06 - Testimony of St Paul to St Peter's Primacy

CHAPTER VI.

TESTIMONY OF S. PAUL TO S. PETER’S PRIMACY. In leaving the Gospels and the Acts we quit those writings in which we should expect, beforehand, that divine government to be set forth, which it pleased our Lord to establish for His church. In exact accordance with such expectation we have seen the institution of the apostolic college, and of S. Peter’s Primacy over it, described in the Gospels, and the history in the Acts of its execution and practical working. Both institution and execution have been complete in their parts, and wonderfully harmonise with each other. But in the other inspired writings of the New Testament, comprising the letters of various Apostles, and specially of S. Paul, we had no reason to anticipate any detailed mention of Church government. The fourteen Epistles of S. Paul were written incidentally on different subjects, no one of them leading him to set forth, with any exact specification, that divine hierarchy under which it was the pleasure of the Lord that His Church should grow up. Moreover, it so happened that the [1]circumstances of S. Paul’s calling to be an Apostle, and the opposition which he sometimes met with from those attached to Jewish usages, caused him to be a great defender of the Apostolic dignity, as bestowed upon himself, and continually to assert that he received it not of men, but of God. Had there, then, been no recognition at all of S. Peter’s superior rank in the Apostolic College to be found in his writings, it would not have caused surprise to those who consider the above reasons. And proportionably strong and effective is the recognition of that rank, which, though incidental, does occur, and that several times. If, then, S. Paul, being so circumstanced, selected expressions which seem to indicate a distinction of dignity between the Apostles and S. Peter, they claim a special attention, and carry a double force. Now on putting these together we shall find that they show not merely a distinction of dignity, but a superior authority, in Peter. The first are four several passages in the first Epistle to the Corinthians, in all of which S. Peter holds the higher place, and in two is moreover mentioned singly, while the rest are mentioned only in mass. These are the following, "Now this I say, that every one of you saith: I indeed am of Paul; and I of Apollo; and I of Cephas; and I of Christ." Again: "All things are yours, whether it be Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, for all are yours, and you are Christ’s, and Christ is God’s." Again, "Have we not power to carry about a woman, a sister, as well as the rest of the Apostles, and the brethren of the Lord, and Cephas?" And once more: "That He was seen by Cephas, and after that by the eleven."[2] First, we may remark that the place of dignity in a sentence varies[3] according to its nature: if it descends, such place is the first; but if it ascends, it is the furthest point from the first. Now in the first instance the discourse ascends, for what can be plainer than that it terminates in Christ, as in the supreme point? "Every one of you saith, I indeed am of Paul, and I of Apollo, and I of Cephas, and I of Christ;" so S. Chrysostome observes, "It was not to prefer himself before Peter that he set him last, but to prefer Peter even greatly before himself. For he speaks in the ascending scale:" and Theodoret: "They called themselves from different teachers: now he mentioned his own name and that of Apollo: but he adds also the name of the chief of the Apostles."[4] As plain is this in the second instance, where S. Paul, developing his thought, "all things are yours," adds, "whether Paul, or Apollo, or Cephas," or if that be not sufficient, "the world" itself, which, carried away in a sort of transport, he seems to divide into its parts, "or life, or death, or things present, or things to come, all," I repeat, "are yours:" but only, you are not your own, "you are Christ’s, and Christ is God’s." In all which, from human instruments, who plant and water, he rises up to God, the ultimate source, the beginning and the end. Stronger yet is the third passage, for being in the very act of setting forth the dignity of his own Apostolate, "have we not power," he says, "to lead about a sister, a woman, as well as the rest of the Apostles, and the brethren of the Lord, and Cephas?" Now, whether "the rest of the Apostles" here means, those who, in the looser signification are so called, as "the Apostles of the Churches," and "Andronicus, and Junias—who are of note among the Apostles,"[5] or the original Twelve, the ascending scale is equally apparent. For why is Peter distinguished by name from all the rest? Why alone termed by his prophetical name? S. Chrysostome, again tells us why. "Look at Paul’s wisdom. He puts the chief the last. For there he puts that which was strongest among the principal. For it was not so remarkable to shew the rest doing this, as him that was chief, and had been entrusted with the keys of heaven. But he puts not him alone, but all, as if he would say, whether you look for inferiors, or superiors, you have examples of all. For the brethren of the Lord, being delivered from their first unbelief,[6] were among the principal, though they had not reached the height of Apostles, and, therefore, he put them in the middle, with the highest on the two sides:"[7] words in which he seems to indicate that Peter was as excellent among the Apostles, as they among the rest of the disciples, and the Lord’s brethren. Of the superiority contained in the fourth passage, we have spoken above, under another head: and, therefore, proceed to much more remarkable testimonies of S. Paul. In the epistle to the Galatians, S. Paul has occasion[8] to defend his Apostolic authority, and the agreement of the Gospel which he had preached with that of the original Apostles. After referring to his marvellous conversion, he continues, "immediately I condescended not to flesh and blood; neither went I to Jerusalem to the Apostles, who were before me, but I went into Arabia, and again I returned to Damascus. Then, after three years, I went to Jerusalem, to visit Peter, and I tarried with him fifteen days. But other of the Apostles I saw none, saving James, the brother of the Lord." At length, then, S. Paul goes to Jerusalem, and that with a fixed purpose, "to visit Peter." But why Peter only, and not the rest of the Apostles, and the brethren of the Lord?[9] Why speaks he of these, and of James himself, besides, as if he would intimate that he had little care of seeing them? No other answer can be given to such queries, than is shadowed out in the prophetic name of Peter, and contained in the explanation of it given by Christ Himself, "Upon this Rock I will build My Church."

