The Transfiguration And Peter

Kαὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. Ἐγένετο δὲ τὸ εἶδες αὐτοῦ ἕτερον, οὐχ ὡς μεταστάντης αὐτοῦ εἰς ἄλλην φύσιν. Ἔμεινε γὰρ οἷος ἦν· ἀλλὰ τὸ σχῆμα τοῦ προσὠπου αὐτοῦ ἐφάνη λαμπρότερον ἢ πρότερον. Ωσπερ οὖν καὶ ἐπὶ τῶν ἱματίων αὐτοῦ γέγονε. Τούτων γὰρ τὸ εἶδος μόνον ἐξήστραψεν, οὐχὶ τῆς οὐσίας τῶν ἱματίων μεταμειφθείσης, ἀλλὰ τῆς ἐπιφανείας. Μωϋσῆς δὲ καὶ Πλίας συνειστήκεισαν αὐτῷ προσευχομένῳ, Β ἵνα δειχθῇ ὅτι οὐκ ἔστιν ἐναντίος τοῖς προφήταις καὶ τῷ νόμῳ. Εἰ γὰρ ἦν, οὐκ ἂν ὁ τὸν νόμον δοὺς Μωϋσῆς, καὶ ὁ τῶν προφητῶν θερμότατος Ἠλίας, ἠνέσχοντο δορυφορεῖν αὐτὸν, καὶ αὐτῷ συνίστασθαι. Ἔλεγον δὲ τὴν ἔξοδον ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ, τουτέστι τὸν θάνατον. Ὁ δὲ Πέτρος ὕπνῳ ἐβαρεῖτο, τῇ προσευχῇ σχολάζοντος τοῦ Χριστοῦ. ᾿Ασθενής γὰρ ἦν, καὶ τὸ ἀνθρώπινον ἐπλήρους, ὕπνῳ δουλεύων. Διαγρηγορήσας δὲ, θεωρεῖ τὴν δόξαν, καὶ τοὺς δύο ἄνδρας· ὥσπερ δὲ ἀποδεχόμενος τὴν ἐκεῖσε διατριβὴν, διά τε τὸ φῶς καὶ διὰ τὸ θεωρεῖν τοὺς προφήτας, φησί · Καλόν ἐστιν ἡμᾶς ὧδε εἶναι. Ἐνόμιζε γὰρ ὅτι τότε ἦν ἡ συντέλεια, καὶ ἡ βασιλεία τοῦ Ἰησοῦ· μὴ εἰδὼς ὁ λέγει. Ούπω γὰρ ἦν τὸ πέρας, εἰδὲ τῆς βασιλείας ἡ ἡμέρα ἐνειστήκει, οὐδὲ τῆς τῶν ἀγαθῶν ἀπολαύσεως ὧν μεθέξουσιν οἱ ἅγιοι. ῎Αμα δὲ καὶ φοβούμενος τὸ σταυρωθῆναι τὸν Χριστὸν, ταῦτά φησιν. Ἐπεὶ γὰρ ἤκουσεν αὐτοῦ, ὅτι δεῖ αὐτὸν ἀποκτανθῆναι , καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι , φησὶ ταῦτα, μονονουχὶ λέγων· Μὴ κατέλθωμεν ἐκ τοῦ ὄρους, ἐνταῦθα καταμείνωμεν, ἵνα τὸν σταυρὸν διαδράσωμεν καὶ τὸ πάθος. Ἔχομεν Ἠλίαν βοηθὸν, εἰ ἐπέλθωσιν ἡμῖν οἱ Ἰουδαῖοι, τὸ πῦρ κατενεγκόντα, καὶ τοὺς πεντηκοντάρχους ἀπολέσαντα. Έχομεν Μωϋσῆν τὸν τόσα καὶ τόσα έθνη ἀφανίσαντα· ταῦτα δὲ ἔλεγε μὴ εἰδὼς ὁ λέγει. Αὐτὸς μὲν γὰρ ἐνόμιζεν ὅτι παγχάλεπόν τι καὶ κακόν ἐστιν ὁ σταυρὸς, καὶ διὰ τοῦτο ἀποδιδράσκων αὐτὸν , ταῦτα ἔλεγεν. Ὁ δὲ Κύριος ἐδίψα σταυρωθῆναι, ἐπεὶ τὐκ ἐνῆν ἄλλως τοὺς ἀνθρώπους σωθῆναι. Τοῦ δὲ Πέτρου, Ποιή ωμεν σκηνάς τρεῖς, λέγοντος, ὁ Κύριος σκηνὴν ἀχειροποίηταν ἐξαίφνης ποιεῖ, καὶ ἐν ταύτῃ εἰσέρχεται μετά γε τῶν προφητῶν, ἵνα δειχθῇ ὅτι οὐδὲν ἐλαττοῦται τοῦ Πατρός. Ωσπερ γὰρ ἐν τῇ παλαιᾷ ἡ νεφέλη ἐλέγετο ἔχειν τὸν Κύριον, καὶ Μωϋσῆς εἰσήρχετο ἐν αὐτῇ, καὶ οὕτω τὸν νόμον ἐδέχετο, οὕτω καὶ νῦν ἡ νεφέλη τὸν Χριστὸν ἐδέξατο, καὶ νεφέλη οὐ γνοφώδης · παρῆλθε γὰρ ἡ σκιά τοῦ νόμου, καὶ τὸ σκοτεινὸν τῆς ἀσαφείας· ἀλλὰ νεφέλη φωτεινή. Ἦλθε γὰρ ἡ ἀλήθεια καὶ ἔλαμψεν ἡ τοῦ Κυρίου χάρις, καὶ οὐδὲν σκοτεινέὴν νῦν. Ἐγένετο δὲ καὶ φωνὴ ἐκ τῆς νεφέλης, ὥσπερ καὶ τὸ παλαιὸν φωνὴ τοῦ Θεοῦ ἡκούετο ἐκ τῆς νεφέλης. Εὑρέθη δὲ Ἰησοῦς μόνος, ἵνα μὴ τις νομίσῃ ὅτι τὸ, Οὗτός ἐστιν ὁ Υἱός μου, περὶ Μωϋσέως ἢ Ἡλίου λέχθη. Τάχα μέντοι καὶ τοῦτο σημαίνει, ὅτι μέχρι μέν τινος καιροῦ ἐφαίνοντο ὁ νόμος καὶ οἱ προφῆται ὥσπερ καὶ ἐνταῦθα Μωσῆς καὶ Ἠλίας, εἶτα μόνος Ἰησοῦς, ἐκείνων παρελθόντων· τὸ γὰρ Εὐαγγέλιον νῦν κρατεῖ, τῶν νομικῶν παρελθόντων. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Θ' Source: Migne PG 123.821a-824a

And while He prayed His face was changed, and His garments became white and glittering. 1 'His face was changed.' His nature did not change, He remained as He was, but the appearance of His face appeared more splendid than before and likewise His garments shone in their appearance but they were not changed in their substance as garments, but in appearance. And Moses and Elijah stood with him praying, that they might show He was no adversary of the law and the prophets. For if He had been, neither the giver of the law, Moses, nor that most fervent of the prophets Elijah would have associated with him or stood with Him. And they spoke of His departure and how it would be fulfilled in Jerusalem, that is, His death. But Peter was weighed down with sleep, and falling away from praying with Christ, for he was weak and in a human manner subject to sleep. But when he was awake He saw the glory and the two men, and then as if approving that life on account of its splendor, he said, 'It is good for us to be here.' For he thought this was the consummation and the kingdom of Jesus, not knowing what he said. But it was not yet the end, it was not yet the day of the kingdom, nor were the fruits of joy communicated to the saints. But fearing the crucifixion of Christ he said this, because he had heard that it was necessary for Him to be killed, and to rise on the third day, and so he spoke in this sort of manner, 'Let us not go down from the mountain, let us remain here, and let us avoid the cross and passion. We have Elijah here, who if the Jews approach us, can call down fire, as on the fifty, and burn them up, 2 and we have Moses, who destroyed such a great number of Gentiles.' He said these things not knowing what he said. For he thought the cross was wicked and wretched and because of this he wished to avoid it, and so he spoke. But Christ desired to be crucified, because there was no other way to save men. And with Peter saying, 'Let us make three booths,' the Lord would have no booth made and enter in with the prophets, so that he might show that He was in nothing less than the Father, for as in the old law the Lord spoke in a cloud, and Moses entered into it and received the law, even now a cloud came over Christ, but it was not dark, since the old law had passed with the darkness of its obscurity, but the cloud was now bright. For the truth had come and the grace of the Lord shone forth and there was no more darkness. Then there was a voice from the cloud, as once the voice of God had been heard from the cloud and Jesus was found alone, so that no one might think that 'This is my son' was said about Moses or Elijah. And perhaps it even signified this, that until that time the law and the prophets had appeared, just as in this place Moses and Elijah were found, but then only Jesus was seen without them, for now the Gospel reigned and the law was set aside. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 9 1 Lk 9.29 2 4 Kings 1.10

Peter, Paul And Stephen

Εἰ μὴ νυκτερινῆς ἄγρας ἀπέτυχεν ὁ Πέτρος, οὐκ ἂν τῆς ἡμερινῆς ἐπέτυχε, κaὶ εἰ μὴ αἰσθητῶς ἐτυφλοῦτο ὁ Παῦλος, οὐκ ἂν πνευματιχῶς ἀνέδλεψε, καὶ εἰ μὴ βλάσφημος ἐσυκοφαντεῖτο ὁ Στέφανος, οὐκ ἂν, τῶν οὐρανῶν αὐτῷ ἀνεῳχθέντων, τὸν Κύριον ἐθεάσατο. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.960b

