Lecture 2
Lectio 2
Peter’s profession of Christ
Professio Petris de Christo
16:13 And Jesus came into the regions of Cesarea Philippi and he asked his disciples, saying: who do men say that the Son of man is? [n. 1369]
16:13 Venit autem Iesus in partes Caesareae Philippi, et interrogabat discipulos suos dicens: quem dicunt homines esse Filium hominis? [n. 1369]
16:14 But they said: some John the Baptist, and others Elijah, and others Jeremiah, or one of the prophets. [n. 1371]
16:14 At illi dixerunt: alii Ioannem Baptistam, alii autem Eliam, alii vero Ieremiam, aut unum ex prophetis. [n. 1371]
16:15 Jesus says to them: but who do you say that I am? [n. 1372]
16:15 Dicit illis Iesus: vos autem quem me esse dicitis? [n. 1372]
16:16 Simon Peter answered and said: you are the Christ, the Son of the living God. [n. 1374]
16:16 Respondens Simon Petrus dixit: tu es Christus Filius Dei vivi. [n. 1374]
16:17 And Jesus answering, said to him: blessed are you, Simon Bar-Jonah, because flesh and blood have not revealed this to you, but my Father who is in heaven. [n. 1376]
16:17 Respondens autem Iesus dixit ei: beatus es, Simon Bariona, quia caro et sanguis non revelavit tibi, sed Pater meus qui in caelis est. [n. 1376]
16:18 And I say to you that you are Peter; and upon this rock I will build my Church, and the gates of hell will not prevail against it. [n. 1381]
16:18 Et ego dico tibi, quia tu es Petrus, et super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam. [n. 1381]
16:19 And I will give to you the keys of the kingdom of heaven. And whatever you bind on earth will be bound also in heaven, and whatever you loose on earth will be loosed also in heaven. [n. 1386]
16:19 Et tibi dabo claves regni caelorum. Et quodcumque ligaveris super terram erit ligatum et in caelis, et quodcumque solveris super terram erit solutum et in caelis. [n. 1386]
1368. Above, the Lord taught that the evangelical teaching is to be preserved pure from the leaven of the Jews; and here he teaches the loftiness of the teaching. And
1368. Supra Dominus docuit doctrinam evangelicam conservandam puram a fermento Iudaeorum, hic autem docet eminentiam doctrinae. Et
first, as regards faith in both natures, namely the deity and the humanity;
primo quantum ad fidem utriusque naturae, scilicet deitatis et humanitatis;
second, as regards faith in the passion, at from that time, Jesus began to show to his disciples (Matt 16:20);
secundo quantum ad fidem passionis, ibi exinde coepit Iesus ostendere discipulis suis etc.;
third, as regards faith in the judiciary power, at for the Son of man will come in the glory of his Father (Matt 16:27).
tertio quantum ad fidem iudiciariae potestatis, ibi Filius enim hominis venturus est in gloria Patris sui.
Concerning the first,
Circa primum
first, the crowds’ opinion about Christ is sought out;
primo exquiritur opinio turbarum de Christo;
second, the disciples’ faith, at but who do you say that I am?
secundo fides discipulorum, ibi vos autem quem me esse dicitis?
Concerning the first,
Circa primum
first, the place is set down;
primo ponitur locus;
second, Christ’s questioning, at who do men say that the Son of man is?
secundo interrogatio Christi, ibi quem dicunt homines esse Filium hominis?
third, Peter’s response, at but they said.
tertio responsio Petri, ibi at illi dixerunt et cetera.
1369. It says then, and Jesus came into the quarters of Cesarea Philippi; and not only this, but he added Philippi, because there were two Cesareas, namely Cesarea Traconis, where Peter was sent to Cornelius, and this other one, which is otherwise called Paneas. The first was established by Herod, in honor of Caesar Augustus; Philip constructed this one in honor of Tiberius.
1369. Dicit ergo venit autem Iesus in partes Caesareae Philippi et non solum hoc, sed addidit Philippi, quia duae Caesareae fuerunt, scilicet Caesarea Traconis, ubi missus est Petrus ad Cornelium; alia haec quae dicitur aliter Paneas. Prima ab Herode constituta est in honorem Caesaris Augusti, istam construxit Philippus in honorem Tiberii.
But why did the Lord ask this question here? One should say that this city was situated on the borders of the Jews; so before he wished to ask for faith, he took them out from the Jews. A similar thing is written, that the Lord, when he was leading the Jews from Egypt, did not lead them through the land of the Philistines (Exod 13:17).
