Volume 13 · pp. 505–507
Sermon XXII. On the Feast of Blessed Peter the Apostle
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SERMO XXII.
IN FESTO BEATI PETRI APOSTOLI.
Beatus es Simon Bar Jona: quia caro et sanguis non revelavit tibi, sed Pater meus qui in cælis est. Et ego dico tibi, quia tu es Petrus, et super hanc petram ædificabo Ecclesiam meam. Matth. XVI, 17 et 18.
Nota, quod in præsenti Evangelio Dominus B. Petrum principem Apostolorum beatificat, et commendat, et in hac commendatione appellat eum Simonem Bar Jona, et Petrum. Simon autem interpretatur obediens, Barjona filius columbæ, et Petrus dicitur firmus.
I.
De primo nota, quod appellat eum Simonem, id est, obedientem, propter duo: videlicet Dominicæ jussionis exsecutionem, et propter Angelicæ monitionis adimpletionem.
1. De exsecutione Dominicæ jussionis dicitur in Matth. IV, 18, et seq., quod ambulans Jesus juxta mare Galilææ, vidit duos fratres, Simonem, qui vocatur Petrus, et Andream fratrem ejus, mittentes rete in mare. Et ait illis: Venite post me, et faciam vos fieri piscatores hominum. At illi continuo, relictis retibus, secuti sunt eum.
Nos etiam, charissimi, hujus Beati Simonis imitatione triplex rete relinquere debemus, et venire post Dominum.
Primum est rete superbiæ. De hoc dicitur Habacuc I, 13 et 15: Quare, Domine, taces devorante impio justiorem se?... Totum in hamo sublevavit, traxit illud in sagena sua, et congregavit in rete suum. Superbia enim rete est diaboli, per quam tamen ipse primum cecidit: et licet per eam cecidit, tamen adhuc per ipsam trahit in sublimi residentes.
Secundum est rete avaritiæ. De hoc dicitur, Isa. XIX, 4 et 8: Tradam, inquit Dominus, Ægyptum in manu dominorum crudelium... Mærebunt piscatores, et expandentes rete super faciem aquarum, emarcescent. Ægyptus est mundus iste, qui in die judicii tradetur in manus dominorum crudelium, id est, dæmonum: dæmones enim tunc desævient in homines hujus mundi. Et tunc piscatores, id est, avari, qui rete avaritiæ expanderant super faciem orbis, emarcescent, cum penuria inciderit omnis boni.
Tertium est rete luxuriæ. De hoc dicitur, Prov. VII, 6 et seq. pas.: De fenestra domus meæ per cancellos prospexi, et considero vecordem juvenem, qui transit per plateas... Et ecce mulier occurrit illi ornatu meretricio præparata ad capiendas animas. Et infra: Irretivit eum multis sermonibus, et blanditiis labiorum protraxit illum. Statim eam sequitur quasi bos ductus ad victimam, et quasi agnus lasciviens, et ignorans quod ad vincula stultus trahatur, donec transfigat sagitta jecur ejus. Sagitta, secundum Glossam, est sententia judicis, qua corda luxuriosorum in die judicii transfigentur.
SERMON XXII.
ON THE FEAST OF BLESSED PETER THE APOSTLE.
Blessed are you, Simon Bar-Jona, because flesh and blood has not revealed it to you, but my Father who is in heaven. And I say to you, that you are Peter, and upon this rock I will build my Church. Matthew 16:17 and 18.
Note that in the present Gospel the Lord beatifies and commends Blessed Peter, the prince of the Apostles, and in this commendation calls him Simon Bar-Jona and Peter. Now Simon is interpreted obedient; Barjona, son of the dove; and Peter is called firm.
I.
On the first, note that he calls him Simon, that is, obedient, on account of two things: namely on account of the execution of the Lord's command, and on account of the fulfillment of the Angelic admonition.
1. Concerning the execution of the Lord's command it is said in Matthew 4:18 and following, that Jesus, walking beside the sea of Galilee, saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea. And he said to them: Come after me, and I will make you become fishers of men. But they immediately, having left the nets, followed him.