If Peter had not failed in his nocturnal trial, he would have not have achieved so much in the light of day, and unless Paul had been corporeally blinded, he would not have received spiritual vision, and unless Stephen had been accused of blasphemy by informers, the heavens would not have opened for him and he would not have seen the Lord. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

Peter's Achievements

Tu es, inquit, Petrus, et super hanc petram aedificabo Ecclesiam meam. Petra siquidem erat Christus, summque nomen communicat Petro, ut Petrus petra sit: nam sicut a petra sitienti populo quae in deserto profluxit, ita et a Petro aliis in fide arescentibus salutiferae fidei confessio emanavit. Christi ascensurus in coelum Petro suas oves pascendas agnosque commisit; atque post parvae naviculae regimen, eidem gubernaculum magnae navis, id est, totius Ecclesiae magisterium mancipavit. Petro tanquam optimo dispensatori claves domus suae tradidit. Justitia Petri tantam judicandi obtinuit potestatem, ut de ejus arbitrio coeleste judicium pendeat; nec a Petri sententia etiam angelus appellare praesumat. Interrogatus a Domino Petrus quem eum dicerent homines: brevi confessionis compendio divinae majestatis arcanum declarat in Christo. Non revelavit tibi hic, Petre, caro et sanguis: caro enim et sanguis non possidebunt regnum Dei, sed Spiritus Dei Patris, qui in coelis est. Mirabilis piscator, qui olim profunda aequoris scrutabatur, inscrutabile sacramentum deitatis in Christo fideliter confitetur. Petrus Blenensis, Sermo XXVIII, De SS. Petro et Paulo Source: Migne PL 207.643b-c

'You are Peter,' He said, 'and on this rock I shall build my Church,' and certainly Christ was the rock 1 and He gave His title to Peter so that Peter might be a rock, for as a rock flowed for a parched people in the desert, so the confession of salutary faith would flow from Peter's faith to a thirsty people. Christ, when He was about to ascend to heaven, committed the feeding of His flocks of sheep to Peter, 2 and after his work on a little boat He gave to the same man the captaincy of a greater ship, that is, He bestowed on him the leadership of the whole Church, giving the keys of His own house to Peter as the best dispenser. 3 The righteousness of Peter obtained such great power of judgement, that from his will hangs the judgement of heaven, and not even an angel may presume to appeal the sentence of Peter. When Peter was questioned by the Lord about who men said He was, with a brief confession He proclaimed the secret of the Divine majesty in Christ, 'Flesh and blood did not reveal this to you, Peter,' 'for flesh and blood shall not possess the kingdom of God,' 'but the Spirit of my Father who is in heaven.' 4 A wondrous fisherman, who once gazed down into the depths of the waters, faithfully confessed the mystery of the Divinity in Christ. Peter of Blois, from Sermon 28, On The Feast of the Saints Peter and Paul 1 Mt 16.18, 1 Cor 10.4 2 Jn 21.17 3 Mt 16.19 4 Mt 16.17, 1 Cor 15.50

Different Visions

Ἑγένετο δὲ ἐπ' αὐτον ἔκστασις , καὶ θεωρεῖ τὸν οὐρανὸν ἀνεωγμένον... Οἱ γυναικῶν παραπαιουσῶν ἑλόμενοι εἶναι μαθηταὶ, οὗτοι δὲ εἰσιν οἱ ἀπὸ τῆς Φρυγίας, φασὶ τοὺς προφήτας, κατεχομένους ὑπὸ τοῦ ἁγίου Πνεύματος, μὴ παρακολουθεῖν ἑαυτοῖς παραφερομένοις κατὰ τὸν τῆς προφητείας καιρόν. Δοκοῦσι δὲ ἀπόδειξιν ἔχειν ταύτης τῆς κακοδοξίας, καὶ ἐκ τῆς προκειμένης γραφῆς, λεγούσης ἐξεστακέναι τὸν Πέτρον. Ἀλλ᾽ ἴστωσαν οἱ ἡλίθιοι, οἱ ἀληθῶς παραπαίοντες, ὡς πολλὰ σημαίνει ἡ λέξις αὕτη. Δηλοῖ γὰρ καὶ τὴν ἐπὶ θαυμασμῷ ἔκπληξιν, καὶ τὸ ἔξω τῶν αἰσθητῶν γενέσθαι , ποδηγούμενον ἐπὶ τὰ πνευματικά, καὶ τὸ παρακόπτειν, ὅπερ οὐ λεκτέον οὔτε ἐπὶ Πέτρου, οὔτε ἐπὶ προφητῶν, ἀλλὰ τὰ ἄλλα ἐκ τῆς λέξεως σημαινόμενα. Ἀμέλει γοῦν ὁ ἐκστὰς Πέτρος παρηκολούθει, ὡς ἀπαγγέλλων, ἃ εἶδε καὶ ἤκουσε , καὶ τίνος σύμβολατὰ δειχθέντα ἦν. Ταῦτα καὶ περὶ τῶν προφητῶν πάντων ἐρεῖς παρακολουθούντων , οἷς ἔλεγον τὰ θεωρούμενα. Σοφοὶ γὰρ ἦσαν νοοῦντες ἀπὸ τοῦ ἰδίου στόματος, ἃ προέφερον, τοῦ Κυρίου μετὰ τὴν ἀνάστασιν φανερῶς ἐντειλαμένου μαθητεῦσαι πάντα τὰ ἔθνη. Ἢ πῶς οἱ ἐν Ἱεροσολύμοις ἀπόστολοι ἀκούσαντες τὰ κατὰ τὸν Κορνήλιον, διεκρίνοντο πρὸς τὸν Πέτρον; Πάνυ μὲν οὖν ἐδεῖτο τῆς περὶ τῶν ἐθνῶν θείας ἀποκαλύψεως ὁ τῶν ἀποστόλων ἔξαρχος, Πέτρος, ὁ παν άγιος. Δίδυμος Αλεξανδρεύς, Ἐις Τάς Πράξεις Τῶν Ἀποστόλων, Ἐκλογή Source: Migne PG 39.1677a-c

And an ecstasy came on Peter, and he saw the heavens opened... 1 Those who delight to be disciples of maddened women, who are of the Phrygian sect, 2 say their prophetesses are carried off by the Holy Spirit when they are struck by the prophetic impulse and they do not understand what the say at the time, and in this passage in Scripture they think to find a demonstration of their error, for it says that Peter was struck by an ecstasy of the mind. But let it be known by these fools, who are truly despicable, that these words do not mean that, for what they do signify is an awe arising from wonder, and from being lifted up from sensible things to spiritual things. It is not fitting to say of Peter or the prophets that this is some sort of delirium, but rather this passage signifies something quite different. Certainly Peter, caught up in ecstasy, followed everything and took in all that he saw and heard, and knew what was taught there, which things were given to him to see. And you might say the same of all the things of the prophets, that is, because of which they were able to tell others what they saw. For they were wise, knowing what they said with their mouths, which the Lord after His resurrection was able to teach correctly, so that all the nations would be imbued with His teaching. Besides how would the other Apostles who were in Jerusalem, hearing what had happened with Cornelius, have been able to question Peter? This was the type of revelation concerning the Gentiles Peter had, the leader of the Apostles, a most holy man. Didymus the Blind, Commentary on The Acts of the Apostles, Fragment 1 Acts 10.10-11 2 Montanists

Peter And Aeneas

Invenit autem ibi hominem quemdam, nomine Aeneam, ab annis octo jacentem in grabato... Aeneas iste genus significat humanum, infirmorum prius delectatione languescens, sed apostolorum opere et ore sanatum. Quia etenim mundus ipse quatuor plagis sublimatur, et cursus saeculi annuis quatuor temporibus variatur, quicunque praesentia labentiaque gaudia complecitur, quasi bis quaternario annorum numero, grabato sternitur enervis. Grabatum quippe est ipse segnities, ubi requiescit animus aeger et infirmus, id est, in voluptate corporis et omni delectatione saeculari. Aenea, sanet te Dominus Jesus Christi. Surge et sterne tibi... Quem de paralyspsi curaverat, mox surgere et sternere sibi praecepit, spiritaliter insinuans ut quisque fidei solidamentum in corde perceperit, non solum torporem, in quo fessus jacuerat, discutiat, sed etiam bona opera, in quibus requiescere valeat, paret. Sanctus Beda, Super acta Apostolorum Expositio, Caput IX Source: Migne PL 92.965a-b

And Peter found there a certain man by the name of Aeneas, who had been laying on a pallet for eight years... 1 This Aeneas signifies a type of person who has been languishing in the pleasures of laxity but who is then cured by the works and words of the Apostles. Because indeed the world is raised up by four corners, and the course of the secular year is varied by the four seasons, so it is with anyone caught up in present joys and delights, he lays stretched out in infirmity, and the number of years are reckoned as two fours. Certainly the pallet signifies sloth, where the sick and weak soul rests, that is, in the pleasures of the body and in worldly delights. Aeneas, the Lord Jesus Christ heals you. Rise up and make your bed... He cures him of paralysis and immediately exhorts him to rise up and make his bed, spiritually intimating that he who takes possession of the firmness of faith in his heart, not only casts off his torpor in which he has been thrown down in weariness, but he even prepares for good works, in which he shall be able to find rest. Saint Bede, Commentary on the Acts of The Apostles, Chapter 9 1 Acts 9.33

