De confessione verse fidei, quam Petrus fecit pro omnibus
The Confession at Caesarea Philippi
Jesus travels to Caesarea Philippi to reveal his identity and test the faith of his disciples.
The first part of this book, which comes before, makes no explicit mention of the Passion; the second part, however, which follows here, frequently mentions the Passion and contains the entire Passion. And it covers the sequence of events that follow. After this, Jesus came as Savior, spreading the light of his teaching everywhere, seeking the lost, and saving the penitent throughout the regions and borders of the city once called Caesarea Philippi, but now known as Paneas. For Philip the Tetrarch, brother of Herod, renovated and expanded that city, and from then on named it Caesarea Philippi in memory of his own name and in honor of Tiberius Caesar, who had given him a fourth part of the kingdom. It sits at the foot of Mount Lebanon, where two springs—Jor and Dan—emerge on the mountain's slopes. After a short distance, they flow together at the base of Lebanon to form the Jordan, which winds for a long stretch before entering the Sea of Galilee near the city of Chorazin. It is also called Caesarea Philippi, to distinguish it from Caesarea in Palestine, where the centurion Cornelius is said to have lived. There is also another Caesarea, the metropolis of Cappadocia, located in the region of Turkey. In this city—Caesarea Philippi—and its surrounding borders, a Gentile population lived. Because Christ chose to reveal the mystery of his Incarnation here, it demonstrates that the foundation of the Church is established in the faith of the Gentiles. This city lies in the Phoenician region of the Gentiles, on the northern border of Judea, where the poll tax was collected—the same tax for which the whole world was registered under Caesar Augustus. It was fitting, however, that in the place where the world paid its tax, the King of kings and Lord of the world should demand the tax of faith, which is paid from the head of the soul—that is, from the mind. While he was praying alone on the road, he questioned his disciples—not because he was in doubt or ignorant, or needed to learn anything new, but to instruct and teach them the truth, and to clear away human errors through the disciples' own responses. Furthermore, he did it to give them an opportunity to earn merit, to strengthen us in the faith through their faithful confession, and to confirm their faith more strongly through his subsequent approval and promise, showing the difference between the Apostles and the crowds. Intending to test the faith of the disciples, he first inquired about the opinion of the common people; because, in order to confirm them in the faith, he first wanted to remove the opinions and errors of others from their minds, so that he might better inform them about the truth. Therefore, an evangelical teacher ought to destroy errors first, so that he may be better able to build up the truth. Wishing for these errors to be exposed so that, once cast out, the disciples might proclaim the truth—not based on the crowd's opinion, but on the Lord's own revelation—he questioned his disciples, saying: "Who do men, and the common crowds, say that the Son of Man is?" that is, the Virgin's. This applies to Christ alone: Adam was a son of the earth, and others are sons of men because they are born from both parents. But Christ alone was the son of one human, because he had only one parent on earth, just as he has one in heaven. He calls himself not only the Son of God, but also the Son of Man, out of humility. This stands against those who always want to name themselves after someone more distinguished, claiming the most prominent members of their lineage while keeping the rest silent. According to Jerome, he does not say: "Who do men say that I am?" Although he was speaking of himself, he did not want to appear to be asking about himself boastfully; rather, according to Chrysostom, he says "Son of Man" because he wants the dispensation of the Incarnation to be believed, and for them to arrive at that confession. In the same way, prelates, teachers, and people of high standing should inquire about their reputation from those around them, because a good reputation for a teacher or leader contributes much to the fruit of their teaching and edification, while a bad one leads to harm. —to harm. Hence Origen says: 'Christ questioned his disciples so that we might always examine what opinion people have of us; so that if anything bad is said about us, we may cut off the occasion for it, and if anything good, we may increase the opportunities for it.' But the disciples of bishops are also instructed by the example of the Apostles to report to them whatever opinions they hear outside regarding their bishops. In this, however—that the Lord asked the Apostles about the faith of the crowds—he gave us to understand that prelates will have to give an account of the faith of those under them. Because there were various opinions among the people about Christ, the disciples answered that some claimed he was John the Baptist—who felt the Lord's presence while still in his mother's womb—both because of his baptism and the greatness of his life; Herod and his followers held this view. Hence Theophilus says: "Many indeed thought that John had risen from the dead, just as Herod believed, and that he had performed miracles after his resurrection." Others, however, said he was Elijah, because of the zeal for truth he possessed, and because of the evidence of his power, since he called down fire from heaven; and because he was taken up to heaven, it is believed he will return from there. Others said Jeremiah, because of his holiness—since he was sanctified in his mother's womb—and because of his patience in adversity and his gift of mercy, for he wept and lamented over the sins of the people. Still others said he was one of the prophets, namely Elisha, because of his exceptional wisdom—for he had a double portion of Elijah's spirit—or because one of the other ancient prophets had risen. The division of error held by different people about Jesus is clear; even today, people remain divided as they seek salvation or blessedness. Everyone places their blessedness in what they love and worships that as their God, because, according to Augustine, a person worships what they love above all else. He speaks for everyone. Then he sought from his disciples a confession of their own regarding him, saying to them: "But you, set apart from others—you who are not of the crowd, but are my disciples to whom it has been given to know the mystery of the kingdom of God." . . You are the light of the world and the salt of the earth. . . "To you I have made known everything that I have heard from my Father." . . . Who do you say that I am? It’s as if he were saying: If others are mistaken in their false opinion of me, you shouldn’t be, since you’ve been with me for so long and have heard my teaching. And you’ve seen such great miracles. Peter, however, answered for everyone—that is, for himself and for the others—because they all knew one thing and felt the same way. Although the other Apostles also knew it, Peter, as the senior, the leader, and the head of the others, became the voice of the entire group; he answered before everyone and for everyone, as the one meant to preside over and serve them all. From this it is clear that the certification of doubts regarding the faith, and regarding matters pertaining to it, belongs especially to the successor of Peter. Peter, therefore, taught not by parents but by the heavenly Father, seeing the Son of God and man, embraced both; and he embraced the truth of both the divine and the human. That is, he confesses the nature—the true God and man—in the same person, and answering, he said: You are the Christ, the Son of the living God. It’s as if he were saying: You are Christ—that is, the man anointed with the oil of grace beyond all others. In this way, he confesses his humanity, in which he was anointed with the oil of grace more than anyone else. He is the natural Son of God, not an adopted one like others, and consequently he is of the same nature as God the Father; in this way, he confesses his divinity. He adds 'living,' meaning unchangeable and eternal, because the Hebrews were accustomed to calling God 'living' to distinguish him from the false gods who do not live. These are the gods the Gentiles established for themselves, whether from dead men or from senseless matter and substance.
The Rock and the Keys of the Kingdom
Peter confesses Christ as the Son of the living God, receiving the promise of the keys and the authority to bind and loose.
