Your Sins Shall Be as White as Snow

  Baptism & Original Sin

Come now, let us settle the matter,” says the LORD.
“Though your sins are like scarlet, they shall be as white as snow;
though they are red as crimson, they shall be like wool.
Isaiah 1, 18

 For I will pour water on the thirsty land,
and streams on the dry ground;
I will pour out my Spirit on your offspring,
and my blessing on your descendants.
Isaiah 44, 3

I will sprinkle clean water on you, and you will be clean; I will cleanse
you from all your impurities and from all your idols. I will give you a new
heart and put a new spirit in you; I will remove from you your heart of stone
and give you a heart of flesh. And I will put my Spirit in you and move you
to follow my decrees and be careful to keep my laws.
Ezekiel 36, 25-27

And that is what some of you were. But you were washed,
you were sanctified, you were justified in the name of the LORD
Jesus Christ and by the Spirit of our God.
2 Corinthians 6, 11

In Catholic theology, original sin is regarded as the general state of sinfulness, that is the absence of sanctity and perfect charity into which all human beings are born. We read in the Catechism of the Catholic Church that original sin is the natural state of “deprivation of the original holiness and justice,” which we inherit as descendants of Adam and Eve. It is a sin that is contracted by all human beings by natural propagation, not a sin committed by them. Because original sin is a state or condition of our human nature and not a sinful act on our part, it “does not take on the character of a personal fault in any of Adam’s descendants” (Catechism of the Catholic Church, 405).

All Adam’s descendants are conceived and born in the state of original sin (Ps 51:7). St. Paul tells us: “As sin came into the world through one man and death through sin, and so death spread to all men in as much as all men sinned” (Rom 5:12). The apostle adds: “Then as one man’s trespass led to condemnation for all men, so one man’s act of righteousness leads to acquittal and life for all men” (Rom 5:18). Physical death is a sign of spiritual death. Though physical death remains a temporal penalty for our common sins against God, Christ restored humanity to spiritual life with God through his passion and death on the Cross. The second death – eternal damnation or separation from God – is no longer an irrevocable prospect for all human beings.

At any rate, original sin is the state of being deprived of supernatural grace. When Adam fell from the supernatural life with God, he fell into a defective state. Having fallen from grace, the supernatural life was something that he should have possessed as God destined him to. But since he lost it, his lower natural condition is what we call the state of original sin: the deprivation of the original sanctity and justice in which Adam was originally created by God in His goodness. Since the Fall, all his biological descendants are thus inclined, as natural members in the organic body of Adam, to evil: concupiscence of the eyes, the concupiscence of the flesh, and the pride of life.

Not unlike their primordial father, human beings tend to want to be like God, but apart from God, before God, and not by the will of God. Human acts that originate from this attitude may constitute mortal sins that deprive the soul of sanctity and justice before God through the original fall from grace. Thus, original sin is called sin only in an analogical sense: it is a sin “contracted” and not “committed” – a state and not an act. Only one’s own personal sins carry with them the character of a personal fault and guilt by the natural proclivity to sin as a member of fallen humanity.

In the redemption of humankind, God restored sanctifying or justifying grace to all humanity by Christ’s merits. Without this merciful act of God, man could never have retrieved that supernatural state above nature, which is the end for which God destined him. The grace of redemption blots out the sin of Adam, although the moral and physical ill-effects of original sin remain after we are baptized. Dom Bruno Webb describes original sin as “some disease that has infected the original cell of the human body,” which may “permeate every organ and cell of the body, as it grows forth from that [first] cell.” The original sin that we contract is like a “poison” that has “passed into every member of the human race.” The sin of Adam, therefore, is something that belongs to each member of the human race as such and is “our common heritage.”

In Romans 5:19, Paul writes: “Many (polloi) were made sinners. He isn’t contradicting himself by not using the word “all” (pantes) since what he means to say here, as in verse 18 is that all people are subjected to original sin, but not everyone rejects God. He certainly doesn’t mean to say in the distributive sense that everyone who has ever lived has sinned without exception since infants and mentally disabled people cannot sin, at least not subjectively or with moral responsibility. The act of sin requires full knowledge and full consent on the part of the subject. But given the right circumstances, they might sin since they fall short of God’s glory by their very lower nature as collectively part of humanity.

Infants and young children below the age of moral reason do, in fact, suffer and die, though they have never committed any personal sins in their short lives because all human beings are guilty of Adam’s sin by association. For this reason, the Sacrament of Baptism is required for all of us, including infants and young children who haven’t yet attained the age of moral reasoning, since the baptismal water washes away original sin and restores the soul to the original state of holiness and justice, despite the remaining moral ill-effects of this stain of sin.