Followers And Failure

Oves meae sequuntur me; et ego vitam aeternam do eis. Nota, quod sunt quidam, qui sequi Dominum nolunt, sunt qui negligunt, et sunt qui non possunt. Sunt autem duo impedimenta, quae reddunt homines nolentes. Primum amor praesentis prosperitalis , qui avertit illum, de quo Matthaei decimo nono, Marci decimo, Lucae decimo octavo, cum dixit Dominus: Vade et vende etc, et veni, sequere me. At ille abiit tristis; erat enim multas possessiones habens. Secundum est timor futurae adversitatis, qui avertit illos quibus iuravit Dominus. Numerorum trigesimo secundo: Si videbunt homines isti, qui ascenderunt ex Aegypto a viginti annis et supra, terram, quam sub iuramento pollicitus sum Abraham, Isaac et lacob; et noluerunt sequi me praeter Caleb, filium lephone, et losue ,filium Nun; isti impleverunt voluntatm maeam. Nota causam in historia. Sunt similiter duo impedimenta, quae reddunt homines negligentes. Primam est affectio carnalis, quae notatur in illo, de quo Lucae nono,cui dixit Dominus: Sequere me. Ille autem dixit: Domine, dimitte, me primum sepelire patrem meum. Et nota, quid Dominus dixit illi. Secundum est solliciludo temporalis, quae notatur in illo, de quo eodem Lucae nono, qui dixit Domino: Sequar te, Domine; sed primum permitte, me renuntiare his quae domi sunt. Ait ad illum lesus: Nemo mittens manum ad aratrum etc. Sunt similiter duo impedimenta, quae reddunt homines impotentes. Primum est perversitas intentionis, quae impedit progressura affectionis.Secundum est infirmitas virtutis, quae impedit progressum operationis. Primum notatur in illo qui dixit Lucae nono: Sequar te , quocumque ieris, cuius intentionem cognoscens, Dominus dixit: Vulpes foveas habent et volucres caeli nidos etc. Secundum notatur in Petro, loannis decimo tertio, cui, cura dixit Domino: Domine, quo vadis? respondit lesus: Quo ego vado , non potes me modo sequi ; sequeris autem postea. Et nota, quomodo primo Petrus se obtulit non solum ad sequendum, sed ad praecedendum, vel comitandum, dicens: Domine, quare non possum te sequi modo? Animam meam pro te ponam. Secundo, quando de longe sequebatur, non solum non praecessit, sed nec de prope secutus est , sed a longe, ut videret finem, Matthaei vigesimo sexto. Tertio, nec de longe nec de prope secutus est, quando eum negavit, eodem; et hoc, quia infirmus fuit. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput X, Collatio XL Source: Here, p567

My sheep follow me, and I shall give them eternal life. 1 Let it be noted that certain people are unwilling to follow the Lord because they are either negligent or they are unable. There are two impediments which make men unwilling. Firstly the love of present prosperity turns a man away, concerning which the Lord said in the nineteenth chapter of Matthew, and in the tenth chapter of Mark, and in the eighteenth chapter of Luke, 'Go and sell ... and come, follow me. And He went away weeping, for he had many possessions.' 2 Secondly there is the fear of future adversity which turns away those whom the Lord has exhorted. In the thirty second chapter of Numbers, 'Shall these men, who had come up from Egypt for twenty years and more, see the land which I swore a promise to give to Abraham and Isaac and Jacob, and they were unwilling to follow me, apart from Caleb the son of Jephone and Joshua the son of Nun. These fulfilled my will.' 3 Note the teaching of the history. There are similarly two impediments which make men negligent. Firstly the love of the flesh, which is noted in him concerning whom in the ninth chapter of Luke the Lord says, 'Follow me,' and he says, 'Lord, first let me go and bury my father.' And note what the Lord then says to him. Secondly there is care for the times, which is noted in him who in the same chapter of Luke says to the Lord, 'I will follow you, Lord, but first allow me to say farewell to those of my house.' And Jesus says to Him, 'No one who puts his hand to the plough...' 4 Similarly there are two impediments which make men incapable. First a perversity of intention, which impedes the advance of love, and secondly a lack of virtue, which impedes the performance of the deed. Firstly let it be noted in him who says in the ninth chapter of Luke, 'I will follow you wherever you will go.' And the Lord, knowing his intention, says, 'Foxes have their holes, and the birds of heaven have their nests...' 5 Secondly let it be noted in Peter who out of care for the Lord says in the thirteenth chapter of John, 'Lord, where are you going?' And Jesus replies, 'Where I go you cannot follow yet, but you will follow later.' And note how Peter presents himself as not only intent on following but going before or accompanying Him, saying, 'Lord, why can I not follow you yet? I would lay down my soul for you.' 6 Secondly when he did follow it was from afar, for he did not only not go ahead, but he did not even follow closely, but in the twenty sixth chapter of Matthew, 'from a distance that he might see the end of it.' Thirdly, he did not follow at a distance or closely when he denied Him, and this was because he was weak. 7 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 10 1 Jn 10. 27-28 2 Mt 19.21, Mk 10.21, Lk 18-22-23 3 Numb 32.11-12 4 Lk 9.59, 61 5 Lk 9.57-8 6 Jn 13.36-37 7 Mt 26.58,69-75

The Denials

Τρὶς τὸν Κύριον ἀρνησάμενος τῶν ἀποστόλων ὁ ἔξαρχος, τὴν τῶν ἀνθρώπων πάντων ἁμαρτίαν ὑπο ἔδειξε, τρὶς ἀθετησάντων τὸν Κτίσαντα, ἐν τῇ δόσειτῆς πρώτης ἐντολῆς , ἐν τῇ θέσει τοῦ νόμου τοῦ γραστοῦ, ἐν τῇ σαρκώσει τοῦ Λόγου καὶ Θεοῦ ἡμῶν· ἣν τριπλῇ πάλιν μεταγνώσει ἰάσατο, ἀνάλογον τῷ τραύματι πορισάμενος καὶ τὸ φάρμακον, καὶ δείξας ὡς πάντων τῶν κακῶν θεραπεία, ἡ τοῦ Κυρίου γέγονε παρουσία. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΝϚ’, Σελευκῳ Source: Migne 78.385b

The prince of the Apostles' denial of the Lord three times points to the sin of all men who rejected the Lord three times, in the giving of the first command, in the establishment of the written law, in the putting on of humanity by the Word and God, 1 which three time denial is again healed by penance, which is as the bringing of medicine to a wounded man, for which reason the Lord came, showing care for every evil. Saint Isidore of Pelusium, Book 1, Letter 356, To Seleucus 1 Gen 2.16-17, Exod 32, Jn 1.11

Coming For Healing

Cum venisset, inquit, Jesus in domum Petri, vidit socrum ejus jacentem et febrientem. Videtis quae res ad domum Petri invitaverit Christum: utique non discumbendi voluptas, sed jacentis infirmitas; non prandendi necessitas, sed salutis occasio; divinae virtutis opus, non humani pompa convivii. In domo Petri non vina, sed lacrymae fundebantur: turbabat ibi familiam non cura convivii, sed cura languentis: febris ibi, non edacitas aestuabat. Unde illuc Christus non epulas percepturus, sed vitam redditurus intravit. Deus quaerit homines, non humana; coelestia dare cupit, non concupiscit invenire terrena: Christus ergo recepturus nos, non nostra quaesiturus advenit. Cum venisset, inquit, in domum Petri, vidit socrum ejus jacentem et febrientem. Ingressus in domum Petri Christus ad quod venerat, vidit: non aspexit qualitatem domus, non occurrentium turbas, non salutantium pompam, non familiae concursum; certe non ipsum praeparationis ornatum, sed inspexit gemitum languentis, febrientis attendit incendium. Vidit periculum desperatae, et statim manus ad opus suae deitatis extendit: nec ante ad humana discubuit Christus, quam mulier quae jacebat consurgeret ad divina. Sanctus Petrus Chrysologus, Sermo XVIII, De Socru Petri infirma et sanata Source: Migne PL 52.246b-c

'When Jesus had come,' it says, 'to Peter's house, He saw his mother in law lying in bed with a fever.' 1 See what moved Christ to enter Peter's house. Certainly it was not the pleasure of reclining but the sickness of the one cast down. It was not the need to eat, but the occasion for restoration. It was for a work of Divine power, not for the pomp of human feasting. In Peter's house it was not wine but tears that were flowing. There the family was not fussing over a banquet, but over the one who lay ill. There a fever, not gluttony, was blazing. So Christ did not enter to take a meal, but to restore life. God seeks men, not the things of men. He desires to give heavenly things, He does not long for the things of the world. So Christ came to retrieve us, not to acquire what is ours. When He had come, it says, to Peter's house, He saw his mother in law lying in bed with a fever. Entering into Peter's house Christ saw why He had come. He did not attend to the quality of the house, nor the crowd coming to meet him, nor to the pomp of greetings, nor to the family members around Him, and certainly not to the elaborateness of the preparations, but He looked on the groaning of the one who was sick. He attended to the fire of her fever, He saw how desperate her plight was and immediately He stretched out His hand for the work of His Divinity. Christ did not recline for human sustenance until the woman who was lying prostrate rose up for Divine purposes. Saint Peter Chrysologus, from Sermon 18, On the Sickness and Healing of Peter's Mother in Law 1 Mt 8.14