Responding to Peter, Jesus promised a reward for his true confession and said, "Blessed are you, Simon Bar-Jona," which means "son of Joanna." "Bar" is the same as "son," and "Jona" is a diminutive of "Joanna" with the middle syllable dropped. So, "Bar-Jona" is understood as "son of John," which is why Peter is sometimes called "Simon son of John." According to Chrysostom, He says this to show that Christ is naturally the Son of God just as Peter is the son of Joanna—of the same substance as the One who begot Him. "You are blessed," I say, "because of your confession of the true faith, which leads to beatitude. For flesh and blood did not reveal this to you—that is, neither your parents, nor any mortal man, nor human teaching taught you this truth and such a mystery of faith; but My Father, and consequently the whole Trinity, because the works of the Trinity are undivided." Chrysostom says: "This statement applies to everyone, so that it may be said to each one of you: 'Blessed are you, because flesh and blood did not reveal this to you, but My Father who is in heaven.'" "You speak, and you speak truly, because I am Christ, the Son of the living God." "And I, who am the unchanging Truth—whose word is deed—say to you, for yourself and for your companions: Because you are Peter, called by Me 'Rock'—that is, a confessor of the true Rock, which is Christ—you are strong in faith and stable in doctrine." He deservedly received the name Peter because of the strength of his faith and his faithful confession of Christ, for he believed in the Rock, Christ. He was indeed called Simon before, but the Lord gave him the name Peter to signify the Church. Because Christ was the rock, Peter is the Christian people. Therefore He adds: 'And upon this rock, which you have just confessed and established as the foundation of faith—that is, upon Christ—I will build My Church.' For Christ was the rock, the foundation upon which even he was built. Agreeing with this, the Apostle says: 'For no one can lay any foundation other than the one that is already laid, which is Jesus Christ.' It is as if he were saying: 'There is no other foundation than that rock which Peter established as the foundation when he said: You are the Christ, the Son of the living God.' For upon this rock the whole Church of God is built. Likewise, upon this rock—that is, upon this faith and confession, or the firmness of this faith and truth, as upon a firm foundation—I will build My Church; and the gates of hell (which are the suggestions of demons, the delights of vices, the teachings of heretics, the torments and flatteries of persecutors, and the wicked works, conversations, and examples of evil people that show the path of perdition and lead to the depths) will not prevail against it, that is, against the Church so firmly established, because they will not separate it from the faith and love of Christ. From this it is clear that the Church consists of those people in whom there is knowledge and a true confession of faith and truth. Why? Then the Lord promised that He would give the keys of the kingdom of heaven to Peter, but He didn't give them at that time; for if He had given them immediately, the corruption of the confession—which is mentioned right after—or the error of the denial—which is spoken of in the Passion—would never have found a place in Peter. Just as Peter answered for all the Apostles, so in him the Lord promised the keys of the kingdom to everyone, saying: 'And to you, who have confessed more devoutly than the others, I will give the keys,' that is, the power of judgment, 'of the kingdom of heaven,' that is, of the present Church, which is called the kingdom of heaven, because the entrance or closing of the kingdom of heaven follows upon the worthy administration of its power. Bede says as much. The keys were not just given to him, but promised; they hadn't yet been forged on the anvil of the cross, nor tempered in that blood. I, too, through the ministry of these keys, when they are being perfected in the furnace of the burning Passion, will first open the gate of paradise to the thief and murderer, so that you, too, may allow tax collectors and prostitutes to enter by that example. For you will exercise judgment over those who confess their guilt and await their punishment. 'And therefore you will have ordinary jurisdiction and judicial power, for which two things are required: the authority to know or judge regarding guilt, and the power to absolve or even to judge—which two things I will give to you under the name of the keys,' says Bede. The keys of the kingdom of heaven refer to discernment and power itself: discernment, by which one distinguishes the worthy from the unworthy; and power, by which one binds or looses. A key is, in fact, a kind of spiritual power given and infused by God, rather than something innate or acquired. The Gloss notes here that there are two keys: the knowledge of how to discern, and the power to bind and loose. Understand that just as the sun’s power to melt and to harden is one in its root but two in its effects, so there is only one key in its root, but two in its effects. A key is called the power of judging in the court of souls, not of bodies; this power of judging consists of two things: the power of discerning during the examination of a case, and the power of defining during the determination of a case, through a sentence of condemnation or absolution. The first power is called knowledge here—not as a habit of cognition, but as the authority and power to discern and judge through previously acquired knowledge. The other is called the power of admitting to the kingdom or excluding from it, according to a true judgment already made; for the unworthy must be excluded, and the worthy received. Hence Bernard says: 'Peter received the keys in the knowledge and power given to him from above, and these keys are the power of opening and closing, and the discernment between those to be admitted and those to be excluded.' Then he adds: "And whatever you bind on earth"—that is, while he is still living on earth—"will be bound in heaven," meaning the heavenly court will approve and confirm it. And similarly, "whatever you loose on earth will be loosed in heaven." This means, according to the Gloss, that whoever you judge unworthy of forgiveness while they live, they will be judged unworthy before God; and whoever you judge should be loosed while they live, they will receive forgiveness from God. The Lord gave this power of loosing and binding not only to Peter, but also to the other Apostles; and not only to the Apostles, but also to bishops, priests, and the whole Church. However, the power of authority resides in God alone, who opens by the infusion of grace; the power of excellence resides in Christ, who opens through the merit of his Passion; and the power of ministry resides in the prelates of the Church, who open through... ...the ministry of the sacraments. Why were the keys of the kingdom of heaven and the primacy of judicial power promised specifically to Peter? It was so that all believers throughout the world might understand that whoever separates themselves from the unity of the faith or from his fellowship in any way cannot be absolved from the bonds of sin, nor can they enter the gate of the heavenly kingdom. And, according to the Gloss, the Lord granted this power specifically to Peter so that he might invite us to unity. For he established him as the prince of the Apostles so that the Church might have one principal vicar of Christ, to whom the various members of the Church could turn if they happened to disagree among themselves; for if there were various heads in the Church, the bond of unity would be broken. Peter is chosen here as the leader of the Church, but he later received this promised power along with the other Apostles when they were ordained as bishops and the Lord, breathing on them after His resurrection, said, "Receive the Holy Spirit," and so on. Yet He appointed him shepherd of all the faithful, prince of the Apostles, and His own vicar in the whole Church when He said to him, "Feed my sheep." Let bishops and prelates hear these things; let them rejoice in the gift, but let them not be proud of the power! For if they bind as Peter did, and if they loose as Peter did, then whatever they bind will be bound, and whatever they loose will be loosed. Let them, therefore, imitate him in discernment and in justice, whom they wish to imitate in the power of binding and loosing. For this reason these things were said to Peter alone, so that all others might see themselves in him as in a mirror, by living, binding, and loosing in the same way, and by not departing from peace and harmony. Let them not, therefore, presume anything against justice and truth, keeping in mind the word of the Apostle who says: 'For we cannot do anything against the truth, but only for the truth.' And, according to Origen, let the one who binds or looses another be blameless, so that he may be found worthy to bind or loose in heaven. Whatever, therefore, they bind or loose on earth justly and with discernment—with both keys cooperating and not erring—will be bound and loosed also in heaven. However, if a prelate acts unjustly. His judgment, while binding for the Church militant, isn't binding for the Church triumphant. But whether a pastor's judgment is delivered justly or unjustly, it must always be feared, lest a fault that doesn't arise from the act itself might arise from pride. Hence Gregory says: "Pastors of the Church should be very careful whether they absolve or bind." But whether a pastor binds justly or unjustly, the pastor's judgment must still be feared by the flock, lest the one who is subject—even if he is perhaps bound unjustly—might deserve that very sentence through some other fault. Therefore, a pastor should be afraid to absolve or bind without discernment; and the one under the pastor's authority should fear being bound, whether justly or unjustly, and shouldn't rashly criticize the pastor's judgment, lest even if he is bound unjustly, a fault that didn't exist might be created by the very pride of that arrogant criticism: so says Gregory.