For, to prove this, let us go back once more to witnesses beyond suspicion, who wrote a thousand years before the denial of Peter’s Primacy began. The Greek and Latin Fathers see here a recognition of his chief authority. Thus Theodoret, "Not needing doctrines from man, as having received it from the God of all, he gives the fitting honour to the chief." Theodoret follows S. Chrysostome, who had said, "After so many great deeds, needing nothing of Peter, nor of his instruction, but being his equal in rank, for I will say no more here, still he goes up to him as to the greater and elder:" his equal in the Apostolic dignity, and the immediate reception of his authority from Christ, but yet his inferior in the range of his jurisdiction, Peter being "greater and elder." And he goes on, "he went, but for this alone, to see him and honour him by his presence. He says, I went up to visit Peter. He said not to see Peter, but to visit Peter, as they say, in becoming acquainted with great and illustrious cities. So much pains he thought it worth only to see the man." And he concludes, "This I repeat, and would have you remember, lest you should suspect the Apostle, on hearing anything which seems said against Peter. For it was for this that he so speaks, correcting by anticipation, that when he shall say, I resisted Peter, no one may think these words of enmity and contention. For he honours the man, and loves him more than all. For he says that he came up for none of the Apostles, save him." Elsewhere, S. Chrysostome, commenting on the charge, Feed My sheep, asks, "Why, then, passing by the rest, does He converse with him (Peter) on these things?" And he replies, Peter "was the one preferred among the Apostles, and the mouth-piece of the disciples, and the head of the band: therefore, too, Paul then went up to visit him rather than the rest."[10] Tertullian, the most ancient of the Latins, says, "then, as he relates himself, he went up to Jerusalem for the purpose of becoming acquainted with Peter, that is, according to duty, and the claim of their identical faith and preaching:"[11] the duty, which Paul had to Peter; the claim which Peter had on Paul. In the fourth century, Marius Victorinus observes: "After three years, says he, I came to Jerusalem; then he adds the cause, to see Peter. For if the foundation of the Church was laid in Peter, as is said in the Gospel, Paul, to whom all things had been revealed, knew that he was bound to see Peter, as one to whom so great an authority had been given by Christ, not to learn anything from him."[12] The writer called Ambrosiaster, as his works are attached to those of S. Ambrose, and contemporary with Pope Damasus, (A. D. 366-384) remarks, "It was proper that he should desire to see Peter, because he was first among the Apostles, to whom the Saviour had committed the care of the Churches." S. Jerome, more largely, says, "not to behold his eyes, his cheeks, or his countenance, whether he were thin or stout, with nose straight or twisted, covered with hair, or as Clement, in the Periods, will have it, bald. It was not, I conceive, in the gravity of an Apostle, that after so long as three years’ preparation, he could wish to see anything human in Peter. But he gazed on him with those eyes with which now he is seen in his own letters. Paul saw Cephas with eyes such as those with which all wise men now look on Paul. If any one thinks otherwise, let him join all this with the sense before indicated, that the Apostles contributed nothing to each other. For even in that he seemed to go to Jerusalem, in order that he might see the Apostle, it was not to learn, as having himself too the same author of his preaching, but to shew honour to the first Apostle."[13] Our own S. Thomas sums up all these in saying, "the doctor of the Gentiles, who boasts that he had learnt the Gospel, not of man, nor through man, but instructed by Christ, went up to Jerusalem, conferred concerning the faith with the head of the Churches, lest perchance he might run, or had run, in vain."[14]