Sed quare fecit hic istam quaestionem Dominus? Dicendum, quod haec civitas in finibus Iudaeorum erat sita; ideo antequam de fide petere vellet, a Iudaeis eos extraxit. Similiter habetur quod Dominus educens Iudaeos de Aegypto, non eduxit eos per sata Philisthinorum, ut habetur Ex. XIII, 17.
1370. Next, the questioning is set down: and he asked his disciples. When the wise man asks, he teaches, as Jerome says. Hence we are instructed in many places that we should be concerned about what is said about us: so that if it is bad, we may correct it, and if it is good, we may preserve and multiply it. Hence, take care of a good name: for this will continue with you, more than a thousand treasures precious and great (Sir 41:15). Hence Christ asked what was said about him. Likewise, those who know the divinity are called gods, I have said: you are gods (Ps 81:6), but those who know the humanity are called men; hence he says, who do men say that the Son of man is? But, as Hilary says, Christ seemed to be only a man, so he willed that they should know that he was something other than a simple man. Hence he himself gives one to understand by this that there is something else in him. Also, Christ’s humility is shown, because he confesses himself to be the Son of man, in accord with that above, learn from me, because I am meek, and humble of heart (Matt 11:29).
1370. Consequenter ponitur interrogatio et interrogabat discipulos suos et cetera. Sapiens quando interrogat, docet, ut dicit Hieronymus. Unde in multis instruimur, ut simus solliciti quid de nobis dicatur: ut si malum, quod corrigamus; si bonum, ut conservemus et multiplicemus. Unde curam habe de bono nomine; hoc enim magis permanebit tibi, quam mille thesauri pretiosi et magni, Eccli. XLI, 15. Unde Christus interrogavit quid de ipso diceretur. Item qui divinitatem cognoscunt, dicuntur dii, Ps. LXXXI, 6: ego dixi, dii estis, hi vero qui humanitatem, dicuntur homines; unde dicitur quem dicunt homines esse Filium hominis? Sed, ut dicit Hilarius, Christus solum homo videbatur: ideo voluit quod cognoscerent quod esset aliud quam simplex homo. Unde ipse ex hoc dat intelligere, aliud esse in eo. Item ostenditur humilitas Christi, quia se hominis Filium confitetur, secundum illud supra XI, v. 29: discite a me, quia mitis sum et humilis corde.
1371. Next, the crowds’ opinion is set down: but they said: some John the Baptist. Different ones felt different things about Christ. The Pharisees blasphemed Christ, but the crowds said he was a prophet; hence, a great prophet is risen up among us (Luke 7:16). For they called him John by reason of authority, since John preached penance; do penance: for the kingdom of heaven is at hand (Matt 3:2). So they thought he was John, since Christ began in a similar way: do penance, for the kingdom of heaven is at hand (Matt 4:17).
1371. Consequenter ponitur opinio turbarum at illi dixerunt: alii Ioannem Baptistam et cetera. Diversi de Christo senserunt diversa. Pharisaei blasphemabant Christum, sed turbae prophetam dicebant; unde Lc. VII, 16: propheta magnus surrexit in nobis et cetera. Dicebant eum Ioannem ratione auctoritatis, quia Ioannes poenitentiam praedicabat; supra cap. III, 2: agite poenitentiam, appropinquavit regnum caelorum. Ideo credebant ipsum esse Ioannem, quia similiter Christus incipiebat agite poenitentiam, appropinquavit regnum caelorum, ut supra IV, 17.
Likewise, they held Elijah the Prophet in reverence; behold I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord (Mal 4:5). Hence they thought him to be Elijah, because of the power of his word and the virtue of his preaching; and Elijah the Prophet stood up, as a fire, and his word burnt like a torch (Sir 48:1). And it is said of Christ, above, that he taught as one who has power (Matt 7:29).
Item habebant in reverentia Eliam Prophetam; Mal. ult., 5: ecce ego mittam Eliam prophetam, antequam veniat dies Domini magnus et horribilis. Unde credebant esse Eliam propter potestatem sermonis et virtutem praedicationis; Eccli. XLVIII, 1: et surrexit Elias Propheta quasi ignis, quia verbum ipsius quasi facula ardebat. Et de Christo dicitur supra VII, 29, quod erat docens tamquam potestatem habens.
Also, on account of loftiness of life, they thought him to be Jeremiah, of whom the Lord said, before I formed you in the bowels of your mother, I knew you: and before you came forth out of the womb, I sanctified you (Jer 1:5). And in the same book, it says that he was honored among the gentiles (Jer 40). In this same way, Christ was held in reverence by outsiders, but was blasphemed by the Jews. So they compared him to Jeremiah.
