Church and State as Seen in the Formation of Christendom

Thus completely does our Lord answer the question of the strife which had arisen among the Apostles, and so great is the pertinence of the narrative thus introduced by St. Luke, so important its bearing upon all future history. If, then, these fifteen verses be considered in their whole context, not forgetting that they constitute the insertion of a totally new incident, in which consists mainly the addition made by St. Luke to the two points which are common to his own record and that of the first and second Evangelist, that is, the declaration of our Lord as to the disciple who should betray Him, and the institution of the Blessed Eucharist, it will appear that St. Luke distinguishes Peter from the other Apostles, and the power promised to him of confirming his brethren from the powers given to hint in common with them, no less markedly than St. Matthew and St. John, though in quite other language. And it must be added that, as his narrative in the Acts of what took place on the Day of Pentecost completes his statement in his Gospel concerning that “promise of the Father,” and “power of the Holy Ghost” coming down, with which the Apostles were to be endued; so his narrative, from the Day of Pentecost through eleven chapters of the Acts, to the end of the time during which he speaks of the whole College of the Apostles, their preaching and miracles, illustrates what is meant in his Gospel by the special office here promised to Peter of “confirming his brethren.” For Peter throughout appears at the head of the Apostles: his Primacy is exhibited in action from the first mention on the Day of Pentecost itself, as in the words, “Peter, standing up with the eleven, lifted up his voice and spoke to them;” while his supervision of the whole work, which comprises the first period of the Church’s history, while the Apostles acted in one country together and until they separated, is stated in the words, “Peter, as he went through, visiting all,” which indeed may be said to be a compendium of the whole narrative. And of him alone is it recorded that, when he was in prison, “prayer was made without ceasing by the Church unto God for him.”

This, then, is the testimony of St. Luke considered as a whole, contained partly in the Gospel, partly in the Acts, as to the transmission of spiritual power, and such is the very remarkable addition which he contributes to the narrative given by his predecessors, St. Matthew and St. Mark.

4. The testimony of St. John as to the transmission of spiritual power may be divided, as in the cases of St. Matthew and St. Luke, into the promises which he records as made before our Lord’s Passion and the fulfilment which he records as made after His resurrection.

The promises are contained in that same wondrous discourse of our Lord to His Apostles, of which St. Luke has preserved for us another portion in the passage just transcribed. They are given to the apostolic Body collectively, and, so far as they refer to this particular point, the transmission of spiritual power, are contained in the following verses: —

“Whatsoever you shall ask the Father in My name, that will I do: that the Father may be glorified in the Son. If you shall ask Me anything in My name, that will I do. – And I will ask the Father, and He shall give you another Paraclete, that He may abide with you for ever: the Spirit of truth, whom the world cannot receive, because it seeth Him not, nor knoweth Him: but you shall know Him, because He shall abide with you, and shall be in you. I will not leave you orphans: I will come to you. – These things have I spoken to you, abiding with you. But the Paraclete, the Holy Ghost, whom the Father will send in My name, He will teach you all things, and bring all things to your mind, whatsoever I shall have said to you. Peace I leave with you, My peace I give unto you: not as the world giveth, do I give unto you. – If you abide in Me, and My words abide in you, you shall ask whatsoever you will, and it shall be done unto you. – You have not chosen Me: but I have chosen you; and have appointed you, that you should go, and should bring forth fruit: and your fruit should remain: that whatsoever you shall ask of the Father in My name, He may give it you. – I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you: but if I go, I will send Him to you. – But when He, the Spirit of truth, is come, He will teach you all truth. For He shall not speak of Himself: but what things soever He shall hear, He shall speak, and the things that are to come He shall show you. He shall glorify Me: because He shall receive of Mine, and show it to you. – And in that day you shall not ask Me anything. Amen, amen, I say to you: if you ask the Father anything in My name, He will give it you. – Sanctify them in truth. Thy word is truth. As thou hast sent Me into the world, I also have sent them into the world.”

In these words our Lord foretells and promises the coming of the Paraclete to His Apostles, whom He would send to them from His Father, and the perpetual possession of truth which the Paraclete, by His presence, would confer upon them, and our Lord also says how He would bestow on them His own mission, received from the Father. There was the promise of a vast and manifold spiritual power involved in these things, which we do not attempt to draw out; but we pass to the record of St. John as to the bestowal of spiritual power made by our Lord on the eve of His resurrection to the assembled Apostles. A clear and striking connection and correspondence between the bestowal and the promise are here to be seen. An interval of three days only in time had taken place, but in it the passion and resurrection of our Lord had been accomplished.

“Now when it was late that same day, the first day of the week, and the doors were shut, where the disciples were gathered together for fear of the Jews, Jesus came and stood in the midst, and said to them: Peace be to you. And when He had said this, He shewed them His hands and His side. The disciples therefore were glad when they saw the Lord. He said therefore to them again: Peace be to you. As the Father hath sent Me, I also send you. When He had said this, He breathed on them; and He said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained.”

