En esta entrega presento los resultados de la continuación del trabajo de recopilación de citas de Padres de la Iglesia y/o Escritores Eclesiásticos de los primeros siglos, cuyo avance se presentó en el artículo «Mateo 16:18, un reto protestante en el Facebook y la voz de los Padres de la Iglesia» , con lo cual termino de demostrar de manera clara y objetiva que la interpretación de que «San Pedro es la Roca donde se edifica y/o fundamenta la Iglesia en Mateo 16:18» es la opinión ortodoxa mayoritaria en los primeros siglos. Adicionalmente, y como he desarrollado en este otro artículo ( «Cronología, usos y armonía patrística de las interpretaciones “San Pedro” y la “Confesión de Fe de San Pedro” como la Roca en Mateo 16:18» ), dicha interpretación mayoritaria no colisiona ni contraviene con la otra interpretación minoritaria, a saber, que la Confesión de San Pedro es la Roca en Mateo 16:18, sino que ambas son ortodoxas y complementarias.
Para concluir este trabajo, he analizado en total las citas de alrededor de setenta (70) Padres y/o Escritores Eclesiásticos de los primeros siglos, de los cuales cincuenta (50) poseían citas relevantes a la presente recopilación.
Para establecer el año límite del periodo de análisis, he tomado como referencia el periodo perteneciente al último Padre de la Iglesia que los protestantes suelen citar a favor de su posición, a saber, el periodo correspondiente San Juan Damasceno (676 – 749 D.C.). En ese sentido, todos los Padres y Escritores seleccionados corresponden a periodos anteriores a dichos años. Con relación a las mejoras sobre la lista anterior, las más relevantes son las siguientes: i) Se han depurado algunas fuentes, ii) Se han agregado algunas citas en Padres ya mencionados por la recopilación anterior, iii) Se ha encontrado que la cita de Didimo el Ciego, más bien va a favor de la posición Católica, por lo que se ha restado de la posición Protestante.
Finalmente, debo mencionar además que las citas presentadas, a pesar de su gran número, quedan acotadas únicamente a la mención explícita del rol de San Pedro en Mateo 16:18, siendo que no se mencionan las muchas citas de los Padres que reflejan claramente la posición Católica sobre el rol, liderazgo, primacía, Cátedra, jurisdicción, etc; tanto de San Pedro como del Obispo de Roma y sus sucesores (Silla Apostólica), para lo cual se necesitaría un libro entero.
I. CITAS PATRÍSTICAS
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Para cada Padre y/o Escritor Eclesiástico se responden las siguientes dos preguntas:
P1: ¿Existen textos donde afirme que “La Confesión de San Pedro es la Roca donde se edifica la Iglesia” en el contexto Mateo 16:18?
P2: ¿Existen textos donde afirme que “El Señor edificó y/o fundó su Iglesia sobre San Pedro” o que “San Pedro es la roca / fundamento de la Iglesia” en el contexto de Mateo 16:18?
1. Tertuliano (160 – 220 D.C.)
P1. NO
P2. SÍ
Texto de su periodo ortodoxo:
CHAP. XXII.–ATTEMPT TO INVALIDATE THIS RULE OF FAITH REBUTTED. THE APOSTLES SAFE TRANSMITTERS OF THE TRUTH. SUFFICIENTLY TAUGHT AT FIRST, AND FAITHFUL IN THE TRANSMISSION.
But inasmuch as the proof is so near at hand, that if it were at once produced there would be nothing left to be dealt with, let us give way for a while to the opposite side, if they think that they can find some means of invalidating this rule, just as if no proof were forthcoming from us. They usually tell us that the apostles did not know all things: (but herein) they are impelled by the same madness, whereby they turn round to the very opposite point, and declare that the apostles certainly knew all things, but did not deliver all things to all persons,–in either case exposing Christ to blame for having sent forth apostles who had either too much ignorance, or too little simplicity. What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, «when they were alone, He used to expound» all things which were obscure, telling them that «to them it was given to know those mysteries,» which it was not permitted the people to understand? WAS ANYTHING WITHHELD FROM THE KNOWLEDGE OF PETER, WHO IS CALLED «THE ROCK ON WHICH THE CHURCH SHOULD BE BUILT,» WHO ALSO OBTAINED «THE KEYS OF THE KINGDOM OF HEAVEN,» WITH THE POWER OF «LOOSING AND BINDING IN HEAVEN AND ON EARTH?» [1]
2. Origenes (185 – 254 D.C.)
P1. NO
P2. SÍ.
Moreover in the law this (love) is said to be the first commandment, and in the Gospels one is taught above all other things about love. Although the highest calling of feeding the sheep was communicated to Peter, and though THE CHURCH WAS ESTABLISHED UPON HIM AS UPON A SOLID GROUND, the confession of no other virtue is required of him, save that of love… [2]
«Look at [PETER], THE GREAT FOUNDATION OF THE CHURCH, THAT MOST SOLID OF ROCKS, UPON WHOM CHRIST BUILT THE CHURCH [MATT. 16:18]. And what does our Lord say to him?
‘Oh you of little faith,’ he says, ‘why do you doubt?’» [3]
«UPON HIM (PETER), as on the earth, THE CHURCH WAS FOUNDED.» [4]
«PETER, UPON WHOM IS BUILT CHRIST’S CHURCH, against which the gates of hell will not prevail.» [5]
3.San Cipriano de Cartago (200 – 258 D.C.)
P1. NO
P2. SÍ
7. But it is manifest where and by whom remission of sins can be given; to wit, that which is given in baptism. For first of all the Lord gave that power to PETER, UPON WHOM HE BUILT THE CHURCH, and whence He appointed and showed the source of unity–the power, namely, that whatsoever he loosed on earth should be loosed in heaven. And after the resurrection, also, He speaks to the apostles, saying, «As the Father hath sent me, even so I send you. [6]
3. Neither must we prescribe this from custom, but overcome opposite custom by reason. For neither did PETER, WHOM FIRST THE LORD CHOSE, AND UPON WHOM HE BUILT HIS CHURCH, when Paul disputed with him afterwards about circumcision, claim anything to himself insolently, nor arrogantly assume anything; so as to say that he held the primacy,(7) and that he ought rather to be obeyed by novices and those lately come. [7]
3. But it is to approve the baptism of heretics and schismatics, to admit that they have truly baptized. For therein a part cannot be void, and part be valid. If one could baptize, he could also give the Holy Spirit. But if he cannot give the Holy Spirit, because he that is appointed without is not endowed with the Holy Spirit, he cannot baptize those who come; since both baptism is one and the Holy Spirit is one, AND THE CHURCH FOUNDED BY CHRIST THE LORD UPON PETER, BY A SOURCE AND PRINCIPLE OF UNITY,(13) IS ONE ALSO. Hence it results, that since with them all things are futile and false, nothing of that which they have done ought to be approved by us. For what can be ratified and established by God which is done by them whom the Lord calls His enemies and adversaries? setting forth in His Gospel, «He that is not with me is against me; and he that gathereth not with me, scattereth.» [8]
Y el Señor también en el Evangelio, cuando los discípulos lo abandonaron mientras él hablaba, tornándose hacia los doce, dijo «¿también vosotros os iréis?»; entonces Pedro le respondió: «Señor, ¿a quién iremos? Tú tienes la palabra de vida eterna; y creemos, y estamos seguros, de que eres el Hijo del Dios viviente». AQUÍ HABLA PEDRO, SOBRE QUIEN LA IGLESIA HABÍA DE SER EDIFICADA, enseñando y mostrando en el nombre de la Iglesia, que aunque una rebelde y arrogante multitud de aquellos que no oirían ni obedecerían pudiera apartarse, aun así la Iglesia no se apartará de Cristo; y son la Iglesia quienes forman un pueblo unido al sacerdote, y el rebaño que se adhiere a su pastor. [9]
10. You say that you are wealthy and rich; but it becomes not a virgin to boast of her riches, since Holy Scripture says, «What hath pride profited us? or what benefit hath the vaunting of riches conferred upon us? And all these things have passed away like a shadow.»(1) And the apostle again warns us, and says, «And they that buy, as though they bought not; and they that possess, as though they possessed not; and they that use this world, as though they used it not. For the fashion of this world passeth away.»(2) PETER ALSO, to whom the Lord commends His sheep to be fed and guarded, ON WHOM HE PLACED AND FOUNDED THE CHURCH, says indeed that he has no silver and gold, but says that he is rich in the grace of Christ–that he is wealthy in his faith and virtue–wherewith he performed many great works with miracle, wherewith he abounded in spiritual blessings to the grace of glory. These riches, this wealth, she cannot possess, who had rather be rich to this world than to Christ. [10]
4.Firmiliano de Cesarea (210 – 269 D.C.)
P1. NO
P2. SÍ
17. And herein I am justly indignant at such open and manifest folly in Stephen, that he who boasts of the seat of his episcopate, and contends that he holds the succession from PETER, ON WHOM THE FOUNDATIONS OF THE CHURCH WERE LAID, introduces many other rocks, and buildeth anew many Churches, in that by his authority he maintains baptism among them. For they who are baptized, without doubt fill up the number of the Church. [11]
“5. Letter of Clement to James / Clementine Homilies” – Pseudo Clemente.