Adam and Eve died spiritually when they ate the fruit on the forbidden tree of knowledge against God’s command (Gen 2:17). And, as a result, their spiritual deprivation was transmitted to all their biological descendants, except the Blessed Virgin Mary by her Immaculate Conception (Gen 3:15; Lk 1:28; 42, etc.). We are thus inclined to sin and eventually do sin because of the moral ill-effects of original sin. We further read in the Old Testament that a “man that is born of a woman is of few days and full of trouble. Who can bring a clean thing out of an unclean?” (Job 14:1, 4). All humanity is afflicted by the stain of original sin, including infants and young children, by natural propagation.

In acknowledgment of his sins, David cries out, “I was brought forth in iniquity, and in sin did my mother conceive me” (Ps 51:5). The Psalmist owns he wasn’t conceived and born in a natural state of innocence and remained in this state until he had committed his first sin. After all, Jesus himself tells us that our personal sins originate from the heart (Mt 15:18-20). We have inherited the sin of Adam upon being conceived in our mothers’ wombs. From infancy, we are in dire need of being baptized to be saved from our sinful condition.

Moreover, St. Paul teaches us that sin came into the world through one man, Adam, and because of his sin, death entered the world (Rom 5:12). We can’t help but acknowledge our propensity toward evil and the need for God’s grace to be restored to friendship with him. Spiritual and physical death is the result of Adam’s sin, in which we are all implicated by association. We all fall under the same condemnation together with Adam and Eve (Rom 5:16). The apostle adds that “by one man’s disobedience many were made sinners” (Rom 5:19). He is affirming that original sin is passed on as part of our human condition. The hidden premise is that only God in the flesh could atone for our sins by the eternal sacrifice of Himself. Through this sacrifice, God has re-opened the gates of heaven. Access to the Tree of Life is no longer barred from us because of the Tree of the Cross. By one man, Adam came death, and by one man, the new Adam came renewed life with God (1 Cor 15:21).

All humanity was spiritually dead because of sin, having lived in the disordered passions of the flesh until Christ not only sacrificed Himself to expiate sin and propitiate the Father but also merited the graces and gifts of the Holy Spirit to heal and restore us to friendship with God (Eph 2:1-3). When we are baptized, we receive the initial grace of forgiveness and justice that is merited by our Lord and Savior. Through the sacrament of initiation, we actually die with Christ so that we, like Him, might be raised to the newness of life through the operation of the Holy Spirit (Rom 6:4).

By our baptism, we no longer suffer and die in vain. Since we now join our suffering and death with Christ, what were the physical penalties for original sin are now an efficacious means to be saved. In baptism, we literally die with Christ so that we may be raised with him on the last day (Col 2:12). What has transpired in our baptism is a supernatural reality. Baptism is a sacrament and not merely a symbolic ritual. It is a sign that points to an actual spiritual transformation in the physical world.

Hence, St. Paul is referring to the Sacrament of Baptism when he says that we are “washed, sanctified, and justified in the name of the Lord Jesus” (1 Cor 6:11). Our baptism restores us to the original state of justice and holiness that our primordial father had forfeited for all his progeny. The entrance to heaven is accessible to us by being baptized with water and by the Spirit. The washing or cleansing of baptism gives rise to our sanctification and justification. By being baptized in Christ, we “put on Christ” who himself isn’t just a symbol but a living person who dwells in our souls so that we can be righteous as he is righteous and pure as he is pure by the working of the Holy Spirit and His many gifts of grace in our lives (Gal 3:27; 1 Jn 3:3, 7). Through baptism, we are reborn from above and become children of God.

The Sacrament of Baptism applies the salvation that Christ alone has merited for the whole world personally to us. St. Paul writes: “He saved us by the washing of regeneration and renewal in the Holy Spirit, which he poured out on us richly through Jesus Christ so that we might be justified (or sanctified) by his grace and become heirs of eternal life” (Titus 3:5-7). Baptism is salvific because the sacrament regenerates our souls. The cleansing water purifies us from the stain of sin. The Holy Spirit justifies us with His infused grace that produces an interior renewal without which we have no hope of being saved. Through this interior transformation, we become heirs of eternal life and adopted children of God who partake in the divine image. Baptism marks a new life with God and is the beginning of a new life in Christ. By receiving this sacrament, we are now able to supernaturally merit eternal life by our deeds of grace and charity (Eph 2:8-10). Our righteous deeds are now necessary for the gift of salvation to be complete in and through Christ’s redeeming merits.

