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

by T. W. Allies

And this proof, VIII., is the more persuasive because S. Paul follows the very same mode of speaking as the Evangelists. For in repeatedly mentioning S. Peter in his epistles, he always gives him the place of honour, and joins him as near as may be with Christ. Who then can doubt that Peter held a certain pre-eminent rank?

And the more, IX., because what is read in the Acts, and the view of primitive history therein contained, looks the same way, and seems set forth with the same purpose. For if you compare together the Acts and the Gospels, the mind at once suggests that the position of Prototype which Christ holds in the Gospels, belongs to Peter in the Acts, and that Peter seems distinguished above the rest of the Apostles in the Acts, as Christ is pre-eminent far above all in the Gospels. Now what is the result of so apparent a likeness? What is it fair to deduce from such a bearing in the Evangelical and Apostolical history? Those who are obedient to reasoning, and follow the bright torch of the Scriptures, must confess with us that in this parallelism of both histories, and so of Christ and Peter, is contained a mark and sign, proving that Peter follows next after Christ in dignity and authority.

In authority, X., I repeat, and, therefore, that kind of superiority which very far surpasses the limits of precedence and order. For what are the grounds on which we see Peter's eminence in the Acts, or a resemblance between the Acts, when speaking of Peter, and the Gospels when speaking of Christ? Chiefly these, that Peter is set forth as remarkable, singly, above all, for the use and exercise of the triple power, of Judge, Legislator, and authoritative Teacher. Now, the superiority herein asserted, not merely distinguishes Peter from the rest, but attaches to him a greater authority over the rest.

XI. And, indeed, propose an hypothesis which is necessary to solve a complex and undoubted series of facts: is such an hypothesis thereby made a certainty. At least these are the principles of philosophy, from which the laws of reasoning will not allow us to depart. Now, Peter's pre-eminence and supremacy are such an hypothesis, without which you can render no sufficient cause of the facts narrated in the first twelve chapters of the Acts. Accordingly, this supremacy of Peter may be considered as proved.

XII. Or to put the argument somewhat differently, thus: As the existence of causes is deduced, à posteriori, from effects, so it is perfectly established, à priori, whenever the series and sum of effects, of which the senses are cognisant, are foretold from it with certainty. We deduce the force of gravity necessarily from its effects, à posteriori, but we likewise determine it to exist, with a judgment no less invariable, à priori, when it is such that we do not merely guess at, but certainly anticipate, its sensible effects. Now Peter's supremacy is not inaptly compared with this very force of gravity. For it is a characteristic of each to be, in its proper order of things, the source and principle in which effects are involved, which afterwards become apparent, whether in this physical universe, or in the supernatural region of the Church.

Suppose, then, Peter to have held the dignity which we claim for him. What happens in the Acts which might not, nay, which should not, have been anticipated? Is it his being mentioned above all, his speaking in the name of all, his constantly taking the lead, and his eminence, as if he were the head? But it could not be otherwise if he alone received from Christ a higher dignity than all the rest. Is it his discharging the office of supreme Judge, Legislator, Teacher, and Doctor? Is not this just what was to be expected from the rank of Head and universal Pastor? The Primacy, then, the larger authority, and the unshared majesty of Peter, belong to that class of truths which are indubitably believed on the strength of deduction, and rational anticipation.

Having noted, if not all, at least the greater number of those arguments which we have alleged hitherto in favour of our cause, we approach the question which was secondly to be cleared up, what, namely, is the force and nature of that Primacy, which the same arguments prove to belong to Peter. For I know that all Protestants are possessed with the notion that no other pre-eminence should be ascribed to Peter, on scriptural authority, than one limited to a certain precedency of honour and order. That precedency should be granted Peter they are not unwilling to admit, but supremacy, they stoutly maintain, must not and cannot be allowed him. As to which their opinion I consider, that it would be much the shorter way to strip Peter utterly of every prerogative, than to attenuate the distinctions applied to him in Scripture to a sort of shadowy precedency. I consider that nothing is so foreign to truth and the Scriptures, as on their testimony to allow that Peter was distinguished from the rest of the Apostles, but to confine that superiority within the very narrow bounds of honour and order.

For, first, whence do we most evidently and chiefly draw the greater dignity which Peter clearly possessed above the others? We draw it from the endowments separately bestowed upon him, whereby he became the Foundation of the Church, the Supreme Bearer of the keys, the Confirmer of his brethren, and the universal Pastor. But are these names, images, signs, expressing a naked superiority of honour and order, or rather designating an authority of jurisdiction and power? I cannot hesitate to assert either that these forms are most fitted of all to express a singular authority, or that none such exist in language. For, secondly, their force is to ascribe to Peter the main sway, and to mark him as set for the head and leader of all. Who that hears them can, without perverting the natural force of words, or disregarding the laws of interpretation, imagine anything merely honorary, or figure to himself Peter with a mere grant of precedency?

Especially as, thirdly, he is named in Scripture not only the First, but, comparatively, the Greater, and absolutely, the Superior.[2] Now these terms do, of themselves, and far more if you consider the context of the discourse in which they occur, express a singular authority, and one without rival. An authority, fourthly, kindred to that with which Christ, while yet in His mortal life, presided over the Apostolic college, and administered as supreme Head, the company which He had formed. For we can never sufficiently urge a point which, being in itself most true, is of itself abundantly sufficient completely to set at rest the present controversy. It is this, that Peter's Primacy proceeds from a singular association with those distinctions, in virtue of which Christ is considered the Head and Chief, and Supreme Ruler of the Church. So that the more his Primacy is depressed, the more Christ's prerogatives and dignity are lowered; nor can he be confined to a precedency of honour and order, without Christ's superiority being shut within well nigh the same limits.

Besides, fifthly, are tokens wanting in Scripture which disclose the nature of Peter's Primacy? Are there not effects which unfold the force and quality of the cause from which they spring? Such tokens there are in abundance, and such effects manifold. These are, the care with which Peter guarded the Apostolic college; the authority with which he visited Christians in every part; the singular exercise of judicial power, by which he established Church discipline, and provided for its maintenance; his acts of authoritative teaching; his drawing the form of laws which were to rule the universal Church; and, in short, the wonderful regard with which that Church followed Peter as its Head, and the Steward of all the Lord's family. What Primacy is it which these tokens set forth? What cause which these effects demonstrate? Is it one limited to a precedency of honour and order? or one pre-eminent by an inherent jurisdiction and authority? It is a point which needs no further words. For if any there be whose minds are not struck by a candid and sincere exposition of facts, you will in vain attempt to persuade them by arguments.