The Ways Of Peter And Paul

Christus Saulum in Paulm, Cepham convertit in Petru: nam de ipsis quondoque propheta praedixerat: Et vocabit servos suos nomine alio. Tu es, inquit, Petrus, et super hanc petram aedificabo Ecclesiam meam. Petra siquidem erat Christus, suumque nomen communicat Petro, ut Petrus petra sit: nam sicut petra sitienti populo aqua in deserto profluxit, ita et a Petro aliis in fide arescentibus salutiferae fidei confessio emanavit. Chrisit ascensurus in coelum Petro suas oves pascendas agnosque commisit; atque post parvae naviculae regimen, eidem gubernaculum magnae navis, id est, totius Ecclesiae magisterium mancipavit. Petro tanquam optimo dispensatori claves domus suae tradidit. Justitia Petri tantam judicandi judicium potestatem, ut de ejus arbitrio coeleste judicium pendeat; nec a Petri sententia etiam angelus appellare praesumat Interrogatus a Domino Petrus quem eum dicerent homines: brevi confessionis compendio divinae majestatis arcanum declarat in Christo. Non revelabit tibi hoc, Petre, caro et sanguis: care enim et sanguis non possidebunt regnum Dei, sed Spiritus Dei Patris, qui in coelis est. Mirabilis piscator, qui olim profunda aequoris scrutabatur, inscrutabile sacramentum deitatis in Christo fideleter confitetur. Interrogante Domino: Petre, amas me? Petrus trinam negationem negotionis confessione delevit. Cum Christus de sacramento suae carnis et sanguinis loqueretur, quidam abierunt retro: multi enim cum Christo ambulant, donec ad edendum carnem ejus et sanguinem veniatur. Quaerente Domino nunquid reliqui vellent abire, Petrus tanquam petra fidei, et publicae veritatis assertor respondens pro omnibus: Domine, inquit, ad quem ibimus? verba vitae aeternae habes. Ac si diceret: Non in solo pane vivit homo, sed in omni verbo quod procedit ex ore Dei. Quam dulcia faucibus meis eloquia tua super mel ori meo. Quid mihi est in coelo, Domine, et a te volui super terram? Coelum et terrae, aer et mare obediunt Petro: Simonem enim Magum, ab aere praecipitat, Tabitham de terra suscitat, super aquas ambulat, Anaiam et Saphiram tanquam Dominus vitae et mortis viventes mortificat: coleum vero potestative claudit et reserat. Audivimus de Petro, vultis audire de Paulo. Audivimus de viro hoc quanta mala fecerit in Jerusalem,qui non solum per Jerosolymam, sed per totam Judeam insania ferebatur ,ut Christi membra laniert in terris. Verumtamen spirans minarum et caedis in discipulos Domini, a Domino in discipulum adoptatur, toto pectore virus exhalans, et blasphemando nomen Domini, de vase blasphemiae factus est vas electionis ut nomen Domini portaret coram regibus. Ubi ergo abundavit delictum, superabundavit et gratia: ideoque mutatus in alterum virum dicebat. Fidelis sermo, et omni acceptione dignus, quoniam venit Dominus Jesus salvos facere peccatores, quorum primus ego sum. Paulus dum adhuc conversaretur in trra, rptus in tetriu caelum, in schola sanctae Trinitatis didicit quod ei aliis communicae non licuit. Si ergo nobis aperuit quae mens humana non potest comprehendere, quanta sunt ea quae nobis prohibitus est aperire? Quia Paulum schola coelestis instuxerat, ei tanquam idoneo doctori Dominus magisterium ecclesiasticae instructionis injunxit. Quod Elymam percussit, quod Eutychum morti abstulit, quod fame, quod nuditatem, quod sitim, quod omnia fere humane conditionis pericula pro Christo sustinuit, et caetera quae in Actis apostolorum leguntur Paulo cedunt ad cumulum gloriae et honoris. Petrus Blenensis, Sermo XXVIII, De SS. Petro et Paulo Source: Migne PL 207.644b-645c

Christ changed Saul to Paul, and Cephas to Peter, as a prophet once foretold, 'And He shall call His servants by another name.' 1 'You are Peter,' He says, 'and on this rock I shall build my Church.' 2 Certainly, 'the stone was Christ,' 3 and His name He communicated to Peter, so that Peter might be a rock, for as water flowed for a thirsty people in a desert, so from Peter there shoots forth to others a salutary confession of faith. Christ, who was about to rise into heaven, committed the feeding of His sheep and lambs to Peter, 4 and after the steering of little boats, gave to him the piloting of a great ship, that is the headship of the whole Church. He gave the keys of His house to Peter as the best of stewards. The righteousness of Peter has such great power of discernment for judging that on his will the heavenly judgement depends, nor would an angel presume to appeal against the sentence of Peter. Asked by the Lord whom men said He was, Peter with a brief confession of the secret of the Divine majesty declared Him to be Christ. Flesh and blood did not reveal this to you, Peter, for flesh and blood shall not possess the kingdom of God, 5 but it was the Spirit of God the Father who is in heaven. Wondrous fisherman, who once scrutinised the depths of the sea, now faithfully confesses the inscrutable mystery of the Godhead in Christ. Asked by the Lord, 'Do you love me?' Peter wiped away the three denials with three confessions. When Christ spoke of the mystery of His flesh and blood, some turned back, for many had walked with Christ until it came to the eating of His flesh and blood, and when the Lord asked if the rest of them wished to go away, Peter as the rock of faith and the witness of open truth answered for everybody, 'Lord, to whom shall we go? You have the words of eternal life.' As if he said, 'Not on bread alone does a man live but on every word that proceeds from the mouth of God.' 6 'How sweet in my throat your words, surpassing honey in my mouth.' 'What is there for me in heaven, O Lord, and what have I wished for from you on the earth?' 7 Heaven and earth, air and sea obeyed Peter, for he cast down Simon Magus from the air, and he lifted up Tabitha from the earth, and he walked on water, and he slew Ananias and Sapphira, as the lord of life and death, who has the power to close heaven and to open it. 8 We have heard of Peter, now hear of Paul. We have heard that this man did much evil in Jerusalem, and not only in Jerusalem, but that through all Judea he was borne about by a madness, so that he might wound the members of Christ on earth. However, breathing threats and slaughter against the disciples of the Lord, he was taken up as a disciple by the Lord. 9 Retching forth venom from his breast and blaspheming the name of the Lord, from a vessel of blasphemy he was made into a vase of election of the Lord, so that he might bear the name of the Lord before kings. 'Thus where wickedness abounded so grace abounded more,' 10 and changed into another man he said, 'The word is faithful and worthy of all reception, because the Lord Jesus came to save sinners, of whom I am the first.' 11 Paul while yet living on earth was caught up to the third heaven 12 and in the school of the Holy Trinity learned what he was not permitted to speak of to others. If therefore he revealed to us what the human mind is not able to grasp, how greater are those things which were prohibited to be revealed to us? Because the Lord instructed Paul in the heavenly school, to him alone did He enjoin the teaching office of a capable doctor of the Church. He struck Elymas, he brought back Eutychus from the dead, hunger, nakedness, thirst, and everything that is perilous to the human condition he endured for Christ, 13 and the rest of the things which are told in the Acts of the Apostle which befell Paul for sake of the height of glory and honour. Peter of Blois, from Sermon 28, On The Feast of the Saints Peter and Paul 1 Isaiah 65.16 2 Mt 16.16 3 1 Cor 10.4 4 Jn 21.15-17 5 1 Cor 15.50 6 Jn 6.68, Mt 4.4 7 Ps 118.103, Ps 72.25 8 Acts 8.9-24, Acts 9.36-41, Acts 5.1-11 9 Acts 8.1-20 10 Rom 5.20 11 1 Tim 1.15 12 2 Cor 12.2-5| 13 Acts 13.6-12, Acts 20.9-11, 1 Cor 4.11

Encouraging Peter

Et ait ad Simonem Jesus: Noli timere: ex hoc jam homines eris capiens. Ecce hic ponitur instructio, propter quam tota introducitur historia. Adhuc enim carnales erant Apostoli : et oportuit quod ex corporalibus quae noverunl et quorum usum habuerunt, paulatim ad intellectum spiritualium deducerentur. El hoc bene significatur in Canticis, vii, ubi dicitur, Dixi: Ascendam in palmam et apprehendam fructus ejus. Qui enim ascendit, primo inferiora apprehendit, quibus ad altius nititur: et postea media, et sic per omnia media venit ad alta: et tandem stat exaltatus in palmam, et decerpit dulcedinis fructum. Et sic est de carnalibus ad spiritualia ascendere. Primo corporalia per similitudines spiritulia referre, et sic continuo studere quousque spiritualia per seipsa possit accipere. Ista est scala Jacob quae in una parte stat in terra, et in cacumine tangit coelum. Noli timere. Tria hic dicuntur : confortatio, et instructio, et confortationis et instructionis plenus et intentus effectus. De confortatione dicit: Noli timere, tuam scilicet parvitatem, quia ego tc faciam magnum : tuam indignitatem, quia te faciam dignum : tuam infirmitatcm, quia ego te faciam potentissimum : tuam rusticitatem, quia ego te faciam eruditum et doctum in omni scientia et sapientia spiritus. De primo horum, I Reg ii: Suscitat de pulvere egenum, et de stercore elevat pauperem, ut sedeat cum principibus, et soliurn glorise teneat. II Reg vii: Feci tibi nomen grande, juxta nomen magnorum qui sunt in terra. De secundo, Apocal v: Fecisti nos Deo nostro regnum, et sacerdotes. Et ita dignos, II ad Corinth: Idoneos nos fecit ministros Novi Testamenti, non littera, sed spiritu. De tertio, Matth. xvi: Tibi dabo claves regni caelorum .... et portse inferni non preevalebunt adversus eam, scilicet Ecclesiam. De quarto, Matth. x: Non vos estis qui loquimini, sed Spiritus Patris veslri qui loquitur in vobis. Eccli xv: Cibabit illum pane vitse et intellcctus, et aqua sapientiae salutaris potabit illum. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput V Source: Here p369-70

