The Church Fathers: Peter Is the Rock

 ECCLESIOLOGY

He said to them, “But who do you say that I am?” Simon Peter said in reply, “You are
the Messiah, the Son of the living God.” Jesus said to him in reply, “Blessed are you,
Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly
Father. And so I say to you, you are Peter, and upon this rock I will build my church,
and the gates of the netherworld shall not prevail against it. I will give you the keys to the
kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever
you loose on earth shall be loosed in heaven.”
Matthew 16, 16-19

My Explications of the Patristic Texts

Tertullian (c. 200 A.D.)
Prescription against Heretics
Chapter 22. Attempt to Invalidate This Rule of Faith Rebutted.
The Apostles Safe Transmitters of the Truth.
Sufficiently Taught at First, and Faithful in the Transmission.

“The evidence is so close at hand that nothing would be left to discuss if it were immediately
presented. Let’s temporarily give in to the opposing argument if they believe they can disprove
this rule, as if we had no evidence to support it. They often argue that the apostles did not know
everything. But in doing so, they contradict themselves by suggesting that the apostles did know
everything but chose not to share it with everyone, which would imply that Christ made a
mistake in sending out apostles who were either too ignorant or not sincere enough. Who, in their
right mind, could believe that the apostles were ignorant of anything? After all, the Lord
personally instructed them and explained everything to them when they were alone, indicating
that they had knowledge of mysteries that were not meant for the general public to understand.
Do you think anything was kept from Peter, who was called the rock on which the church would
be built, and who was given the keys to the kingdom of heaven and the power to bind and loose
in heaven and on earth?”

The text responds to those who argue against the apostolic authority of the early Christian church. Tertullian asserts that the apostles knew everything and were not ignorant, as some skeptics suggest. He points out that the apostles were chosen by Christ himself to be masters and that they were kept inseparable from him in their attendance, discipleship, and society. He further notes that Christ often revealed to the apostles things that were obscure to others and that he told them that to them, it was given to know those mysteries which it was not permitted the people to understand. 

The author asks if anything would be concealed from Peter, who was called the rock on which the church should be built, and who obtained the keys to the kingdom of heaven, with the power of loosing and binding in heaven and on earth? Would anything be hidden from John, the Lord’s most beloved disciple, who leaned on Christ’s breast and to whom Christ pointed out Judas as the traitor and commended to Mary as a son in his own stead?

Tertullian contends Christ showed his glory to his apostles with Moses, Elias, and the Father’s voice from heaven. He maintains that Christ approved of the other apostles but kept the number of witnesses to three so that every word would be established. He concludes that those who reject the scripture cannot belong to the Holy Spirit, as they cannot acknowledge that the Holy Ghost was sent to the disciples. Tertullian asserts that these skeptics cannot claim to be a church since they cannot prove when and with what swaddling clothes this body was established. He emphasizes that it is essential for these skeptics not to have any proof for the things they maintain, lest, along with them, damaging disclosures of those things they mendaciously devise are introduced.

Hippolytus (ante A.D. 235)
The Discourse on the Holy Theophany, 9

“This is the Spirit that moved upon the waters in the beginning; the Spirit by whom the world
moves, creation exists, and all things have life. This is the Spirit who worked mightily in the
prophets and descended upon Christ. The apostles received this Spirit in the form of fiery tongues.
David sought this Spirit when he said, ‘Create in me a clean heart, O God, and renew a right spirit
within me.’ Gabriel also spoke of this Spirit to the Virgin, saying, ‘The Holy Ghost shall come upon
you, and the power of the Highest shall overshadow you.’ Peter spoke the blessed word by this
Spirit, ‘You are the Christ, the Son of the living God.’ The rock of the Church was established by
this Spirit. This is the Spirit, the Comforter, who is sent because of you, to show that you are the
Son of God.”

This text speaks about the Holy Spirit and its role in the creation, sustenance, and life of all things. The Spirit is described as the same force that moved upon the waters at the beginning of creation, and it is by this Spirit that the world continues to move, and all living things have life. The Spirit is also said to have worked powerfully through the prophets and descended upon Christ. The text also mentions how the apostles were given this same Spirit, which appeared to them as fiery tongues. David also seeks this Spirit to create a clean heart and renew his right spirit. Gabriel is said to have spoken of this Spirit to the Virgin, telling her, “The Holy Ghost shall come upon you, and the power of the Highest shall overshadow you.” It is also mentioned that Peter spoke the blessed words “You are the Christ, the Son of the living God” through this same Spirit, and it was by this Spirit that the rock of the Church was established. The Spirit is also called the Comforter, sent because of us to show us to be sons of God.

Cyprian of Carthage (A.D. 251)
On Church Unity, 4

“‘…You are Peter, and on this rock, I will build my church’… He builds the Church on Peter and entrusts him to feed the sheep. Although he gives similar power to all the apostles, he establishes a single Chair, demonstrating the source and symbol of the Church’s unity through his authority… If a person does not adhere to this unity of Peter, can they still claim to hold the faith? If they abandon the Chair of Peter on whom the Church was built, can they still be confident they are part of the Church?”

The text is an excerpt from a theological treatise that discusses the concept of unity in the Church. Cyprian argues that the unity of the Church is derived from its foundation on Peter, as Jesus stated in Matthew 16:18-19. Although Jesus gave all of His Apostles equal power, the author contends that unity was manifest by beginning from one. The other Apostles were similar to Peter in honor and power, but the origin of that unity came from one.

Cyprian cites the Canticle of Canticles, where the Holy Ghost designates the one Church as “My Dove, My perfect one, one is she to her mother, one to her that bare her.” He concludes that those who do not hold the unity of the Church cannot hold the Faith, and those who resist the Church cannot be confident that they are part of it. 

Overall, the text emphasizes the importance of unity in the Church and how it is derived from its foundation on Peter. Cyprian uses biblical passages to support their argument and highlight the necessity of holding the unity of the Church as a prerequisite for keeping the Faith.

Cyril of Jerusalem (A.D. 350)
Catechetical Lecture 11,3

Our Lord Jesus Christ once became man, but many people did not recognize him. To teach what was unknown, He gathered His disciples and asked them, “Who do people say that I, the Son of Man, am?” (Matthew 16:13). He did not ask this out of vanity but to reveal the truth to them. He wanted to prevent them while living with God, the only begotten of God, from thinking lightly of Him as if He were just an ordinary man. When they answered that, some said He was Elijah, and some said He was Jeremiah. He told them it was understandable for people to not know. Still, His disciples, who performed miracles in His name, should not be ignorant of Him through whom they did these wondrous works. When they all became silent (for the matter was too profound for mere mortals to comprehend), Peter, the foremost of the Apostles and chief proclaimer of the Church, not by clever invention or human reasoning, but through illumination from the Father, said to Him, “You are the Christ, the Son of the living God.” A blessing followed Peter’s words, as it was truly above human understanding, and it confirmed that the Father had revealed it to him. For the Savior said, “Blessed are you, Simon Barjona, for flesh and blood has not revealed this to you, but My Father who is in heaven.” (Matthew 16:17). Therefore, the one who acknowledges our Lord Jesus Christ as the Son of God shares in this blessedness, but the one who denies the Son of God is a poor and miserable person.

