Saint John - Chapter 21
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| Jesus saith to them: Come, and dine. J-J Tissot |
As soon then as they came to land, they saw hot coals lying, and a fish laid thereon, and bread.
[12] Dicit eis Jesus : Venite, prandete. Et nemo audebat discumbentium interrogare eum : Tu quis es? scientes, quia Dominus est.
Jesus saith to them: Come, and dine. And none of them who were at meat, durst ask him: Who art thou? knowing that it was the Lord.
Jesus saith unto them, Come and dine. It is probable that some of the fish which the Apostles caught were placed by Christ’s command upon the red-hot coals, when He said, Bring of the fish which ye have now caught.
Observe also that it is probable that Christ upon this occasion dined with His disciples, a thing which He had been accustomed to do, in order to confirm the truth of His resurrection.
Anagogically, S. Cyril says, In like manner after the labours of this life, by which we fish souls for God, Christ will prepare a heavenly dinner, in which we shall eternally feast with Him in Divine delights, according as it is written, That ye may eat and drink at My table in My kingdom (Luke 22:30).
And none of them that sat at meat: Gr. μαθντων, i.e. of His disciples. Whence Jansen thinks we ought to read discentium, disciples, instead of discumbentium, those who sat at meat: but the Roman copies read discum., which seems more suitable to the context.
Durst ask Him, &c. Because, as Chrysostom observes (Hom. 86), Christ was not, as yet, presenting Himself to them in His own proper appearance and form, but in one more august, from which they were hesitating whether it were really Jesus Himself, and were wishing to ask Him, Who art Thou? Yet from His features, from what He did and said, they recognised that it was Jesus Himself, so that at length they could no longer doubt. Wherefore, partly from reverence for Christ, and partly from the confidence of their recognition, they dared not to ask Him.
Less happily, S. Augustine interprets the expression to ask by to doubt. For these differ as effect and cause.
[13] Et venit Jesus, et accipit panem, et dat eis, et piscem similiter.
And Jesus cometh and taketh bread, and giveth them, and fish in like manner.
And Jesus came and took bread, &c. That is, when the disciples by the command of Jesus had sat down at the table, He also came, and sat down with them.
[14] Hoc jam tertio manifestatus est Jesus discipulis suis cum resurrexisset a mortuis.
This is now the third time that Jesus was manifested to his disciples, after he was risen from the dead.
This is now the third time, &c. That is to say, reckoning those appearances which took place when several of the Apostles were present, for of such only S. John here makes mention. For of such this was the third. Otherwise, if we enumerate all the other appearances of which the other Evangelists make mention, this was the seventh in order, as I have shown on Matt. 28:10, where I have enumerated them all in order.
There they shall see Me. In Galilee they shall see Me frequently and openly, and talk with Me face to face, but not so in Judæa, although even there I shall appear to them sometimes. ⬇
For in Judæa on the day of His resurrection Christ appeared six times.
- First, He appeared to His mother, as S. Ambrose, S. Anselm, and others teach, and this is the common opinion of the Doctors and of the faithful.
- Secondly, He appeared to the Magdalene at the sepulchre (Mark 16:9).
- Thirdly, He appeared to her again with the other women as they returned to Jerusalem (Matt. 28:9).
- Fourthly, He appeared to Peter (Luke 24:34).
- Fifthly, to the two disciples as they went to Emmaus (Luke 24).
- Sixthly, to all—that is, to ten of the Apostles, for Thomas was not with them, and Judas had hanged himself.
After the day of the resurrection He appeared,
- first, to the eleven Apostles, when Thomas was with them, on the eighth day (John 20:26).
- Secondly, He appeared to eleven disciples, among whom were Peter and John, as they were fishing in the Sea of Galilee (John 21).
- Thirdly, He appeared on a mountain in Galilee to many—that is, to more than five hundred (Matt. 28:10; 1 Cor. 15:6).
- Fourthly, He appeared to James the brother of the Lord in the same place.
- Fifthly, He appeared to all the Apostles, and to others of the faithful, on the Mount of Olives, when He was going to ascend into Heaven (Acts 1:9).
- Sixthly, He appeared to Saul when He made him Paul.