And Jesus said to Simon, 'Do not be afraid, because of this you shall be a fisher of men.' 1 Observe that here He gives the teaching for which the whole episode has been introduced. The Apostles were yet carnal and it was necessary that from carnal things which they knew and made use of they should gradually be led to the understanding of spiritual things. And this is well signified in the seventh chapter of the Song of Songs, where it is said, 'I said, I shall ascend the palm and I shall seize its fruit.' 2 For he who ascends first understands lesser things and by these he strives to higher things, and so after middling things, even passing through all middling things, he comes to the highest things, reaching the height of the palm and seizing the sweetest fruit. This is to ascend from carnal things to spiritual things. First corporeal things refer to spiritual things by likeness, and then with continual zeal those things which are spiritual in themselves can be received. And this is the ladder of Jacob, one part of which stood on the earth, and the top of it touched heaven. 3 'Do not be afraid.' Three things are said here, about strengthening and instruction, and the full and intended effect of strengthening and instruction. Concerning strengthening He says, 'Do not be afraid,' that is, of your littleness, because I will make it great, nor of your unworthiness, for I shall make you worthy, nor of your weakness for I shall make you most powerful, nor your rusticity for I shall make you learned and educated in all knowledge and the wisdom of the spirit. Concerning the first of these, in the second chapter of the first book of Kings: 'He takes up the needy man from the dust, and He lifts up the poor man from the dung heap, that he might sit with princes and hold the throne of glory.' In the seventh chapter of the second book of Kings, 'I have made your name great, like the name of the great ones who are on the earth.' 4 Concerning the second, in the fifth chapter of the Apocalypse: 'You have made us for our God a kingdom and priests.' And therefore worthy. In the second letter to the Corinthians, 'He has made us capable ministers of the New Testament, not in the letter, but in the spirit.' 5 Concerning the third in the sixteenth chapter of Matthew, 'I shall give to you the keys of the kingdom of heaven...and the gates of heaven shall not prevail against it.' 6 That is, the Church. Concerning the fourth. 'It is not you who speak but the spirit of your Father who speaks in you.' In the fifteenth chapter Ecclesiasticus, 'He shall feed him with bread and wine and understanding, and give him to drink of the waters of wisdom's salvation.' 7 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 5 1 Lk 5.10 2 Song 7.8 3 Genes 28.12 4 1 King 2.8, 2 King 7.9 5 Apoc 5.10, 2 Cor 3.6 6 Mt 16.18-19 7 Mt 10.20, Sirach 15.3

Ruling The Waters

Σὺ δεσπόζεις τοῦ κράτους τῆς θαλάσσης τὸν δὲ σάλον τῶν κυμάτων αὐτῆς σὺ καταπραΰνεις... Τοῦ δεσπόζειν σὺν τῇ λοιπῇ κτίσει καὶ τῆς θαλάττης, πίστις τὸ λέγεσθαι ἐν Ἰωνᾷ· Ἐξήγεισε Κύριος κλύδωνα ἐν τῇ θαλάσσῃ· καὶ πάλιν· Θελήσει αὐτοῦ ἔστη ἡ θάλασσα ἐκ τοῦ σάλου αὐτῆς. Ταύτῃ δὲ καὶ Ἰησοῦς ἐπετίμησεν, δεικνὺς ὡς ἔστιν Υἱος τοῦ, Δεσπότου τοῦ κράτους αὐτῆς. Εἰ δὲ τὸν τῶν ἀνθρώπων βίον ἡ θάλασσα δηλοῖ, κράτος αὐτῆς ὁ Πονηρὸς, ἐν ᾧ ὁ κόσμος ὅλος κεῖται, τουτέστιν ἡ θνητὴ καὶ ἐπίκαιρος πολιτεία. Ὤν ἐκνευρίσας ὁ Κύριος, δέδωκε τοῖς μαθηταῖς αὐτοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίω, καὶ ἐπὶ πᾶσαν τὴν δύναμιν αὐτοῦ, καταπραῦων τὰς ἀστάτους ὁρμὰς, κύματα καλουμένας αὐτῆς. Ὡς ἂν καὶ βάσιμος τοῖς ἐπιβαίνουσι γένηται· ὦν ὁ Πέτρος εἰκών. Οὑδεὶς γὰρ χωρὶς Ἰησοῦ πατεῖν δύναται τοῦ βίου τὴν θάλατταν, τὰς τούτου νικῶν ἡδυπαθείας τε καὶ μερίμνας, ἀλλ' οὖν συμβαδίζοντος. Αὐτὸς γάρ ἐστιν ὁ Περιπατῶν ὡς ἐπ' ἐδάφους ἐπὶ θαλάσσης, πρὸς ὄν εἴρηται· Ἐν τῇ θαλάσσῃ ἡ ὁδός σου, καὶ αἱ τρίβοι σου ἐν ὕδασι πολλοῖς. Τρίψαντος ἐν τῷ βίῷ τά τε πάθη καὶ τὰς μερίμνας, ὦν ἐπιβαίνειν ἔνεστι τοῖς ἴχνεσιν ἐπακολουθοῦντας αὐτοῦ. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ΠΕ’ Source: Migne PG 39.1488d-1489b

You have power over the might of the waters, and you calm the tumult of its waves... 1 That He rules over the sea just as He does the rest of creation, the faith of Jonah tells, saying, 'The Lord raised a storm in the sea,' and again, 'He willed that the sea become still from its raging.' 2 And Jesus commanded it, showing Himself to be the Son, He who has power over the sea. 3 Which if the sea stands for the life of men, yet His power is not something like the devil's, 4 to whom all the world is captive, that is, to the domination of mortality and transience, but opposing him the Lord gave power to His disciples to tread down serpents and scorpions, and over all his power, 5 restraining the assailing surging ones of his flood, who are called the waves of the sea. For which reason one can find a way through their assaults, of which an image is Peter, for it was not by his own strength apart from Jesus that he was able to tread on the sea of life, triumphing over the pleasurable passions and the troubles of the world, but it was possible because he was an associate of Jesus. 6 For He Himself walked on the sea as if on the earth, of whom it was said: 'In the sea is your way, and your path in the many waters.' 7 He trod down all the passions and cares in life, and so may you by following in His footsteps. Didymus the Blind, Commentary on The Psalms, from Psalm 88 1 Ps 88.10 2 Jonah 1.4, 1.15 3 Mt 8.24-27 4 1 Jn 5.19 5 Lk 10.19 6 Mt 14.24-31 7 Ps 76.20

The Two Gates Of Death

Qui cupiditate peccant sumant David exemplum, ut resurgent. Qui timore peccant sumant Petrum exemplum, ut resurgent. Uterque cecidit, et uterque resurrexit, quia Christus utrumque respexit, alterum per se, alterum per prophetam suum. Istae sunt duae portae mortis: cupiditas et timor; quae si cui clauduntur, non erit quo mundus ingrediatur. Hugo De Sancte Victore, Miscellanea, Liber I, Tit CXXXIII, De mortis duabus portis Source: Migne PL 177.549d-550a

They who sin because of desire may take up David as an example, so that they may rise. They who sin because of fear may take up Peter as an example, that they may rise. For both fell, and both rose, because Christ looked upon both, one through himself, another through his prophecy. 1 Desire and fear, these are the two gates of death, and to whom they are closed the world shall not find a way to enter. Hugh Of Saint Victor, Miscellanea, Book 1, Chapter 133, On The Two Gates Of Death 1 Lk 22.61-62, 2 Kings 11-12

The Silver Trumpets

Fac tibi duas tubas argenteas ductiles... Quarum varietate vocum populus congregatur ad praelium praeparatum, et in festivitate cantetur. Hae tubae argenteae sunt Petrus et Paulus, qui sunt argentei nitore eloquii, ductiles super incudem cordis Spiritus sancti malleo fabricatam. His ad Ecclesiam nos populi circumcisionis et gentium congregamur, contra hostes vitiorum et daemonum dimicare, et eos superare docemur, ac discimus bene vivendo, mores componendo, et in via mandatorum currendo, qualiter Deo hostias laudis et jubilationis immolemus, gratum Deo festum celebrantes. Hugo De Sancte Victore, Miscellanea, Liber III, Tit LXIX, De duabis tubis argenteis et earum usu ad Petrum et Paulum applicatis Source: Migne PL 177.676d-677a