Cyril, Bishop of Jerusalem, discusses the proof of faith in a short summary of the truth. The Lord speaks to Peter, stating that he is the rock upon which He will build His Church, and the gates of hell shall not prevail against it. The Lord also gives Peter the keys to the kingdom of heaven, allowing him to bind or loose anything on earth and in heaven. After His resurrection, the Lord again speaks to Peter and tells him to feed His sheep. While the Lord gives all the apostles equal power after His resurrection, He arranges the origin of unity by His authority, beginning from one. The rest of the apostles were also endowed with a similar partnership of honor and power as Peter, but the beginning proceeds from unity. 

The Holy Spirit in the Song of Songs designates this one Church in the person of our Lord, stating that it is but one. The Church is the only one of her mother, the elect of her, who bore her. The text also questions whether those who do not hold this unity of the Church think they keep the faith and whether those who resist the Church trust that they are in the Church.

The Apostle Paul teaches the same thing and sets forth the sacrament of unity, stating that there is one body, one spirit, one hope of your calling, one Lord, one faith, one baptism, and one God. This text provides insight into the proof of faith in a short summary of the truth. The Lord speaks to Peter, portraying him as the rock upon which He will build His Church, and conveys that the gates of hell shall not prevail against it. The Lord gives Peter the keys to the kingdom of heaven, allowing him to bind or loose anything on earth and in heaven. After His resurrection, the Lord again speaks to Peter and instructs him to feed His sheep. Although the Lord gives all the apostles equal power after His resurrection, He arranges the origin of unity, beginning from one, to set forth unity. The rest of the apostles are similarly endowed with a partnership of honor and power as Peter, but the beginning proceeds from unity.

Ephraim of Syria (A.D. 373)
Homilies 706 4, 1

“Simon, My follower, I have made you the foundation of the Holy Church. I called you Peter
(Kepha) because you will support all its buildings. You are the inspector of those who will build
on earth a Church for me…I have given you the keys of my kingdom. Behold, have given you
authority over all my treasures.”

The text is a message from Jesus Christ to his follower, Simon, whom he has selected as the foundation of the Holy Church. In the message, Jesus explains that he has given Simon the name Peter, meaning “rock,” as he sees in him the unyielding support and strength required to sustain the weight of the Church’s mission. Simon is to oversee the construction of the Church on Earth and ensure that each building block aligns with Jesus’ teachings. Simon is the head of the fountain from which Jesus’ teachings flow, the leader of his disciples, and the chief of the Church. Through Simon, Jesus will nourish all peoples spiritually, quenching their thirst for knowledge and understanding.

Simon is also selected to serve as the firstborn or cornerstone of Jesus’ institution. As the executor of his treasures, he is responsible for safeguarding Jesus’ wisdom and ensuring that the Church remains true to its mission. Jesus has given Simon the keys to his kingdom, symbolizing his authority over all of Jesus’ treasures, the responsibility he bears for the salvation of humanity, and the trust he has placed in Simon to carry out his divine plan. Overall, the text conveys the immense importance of Simon’s role in the Church’s establishment and the trust that Jesus has placed in him to carry out his mission.

Ambrose of Milan (A.D. 397)
Commentary on Luke 6.98

“Try, my friend to be a rock. You will not find this rock outside you, but inside. Your rock is your
action; your rock is your spirit. Your house is built on this rock so that no hurricane of evil spirits
can topple it over. Your rock is the faith; faith is the foundation of the Church. If you are a rock,
you will be within the Church, for the Church rests on the rock. If you are in the Church, the gates
of Hell shall not prevail against you. The gates of Hell are death’s gates, and death’s gates cannot
be the entrance to the Church.”

St. Ambrose reflects on the significance of faith in Jesus Christ and the importance of Peter’s declaration of Christ’s identity as the Son of God. He emphasizes that knowing Christ and having faith in him is the church’s foundation. He further highlights the importance of being a rock, which means having solid and unwavering faith, a firm mind, and demonstrating good deeds. The author also draws attention to the fact that Christ shared his name with his disciples, demonstrating Christ’s grace towards them. When Christ called Peter “rock,” he recognized Peter’s faith and constancy and compared them to a rock, which is firm and steadfast. 

This recognition of Peter’s faith and constancy by Christ is a significant moment in the history of Christianity. The text encourages us to strive to be like Peter by placing our faith in Christ and being unwavering in our beliefs. Furthermore, it emphasizes the importance of not relying on the opinions of others when it comes to faith. Peter declared that Jesus was the Christ of God, which showed his faith and belief in Christ’s divinity, incarnation, and passion.

Ambrose further emphasizes that to be a part of the church, we must conquer our flesh and imitate Peter’s faith and constancy. Even if we cannot equal Peter, we can still follow in his footsteps and be the church’s foundation. The author encourages us to try to be a rock, which means having solid faith, a firm mind, and good deeds. If we are a rock, we will be part of the church, which is built on a rock, and the gates of hell will not prevail against us.

In summary, this text highlights the importance of faith in Jesus Christ and the significance of Peter’s declaration of Christ’s identity as the Son of God. It encourages us to follow Peter’s example through unwavering faith in Christ and demonstrating good deeds. It emphasizes the need to be a rock, which means having solid faith, a firm mind, and steadfast beliefs. If we do this, we will be part of the church built on a rock, and nothing can overcome or shake us.

Augustine of Hippo (A.D. 419)
Tractates on the Gospel of John, 124.5

“Try, my friend to be a rock. You will not find this rock outside you, but inside. Your rock is your
action; your rock is your spirit. Your house is built on this rock so that no hurricane of evil spirits
can topple it over. Your rock is the faith; faith is the foundation of the Church. If you are a rock,
you will be within the Church, for the Church rests on the rock. If you are in the Church, the gates
of Hell shall not prevail against you. The gates of Hell are death’s gates, and death’s gates cannot
be the entrance to the Church.”

St. Augustine describes the Apostle Peter’s role as the Church’s representative due to his apostleship’s primacy. While Peter was just one man by nature, he became the apostles’ leader by God’s grace. When Jesus said to him, “I will give you the keys to the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven,” He was referring to the universal Church that would be built on the foundation of faith in Him. 

