Church and State as Seen in the Formation of Christendom

by T. W. Allies

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 opposed to 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 same which 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. It harmonises 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 on Peter, 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.