P1. NO
P2. SÍ
Be it known to you, my lord, that Simon, who, for the sake of the true faith, and the most sure foundation of his doctrine, was set apart to be the FOUNDATION OF THE CHURCH, and for this end was by Jesus Himself, with His truthful mouth, named Peter, the first-fruits of our Lord, the first of the apostles; to whom first the Father revealed the Son; whom the Christ, with good reason, blessed; the called, and elect, and associate at table and in the journeyings of Christ; the excellent and approved disciple, who, as being fittest of all, was commanded to enlighten the darker part of the world, namely the West, and was enabled to accomplish it,-and to what extent do I lengthen my discourse, not wishing to indicate what is sad, which yet of necessity, though reluctantly, I must tell you,-he himself, by reason of his immense love towards men, having come as far as Rome, clearly and publicly testifying, in opposition to the wicked one who withstood him, that there is to be a good King over all the world, while saving men by his God-inspired doctrine, himself, by violence, exchanged this present existence for life. [12]
[Simon Peter said to Simon Magus in Rome:] “For you now stand in direct opposition TO ME, WHO AM A FIRM ROCK, THE FOUNDATION OF THE CHURCH, you now stand.” [Mt 16:18]. [13]
6. Eusebio de Cesarea (263 – 339 D.C.)
P1. NO
P2. SÍ
«PETER, ON WHOM IS BUILT CHRIST’ CHURCH, against which (Church) the gates of hell shall not prevail, has left one Epistle that is aknowledged.» [14]
«Peter, instead of oaths and denials, was made the preacher of the world. For the sight (of Christ risen) MADE HIM A MOST FIRM ROCK, IN SUCH WISE THAT BOTH THE CHURCH WAS BUILT ON HIM, and he became a martyr of Christ» [15]
7. Jacobo de Nisbis (270 – 341 D.C.)
P1. NO
P2. SÍ
AND SIMON, THE HEAD OF THE APOSTLES, who denied Christ, saying, ‘I saw Him not,’ and cursed and swore that ‘he knew Him not,’ as soon as he offered unto God contrition and penitence, and washed his sins in the tears of his sorrow, OUR LORD RECEIVED HIM, AND MADE HIM THE FOUNDATION, AND CALLED HIM A ROCK, OF THE BUILDING OF HIS CHURCH. [16]
Josue arranged and set stones as a testimony to Israel; and Jesus, our Saviour, CALLED SIMON THE ROCK OF FAITH, and placed him as a faithful testimony amongst the Gentiles. [17]
8. Afraates el Sirio (270 – -345 D.C.)
P1. NO
P2. SÍ
“Simon el jefe de los discípulos…EL SEÑOR LO ACEPTÓ Y LO ESTABLECIÓ COMO FUNDAMENTO, LLAMÁNDOLO LA ROCA DE EDIFICACIÓN DE LA IGLESIA”. [18]
«Simon Cephas the FOUNDATION OF THE CHURCH … James and John firm pillars of the Church (xxiii).» [19]
9. Juvencus (326 D.C.)
P1. NO
P2. SÍ
«Christ asks the opinion of his disciples, and the steadfast Peter says, ‘Thou art the Christ, the Son of the Holy’. THEN THE LORD THUS ANSWERED PETER, ‘THOU SALT BE BLESSED.’ THOU SUPPORTEST THE NAME OF PETER WITH WORTHY FORTITUDE, AND UPON THIS MASS, AND UPON THE STRENGTH OF THIS ROCK I WILL PLACE MY BUILDING that shall endure forever with everlasting walls.» [20]
10. San Atanasio de Alejandria (296 – 373 D.C.)
P1. NO
P2. NO
Aplicando el análisis riguroso solicitado por nuestro hermano Isaac, encontré que el texto de San Atanasio citado por el artículo de Saravi, donde aparentemente se favorecía la interpretación de que la Roca es la Confesión de Fe, estaba tergiversado y cortado. Para comprobarlo, el lector puede ir a la obra “The Letters of Saint Athanasius concerning the Holy Spirit” de C.R.B. Shapland, que contiene las “Four Letters to Serapion of Thmuis 1.28.” donde puede ver la versión completa del numeral 28 de la primera Epístola a Serapion, donde no se hace mención alguna a Mateo 16:18.
11. San Zeno (300 – 375 D.C.)
P1. NO
P2. SÍ
«For Jesus of Nave presented an image of Christ, who is, both by deeds and name, known to be the Saviour of all; for He, in that He was also called ‘a rock’, rightly made ‘knives of stone’, (Jos. v.2); WHENCE ALSO NOT WITHOUT REASON DID HE IMPOSE THE NAME PETER ON SIMON, ON WHOM HE BUILT HIS CHURCH» [21]
12. San Efrén el Sirio (306 – 373 D.C.)
P1. NO
P2. SI
“[As if spoken by Jesus:] Simon my follower, I HAVE MADE YOU THE FOUNDATION OF MY HOLY CHURCH. I BETIMES CALLED YOU PETER (CEPHAS), BECAUSE YOU WILL SUPPORT ALL ITS BUILDINGS. You are the inspector of all who will build on earth a Church for Me. If they should wish to build what is false, YOU, THE FOUNDATION, will condemn them. You are the head of the fountain from which My teaching flows, you are the chief of My disciples. Through you I will give drink to all peoples. Yours is the life-giving sweetness which I dispense. I have chosen you to be, as it were, the first-born in My institution, and so that, as the heir, you may be the executor of all My treasures. I have given you the keys of My Kingdom. Behold, I have given you authority over all My treasures! To whom, O Lord, didst Thou entrust that most precious pledge of the heavenly keys? To Bar Jonas, the Prince of the Apostles, with whom, I implore Thee, may I share Thy bridal chamber…Our Lord chose Simon Peter and appointed him chief of the Apostles, FOUNDATION OF THE HOLY CHURCH and guardian of His establishment. He appointed him head of the Apostles and commanded him to feed His flock and teach it laws for preserving the purity of its beliefs.” [22]
«Let us consider what happened to Simon, thanks to his chastity; FOR [JESUS] MADE HIM THE FOUNDATION OF THE CHURCH AND MADE HIM HOLD AUTHORITY, made him the chief of the Apostles and gave him the keys of souls. He made him pasture his sheep. He gave him power to loose and to bind» [23]
13. San Hilario de Poitiers (300 – 368 D.C.)
P1. SI
Así nuestro único inconmovible fundamento, nuestra única bendita roca de fe, es la confesión de la boca de Pedro, Tú eres el Hijo del Dios viviente. Sobre ella podemos basar una respuesta a toda objeción con la cual el ingenio pervertido o la amarga traición puedan atacar la verdad. [24]
P2. SI
«Matthew also, chosen to proclaim the whole mystery of the Gospel, first a publican, then an Apostle, and John, the Lord’s familiar friend, and therefore worthy to reveal the deepest secrets of heaven, and BLESSED SIMON, WHO AFTER HIS CONFESSION OF THE MYSTERY WAS SET TO BE THE FOUNDATION-STONE OF THE CHURCH, and received the keys of the kingdom of heaven, and all his companions who spoke by the Holy Ghost, and Paul, the chosen vessel, changed from persecutor into Apostle, who, as a living man, abode under the deep sea and ascended into the third heaven, who was in paradise before his martyrdom, whose martyrdom was the perfect offering of a flawless faith…» [25]
“El miedo excitó a los apóstoles por su bajeza de la pasión (de modo que INCLUSO LA ROCA FIRME SOBRE LA CUAL LA IGLESIA IBA A SER CONSTRUIDA tembló)” [26]
“Él [Jesús] tomó a Pedro, a quien poco antes había dado las llaves del reino de los cielos, SOBRE QUIEN ESTABA A PUNTO DE CONSTRUIR LA IGLESIA, contra la cual las puertas del infierno no podía en modo alguno prevalecer, quien aquello que atara o desatara en la tierra quedaría desatado en los cielos. Este mismo PEDRO, el primer confesor del Hijo de Dios, EL FUNDAMENTO DE LA IGLESIA, el portador de las llaves del reino celestial, y en su juicio sobre la tierra, un juicio sobre del cielo” [27]
“Y en la cierta confesión de PEDRO obtuvo una digna recompensa…Oh, por tu designación de un nuevo nombre, FELIZ FUNDAMENTO DE LA IGLESIA, y una roca digna de la creación de lo que era la dispersión de leyes infernales, y las puertas del infierno, y todos los bares de la muerte! Oh el Beato poseedor de entonces puerta del cielo, a cuya disposición se entregan las llaves de la entrada en la eternidad; cuya juicio en la tierra es una autoridad de un juicio previo en el cielo, a fin de que las cosas que son atadas o desatadas en la tierra, también lo son en el cielo…” [28]
14. Pablo de Constantinopla (Pablo de Emesa) (280 – 350 D.C.)
P1. SÍ.
Sobre esta fe la Iglesia de Dios ha sido fundada. Con esta expectativa, sobre esta roca el Señor Dios colocó los fundamentos de la Iglesia. Cuando, entonces, el Señor estaba yendo a Jerusalén, les preguntó a los discípulos, diciendo: «¿Quién dicen los hombres que es el Hijo del hombre?» Los apóstoles dicen: «Algunos que Elías, otros que Jeremías, o uno de los profetas». Y Él dice, pero vosotros, esto es, mis elegidos, vosotros que me habéis seguido por tres años, y han visto mi poder, y milagros, y presenciaron caminando sobre el mar, quienes han compartido mi mesa, «¿Quién decís que soy?» Instantáneamente, el Corifeo de los apóstoles, la boca de los discípulos, Pedro, «Tú eres el Cristo, el Hijo del Dios viviente». [29]
P2. NO
15. San Basilio el Grande (330 – 379 D.C.)
P1. NO
P2. SÍ
«When we hear the name of Peter, that name does not cause our minds to dwell on his substance, but we figure to our minds to dwell on his substance, but we figure to our minds the properties that are connected with him. For we at once, on hearing that name, think of the son of him that came from Bethsaida, Andrew’s brother; him that was called from amongst fishermen unto the ministry of the Apostleship; HIM WHO ON ACCOUNT OF THE PRE-EMINENCE OF HIS FAITH RECEIVED UPON HIMSELF THE BUILDING OF THE CHURCH.» [30]
And the house of God, located on the peaks of the mountains, is the Church according to the opinion of the Apostle. For he says that one must know ‘how to behave in the household of God.’ Now the foundations of this Church are on the holy mountains, since it is built upon the foundation of the apostles and prophets. ONE OF THESE MOUNTAINS WAS INDEED PETER, UPON WHICH ROCK THE LORD PROMISED TO BUILD HIS CHURCH. Truly indeed and by highest right are sublime and elevated souls, souls which raise themselves above earthly things, called ‘mountains.’ The soul of the blessed Peter was called a lofty rock because he had a strong mooring in the faith and bore constantly and bravely the blows inflicted by temptations. All, therefore, who have acquired an understanding of the godhead-on account of the breadth of mind and of those actions which proceed from it-are the peaks of mountains, and upon them the house of God is built. [31]
16. Damaso I – Papa (304 – 384 D.C.)
P1. NO
P2. SÍ
«(3) Likewise it is decreed: … we have considered that it ought to be announced that although all the Catholic Churches spread abroad through the world comprise but one bridal chamber of Christ, nevertheless, the holy Roman Church has been placed at the forefront not by the conciliar decisions of other Churches, BUT HAS RECEIVED THE PRIMACY BY THE EVANGELIC VOICE OF OUR LORD AND SAVIOR, WHO SAYS: ‘YOU ARE PETER, AND UPON THIS ROCK I WILL BUILD MY CHURCH, and the gates of hell will not prevail against it; and I will give to you the keys of the kingdom of heaven, and whatever you shall have bound on earth will be bound in heaven, and whatever you shall have loosed on earth shall be loosed in heaven‘ [32]
17. Didimo el Ciego (313 – 398 D.C.)
P1. NO
P2. SI.