In these few words, addressed to the Apostles together, our Lord would seem to have conveyed a power as universal and as direct from Himself as that contained in the corresponding passages of the three preceding Evangelists. Nothing could be wanting to that mission of which it is said, “As the Father hath sent Me, I also send you;” nothing to the fulness of the grace communicated by the Lord breathing on them, and saying, “Receive ye the Holy Ghost;” while the concluding words coincide exactly with the promise made to the Apostles in St. Matthew, that they should receive the power to forgive or to retain sins. In this interview with His Apostles on the evening of the day of His resurrection. He conveys to them the full apostolate in terms the simplicity of which is only equalled by their majesty.

Had the testimony of St. John stopped here, it would have seemed to give to the Apostles every attribute of power needed for their work. And it is to be noted that St. Peter was present with his brethren, St. Thomas alone being absent, and so, notwithstanding his recent fall, was included in that grant to the Apostolic College.

But St. John, in the last chapter of his Gospel, has added to it a record of that famous scene wherein our Lord bestowed on Peter singly a power as universal as that contained in the fourfold promise recorded by St. Matthew, a power also completely including the power given collectively to the Apostles in the four Evangelists. Indeed, we seem to hear the same voice sounding which said, “The kings of the Gentiles lord it over them, and they that have power over them are called beneficent. But you not so; but he that is the greater among you, let him become as the younger, and he that is the leader as he that serveth:” when the Lord said to Peter, “Simon, son of John, lovest thou Me more than these? Feed My lambs: be shepherd over My sheep; feed My sheep.” How else was it possible for Eternal Love to give so stupendous a charge and power in language so tender?

But considering that our Lord had already bestowed a mission on the Apostles collectively, which He likened to the mission received by Himself from the Father, what could these words mean save the universal pastorship of the flock of Christ? What more could Peter receive than the others, in answer to his greater love for his Master, except this?

The passages which we have now cited contain the whole account which we possess, as written in the Gospels, of the spiritual authority first promised, and then communicated by Christ to the Apostles and to Peter.

They comprehend two classes of passages, those which regard the Apostolic College collectively, and those which regard Peter singly. And this division is made the more remarkable by the fact that no power is either promised or conveyed to any Apostle distinctly from the rest except to Peter.

In estimating their relative force, on the one hand, the full meaning must be given to each of these classes; on the other, no interpretation can be admitted which puts one class into conflict with the other. That interpretation alone can be sound which binds them in one harmonious whole.

If we take the passages which we have above cited, and which are addressed to the Apostles collectively, that is, Matt. xxviii. 18 20, Mark xvi. 15-20, Luke xxiv. 46-49, with Acts i. 3-9, and the passages from our Lord’s last discourse in St. John together with John xx. 21-23, we find them to contain an universal supernatural power which is conveyed to a Body consisting of the Apostles, and which is co-extensive with the needs of that Body, and which lasts so long as the Body is to last. Moreover, the language used by each Evangelist is sufficient by itself, without reference to the others, to express the conveyance of this power, but at the same time the language of each several Evangelist corresponds to the meaning of the others.

If we take the passages addressed to Peter singly, that is, Matt. xvi. 17-19, Luke xxii. 31, 32, John xxi. 15-17, we find a power of Headship superadded to the former power which had been conveyed to the Apostles as a College. This Headship is conveyed in various expressions, such as the Rock on which the divine House is built, while to it the promise of perpetual stability is attached; the Keys, which indicate the supreme power in the divine Kingdom; the power to bind and to loose everything in heaven and earth, as given not to a collective Body, but to one singly, which distinction in the terms of the grant greatly enlarges the authority of the recipient by removing all restraint arising from common action; the Confirming the brethren in the divine Family; the Pastorship of the divine Flock. Each of these five things indicates sovereignty; together they express it with cumulative evidence: but each of these five things also indicates not collective sovereignty given to a college of men, but the sovereignty proper to a single person.

These passages in three several Evangelists addressed to Peter singly correspond to each other even more closely than the former class of passages corresponds to each other, and the power conveyed in them is a power more definitely marked than the power conveyed in the other.

Again, the two classes of passages, as given in the several Evangelists, may be separately compared in the case of each; as Matt. xxviii. 18-20, given to the College, with Matt. xvi. 17-19, promised to the individual; as Luke xxiv. 46-49 and Acts i. 3-9, as said to all, with Luke xxii. 31, 32, prophesied of Peter singly; and, lastly, the various words addressed to the Apostles collectively in the discourse after the Last Supper, and the gift of the Holy Ghost breathed on them together in John xx. 21-23, with the charge to Peter alone recorded in John xxi. 15-17. The result of the most careful and accurate comparison will be to see that the full power given to the Apostolic College in the concluding words of St. Matthew’s Gospel is not interfered with by the Headship promised to Peter in chap. xvi. 17-19: that in Luke, the power from on high, and again the power of the Holy Ghost coming down upon the Apostolic College, do not exclude the confirming power promised to one of them: that in John, the universal Apostolic mission and the imparting of the Holy Ghost, bestowed by Christ upon the Apostles in common, so far from being 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.