Despite being shaken by various temptations and trials, the Church remains steadfast because it is founded upon a rock (petra). Peter received his name from the Greek word petra, which means rock. It is important to note that petra (rock) is not derived from Peter’s name, but rather, Peter’s name is derived from petra. Similarly, Christ is not called so because of Christians, but Christians are called so because of Christ. Therefore, when Jesus said, “On this rock, I will build my Church,” he referred to Peter’s confession when he said, “You are the Christ, the Son of the living God.”

The Church is founded on Christ, represented by the Rock (Petra), and Peter built on this foundation. No other foundation can be laid other than Christ Jesus. The Church, founded in Christ, received the keys to the kingdom of heaven in the person of Peter, which is the power of binding and loosing sins. This means the Church has the authority to declare what is sinful and what is not. Peter represents the Church in the Rock (Petra), Christ is the Rock, and Peter is the Church. The Church, founded on Christ, is the true representation of the Rock. Therefore, the Lord said, “On this rock, I will build my Church,” because Peter had confessed that Jesus is the Christ, the Son of the living God. The Church, as a whole, is founded on this confession, and it is upon this foundation that the Church stands today.

Cyril of Alexandria (A.D. 428)
Dialogue on the Trinty, 4

“The divine Word pronounced Peter, the chosen one of the holy apostles, to be blessed. For when,in the parts of Caesarea called Philippi, the Saviour asked “Who do men say that the Son of man is? ” . . . he cried out saying ” Thou art the Christ, the Son of the living God”, and speedily received,the reward of his true conception about him, Christ saying “Blessed art thou . . . “, calling, I imagine, nothing else the rock, in allusion to his name, but the inmovable and stable faith of the disciple on which the Church of Christ is founded and fixed without danger of falling.”

The text is an insightful reflection on the significance of faith and the divinity of Christ. It begins by referencing the passage from Matthew 16 in which Christ questions the people in the region of Caesarea, specifically in Philippi, about who they think He is and what rumors about Him are spreading throughout Judea and the surrounding towns. Peter, one of the apostles, boldly declares that Jesus is the Son of the living God, seen as an extraordinary act of wisdom and understanding. This declaration of faith is recognized as crucial because it establishes Peter as the foundation of the Church.

St. Cyril explains that Peter’s faith was not based on human understanding but on divine instruction. Christ rewards Peter by calling him blessed and declaring that the Church will be built upon the rock of his faith. He highlights that Peter’s faith is unshakable and unwavering, so he is called the rock on which the Church will be built. 

The author then criticizes those who reject God’s teachings and deny Christ’s divinity, stating that such people are ignorant and misguided. Cyril argues that those who deny Christ’s divinity are wretched and abandoned because they are missing out on the truth that is revealed through faith. He further argues that those who reject God’s true teachings and recklessly rail against His will are miserable and abandoned. 

The text concludes by emphasizing the importance of faith in recognizing Christ’s true nature as the Son of God and the foundation of the Church. It highlights that faith is not based on human understanding but is instead a result of divine instruction from above. The passage is seen as a powerful reminder of this.

But I have prayed for thee, that thy faith fail not:
and thou, being once converted, confirm thy brethren.
Luke 22, 32

Pax vobiscum

The Church Fathers: The Church Is Indefectible & Infallible

 Ecclesiology

And a path and a way shall be there, and it shall be called the holy way:
the unclean shall not pass over it, and this shall be unto you a straight way
so that fools shall not err therein.
Isaiah 35, 8

Simon Peter answered, “You are the Messiah, the Son of the living God.” 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. And I tell you that you are Peter, and on this rock
I will build my church, and the gates of Hades will not overcome it. 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.”
Matthew 16, 16-19

My explications of the Patristic texts

Irenaeus of Lyons (A.D. 180)

Against Heresies, 3:24

“But it has, on the other hand, been shown that the preaching of the Church is consistently
uniform everywhere, and it is supported by evidence from the prophets, the apostles, and all the
disciples. In the Church,” it is said, “God has appointed apostles, prophets, teachers, and all other
means through which the Spirit works. Those who do not join themselves to the Church are not
partakers of these, but instead deprive themselves of life through their misguided beliefs and
disgraceful behavior. For where the Church is, there is the Spirit of God, and where the Spirit of
God is, there is the Church and every kind of grace. The Spirit is truth.”

Irenaeus, Bishop of Lyons, was a Catholic theologian who wrote a book called “Against Heresies” that consisted of five volumes. In this book, Irenaeus aimed to criticize and refute the teachings of cults, which he believed deviated from the orthodox teachings of Christianity. The main targets of his criticism were the Gnostics and Marcionites. Irenaeus believed that the Gnostics’ interpretations of scripture were incorrect, particularly those by Valentinus. He argued against the Gnostics’ theory of God, which included various divine emanations or Aeons and a difference between the Monad and the Demiurge.

In contrast, Irenaeus believed in God's unity and goodness. He believed that God was one and that he created everything. Irenaeus used the Logos theology inherited from Justin Martyr to support his argument. He believed that the Logos, which means “word” or “reason,” was the second person of the Trinity. He argued that the Logos was with God in the beginning and was God. He also believed that the Logos became flesh, which is Jesus Christ.

In “Against Heresies,” Irenaeus highlighted the disparity between the Gnostics’ false arguments and the plain meaning of the Scriptures. He believed the Gnostics’ teachings were false because they contradicted the apostles’ teachings. He argued that the apostles had received their teachings from Jesus Christ himself. Therefore, he believed that the true teachings of Christianity were consistent with the teachings of the apostles.

In 3:24, Irenaeus emphasizes the consistency and continuity of the preaching of the Church, which is proven by the testimony of the prophets, apostles, and disciples. His text highlights the importance of the Church as the place “where God has set apostles, prophets, teachers, and all other means through which the Spirit works.” These means include the sacraments of the Church, such as baptism and the Eucharist, which are essential in receiving God’s grace and salvation. The text also underscores the negative consequences of not joining the Church, as those who do not partake in these means “defraud themselves of life through their perverse opinions and infamous behavior.” The Church is the only true way to receive God’s grace, and those who reject the Church reject the Spirit of God.

Furthermore, Irenaeus asserts that the Church is where the Spirit of God is present. “Where the Spirit of God is, there is the Church and every kind of grace. “The Spirit is truth,” meaning the Church is the only proper way to receive God’s grace and salvation. Overall, the text stresses the importance of the Church as the means through which individuals can receive God’s grace and salvation and the negative consequences of rejecting the Church.

Hippolytus (200 A.D.)
Christ and Anti-Christ, 59

“We, who hope for the Son of God, are persecuted and oppressed by unbelievers. The churches are
like wings of vessels, and the world is the sea in which the Church is placed, resembling a ship in
the deep but never destroyed, as she is guided by the skilled Pilot, Christ. Within her, she carries
the trophy of victory over death, symbolized by the cross of the Lord. Just as the wind,
representing the Spirit from heaven, is present and seals those who believe, she also has strong
anchors made of iron, which are the holy commandments of Christ. The Church is also
accompanied by mariners on the right and left, similar to the holy angels, who continually govern
and defend her.”