We also, dearest ones, in imitation of this Blessed Simon, ought to leave behind a threefold net and come after the Lord.
The first is the net of pride. Concerning this Habakkuk 1:13 and 15 says: Why, O Lord, are you silent while the impious man devours one more just than himself?... He lifted up the whole in his hook, he drew it in his dragnet, and gathered it into his net. For pride is the net of the devil, through which nevertheless he himself first fell; and although he fell through it, nevertheless he still through that very thing draws those dwelling in a high place.
The second is the net of avarice. Concerning this Isaiah 19:4 and 8 says: I will hand over, says the Lord, Egypt into the hand of cruel lords... The fishers will mourn, and those spreading the net over the face of the waters will wither. Egypt is this world, which on the day of judgment will be handed over into the hands of cruel lords, that is, of demons; for demons will then rage against the men of this world. And then the fishers, that is, the avaricious, who had spread the net of avarice over the face of the world, will wither, when a poverty of every good has fallen upon them.
The third is the net of lust. Concerning this it is said, Proverbs 7:6 and following, pass.: From the window of my house through the lattices I looked out, and I consider a senseless young man, who passes through the streets... And behold, a woman meets him in the clothing of a harlot, prepared for capturing souls. And below: She entangled him with many speeches, and with flatteries of lips drew him on. Immediately he follows her like an ox led to a victim, and like a wanton lamb, and, as a fool, not knowing that he is being drawn to chains, until the arrow pierces his liver. The arrow, according to the Gloss, is the sentence of the judge, by which the hearts of the lustful will be pierced through on the day of judgment.
2. De adimpletione admonitionis Angelicæ legitur in Actibus Apostolorum, XII, 6, et seq., ubi dicitur, quod cum Petrus Apostolus Jerosolymam missus esset in carcerem Herodianum, et nocte inter duos milites dormiret vinctus catenis duabus: ... ecce Angelus Domini adstitit: et lumen refulsit in habitaculo: percussoque latere Petri, excitavit eum, dicens: Surge velociter. Et ceciderunt catenæ de manibus ejus. Et addidit Angelus: Præcingere, et calcea te caligas tuas... Circumda tibi vestimentum tuum, et sequere me. Et dicitur ibi, quod Petrus ita fecerit. Nota, quod per Herodem, qui interpretatur pellibus glorians, diabolus significatur. Ipse enim de pellibus suis, id est, nequitia et versutia sua gloriatur. Per Petrum vero in loco isto peccator quilibet designatur, quem Herodes, id est, diabolus in carcere criminalium peccatorum sua forti custodia detinet alligatum. Per Angelum vero divina gratia figuratur, quæ venit cum lumine, id est, vera recognitione sui affertur peccatori, quæ etiam tangit latus peccatoris, id est, cum compunctione eum recordari facit, quod propter ipsum lancea percussum fuerit latus sui Salvatoris.
Et nota, quod sicut Petrus Angelo obedivit in liberatione sua corporali: ita necesse est ut nos peccatores gratiæ Dei obediamus in liberatione nostra spirituali. Ad hoc autem, sicut probari potest ex præmissis, quinque requiruntur.
Primum est, ut velociter surgamus e strato fœdæ ac criminosæ voluptatis. Qui enim non surrexerit de lecto transitoriæ delectationis, mittetur in lectum æternæ tribulationis. Unde de Jezabel, quæ interpretatur sterquilinium, et signat carnis voluptatem, dicitur Apoc. II, 22: Ecce mittam eam in lectum: et qui mœchantur cum ea, in tribulatione maxima erunt.
Secundum est, ut præcingamur cingulo castitatis. Qui enim non fuerit præcinctus cingulo castitatis, accingetur funibus asperrimis sub pressura perpetuæ fœditatis. Unde dicitur in Job, XII, 18: Balteum regum dissolvit, et præcinget fune renes eorum. Per balteum intelligitur gloria temporalis, quæ in his, si male seipsos rexerunt, dissolvetur, et quorum renes fune æternæ asperitatis accingentur.