Cuán poderosa es la fe de Pedro y su confesión de que Cristo es el Dios unigénito, el Verbo, el verdadero Hijo de Dios, y no meramente una criatura. Aunque él vio a Dios sobre la tierra vestido de carne y sangre, Pedro no dudó, pues estaba dispuesto a recibir lo que «carne y sangre no te han revelado». Más aún, reconoció al consubstancial y coeterno retoño de Dios, glorificando de este modo aquella raíz increada, aquella raíz sin comienzo, la cual le había revelado la verdad. Pedro creyó que Cristo era una misma deidad con el Padre; y así fue llamado bendito por aquel quien solo es el bendito Señor. Sobre esta roca la Iglesia fue construida, la Iglesia a la cual las puertas del infierno –esto es, los argumentos de los herejes- no vencerán. [33]
Nota. leyendo la cita completa, esta se refiere a San Pedro. Eso lo corroboran tanto Michael M. Winter (Saint Peter and the Popes – Baltimore, Helicon, 1960), como otros.
18. San Epifanio (310 – 403 D.C.)
P1. SÍ
Esto es, ante todo, porque él confesó que «Cristo» es «el Hijo del Dios viviente», y se le dijo, «Sobre esta roca de fe segura edificaré mi Iglesia» -pues él claramente confesó que Cristo es el verdadero Hijo. [34]
P2. SÍ
Those too who have fallen away through persecution, if they show full repentance, sit in sackcloth and ashes and weep before the Lord – the Benefactor has the power to show mercy even to them. No ill can come of repentance. Thus the Lord and his church accept the penitent, as Manasseh the son of Hezekiah returned and was accepted by the Lord-and the chief of the apostles, ST. PETER, WHO DENIED FOR A TIME AND STILL BECAME OUR TRULY SOLID ROCK WHICH SUPPORTS THE LORD’S FAITH, AND ON WHICH THE CHURCH IS IN EVERY WAY FOUNDED. This is, forst of all, because he confessed that ‘Christ’ is ‘the Son of the living God,’ and was told, ‘On this rock of sure faith will I build my church’-for he plainly confessed that Christ is true Son. For when he said, ‘Son of the living God,’ with the additional phrase, ‘the living,’ he showed that Christ is God’s true Son, as I have said in nearly every Sect. Peter also makes us certain of the Holy Spirit by saying to Ananias, ‘Why hast Satan tempted you to lie to the holy Ghost? Ye have not lied unto man, but unto God,’ for the Spirit is of God and not different from God. AND PETER ALSO BECAME THE SOLID ROCK OF THE BUILDING AND FOUNDATION OF GOD’S HOUSE, because, after denying, turning again, and being found by the Lord, he was privileged to hear, ‘Feed my lambs and feed my sheep.’ For with these words Christ led us to the turning of repentance, so that our well founded faith might be rebuilt in him-a faith that forbids the salvation of no one alive who truly repents, and amends his faults in this world. [35]
THE FIRST OF THE APOSTLES, THAT FIRM ROCK UPON WHICH THE CHURCH OF GOD IS BUILT, so that the gates of hell, that is to say the heresies and heresiarchs, will not prevail against it. For in every way was the faith confirmed in him who received the key of heaven, in him who looses on earth and binds in heaven. For in him are found all the subtle questions of faith. [36]
19.Gregorio Nazianceno (329 – 390 D.C.)
P1. NO.
P2. SÍ
Shall I bring forth another and laudable example of order and discipline-one great and laudable, especially worthy of our present commemoration and calling to mind? Notice how out of the disciples of Christ-all great and lofty, all worthy of Christ’s selection-ONLY ONE IS CALLED A ROCK AND RECEIVES FOR HIS FAITH THE FOUNDING OF THE CHURCH. And another is loved more earnestly, and rests upon the breast of Jesus; yet the other disciples accept it with a calm spirit that these should be preferred to themselves. Now when Christ made his ascent up the mountain to be transfigured and to lay open his divinity and to lay that bare which was covered by the flesh, who, pray, went up together with him-for not all were admitted to the sight of this miracle? Peter, James and John who were esteemed above the others. [37]
20. Gregorio de Nisa (335 – 394 D.C.)
P1. NO.
P2. SÍ
These men (i.e., Peter, James, & John) are the foundations of the Church, and the pillars and mainstays of truth. They are the perpetual founts of salvation, from whom the copious waters of divine doctrine flow. The prophet bids us go to them when he writes: ‘With joy you will draw water from the founts of the Saviour.’ WE CELEBRATE THE MEMORY OF PETER, who is the chief of the apostles, and together with him the other members of the Church are glorified; FOR UPON HIM THE CHURCH OF GOD IS ESTABLISHED. INDEED THIS MAN, IN ACCORDANCE WITH THE TITLE CONFERRED UPON HIM BY THE LORD, IS THE FIRM AND VERY SOLID ROCK UPON WHICH THE SAVIOUR HAS BUILT HIS CHURCH. Finally we celebrate the memory of James and John. But what effort is required of us to exert ourselves in such a way that our commemoration may be worthy of the virtue of the apostles? The warmth of our praises does not extend to Simon insofar as he was a catcher of fish; rather it extends to his firm faith, which is at the same time the foundation of the whole Church. [38]
21. St. Siricius (334 – 399 D.C.)
P1. NO.
P2. SÍ
«We bear the burthens of all who are heavily laden; yea, rather the blessed apostle Peter bears them in us, who, as we trust, in all things, protects and has regard to the heirs of his administration.» [39]
«Let it suffice that faults have been hitherto committed in this matter; now let the above-named rule be observed by all priests (Bishops),WHO DO NOT WISH TO BE RENT FROM THE SOLIDITY OF THAT ROCK UPON WHICH CHRIST CONSTRUCTED THE UNIVERSAL CHURCH.» [40]
«We and several brethren assembled together at the relics of the Holy Apostle Peter, through whom both the ApostleShip and the Episcopate in Christ took their beginning» [41]
22.San Ambrosio (337 – 397 D.C.)
P1. SÍ.
He, then, who before was silent, to teach us that we ought not to repeat the words of the impious, this one, I say, when he heard: ‘But who do you say I am,’ immediately, not unmindful of his station, exercised his primacy, that is, the primacy of confession, not of honor; the primacy of belief, not of rank…This, then, is Peter who has replied for the rest of the Apostles; rather, before the rest of men. And so he is called the foundation, because he knows how to preserve not only his own but the common foundation. Christ agreed with him; the Father revealed it to him. For he who speaks of the true generation of the Father, received it from the Father, did not receive it from the flesh. Faith, then, is the foundation of the Church, for it was not said of Peter’s flesh, but of his faith, that ‘the gates of hell shall not prevail against it.’ But his confession of faith conquered hell. And this confession did not shut out one heresy, for, since the Church like a good ship is often buffeted by many waves, the foundation of the Church should prevail against all heresies. The day will fail me sooner than the names of heretics and the different sects, yet against all is this general faith-that Christ is the Son of God, and eternal from the Father, and born of the Virgin Mary. [42]
P2. SÍ.
“Hasta que, después de haber sido tentado por el diablo, SOBRE PEDRO SE FIJA LA IGLESIA.” [43]
Pedro es llamado «ROCA» PORQUE, COMO UNA INAMOVIBLE ROCA, EL SOSTIENE LAS ARTICULACIONES Y LA MASA DEL ENTERO EDIFICIO CRISTIANO” [44]
>Which of these three different causes of impossibility, think you, which we have enumerated (setting aside the fourth) can we meetly assign to the case of the Son of God? Is He naturally insensible and immovable, like a stone? He is indeed a stone of stumbling to the wicked, a cornerstone for the faithful; but He is not insensible, upon Whom the faithful affection of sentient people are stayed. He is not an immovable rock, ‘for they drank of a Rock that followed them, and that Rock was Christ.’…Moreover, that thou mayest know that it is after His Manhood that He entreats, and in virtue of His Godhead that He commands, it is written for thee in the Gospel that He said to Peter: ‘I have prayed for thee, that thy faith fail not.’ To the same Apostle, again, when on a former occasion he said, ‘Thou art the Christ, the Son of the living God,’ He made answer: ‘Thou art Peter, and upon this Rock will I build My Church, and I will give thee the keys of the kingdom of heaven.’ Could He not then, strengthen the faith of the man to whom, acting on His own authority, He gave the kingdom, whom He called the Rock, thereby DECLARING HIM TO BE THE FOUNDATION OF THE CHURCH? [45]
It was not out of confusion that Peter said: ‘Depart from me Lord, for I am a sinner’ (Lk. 5.8); for PETER WAS A WISE AND JUDICIOUS MAN-A MAN IN WHOM WERE BOTH THE FOUNDATION OF THE CHURCH and the authority to discipline; and he perceived that nothing could be more useful to him than that he should be exalted as a result of Christ’s ensuing act (of raising him). [46]
23. Ambrosiaster (370 D.C.)
P1. SÍ
Pablo escribe sobre las órdenes eclesiásticas; aquí se ocupa de los fundamentos de la Iglesia. Los profetas prepararon, los apóstoles establecieron los fundamentos. Por lo cual el Señor le dice a Pedro: «Sobre esta roca edificaré mi Iglesia», esto es, sobre la confesión de fe católica estableceré en vida a los fieles. [47]
P2. NO.
24. San Juan Crisostomo (347 -407 D.C.)
P1. SÍ.
Por tanto Él añadió esto, «Y te digo, tú eres Pedro, y sobre esta roca edificaré mi Iglesia; esto es, sobre la fe de su confesión … Pues Cristo no le añadió nada más a Pedro, sino que como si su fe fuera perfecta, dijo, que sobre esta confesión Él edificaría la Iglesia, pero en el otro caso [Juan 1:49-50] no hizo nada parecido, sino lo contrario … [48]
P2. SÍ
i) Seest thou how He, His own self, leads Peter on to high thoughts of Him, and reveals Himself, and implies that He is Sonof God by these two promises? For those things which are peculiar to God alone, (both to absolve sins, and to make the church incapable of overthrow in such assailing waves, and TO EXHIBIT A MAN THAT IS A FISHER MORE SOLID THAN A ROCK, while all the world is at war with him), these He promises Himself to give; as the Father, speaking to Jeremiah, said, HE WOULD MAKE HIM AS ‘A BRAZEN PILLAR, AND AS A WALL;’ BUT HIM TO ONE NATION ONLY, THIS MAN IN EVERY PART OF THE WORLD. I fain would inquire then of those who desire to lessen the dignity of the Son, which manner of gifts were greater, those which the Father gave to Peter, or those which the Son gave him? For the Father gave to Peter the revelation of the Son; but the Son gave him to sow that of the Father and that of Himself in every part of the world; and to mortal man He entrusted the authority over all things in Heaven, giving him the keys; who extended the church to every part of the world, and declared it to be stronger than heaven. [49]
ii) On this wise again Paul saith, ‘I am not meet to be called an apostle;’ because of this he became even first of all. So likewise John: ‘I am not meet to loose the latchet of His shoe;’ because of this he was the ‘ friend of the Bridegroom,’ and the hand which he affirmed to be unworthy to touch his shoes, this did Christ draw unto His own head. So Peter too said, ‘Depart from me, for I ama sinful man;’ BECAUSE OF THIS HE BECAME THE FOUNDATION OF THE CHURCH. For nothing is so acceptable to God as to number one’s self with the last. This is a first principle of all practical wisdom. [50]
LATIN: «Sic et Petrus dicebat: Exi a me, quia homo peccator sum. Idcirco fundamentum Ecclesia factus est.»
iii) “Pedro, el líder del coro, la boca del resto de los discípulos, la cabeza de la hermandad, aquel colocado sobre el universo entero, EL FUNDAMENTO DE LA IGLESIA (fundamentum Ecclesia)” [51]
iv) “El primero de los apóstoles, EL FUNDAMENTO DE LA IGLESIA (fundamentum Ecclesia), el CORO del coro de los discípulos” [52]
v) “LA BASE DE LA IGLESIA (Basis Ecclesia), el vehemente amante de Cristo,…” [53]
vi) He took the coryphaei and led them up into a high mountain apart…Why does He take these three alone? Because they excelled the others. Peter showed his excellence by his great love of Him, John by being greatly loved, James by the answer…’We are able to drink the chalice.'(*)…Do you not see that the headship was in the hands of these three, especially of Peter and James? This was the chief cause of their condemnation by Herod….The coryphaei, PETER THE FOUNDATION OF THE FAITH, Paul the vessel of election.(**) [54]
viii) Peter, the coryphaeus of the choir of apostles, the mouth of the disciples, THE FOUNDATION OF THE FAITH, the base of the confession, the fisherman of the world, who brought back our race from the depth of error to heaven, he who is everywhere fervent and full of boldness, or rather of love than boldness. [55]
25. San Jeronimo (347 – 420 D.C.)
P1. NO.