Hippolytus presents a rich metaphorical vision of the Church, portraying it as a ship navigating the turbulent waters of the world. 

The opening line highlights the challenges faced by believers in a world filled with unbelief. It sets a somber tone, acknowledging the struggles and adversities that those who have faith may encounter.

The Church is likened to a ship, illustrating its role as a sanctuary for believers amidst the chaos of the world. The sea—the world—represents the trials and tribulations that threaten to overwhelm, yet the Church remains unsinkable, guided by Christ, described as the "skilled Pilot." This metaphor emphasizes faith as a source of stability and guidance.

The mention of the "trophy of victory over death," symbolized by the cross, signifies the core Christian belief in salvation and eternal life through Christ's sacrifice. The Church is portrayed as a bearer of this profound victory, reinforcing its role as a source of hope.

The wind symbolizes the Holy Spirit, suggesting divine presence and approval. Just as the wind influences the ship, the Holy Spirit guides the Church, instilling faith in believers and sealing their commitment to God.

The "strong anchors made of iron" refer to Christ’s commandments, which provide stability and security for the Church. This reflects the idea that adherence to moral and ethical principles, as taught by Christ, is essential for the faith community to withstand challenges.

The mariners symbolize the holy angels who assist in governing and protecting the Church. This suggests a divine oversight and support system for believers, emphasizing the collaboration between the heavenly and earthly realms in maintaining faith amidst adversities.

Overall, Hippolytus conveys a message of resilience, hope, and divine protection for the Church and its followers despite the pressures of the surrounding world. It emphasizes the importance of faith, community, and adherence to divine teachings in navigating life's challenges.

Origen of Alexandria (A.D. 244)
On Matthew, 12:11

“The rock is inaccessible to the serpent and stronger than the gates of Hades that oppose it.
Because of its strength, the gates of Hades do not prevail against it. The church, built by Christ
upon the rock, is impervious to the gates of Hades, which prevail against those outside the rock
and the church but have no power against it.”

The text portrays the rock as an impregnable force beyond the serpent’s reach and more robust than the gates of Hades that oppose it. Its impregnability is due to its exceptional strength, far greater than the gates of Hades’ capacity to overpower it through sin, scandals, or heresy victoriously. Origen notes that Christ, in His wisdom, built His Church on this rock foundation (Apostolic Magisterial ruling and teaching authority) incapable of admitting the gates of Hades. This foundation ensures that the Church is impervious to the gates of Hades, which can overcome anyone (dissenter or heretic) who is not within the rock’s confines and the church.

Origen emphasizes that the gates of Hades are powerless against the church because the rock foundation upon which it is built is unassailable. Thus, the Church can withstand any opposition, and the gates of Hades cannot prevail against it. The passage highlights the Church’s unshakeable faith in Christ, which is the foundation of its strength. As a symbol of this foundation, the rock underscores the Church’s unyielding devotion to Christ, ensuring it can overcome any challenge and remain steadfast in its faith.

Lactantius (A.D. 310)

Divine Institutes, 4:14

“It is evident from various sources that all the prophets prophesied about the coming of Christ.

They predicted that at a certain time, Christ would be born with a body from the lineage of David

and would build an eternal temple in honor of God, referred to as the Church. Additionally, they

foresaw that all nations would be gathered for the true worship of God. This Church is considered

the faithful house and the everlasting temple. Those who do not partake in this will not receive

the reward of immortality. Since Christ built this great and everlasting temple, He must also

possess an everlasting priesthood. Furthermore, there can be no access to the temple’s shrine or

the sight of God except through Him who built the temple. David also affirms this in the sixth

Psalm: ' Before the morning star I have begotten Thee. The Lord has sworn and will not repent;

Thou art a priest forever after the order of Melchizedek.’”

Lactantius speaks about the prophecies of the prophets regarding the coming of Christ. According to these prophecies, Christ would be born with a physical body from the lineage of David. Furthermore, He would build an eternal temple in honor of God called the Church. This temple would unite all nations to worship the true God. It is emphasized that this Church is the faithful and everlasting temple. It is the only place where individuals can offer sacrifices and receive the reward of immortality. Therefore, all individuals are encouraged to sacrifice in this temple to receive the reward of eternal life.

Additionally, the text highlights that Christ was the builder of this great temple and, therefore, He must have an everlasting priesthood. This means that no one can approach the temple shrine or see God except through Him. Christ’s priesthood is everlasting, and He is the only mediator between God and man. The text refers to the sixth Psalm, where David teaches the same truth. In this Psalm, David states that God had sworn that Christ would be a priest forever after the order of Melchizedek. This means that Christ’s priesthood is eternal, and He is the only way to approach God and receive eternal life.

Hilary of Poitiers (A.D. 359)
On the Trinity, 7:4

“The Church, ordained by the Lord and established by His Apostles, is one for all. However,
the discordant sects have separated themselves from her in their frantic folly. These
dissensions concerning the faith result from distorted minds that twist the words of
Scripture to fit their opinions instead of adjusting their opinions to the words of Scripture.
Amid the clash of mutually destructive errors, the Church stands revealed not only by her
teaching but also by her rivals. They are all ranged against her, and the fact that she
stands alone is a sufficient answer to their godless delusions. The hosts of heresy
assemble themselves against her; each can defeat all the others, but not one can win a
victory for itself. The only victory is the Church’s triumph over them all.”

Bishop Hilary argues that the Church is a single entity established by the Lord and His Apostles. However, this unity has been disrupted by the emergence of discordant Arian sects that have severed themselves from the Church by rejecting the divinity of Christ. These sects have distorted the words of Scripture to conform to their own opinions instead of adjusting their views to the words of Scripture as defined by the Magisterial authority of the Catholic Church. This has resulted in various dissensions regarding the faith, which have led to a clash of mutually destructive errors.

Hilary suggests that the root cause of these dissensions is a distorted mind that twists the words of Scripture to fit its own opinions. This is in contrast to the approach of the Church, which adjusts its views to the words of Scripture. Scripture must be interpreted in light of the Apostolic Tradition. The author contends that the Church’s approach is correct and that the Church stands alone amidst the chaos of rival sects, proving the truth of her teachings. He notes that the Church’s rivals are ranged against her and that the very fact that she stands single and alone is her sufficient answer to their godless delusions. This is because the Church’s teachings are based on the accurate interpretation of Scripture, while the teachings of her rivals are based on a distorted interpretation of Scripture.

The Bishop of Poitiers also suggests that while the various sects can defeat each other, the Church’s triumph over all of them is the only true victory. This is because the Church’s teachings are based on the truth of Scripture, while the teachings of her rivals are based on a distorted interpretation of Scripture. 