The Mystery of the Passion
Jesus commands silence regarding his divinity until after the Passion and begins to teach his disciples about the necessity of his suffering.
Why did Christ command the Apostles not to reveal this confession of Peter to anyone? Then, after the disciples' confession about the Son of God was made through Peter, who said, "You are the Christ, the Son of the living God," Jesus commanded his disciples not to tell anyone or reveal to them that he was Jesus Christ, so that they wouldn't preach to others according to what they themselves had understood about Christ. Christ commanded this for the sake of humility, because He wanted humble things, not great things, to be preached about Him; and for the sake of not hindering His Passion, because if Christ were preached and believed in, He would not be crucified; and for the sake of not scandalizing His congregation, because if His immortality and great things about Him had been preached first, and then later they had seen Him—the weak and still-infirm in faith—scourged, crucified, and dying after many ignominious torments, they would have been scandalized by their preaching. Hence this prohibition was for a time, namely until after the Resurrection, so that if it were preached before the Passion, faith in the hearts of the believers would not be shaken by the future scandal of the Passion, as is clearly the case with the Apostles themselves. The time of the Passion was approaching—a time of shame and the manifestation of weakness—but after the Resurrection, once the perfect victory over death had been won, it was time to preach the glory of His majesty. Once the cause ceased—namely, the scandal of the Passion—the effect also ceased. Hence Chrysostom says: "For if the Son of God had been openly recognized, no one would have dared to lay hands on Him, and He would neither have been crucified nor risen from the dead; consequently, the kingdom of the underworld would still be on earth, and the devil's dominion would hold the whole world." Hence also Ambrose: "He commands the disciples to be silent for many reasons: to deceive the prince, to avoid boasting, and to teach humility; at the same time, so that the disciples, who were still unrefined and imperfect, would not be crushed by the burdens of a greater preaching." The disciples are therefore forbidden to preach Him as the Son of God, so that they might later preach Him as the Crucified. This is the glory of faith, if you truly understand the Cross of Christ. Other crosses do nothing for me; only the cross of Christ is useful to me. And it is truly useful, because through it the world is crucified to me, and I to the world! If the world is crucified to me, I know that it is dead, and I do not love it; I know that it is passing away, and I do not desire it; I know that corruption consumes this world. And so I avoid it as something foul, I shun it as something light, and I leave it behind as something harmful—so says Ambrose. The same Ambrose describes in this place the method of speaking and calling both Gentiles and Jews to the Church, saying: "When some from among the Gentiles are called to the Church, we ought to shape the sequence of our teachings so that we first teach that there is one God, the author of the world and of all things: 'In whom we live, and move, and are,' and whose offspring we are, so that He is to be loved by us not only for the gifts of light and life, but also for a certain knowledge of our origin." Next, let's dismantle the belief in idols, on the grounds that material things—whether gold, silver, or wood—cannot possess any divine power in themselves. Once you have persuaded them that there is one God, then by His judgment you will establish that salvation was given to us through Christ, beginning with the things He did in the body and also describing divine things, so that He may appear as more than a man, having conquered death by His power and having been raised from the dead. For faith grows little by little, so that when He is seen to have been above men, He is believed to be God. Unless you prove that He couldn't have done those things without divine power, how can you prove that there was divine power in Him? The Apostle instructed the Athenians with this kind of teaching; it is the order we must observe among the Gentiles. But when the Apostles spoke to the Jews, they said that He was the very Christ promised to us in the prophetic oracles. They didn't initially call Him the Son of God on their own authority, but rather a just man, a man raised from the dead. The man of whom it is said in the Prophets: 'You are my Son; today I have begotten you.' So you, too, should learn from the authority of the divine word about things that are hard to believe; mark his promised coming with the voice of the Prophets; and teach the resurrection—which was known long before—by the testimony of the Scriptures, not as something common like the rest, so that in the very assertion of his raised body you may acquire a testimony of his eternal divinity. For when you have proven that the bodies of others have decayed after death, you certainly prove that this one—of whom it is said, 'You will not let your Holy One see corruption'—has experienced human frailty, has surpassed the merits of the human condition, and is to be attributed to God rather than to men.1 For if a catechumen who is tending toward the sacraments of the faithful needs to be instructed, it must be said: that there is one God from whom all things come, and one Jesus through whom all things come, and that we must not say there are two Lords; that the Father is perfect and the Son is perfect, but that the Father and the Son are of one substance; that the Word of the eternal God is not something that is spoken, but something that is worked, begotten of the Father, not brought forth by a voice: these are the words of Ambrose. To help the Apostles better grasp the Lord’s command—so they wouldn't preach before the Resurrection, and at the same time wouldn't fear the danger of death if they truly loved the glory of the kingdom—He foretold His Passion to them then. From that point on, Jesus began to show His disciples that it was necessary—that is, fitting according to the divine plan—for the Son of Man, meaning Himself, to go to Jerusalem to work out salvation in the midst of the earth, because God the Father had preordained that the mystery of our redemption would be completed there. Hence, this 'it is necessary' brings help, and brings wealth. It is necessary, I say, not for His own sins, but for ours; that is why the Psalmist says: 'What I did not steal, I then paid back.' It is also notable that, when speaking of His Passion, He calls Himself the Son of Man, not the Son of God; as if He meant that what He was about to suffer, He would suffer not according to His divine nature, but according to His human nature. The manner of our redemption is added when it is said: 'And to suffer many things,' for He became a 'bundle of myrrh'—that is, a heap of bitterness—because this bundle of myrrh is composed of many kinds of suffering. Many things, I say, He suffered: to be seized, struck, spat upon, accused, stripped, crowned with thorns, scourged, and rejected by the elders, who should have had the preeminence of life; by the scribes, who seemed to have the prerogative of knowledge; and by the chief priests, who held the excellence of authority and power. He was judged by them to be put to death and handed over to the governor; He was killed on a cross by the Gentiles, who crucified Him with their own hands; and He rose on the third day, as if by His own power, not raised by the power of another—which He said so that they would not be too saddened by His death, and so that they might be comforted by the hope of the Resurrection. To this end, He foretold the ignominy of His Passion and the glory of His Resurrection, so that by His example He might take away the fear of suffering and lift them up to consider the glory of His Resurrection.
The Rebuke of Peter and the Call to the Cross
Peter is rebuked for his human perspective on the Passion, and the faithful are called to glory in the Cross of Christ.