These last words lead us attentively to consider the passage which follows in S. Paul. At a subsequent period the zealots of the law had raised against him a report that the Gospel which he preached differed from that of the Twelve. At once to meet and silence such a calumny, he tells us that "after fourteen years, I went up again to Jerusalem, with Barnabas, taking Titus also with me. And I went up according to revelation, and," assigning the particular purpose, "conferred with them the Gospel which I preach among the Gentiles, but apart with them who seemed to be something; lest, perhaps, I should run, or had run, in vain." Then, having proved the identity of his doctrine with that of those who "seemed to be something," that is, Peter, James, and John, though to him they "added nothing," he specifies Peter among these, and proceeds to draw a singular parallel between, on the one hand, Peter, as accompanied by James and John, and himself, as working with Barnabas and Titus. If we set the clauses over against each other, this will be more apparent:— When they had seen thatAs to Peter was that of to me was committed the Gospel the circumcision, of the uncircumcision, For He who wrought inWrought in me also among Peter, to the Apostleship ofthe Gentiles, the circumcision, [15]James, and Cephas, andGave to me and Barnabas John, who seemed to bethe right hand of fellowship; pillars, where it would appear that James and John stand in the like relation to Cephas, as Barnabas and Titus, just before mentioned, to Paul. And S. Chrysostome, who, it must be remarked, reads Cephas, and not James, first, as do some manuscripts and many Fathers, observes, "where it was requisite to compare himself, he mentions Peter only, but were to call a testimony, he names three together and with praise, saying, ’Cephas, and James, and John, who seemed to be pillars.’" And further, Paul "shows himself to be of the same rank with them, and matches himself not with the rest, but with the leader, showing that each of them enjoyed the same dignity,"[16] that is, of the Apostolic commission, and the divine cooperation. And Ambrosiaster explains the parallel: "Paul names Peter only, and compares him to himself, as having received the Primacy for the founding of the Church, he being in like manner elected to hold a Primacy in founding the Churches of the Gentiles, yet so that Peter, if occasion might be, should preach to the Gentiles, and Paul to the Jews. For both are found to have done both." And presently, "by the Apostles who were the more illustrious among the rest, whom for their stability he names pillars, and who were ever in the Lord’s secret council, being worthy to behold His glory on the mount," (where Ambrosiaster confuses James, the brother of the Lord, with James the brother of John,) "by these he declares to have been approved the gift which he received from God, that he should be worthy to hold the Primacy in the preaching of the Gentiles, as Peter held it in the preaching of the circumcision. And as he assigns to Peter for companions distinguished men among the Apostles, so he joins Barnabas to himself; yet he claims to himself alone the grace of the Primacy as granted by God, like as to Peter alone it was granted among the Apostles.[17]