Make for yourself two trumpets of beaten silver... 1 Which with different voices call the people to gather for preparation for battle and to sing at feasts. These silver trumpets are Peter and Paul, whose eloquence is of the brightness of silver, shaped on the anvil of the heart, fashioned with the hammer of the Holy Spirit. By these the people of the circumcision and of the Gentiles are gathered to the Church to struggle against the opposing forces of the vices and demons, and we are taught how to overcome them, and we learn how to live well, ordering our conduct, and running in the way of the commandments, and in this sacrificing to God sacrifices of praise and joy, celebrating the joyous feast of God. Hugh Of Saint Victor, Miscellanea, Book 3, Chap 69, On the two silver trumpets and their use applied to Peter and Paul 1 Numb 10.2

Peter And Paul

Apostilici natalis gaudio, fratres carissimi, Petri et Pauli, quorum hodie beatissimis passionibus jucundamur, laetior per universum mundum Christi exsultat Eccleisa; quae licet omnium se sanctorum martyrio certa sit adornari; quandoquidem videt de hoc saeculo ipsos fidei patres et magistros martyrum triumphasse. Quid enim insignius Petro, qui in carne positus, mensuram carnis egressus, Christum Jesum, vivi Dei Filium verum confitetur, et quod omnium adhuc mortalium pectus latebat, prima Petri lingua novo est sermone confessa. Quid, fratres mei, magnificentius Petro, qui tantae confessionis merito, cum corruptibili adhuc esset in corpore, et nec dum ipse ascendisset in coelum, regnum illi coeleste et claudere et aperire permissum est? Quid sublimius ejus fide qui, gradiente Domino super aquas, humanae conditionis oblitus, viam sibi in fluctibus dari et poposcit et meruit; tantaque mentis ejus confidentia fuit, ut crederet se posse per fidem quod sciebat homini impossibile per naturam? Nam quia postea mergebatur, ut mihi videtur, necessarium fuit, ne tanti sublimitate miraculi in perniciem forte sui aequata Christo carnis fragilitas superbiret. Fuerit certe infirmitatis corporeae, quod paulo post timuit; quis tamen ambigat inimitabilis fidei fuisse, quod eum descendentem de navi, tremula, et inconcussa humanis gressibus maris unda sustinuit? Sed jam veniamus ad beatissimum Paulum; cujus tanta est nihilominus plenitudo fidei, ut peculiarem quodammodo eum sibi ducem ad illuminanda gentium corda cunctorum praescius Salvator eligeret. Erat enim tam praecipuus in doctrina, animi virtute tam potens, innocentia et integritate tam sanctus, ut uno eodemque tempore hinc eum sacerdotes ac principes Judaeorum per aemulationem legis antiquae, data in Christianos persequendi auctoritate, dirigerent; hinc illum ad Ecclesiae solatium atque omnium credentium firmamentum Christus vocaret e coelo; cujus ab hoc sunt a Domino caecati oculi, ut, suscepta gratia veritatis, coelesti acie et lumine clariore fulgerent; pariterque adverteret Christiani nominis princeps futurus Christum, quem persequebatur, caecandi illuminandique habere virtutem. Ut autem praeteream caetera quae eum universo orbi mirabilem faciunt, unum illud, quod ad omnes ejus sufficit laudes, quis valeat aestimare quantae sit gloriae, quod cum inter homines ageret, speciali quadam Divinitatis gratia, et paradisus illi penetrabilis, et coelum pervium fuit? Quid ergo, fratres, hoc doctore perfectius, qui in coelo didicit quod in terris doceret? Quid hoc teste veracius, cui elevato super coelos oculis videre et approbare concessum est quod postmodum promitteret credituris? Haec sunt igitur apostolorum Petri et Pauli stupenda merita; per haec incedentes miracula apostolatum suum Domino ac Deo nostro effusione devoti sanguinis consecrarunt. Sanctus Maximus Taurinensis, Homilia LXIX, De eodem natali Sanctorum Apostolorum Petri et Pauli II Source: Migne PL 57.397a-398b

I rejoice in the feast day of Peter and Paul, my dearest brothers, whose most blessed passions we celebrate today, and through the whole world the Church of Christ more joyfully exults, she who is permitted to adorn herself with the martyrdoms of all the saints, whenever she sees those fathers and teachers' martyrdom to have triumphed in this world. And indeed more notably with Peter, who placed in the flesh, yet going beyond the measure of the body, confessed Jesus to be the Christ, the true Son of the living God, and because the understanding of that was still hidden from all things mortal, Peter's tongue was the first to announce it with novel speech. 1 What, my brothers, is more magnificent than Peter, who merited so great a confession, that when he was still in the corruptible body, and had not yet ascended to heaven, yet it was given to him to close and open the kingdom of heaven? 2 What is more sublime than his faith, which walking to the Lord on the waters, forgetful of the human condition, asked and was worthy to receive a way for himself on the waves? And how great the confidence of his soul, that he believed it was possible for him to do this through faith, which he knew was impossible for the nature of man? And that later he sank, it seems to me, was necessary, for lest by the sublimity of such a miracle he be puffed up ruinously, he was reduced to the fragility of his flesh by Christ. For certainly there was corporeal infirmity there, because after a little while he became afraid, and he who was of peerless faith hesitated, and descending from the boat he trembled; shall the sea's untrodden waves support human steps? 3 But now let us come to the blessed Paul, who had no less greatness in the plenitude of faith, whence the provident Saviour chose him for the special role of illuminating the hearts of all the Gentiles. He who was so advanced in teaching, and so powerful in the strength of his soul, and so holy in innocence and integrity, that at one and the same time, the priests and leaders of the Jews, through zeal for the old law, directed him, giving him authority for the persecution of Christians,  and from this, to the consolation of the Church and the confirmation of all the faithful, Christ called him from heaven, he whose eyes were by this blinded by the Lord, so that, receiving the grace of truth, the light of heaven might shine sharper and brighter. And so the future prince turned to the Christ of the Christian name, of whom he was a persecutor, to have his blindness enlightened with virtue. 4 But passing over other things which were done to the world's wonder, one thing I will touch on which suffices for all his praise: who can judge the greatness of his glory, that while he lived among men, by a certain special grace of the Divinity, there was made present to him the sanctuary of paradise and the way to heaven? 3 What then, brothers, is more perfect than this teacher who in heaven learnt and in the world taught? What is more true than this witness, who with eyes lifted up over the heavens saw and approved what was given and after promised to the faithful? These, therefore, are the wonderous merits of the Apostles Peter and Paul, who advancing with these miracles, consecrated their apostolate in an effusion of devout blood to their Lord and God. Saint Maximus of Turin, Homily 69, On The Feast Day Of The Holy Apostles Peter And Paul 1 Mt 16.15 2 Mt 16.19 3 Mt 14.25-31 4 Acts 9.1-22 5 2 Cor 12.1-4

Peter's Error

Καὶ προσλαβόμενος αὐτὸν Πέτρος, ἤρχατο ἐπιτιμᾷν αὐτῷ, λέγων· Ἴλεώς σοι, Κύριε, οὐ μὴ ἔσται σοι τοῦτο. Ὅ μὲν ἀπεκαλύφθη, ὁ Πέτρος ὀρθῶς ὡμολόγησεν, ὃ δὲ οὐκ ἀπεκαλύφθη, ἐσφάλη· ἵνα μάθων ὅτι χωρὶς Θεοῦ οὐδὲ ἐκεῖνο ἐφθέγξατο τὸ μέγα. Μὴ θέλων οὖν παθεῖν τὸν Χριστὸν ὁ Πέτρος, καὶ ἀγνοῶν τὸ τῆς ἀναστὰσεωη μυστήριον· Ἴλεώς σοι, Κύριε, οὐ μὴ ἔσται σοι τοῦτο φησίν. Ὁ δὲ στραφεὶς εἴπε τῷ Πέτρῳ· Ὕπαγε ὀπίσω μου, Σατανᾶ, σκάνδαλόν μου εἴ, ὅτι οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων. Ὅτε μὲν ὀρθὰ ἐλάλει ὁ Πέτρος, μακαρίζει αὐτὸν ὁ Χριστὸς, ὅτε δὲ ἀλόγως ἐδειλίασε, καὶ οὐκ ἤθελε παθεῖν αὐτὸν, ἐπέπληξεν, εἰπων· Ὕπαγε οὖν ὀπισω μου, Σατανᾶ. Σατανᾶς δὲ, ἀντικείμενος λέγεται. Ὕπαγε οὖν ὀπισω μου, τουτέστι, μὴ ἀνθίστασο, ἀλλ' ἀκολούθει τῷ θελήματί μου. Καλεῖ δὲ οὕτως τὸν Πέτρον, ἐπεὶ καὶ τῷ Σατανᾷ ἀθέλητον ἦν τὸ παθεῖν τὸν Χριστόν· φησιν οὖν ὅτι, Συ μὲν ἀνθρωπίνῳ λογισμῷ δοκεῖς τὸ πάθος ἀπρεπές μοι εἶναι· οὐ νοεῖς δὲ ὅτι ὁ Θεὸς διὰ τούτου σωτηρίαν ἐργάζεται, καί ὅτι τοῦτο ἐμοὶ πρέπει μάλιστα. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατά Ματθαίον Εὐαγγέλιον, Κεφ' Ιϛ' Source: Migne PG 123.321b-c