Jerome says: "The meaning is this: preach me once I have suffered these things; for it is useless to preach Christ publicly now, or to proclaim his majesty among the people, when they are about to see him scourged and crucified in a little while." In what sense does Christ call Peter Satan and a stumbling block? Peter took him aside and led him away so he wouldn't seem to be rebuking his Master in front of others, and he began to correct him with an affectionate heart, saying: "God forbid, Lord; this shall never happen to you—that the Son of the living God should die." It was as if he were saying: "It is unfitting that you, the Lord of majesty, should suffer so shamefully." Peter rebuked the Lord more than the others because he didn't want his own confession of faith to be undone, and he didn't think the Son of God could be killed or die; or perhaps he did it out of the burning love with which he loved him more than the others. Peter did well to take him aside, leaving us an example of how to correct a superior, since an inferior should not rebuke a superior in public. The Lord, having turned—that is, having turned his face toward Peter, whom he had been walking ahead of, so that he could look at him and correct him more effectively—said to Peter, rebuking him: "Get behind me in conformity of will; and follow, do not stand against me, Satan," that is, adversary and opponent; "because you are opposing my will and the way of our common salvation, and you are speaking things that are contrary." For Satan is interpreted as adversary or opponent. It was as if he were saying: "Do not oppose me, but align your will with my will; and do not hinder my Passion, but rather follow me, and by walking behind me, imitate my footsteps." Where Origen says: "Blessed is the one toward whom Christ turns, even if he turns toward him for the sake of correction!" And the Lord adds, "You are a scandal to me," meaning you give me cause for offense and you offend me, because in this act you don't savor the things that are of God—considering God's plan for my Passion—but the things of men, who crave present comforts, showing zeal for me in a human way and loving me with human affection. Therefore, we ought to savor not human things, but divine; not carnal, but spiritual; not earthly, but heavenly. For, as Origen also says, "He calls every disciple who sins a scandal to himself." But the Lord called Peter—whom he had previously exalted so highly—Satan, because out of the carnal love he had for the Lord, he tried to dissuade him from his Passion, so that it would not happen. For we read that Peter had the greatest ardor and love for our Lord and Savior. As it is written in the Itinerary of Clement, Peter was so affected by Christ's bodily presence, which he had loved most fervently, that after Christ's ascension, whenever he remembered that sweetest presence, society, and conversation of Christ, and his most holy way of life, he would dissolve entirely into tears; so much so that his cheeks seemed burned by the flow of his tears. Therefore, out of zeal for Christ, he wanted to prevent his Passion; and because this zeal was indiscreet—for Christ's Passion was preordained by God for the salvation of the human race—he deserved a harsh rebuke. Because he didn't regulate his affection so that he would want what Christ wanted, and didn't conform his own will to the divine will, to which he seemed to be opposing, he is deservedly rebuked and called Satan, that is, an adversary. Follow the Lord's example and treat as adversaries anyone who tries to pull you away from what is good or from your spiritual practice for the sake of physical relief and comfort. But just as the Lord rebuked Peter, whom He had previously praised, no one should consider themselves immune from correction because of good things they have done in the past, given the evil they may do now. We must glory in the Cross of the Lord. Therefore, we shouldn't be ashamed of the Lord’s Cross, but rather glory in it, because it is the sign of our salvation and the beginning of all our good. As Chrysostom says: 'Just as we carry a crown, let us carry the Cross of Christ.' Indeed, everything that concerns us is perfected through it: if we need to be reborn, the Cross is there; if we need to be fed by that mystical food, or to be consecrated, or to do anything else, the symbol—that is, the sign of victory—is always there to assist us. For this reason, we inscribe it with great devotion in our homes, on our walls, on our doors, on our foreheads, and in our minds; for this is our sign of the salvation that exists for us. When you sign yourself, therefore, reflect on the full meaning of the Cross or the reason for it. You shouldn't just trace it with your finger; you must do it with great faith. Then no unclean spirit will be able to stand near you, seeing the sword and the blade by which it received its wound and the weapon through which Christ destroyed all its power. PRAYER: Lord Jesus Christ, whom blessed Peter confessed to be the true Son of God, I, though unworthy, confess you with my whole heart and mouth, for you are Christ, the Son of the living and eternal God. I ask you, most merciful Lord, grant that I may confess you in my actions, and that by not denying you in my deeds, I may be found faithful, so that I may obtain your blessing with Peter and remain firm in faith and action with him. Grant also to me, my King and my God, that by conforming my will to yours and following you, I may fulfill your good pleasure in all things and abstain entirely from offending you; and may I thus persevere to the end, by your grace. Amen. ON THE EXHORTATION TO FOLLOW CHRIST, AND SO FORTH.
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Prima pars libri hujus, quse prsecedit, nullam de Passione mentionem expresse facit ; secunda vero pars, quae hic sequitur, frequenter de Passione facit mentionem, ettotam continet Passionem. et eorumquae ultrasunt seriem.
Post praemissa ergo venit Jesus tamquam Salvator, ubique lumen doctrinae spargens, nbique perditos quserens, ubique poenitentes salvans, in partes et fines civitatis, quae Cxsarex Philippi vocabatur, sed nunc Paneas dicitur. Philippus enim Tetrarcha, frater Herodis, civitatem illam renovavit ct ampliavit, et ex tunc eam Caesaream l^hilippi, in memoriam sui nominis, et in honorem Tiberii Caesaris, qui ei quartam partem regni dederat, appellavit. Et est sita in pede montis Libani, ubi hinc inde in declivi latere montis oriuntur duo fontes, Jor et Dan dicti, qui post modicum, ad radicem et pedem Libaai confluentes, efficiunt Jordanem, qui post Jongos circuitus ingreditur mare Galilaeae, prope Corozaim civitatem. Dicitur etiam Caesarea Philippi, ad differentiam Caesareae Palestinae, ubi Centurio Cornelius dicitur habitasse. Est et alia Caesarea, metropolis Cappadociae, quae est in regione Turciae. In ista autem civitate, scilicet Caesarea Philippi, et in confinibus eius, habitabat Gentium popu]us; et idco ex hoc, quod Christus mysterium suae Incarnationis hic revelare voluit, ostenditur quod fundamentum Ecclesiae in fide Gentium fit. Haec enim civitas estPhoenicis rcgionis Gentium, et terminus Judaeae ad Septemtrionem, ad quam tributum census capitis deferebatur, pro quo sub Caesare Augusto universus orbis descriptus dicitur. Congruum autcm fuit, ut in loco in quo orbis tributum solvit, Rex regum et Dominus orbis tributum fidei exigeret, quod solvitur de capite animae, id est de mente.