Now Baronius proves that the above words cannot be taken of a division of jurisdiction, and that the singular dignity of Peter is marked in them. "For as a mark of his excellence Christ Himself, who came to save all men, with whom there is no distinction of Jew and Greek, was yet called ’minister of the circumcision,’ by Paul, (Romans 15:8,) a title of dignity, according to Paul’s own words, for theirs was ’the adoption of children, and the glory, and the testament, and the giving of the law, and the service of God, and the promises,’ while ’the Gentiles praise God for His mercy,’ But just as Christ our Lord was so called minister of the circumcision, as yet to be the Pastor and Saviour of all, so Peter too was called the minister of the circumcision, in such sense as yet to be by the Lord constituted (Acts 9:32,) pastor and ruler of the whole flock. Whence S. Leo, ’out of the whole world Peter alone is chosen to preside over the calling of all the Gentiles, and over all the Apostles, and the collected Fathers of the Church, so that though there be among the people of God many priests and many shepherds, yet Peter rules all by immediate commission, whom Christ also rules by Sovereign power.’"[18] The parallel, then, drawn by Paul between himself and Peter, distinctly conveys that as he was superior to Barnabas and Titus, and used their cooperation, so was Peter among the Apostles, and specially the chief ones, James and John, as their leader and head. For what is the meaning of the words, "He who wrought in Peter to the Apostleship of the circumcision?" Was the Apostleship of the circumcision entrusted to Peter only? It needs no proof that it was also entrusted to James and John, nay, Paul himself immediately says so, "They gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision." Why then does Paul so express himself as to intimate that the Gospel of the circumcision was given to Peter only? For the same reason that he said that to himself "was committed the Gospel of the uncircumcision," and that God "wrought in me also among the Gentiles." Now Barnabas likewise had been[19]separated by the Holy Ghost Himself for the Gentile mission; Barnabas, too, and Titus were discharging the office of ambassadors for Christ among the Gentiles: "that we," Paul says, not I, "should go to the Gentiles." The terms, therefore, used by Paul both of himself and Peter, do not exclude the rest, but express the superiority of the one named singly before the rest, as if he alone held the charge. Their fittest interpretation, then, will be, "The Apostles saw that the Gospel of the uncircumcision was no less given to me above the rest, than the Gospel of the circumcision to Peter above the rest; for He who wrought in Peter above the rest in the Gospel of the circumcision, wrought also in me above the rest in the Gospel of the uncircumcision." But what can set forth S. Peter’s dignity more remarkably than to exhibit him in the same light of superiority among the original Apostles, as S. Paul was among S. Barnabas and his other fellow-workers?