And seizing Him Peter began to berate him, saying. 'May this never happen to you, Lord.' 1 That which was revealed, Peter rightly confessed, 2 but he erred in what was not revealed, that we might know that without God no speech can be great. Therefore Peter did not want Christ to suffer, and ignorant of the mystery of the resurrection said, 'May this never happen to you, Lord.' And turning to Him, He said to Peter: 'Get behind me Satan, you are a scandal to me, because you do not know the things of God but the things of men.' When Peter spoke rightly, the Lord blessed him, 2 but when he was confused by fear and unwilling that He should suffer, He rebuked him, saying: 'Get behind me, Satan.' And he is named Satan as an adversary. Therefore 'Get behind me,' means 'do not obstruct me, but follow my will.' So he spoke to Peter, because even Satan was displeased by the suffering of Christ. Therefore He says: 'According to human reasoning my passion appears shameful to you, but you do not understand that God works salvation through this, so that this befits me very much.' Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 16 1 Mt 16.22 2 Mt 16.16-17

Peter On The Waters

Respondens autem Petrus, dixit: Domine, si tu es, jube me ad te venire super aquas. Respondens autem Petrus dixit, etc. Aliud est sacramentum de Petro per se, et alia figura. Eadem enim res multoties diversis figuris exprimitur. Eamdem ergo personam gerit hic Petrus, quam et navicula superius, personam videlicet laborantis Ecclesiae. Dicit ergo Ecclesia: Si tu es ille verus liberator, sicut revera es, jube me venire ad te, optat enim Ecclesia semper venire ad Dominum: addit super aquas, quasi dicat: Fac me ad exemplum tuum mundi superare pressuras. Optanti venire dicit: Veni, quia semper affert auxilium omni petenti. Et descendens, etc. Qui putat non esse corpus Dominicum verum, quia super aquas incessit, respondeat quomodo ambulaverit Petrus, quem verum hominem esse negare non possunt. Mystice navicula quae superius significabat Ecclesiam, designat humanum auxilium, quia navis est hominis instrumentum ad gentes transfretandas. Descendit Petrus de navicula, cum Ecclesia postposito omni humano auxilio, humiliando se ad Deum solum refugit, et per hoc datur ei calcare tribulationes hujus mundi, ut veniat ad Jesum, id est, sit ei conformis. Videns autem ventum validum, timuit. Ecce Petrus ad litteram ne superbiret, quasi aequalis Domino, immisit ei Dominus ventum, qui eum terreat, et humanam fragilitatem recognoscere faciat. Permittitur timere et mergi, ut gratius sit auxilium post timorem. Sicut etiam permittit Ecclesiam titubare in persecutione, ut ei infirmitatem suam ostendat, et vehementius ipse ab ea invocetur. Cui clamanti, extendit manum auxilii, et de tribulatione increpat dicens: Modicae fidei. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XIV Source: Migne PL 162.1385a-c

Peter answered, saying, 'Lord, if it is you, order me to come to you on the waters...' 1 'Peter answered, saying..' On the one hand this is a mystery about Peter himself, on the other a figure. For the same thing is expressed many times with varying figures. Therefore here Peter bears the same person as the boat previously, that is, he has the person of the labouring Church. Therefore the Church says: 'If you are the true liberator, as you are true, order me to come to you,' for the Church always desires to come to the Lord. It continues: 'on the waters.' As if he said, 'Make me your example for the overcoming of the pressures of the world.' He says to the one who desires to come, 'Come,' because He always brings help to all those who seek. 'And coming down...' He who thinks the Lord did not have a real body because He walked on the waters, let him say how Peter walked, whom no one denies was a real man. Mystically the boat which previously signified the Church, indicated human assitance, because a boat is an instrument of man for passing over to other people. Peter descends from the boat when the Church sets aside all human help and in humility flees to God alone, and through this it is given to it to walk over the tribulations of this world, that it come to Jesus, that is, that it conform itself to Him. 'But seeing the wind he feared...' Behold Peter, for lest he become proud, as if he were some equal of the Lord, The Lord sends a wind upon him, which troubles him and makes him aware of human fragility. He is permitted to fear and to sink, so that aid shall have more thanks after fear. So the Lord allows the Church to be troubled by persecution, so that He might show its weakness to it, and that it might cry out more loudly because of it. To which one who calls, He extends the hand of help, and concerning tribulation He cries out saying, 'Of little faith.' Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 14 1 Mt 14.28

Peter's Calling

Et præteriens secus mare Galilaeae, vidit Simonem, et Andream fratrem ejus, mittentes retia in mare, erant enim piscatores, et dixit eis Jesus: Venite post me, et faciam vos fieri piscatores hominum. Et protinus relictis retibus, secuti sunt eum. Mittentes retia in mare. Et tangit actum, et usum, et rationem usus. Notatur autem quod lucris intendebant: mittentes retia in mare, sine quorum usu vitam agere non poterant. Labores manuum tuarum quia manducabis, beatus es et bene tibi erit. In sudore vultus tui vesceris pane tuo, et subiungit laboris istius rationem. Erant enim piscatores... Hoc est, usu piscationis viventes: patres enim veteris testamenti pastores fuerunt ovium, sicut dicitur. Patres autem novi testamenti piscatores piscium fuerunt. Mittam eis piscatores multos et piscabuntur eos. Duc in altum et laxate retia vestra in capturam. Et dixit eis Iesus: venite post me et faciam vos fieri piscatores hominum. Et protinus relictis retibus, securi sunt eum. Hic tangitur vocatio: et subiungitur simplex obedientia discipulorum. Vocatio autem ponitur et subiungitur ad quid vocantur: vocatio est ad veniendum, et modum dicit cum addit 'post me' dicit igitur Venite... Relinquendo vestra et vestros. Nunc sequimur te in toto corde nostro et timemus te. Qui fugistis gladium venite ad me et nolite stare. Venite ad me omnes qui laboratis et onerati estis. Post me... Neque ad dexteram neque ad sinistram declinando. Sequamini vestigia eius. Hoc enim perfectum est: et in hoc sequuntur idoneitatem, ut sint vicarii in postestae, si sint successores et suscitatores Christi. Faciam vos fieri piscatores hominum. Ecce ad quid vocantur. Homines enim submersi in concupiscentiis mundi, capiuntur et trahuntur ad litus stabilitatis, sagena praedicationis. Facies homines quasi pisces maris. Simile est regnum caelorum sagenae missae in mare et ex omni genere piscium congreganti. Et protinus... Hic tangitur obedientia velox, et simplex, et perfecta: velox, in hoc quod dicit protinus simplex, in hoc quod dicit relictis retibus, perfecta, in hoc quod dicit secuti sunt eum. De primo, Vidisti hominem velocem in opere suo: coram regibus stabit. Sed contra: Nolite peregrinari in fervore qui ad tentationem vobis fit. Respondeo quod non peregrinabantur in fervore: cum iam ante habuerit notitiam et experientiam per alias vocationes: sicut paulo ante diximus. Relictis... Ut sine impedimento sequerentur. Non enim camelus transit per foramen acus, nisi deposito gibbo. Et licet census hic relictus parvus fit, tamen affectus attendendus est qui maior est in paupere quam in divite: eo quod pluribus indigens plura concupiscit: unde Ecce nos reliquimus omnia. Qui est in agro non revertatur tollere aliquid de domo sua. Secuti sunt eum. Hoc est perfectum, ut dicit Hieronymus, et quod fecit eos veros discipulos Christi. Vestigia eius secutus est pes meus. Sequar autem si quo modo comprehendam in quo et comprehensus sum. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput I Source: Here p13-14

And as He passed along the sea of Galilee, He saw Simon and Simon’s brother Andrew casting their nets into the sea, for they were fishermen. Jesus said to them, 'Come after me, and I will make you fishers of men.' And immediately they left their nets and followed him. 1 Casting their nets into the sea... This touches on the act, the use, and the reason of it. Let it be noted what they look to for gain, the casting of their nets into the sea, without which they were not able to live. 'Because you shall eat the labours of your hands, you are blessed and it will go well with you.' 'In the sweat of your face you shall eat your bread.' 2 And he adds the reason for this: For they were fishermen... That is, they live by fishing. The fathers of the Old Testament were shepherds, as it is said, 3 but the fathers of the New Testament were fishermen. 'I shall send to them many fishermen and they will fish for them.' 'Go out to the deep and lower your nets for a catch.' 4 And Jesus said to them, 'Come after me, and I will make you fishers of men.' And immediately they left their nets and followed Him. This touches on the calling. And then he adds the simple obedience of the disciples. So the calling is given and what they are called is added. The calling is to come and he speaks of the way when he adds, 'After me.' Therefore He says: 'Come...' By leaving your things and your own. 'Now we follow you with all our hearts and we are in awe of you.' 'You who would escape the sword, come to me and do not linger.' 'Come to me all of you who labour and are burdened.' 5 After me... Neither declining to the right or the left. 'Follow in His footsteps.' 6 For this is to be perfect. And in this following comes capability, so that they might be His representatives in power, if they are to be successors and revivers for Christ. I shall make you fishers of men... See to what they are called. For men are submerged in the desires of the world, and they are drawn and dragged out to the firm shore by the nets of preaching. 'You make men like fish in the sea.' 'The kingdom of heaven is like a net cast into the sea that gathers up every sort of fish.' 7 And immediately... This touches on swift and simple and perfect obedience. Simple when it is said 'immediately' and swift when it is said 'leaving their nets,' and pefect when it is said 'they followed Him.' Concerning the first: 'You have seen a man quick to his work, he shall stand in the presence of kings.' But against this: 'Do not reckon as something strange the heat which is a trial to you.' 8 I answer that they do not reckon it strange when already before they had knowledge and experience through other callings, as we said a little earlier. Leaving their nets... That they might follow without impediment. For a camel cannot pass through the eye of a needle unless it loses its hump. And it is possible to think what is left here is little, however the affection must be attended to, which is greater in the poor than in the rich, because the more poor so the more the desire. Whence 'Behold, we have left everything.' 'He who is in the field let him not turn back to take up anything from his house.' 9 They followed Him. This is perfection, as Jerome says, and what makes them true disciples of Christ. 'My feet have followed His path.' 'And I shall follow, if in some way I might grasp Him who has grasped me.' 10 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 1 1 Mark 1.16-18 2 Ps 127.2, Gen 3.19 3 Gen 47.3 4 Jerem 16.16, Lk 5.4 5 Dan 3.41, Jerem 51.50, Mt 11.28 6 1 Pet 2.21 7 Habac 1.14, Mt 13.47 8 Prov 22.29, 1 Pet 4.12 9 Mt 19.24-27, Mt 24.18 10 Job 23.11, Philip 3.12