Et, cum esset soliis orans in via, interrogabat discipulos suos, non quia dubitaret, vel ignoraret, et ut aliquid disceret ; sed ut eos veritatem instrueret et doceret, et errorem hominum per responsionem discipulorum eliminaret : item, ut eis occasionem merendi daret; et nos fideli eorum confcssione, in fide solidaret : item, ut fidem illorum per sequentem approbationem et promissionem in ipsis fortius confirmaret; ac difFerentiam Apostolorum et populorum confirmando ostenderet. Exploraturus autem fidem discipulorum prius vulgi sententiam inquirit; quia confirmaturus eos in fide, prius opiniones et errores aliorum a mentibus eorum removere voluit, ut de veritate eos melius informaret. Sic doctor Evangelicus debet primo errores destruere, ut melius possit veritatem adstruere. Volens ergo Dominus errores exponi, ut, eis expulsis, discipuli veritatem proferant, non vulgi opinione, sed ex Domini revelatione, interrogabat discipulos suos, dicens : Quem dicunt homines, et turbae vulgares, esse Filium hominis ? id est Virginis. Hoc soli Christo convenit : Adam enim fuit fiiius terrae, alii filii hominum, quia ex utroque gignuntur parente ; sed soius Christus fuit filius unius hominis, quia non nisi unum parentem habuit in terra, sic unum in coelo, Vocat se etiam non soium Filium Dei, sed hominis, ratione humilitatis ; quod est contra illos, qui semper volunt se a digniori nominare, et majores suae parentelae, tacitis ceteris, allegare. Secundum Hieronymum^ non dicit: Quem me dicunt esse homines? Licet de se intelligeret, ne jactanter de se quaere-re videretur, sed dicit, secundum Chrysostomum, Filium hominis; quia dispensationem Incarnationis credi vult, et in confessionem devenire.
Similiter prselati ac doctores et magni homines deberent inquirere de fama sua a coUateralibus suis ; quia buna fama doctoris et prsesidentis multum facit ad doctrinae et aedificationis fructum ; mala. ad detrimentum. Unde Origenes: « Interrogavit Christus discipulos, ut nos semper scrutemur qualis opinio sit apud homines de nobis : ut, si quid male dicitur de nobis, occasiones illius praecidamus; si quid autem boni, ejus occasiones augeamus. Sed et discipuli Episcoporum instruuntur Apostolorum exemplo, ut qualescumque opiniunes audierint foris, de Episcopis suis, referant eis. » In hoc autem quod Dominus ab Apostolis quaesivit de fide turbarum, dedit intelligere quod praelati reddituri sunt rationem de fide subditorum.
Et quia de Christu erant variae opiniones in populo, ideo discipuli responderunt dicendo, quod alii dicerent eum esse Joannem Baptistam, qui in utero matris positus sentiebat Domini praesentiam, et propter Baptismum, et propter vitae eminentiam ;cujus opinionis fuit Herodes, et sui sequaces. Unde Theophilus : <( Multi namque putabant quod Joanne sa mortuis surrexisset, sicut etHerodes credebat,et post resurrectio nem suam miracula perpetrasset. » Alii vero dicebant eum esse Eliam, propter zelum veritatis quem habuit ; et proptcr potentiae evidentiam, quia ignem de ccelo posuit; etquia ad coelum raptus, creditur inde esseventurus. Alii Jeremiam, propter sanctitatem,quiasanctificatusfuitinuteromatris; et propterpatientiamin adversis; et propter beneficium misericordiae , quia populi peccata planxit etlamentatus fuit. Alii autem unum de Prophetis, scilicet Elisaeum, propter excellentiam sapientiae : habuit enim dupiicem spiritum Eliae ; vel, quia surrexit unus alius de antiquis Prophetis prioribus. Et sic patet divisio erroris habiti de Jesu a diversis ; sic adhuc hodie variantur homines inquirendo salutem, sivebeatitudinem. Unusquisque enim ponit beatitudinem in eo quod diligit, et hoc |)ro Deo colit, quia, secundum Augustinum, hoc ab humine colitur, quod prse ceteris diligit. RyE CiT PRO OMiNIB.
Deinde exifiit a dJscipulis propriam do se confessionem, imde dicit illis : Vos autem, ab aliis discreli, qui non estis dc turba, sed mei discipuli quibus datum est nosse mijsterium regni Dei,. . . quicstislux mundi etsal terrde,. . . quibus omnia quxcumque audivi a Patre meo nota feci, . .
. . quem me esse dicitis ? Quasi diceret: Si alii errant opinione falsa de me; vos tamen non debetis errare, qui tamdiu mecum fuistis et meam doctrinam audistis. et miracula tanta vidistis, Respondit autem Petrus pro omnibus, scilicet pro se et pro aiiis, quia omnes unum sciebant, et idem sentiebant ; licet alii Apostoli etiam scirent, iste tamen, tamquam senior, ac princeps et caput aliorum, fit os totius collegii; ac prae omnibus et pro omnibus respundit,quiomnibus praeesseet prodcsse debuit. Ex quo patet quod praecipue ad Petri successorem pertinet certificatio dubitationum de fide, et de pertinentibus ad eamdem. Petrus igitur non a parentibus, sed a Patre coilesti edoctus, Dei Filium et hominem videns, utrumque complexus est; ac veritatem divinse et human. ie naturae,id estverum Deum et honiinem, in e-idem supposit<) confitetur, respondens ergo dixit : Tu es Christus Filius Dei vivi.
Quasi dicat : Tu es Christus, id cst homo secundum quod unctus es oleo gratiae prse participibus tuis, et sic contitetur ejus humanitatem, in qua unctus est oleo gratise prse aliis; et est Filius Dei naturalis scilicet, et non adoptivus, sicut alii, et per consequens ejusdem naturse cum Deo Patre, et sic confitetur ejus divinitatem; et addit vivi, id est incommutabilis et seterni, quia Hebrsei consueverunt vocare Deum vivum, ad differentiam et distiuctionem falsorum deorum, qui non vivunt. quos, scilicet Gentes,vei de mortuishominibus, vei de insensibili materia et substantia sibi instituerunt.
Uespondens autemJesusPeirOfeiin Petro omnibus mercedem verae confessionis promittens, dixit ei:BeatusesSimonBarjona, id est filius Joanna; Barenim idem est quod filius, Jona autom ponitur per dinnnutionem, pro Joanna, subtracta media sy]lal)a ; unde Barjonahic accipitur, acsi filiusJoannis diceretur, et propter hoc etiam Petrus quandoque Simon Joannis dicitur. Secundum Chrysostomum, lioc dicit, ut ostendat quoniam ita naturaliter est Christus Filius Dei,sicut Petrus,fi1ius Joannae, ejusdem substantiae cum eo quigenuit. £ea^Ms,inquam,es,propter confessionem verge fidei, quae ducit ad beatitudinem, quia caro et sanguis non revelavit tibi, id est non parentes tui, vel homo mortalis, aut humana doctrina istam veritatem, et tantum arcanum fidei te docuerunt; sed Pater mews,5z«'wcos/^ses^, etperconsequens tota Trinitas, quia indivisa sunt opera Trinitatis. Ubi Chrysostomus : « Sermo iste convenit et ad omnes, ut singulis quibusque dicatur ; Beatus es, quia caro et sanguis non revelavit tibi ; sed Pater meus qui in coslis est. » Tu dicis, et verum dicis, quia ego sum Christus Filius Dei vivi. Et ego qui sum veritas immobilis, cujus dicere est facere, dico tibi pro te et pro sociis tuis : Quia tu es Petrus a me Petra dictus, id est confessor verae petrae, qui est Christus, ac fide fortis, et doctrina stabilis. Merito, propter fidei fortitudinem et fidelem Christi confessionem, hoc nomen Petrus accepit, qui in petram Christum credidit. Simon quippe antea vocabatur ; sed hoc nomen Petrus a Domino ei impositum est, ut Ecclesiam significaret.