[15] Cum ergo prandissent, dicit Simoni Petro Jesus : Simon Joannis, diligis me plus his? Dicit ei : Etiam Domine, tu scis quia amo te. Dicit ei : Pasce agnos meos.
When therefore they had dined, Jesus saith to Simon Peter: Simon son of John, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.
When therefore they had dined, Jesus saith to Simon Peter—“Simon, son of Jonas, lovest thou Me more than these?” When Christ was about to go away into heaven, He here appoints Peter His vicar upon earth, and creates him Chief Pontiff, that the one church might be ruled by one shepherd. Christ had promised the same thing to Peter—Matt. 16:18—but in this place He confers the gift, and constitutes him prince and ruler of the whole Church, lest any one, on account of Peter’s threefold denial, should say that Christ had changed His decree concerning him. So Cyril. Mystically, Alcuin here says the Hebrew Simon means—obedient. John is grace. Peter is thus spoken of as obeying the grace of God; because, indeed, he embraces Him with a burning love—the effect, not of human merit, but of a Divine gift.
Lovest thou Me more than these?
First, because this office of feeding and ruling all the faithful which I design to confer upon thee demands the very greatest love of Christ and of the faithful. “Love,” says S. Augustine, “is asked, and labour is commanded, because where love is there is no labour.”
Secondly, that Christ may show how greatly He loved His sheep, forasmuch as He was unwilling to entrust them to any but to one who loved Himself, and consequently His sheep, with a supreme love. Thus S. Chrysostom, Hom. 87, That which especially gains for us the divine favour is the care of our neighbour. Now the Lord, passing over the others, speaks to Peter concerning such things, for he was the chief of the Apostles, and the mouth of the disciples, and the head of the college. Whence also He commits to him precedence over his brethren, as much as to say, The life which thou saidst thou wouldst lay down for Me, this give for My sheep.
Thirdly, because Peter, a little before, had thrice denied Christ, and this triple denial had been forgiven him on his repentance by Christ; hence He rightly demands greater love from him on whom He had bestowed greater indulgence. “For to whom little is forgiven, the same loveth little:” Luke 7:47. So Cyril.
Moreover, Jesus asks, though He knew that Peter loved Him more than they all, says S. Augustine, for although John loved Jesus more tenderly, yet Peter loved Him with a stronger and more ardent love, as is plain from all his deeds and words about Jesus. Thus parents love their little children with a tender love, but those who are youths, or grown up, with a stronger and more solid love; whence also they give greater gifts to them than to the little ones. Listen to S. Augustine (Serm. on the Passion): “When the Lord died, Peter feared and denied; the risen Lord rekindled his love, drove away his fear. He denied fearing to die—when the Lord had risen again why should he fear? Since in Him he found death had died.”
He saith unto Him, Yea, Lord, Thou knowest that I love Thee. “Hence it is plain,” says S. Augustine, “ ‘amo’ and ‘diligo’ here signify the same thing, although in Latin amo means more than diligo. Peter does not dare to say, I love Thee more than the others do, but I love Thee; both because he did not know the hearts of the others—secondly, because his fall had made him more modest and cautious. For he had put himself before the others when he said, ‘Lord, although all should be offended in Thee, yet will I never be offended,’ and yet a little afterwards be fell more shamefully than the others, and denied Christ, which they did not. He saith unto him, ‘Feed My lambs.’ Feed, like as a shepherd feeds sheep by leading them to pasture, and by feeding them, rules and guides them that they may not stray from the flock, nor approach noxious pastures, nor be seized by the wolf. Hence to feed in Scripture signifies to rule, and kings are called shepherds, because, if they would rightly rule their subjects, they ought to do what shepherds do when they feed their sheep. Whence—Psalm 23:1—where the Vulgate has ‘the Lord rules me,’ the Hebrew is ‘Adonai roi,’ i.e. the Lord is my shepherd, or feedeth me. Wherefore it goes on, ‘He maketh me to lie down in green pastures.’ Thus David, from a keeper of sheep, was made by God a king of men—to feed, i.e. to rule, Jacob His servant, and Israel His inheritance. (Ps. 78:71.) Thus Cyrus is called a shepherd, i.e. a prince and king appointed by God—Is 44:28—that saith of Cyrus, ‘He is my shepherd.’ And Ps. 2:9, ‘Thou shalt rule them with a rod of iron.’ Hebrew Tirem, i.e. thou shalt feed them. And generally speaking, the Hebrew raa, the Greek ποίμαινω, and the Latin pasco, signify ‘to rule,’ as may be seen from Mic. 5:2; Act. 20:28; Rev. 2:7, and 12:5, 19:15. Thus Homer calls the Grecian king Agamemnon ποίμενα λαῶν—i.e. a shepherd of the people.”
