge to Peter alone recorded in John xxi. 15-17. The result of the most careful and accurate comparison will be to see that the full power given to the Apostolic College in the concluding words of St. Matthew’s Gospel is not interfered with by the Headship promised to Peter in chap. xvi. 17-19: that in Luke, the power from on high, and again the power of the Holy Ghost coming down upon the Apostolic College, do not exclude the confirming power promised to one of them: that in John, the universal Apostolic mission and the imparting of the Holy Ghost, bestowed by Christ upon the Apostles in common, so far from being opposedto the universal Pastorship conferred upon Peter by our Lord on the shore of the lake, receive as it were their completion and crown in the privileges of the Head.
It may be noted that in St. Mark alone, the Evangelist who wrote from St. Peter’s side and at his direction, there is an absence of this distinction of passages, some of which relate to the Apostles collectively, others to Peter singly. He gives only one class of passages, that which expresses the powers given to the Apostles in common. But Matthew and Luke, while they record only the first class of passages relating to powers given after the Resurrection, record also singular promises made to Peter by our Lord before His Passion. St. John alone, writing last, and in that purpose of supplementing the preceding Gospels which so remarkably belongs to him, gives both words addressed and powers assigned after the Resurrection to the Apostles collectively, and words addressed and powers assigned to Peter singly. His record of the creation of the universal Pastorship following upon his record of the apostolic mission, following also the promise of the Holy Ghost to dwell perpetually with the Apostles, and the gift of the Holy Ghost breathed upon them from His mouth, seems to bind together in one harmony the whole narrative in the four Gospels of the power given by our Lord for the establishment of His Church. “As My Father sent Me, I also send you,” addressed to a company of men, and the gift of the Holy Ghost accompanied with the power to remit or retain the sins of men, seem to embrace all the powers of the Apostolate.So, too, the words in the promise, “When He, the Spirit of truth, be come, He shall lead you by the hand into all truth,” seem to embrace the whole gift of maintaining revealed truth in the world: while the solemn charge, thrice given, and in the presence of his brethren, to feed the sheep of Christ, addressed to one singly, contains all the powers of the Primacy.
St. Luke says of our Lord, that “He showed Himself alive after His Passion, by many proofs, for forty days appearing to the Apostles, and speaking of the kingdom of God.” We have cited all that we possess in the written record of that intercourse, so far, that is, as concerns the government of the kingdom which He was establishing. It would be a great error to suppose that what we possess in the written record is all that took place. There is a double warning of St. John given to prevent precisely such an error. Immediately after his account of our Lord’s first and second appearance to the Apostles together, he adds, “Many other signs also did Jesus in the sight of His disciples, which are not written in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that, believing, you may have life in His name.” And immediately after his record of the Pastorship conferred on Peter, he closes his Gospel with the words, “But there are also many other things which Jesus did, which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written.”
The inference from these passages would be the samewhich meditation on the whole subject would suggest, that in the great forty days between His Resurrection and Ascension our Lord instructed His Apostles perfectly in all which they needed to know concerning the kingdom of God for the execution of their office as God’s ministers for its propagation. Under this head would fall the number and nature of the sacraments, their ritual—in short, the government of the Church as a spiritual society. Of the details which regarded these subjects, nothing was made known in the writings, of which even the first in time, the Gospel of St. Matthew, began to be published many years after the Church had been carried on in its appointed order. The simple statement of such a fact is enough to show that for the Christians themselves such details were not needed to be expressed in a writing which might fall into other than Christian hands; while to lay them open to the heathen empire, in the midst of which the Church was rising, would have constituted a gratuitous danger, and would have contradicted what we know to have been the discipline of discretion long practised during the era of persecution. It was precisely the polity of the Church at which the Roman State would take umbrage. Thus the powers which are requisite for establishing and perpetuating this polity were recorded as having been conveyed to the Apostles under general heads. The language used for this purpose has a terseness, a concentration, a sublimity which betokens the voice of a Sovereign, the fiat of a Legislator. It befits the Person of the Word in the construction of His divine work. Itharmonises admirably with those eight words upon the Mount which sustain and reveal a whole fabric of divine philosophy and Christian life.
Thus the central mystery of divine love, carrying in it the perpetual presence of the Incarnate God in His Church and the institution of the Priesthood, is referred to in the briefest terms, as given to the Apostles by our Lord on the eve of His Passion: “This do in commemoration of Me.” The authority which He bestowed on them after His Resurrection is, as St. Matthew states it, a power to confer sacraments and to teach all nations, carrying with it an obligation upon those who are taught of obedience to all which the Apostles should enjoin as commanded by Christ, and a promise of His perpetual presence with them in the fulfilment of the office. As St. Mark states it, a power to teach all nations, to dispense sacraments, and to work miracles, accompanied by the co-operation of Christ sitting at the right hand of God. As St. Luke states it, the promise of the Father sent upon them by Christ; power from on high; power of the Holy Ghost coming upon them; baptism with the Holy Ghost: all which is, in this case, elucidated by what took place on the Day of Pentecost. As St. John states it, such a mission of the Apostles by Christ as Christ received from the Father, and the gift of the Holy Ghost proceeding from the mouth of Christ, together with the power of remitting and retaining sins.