Quia enim petra erat Christus, Petrus est populus Christianus. Ideo addit : Et super hanc petram, quam modo confessus es, et quam tu modo in fidei fundamento posuisti, id est super Christum, sedificabo Ecclesiam meam. Petra enim erat Christus, super quod fundamentum etiam ipse aedificatus est. Huic sententiae Apostolus concordans, ait : Fundamentum aliud nemo potest ponere , prdeter id quod positum est, quod est Christus Jesus. Ac si dicat : Non est aiiud fundamentum, nisi illa petra, quam Pelrus posuit fundamentum, cum diceret : Tu es Christus Filius Dei vivi. Super hanc enim petram sedificatur tota Dei Ecclesia. Item, swper hanc petram, id est super baac fidem et confessionem, seu hujus fidei et veritatis firmitatem, tamquam supra fundamentum firmum, xdificaho Ecclesiam meam ; et portse inferi, qu2e sunt suggestiones daemonum, delectationes vitiorum, doctrinse hsereticorum , tormenta ac blandimenta persecutorum, ac prava malorum opera,colloquia et exempla, quae iter perditionis ostendunt, et ad tartara ducunt; non prxvalehunt adversus eam, scilicet Ecclesiam sic firmatam, quia a fide et caritate Christi non separabunt eam. Ex quo patet quod Ecclesia consistit in iliis personis in quibus est notitia et vera confessio fidei et veritatis.
7 ? — Deinde claves regni coelorum se Pctro daturum Dominus promisit, sed tunc non dedit; quia si statim dedisset, numquam in Petro pravitas confessionis, de qua statim subditur, vel error negationis, de quo in Passione dicitur,locum invenisset. Sicutautem pro omnibus Apostolis Petrus respondit, ita in eo omnibus claves regni Dominus promisit, dicens : Et tihi, qui piee ceteris confessus es, dabo claves, id est judicii putestatem, regni coilorum , id est Ecclesiae praescntis, quse dicitur regnum coelorum, quia, ad usum potestatis ejus digne ministratum, sequitur aditus vel clausio regni coelorum. Unde ait Beda. -aClaves autem ei non modo dantur , sed promittuntur; necduni enim fabricatae sunt super incudem crucis, nec in eo sanguine temperalae. Ego quoque istarum clavium ministerio, cum inactu pcrfectionis fuerint , adhuc in ardentis Passionis fornace, primo latroni et humicidae aperiam januam paradisi ; ut et tu in eo exemplo publicanos et meretrices intrare permittas. Tu enim supereosjudicium exercebis, qui contitebuntur culpam, et exspectabunt poenam. Et ideo habebis ordinariam jurisdictionein, et judiciariam potestatem,adquud duo requiruntur: auctoritas cognoscendi vel arbitrandi de culpa; et potestas absolvendi vel etiam judicandi, quae duo sub nomine clavium tibi dabo : » haec Beda.
Claves ergo regni coelorum ipsam discretionem et potentiam nominat : discretionem qua dignos vel indignos discernat; potentiam vero, qua liget vel solvat. Clavis quippe est potestas quaedam spiritualis supernaturaliter a Deo data et infusa, non innata et acquisita. Et dicit hic Glossa^ quod duae sunt claves, scilicet : scientia discernendi, ac potestas ligandi et solvendi. Unde sciendum quod sicut in sole potentia jiquefaciendi et indurandi una est in radice, sed duae in efTectibus; sic tantum una est clavis in radice, sed duae in efFectibus. Clavis enim diciturpotestas judicandi in foro animarum, non corporum; potestas autem judicandi ex duobus integratur : ex potestate discernendi in causae examinatione, et ex potestate diffmiendi in causae determinatione, persententiam condemnatoriam vel absolutoriam. Prima potestas dicitur hic scientia, non ut est habitus cognitionis, sed auctoritas et potestas discernendi et judicandi per scientiam praehabitam. Alia dicitur potentia admittendi ad regnum, vel excludendi, secundum verum judicium praehabitum ; quia debent indij^ni excludi, et digni recipi. Unde Bernardus : « Petrus claves accepit in scientia et potestate sibi data desuper, et hae claves sunt potestas aperiendi ct ciaudendi, atque inter admittendos et excludendos discretio.
)) Deinde subjungit : Et quodcumque ligaveris super terram, id est ipso super terram vivente, erit ligatum et in coilis, id est, coelestis curia approbabit et contirmabit. Et similiter quodcumque solveris super terram, erit solutum et in cobHs : hoc est, secundum 6r/ossam, quemcumque indignum remissione judicaveris dum vivit, indignus apud Deum judicabitur ; et quemcumque solvendum judicaveris dum vivit, remissionem a Deo consequetur. Haec autem solvendi atque ligandi potcstas, non soli Petro, sed et ceteris Apostolis data est a Dumino; et non tantum Apostolis, verum etiam Episcopis et presbyteris, omnique Ecclesiae. Itatamen quod potestas B auctoritatis est in solo Deo, qui aperit per gratiae infusionem ; potestas excellentiae in Christo, qui aperit per Passionismeritum ; potestasministerii in praelatis Ecclesia}, qui aperiunt per . sacramentorum ministerium. 8 CuR Petro specialiter claves reGNI ccelorum et principatum judiciari^ POTESTATIS PROMITTUNTUR? — Scd idcO Petriis specialiler claves re^ni coelorum et principalum judiciariae potestatis accepit, ut omnes per orbem credentes intelligant, quia qoicumque ab unitate fidei vel socictate illius quolibet modo semetipsos segregant, tales nec a vinculis peccatorum absolvi, nec januam regni ccelestis ini^redi possunt Et, secundum Glossam, specialiter eam potestatem Dominus Petro concessit, ut ad unitatem nos invitaret. Ideo enim eum principem Apostolorum constituit, ut Ecclesia uniim principaliter Ghristi haberet vicarium, ad quem diversa membra Ecclesiae recurrerent, si forte inter se dissentirent ; quod si diversa capita essent in Ecclesia, unitatis vinculum rumperetur.
Hic ergo Petrus eligitur Ecclesiae praelatus; sed postea cum aliis Apostolis hanc promissam potestatem accepit, ubi Apostoli Episcopi sunt ordinati, quando post resurrectionem suam, Dominus insufflans in eos, dixit : Accipite Spiritum Sanctum, etc. Sed pastorem omnium fidelium et Apostolorum principem, ac sunm vicarium in tota Ecclesia praefecit, cum ei dixit : Pasce oves meas. Haec praedicta Episcopi et praelati audiant, de munere gaudeant, de potestate non superbiant! Si enim si£ ligaverint ut Petrus, si ita soiverinl ut Petrus; quidquid ligaverint ligatum erit, et quidquid solverint solutum erit. Imitentur ergo ilium in discretione et in justitia, quemimitari volunt inligandi ac solvendi potestate. Ideo enim haec soli Petro dicta sunt, ut omnes alii se in illo quasi speculo videant, sic vivendo, sic ligando, sic solvendo, et a pace et concordla non recedendo, Non ergo praesumant quidquam contra justitiam et veritatem, attendentes verbuni Apostoli dicentis : 'Non enim fossumus aliquid contra veritatem, sed pro veritate. Et, secundum Origenem, sit irreprehensibilis qui alterum ligat vel solvit, ut inveniatur dignus ligare vel solvere in coelo. Quodcumque ergo ligaverint vel solverint in terra juste et discrete, ac utraque clave cooperante et non errante, ligatum et solutum erit et in ccelo.