P2. SÍ.
“Si, entonces, el Apóstol Pedro, SOBRE QUIEN EL SEÑOR HA FUNDADO LA IGLESIA, ha dicho expresamente que la profecía y la promesa del Señor fueron entonces y allí cumplidas, ¿cómo podemos afirmar otro cumplimiento por nuestra cuenta?” [56]
“«Tú eres Pedro, y sobre esta piedra edificaré mi Iglesia». Como Él mismo dio luz a los apóstoles para que se les llamara ‘ luz del mundo’ y los demás nombres que fueron repartidos por el Señor, así también a Simón, que creía en Cristo como roca, SE LE DA GENEROSAMENTE EL NOMBRE DE «PIEDRO», Y SEGÚN LA METÁFORA DE LA VOZ DE «PIEDRA», SE LE DICE CORRECTAMENTE: «EDIFICARÉ MI IGLESIA SOBRE TÍ»” [57]
26. Saint Asterius of Amasea (350 – 410 D.C.)
P1. NO
P2. SÍ.
Aptly indeed Isaiah says prophetically that the Father was laying the Son as a cornerstone, doubtless signifying that the whole structure of the world was borne upon that foundation and base. No doubt at another time, as has been written in the holy books of the Gospel, THE ONLY BEGOTTEN CALLS PETER THE FOUNDATION OF THE CHURCH, saying: ‘You are Peter and upon this rock I shall build my Church.’ Now this chief, as it were, great and hard stone, Christ, was set into the excavated hollow of this world, into this vale of tears, as David says, in order that he might bear all Christians founded upon him aloft into the domicile of our hope. ‘For no other foundation can anyone lay than that which is laid, which is Christ Jesus.’ But our Saviour did give Peter a like appellation, thereby teaching that his chief disciple ought to be honored, calling him a rock of faith. THROUGH PETER, THEREFORE WHO WAS MADE A TRUE AND FAITHFUL TEACHER OF PIETY, A STABLE AND INFLEXIBLE FOUNDATION FOR THE CHURCH EXISTS. MOREOVER, HAVING STRUCK ROOT IN THIS FOUNDATION WE STAND COMPLETE, WHO ARE CHRISTIANS ALL OVER THE WORLD. To be sure from the time of the announcement of the Gospel, many temptations have sprung up, and innumerable tyrants with their chief, the devil, have tried to destroy the foundations and to turn us from our moorings. Rivers have run like torrents, say the saving and holy Scriptures; the violent winds of diabolical spirits have rushed; the plentiful and harsh showers of persecution have poured down forcefully upon Christians. Yet nothing has proved more powerful than the divine ramparts, because doubtless the foundation of faith was raised by the holy hands of that chief apostles. THESE THINGS, I THINK, NEEDED TO BE SAID IN RESPONSE TO THAT WORD OF BLESSING FROM HIM WHO CALLED THE EVANGELIST AND HOLY PREACHER A ROCK. Moreover we may see, if we please, the method by which Peter built-not with stones and walls, or other earthly materials, but with words and deeds which he performed at the instigation of the Holy Spirit. [58]
Thus Peter calls Christ the Son of the living God. Peter and no other spoke carefully; and he confessed the right rule of faith which had no error in it. And having given to us all in this inviolable law a work of piety, he by no means departed without reward, since-blessed by him who is in the highest degree blessed-HE WAS NAMED A ROCK OF FAITH, AND THE FOUNDATION AND BASIS OF GOD’S CHURCH. Moreover by promise he received the keys of the kingdom and was made master of its gates, so that he might open to whomever he willed and might close the gates to whomever they must rightly be closed. By these last we understand those who are defiled and profane, and those who deny that confession on account of which Peter, like a sedulous and energetic guardian of the Church’s goods, was put in charge of the gates of the kingdom. [59]
27. Pope St. Zosimus (350-418 D.C.)
P1. NO
P2. SÍ.
«Although the tradition of the Fathers has assigned so great an Authority to the Apostolic See, that no one should dare to dispute about a Judgment given by it, and that See, by laws and regulations, has kept to this; and the discipline of the Church, in the laws which it yet follows, still pays to the name of Peter, from whom that See (or discipline) descends, the reverence due, – for canonical antiquity, by universal consent, willed that so great a Power should belong to that Apostle, a Power also derived from the actual promise of Christ our God, that it should be his to loose what was bound, and to bind what was loosed, an equal state of Power being bestowed upon those who, by His will, should be found worthy to inherit his See, for he has charge both of all the Churches, and especially of this One wherein he sat; NOR DOES HE ALLOW ANY STORM TO SHAKE ONE PARTICLE OF THE PRIVILEGE, OR ANY PART OF THE SENTENCE OF THAT SEE TO WHICH HE HAS GIVEN HIS NAME AS A FOUNDATION FIRM AND NOT TO BE WEAKENED BY ANY VIOLENCE WHATEVER, and which no one can rashly attack but at his peril;- seeing then, that Peter is a Head of such great authority, and that he has confirmed the subsequent decrees (or statutes) of the Fathers; that, by all laws and regulations, both human and divine, the Roman Church is strenthened; and you are not ignorant, you know, dearest brethren, and as priests you are not ignorant, that we rule over his Place, and are in possesion also of the Authority of his name, nevertheless, though so great be our Authority that none may refuse (or reconsider) our Sentence, we have not done anything, which we have not, of our will referred by letter to your knowledge, conceding this to the Brotherhood.» [60]
28. San Agustín (354 – 430 D.C.)
P1. SÍ
P2. SÍ.
Como sabemos, San Agustín empleó ambas interpretaciones (y otras) a lo largo de su vida dependiendo de la doctrina que exponía en un determinado escrito. Y también sabemos que al final de su vida, en sus Retractaciones, deja abierta la interpretación para que el lector decida. Así que voy a contabilizar a San Agustín para el conteo de ambas interpretaciones.
29. Paulino de Nola (354 – 431 D.C.)
P1. NO.
P2. SÍ.
Likewise He shares His glory with His people, giving us a participation in almost everything, even in His names. Just as He is called the Strength of God, so He deigns to be our strength, too: God is our Refuge and our Strength. As we are His heirs, so He is ours, for you read in the book of Moses: The people of Jacob are become the Lord’s portion; and again in the Psalms: The Lord is my portion. Just as He called Himself the Light of this world, so He said to His own: You are the light of this world. Again, He says: I am the living bread; and: We are all one bread. Elsewhere He states: I am the true Vine; and to you He says: I planted thee a fruitful vine, all true. Christ is the mountain of God, in which God is well pleased to dwell, and His saints are the mountains of God, fruitful mountains, from which He enlighteneth us wonderfully from the everlasting mountains. Christ is the rock, for they drank of the spiritual Rock that followed them, AND THE ROCK WAS CHRIST. THE FAVOUR OF THIS NAME, TOO, HE DID NOT REFUSE TO HIS DISCIPLE; HE SAYS TO HIM: UPON THIS ROCK I WILL BUILD MY CHURCH, AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT. But why are we surprised that He granted His names to His servants, when He shares even His Father and His kingship with them? For to those who received Him, He gave them power to be made the sons of God. [61]
30. Paladio de Helenòpolis (363 – 430 D.C.)
P1. SÍ.
«¿Vosotros, empero, quién decís que soy?» No todos respondieron, sino solamente Pedro, interpretando la mente de todos: «Tú eres el Cristo, Hijo del Dios viviente». El Salvador, aprobando la corrección de esta respuesta, habló, diciendo: «Tú eres Pedro, y sobre esta roca» -esto es, sobre esta confesión- «edificaré mi Iglesia, y las puertas del infierno no prevalecerán contra ella». [62]
P2. NO.
31. Paul Orosius (385 – 420 D.C.)
P1. NO.
P2. SÍ.
OH PETER, UPON WHOM CHRIST FOUNDED HIS CHURCH, and oh Paul, who laid a foundation besides which no one can place another, namely, Christ: blessed apostles, pillars and mainstays of the truth… [63]
Peter loved Christ and he never departed from that love; and as a testimony of his love for the Lord, HE IS AT ONE MOMENT ESTABLISHED AS THE ROCK OF THE CHURCH’S FOUNDATION; yet in the next moment he is seduced by the word of Satan. [64]
32. Victor de Antioquía (405 D.C.)
P1. NO.
P2. SÍ.
And to Simon He gave the name Peter (Mark iii.16). Lest any may think the apostles were chosen by chance or at random, the Evangelist gives the names of each in order. And he says that ‘to Simon He gave the name Peter,’ THAT THE NAME MAY ANTICIPATE THE EVENT ITSELF; BECAUSE AS CHRIST THE LORD WAS ABOUT TO BUILD HIS CHURCH ON PETER, that is, on the unbroken and sound doctrine of Peter, and his unshaken faith, therefore in prophetic spirit does He call him Peter. [65]
33. San Pedro Crisólogo (406 – 450 D.C.)
P1. NO.
P2. SÍ.