Overall, the text emphasizes the importance of staying true to the teachings of the Church and not being misled by the errors of other sects. It suggests that the Church’s unity and adherence to the proper interpretation of Scripture are proof of her authority and truth.

Augustine of Hippo (A.D. 377)
Sermon to the Catechumens on the Creed, 14

“The Holy Church” is referred to as the temple of God. The apostle says, ‘For the temple of God is
holy, which (temple) are ye.’ This is the holy Church, the one Church, the true Church, the Catholic
Church, which fights against all heresies. It can be fought, but it cannot be defeated. Heresies
have all gone out of it like unprofitable branches pruned from the vine, but the Church remains in
its root, Vine, and charity. ‘The gates of hell shall not prevail against it.’”

Augustine emphasizes the significance of the holy Church as a sacred temple of God. The writer identifies this holy Church as the one true Catholic Church that fights against all heresies and remains unwavering in its roots. He uses the metaphor of the Church as God’s temple to convey that it is a sacred space, not just a physical building, but a community of believers united in their faith. He highlights the importance of the Church’s fight against heresies, false teachings that can lead believers astray from the truth. The Church is depicted as a defender of the truth, which is grounded in the teachings of Christ.

The Bishop of Hippo also emphasizes that the Church cannot be defeated despite the challenges it may face. The Church is a resilient community that draws strength from its roots, the Vine, and its message of charity. He further explains that the Church, like a vine, prunes unprofitable branches, symbolizing heresies and those who do not adhere to the Church’s teachings. The Church remains steadfast in its roots, the Vine, and its message of charity. The Church’s message of charity is essential to its teachings, which promote love, tolerance, and compassion towards others. 

In essence, the text affirms that “The gates of hell shall not prevail against it,” meaning that the Church will always stand strong against all external attacks. The Church is a resilient community that draws strength from its roots, the Vine, and its message of charity.

John Chrysostom (A.D. 399)
Eutropius, 2:6

“Do not distance yourself from the Church, for nothing is stronger than the Church. The Church is
your hope, your salvation, your refuge. It is higher than heaven and wider than the earth. It
never grows old, but is always in full vigor. Therefore, the Holy Scripture calls it a mountain to
signify its solidity and stability. It is called a virgin to express its purity, a queen to express its
magnificence, and a daughter to express its relationship to God. To show its productiveness, it is
called barren who has borne seven…”

John Chrysostom suggests that it is essential to maintain a close relationship with the Church. The Church is an unshakable institution, stronger than any other, that can provide hope, salvation, and refuge to those seeking it. Its vastness and universality are highlighted by the statement that it is “higher than heaven and wider than the earth.” The Church is described as always being in full vigor, never growing old, and always maintaining solidity and stability. 

Holy Scriptures use various metaphors to describe the Church, each highlighting a different aspect of its nature. The Church is called a mountain to signify its solidity and stability, indicating that it is an unshakable foundation that can withstand any storm. The Church is also compared to a virgin, indicating its purity and the unblemished nature of its teachings. A queen is another metaphor that describes the Church, highlighting its magnificence and grandeur.

Lastly, the Church is called a daughter to express its relationship to God, who is often referred to as the father. The text also uses the expression “barren who has borne seven” to illustrate the Church’s productivity. This phrase refers to a woman who was previously unable to bear children but has since given birth to seven children. It signifies that the Church, though it may seem unproductive or unable to achieve anything, is, in fact, highly productive and fruitful in its work. 

In short, the text suggests that the Church is a powerful and reliable institution that can provide hope, salvation, and refuge to those who seek it. Various metaphors and expressions throughout the text highlight its vastness, stability, purity, magnificence, relationship to God, and productivity.

Cyril of Alexandria (A.D. 429)
On Isaiah, 4

“’ I have raised him up a king with justice, and all his ways are right.’ The ways of Christ are right,
and he has built the holy city, that is, the church, wherein also he dwelleth. For he abideth in the
saints, and we have become temples of the living God, having Christ within us through the
participation of the Holy Spirit. He, therefore, founded a church, himself being the foundation, in
which we also, as rich and precious stones, are built into a holy temple, as a dwelling-place for
God in the spirit; the church, having Christ for a foundation, and an immoveable support, is
perfectly immoveable.”

Cyril of Alexandria is a notable figure in Church history. He played an essential role in the First Council of Ephesus in 431, fighting for the Marian title “Theotokos” (God-bearer). His efforts established the basis for all subsequent Mariological developments in the Church. Cyril was an Eastern Catholic theologian and bishop who was active during the 5th century. He was primarily known for his campaign against Nestorius, the Bishop of Constantinople, whose views on the nature of Christ were deemed heretical by the Ecumenical Council.

The controversy centered around the two natures in Christ, as Nestorius taught that there were two distinct persons, one human and one divine, in Christ. Consequently, the Virgin Mary was the mother of the human Jesus (Christokos). Cyril’s defense of the doctrine of the Incarnation was particularly noteworthy. He argued that the one Person of Jesus was the divine Son, the Second Person of the Trinity. Hence, Mary was the Mother of God. He is also known for his exegetical writings, which were highly regarded for their brilliance. Overall, Cyril’s importance for theology and Church history lies in his efforts to champion orthodoxy against the heresy of Nestorius.

Isaiah 4 speaks of Christ as a just king whose ways are always right and proper. He is the one who has established the holy city, which is the church, and in which He now dwells. Through the participation of the Holy Spirit, we have become temples of the living God, with Christ within us. This is a testament to Christ’s divine nature, as He is the church’s foundation. Christ founded a church with Himself as the foundation, and this church is comprised of all the believers who have placed their faith in Him. The text speaks of us as rich and precious stones built into a holy temple, which serves as a dwelling place for God in the spirit. This highlights the intimacy of our relationship with God and how we are to be a reflection of Christ’s love in the world.

The text emphasizes the immovability of the church, which is perfectly unshakeable due to Christ being its foundation and immovable support. This means that the church is not subject to the whims of the world and that it will endure forever. It is a testament to the power of Christ’s love and the truth of His teachings. Overall, the text speaks to the significance of Christ’s role in establishing the church and the importance of our relationship with Him through the Holy Spirit. It emphasizes the church’s unshakeable nature and our role as a reflection of Christ’s love in the world.

Vincent of Lerins (A.D. 450)

Commonitory for the Antiquity and Universality
of the Catholic Faith, 59-60

“But the Church of Christ, the careful and watchful guardian of the doctrines deposited in her
charge, never changes anything in them, never diminishes, never adds, does not cut off what is
necessary, does not add what is superfluous, does not lose her own, does not appropriate what is
another’s, but while dealing faithfully and judiciously with ancient doctrine, keeps this one object
carefully in view…This, I say, is what the Catholic Church, roused by the novelties of heretics, has
accomplished by the decrees of her Councils–this, and nothing else–she has thenceforward
consigned to posterity in writing what she had received from those of olden times only by
tradition, comprising a great amount of matter in a few words, and often, for the better
understanding, designating an old article of the faith by the characteristic of a new name…What
but the Catholic and universal doctrine, which has continued one and the same through the
several successions of ages by the uncorrupt tradition of the truth and so will continue
forever–‘Receive him not into your house, neither bid him Godspeed, for he that biddeth him
Godspeed communicates with him in his evil deeds.’”