My lambs. Christ, as the first Shepherd of the sheep, calls here His faithful people at one time sheep, at another, more tenderly, lambs. And that—Firstly, because of the newness of their life, for being regenerate by Baptism they are made as it were young lambs of God. Secondly, because of their lamblike innocence, which by baptism they have obtained, and also on account of their following Christ, who was called by John the Baptist, “the Lamb of God who taketh away the sins of the world.” Therefore the word sheep signifies that Christ is the Shepherd of Christians; the word—lambs—signifies that Christ is their Father, yea indeed their Mother, forasmuch as they are those whom He hath by baptism begotten unto God, and adopted as His own children. Jansen says lambs and sheep, are the same. Whence the Æthiopic version, instead of lambs, has sheep, repeating sheep thrice. Theophylact adds that they are called lambs in order that the very name might indicate those recently converted, and who were tenderer in the faith, of whom there was about to be a great multitude, when the Apostles began to preach. And because these would require greater care, and must be brought up and nourished with greater labour, therefore the Lord saith twice (according to the Vulgate), “feed My lambs,” that by this repetition He might show that He wished Peter to bestow the very greatest care upon them: but those who were stronger in the faith He calls sheep. Again, by lambs He understands simple, faithful souls; by sheep—teachers, pastors, bishops, and apostles, who are, as it were, mothers of the faithful. Thus Bellarmine.
From this place then it is plain that S. Peter and his successor, the Roman Pontiff, is the head and prince of the Church, and that all the faithful, even bishops, patriarchs, and apostles, are subject to him, and ought by him to be fed and ruled. We gather this, first because Christ here interrogates Peter only, and this thrice, as the chief and mouth of the Apostles. So SS. Chrysostom, Theophylact, Euthymius. Moreover Christ here tacitly signifies that Peter loved Him more than the other Apostles, and therefore that he was worthy to succeed Him in the love and care of the flock—that is, of the Church and the faithful. For that power which is not founded upon love comes to naught.
Secondly—this is plain from the word feed, i.e. rule, as I have shown, and from the terms lambs and sheep, for by these words Christ signifies all the members of the Church as it were subject to Himself, the chief Shepherd, for He excepts no one. They therefore who are the sheep of Christ, are likewise the sheep of Peter, for Christ here commits them to him, to be fed and ruled. They therefore who are not Peter’s sheep—namely, heretics—neither are they the sheep of Christ. So all the other Apostles, forasmuch as they were Christ’s sheep, so likewise are they also Peter’s sheep. From whence it was Peter’s right to direct them, to compose their differences, and to govern them in all things. For Christ instituted the most excellent government in His Church, that is the monarchic, both that there might be one Church, and that occasions of schism might be cut off, as S. Cyprian teaches in his book on the unity of the Church. “The primacy,” he says, “is given to Peter, to show that there is one Church of Christ and one chief See;” and S. Jerome says, “Among twelve, one is chosen, that unity might be preserved.” Hear also S. Leontius (Ser. 3, de Assum.): “From the whole world, one Peter is chosen, who is set over the Church, called out of all nations, and over all the Apostles, and all the Fathers of the Church, that although there be in the people of God many priests and many pastors, still Peter may rightly rule all whom Christ also rules in the chief place. A great and wonderful association in His own power, beloved brethren, the Divine condescension gave to this man, and if He wished that anything should be common with him to the other princes of the church, He only gave through him that which He denied not to the rest.”