FOR THOUGH TO BE CALLED PETER IS ELSEWHERE MERELY TO RECEIVE A NAME, IN THIS PLACE (THE CHURCH) IT IS A SIGN OF STRENGTH. Truly, blessed Peter, that immovable FOUNDATION OF SALVATION, showed himself to be such in the priestly office as they who desire the priesthood would wish to see…PETER IS THE GUARDIAN OF THE FAITH, THE ROCK OF THE CHURCH, and the gate keeper of heaven. He was chosen to be an apostolic fisher and with the hook of sanctity he brought to himself crowds submerged in waves of error, while by the nets of his teaching he brought from the multitude an abundance of men. Moreover, he was a most blessed and apostolic bird catcher, who reached the souls of youths flying through the air with the rod of the divine word. [66]
JUST AS PETER RECEIVED HIS NAME FROM THE ROCK, BECAUSE HE WAS THE FIRST TO DESERVE TO ESTABLISH THE CHURCH, by reason of his steadfastness of faith, so also Stephen was named from a crown…the first who deserved to bear witness with his blood. Let Peter hold his ancient primacy of the apostolic choir. Let him open to those who enter the kingdom of heaven. Let him bind the guilty with his power and absolve the penitent in kindness. [67]
34. San Bonifacio (Papa) (419 D.C.)
P1. NO.
P2. SÍ.
«The blessed Apostle Peter, as you have faithfully expressed yourself» in yout letter, looks down upon you with his own eyes to see how you discharge the office of supreme ruler. Neither can he, who was constituted the perpetual shepherd of the Lord’s Sheep fail to be near you; nor he, IN WHOM WE READ THAT THE FOUNDATION OF THE UNIVERSAL CHURCH WAS LAID, not care for any Church wheresoever situated.» [68]
«The institution of the universal nascent Church took its beginning from the honour of Blessed Peter, in whom its government and supreme authority (summa) stand firm. For from this fountain-head ecclesiastical discipline flowed throughout all the Churches, when now the culture of religion made progress.» [69]
«Whoever, therefore, desires, even before our God, to be ranked in the dignity of the priesthood – as we come to God, PETER RECEIVING (US), IN WHOM IT IS CERTAIN, AS WE HAVE SAID ABOVE, THAT THE UNIVERSAL CHURCH IS FOUNDED – he must be meek and humble of heart» [70]
35. San Máximo de Turín (380 – 465 D.C.)
P1. NO.
P2. SÍ.
WE HAVE FREQUENTLY SAID THAT PETER WAS CALLED A ROCK BY THE LORD. Thus: ‘You are Peter, and upon this rock I will build my Church.’ If, then, PETER IS THE ROCK UPON WHOM THE CHURCH IS BUILT, rightly does he first heal feet, so that as he maintains the foundations of the Church’s faith he also strengthens the foundations of a person’s limbs. Rightly, I say, does he first heal a Christian’s feet so that he can walk upon the rock of the Church not as one who is fearful and weak but as one who is robust and strong. And where are the words of Paul the apostle not read? Where are they not written down, kept in the heart, and preserved in speech? This Paul was called a vessel of election by the Lord. A good vessel, in which the precious precepts of Christ’s commandments are treasured! A good vessel, from whose fulness the substance of life is always poured forth for the peoples, and still it is full. Rock and vessel-most appropriate names for the apostles, and necessary instruments for the house of the Savior! For a strong house is built of rock and rendered useful by vessels. A rock provides the peoples with something firm lest they waver, while a vessel shelters Christians lest they be tempted. [71]
Last Sunday we showed that Saint Peter proceeded along his erring ways during the Savior’s suffering and that after he denied the Lord he was better. For he became more faithful after he wept over the faith that he had lost, and for that reason he gained back a greater grace than he lost: like a good shepherd he accepted the charge of protecting the sheep, SO THAT HE WHO HAD PREVIOUSLY BEEN WEAK TO HIMSELF WOULD NOW BECOME THE FOUNDATION FOR ALL, and the very person who had faltered when tested by questioning would strengthen others with the unwavering character of his faith. ON ACCOUNT OF THE FIRMNESS OF HIS FAITHFULNESS HE IS CALLED THE ROCK OF THE CHURCHES, AS THE LORD SAYS: YOU ARE PETER, AND UPON THIS ROCK I WILL BUILD MY CHURCH. He is called a rock because he will be the first to lay the foundations of faith among the nations and so that, like an immovable stone, he might hold fast the fabric and structure of the whole Christian endeavor. Because of his faithfulness, therefore, Peter is called a rock, as the apostle says: And they drank from the spiritual rock, and the rock was Christ. Rightly does he who merits fellowship in deed merit fellowship also in name, for in the same house Peter laid the foundation and Peter does the planting, and the Lord gives the increase and the Lord provides the watering. [72]
On account of his faithfulness Peter is told: Blessed are you, Simon bar Jonah, because flesh and blood have not revealed this to you but my Father who is in heaven. And I say to you: You are Peter, and upon this rock I will build my Church. Although he used to be called Simon, then, he is named Peter on account of his faithfulness. We read what the Apostle says of the Lord Himself: They drank from the spiritual rock, but the rock was Christ. RIGHTLY, THEN, INASMUCH AS CHRIST IS A ROCK, IS SIMON NAMED PETER, IN ORDER THAT HE WHO SHARED WITH THE LORD IN FAITH MIGHT BE AT ONE WITH THE LORD AS WELL IN THE LORD’S NAME-THAT JUST AS A CHRISTIAN IS SO CALLED FROM CHRIST, THE APOSTLE PETER WOULD SIMILARLY RECEIVE HIS NAME FROM CHRIST THE ROCK. [73]
But let us see what Simon Peter’s boat is, which the Lord judged the more fitting of the two to teach from and which keeps the Savior safe from harm and brings the words of faith to the people. For we have discovered that the Lord previously set sail in another boat and was provoked by serious wrongs. For He sailed with Moses in the Red Sea when he led the people of Israel through the waters, but He was hurt by serious wrongs, as He himself says to the Jews in the Gospel: If you believe Moses you would also believe Me. The wrong inflicted upon the Savior is the Synagogue’s disbelief. Therefore He chooses Pater’s boat and forsakes Moses’; that is to say, He spurns the faithless Synagogue and takes the faithful Church. For the two were appointed by God as boats, so to speak, which would fish for the salvation of humankind in this world as in a sea, as the Lord says to the apostles: Come, I will make you fishers of men.
Of these two boats, then, one is left useless and empty on the shore, while the other is led out heavily laden and full to the deep. It is the Synagogue that is left empty at the shore because it has rejected Christ as well as the oracles of the prophets, but it is the Church that is taken heavily laden out to the deep because it has received Christ with the teaching of the apostles. The Synagogue, I say, stays close to the land as if clinging to earthly deeds. The Church, however, is called out into the deep, delving, as it were, into the profound mysteries of the heavens, into that depth concerning which the Apostle says: O the depth of the riches of the wisdom and knowledge of God. For this reason it is said to Peter: Put out into the deep – that is to say, into the depths of reflection upon the divine generation. For what is so profound as what Peter said to the Lord: You are the Christ, the Son of the living God? What is so trivial as what the Jews said about the Lord: Is this not the son of Joseph the carpenter? For the one, by a higher counsel, assented in divine fashion to the birth of Christ, while the others, with a viper’s mind, considered His heavenly generation in fleshly wise. Hence the Savior says to Peter: because flesh and blood has not revealed this to you but my Father who is in heaven. But to the Pharisees he says: How are you able to speak good things when you are evil?
THE LORD, THEN, GETS ONLY INTO THIS BOAT OF THE CHURCH, IN WHICH PETER HAS BEEN PROCLAIMED PILOT BY THE LORD’S OWN WORDS: UPON THIS ROCK I WILL BUILD MY CHURCH. This boat so sails upon the deeps of this world that, when the earth is destroyed, it will preserve unharmed all whom it has taken in. Its forshadowing we see already in the Old Testament. For as Noah’s ark preserved alive everyone whom it had taken in when the world was going under, so also PETER’S CHURCH will bring back unhurt everyone whom it embraces when the world goes up in flames. And as a dove brought the sign of peace to Noah’s ark when the flood was over, so also Christ will bring the joy of peace to PETER’S CHURCH when the judgment is over, since He Himself is dove and peace, as He promised when He said: I shall see you again and your heart will rejoice. [74]
36. Theodoreto de Ciro (393 – 457 D.C.)
P1. SÍ.
Que nadie neciamente suponga que el Cristo es cualquier otro que el Hijo unigénito. No nos imaginemos más sabios que el don del Espíritu. Escuchemos las palabras del gran Pedro, «Tú eres el Cristo, el Hijo del Dios viviente». Escuchemos al Señor Cristo confirmando esta confesión, pues «Sobre esta roca», dice, «edificaré mi Iglesia y las puertas del infierno no prevalecerán contra ella». Por tanto también el sabio Pablo, excelentísimo arquitecto de las iglesias, no fijó otro fundamento que éste. «Yo», dice, «como perito arquitecto he puesto el fundamento, y otro construye encima. Pero que cada quien vea cómo edifica. Pues ningún hombre puede poner otro fundamento que el que está puesto, el cual es Jesucristo». … Por tanto nuestro Señor Jesucristo permitió al primero de los apóstoles, cuya confesión Él había fijado como una suerte de cimiento y fundamento de la Iglesia, que vacilase, y que lo negase, y entonces lo levantó de nuevo… Ciertamente él está llamando a la fe piadosa y a la confesión verdadera una «roca». Pues cuando el Señor preguntó a sus discípulos quién decía el pueblo que era él, el bendito Pedro habló, diciendo «Tú eres Cristo, el Hijo del Dios viviente». A lo cual el Señor respondió: «De cierto, de cierto te digo que eres Pedro y sobre esta roca edificaré mi Iglesia, y las puertas del infierno no prevalecerán contra ella». [75]
P2. SÍ.
Writing to Pope Paschal:
Hear, O Apostolic Head, divinely-appointed Shepherd of Christ’s sheep, keybearer of the Kingdom of Heaven, ROCK OF THE FAITH UPON WHOM THE CATHOLIC CHURCH IS BUILT. For Peter art thou, who adornest and governest the Chair of Peter. Hither, then, from the West, imitator of Christ, arise and repel not for ever (Ps. xliii. 23). To thee spake Christ our Lord: ‘And thou being one day converted, shalt strengthen thy brethren.’ Behold the hour and the place. Help us, thou that art set by God for this. Stretch forth thy hand so far as thou canst. Thou hast strength with God, through being the first of all. [76]
Writing to Emperor Michael:
Order that the declaration from old Rome be received, as was the custom by Tradition of our Fathers from of old and from the beginning. For this, O Emperor, IS THE HIGHESTS OF THE CHURCHES OF GOD, IN WHICH FIRST PETER HELD THE CHAIR, TO WHOM THE LORD SAID: THOU ART PETER …AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT. [77]
For if they say that these things happened before baptism, let them learn that THE GREAT FOUNDATION OF THE CHURCH WAS SHAKEN, and confirmed by divine grace. For the great Peter, having denied thrice, remained first; cured by his own tears. And the Lord commanded him to apply the same cure to the brethren, ‘And thou,’ He says, ‘converted, confirm thy brethren’ (Luke xxii.32). [78]
37. Nilo de Ancira (430 D.C.)
P1. SÍ.