Appearances And Peter

Videtur enim separatim se istis undecim demonstrasse, sicut se Ammaoni et Cleophae seorsum iam vespere demonstraverat: et quemadmodum isti duo, ita etiam videntur illi undecim ad confirmandos reliquos convenire potuisse. Denique et conturbati sunt, ut habes secundum Lucam; et ideo aperuit eis sensum, ut intelligerent ea quae scripta sunt. Hunc autem latius, illum succinctius scripsisse non dubium est. Quomodo enim soli Cephae visum dicerent, si ab omnibus erat visus? Sed sicut ex mulieribus Mariae, et alii Mariae Magdalenae; ita ex viris Petro visus est primo mane. Et Paulus sic ait: Tradidi enim vobis imprimis, quia Christus mortuus est secundum Scripturas, et quia sepultus est, et quia resurrexit tertia die secundum Scripturas, et visus est Cephae. Et ideo Marcus specialiter inducit iuvenem mandantem ut Petro et discipulis dicerent mulieres, quia surrexit Dominus. Petrus ergo vidit solus Dominum; devotio enim parata semper et prompta credebat, et ideo studebat frequentiora fidei signa colligere. Alibi cum Ioanne, alibi solus, ubique tamen impiger currit, ubique aut solus, aut primus: non contentus vidisse quae viderat, repetit intuenda, et quaerendi Domini amore succensus, non satiatur videndo. Videt eum solus, videt cum undecim, videt cum septuaginta, videt et quando Thomas credidit, videt cum piscaretur: sed non vidisse contentus, impatiens desiderii, negligens captionis, immemor periculi, non tamen immemor reverentiae; ubi Dominum vidit in littore, veste se texit, serum aestimans si cum caeteris navigio perveniret. Sic cum in undis Dominus ambularet, super undas maris naturae suae oblitus occurrit: sic cum a Iudaeis Dominus teneretur, adversum turbas gladium solus exeruit: sic et nunc cum Dominus stetisset in littore periculoso, compendio religiosum maturavit obsequium. Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber X Source: Migne PL 15.1847b-1848a

It seems that the Lord showed himself separately to the eleven disciples, just as He showed Himself in the evening to Ammeaus and Cleophas, and as with these two, so even it seems with the eleven, that they might come together to strengthen the rest. 'But then they were troubled,' as Luke has it, 'and therefore He opened their eyes that they might understand what was written.' 1 And that this one wrote more widely and that one more succinctly must not be doubted. For how do they say that Cephas alone saw if He was seen by everyone? But as from the women with Mary, and with the other Mary Magdalen, so at the break of day He appeared to Peter. So Paul says: 'For I handed it on to you from the first that Christ died according to the Scriptures, and that He was buried, and that He rose on the third day according to the Scriptures, and He appeared to Cephas.' 2 Therefore Mark especially sets down that the youth commanded the women to tell Peter and the disciples that the Lord had risen. 3 So Peter alone saw the Lord, for with a ready and prompt devotion he believed, because of which he more frequently desired to gather up signs of the faith. Here with John, there alone, and everywhere with energy he rushes, everywhere he is on his own or first. He was not content to see what he had seen, he looked for repetition, and burning with a love of seeking the Lord, he is not satisfied with seeing once. He saw alone, he saw with the eleven disciples, he saw with the seventy, he saw when Thomas believed, he saw when he fished, but having seen he was not satisfied, he was impatient with desire, and caring not for the fishing and careless of danger, he was yet not forgetful of reverence. When he saw the Lord on the shore, he bound his garment about him, because he judged that to come with the others in the boat would be an impediment. So when the Lord walked on the waters, he crossed over the waters, forgetful of his own nature, 4 and when the Lord was seized by the Jews, so he alone struck with a blade against the crowd. So now with the Lord standing on the shore, by a perilous shortcut, he hastens to holy devotion. 5 Saint Ambrose, Commentary On The Gospel of Saint Luke, Book 10 1 Lk 24.13-35 2 1 Cor 15.3-5 3 Mk 16.7 4 Mt 14.28-33 5 Jn 21.4-8

Peter Remembers

Et recordatus est Petrus verbi quod dixerat ei Jesus: Priusquam gallus cantet bis, ter me negabis. Et coepit flere. Quia tunc tempus fuit de misericordia Petrum respicere, et ideo dicitur quod conversus Dominus respexit Petrum respectu suae misericordiae. Miserere nostri Deus omnium et respice nos, et ostende nobis lucem miserationum tuarum. Et ad respectum divinae misericordiae, recordatus est Petrus, haec enim recordatio veritatis significatur. Evasi ego solus ut nuntiarem tibi. Verbi quod dixerat ei Iesus futurorum praescius. Deus qui in malis sic praescit et praedicit: ut non causet malum quod scit, sed admonitio est ad cavendum. Admones ut relicta malitia credant in te Domine. Prius quam gallus cantet bis hoc enim verbum fuit ad refraenandam praesumptionem Petri. Ter me negabis. Et non erit eius populus qui eum negaturus est. Et coepit flere, ut flendo dilueret maculas quas negando contraxit. Lacrymis meis stratum meum rigabo. Egressus foras flevit amare. Ut amaritudo referatur ad cordis compunctionem: fletus autem ad commissi delicti verecundam recognitionem: et egressus ad operis mali et pravae societatis derelictionem. Luctum unigeniti fac tibi planctum amarum. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput XIV Source: Here p117

And Peter remembered the word Jesus had spoken to him: 'Before the cock crows twice you shall deny me three times.' And he began to weep. 1 Because then was the time to look on Peter with mercy, therefore it is said that 'the Lord turned and looked down on Peter,' 2 and with the look of pity. 'Be merciful to us, Lord of all things, and look down on us and show to us the light of your mercies.' 3 And with the look of Divine pity 'Peter remembered', and this signifies the remembrance of the truth. 'I alone have escaped to tell you.' 4 The word Jesus had spoken to him was prescient of the future. God who foreknows and foretells evils, does not cause the evil He knows, but it is a warning to be wary. 'You warn them to forsake wickedness and trust in you, O Lord.' 5 'Before the cock crows twice.' This was the word to bridle the presumption of Peter. 'You will deny me three times.' 'The people will deny Him and not be His.' 6 'And he began to weep,' that with weeping he might wash away the stains which his denials had contracted. 'With my tears I watered my bed.' 7 'Going outside he wept.' 8 The bitterness indicates compunction of heart, the tears the shameful recognition of the evil committed, and the going outside his abandonment of the evil deed and depraved company. 'Make lament for an only son with a bitter cry.' 9 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 14 1 Mk 14.72 2 Lk 22.61 3 Sirach 36.1 4 Job 1.15 5 Wisd 12.2 6 Dan 9.26 7 Ps 6.7 8 Lk 22.62 9 Jerem 6.26

The Acceptable

Ἐν παντὶ ἔθνει ὁ φοβούμενος τὸν Θεὸν, καὶ ἐργαζόμενος δικαιοσύνην, δεκτὸς αὐτῷ ἐστιν· δῆλον δὲ ὅτι δεκτὸς τῷ Θεῷ, καὶ οὐκ ἀπόβλητός ἐστιν ὁ τοιοῦτος, τῷ ἰδίῳ καιρῳ καταφεύγων ἐπὶ τὸ σέβας τῆς μακαριωτάτης θεογνωσίας· οὐ γὰρ μὴ καταλείπῃ τοῦτον ὁ Θεὸς συναποθανεῖν τῇ ἀγνωσίᾳ, ἀλλ' ὁδηγήσει αὐτὸν ἐπὶ τὴν ἀλήθειαν, καὶ καταλάμψει τῷ φωτὶ τῆς γνώσεως, ὥσπερ τὸν Κορνήλιον, περὶ οὗ καὶ τὸν λόγον τὸν προῥῥηθέντα εἴρηκεν ὁ μακάριος Πέτρος. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΗΔ’ Μαξιμιανῳ Source: Migne PG 79.145c

'In every nation, he who reveres God and works His righteousness is acceptable to Him.' 1 It is clear that such a man is acceptable to God and is not rejected by Him, who at the opportune time withdraws to the reverence of the blessed Divinity. For God shall not forsake him and leave him to perish in ignorance, but He shall lead him to the truth, illuminating him with the light of knowledge, as with Cornelius, concerning whom the words quoted were spoken by the blessed Peter. Saint Nilus of Sinai, Book 1, Letter 154 to Maximianus 1 Acts 10.35