Item propter eminentiam vitae credebant eum esse Ieremiam, de quo Dominus ait: antequam te formarem in utero, novi te, et antequam exires de ventre, sanctificavi te, Ier. I, 5. Et ibid. XL habetur, quia honoratus erat gentibus. Sic in reverentia ab extraneis Christus habebatur; a Iudaeis vero blasphemabatur: ideo Ieremiae comparabant eum.
But how did they call him Elijah? Because it is said that he was taken up, and that he was still alive (2 Kgs 2:11), and was promised to the Jews for salvation (Mal 4:5). For some posited transcorporation, and so according to this opinion it could have been that Elijah’s soul entered another body.
Sed quomodo Eliam dicebant? Quia habetur IV regum II, 11 quod raptus est, et quod adhuc viveret, et erat promissus Iudaeis ad salutem, ut habetur Mal. ult., 5. Quia quidam posuerunt transcorporationem: et ideo secundum hanc opinionem posset esse, quod anima Eliae intrasset aliud corpus.
1372. Jesus says to them: but who do you say that I am? Here the disciples’ faith is sought out. And
1372. Dicit eis Iesus: vos autem quem me esse dicitis? Hic exquiritur fides discipulorum. Et
first, the questioning is set down;
primo ponitur interrogatio;
second, the response;
secundo responsio;
third, the approval.
tertio approbatio.
The second is at Simon Peter answered; the third, at and Jesus answering.
Secunda ibi respondens Petrus; tertia ibi respondens autem Iesus et cetera.
1373. Jesus says to them: but who do you say that I am? as though to say: so the crowds say, but since more is entrusted to you, more is required of you. You have seen miracles, so you should suppose more.
1373. Dicit eis Iesus: vos autem quem me esse dicitis? Quasi dicat: ita dicunt turbae; sed quia magis est vobis commissum, ideo magis a vobis exigitur. Vidistis miracula, ideo magis debetis opinari.
But why did he ask? Did not he know? Indeed he knew, but he willed that they should merit by confession; for with the heart, we believe unto justice; but with the mouth, confession is made unto salvation (Rom 10:10). For things are more meritorious the more they are separated off, and, as it were, the greater things are not suited to the crowd, which knows the lowest things.
Sed quare petiit? Nonne sciebat? Immo sciebat, sed volebat quod mererentur ex confessione; Rom. X, 10: corde creditur ad iustitiam, ore autem confessio fit ad salutem. Unde magis sunt meritoria, quanto magis sequestrata, et quasi turbis infima scientibus, maiora non respondeant, ideo et cetera.
1374. Simon Peter answered and said: you are the Christ, the Son of the living God. He responds for himself and for the others; but he himself responds more frequently, and in this response perfect faith is touched upon, for faith in the humanity is touched upon. You are the Christ, i.e., the anointed one. And it is agreed that he is anointed with the oil of the Holy Spirit. Anointing does not belong to him according to the divinity, because it proceeds from it, but according to the humanity. So he says this that they might regard the humanity of Christ in a way different from the crowds.
1374. Respondens autem Petrus dixit: tu es Christus Filius Dei vivi. Ipse respondet pro se, et pro aliis; sed ipse frequentius respondet, et in hoc perfecta fides tangitur, quia tangitur fides humanitatis. Tu es Christus, idest unctus. Et constat quod unctus est oleo Spiritus Sancti. Unctio non convenit ei secundum divinitatem, quia ab ipsa procedit, sed secundum humanitatem. Hoc ergo dicit, ut humanitatem Christi aliter aestiment quam turbae.
But it is asked why they called him a prophet. A prophet was anointed, as is written of Elisha. Kings were anointed, as is written of Saul. Likewise, priests, as is written in Leviticus. And all these things are brought in by the name Christ. For he is called a king, as in Jeremiah, a king will reign, and will be wise (Jer 23:5). Also a priest: you are a priest forever according to the order of Melchisedech (Ps 109:4). And also a prophet: the Lord your God will raise up to you a prophet of your nation and of your brethren like unto me (Deut 18:15).
Quaeritur autem quare prophetam eum dicebant. Ungebatur propheta, ut habetur de Eliseo. Ungebantur reges, ut habetur de Saule; item sacerdotes, ut habetur in Levitico. Et omnia haec in nomine Christi importantur: quia et rex dicitur, ut Ierem. XXIII, 5: regnabit rex, et sapiens erit. Item sacerdos; Ps. CIX, 4: tu es sacerdos in aeternum secundum ordinem Melchisedech. Item propheta: prophetam suscitabit Deus de gente tua, et de fratribus tuis etc., Deut. XVIII, 15.