Letter #159, 2023, Tuesday, November 21: Peter

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Letter #159, 2023, Tuesday, November 21: Peter

[2023-11-21]

[Engleză]

I received an email today from OnePeterFive, an American Catholic website which sends out many interesting reports and texts.

This email contained a text on the founding of the papal office taken from a work by the Russian Orthodox theologian Vladimir Soloviev (1853-1900), a text of some interest which seemed fitting to send out to you (see below).

Soloviev was a Russian philosopher, theologian and poet, who played a significant role in the development of Russian philosophy and poetry at the end of the 19th century and, after his death, in the spiritual renaissance of the early 20th century.

Soloviev in his book Russia and the Universal Church (1885) argued for a return of the Greco-Russian Churches to Roman communion, but without forsaking any of their traditional patrimony.

In the last years of his life, Soloviev is said to have entered into communion with Rome (but this is not universally accepted as certain).

Because the words and actions of Pope Francis are the subject of much discussion in these days, it seemed fitting to send out this interesting text by Soloviev. —RM

***

Introductory notes

We note that the relationship between Jesus and Peter had several dramatic “moments” or “stages” which have come down to us as some of the most dramatic moments in all of Scripture.

(Note: there are differences in the way these stages are narrated in the different Gospels.)

First, the Gospel of Mark:

(1) The first stage was when Peter (still named Simon) told Jesus that he believed Jesus was the Anointed One, the Messiah, the One sent by God to fulfill the Scriptures and save Israel.

Here are those lines in Gospel of Mark, Chapter 8:27-30:

27 And Jesus went out, and his disciples, into the towns of Cesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?

28 And they answered, John the Baptist; but some say, Elias; and others, One of the prophets.

29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ.

30 And he charged them that they should tell no man of him.

(2) The second stage was when Peter told Jesus not to go up to Jerusalem to face his passion and death.

Jesus strongly reacted, saying to Peter, “Get thee behind me, Satan.”

Here is the passage in the Gospel of Mark (8:31-33) :

31 And he began to teach them, that the Son of Man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.

32 And he spake that saying openly. And Peter took him, and began to rebuke him.

33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, “Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.”

(3) The third stage has to do with Peter denying Jesus after Jesus was arrested and was taken to be tried and condemned to death.

Here are the verses where Jesus predicts the denials, and then the verses where Peter does in fact deny Christ, in the Gospel of Mark (14:27-31, 66-72):

27 And Jesus said to them, “You will all fall away; for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’

28 But after I am raised up, I will go before you to Galilee.”

29 Peter said to him, “Even though they all fall away, I will not.”

30 And Jesus said to him, “Truly, I say to you, this very night, before the cock crows twice, you will deny me three times.”

31 But he [Peter] said vehemently, “If I must die with you, I will not deny you.” And they all said the same.

(…)

66 And as Peter was beneath in the palace, there cometh one of the maids of the high priest:

67 And when she saw Peter warming himself, she looked upon him, and said, “And thou also wast with Jesus of Nazareth.”

68 But he denied, saying, “I know not, neither understand I what thou sayest.” And he went out into the porch; and the cock crew.

69 And a maid saw him again, and began to say to them that stood by, “This is one of them.”

70 And he denied it again. And a little after, they that stood by said again to Peter, “Surely thou art one of them: for thou art a Galilean, and thy speech agreeth thereto.”

71 But he began to curse and to swear, saying, “I know not this man of whom ye speak.”

72 And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, “Before the cock crow twice, thou shalt deny me thrice.” And he [Peter] wept bitter tears.

***

Of course, later, after the resurrection, there was a 4th stage.

(4) When Jesus meets Peter on the shore of the Sea of Galilee, Jesus asks Peter (whom he still addresses as “Simon”) three times if Peter loves him — three times to match the three times Peter had denied Christ in Jerusalem on the night of Jesus’ arrest :

Jesus Reinstates Peter

15 When therefore they had dined, Jesus saith to Simon Peter: “Simon son of John, lovest thou me more than these?” He saith to him: “Yea, Lord, thou knowest that I love thee.” He saith to him: “Feed my lambs.”

16 He saith to him again: “Simon, son of John, lovest thou me?” He saith to him: “Yea, Lord, thou knowest that I love thee.” He saith to him: “Feed my lambs.”

17 He said to him the third time: “Simon, son of John, lovest thou me?” Peter was grieved, because he had said to him the third time: “Lovest thou me?” And he said to him: “Lord, thou knowest all things: thou knowest that I love thee.” He said to him: “Feed my sheep.”

18 “Amen, amen I say to thee, when thou wast younger, thou didst gird thyself, and didst walk where thou wouldst. But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldst not.”

19 And this he said, signifying by what death he should glorify God. And when he had said this, he saith to him: “Follow me.”

***

It is in the Gospel of Matthew that Peter‘s confession that he believes Jesus is the Messiah is followed immediately by the change of his name and the conferring of the keys of the Kingdom, thus laying the foundation for the office of the papacy:

Peter Declares That Jesus Is the Messiah

Matthew 16:13-23

13 When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?”

14 They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.”

15 “But what about you?” he asked. “Who do you say I am?”

16 Simon Peter answered, “You are the Messiah, the Son of the living God.”

17 Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven.

18 And I tell you that you are Peter, and upon this rock I will build my Church, and the gates of Hell will not prevail against it.

19 I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”

20 Then he ordered his disciples not to tell anyone that he was the Messiah.

Jesus Predicts His Death

21 From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that he must be killed and on the third day be raised to life.