Si, más aún, se significa un hombre del Señor, el primero en ser comparado con el oro sería Cefas, cuyo nombre es, interpretado, «roca». Este es el más alto de los Apóstoles, también llamado Cefas, quien proveyó en su confesión de fe el fundamento para la edificación de la Iglesia. [79]
P2. NO.
38. San Leon I Magno (390 – 461 D.C.)
P1. SÍ.
Y si Eutiques hubiese creído esto inteligente y totalmente, nunca se hubiera retirado del camino de esta Fe. Pues Pedro recibió esta respuesta del Señor por su confesión: «Bendito eres tú, Simón bar Jonás; pues carne y sangre no te lo ha revelado, sino mi Padre que está en el cielo. Y te digo que tú eres Pedro, y sobre esta roca edificaré mi Iglesia; y las puertas del Hades no prevalecerán contra ella». Pero el que tanto rechaza la confesión del bendito Pedro como contradice el Evangelio de Cristo, está muy lejos de la unión con este edificio; pues se muestra a sí mismo como no habiendo nunca tenido ningún celo por entender la Verdad, y tener solamente la vacía apariencia de alta estima, quien no adornó las canas de la ancianidad con ningún juicio maduro del corazón. [80]
Y rectamente fue el bendito Apóstol Pedro alabado por confesar esta unión, quien cuando el Señor estaba averiguando qué conocían de Él los discípulos, rápidamente se anticipó al resto y dijo, «Tú eres el Cristo, el Hijo del Dios viviente». Y esto ciertamente vio, no por la revelación de carne o sangre, que podrían haber retardado su visión interior, sino por el mismo Espíritu del Padre obrando en su corazón creyente, para que en preparación para gobernar toda la Iglesia él pudiera primero aprender lo que habría de enseñar, y para la solidificación de la Fe, la cual estaba destinado a predicar, pudiese recibir este reaseguro, «Tú eres Pedro, y sobre esta roca edificaré mi Iglesia, y las puertas del infierno no prevalecerán contra ella». Esta fuerza, por tanto, de la Fe cristiana, la cual, construida sobre una roca inexpugnable no teme a las puertas de la muerte, reconoce al único Señor Jesucristo como tanto verdadero Dios y verdadero Hombre, creyéndolo asimismo el Hijo de la Virgen, quien es el Creador de su Madre; nacido también al final de los tiempos, aunque es el Creador del tiempo; Señor de todo poder, y aún así mortal; ignorante del pecado, y aun así sacrificado por los pecadores según la semejanza de carne pecaminosa. [81]
NOTA: Apelando al análisis riguroso que nos ha planteado Isaac desde el inicio, vemos que es difícil ver que en estos dos pasajes se establece que la Confesión de San Pedro es la Roca Fundacional, o el fundamento de la Iglesia. Es más, si revisamos el Sermón LXXII en NPNF 12: 174, vemos que el título del numeral II es “El Credo toma la Confesión de San Pedro como la doctrina fundamental de la Iglesia”, y por ningún lado se dice que la Confesión de San Pedro es el fundamento de la Iglesia. Sin embargo, voy a contar a San León I para favorecer la posición protestante.
P2. SÍ.
Nuestro Señor Jesucristo, Salvador de la humanidad, instituyó la observancia de la religión divina, la cual Él quiso que por la gracia de Dios derramase su brillo sobre todas las naciones y todos los pueblos de tal forma que la Verdad, que antes estaba confinada al anuncio de la Ley y los Profetas, pudiese a través del sonido de trompeta de los Apóstoles salir para la salvación de todos los hombres, como está escrito: «Su sonido ha salido a cada tierra, y sus palabras hasta los confines del mundo». Mas este sacramento misterioso el Señor deseó que fuese la ocupación de todos los Apóstoles, pero de tal forma que Él ha puesto el cargo principal en el bendito Pedro, jefe de todos los Apóstoles; y de él como de la Cabeza desea que sus dones fluyan a todo el cuerpo; DE MODO QUE CUALQUIERA QUE SE ATREVE A SEPARARSE DE LA SÓLIDA ROCA DE PEDRO PUEDA ENTENDER QUE NO TIENE PARTE NI PORCIÓN EN EL MISTERIO DIVINO. Pues Él deseó que aquel que había sido recibido al compañerismo en Su unidad indivisa que fuese nombrado como Él mismo lo fue, cuando dijo: «Tú eres Pedro, y sobre esta roca edificaré mi Iglesia»; PARA QUE LA EDIFICACIÓN DEL TEMPLO DIVINO POR EL MARAVILLOSO DON DE DIOS PUDIESE DESCANSAR EN LA SÓLIDA ROCA DE PEDRO: fortaleciendo a Su Iglesia tan ciertamente que ni la precipitación humana pudiera asaltarla, ni las puertas del infierno pudieran prevalecer contra ella. PERO A ESTA SANTÍSIMA FIRMEZA DE LA ROCA, levantada, como hemos dicho, por la mano edificadora de Dios, un hombre debe desear destruirla en extrema impiedad cuando trata de quebrantar el poder de ella, favoreciendo sus propios deseos, y no siguiendo lo que él recibió de los antiguos. [82]
“Y de Su gobierno y protección eterna hemos recibido también el apoyo de la ayuda de los Apóstoles, la cual ciertamente no cesa en su operación; y la fuerza del fundamento, sobre la cual se levanta toda la superestructura de la Iglesia, no se debilita por el peso del templo que descansa sobre él. Pues la solidez de aquella fe que fue alabada en el jefe de los Apóstoles es perpetua; y como permanece aquello que Pedro creyó en Cristo, ASÍ PERMANECE LO QUE CRISTO INSTITUYÓ EN PEDRO. Pues cuando, como se ha leído en la lección del Evangelio, el Señor hubo preguntado a los discípulos quién creían ellos que era Él, en medio de las variadas opiniones sostenidas, y el bendito Pedro hubo replicado, diciendo, «Tú eres el Cristo, el Hijo del Dios viviente», el Señor dice, «Bendito eres tú, Simón bar Jonás, porque carne y sangre no te lo ha revelado, sino mi Padre que está en el cielo. Y te digo que tú eres Pedro, y sobre esta roca edificaré mi Iglesia, y las puertas del Hades no prevalecerán contra ella. Y te daré las llaves del reino de los cielos. Y lo que atares en la tierra, será atado en el cielo; y lo que desatares en la tierra, será desatado también en el cielo». [83]
39. San Cirilo de Alejandria (378 – 444 D.C.)
P1. SÍ.
Pero ¿por qué decimos que ellos son «fundamentos de la tierra»? Pues Cristo es el fundamento y la base inconmovible de todas las cosas … Pero los siguientes fundamentos, aquéllos más cercanos a nosotros, puede entenderse que son los apóstoles y evangelistas, aquellos testigos oculares y ministros de la Palabra quienes se han levantado para el fortalecimiento de la fe. Pues cuando reconocemos que sus propias tradiciones deben ser seguidas, servimos a una fe que es verdadera y no se desvía de Cristo. Pues cuando [Pedro] sabia y osadamente confesó su fe a Jesús diciendo, «Tú eres Cristo, Hijo del Dios viviente», Jesús le dijo al divino Pedro, «Tú eres Pedro y sobre esta roca edificaré mi Iglesia». Ahora, por la palabra «roca» Jesús indicó, creo, la inamovible fe del discípulo… [84]
P2. SÍ.
“El cambió su nombre a Pedro, de la palabra piedra (roca); PORQUE SOBRE ÉL DESPUÉS FUNDARÍA SU IGLESIA” [85]
«‘Thou art Simon, the son of Jona; thou shalt be called Cephas; which is interpreted Peter’ (John i.42) … He suffers him no longer to be called Simon, exercising authority and rule over him already, as having become His own. But allusively to the name from the rock (petra), He changes his name to Peter (petros), FOR ON HIM WAS HE ABOUT TO FOUND HIS CHURCH.» [86]
«Bendito eres…» llamandolo, IMAGINO, DE NO OTRA FORMA QUE «ROCA» EN ALUSIÓN A SU NOMBRE (PEDRO), PERO TAMBIÉN LA FE ESTABLE E INAMOVIBLE DEL DISCÍPULO SOBRE QUIEN LA IGLESIA DE CRISTO ESTÁ FUNDADA y sostenida sin peligro de caer». (Cyril, On the Holy Trinity). [87]
40. St. Sechnall of ireland (444 D.C.)
P1. NO.
P2. SÍ.
«[A disciple of St. Patrick, whon he assisted in the administration of the See of Armagh until his death in 448, St. Sechnall says:] He is constant in the service of God, and immoveable in the Faith AS PETER, UPON WHOM THE CHURCH IS BUILT, and whose apostolate he received from God, against whose bulwark the assaults of hell cannot prevail.» [88]
41. San Isidoro de Pelusio (360 – 451 D.C.)
P1. SÍ.
Cristo, quien escudriña los corazones, no preguntó a sus discípulos: «¿Quién dicen los hombres que yo, el Hijo del Hombre, soy?». No porque no supiera las diversas opiniones de los hombres concernientes a Él mismo, sino que estaba deseoso de enseñar a todos la misma confesión la cual Pedro, inspirado por Él, puso como la base y fundamento, sobre los cuales el Señor edificó su Iglesia. [89]
P2. NO.
42. Basil of Seleucia (400 – 460 D.C.)
P1. SÍ.
En obediencia la lengua de Pedro se puso en movimiento y aunque ignorante de la doctrina, aportó una respuesta: «Tú eres Cristo, Hijo del Dios viviente»… Ahora Cristo llamó a esta confesión una roca, y nombró a quien la confesó «Pedro», percibiendo la apelación como apropiada para el autor de esta confesión. Pues esta es la solemne roca de la religión, esta es el muro de la fe y el fundamento de la verdad: «Pues nadie puede poner otro fundamento que el que está puesto, el cual es Cristo Jesús». [90]
P2. NO.
43. Felix III (Papa) (490 D.C.)
P1. NO.
P2. SÍ.
«As often as the lords the priests are assembled together in Italy for ecclesiastical causes, especially those of faith, the custom is retained that the succesor of the prelates of the Apostolic See settle all things in the person of all the priests of the whole Italy, IN ACCORDANCE WITH THE SOLICITUDE OF ALL THE CHURCHES WHICH BELONGS TO HIM, WHO IS THE HEAD OF ALL; THE LORD SAYING TO BLESSED PETER, ‘THOU ART PETER, AND UPON THIS ROCK I WILL BUILD MY CHURCH, AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT‘. Following this voice, the three hundred and eighteen holy fathers assembled at Nicea, carried with them the confirmation of facts, and the authority of the Holy Roman Church; both which, all successions even to our age, by the aid of Christ’s grace, guard.» [91]
44. Pope St. Gelasius (420-496 D.C.)
P1. NO.