The text is an excerpt from a longer work of Christian theology, and it speaks about the unchanging nature of the doctrines of the Catholic Church. Vincent. Bishop of Lerins argues that the Church is “a careful and watchful guardian of these doctrines and that she does not change anything in them nor add anything superfluous or cut off what is necessary.” Instead, she “faithfully and judiciously deals with ancient doctrine while keeping one object carefully in view.” The author explains how the Catholic Church has “consigned her doctrines to posterity in writing, preserving them for future generations.” She has done this through “the decrees of her Councils, which were created in response to the novelties of heretics.” The Church has been roused by the novelties of heretics, who sought to introduce new and false doctrines and has responded by carefully preserving the ancient doctrines of the faith.

Vincent of Lerins emphasizes that the Catholic Church has been “faithful in transmitting what she received from those of olden times only by tradition, comprising a great amount of matter in a few words and often designating an old article of faith by the characteristic of a new name for better understanding.” In other words, the Church has been “careful to preserve the essence of the faith while making it accessible to the faithful.” The author then stresses that the Catholic and universal doctrine has “continued unchanged through several succession of ages by the uncorrupt tradition of the truth and will continue forever.” This means that the doctrines of the Church have remained unchanged over time and will continue to do so, as they are based on the uncorrupt tradition of the truth.

The author concludes with a passage from the Bible, advising his readers not to receive those who do not follow Catholic and universal doctrine into their homes or to bid them Godspeed. This is because those who do not follow the true faith are seen as opposing the Church and its teachings, and to welcome them is to participate in their evil deeds.

“And I will pray to the Father, and He will give you another Helper,
that He may abide with you forever.”
John 14, 16

Pax vobiscum

The Church Fathers: The Church Is Hierarchical

 Ecclesiology

This is a faithful saying: If a man desires the position of a bishop (episkopoi),
he desires good work.
1 Timothy 3, 1 [NKJV]

Let the priests (presbyteroi) that rule well be esteemed worthy of double honor:
especially those who labor in the word and doctrine.
1 Timothy 5, 17 [DRB]

Likewise, deacons (diakonoi) must be reverent, not double-tongued,
not given to much wine, not greedy for money.
1 Timothy 3, 8 [NKJV]

My explications of the Patristic texts

Clement of Rome (c. A.D. 96)

1st Epistle to the Corinthians, 44:1-2

“Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of
the office of the episcopate. For this reason, therefore, since they had obtained a perfect fore
knowledge of this, they appointed those [ministers] already mentioned, and afterward gave
instructions, that when these should fall asleep, other approved men should succeed them in their
ministry.”

The passage is taken from the writings of early Christianity (Apostolic era) and discusses the appointment of ministers to the position of bishop. It highlights the foresight of the apostles, who were the leaders of the early Church, in recognizing that there would be strife and conflict over the office of the bishop. The apostles were aware that the position of bishop would be a point of contention, and as such, they appointed certain ministers to this position. They also instructed that when these individuals passed away, other approved men would succeed them in their ministry (Apostolic succession). This was done because they had a perfect understanding of what would come.

Clement emphasizes the importance of succession planning in the early Church and the need for qualified individuals to lead the Church. The apostles had a forward-thinking approach to leadership and recognized the importance of proper planning to ensure the continuity and longevity of the Church. Overall, the text serves as a testament to the wisdom and insight of the apostles in their leadership of the early Church. It also highlights the importance of foresight, planning, and qualified leadership in ensuring the success and growth of the Church.

Ignatius of Antioch (c. A.D. 110)
Epistle to the Smyrnaens, 8

“See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons as the institution of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is [administered] either by the bishop or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop to either baptize or celebrate a love-feast, but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid.”

This passage is a part of a letter written by Ignatius, an early Christian bishop, to the Smyrnaeans, in which he provides guidance on how to conduct oneself within the Church. Ignatius advises the readers to follow the bishop just as Jesus Christ follows the Father. This means that the bishop’s authority should be obeyed as Jesus obeyed his Father’s will. Additionally, he advises the readers to follow the presbytery, a group of elders, as they would follow the apostles. This means that the presbytery should be respected and followed as they were the representatives of the apostles.

Furthermore, Ignatius emphasizes the importance of respecting the deacons, as they were an essential part of the Church’s organizational structure. They were responsible for serving the Church in various capacities, including caring for the poor and sick. He stresses that the deacons were an institution of God and should be revered as such. He also stresses the importance of the bishop’s authority within the Church. He emphasizes that no one should do anything related to the Church without the bishop’s permission. The bishop’s authority extends to the administration of sacraments, such as the Eucharist, which should be administered only by the bishop or someone he has authorized. Ignatius urges the people to follow the bishop wherever he goes, just as they would follow Jesus Christ. He emphasizes that wherever the bishop appears, the people should also be present, just as wherever Jesus Christ is, there is the Catholic Church.

Finally, Ignatius explains that baptizing or celebrating a love feast is not lawful without the bishop’s approval. Love feasts, also known as “agape meals,” were communal gatherings where participants shared a simple meal and participated in services to promote fellowship, brotherhood, unity, and Christian love. Love feasts had their roots in the first century among early Christians and share similarities with the more recognized Lord’s Supper, or Eucharist. The bishop had the authority to regulate the Church’s practices, including this one. Indeed, Ignatius notes that whatever the bishop approves of is pleasing to God and that everything done in accordance with the bishop’s authority is secure and valid.

Hegesippus (c. A.D. 180)
fragment in Eusebius Ecclesiastical History, 4:22

“Hegesippus and the Events which he mentions. Hegesippus, in the five books of Memoirs which have come down to us, has left a complete record of his own views. In them, he states that on a journey to Rome, he met many bishops and received the same doctrine from all. It is fitting to hear what he says after making some remarks about the epistle of Clement to the Corinthians. His words are as follows: ‘And the church of Corinth continued in the true faith until Primus was bishop in Corinth. I conversed with them on my way to Rome and abode with the Corinthians for many days, during which we were mutually refreshed in the true doctrine. When I came to Rome, I remained there until Anicetus, whose deacon was Eleutherus. Anicetus was succeeded by Soter and Eleutherus. In every succession, and in every city that is held which is preached by the law and the prophets and the Lord.’”