Further confirmation of this is given by the argument with which he refutes the calumny urged against him of disagreement with the Apostles. For while he appeals to them in general, and to his union with them, he likewise specifies the point which favoured that union. It was the parallel between himself and Peter, as we have seen; it was the exact resemblance between his mission and that of Peter, which was the cause of their joining hands: they approve Paul’s Apostleship because they see that it follows the type of Peter’s. And other words of Paul which follow, prove not only the point of his own cause, but the source of Peter’s singular privileges. "But when Cephas was come to Antioch, I withstood him to the face, because he was to be blamed: for before that some came from James, he did eat with the Gentiles; but when they were come he withdrew, and separated himself, fearing them who were of the circumcision. And to his dissimulation the rest of the Jews consented, so that Barnabas also was led by them into that dissimulation. But when I saw that they walked not uprightly unto the truth of the Gospel, I said to Cephas before them all, If thou being a Jew livest after the manner of the Gentiles, and not as the Jews do, how dost thou compel the Gentiles to live as the Jews?" For why did Paul here censure Peter only? By his own account not only Peter, but the rest, and Barnabas himself amongst them, set apart as he was by the Holy Ghost to preach to the Gentiles, did not defend Christian liberty, as they ought to have done. Why, then, does he single out Peter among all these, resist him to the face, and so firmly censure all, in his person? No answer can be given but one: that by this dissembling of Peter the zealots of the law gathered double courage to press against Paul their calumny of dissension from Peter, and to infer that he had run in vain, from the indulgence which Peter showed; that Peter’s authority with all was so great that his example drew the pastors and their flocks alike to his side, and that it was requisite to correct the members in the head. From this S. Chrysostome proves that it was really the Apostle Peter, which some, as we shall soon see, denied: "For to say, that I resisted him to the face, and to put this as a great thing, was to show that he had not reverenced the dignity of his person. But had he said it of another, that I resisted him to the face, he would not have put it as a great thing. Again, if it had been another Peter, his change would have not had such force as to draw the rest of the Jews with him. For he used no exhortation, nor advice, but merely dissembled, and separated himself, and that dissembling and separation had power to draw after him all the disciples, on account of the dignity of his person."[20] Again, another writer of the fourth century tells us this: "Therefore he inveighs against Peter alone, in order that the rest might learn in the person of him who is the first."[21] It was, then, Peter’s primacy, and the necessity of agreeing with him thence arising, which led Paul to resist him publicly, and, disregarding the conduct of the rest, to direct an admonition to him alone. "So great," S. Jerome tells us, on these two passages, "was Peter’s authority, that Paul in his epistle wrote, ’Then after three years I went to Jerusalem to see Peter, and I tarried with him fifteen days.’ And again in what follows, ’After fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up according to revelation, and conferred with them the Gospel which I preach among the Gentiles,’ showing that he had no security in preaching the Gospel, unless it were confirmed by the sentence of Peter and those who were with him."[22] But this passage,[23] concerning the reprehension of S. Peter by S. Paul, has afforded so signal an instance "of the unlearned and unstable wresting Scripture to their own proper destruction,"[24] that we must dwell a little longer upon it. First, the Gnostics and the Marcionites quoted it to accuse the Apostles of ignorance, and to favour their own claim to a progressive light. In Peter, they would have it, there was still a taint of Judaism. Next Porphyry, who "raged against Christ like a mad dog,"[25] tried by this passage to weaken the authority of the Apostles, and to convict Paul of ambition and rashness, who censured the first of the Apostles and the leader of the band, not privately, but openly before all, as S. Chrysostome and S. Jerome tell us. Julian the apostate succeeded these, and tried, by means of Paul’s contention with Peter, to bring discredit on the religion itself. For who, he asked, could value a religion whose chief teachers were guilty of hypocrisy, ignorance, and ambition? And in complete accordance with the spirit of these, all, who, since the sixteenth century, have attempted to impugn S. Peter’s prerogatives, have rested their chief effort on the exaggeration and distortion of this reprehension. "This," says Baronius, "is the stone of stumbling, and rock of offence, on which a great number have dashed themselves. For those, who without any diligent consideration have superficially interpreted a difficult statement, have gone so far in their folly as either to accuse Paul of rashness for having inveighed against Peter not merely with freedom, but wantonness, or to calumniate Peter as a hypocrite, for acting with dissimulation; or to condemn both, for not agreeing in the same rule of faith."[26] In most remarkable contrast with these stand out three several interpretations, which prevailed in early times, all differing from each other in points, but all equally careful to maintain the dignity of Peter, and to clear up the conduct of Paul. First, from S. Clement of Alexandria in the second century up to S. Chrysostome in the fourth, we find a number of Greek writers asserting that it was not the Apostle Peter, who was here meant, but another; S. Jerome gives their reasons thus: "there are those who think that Cephas, whom Paul here writes that he resisted to the face, was not the Apostle Peter, but another of the seventy disciples so called, and they allege that Peter could not have withdrawn himself from eating with the Gentiles, for he had baptized Cornelius the centurion, and on his ascending to Jerusalem, being opposed by those of the circumcision who said, ’why hast thou entered in to men uncircumcised, and eaten with them?’ after narrating the vision, he terminates his answer thus: ’If, then, God hath given to them the same grace as to us who believe in the Lord Jesus Christ, who was I that I should withstand God?’ On hearing which they were silent, and glorified God, saying: ’Therefore to the Gentiles, also, God hath given repentance unto life.’ Especially as Luke, the writer of the history, makes no mention of this dissension, nor even says that Peter was at Antioch with Paul; and occasion would be given to Porphyry’s blasphemies, if we could believe either that Peter had erred, or that Paul had impertinently censured the prince of the Apostles."[27] But this interpretation, contrary both to internal evidence and to early tradition, and suggested only by the anxiety to defend S. Peter’s dignity, did not prevail. Another succeeded, supported by S. Chrysostome, S. Cyril, and the greatest Greek commentators, and for a long time by S. Jerome, even more remarkably opposed to the apparent sense of the passage, and only, as it would seem, dictated by the same desire to defend the dignity of S. Peter, and the conduct of S. Paul. Admitting that it was really Peter who was here mentioned, they maintained that it was not a real dissension between the two Apostles, but apparent only, and arranged both by the one and the other, to terminate the question more decidedly. S. Chrysostome[28] sets forth at great length this opinion: "Do you see," says he, "how S. Paul accounts himself the least of all saints, not of Apostles only? Now he who was so disposed with respect to all, both knew how great a prerogative Peter ought to enjoy, and reverenced him most of all men, and was disposed towards him as he deserved. And this is a proof. The whole earth was looking to Paul; there rested on his spirit the solicitude for the Churches of all the world. A thousand matters engaged him every day; he was besieged with appointments, commands, corrections, counsels, exhortations, teachings, the administration of endless business; yet giving up all these, he went to Jerusalem. And there was no other occasion for this journey save to see Peter, as he says himself: ’I went up to Jerusalem to visit Peter.’ Thus he honoured him, and preferred him to all men." Suspecting, too, that an accusation against Peter’s unwavering faith, might be brought from the words, "fearing those of the circumcision," he breaks out, ’What say you? Peter fearful and unmanly? Was he not for this called Peter, that his faith was immovable? What are you doing, friend? Reverence the name given by the Lord to the disciple. Peter fearful and unmanly! Who will endure you saying such things?’"