P2. SÍ.
«REFERRING TO THE ADJUDICATION OF THE PRIMACY TO ROME, HE SAYS, ‘AS BEING MEN WHO BORE IN MIND THE LORD’S SENTENCE,»THOU ART PETER, AND UPPON THIS ROCK I WILL BUILD MY CHURCH,&c.» And again to the same Peter, «Lo! I have prayed for thee that thy faith fail not, and converted, confirm the brethren» and that sentence, «If thou lovest Me, feed my sheep.» Wherefore, then, is the Lord’s discourse so frequently directed to Peter? Was it that the rest of the holy and blessed Apostles were not clothed with his virtue? Who dare assert his? NO, but that, by a Head being constituted, the ocassion of schism might be removed; and that the compact bond of the body of Christ, thus uniformly tending, by the fellowship of the most glorious love, to one Head, might be shown to be one; (…) ‘» [92]
45. Pope Hormisdas (450-523 D.C.)
P1. NO.
P2. SÍ.
«In the Formula of Pope Hormisdas, … it is said: – ‘BECAUSE THE STATEMENT OF OUR LORD JESUS CHRIST, WHEN HE SAID, ‘THOU ART PETER, AND UPON THIS ROCK I WILL BUILD MY CHURCH’ & c., cannot be set aside; this, which is said, is proved by the results; FOR IN THE APOSTOLIC SEE RELIGION HAS ALWAYS BEEN PRESERVED WITHOUT SPOT,… IN WHICH (SEE) IS SET THE PERFECT AND TRUE SOLIDITY OF THE CHRISTIAN RELIGION.’ [93]
46. San Gregorio I Magno (530 – 604 D.C.)
P1. NO.
P2. SÍ.
To Eulogius, Bishop of Alexandria: Your most sweet Holiness has spoken much in your letter to me about the chair of Saint Peter, Prince of the apostles, saying that he himself now sits on it in the persons of his successors…He has spoken to me about Peter’s chair who occupies Peter’s chair…I greatly rejoiced because you, most holy ones, have given to yourselves what you have bestowed upon me. FOR WHO CAN BE IGNORANT THAT THE HOLY CHURCH HAS BEEN MADE FIRM IN THE SOLIDITY OF THE PRINCE OF THE APOSTLES, WHO DERIVED HIS NAME FROM THE FIRMNESS OF HIS MIND, SO AS TO BE CALLED PETRUS FROM PETRA. And to him it is said by the voice of Truth, To thee I will give the keys of the kingdom of heaven (Matt. xvi.19). And again it is said to him, And when thou art converted, strengthen thy brethren (xxii.32). And once more, Simon, son of Jonas, lovest thou Me? Feed My sheep (Joh. xxi.17). Wherefore though there are many apostles, yet with regard to the principality itself of the See of the Prince of the apostles alone has grown strong in authority, which in three places is the See of one. For he himself exalted the See in which he deigned even to rest and end the present life. He himself adorned the See to which he sent his disciple as evangelist. He himself stablished the See in which, though he was to leave it, he sat for seven years. Since then it is the See of one, and one See, over which by divine authority three bishops now preside, whatever good I hear of you, this I impute to myself…We are one in Him… [94]
«IT IS EVIDENT TO ALL WHO KNOW THE GOSPEL, THAT BY THE VOICE OF THE LORD THE CARE OF THE WHOLE CHURCH WAS COMMITTED TO HOLY PETER, THE PRINCE OF THE APOSTLES. FOR TO HIM IT IS SAID,… ‘THOU ART PETER, AND UPON THIS ROCK I WILL BUILD MY CHURCH. And to thee will I give the keys of the kingdon of heaven.’ Behold, he receives the keys of the heavenly kingdom; the power of binding and of loosing is given to him; to him the care and government of the whole Church is committed.» [95]
47. Pope Pelagius II (579-590 D.C.)
P1. NO.
P2. SÍ.
«You Know that the Lord proclaims in the Gospel’Simon, Simon, behold: Satan has desired to possess you, so that the might sift you like wheat. But I have prayed for you, that your faith may not fail. And you, once you have converted, confirm your brethren!’ [Luke 22:31-32]. Consider that the Truth could not have lied, nor will the faith of Peter be able to be shaken or changed for ever. For, although the devil desired to sift all the disciples, the Lord testifies that He Himself asked for Peter alone, and wished that the others be confirmed by him; and to Peter also was committed the care of ‘feeding the sheep’ [John 21:15]; and to him also did the Lord hand over the ‘keys to the kingdom of Heaven’ [Mathew 16:19]; AND UPON HIM DID HE PROMISE TO ‘BUILD HIS CHURCH'[MATHEW 16:18];and He testified that ‘the gates of Hell would not prevail against it'[Mathew 16:19]; …» [96]
48. Sergius, Metropolitain of Cyprus (649 D.C.)
P1. NO.
P2. SÍ.
Writing to Pope Theodore:
«O Holy Head, Christ our God hath destined thy Apostolic See to be an immovable foundation and a pillar of the Faith. For thou art, as the Divine Word truly saith, PETER, AND ON THEE AS A FOUNDATION-STONE HAVE THE PILLARS OF THE CHURCH BEEN FIXED.» [97]
49. Pope St. Agatho (600-681 D.C.)
P1. NO.
P2. SÍ.
«This Apostolic Church never turned away from the way of truth nor held any kind of error. This is the rule of faith. All who wish to please God must study to CONFORM TO THE APOSTOLIC RULE OF THE PRIMITIVE FAITH FOUNDED ON THE ROCK PETER, AND KEPT BY HIM FROM ERROR.» [98]
50. San Juan de Damasco (San Juan Damasceno) (676 – 749 D.C.)
P1. SÍ
Y Pedro, encendido por un ardiente celo y preparado por el Espíritu Santo, replicó: «Tu eres Cristo, el Hijo del Dios viviente». ¡Oh, bendita boca! ¡Perfectos, benditos labios! ¡Oh, alma teológica! ¡Mente llenada por Dios y hecha digna por la instrucción divina! ¡Oh, divino órgano por el cual Pedro habló! Rectamente eres bendito, Simón hijo de Jonás … porque ni carne ni sangre ni la mente humana, sino mi Padre en el cielo te ha revelado esta divina y misteriosa verdad a ti. Pues nadie conoce al Hijo, salvo aquél que es conocido por él … Esta es la firme e inamovible fe sobre la cual, como sobre la roca cuyo sobrenombre llevas, la Iglesia está fundada. Contra ésta las puertas del infierno, las bocas de los herejes, las máquinas de los demonios –pues ellos habrán de atacar- no prevalecerán. Ellos tomarán las armas pero no vencerán. [99]
P2. NO
II. RESUMEN Y CONCLUSIONES DE LAS CITAS PATRÍSTICAS
El siguiente cuadro presenta el resumen y los totales de las citas analizadas (darle click a la imagen para ampliar).
Se observa que la gran mayoría, cuarenta y dos (42) Padres y/o Escritores Eclesiásticos, afirman que San Pedro es la Roca donde se edifica y/o fundamenta la Iglesia en Mateo 16:18, sobre quince (15) que afirman que la Roca es la Confesión de Fe de San Pedro. No hay mucho más que agregar, ya que las cifras hablan por sí solas.
Bendiciones del Señor por Intercesión de la Virgen María, Madre de Dios y Madre nuestra.
III. FUENTES
[1] The Prescription Against Heretics’’:Chapter XXII.-Attempt to Invalidate his Rule of Faith Rebutted. The Apostles Safe Transmitters of the Truth. Sufficiently Taught at First, and Faithful in the Transmission
[2] Commentary on Romans, Romans 5:10, M.P.G., Vol. 14, Col. 1053. Cited by Karlfried Froehlich, Formen, p. 100.
[3] Matt. 14:31 (Homilies on Exodus 5:4 [A.D. 248]).
[4] Origen, Ep. ad. Rom. lib. v.c. 10, tom iv.
[5] Origen, T. iv. In Joan. Tom. v.
[6] EPISTLE LXXII.(5) TO JUBAIANUS, CONCERNING THE BAPTISM OF HERETICS (ANF 5:381)
[7] EPISTLE LXX.(2) TO QUINTUS, CONCERNING THE BAPTISM OF HERETICS (ANF 5:377)
[8] EPISTLE LXIX.(3) TO JANUARIUS AND OTHER NUMIDIAN BISHOPS, ON BAPTIZING HERETICS (ANF 5:376)
[9] Epistles 68:8 (ANF 5:374)
[10] The treatise of Cyprian: Treatise II- On the dress of virgins, 10] [Ante Nicene Fathers, Roberts – Donaldson, Vol V, Pag 433
[11] EPISTLE LXXIV Saint Cyprian. FIRMILIAN, BISHOP OF CAESAREA IN CAPPADOCIA, TO CYPRIAN, AGAINST THE LETTER OF STEPHEN. A.D. 256. (ANF 5)
[12] ANF Vol VIII, Robert-Donaldson; Pseudo Clementine Literature] [Epistle of Clement to James, Chapter 1
[13] ANF Vol VIII, Robert-Donaldson; Pseudo Clementine Literature] [Clementine Homilies 17:19 (c. A.D. 290)
[14] T.ii. H.E. vi 25, p.26. Este pasaje es una citación, por Eusebio, de los comentarios de Orígenes sobre San Juan.
[15] T. vi. PG, De Operibus Bonis Ex. Ep. Pauli ad ad Corin. Liber Nonus p. 1195.
[16] Sermon vii., de Poeniten. 6, Cited by J. Waterworth, A Commentary (London: Thomas Richardson, 1871), p. 40.
[17] Sermon xi, Cited by J. Waterworth, A Commentary (London: Thomas Richardson, 1871), p. 40.
[18] Afraates, Hommily 7:15, De Paenitentibus, ed. Parisot in Patrología Syriaca, vol. 1, col. 335, in Michael M. Winter, St Peter and the Popes, (Baltimore: Helicon, 1960),58
[19] Aphraates, in S. Herbert Scott, The Eastern Churches and the Papacy, (London: Sheed & Ward, 1928), 60.
[20] Hist.Evang.in Matt.xvi.L.iii.Galland.iv.618
[21] Tract. 13, de Circumcis. 8, Galland. v.127
[22] San Efrén el Sirio, Sermón IV, 1. Thomas J. Lamy, Himnos y Sermones, I.
[23] Ephraem, Dialogues of (married) Continence and Virginity, in Robert Murray, Symbols of Church and Kingdom: A Study in Early Syriac Tradition, (London: Cambridge, 1975), 183-184.