22 Peter took him aside and began to rebuke him. “Never, Lord!” he said. “This shall never happen to you!”

23 Jesus turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; you do not have in mind the concerns of God, but merely human concerns.”

***

It is for this reason — because the relationship between Jesus and Peter changed several times over a few months — that the selection of Soloviev as published today by OnePeterFive was entitled, somewhat provocatively:

“Peter” and “Satan”: the Two Names of the Pope

Here is that selection:
“Peter” and “Satan”: the Two Names of the Pope (link)

By Vladimir Soloviev

An Excerpt from Vladimir Soloviev, Russia and the Universal Church, trans. Rees (London: Centenary Press, 1948), 96-98.

[Here below are the words of Soloviev, first published in 1885]

It was not Simon’s apostleship that involved his change of name, for the change, though already predicted, was not made at the time of the choice and solemn sending forth of the Twelve.

All with the single exception of Simon retained their own names in the apostleship; none of them received from our Lord a new and permanent title of wider or higher significance.[1]

Apart from Simon, all the Apostles are distinguished from one another solely by their natural characteristics, their individual qualities and destinies as well as by the varieties and shades of personal feeling shown towards them by their Master.

On the other hand, the new and significant name which Simon alone receives in addition to the apostleship shared by all, indicates no natural trait in his character, no personal affection felt for him by our Lord, but refers solely to the special place which the son of Jona is called to fill in the Church of Christ.

Our Lord did not say to him: “Thou art Peter because I prefer thee to the others, or because by nature thou hast a firm and stable character” (which, incidentally, would hardly have been borne out by the facts), but: “Thou art Peter and upon this rock I will build My Church.”

Peter’s confession, which by a spontaneous and infallible act of allegiance established the bond between mankind and Christ and founded the free Church of the New Covenant, was not just a piece of characteristic behavior on his part. Nor can it have been a casual and momentary spiritual impulse.

For is it conceivable that such an impulse or moment of enthusiasm should involve not merely a change of name for Simon as for Abraham and Jacob in times past, but also the prediction of that change long previously as something which would infallibly come about and which held a prominent place in our Lord’s plans?

Was there in fact any part of the work of the Messiah more solemn than the foundation of the Universal Church which is expressly connected with Simon under his new name of Peter?

Moreover, the notion that the first dogmatic decree of St. Peter came from him merely in his capacity as an individual human being is totally excluded by the direct and explicit witness of Christ: “It is not flesh and blood which have revealed it to thee, but My Father Who is in Heaven.”

This confession of Peter’s is, then, an act sui generis, an act whereby the moral being of the Apostle entered into a special relationship with the Godhead; it was this relationship which enabled human utterance to declare infallibly the absolute truth of the Word of God and to create an impregnable foundation for the Universal Church.

And as though to remove all possible doubt on the subject, the inspired record of the Gospel at once goes on to show us this very Simon, whom Jesus has just declared to be the Rock of the Church and the key-bearer of the Kingdom of Heaven, forthwith left to his own resources and speaking — with the best intentions in the world, no doubt, but without the divine assistance — under the influence of his own individual and uninspired personality. “And thereafter Jesus began to show His disciples that He must needs go to Jerusalem and suffer much at the hands of the elders and the scribes and the chief priests and be put to death and rise again the third day. And Peter, taking Him aside, began to rebuke Him, saying: ‘Far be it from Thee, Lord; this shall not happen unto Thee.’ And turning about He said to Peter: ‘Get thee behind Me, Satan, thou art an offence unto Me, for thou understandest not that which is of God, but that which is of men’” (Matt. 16:21-23).

Are we to follow our Greco-Russian controversialists in placing this text in opposition to the one before it and so make Christ’s words cancel one another out?

Are we to believe that the incarnate Truth changed His mind so quickly and revoked in a moment what He had only just announced?

And yet, on the other hand, how are we to reconcile “Blessed” and “Satan”?

How is it conceivable that he who is for our Lord Himself a “rock of offence” should yet be the Rock of His Church which the gates of Hell cannot shake?

Or that one who thinks only the thoughts of men can receive the revelation of the heavenly Father and can hold the keys of the Kingdom of God?

There is only one way to harmonize these passages which the inspired Evangelist has, with good reason, placed side by side.

Simon Peter as supreme pastor and doctor of the Universal Church, assisted by God and speaking in the name of all, is the faithful witness and infallible exponent of divine-human truth; as such he is the impregnable foundation of the house of God and the key-bearer of the Kingdom of Heaven.

The same Simon Peter as a private individual, speaking and acting by his natural powers and merely human intelligence, may say and do things that are unworthy, scandalous and even diabolical.

But the failures and sins of the individual are ephemeral, while the social function of the ecclesiastical monarch is permanent.

“Satan” and the “offence” have vanished, but Peter has remained.

[1] I am not speaking of surnames or of casual, incidental epithets such as that of Boanerges, given to John and James.

[End, Soloviev excerpt]

And here is another article about Vladimir Soloviev and his thoughts:
Soloviev’s Russia and the Catholic Church (link)

By Andrew Kuiper

November 26, 2018

Vladimir Solovyov’s thoughts and writings dominated the literary, philosophical, and theological currents of late 19th century Russia. His death in 1900 did not put an end to this influence.

In 2003, the Ukrainian Catholic University held a conference on the theme of his book Russia and the Universal Church.

This commemoration of the 150th anniversary of Solovyov’s birth prompted Pope John Paul II to herald the participants of this conference with a Vatican address wherein he noted the significance of this man and his work.

Sursa: www.InsideTheVatican.com

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