Now compare[29] together these two interpretations of the Greek Fathers with that of the reformers and their adherents since the sixteenth century. A more complete antagonism of feelings and principles cannot be conceived. I. There is not a Greek Father who does not infer the singular authority of Peter from the first and second chapter of the epistle to the Galatians. There is not an adherent of the reformers who does not trust that he can draw from those same chapters matter to impugn S. Peter’s Primacy. II. The Greek Fathers anxiously search out every point which may conduce to Peter’s praise. The adherent of the reformers suppresses all such, and seems not to see them. III. If anything in Paul’s account seems at first sight to tell against Peter’s special dignity, the Greek Fathers are studious carefully to remove it; the adherents of the reformers to exaggerate it. IV. The Greek Fathers prefer slightly to force the obvious meaning of the words, and to desert the original interpretation, rather than set Apostles at variance with each other, or admit that Peter, the chief of the Apostles, was not treated with due deference. The adherents of the reformers intensify everything, take it in the worst sense, and are the more at home, the more bitterly they inveigh against Peter.

Now turn to the third interpretation, that of the Latin Fathers. They admit both that it was Peter and that it was a real dissension, but they are as anxious as the Greek to defend Peter’s dignity. Thus Tertullian:[30] "If Peter was blamed—certainly it was a fault of conduct, not of preaching." And Cyprian:[31] "not even Peter, whom first the Lord chose, and upon whom He built His Church, when afterwards Paul disagreed with him respecting circumcision, claimed aught proudly, or assumed aught arrogantly to himself, saying that he held the Primacy, and that obedience rather was due to him by those younger and later." And Augustine: "Peter himself received with the piety of a holy and benignant humility what was with advantage done by Paul in the freedom of charity. And so he gave to posterity a rarer and a holier example, that they should not disdain, if perchance they left the right track, to be corrected even by their youngers, than Paul, that even inferiors might confidently venture to resist superiors, maintaining brotherly charity, in the defence of evangelical truth. For better as it is on no occasion to quit the proper path, yet much more wonderful and praiseworthy is it, willingly to accept correction, than boldly to correct deviation. Paul then has the praise of just liberty, and Peter of holy humility: which, so far as seems to me according to my small measure, had been a better defence against the calumnies of Porphyry, than the giving him greater occasion of finding fault: for it would be a much more stinging accusation that Christians should with deceit either write their epistles, or bear the mysteries of their God."[32]