[24] Sobre la Trinidad, II,23 (NPNF2 9: 58)
[25] Philip Schaff and Henry Wace, Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1955), On The Trinity, Book VI.20, p. 105. NPNF Vol 9, series 2, Phillip Schaff
[26] Hilario de Poitiers, Tract. In Ps. 141,8 in Berington and Kirk, Faith of Catholics, 2:15 // PL, Vol 9, Columna 836
[27] Migne, PL, Vol 9, Col 730. Tract. In Ps. 131,4, in Berington and Kirk, Faith of Catholics, 2:14-15
[28] Hilario de Poitiers, Commentary in Matthews, xvi,7 in Berington and Kirk, Faith of Catholic, 2:15.// PL, Migne, Vol 9 Columna 1010.
[29] Homilía sobre la Natividad
[30] Berington and Kirk, Faith of Catholics, pag 22.// PG, Migne, Vol 29, Col 578, Num 240, 4.
[31] Commentary on the Prophet Isaiah, Cap. II.66, M.P.G., Vol. 30, Col. 233.
[32] Damasus, The Decree of Damasus 3, 382 A.D., en W.A. Jurgens, The Faith of the Early Fathers, Vol I
[33] Sobre la Trinidad, I, I,30 (PG 39:416)
[34] Panarion, II-III
[35] The Panarion of Epiphanius of Salamis (Leiden: Brill, 1994), Books II and III, Haer. 59.7,6-8,3, p. 108-109.
[36] Ancoratus 9.6. G.C.S., Epiphanius, Vol. I, p. 16.
[37] Discourse 32.18, M.P.G., Vol. 36, Col. 193-194.
[38] Panegyric on St. Stephen, M.P.G., Vol. 46, Col. 733.
[39] Ep. 1, ad Himer. Ep. Tarac.n.1, p. 533, Galland. vii
[40] Siricius, Ep.i.Ad Himer Tarrac.n.i.2 Galland t.vii.p.522,4; in Colin Lindsay, The evidence for the Papacy, (London: Longmans, 1870, 227-228)
[41] Ep.3, ad Episc.Afr.n.1, p.537
[42] The Fathers of the Church (Washington D.C.: Catholic University, 1963), Saint Ambrose, The Sacrament of the Incarnation of Our Lord 4.32-5.35, pp. 230-1.
[43] Ambrosio, Comentario sobre los Salmos, 43:40 (AD 397), en GILES, 145
[44] Ambrosio, Sermon 4, in The Great Commentary of Cornelius Lapide, II, Catholic Standard Library, trans, Thomas Mossman, (John Hodges & Co., 1887), 220, in Michael Malone, ed., The Apostolic Digest, (Irving, TX:Sacred Hert,1987),248
[45] Philip Schaff and Henry Wace, The Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1955), Volume X, St. Ambrose, On Christian Faith 4.5.53, p. 268-9.
[46] De Virginitate XVI.105, M.P.L. Vol 16, Col 292.
[47] Comentario sobre Efesios (PL 17:380)
[48] Homilías sobre el Evangelio de Juan XXI,1 (NPNF 14:73)
[49] Philip Schaff, Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1956), Volume X, Saint Chrysostom, Homilies on the Gospel of Saint Matthew, Homily 54.2-3; pp. 332-334..
[50] Philip Schaff, Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1956), Volume X, Saint Chrysostom, Homilies on the Gospel of Saint Matthew, Homily III.8, p. 19.
[51] Crisóstomo, In Illud, hoc Scitote,n.4.p.282),in Colin Lindsay, The evidence for the Papacy,(London: Longmans,1870),41 //PG 56, John Chrysostom Vol 6, Columna 275, IN ILLUD, HOC SCATOTE QUOD IN NOVISSIMIS DIEBUS
[52] Crisóstomo (Ad eos qui scandalizati sunt, 17, vol III, 517[504]) //PG 52, John Chrysostom Vol 3.2, Columna 517, Ad eos qui scandalizati sunt
[53] Crisóstomo, (In illud, Vidi dominum, 3, vol VI, 123[124]) //PG 56, John Chrysostom Vol 6, Columna 123, IN ILLUD, VIDI DOMINUM
[54] (*) Philip Schaff, Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1956), Volume XI, Saint Chrysostom, Homilies on the Acts of the Apostles, Homily XXVI, p. 169.
(**) Contra ludos et theatra 1, PG LVI- Vol VI, 265. Cited by Dom Chapman, Studies on the Early Papacy (London: Sheed & Ward, 1928), p. 76.
[55] Hom. de decem mille talentis 3, PG III, 20. Cited by Dom Chapman, Studies in the Early Papacy (London: Sheed & Ward, 1928), p. 74
[56] Epístola a Marcela XLI, 2 (NPNF2 6:55)
[57] Jerónimo, Ib. 1. iii. Comm. In Matt. Patr. Lat. i. Col. 74), in Colin Lindsay, The Evidence for the Papacy (London: Longmans,1870),40. // También en Comm. On Matthew III,16,18,Migne, Patr. Lat., vol. 26, col. 117),in Michael M. Winter, Saint Peter and the Popes, (Baltimore:Helicon,1960),63.
[58] Fuente: Homily VIII, On Saints Peter and Paul, M.P.G., Vol. 40, Col. 268-269.
[59] Fuente: Homily VIII, On Saints Peter and Paul, M.P.G., Vol. 40, Col. 280-281.
[60] Zosimus Ep.xi.Ad Africanos, Galland T.ix.pp.15,15) en COllin Lindsay, The Evidence for the Papacy (London: Longmans, 1870), 232-233.
[61] Johannes Quasten, Ed., Ancient Christian Writers (London: Longmans, Green, 1968), Letters of St. Paulinus of Nola, Volume II, Letter 23.43-44, p. 46.
[62] Diálogo sobre la vida de Juan Crisóstomo (PG 47:48)
[63] Liber Apologeticus Contra Pelagium 27.3, CSEL, Vol. 5, p. 647
[64] Liber Apologeticus Contra Pelagium 23.5, CSEL, Vol. 5, p. 641.
[65] J. Waterworth S.J., A Commentary (London: Thomas Richardson, 1871)
[66] Sermon 107, M.P.L., Vol. 57, Col. 498.
[67] Sermon 154, P.L., Vol. 52, Col. 608. Cited by E. Giles, p. 283.
[68] Ep.5, Rufo.Thessal.n.1,p.50
[69] Ep.14, Rufo.n.1,p.57
[70] Ep.15, Rufo.n.1,4,p.58-9
[71] Ancient Christian Writers (New York: Newman, 1989), The Sermons of St. Maximus of Turin, Sermon 9.1, p. 27. M.S.L., Vol. 39, Col. 2119.
[72] Ancient Christian Writers (New York: Newman, 1989), The Sermons of St. Maximus of Turin, Sermon 77.1, p. 187.
[73] Ancient Christian Writers (New York: Newman, 1989) The Sermons of St. Maximus of Turin, Sermon 80.3, p. 193.
[74] Ancient Christian Writers (New York: Newman, 1989), The Sermons of St. Maximus of Turin, Sermon 49.2-3, pp. 115-117.
[75] Epístola 146; 77; Comentario al Cantar de los Cantares, II,14. (NPNF2 3)
[76] Letter of St. Theodore and four other Abbots to Pope Paschal, Bk. ii Ep. 12, Patr. Graec. 99, 1152-3
[77] Theodore, Bk. II. Ep. 86
[78] Haeret. Fab. Book 5, Chapter 28. Cited by J. Waterworth S.J., A Commentary (London: Thomas Richardson, 1871), p. 152
[79] Comentario sobre el Cantar de los Cantares (PG 87 [ii]: 1693)
[80] Carta al Sínodo de Éfeso XXXIII, 1 (NPNF2 12: 47)
[81] Sermón sobre la Pasión, XI Sermón LXII, 2 (NPNF2 12:174)
[82] Epístola X (Letter X), a los Obispos de la Provincia de Viena, X (NPNF2 12: paginas 8-9)
[83] Sermón III , 2-3 (NPNF2 12:117)
[84] Comentario sobre Isaías IV,2 (PG 70:940)
[85] Cirilo, T. iv. Comm. In Joan., p. 131, in Colin Lindsay, The Evidente for the Papacy, (London: Longmans, 1870),50
[86] Commentary on John. Cited by J. Waterworth S.J., A Commentary (London: Thomas Richardson, 1871), p. 145. //PG 73, Cyril of Alexandria v.6, Columna 131, IN JOANNIS EVANGELIUM LIB II
[87] PG 75, Cyril Of Alexandria v.8, (507-508), Columnas 863 a 867, DE SS TRINITATE DIALOGUS IV
[88] (Lib.Hymn.p.12,Publ.ofI.A.S. 1855), in Charles F.B. Allnatt,ed.,Cathedra Petri – The Titles and Prerogatives of St. Peter, (London:Burns&Oates,1879),27
[89] Epístola 253
[90] Oración XXV,4 (PG 85:297-298)
[91] Concil.Rom.ii.Labb.iv.p.1126
[92] (Epist,xiv.p1216,Galland,x.;Tract.ii.n.10,ed.Thiel.p.259),in Charles F.B.Allnatt,ed.Cathedra Petri-The Titles and Prerogatives of St. Peter, (London: Burns & Oates, 1879),66.
[93] (Hormisdas, Form.Hormisd.Ep.Orient.Praescript.Dezinger’s Enchirid.p.42) in Charles F.B. Allnatt, ed.,Cathedra Petri – The Titles and Prerogatives of St. Peter, (London:Burns & Oates, 1879), p68.
[94] Philip Schaff and Henry Wace, The Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1956), Volume XII, Epistles of Gregory the Great, Book VII, Epistle 40, p. 228-229
[95] (Gregory,Epist.ad Maurit.August.lib.iv.epist.32), in Charles F.B. Allnatt,ed.,Cathedra Petri-The Titles and Prerogatives of St. Peter, (London: Burns & Oates, 1879),35-36
[96] Pelagius II, «Quod Ad Dilectionem»; «Dilectionis Vestrae,» in Henry Denzinger, Enchiridion Symbolorum, 30th Ed.,(London: B. Herder Book Co., 1957)
[97] (Sergius Ep. ad Theod. lecta in Sess. ii. Concil. Lat. anno 649)
[98] «Epistle to Emperor Constantine Pogonatus, confirmed by III Constantinople; Archbp. John Mansi, Sacrorum Conciliorium, Vol.XI,» (Thomas Florentiae, 1759), 635, in Michael Malone, ed., The Apostolic Digest, (Irving, TX: Sacred Heart, 1987), 252.
[99] Homilía sobre la Transfiguración (PG 96:554-555)
Cuarenta y dos (42) Padres de la Iglesia y Escritores Eclesiásticos de los primeros siglos muestran que San Pedro es la Roca donde se edifica y/o fundamenta la Iglesia en Mateo 16:18
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