Hear likewise S. Bernard (L. 3, de Consid. to Pope Eugen: towards the end): “They,” i.e. bishops, “have each their own flocks assigned to them, to thee all have been entrusted,—one shepherd for one flock; nor art thou only the one shepherd of all the sheep, but of all the shepherds. Do you ask how I prove this?—from the word of the Lord: for to whom were absolutely and without distinction all the sheep—I say not merely of Bishops, but of Apostles, committed? ‘If thou lovest Me, O Peter, feed My sheep;’ which?—the people of this or that city or region or kingdom? ‘My sheep,’ He saith: to what man is it not plain that He did not indicate some only, but assigned all? Nothing is excepted where no distinction is made;” and (III. Cap. Solit. De Major, et Obed.) he says, “Now to us the sheep of Christ were committed through Blessed Peter, as the Lord saith, ‘Feed my sheep,’ making no distinction between these sheep and others, that He might show that that sheep-fold which did not recognise Peter and his successors as pastors and masters, did not belong to Him.” See what has been said on S. Matt. 16; see also Bellarmine, who teaches that Christ, by this precept which He gave to Peter, saying, “Feed My sheep,” at the same time founded the Popedom as the Ecclesiastical Head, and gave it to S. Peter and his successors the Bishops of Rome. In chap. xiv. de Pont., he proves that these words were spoken by Christ to Peter only. In chap. xv. he proves that the word—feed—signifies government and power of ruling. In chap. xvi. that sheep signify all the faithful, even the Apostles, and the whole Church: all which things Calvin, Luther, and the heretics deny.
From this passage theologians generally, and especially Suarez on Indulgences, show that the power of granting Indulgences was given by Christ to Peter and the Pontiffs who succeed him. For under that word—feed—is included every act of jurisdiction which may pertain to shutting or opening the kingdom of heaven, that so the gift may be equal to the promise; but the remission of penalties by means of Indulgences is one of the acts by which the kingdom of heaven is opened; it therefore is also comprehended under the general charge of feeding the sheep of Christ.
[16] Dicit ei iterum : Simon Joannis, diligis me? Ait illi : Etiam Domine, tu scis quia amo te. Dicit ei : Pasce agnos meos.
He saith to him again: Simon, son of John, lovest thou me? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.
He saith to him the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. Hear S. Chrysostom: “Again he dreads the former things, lest perchance, thinking himself to love, he should be corrected if he did not love, like as before he was corrected for thinking himself strong, and therefore he takes refuge in Christ Himself.”
He saith unto him the second time, Feed My lambs. Thus the Arabic has it. But the Greek and Syriac instead of lambs have sheep, but it is very probable that the Vulgate, together with the Arabic, read the Greek προβατία inserting iota, i.e. little sheep, or lambs: because the shepherd’s chief care must be for them; and therefore Christ repeats and doubles His injunction concerning them.
As S. Augustine says, “Let it be love’s office to feed the Lord’s flock, like as it was the mark of fear to deny the Shepherd.” Hence S. Gregory (1 Part. Pastor. c. v.) says, “He who is strong in virtue and refuses to feed the flock of God is proved not to love his Pastor.”
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| Simon, son of John, lovest thou me? J-J Tissot |
He said to him the third time: Simon, son of John, lovest thou me? Peter was grieved, because he had said to him the third time: Lovest thou me? And he said to him: Lord, thou knowest all things: thou knowest that I love thee. He said to him: Feed my sheep.
He saith unto him the third time, Simon, son of Jonas, lovest Thou Me? Peter was grieved because He said unto him the third time lovest thou Me, and he said unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. He saith unto him, Feed My sheep (Syriac, My lambs). Why does Christ thrice ask Peter if he loved Him, and thrice repeat, Feed My sheep? I answer, the first reason is, that Peter, by a triple and constant profession of his singular love, might expiate and change his three-fold denial of Christ. So Cyril, Leontius, Theophylact, Bede, and S. Augustine, which last thus writes (Tract. 123): “For a threefold denial a threefold confession is rendered, that the tongue might not seem to serve love less than fear, and that impending death might not seem to elicit more speech than Present Life. Let it be the office of love to feed the Lord’s flock, if it was the mark of fear to deny the Shepherd. If any feed Christ’s sheep with this disposition, that they wish them to be their own sheep rather than His, they are proved to love not Christ but themselves, either from the desire of boasting, or ruling, or acquiring, not from the love of obeying, and helping, and pleasing God. Against such, therefore, the Word of Christ, many times enjoined, gives warning, and of them the Apostle complains that they seek their own, not the things which be of Jesus Christ. For to say, ‘If thou lovest Me, feed My sheep,’ what else is it but to say, If thou lovest Me, do not study to feed thyself, but My sheep; feed them as Mine, not as thine: seek My glory in them, not thine: My dominion, not thine own? “From hence let bishops learn to examine suspended priests and others a second and third time, concerning their amendment, that they may be safe in restoring them to their office.”