The text describes the views of Hegesippus, an ancient writer and chronicler who left behind five books of Memoirs. He is known as a prominent Christian historian, and his writings provide valuable insights into the early history of the Christian Church. During his journey to Rome, he met several bishops who taught him the same doctrine. This indicates that the bishops shared a common understanding of religious teachings. Hegesippus was impressed by this unity of faith and believed it was a sign that the Church was founded on solid and unchanging principles. The passage also mentions that Hegesippus commented on Clement’s epistle to the Corinthians. Specifically, he stated that the church of Corinth remained in the true faith until Primus became bishop. Primus may have introduced some changes to the teachings of the church of Corinth that contravened the teachings of the Roman church.

Hegesippus spent many days with the Corinthians, and the passage notes that he was mutually refreshed by their teachings. Apparently, he found their teachings to be enlightening and inspiring. He was impressed by their commitment to the Christian faith and believed that they were an excellent example of how Christians should live their lives. The passage goes on to state that Hegesippus stayed in Rome until the bishop Anicetus was succeeded by Soter and Eleutherus. He must have spent considerable time in Rome and may have interacted with many other religious leaders during his stay. He was likely involved in important theological debates and would have played a significant role in shaping the early Church’s doctrines.

According to Hegesippus, the law, prophets, and the Lord preached the true doctrine in every succession and city. This suggests that the church’s teachings are consistent and are based on the teachings of the law, prophets, and the Lord. He believed the Christian faith was founded on timeless principles that would guide believers for generations. Overall, the passage provides detailed insights into the views of Hegesippus and the religious teachings prevalent during his time. It offers valuable information about the early Christian Church’s history and its challenges as it developed into the institution we know today.

Cyprian of Carthage (A.D. 250)
To the Lasped, Epistle 26/33

“Our Lord, whose precepts and admonitions we ought to observe, describing the honor of a bishop
and the order of His Church, speaks in the Gospel and says to Peter: “I say unto thee, That thou
art Peter, and upon this rock will I build my Church; and the gates of hell shall not prevail against
it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind
on earth shall be bound in heaven: and whatsoever thou shall loose on earth shall be loosed in
heaven.” Thence, through the changes of times and successions, the ordering of bishops and the
plan of the Church flow onwards so that the Church is founded upon the bishops, and every act of
the Church is controlled by these same rulers. Since this, then, is founded on the divine law, I
marvel that some, with daring temerity, have chosen to write to me as if they wrote in the name
of the Church; when the Church is established in the bishop and the clergy, and all who stand fast
in the faith. Far be it from the mercy of God and His uncontrolled might to suffer the number of
the lapsed to be called the Church… But if certain lapsed ones claim to be the Church, and if the
Church be among them and in them, what is left but for us to ask of these very persons that they
would deign to admit us into the Church? Therefore it behooves them to be submissive, quiet, and
modest, as those who ought to appease God in remembrance of their sin, and not to write letters
in the name of the Church when they should rather be aware that they are writing to the Church.”

Cyprian, a bishop in Carthage, writes a letter to Cornelius, another bishop. He discusses the significance of bishops in the Church, stating that they are the foundation and rulers of the Church and that every act of the Church is controlled by them. He uses a quotation from the Gospel to support this idea, where Jesus tells Peter that He will build His Church upon him.

The speaker requests that the lapsed Christians claiming to be in communion with the Church send him their names and a copy of the indulgence certificate they received so that he may respond appropriately to each person. He commends the lapsed Catholics who have done penance for their denial of Christ and are waiting patiently for reunion with the Church.

Furthermore, Cyprian addresses the issue of the “lapsed” Christians who had renounced their faith and offered sacrifices to the Roman gods during times of persecution and then sought to be readmitted to the Church. He argues that it is not fitting for them to claim that they are the Church and that the Church is established in the bishop, clergy, and all those who stand fast in their faith. He also emphasizes that it is only through the mercy of God that the lapsed can be readmitted. Cyprian also criticizes those who write to him as if they represent the Church when, in fact, the Church is established in the bishop and the clergy. He urges those who have lapsed to be submissive, quiet, and modest as they seek to appease God and be readmitted to the Church. 

Overall, the text emphasizes the importance of bishops in the Church, the need for humility and submission among those who seek to be part of it, and the role of divine law and God’s mercy in the governance of the Church.

Athanasius of Alexandria (A.D. 355)
Letter to Dracontius 49: 2, 4

“And before you had received the grace of the episcopate, no one knew you; but after you became
one, the laity expected you to bring them food, namely instruction from the Scriptures… If all
agreed with your present advisers, how would you have become a Christian since there would be
no bishops? Or if our successors are to inherit the state of mind, how will the Churches be able to
hold together?”

The Epistle 49, 1-10 is directed towards a bishop named Dracontius. Bishop Athanasius expresses disappointment and disapproval towards Dracontius for his conduct, which causes grief and offense to those around him. The author questions how Dracontius will be able to defend himself against the accusations made against him and how he will be able to restore the broken peace that he has caused. He reminds Dracontius that he was chosen to be a leader of the people and, therefore, has a responsibility to provide them with guidance and instruction from the Scriptures. Athanasius expresses concern that Dracontius has been neglecting his duty by focusing on his needs instead of those of his flock. This neglect has caused the people to suffer, leaving them hungry for guidance and instruction. The author warns Dracontius that he will be held accountable for his actions and must be prepared to face the consequences. Overall, the epistle is a cautionary message to a religious leader about the importance of fulfilling his responsibilities and caring for those under his guidance.

In the above section, Athanasius explicates the significance of the office of bishop. He argues that bishops would be unnecessary if everyone had the same knowledge and insight as the bishop’s current advisers. This is because the primary role of a bishop is to provide direction and leadership to the Church, especially in matters of faith and morals. In addition, he emphasizes the importance of maintaining unity within the Church and the role of bishops in achieving this goal. He asserts that if the successors of the current bishops do not possess the same level of knowledge and insight, the Church may struggle to remain cohesive and unified. Therefore, bishops must continue to provide spiritual guidance and instruction to the people to ensure that the Church remains a unified and harmonious community.

Hilary of Poitiers (A.D. 359)
On the Trinity

“The Blessed Apostle Paul, in laying down the form for appointing a bishop and creating by his
instructions an entirely new type of member of the Church, has taught us in the following words
the sum total of all the virtues perfected in him:–Holding fast the word according to the doctrine
of faith that he may be able to exhort to sound doctrine and to convict gainsayers. For there are
many unruly men, vain talkers, and deceivers. In this way, he points out that the essentials of
orderliness and morals are only profitable for good service in the priesthood if, at the same time,
the qualities needful for knowing how to teach and preserve the faith are not lacking, for a man is
not straightway made a good and useful priest by a merely innocent life or by mere knowledge of
preaching.”