Tertium est, ut pedes nostrorum affectuum calceis, id est, exemplis Sanctorum muniamus. Qui enim pedes animæ suæ non calceaverit exemplis Sanctorum, mordebitur morsu vermium et scorpionum, et lacerabitur dentibus infernalium bestiarum. Unde Eccli. XXXIX, 35 et 36: Omnia hæc ad vindictam creata sunt: bestiarum dentes, scorpii, et serpentes.
2. Concerning the fulfillment of the Angelic admonition one reads in the Acts of the Apostles, 12:6 and following, where it is said that when the Apostle Peter had been sent to Jerusalem into the Herodian prison, and at night slept between two soldiers, bound with two chains: ... behold, the Angel of the Lord stood by, and light shone in the dwelling; and, having struck Peter's side, he awakened him, saying: Rise quickly. And the chains fell from his hands. And the Angel added: Gird yourself, and put your sandals on your feet... Wrap your garment around you, and follow me. And it is said there that Peter did so. Note that by Herod, who is interpreted boasting in skins, the devil is signified. For he glories in his skins, that is, in his wickedness and craftiness. But by Peter in this place any sinner is designated, whom Herod, that is, the devil, holds bound in the prison of criminal sins by his strong guard. But by the Angel divine grace is figured, which comes with light, that is, with true recognition of oneself it is brought to the sinner; it also touches the side of the sinner, that is, with compunction it makes him remember that for his sake the side of his Savior was struck by a lance.
And note that just as Peter obeyed the Angel in his bodily liberation, so it is necessary that we sinners obey the grace of God in our spiritual liberation. For this, as can be proved from what has been set forth, five things are required.
The first is that we rise quickly from the bed of foul and criminal pleasure. For he who has not risen from the bed of transitory delight will be sent into the bed of eternal tribulation. Hence concerning Jezebel, who is interpreted dunghill, and signifies the pleasure of the flesh, it is said in Apocalypse 2:22: Behold, I will cast her into a bed, and those who commit adultery with her will be in the greatest tribulation.
The second is that we gird ourselves with the girdle of chastity. For he who has not been girded with the girdle of chastity will be girded with very rough cords under the pressure of perpetual foulness. Hence it is said in Job 12:18: He loosens the belt of kings and girds their loins with a cord. By the belt is understood temporal glory, which, in those persons, if they ruled themselves badly, will be dissolved; and their loins will be girded with the cord of eternal roughness.
The third is that we fortify the feet of our affections with shoes, that is, with examples of the Saints. For he who has not shod the feet of his soul with the examples of the Saints will be bitten by the bite of worms and scorpions, and will be torn by the teeth of infernal beasts. Hence Ecclesiasticus 39:35 and 36 says: All these things were created for vengeance: the teeth of beasts, scorpions, and serpents.
Quartum est, ut nos charitatis pallio vestiamus. Qui enim veste charitatis non fuerit coopertus, a convivio Domini ejectus æternæ confusioni subjacebit. Unde Apoc. III, 18: Suadeo tibi ut vestimentis albis induaris, et non appareat confusio nuditatis tuæ. Hinc etiam dicit I Pet. IV, 8: Charitas operit multitudinem peccatorum.
Quintum est, ut gratiam Domini sequamur ducentem nos per viam pœnitentiæ, per viam justitiæ, et per viam patientiæ. Hæc enim tria sunt nobis necessaria, ut videlicet per pœnitentiam ea quæ male gessimus, in nobismetipsis puniamus, ut per justitiam in bono opere deinceps persistamus, et ut per patientiam quidquid nobis adversi contigerit, sustineamus.
II.
De secundo nota, quod Petrus a Domino Barjona appellatur. Barjona vero interpretatur filius columbæ, id est, Spiritus sancti. Fuit igitur Petrus filius columbæ, hoc est, Spiritus sancti per veram fidei confessionem, et per sinceram Domini dilectionem.
Veram fidem professus fuit, Matth. XVI, 16, ubi dicit ad Dominum: Tu es Christus, Filius Dei vivi. Hæc verba exposita sunt supra in festo Cathedræ S. Petri 1.