The fourth, that the power of binding and loosing whatsoever shall be bound or loosed in earth and in heaven is committed to him singly.

The fifth, the power to confirm his brethren, in which name the Apostles are specially indicated, because his own faith shall never fail.

The sixth, the supreme Pastorship of the whole flock of Christ.

Comparing carefully together what is said to the Apostles as a body with what is said to Peter singly, we cannot but be struck with the fact that while they received nothing without him, he received a power including and crowning theirs. The terms of conveyance in the two cases are indeed of similar majesty and simplicity, being the language of God in the sovereign disposition of His gifts; but in the case of Peter there is greater definiteness, and to him our Lord employs constantly the parabolic form of expression, calling him the Rock, giving him the Keys, committing to him singly the binding and loosing, and the confirmation of the brethren, which is the image of a tower or structure held together in one mass, charging him finally with the Pastorship of the flock of Christ. This imagery is capable of wider application than any other form of speaking, and as we know by the instance of the parables, contains in it an amount of instruction which direct language can only convey at a much greater length. None of it is given to any Apostle by himself, except Peter; what the rest receive of it together, as in the case of the power of binding and loosing, first promised and then given to them collectively, is greatly exceeded by what he receives alone. And besides, their commission and his throw light upon each other. The Papacy and the Episcopate are their joint result. Give its full force to the Apostolic commission, and Christ is with the one universal Episcopate all days to the consummation of the world. Give the same full force to the words bestowed upon Peter, and he feeds the flock of Christ until the second coming of the Great Shepherd. Perpetuity enters equally into both.

There is thus accordance in the four Gospels and the Acts of the Apostles as to the persons to whom transmission of spiritual power in the Church was made. The Gospels and the Acts record in the form of narrative the institution of the divine kingdom from its beginning and before it was carried into effect. But there is another inspired writer who speaks of it incidentally in his Epistles after it had been in operation between twenty and forty years. The eminence of St. Paul as the Preacher of the Gentiles is so great that we may endeavour to put together his testimony concerning the constitution of that Church which he loved so well, and for which he gave his life.

And, first, it is from him we derive that name of the Church which, more perhaps than any other, expresses her nature, and identifies her with our Lord. The Church to St. Paul is “the Body of Christ.” “As the human body,” he says, “is one and has many members, and all the members of the body, whereas they are many, yet are one body, so also is Christ. For in one Spirit were we all baptized into one body, whether Jews or Gentiles, whether bond or free; and in one Spirit we have all been made to drink.” “There are,” he says, “diversities of graces, but the same Spirit; and there are diversities of ministries, but the same Lord; and diversities of operations, but the same God who worketh all in all;” and saying this to the Corinthian disciples he well-nigh repeats it to the Roman. To him, therefore, the whole structure of the Church’s government is divine, as drawn from Christ’s Person, as animated by His Spirit, as the work of the Eternal Father in and through the Son whom He has sent, and by the Spirit whom He has also sent. And again, as he thus wrote in the middle of his course to his Corinthian converts, so nearly at the end of it he expressed to the beloved Church of Ephesus, the fruit of so many toils, the same doctrine. This passage is sufficient of itself to give the complete Pauline conception of the Church as it was present to his mind in the whole range of time, stretching from the first to the second coming of our Lord. “I therefore, a prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called, with all humility and mildness, with patience, supporting one another in charity, careful to keep the unity of the Spirit in the bond of peace. One Body and one Spirit: as you are called in one hope of your calling. One Lord, one faith, one baptism. One God and Father of all, who is above all, and through all, and in us all. But to every one of us is given grace according to the measure of the giving of Christ. Wherefore He saith: Ascending on high He led captivity captive; He gave gifts to men. Now that He ascended, what is it, but that He also descended first into the lower parts of the earth. He that descended is the same also that ascended above all the heavens, that He might fill all things. And He gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors for the perfecting of the saints unto the work of the ministry, unto the edifying of the Body of Christ: until we all meet into the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fulness of Christ: that henceforth we be no more children tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness by which they lie in wait to deceive: but doing the truth in charity, we may in all things grow up in Him who is the Head, even Christ: from whom the whole Body, being compacted and fitly joined together, by what every joint supplieth, according to the operation in the measure of every part, maketh increase of the body unto the edifying of itself in charity.”