All this was power bestowed upon the Apostles collectively, which Peter, as one of them, shared.
The privileges recorded to have been bestowed onPeter, if we treat, as we must, the promise and the fulfilment as of equal force, are six—
The first, to be the Rock on which Christ would build His Church.
The second, that to the Church thus founded on the Rock, or to the Rock itself, perpetual continuance and victory are guaranteed.
The third, that the keys of the kingdom of heaven, that is, supreme power in the Lord’s house, guardianship of the Lord’s city, are committed to him alone.
The fourth, that the power of binding and loosing whatsoever shall be bound or loosed in earth and in heaven is committed to him singly.
The fifth, the power to confirm his brethren, in which name the Apostles are specially indicated, because his own faith shall never fail.
The sixth, the supreme Pastorship of the whole flock of Christ.
Comparing carefully together what is said to the Apostles as a body with what is said to Peter singly, we cannot but be struck with the fact that while they received nothing without him, he received a power including and crowning theirs. The terms of conveyance in the two cases are indeed of similar majesty and simplicity, being the language of God in the sovereign disposition of His gifts; but in the case of Peter there is greater definiteness, and to him our Lord employs constantly the parabolic form of expression, calling him the Rock, giving him the Keys, committing to him singly the binding and loosing, and the confirmationof the brethren, which is the image of a tower or structure held together in one mass, charging him finally with the Pastorship of the flock of Christ. This imagery is capable of wider application than any other form of speaking, and as we know by the instance of the parables, contains in it an amount of instruction which direct language can only convey at a much greater length. None of it is given to any Apostle by himself, except Peter; what the rest receive of it together, as in the case of the power of binding and loosing, first promised and then given to them collectively, is greatly exceeded by what he receives alone. And besides, their commission and his throw light upon each other. The Papacy and the Episcopate are their joint result. Give its full force to the Apostolic commission, and Christ is with the one universal Episcopate all days to the consummation of the world. Give the same full force to the words bestowed upon Peter, and he feeds the flock of Christ until the second coming of the Great Shepherd. Perpetuity enters equally into both.
There is thus accordance in the four Gospels and the Acts of the Apostles as to the persons to whom transmission of spiritual power in the Church was made. The Gospels and the Acts record in the form of narrative the institution of the divine kingdom from its beginning and before it was carried into effect. But there is another inspired writer who speaks of it incidentally in his Epistles after it had been in operation between twenty and forty years. The eminence of St. Paul as the Preacher of the Gentiles is so great that we mayendeavour to put together his testimony concerning the constitution of that Church which he loved so well, and for which he gave his life.
And, first, it is from him we derive that name of the Church which, more perhaps than any other, expresses her nature, and identifies her with our Lord. The Church to St. Paul is “the Body of Christ.” “As the human body,” he says, “is one and has many members, and all the members of the body, whereas they are many, yet are one body, so also is Christ. For in one Spirit were we all baptized into one body, whether Jews or Gentiles, whether bond or free; and in one Spirit we have all been made to drink.” “There are,” he says, “diversities of graces, but the same Spirit; and there are diversities of ministries, but the same Lord; and diversities of operations, but the same God who worketh all in all;” and saying this to the Corinthian disciples he well-nigh repeats it to the Roman. To him, therefore, the whole structure of the Church’s government is divine, as drawn from Christ’s Person, as animated by His Spirit, as the work of the Eternal Father in and through the Son whom He has sent, and by the Spirit whom He has also sent. And again, as he thus wrote in the middle of his course to his Corinthian converts, so nearly at the end of it he expressed to the beloved Church of Ephesus, the fruit of so many toils, the same doctrine. This passage is sufficient of itself to give the complete Pauline conception of the Church as it was present to his mind in the whole range of time, stretching from the first to the second coming of our Lord. “Itherefore, a prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called, with all humility and mildness, with patience, supporting one another in charity, careful to keep the unity of the Spirit in the bond of peace. One Body and one Spirit: as you are called in one hope of your calling. One Lord, one faith, one baptism. One God and Father of all, who is above all, and through all, and in us all. But to every one of us is given grace according to the measure of the giving of Christ. Wherefore He saith: Ascending on high He led captivity captive; He gave gifts to men. Now that He ascended, what is it, but that He also descended first into the lower parts of the earth. He that descended is the same also that ascended above all the heavens, that He might fill all things. And He gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors for the perfecting of the saints unto the work of the ministry, unto the edifying of the Body of Christ: until we all meet into the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fulness of Christ: that henceforth we be no more children tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness by which they lie in wait to deceive: but doing the truth in charity, we may in all things grow up in Him who is the Head, even Christ: from whom the whole Body, being compacted and fitly joined together, by what every joint supplieth, according to the operation in the measure ofevery part, maketh increase of the body unto the edifying of itself in charity.”