Si tamon injuste agit praelatus. sententia illius, etsi ligat quoad Ecclesiam militantem, non tamen quoad triumphantem. Sed sive juste, sive injuste proferatur, sententia pastoris semper timenda est, ne forte culpa quae non fit ex opere, fiat ex elatione. Unde Gregorius : « Sub magno moderamine pastores Ecclesiae vel solverestudeant, vel ligare. Sed utrum juste vel injuste obliget pastor, pastoris tamen sententia gregi timenda est ; ne is qui subest, et cum injuste forsitan ligatur,ipsamobligationissuaesententiam ex alia culpa mereatur. Pastor ergo vel absolvere indiscrete timeat, vel ligare ; isautem qui sub manu pastoris est,ligari timeat juste,vel injuste, nec pastorisjudiciumtemerereprehendat, ne etsi injuste ligatus est, ex ipsa tumidae reprehensionis superbia, culpa quae non erat,fiat : » haec Gregorius. 9 GuR Apostolis pr^cipit Ghristus NE cui revelent hanc Petri confessiONEM? — Tunc^ post confessionem discipulorum de Filio Dei factam in Petro dicente : Tu es Ghristus Filius Dei vivi, prsecepit Jesus discipulis suis,ut nemini dicerent,ei revelarent, quia ipse esset Jesus Christus, ut secundum quod ipsi de Ghristo intellexerant, aiiis non praedicarent.
Hoc praecepit Christus causa humilitatis, quia de se non magna, sed humilia praedicari voluit ; et causa non impediendae suae Passionis, quia si praedicaretur et crederetur Ghristus, non crucifigeretur; et causa non scandalizandae suae congregationis, quia si primo immortalitas, et magna de eo praedicata fuissent, et postea pusilli, et adhuc infirmi in fideeum flageilari, crucitigi, et postmulta ignominiosa morte mori vidissent, scandalizati de eorum praedicatione fuissent. Unde ista prohibitio fuit ad tempus, scilicet usque post resurrectionem; ne, si ante Passionem praedicaretur, irritaretur fides in cordibus credentium propter futurum scandaium Passionis, sicut patet factum in ipsis Apostolis. Instabat enimtempus Passionis,tempus ignominise et ostendendae infirmitatis; sed post resurrectionem, habita perfecta victoria mortis, erat tempus prcedicandi gloriam suae majestatis. Quando enim cessavit causa, scilicet scandalum Passionis, cessavit et effectus. Unde Chrysostomus : « Quia si manifeste esset agnitus Filius Dei, nemo ausus fuisset manus in eum injicerc,et neque crucifixus fuisset, neque resurrexisset a mortuis : propterea adhuc infernorum regnum esset in terra, et dominatio diaboli totum mundum teneret. » Unde et Ambrosius : « Multis ex causis jubet tacere discipulos : ut fallat principem, ut declinet jactantiam, doceat humilitatem ; simul ne rudes et imperfecti adhuc discipuli majorispraedicationis molibus opprimantur. Prohibentur ergo discipuli eum evangelizare Dei Filium, ut evangeiizent postea crucifixum. Haec est fidei gloria, si vere inteliigas crucem Christi.
Aliae cruccs nihil mihi prosunt; sola crux Ghristi mihi utilis est. Et vere utilis, per quam mihi mimdus Gruciflxus est, et ego mundo! Si mihi crucifixus est mundus, scio quia mortuus est, et non diligo eum, scio quia praeterit, et non concupisco eum, scio quia corruptela consumit hunc mundum ; et quasi fcEtidum vito , quasi levem caveo , quasi nociturum relinquo : » hoec Ambrosius.
modum autem alloquendi et ad Ecclesiam ac fidem vocandi, sive Gentiles, sive Judaeos, describit hoc loco idem Ambrosius , dicens : « Gum aliqui ex Gentibus vocantur ad Ecclesiam, ita praeceptorum seriem formare debemus, ut primo unum Deum auctorem mundi omniumque esse doceamus : In quo vivimus, et movemur,et sumus; cujus et genus sumus, ut non solum propter munera lucis et vitae, verum etiam propter cognitionem quamdam generis diligendus a nobis sit. Deinde opinionem illam quoe est de idolis destruamus, eo quod non possit auri argentique vel ligni materia vim in se habere divinam. Gum unum Deum esse persuaseris, tunc judicio ejus astrues per Christum nobis salutem datam, incipiens ab illis quae gessit in corpore, etiam divina describens, ut plus quam homo videatur, victam hujus virtute mortem, mortuumque ab inferis resuscitatum. Paulatim enim fides crescit, ut cum supra homines fuisse videatur, Deus esse credatur. Nam nisi probaveris quod facere illa sine divina virtute non potuit, quemadmodum potes probare in eo vim fuisse divinam? Tali Athenienses informavit praecepto Apostolus ; talis nobis apud Gentiles ordo servandus est. — At vero, cum Judaeos alloquerentur Apostoli, ipsum Ghristum esse dicebant, qui propheticis nobis esset promissus oraculis; quem non prius cum auctoritate sua Dei Fiiium nominabant, sed virum justum, virum a mortuis suscitatum. Illurn virum de quo dictum est in Prophetis : Filius meus es tu, ego hodie genui te.
Ita ergo, et tu, ad ea quae ditficile creduntur auctoritate divini sermonisaddisce; etpromissum ejus adventum Prophetarum voce designa; resurrectionem quoque multo ante compertam Scripturarum testimoniis cdoceto, non usitatam cum ceteris, ut in ipsa suscitati corporis assertione aeternae testimonium divinitatis acquiras. Gum enim ceterorum corpora corruptionem probaveris subiisse, post mortem ; hunc utique de quo dicitur : Non dabis Sanctum tiium videre corruptionem, cum probas humanae fro^ilitatis expertum, probas humanae conditionis merita supergressum,Deo magisquam hominibus conferendum. Quia, si ad sacramenta fldelium tendens catechumenus imbuendus sit, dicendum ; quia unus Deus est, ex quo omnia, et unus Jesus per quem omnia, non duos Dominos esse dicendos ; perfectum quidem Patrem, perfectum esse Filium, scd unius Patrem et Filium esse substantiae; Verbum aeterni Dei, non quod profertur, sed quod operatur, ex ;E Patre genitiim, non voce editum : » ha3C Ambrosiiis.