Baptism has a twofold effect: the forgiveness of sin and regeneration. Justification and sanctification go hand-in-hand. Our position before God is not only mended, but our personal relationship with Him is also restored as it was meant to be before Adam’s fall from grace. We read in the New Testament that in baptism, “our hearts are sprinkled clean from an evil conscience” (Heb 10:22). A clean conscience comes from sincerely repenting and being spiritually renewed. The gifts of the Holy Spirit help transform our interior disposition. With forgiveness comes inner cleansing and healing. Without the assistance of the Holy Spirit, we can never hope to cast off the old self and put on the new, as St. Paul puts it. Baptism isn’t about the exterior components of our salvation but about our interior lives. The sacrament is the “circumcision” of the New Covenant or of the heart (Col 2:11-12).

Thus, the initial grace of justification and forgiveness doesn’t benefit us unless our interior self is renewed daily. With repentance must come a firm desire for amendment as we grow in holiness and continue to strive for divine perfection. We aren’t saved simply by converting and putting our faith in what Christ has formally gained for us all but by persevering in grace now that our Lord and Savior has opened the gates of heaven for us to hopefully pass through. Baptism is necessary for our salvation because we receive the graces we need for our interior transformation through the sacrament. It isn’t a symbolic ritual that demonstrates we have placed our faith in our personal Lord and Savior and are thereby irrevocably saved. Baptism is the beginning of a life-long process of justification for each of us made possible by the redeeming merits of Jesus Christ our Lord.

EARLY SACRED TRADITION

“He stood in need of baptism, or of the descent of the Spirit like a dove; even as He
submitted to be born and to be crucified, not because He needed such things, but because
of the human race, which from Adam had fallen under the power of death and the guile of
the serpent, and each one of which had committed personal transgression. For God,
wishing both angels and men, who were endowed with freewill, and at their own disposal, to
do whatever He had strengthened each to do, made them so, that if they chose the things
acceptable to Himself, He would keep them free from death and from punishment; but that
if they did evil, He would punish each as He sees fit.”
St. Justin Martyr, Dialogue with Trypho, 88:4
(A.D. 155)

“Every soul, then, by reason of its birth, has its nature in Adam until it is born again in
Christ; moreover, it is unclean all the while that it remains without this regeneration; and
because unclean, it is actively sinful, and suffuses even the flesh (by reason of their
conjunction) with its own shame.”
Tertullian, On the Soul, 40
(A.D. 208)

“Baptism is given for the remission of sins; and according to the usage of the Church,
Baptism is given even to infants. And indeed, if there were nothing in Infants which required
a remission of sins and nothing in them pertinent to forgiveness, the grace of baptism would
seem superfluous.”
Origen, Homily on Leviticus, 8:3
(post A.D. 244)

“If, in the case of the worst sinners and of those who formerly sinned much against God,
when afterward they believe, the remission of their sins is granted and no one is held back
from Baptism and grace, how much more, then, should an infant not be held back, who,
having but recently been born, has done no sin, except that, born of the flesh according to
Adam. He has contracted the contagion of that old death from his first being born. For this
very reason does he approach more easily to receive the remission of sins: because the sins
forgiven him are not his own but those of another [from Adam]. ”
St. Cyprian, Epistle to Fidus, 68[64]:5
(c. A.D. 250)

“Adam sinned and earned all sorrows;–likewise the world after His example, all
guilt.–And instead of considering how it should be restored,–considered how its
fall should be pleasant for it.–Glory to Him Who came and restored it!”
St. Ephraem, Hymns on the Epiphany, 10:1
(A.D. 350)

“‘Unless a man be born again of water and the Holy Spirit, he cannot enter
the kingdom of God.’ No one is expected: not the infant, not the one prevented
by necessity.”
St. Ambrose, Abraham, 2,11:79
(A.D. 387)

“This grace, however, of Christ, without which neither infants nor adults can be saved, is not rendered for any merits, but is given gratis, on account of which it is also called grace. ‘Being justified,’ says the apostle, ‘freely through His blood.’ Whence they, who are not liberated through grace, either because they are not yet able to hear, or because they are unwilling to obey; or again because they did not receive, at the time when they were unable on account of youth to hear, that bath of regeneration, which they might have received and through which they might have been saved, are indeed justly condemned; because they are no without sin, either that which they have derived from their birth, or that which they have added from their own misconduct. ‘For all have sinned’–whether in Adam or in themselves–“and come short of the glory of God.’”
St. Augustine, On Nature and Grace, 4
(A.D. 415)

He that believeth and is baptized shall be saved:
but he that believeth not shall he condemned.
Mark 16, 16

Pax vobiscum

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 argues 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 that Christ showed his glory to his apostles, along 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 important 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.”