Now, to see the[33] fundamental opposition between the Greek and Latin Fathers, and the reformers, let us observe that, though there are three ancient interpretations of this passage, differing from each other, the first denying that the Cephas so reprehended by Paul, was the chief of the Apostles, the second affirming this, but reducing the whole contention to an arrangement of prudence between the two Apostles, and the third maintaining the reality of the reprehension, yet all three have in common the reconciling Peter’s chief dignity with the reprehension of him, and the two latter, besides, are much more careful to admire his modesty, than Paul’s liberty, and make the most of every point in the narration setting forth Peter’s Primacy. On the other hand the reformers use this reprehension as their sharpest weapon against his authority, praise Paul’s liberty to the utmost in order to depress that authority, hunt out everything against Peter, and pass over everything for him. It is equally evident that their motive in this runs counter to the faith universal in the Church during the first four centuries; and that their inference cannot be accepted without rejecting all Christian antiquity, and the very sentiments expressed by Paul himself, as we have seen, towards Peter. But as to the reprehension itself, it would seem to have been not on a point of doctrine at all, but of conduct. S. Peter had long ago both admitted the Gentiles into the Church, and declared that they were not bound to the Jewish law. But out of regard to the feelings of the circumcised converts, he pursued a line of conduct at Antioch, which they mistook to mean an approval of their error, and which needed, therefore, to be publicly cleared up. Accordingly, Peter’s fault, if any there were, amounted to this, that having, with the best intention, done what was not forbidden, he had not sufficiently foreseen what others would thence infer contrary to his own intention. Can this be esteemed either a dogmatic error, or a proof of his not holding supreme authority? But the event being injurious, and contrary to the truth of the Gospel, why should not Paul admonish Peter concerning it? But very remarkable it is, that he quotes S. Peter’s own example and authority, opposes the antecedent to the consequent fact, and maintains Gospel liberty by Peter’s own conduct. S. Chrysostome remarked this. "Observe his prudence. He said not to him, Thou dost wrong, in living as a Jew, but he alleges his former mode of living, that the admonition and the counsel may seem to come not from Paul’s mind, but from the judgment of Peter already expressed. For had he said, Thou dost wrong to keep the law, Peter’s disciples would have blamed him, but now, hearing that this admonition and correction came not from Paul’s judgment, but that Peter himself so lived, and held in his mind this belief, whether they would, or would not, they were obliged to be quiet."[34]

FOOTNOTES:

[1] Passaglia, p. 206.

[2] 1 Corinthians 1:12; 1 Corinthians 3:22; 1 Corinthians 9:5: 1 Corinthians 15:5.

[3] Passaglia, p. 124-6.

[4] S. Chrys. in 1 Cor. Hom. 3, n. 2. Theodoret on text.

[5] 2 Corinthians 8:23; Romans 16:7.

[6] John 7:5.

[7] In 1 Cor. Hom. 21. n. 2.

[8] Passaglia, p. 208.

[9] Galatians 1:16-19.

[10] Theodoret and Chrysostome on the text, and on John, Hom. 88.

[11] De Præsc. 100:23.

[12] Comm. in Galatians 1:18. Mai nova collectio. Tom. 3.

[13] Ambrosiaster and S. Jerome on the text.

[14] S. Thomas Cant. Epist. Lib. i, 97.

[15] An argument has been drawn by some against S. Peter’s primacy from S. Paul here placing S. James first. Now as to this we must remark that some most ancient manuscripts, and the original Latin version, read "Peter, and James, and John," and that this is followed by Tertullian, Chrysostome, Ambrose, Ambrosiaster, Augustine, Theodoret, Jerome, Irenæus, Gregory of Nyssa, and Cassiodorus, of whom Jerome is the more important, in that he had studied so many ancient commentaries before writing his own. But supposing that the vulgar reading is the true one, Peter’s being once placed by S. Paul between S. James and S. John will not counterbalance the vast positive evidence for his primacy. Those who wish to see the probable reasons why S. James was here placed first, may consult Passaglia, b. 1, 100:14, who treats of the question at length. Perhaps S. Paul, narrating historically a past incident, recalled them to his recollection in the order of time, in which they received him: and S. James, residing constantly at Jerusalem, might very probably have seen him first.

[16] S. Chrys. in Gal. 100:2.

[17] Comm. on Galatians 2:7-8.

[18] Baron. Ann. A. D. 51. § 29. S. Leo. Serm. 4.

[19] Acts 13:2.

[20] Hom. on, I resisted Him to the face, n. 15.

[21] Ambrosiaster on Galatians 2:14.

[22] Epist. inter. Augustin. 75, n. 8.

[23] Passaglia, p. 217.

[24] 2 Peter 3:16.

[25] S. Jerome.

[26] Ad. Ann. 51, § 32.

[27] S. Jerome on Gal. ch. 2.

[28] Homily on the text, I resisted him to the face, n. 8, Tom. 3, p. 368.

[29] Passaglia, p. 232.

[30] De Præse. 100:24.

[31] Cyprian, Ep. 71.

[32] Ep. 82, n. 22.

[33] Passaglia, p. 240.

[34] Hom. on text, n. 17.