Ut autem Apostoli melius tenerent praeceptum Domini, ne ante resurreclionem evangelizarent , simulque ne horrerent mortis poriculum, si regni gloriam diligerent, praedixit eis tunc Passionem sunm. Exinde enim coBpit Jesus ostendere discipulis siiis, quia oporteret^ id est conveniens esset, secundum ordinationem divinam, Filium hominis, scilicet eum, ire Jerosotymam ad operandum salutem in medio terrae ; quia praeordinatum erat a Deo Patre, quod ibi compleretur mysterium redemptionis nostrse. Unde istud oportet opem portat, opes apportat. Oportet, inquam, non propter sua, sed propter nostra peccata ; et ideo a Psalmista dicitur : Qux non rapui, tunc exsolvebam. Et est notabile, quod ipse loquens de sua Passione nominat se Filium hominis, non Filium Dei ; quasi vellet dicere quod passuriis erat, non secundum naturam divinam,sedsecundum humanam. Modus autem nostrae redemptionis subjungitur, cum dicitur : Et multa pati, factus enim fasciculus m;^rrhae, id est cumulus amaritudinis, quia ex multis passionum generibus compositus est myrrhae fasciculus. Multa, inquam, pa^^", quia; comprehendi, colaphizari, conspui, accusari, denudari, spinis coronari,flageIiari et reprobari; asenioribus, qui debebant habere praeeminentiam vitae, e# Scribis, qui videbaniur habere praerogativam svienii3d, etpiHncipibus sacerdotum qui habebaat excellentiam auctoritatis et potentiae, quia ab istis judicatus est ad mortem et Praesidi traditus; et occidi in cruce a Gentibus, quae eum crucifixerunt propriis manibus ; et tertia die resurgere, tamquam virtute propria, non suscitari potestate aliena, quod dixit, ne nimis de ejus morte tristarentur, et sic spe resurrectionis confortarentur. Ad hoc ignominiam suae Passionis, et suae resurrectionis gloriam praedixit, ut suo exemplo timorem passionis tolleret, et eos ad considerandum suae resurrectionis gloriam elevaret.
Ubi Hieronymus : « Est autem sensus : Tunc me praedicate, cum ista passus fuero; quia nunc non prodest Ghristum publice praedicare, et ejus vulgare in populis majestatem, quem post paululumtlageliatum visuri sunt et crucifixum. » 12 Quo sENsu Petrus vocatur a Ghristo satanas et scandalum ? — Et assumens eum Petrus seorsum, et ducens separatim, ne coram aliis videretur arguere Magisirum, cmpit increpare illum amantis afTectu dicens : Absit a te, Domine, sic pati; non erit tibi hoc, scilicet quod intt^reat Filius Dei vivi. Quasi diceret : Indecens est quod tu, Dominus majestatis, tam ignominiose patiaris. Increpavit Petrus Dominum potius qiiam ccteri, quia non vult confessionem suam destrui, nec putat Fiiium Dei posse occidi vel mori; vel potius, propter fervoris amorem hoc fecit, quo prae ceteris ardebat. Et bene assumpsit eum Petrus secreto relinquens nobis exemplum similiter arguendi majorem, quia inferior non debet in publico arguere superiorem : Qui, Dominus scilicet conversjis, id est facie versa ad Petrum quem praecedebat, ut sic conversus eum aspiceret, et efficacius argueret, dixit Petro, arguendo ipsum : Yade post me conformitate voluntatis ; et retro, non contra me, Satana, id est adversarie et contrarie; quia meae voluntati et viae salutis communis adversaris, et contraria loqueris : Satanas enim interpretatur adversarius sive contrarius. Quasi diceret : Non adverseris mihi, sed applica voluntatem tuam meae voluntati ; et noli impedire Passionem meam, sed magis sequere, et post me eundo vestigia mea imitare. Ubi ait Origenes : « Beatus autem ad quem convertitur Ghristus, etiamsi corripiendi causa convertitur !
» Et subjungit Dominus : Scandalum es mihi, id est das mihi occasionem offensionis, et me offendis, quia in isto facto non sapis ea, qu% Dei sunt, dispositionem Dei de mea Passione considerando, sed ea, qude hominum, qui praesentia appetunt humane pro me zelando, et me affectu humano diligendo. Ergo sapere debemus non humana, sed secundj: partis caput i divina; non carnalia, sed spiritualia; nonterrena,sedcoelestia. Nam,utdicit idem Origenes ; « Omnem discipulum peccantem, scandalum sibi appellat.» Petrum aiitem, quem Dominus anto ita magnificaverat, Satanam vocavit, eo quod propter amorem carnalem quem ad Dominumhabebat,dissuasit ei de sua Passione, ut non fieret. Maximi namque ardoris et amoris legimus fuisse Petrum in Dominum Salvatorem nostrum. Ut enim legitur in itinerario Glementis, Petrus adeo afficiebatur ad Christi corporalem prsesentiam, quam ferventissime dilexerat, quod post Christi ascensionem quotiescumque dulcissimse praesentiae ac societatis et allocutionis Christi, et sanctissimge conversationis memor erat, totus in lacrymas resolvebatur; ita ut genge ejus adustae lacrymarum fluxu viderentur. Ex zelo igitur Christi volebat impedire ejus Passionem; et quia iste zelus erat indiscretus, nam Christi Passio erat a Deo praeordinata ad humani generis salutem, ideo duram meruit reprehensionem. Quia ergo affectum non regulavit, ut vellet quod Christus volebat ; et voluntatem suam non conformavit voluntati divinae, cui adversari videbatur, merito reprehenditur, et Satanas, id est adversarius, appellatur.
Hoc ergo exemplo Domini habeas et tu pro adversariis omnes qui pro corporali alleviatione et consolatione a bono et exercitiospiritualitevellentretrahere. Sicut autem Petrum quem ante probavit hic increpat ; sic nemo ob bona prius facta immunis sit a correptione, propter mala quae facit. i3 In cruce Domini gloriandum. — Non est ergo in cruce Domini verecundandum, sed potius gloriandum, quia est nostrae salutis signum et bonorum nostrorum principi um. Unde Chrysostomus : « Ut coronam, ita circumferamus crucem Christi. Etenim omnia quae secundum nos sunt, per ipsam perficiuntur : et si regenerari oporteat , crux accedit ; et si pasci mystico illo cibo, et si consecrari, et quodcumque aliud facere , ubique symboluin, id est signum victoriae nobis assistit. Propter hoc et in domo, et in muris, et in januis, et in fronte, et in mente cum multo inscribimus id studio ; salutis enim quae pro nobis est, hoc est nostrum signum. Quando igitur signaris, excogita omnem conditionem crucis , vel causam ; non enim simpliciter digito insigniri eam oportet, sed cum multa fide ; et nullus prope te stare poterit immundorum daemonum, videns ensem et gladium in quo plagam et pestiferum vulnus accepit, et arma per quae omnem virtutem ejus Christus solvit.
» ORATIO Domine Jesu Christe, quem beatus Petrus verum Dei Filium est confessus, te quoque,ego indignus,toto corde et ore conflteor, quia tu es Christus Filius Dei vivi aeterni ; et rogo te, Domine clementissime, da mihi ut opere te confitear, et factis non negando fidelis inveniar, quatenus benedictionem tuam consequar cum Petro, ac firmus in fide et opere permaneam cum ipso. Da etiam uiihi, Rex meus et Deus meus, ut conformitate voluntatis te sequendo beneplacitum tuum in omnibusperficiam, ac omnimode ab ofFensa tua abstineam; et sic usque in finem, te largiente, perseverem. Amen. DE EXHORTATIONE \I) SEQUENDIIM CflRISTUM, ETC .
Notes
- 1 ↩The Latin text contains a typo 'fro^ilitatis' which is clearly 'fragilitatis' (frailty).
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