The Bishop of Poitiers discusses the teachings of the Apostle Paul regarding the appointment of bishops and the creation of a new type of member of the Church. He emphasizes the importance of possessing moral and intellectual qualities to become a practical and valuable priest. Moreover, Hilary teaches that a mere innocent life or knowledge of preaching is not sufficient to become a good and productive priest. According to the Apostle Paul, a priest must hold fast to the word according to the doctrine of faith, be able to exhort sound doctrine and convict gainsayers. This is because many unruly men, vain talkers, and deceivers can lead others astray if they are not countered with the proper teachings and virtues.

The author highlights the importance of orderliness, good morals, and the qualities needed to teach and preserve the faith. The qualities required for a successful priesthood include exhorting sound doctrine, which means encouraging others to follow the correct teachings of the Church. Convicting gainsayers means being able to refute those who oppose the teachings of the Church. The text underscores the importance of moral and intellectual qualities to become a successful priest. A person seeking to become a good and useful priest must be able to teach and preserve the faith while possessing the qualities needed to counter those who oppose the teachings of the Church.

Augustine of Hippo (A.D. 388)
On the Morals of the Catholic Church, 69

“There is not, however, such narrowness in the moral excellence of the Catholic Church as that I
should limit my praise of it to the life of those here mentioned. For how many bishops have I
known most excellent and holy men, how many, presbyters, how many deacons, and ministers of
all kinds of the divine sacraments, whose virtue seems to me more admirable and more worthy of
commendation on account of the greater difficulty of preserving it amidst the manifold varieties
of men, and in this life of turmoil!”

The text emphasizes the moral excellence of the Catholic Church and how it is not limited to just a few individuals. Augustine profoundly appreciates the many bishops, presbyters, deacons, and ministers who have been excellent and holy men of the faith. He believes their virtue is worthy of commendation and admiration, especially given their challenges. And he acknowledges that these individuals must maintain their moral excellence amidst the manifold varieties of men and in this life of turmoil. They must navigate the complexities of human nature and the many difficulties that arise in their roles as religious leaders. Despite these challenges, they uphold their values and remain steadfast in their faith, making their virtues even more commendable.

Augustine’s admiration for the moral excellence of the Catholic Church extends beyond the individuals mentioned here. The Church is praised for its commitment to moral excellence and the many ways it has contributed positively to society. He highlights the Church’s role in promoting virtues such as love, compassion, and kindness, which are essential for building a better world. 

Thus, the text celebrates the moral excellence of the Catholic Church and its many leaders who have demonstrated great virtue. It acknowledges these individuals’ challenges and the importance of upholding their values amidst the various complexities of human nature. The author’s admiration extends beyond individuals to the Church and its positive impact on society.

John Cassian (ante A.D. 435)

Institutes, 2:5,11:14

“For in the early days of the faith when only a few, and those the best of men, were known by
the name of monks, who, as they received that mode of life from the Evangelist Mark of blessed
memory, the first to preside over the Church of Alexandria as Bishop…But sometimes, it creates a
wish to take holy orders and a desire for the priesthood or diaconate. It represents that if a man
has even against his will received this office, he will fulfill it with such sanctity and strictness that
he will be able to set an example of saintliness even to other priests and that he will win over
many people, not only by his manner of life but also by his teaching and preaching.”

John Cassian's Institutes provides insight into the early days of Christianity when only a few men were known as monks. These men were considered the best and most pious and followed a mode of life received from the Evangelist Mark. According to tradition, Mark was the first bishop of the Church of Alexandria, and he is credited with introducing this way of life to the monks. This mode of life was characterized by strict adherence to religious practices and the pursuit of spiritual perfection. Monks lived in seclusion, dedicating themselves to contemplation, prayer, and the study of religious texts. They renounced worldly pleasures and possessions, living a life of poverty and simplicity.

The priesthood was seen as a higher calling, requiring a deep commitment to God and the Church. Those who entered the priesthood were expected to live a life of exemplary piety and to serve as spiritual leaders in their communities. John Cassian suggests that even if a man had unwillingly received the priesthood office, he would fulfill his duties with great sanctity and strictness. This would make him an example of saintliness to other priests and help him win over many people through his teaching and preaching. The author thus emphasizes the importance of fulfilling religious duties with dedication and commitment, regardless of the circumstances of one’s appointment. 

Overall, John Cassian provides a detailed picture of the early days of Christianity and the role of monks and priests in that period. He highlights the importance of leading a pious and contemplative life and the significance of the priesthood as a spiritual calling.

Pope Gregory the Great [590-604] (A.D. 595)
To Augustine, Epistle 64

“Through my most beloved son Laurentius, the presbyter, and Peter, the monk, I received thy

Fraternity’s letter, in which thou hast been at pains to question me on many points…Augustine’s

first question. I ask, most blessed father, concerning bishops, how they should live with their

clergy And concerning the offerings of the faithful received at the altars, both into what portions

they should be divided and how the bishop should deal with them in the Church. The answer of

St. Gregory, Pope of the City of Rome. Holy Scripture, which no doubt thou knowest well, bears

witness, especially the epistles of the blessed Paul to Timothy, in which he studied to instruct him

how to behave himself in the house of God. Now it is the custom of the Apostolic See to deliver an

injunction to bishops when ordained, that of all emoluments that come in four divisions should be

made: to wit, one for the bishop and his household on account of hospitality and entertainment;

another for the clergy; a third for the poor; and a fourth for the reparation of Churches.”

The text is a letter written by Pope Gregory, Bishop of Rome, to Augustine, a Catholic monk who would become the first Archbishop of Canterbury in 597, in response to a letter he received from someone who had asked him for advice on various aspects of church governance. Specifically, the person asked about the relationship between bishops and their clergy and how the offerings of the faithful should be managed in the Church. In his response, Gregory began by pointing out that Holy Scripture, particularly the epistles of the blessed Paul to Timothy, provides guidance for bishops on how to conduct themselves in the house of God. He then explained that when a bishop is ordained, the Apostolic See, or the Holy See of Rome, provides instructions that divide all emoluments into four portions.

Pope Gregory explained that these four portions are divided as follows: the first portion is for the bishop and his household to cover the costs of hospitality and entertainment; the second portion is for the clergy; the third portion is for the poor; and the fourth portion is for the repair of Churches. He further elaborated that the first portion is intended to ensure that the bishop can provide a hospitable and welcoming environment for visitors and guests of the Church. The second portion is designed to provide for the needs of the clergy, who serve the Church in various capacities. The third portion is intended to support the less fortunate, such as the poor and needy. In contrast, the fourth is intended to ensure that the Church’s physical infrastructure is maintained and maintained in good repair. 

Overall, Pope Gregory’s response provides a detailed framework for how bishops should manage the offerings received at the altars, how they should live with their clergy, and how the Church’s resources should be allocated to ensure that the needs of all members of the Church are met.

Pax vobiscum