The text discusses the significance of the Holy Spirit in various contexts within Christian theology. The opening line emphasizes the Holy Spirit as the initial force in the creation of the world. This suggests that the Spirit is not only vital for creation but is also an ongoing presence in the universe, involved in sustaining life. The Spirit’s role extends beyond creation to active participation in revelation and prophecy. It highlights how the prophets of the Old Testament were empowered by the Spirit to speak God’s words and how this same Spirit descended upon Jesus Christ, affirming His divine nature.

The reference to the apostles receiving the Spirit as "fiery tongues" points to the event of Pentecost, where the Holy Spirit enabled them to spread the message of Christianity boldly and effectively. This moment symbolizes the transformative power of the Spirit in empowering believers to share their faith. The mention of David’s prayer for a clean heart underscores the personal and transformative relationship individuals can have with the Spirit. It reflects a plea for spiritual renewal and moral integrity, key aspects of the Christian faith. The text references Gabriel’s declaration to Mary about the Holy Spirit coming upon her, linking the Spirit to the incarnation of Jesus. This emphasizes the Spirit's role in significant divine events and the fulfillment of prophecy.

Peter’s proclamation that Jesus is “the Christ, the Son of the living God” illustrates the Spirit's influence in recognizing and affirming Jesus’ identity, which is foundational to the Christian faith. Referring to this proclamation as the establishment of the Church signifies that the community of believers is built upon the recognition of Christ’s divine identity, all facilitated by the Holy Spirit.

Finally, the text describes the Holy Spirit as the "Comforter" sent to believers. This role signifies the Spirit’s function in providing guidance, support, and assurance of one’s identity as a child of God. It reassures believers of their status in the divine family and emphasizes the intimate relationship they can have with God.

Overall, the text highlights the multifaceted role of the Holy Spirit as the source of life, guidance, empowerment, and comfort within the Christian tradition, marking its integral presence throughout biblical history and individual spiritual journeys.

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. St. 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 emphasize the necessity of holding the unity of the Church as a prerequisite for holding 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 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 hold 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 of 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.

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, elect of her that bore her. This text also raises the question of whether those who do not hold this unity of the Church think that they hold the faith and whether those who resist the Church trust that they are in the Church. The blessed 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.

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.

Gregory of Nazianzen (A.D. 380)
Oration 32, 18

“Seest thou that of the disciples of Christ, all of whom were exalted and deserving of choice, one
is called rock and is entrusted with the foundations of the church.”

Gregory of Nazianzen delves into the significant events in the life of Christ and his disciples. The speaker suggests another noteworthy event to share, which can serve as a reminder and inspiration for us. He then highlights the unique roles of Peter and John among the disciples. Peter was entrusted with the foundations of the Church, which is evident in the Gospel of Matthew, where Christ says to Peter, “And I tell you that you are Peter, and on this rock, I will build my church” (Mt 16:18). John, on the other hand, was known as “the disciple whom Jesus loved” (Jn 13:23) and rested upon Jesus’ bosom during the last supper.

The author then discusses the moment Christ revealed his divinity to three disciples, Peter, James, and John, by taking them up to a mountain. This event is known as the Transfiguration, where Christ’s face shone like the sun, and his clothes became as white as light (Mt 17:2). The significance of this event is that it confirmed Christ’s divinity and revealed to the disciples that he was the Son of God.

Finally, Gregory mentions that when Christ was in agony and withdrew to pray before his passion, Peter, James, and John were present with him. This event is known as the Agony in the Garden, where Christ prayed to his Father to take away the cup of suffering. The significance of this event is that it shows the loyalty and devotion of Peter, James, and John to Christ, even in his darkest hour. Overall, the text emphasizes the importance of these three disciples and their close relationship with Christ, which inspires us to deepen our faith and commitment to Christ.

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.”

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

“The Church acts in blessed hope through this troubled life, symbolized in its generality but
personified in the Apostle Peter due to the primacy of his apostleship. As an individual, Peter was
one man by nature, one Christian by grace, and the first apostle through even more abounding
grace. When Jesus said to him, “I will give unto you the keys of the kingdom of heaven, and
whatsoever you shall bind on earth shall be bound in heaven, and whatsoever you shall loose on
earth shall be loosed in heaven,” Peter represented the universal Church. This Church, shaken by
various temptations in the world, stands firm because it is founded upon a rock (petra), from
which Peter received his name. The rock (petra) is not derived from Peter, but Peter from the rock.
Similarly, Christ is not called so from the Christian, but the Christian from Christ. When the Lord
said, “On this rock will I build my Church,” He referred to the confession that Peter made, “You are
the Christ, the Son of the living God.” So, Peter is to be understood as representing the Church
founded on the rock, Christ Himself. As Christ is the foundation, the Church, represented by Peter,
received from Christ the keys of the kingdom of heaven, signifying the power of binding and
loosing sins. Living amidst evil, this Church delivers from evil by loving and following Christ.”

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.

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