Quod etiam sincere Dominum dilexerit, patet in Joan. XXI, 15, et seq., ubi cum Dominus ter a Petro requireret an eum diligeret, respondit etiam ter Petrus: Domine, tu scis quia amo te. Quasi diceret: Amo te ex omni cordis cogitatione, ex omni oris locutione, ex omni operis exhibitione. Quia igitur, charissimi, impossibile est sine fide, et sine charitate Deo placere: debemus ipsum, ut veram fidem et charitatem perfectam nobis tribuat, jugiter implorare.
III.
De tertio nota, quod Dominus principalem Apostolorum appellavit Petrum. Petrus autem idem est quod firmus. Et vero ipse firmus fuit et constans per sententiam districtæ animadversionis, et per fortem tolerantiam Judaicæ persecutionis, et Neronianæ passionis.
Firmus igitur et constans fuit Petrus in sententia justæ animadversionis, quam protulit contra Ananiam et Saphiram, qui sub verbis increpationis ejus cadentes in terram exspiraverunt. Fortem etiam sententiam protulit contra Simonem magnum, dicens ei: Pecunia tua tecum sit in perditionem 2.
Firmus etiam fuit in tolerantia Judaicæ persecutionis. Ibat enim Petrus ac alii Apostoli gaudentes a conspectu concilii, quoniam digni habiti sunt pro nomine Jesu contumeliam pati 3. Fortiter etiam tandem passionem martyrii toleravit.
Rogate ergo, charissimi, Dominum, ut sic Beatum Petrum in omnibus imitemur, ut ipsi in regno Deo jugiter collætemur. Quod, etc.
The fourth is that we clothe ourselves with the cloak of charity. For he who has not been covered with the garment of charity, having been cast out from the Lord's banquet, will be subject to eternal confusion. Hence Apocalypse 3:18 says: I counsel you to be clothed with white garments, and let not the confusion of your nakedness appear. Hence also 1 Peter 4:8 says: Charity covers the multitude of sins.
The fifth is that we follow the grace of the Lord leading us through the way of penance, through the way of justice, and through the way of patience. For these three are necessary for us, namely so that through penance we may punish in ourselves those things that we have done badly, so that through justice we may henceforth persist in good work, and so that through patience we may endure whatever adverse thing has happened to us.
II.
On the second, note that Peter is called Barjona by the Lord. But Barjona is interpreted son of the dove, that is, of the Holy Spirit. Therefore Peter was a son of the dove, that is, of the Holy Spirit, through true confession of faith and through sincere love of the Lord.
He professed true faith in Matthew 16:16, where he says to the Lord: You are the Christ, the Son of the living God. These words were expounded above on the feast of the Chair of Saint Peter 1.
That he also sincerely loved the Lord is clear in John 21:15 and following, where, when the Lord asked Peter three times whether he loved him, Peter also answered three times: Lord, you know that I love you. As if he were saying: I love you from every thought of the heart, from every utterance of the mouth, from every display of work. Therefore, dearest ones, because it is impossible to please God without faith and without charity, we ought continually to implore him, that he may grant us true faith and perfect charity.
III.
On the third, note that the Lord called Peter the principal one of the Apostles. Now Peter is the same as firm. And truly he was firm and constant through the sentence of strict punishment, and through strong endurance of Judaic persecution and of Neronian suffering.
Therefore Peter was firm and constant in the sentence of just punishment that he pronounced against Ananias and Sapphira, who, falling to the ground under the words of his rebuke, breathed their last. He also pronounced a strong sentence against Simon Magus, saying to him: May your money be with you unto perdition 2.
He was also firm in the endurance of Judaic persecution. For Peter and the other Apostles went rejoicing from the sight of the council, because they had been deemed worthy to suffer insult for the name of Jesus 3. Finally he also strongly endured the suffering of martyrdom.
Therefore pray, dearest ones, to the Lord, that we may so imitate Blessed Peter in all things, that we may continually rejoice together with him before God in the kingdom. May he grant this, etc.
Notes
- Compare above, Sermon XIII. (Cf. superius, Serm. XIII.) ↩
- Acts 8:20. (Act. VIII, 20.) ↩
- Acts 5:41. (Act. V, 41.) ↩
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