The second cause is that Christ might show what a value He set upon His sheep, and how in the day of judgment He will examine bishops and pastors as to their care for, but especially as to their love for, the sheep. Wherefore S. Bernard (Ser. 18 in Cant.) inveighs against those who, though having little love, are ambitious of being set over others, and so lose themselves and others; or if they save those under them, lose themselves. “Thou, brother,” he says, “whose salvation is not yet strong, who as yet hast not love, or that so weak and like a reed as to yield to every blast, believe every spirit, be carried about with every wind of doctrine, thou, I say, who hast such an opinion of thine own self in what pertains to thine own self, by what madness, I ask, art thou ambitious to have the care of others, or even acquiesce in having it?”
Thirdly—that He may show that pastors ought to feed their sheep, as it were, in a threefold manner—viz.,
- by the word of truth,
- by example of life, and
- by temporal assistance (see S. Greg.)
Peter was grieved—because from the thrice-repeated question it seemed to him as if his love for Christ were suspected, or verily he was afraid that he had no part in the Passion; and like as he then denied, so now also he did not love Christ. So S. Chrysostom, &c. Whence the Lord consoles him in his grief, and says that Peter, from the love and example of Christ, should, like a true shepherd, be crucified for the sheep.
Feed My sheep, as Mine, not as thine; seek My glory in them, not thine; My profit, not thine. Hear S. Augustine: “Let us not therefore love ourselves but Him, and in feeding His sheep let us seek the things of Christ, not our own: he who loves himself, not God, does not really love himself; for he who is not able to live by himself, dies by loving himself: when He is loved from whom is life, by not loving himself a man the more loves himself, forasmuch as he loveth not himself in order that he may love Him by whom he liveth.” Such a shepherd was S. Paul, the colleague of S. Peter, who said, “for I could wish that myself were accursed from Christ for my brethren, my kinsmen, according to the flesh” (Rom. 9:3). Where S. Chrysostom says, “Broader than any sea, more vehement than any flame was this love, and no speech can worthily express it.” In the first place, this I myself is emphatic. What does this I myself mean? Says S. Chrysostom, “It is I who have been made a teacher of all, I who have collected offices and merits infinite, I who expect infinite crowns.” And then some remarks intervening, he thus explains S. Paul’s wish of anathema: “Willingly would I lose the kingdom of heaven, and be cut off from the hidden glory, considering that it would afford me the highest consolation if only I might no more hear Him reviled, with love of Whom I so greatly burn.”
[18] Amen, amen dico tibi : cum esses junior, cingebas te, et ambulabas ubi volebas : cum autem senueris, extendes manus tuas, et alius te cinget, et ducet quo tu non vis.
Amen, amen I say to thee, when thou wast younger, thou didst gird thyself, and didst walk where thou wouldst. But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldst not.
Verily, verily, I say unto thee, when thou wast young, &c., whither thou wouldst not, i.e. by thy natural will of sense, or feeling. For by the rational will Peter desired this above all things. S. Chrysostom says, Christ predicts his martyrdom, showing him in what way and how much he ought to love Christ and His sheep, even unto His cross.
When thou wast young: by this is shown, says S. Chrysostom, that Peter was neither a young, nor an old, but a perfect man. For such a one it behoved the Pontiff and prince of the Apostles to be, that his age might win him authority, and yet be apt and strong for apostolic labours.
The meaning is, When thou wast young, and hadst bodily strength, thou wast free, and didst rise from thy couch, and clothedst thyself, and walkedst at thine own pleasure whither thou wouldest; but when thou shalt be old, at the time when men seek rest and ease, thou shalt by no means rest, but shalt have harder labours. For they shall bind thee, and bring thee to the cross, where thou shalt stretch forth thy hands, i.e. shalt be crucified.
Less correctly, therefore, Lyia explains shall gird thee to mean, Another shall bind thee with cords, not nail thee, to the cross. For the words, shall gird, refer not to the cross, but, as the Arabic and Syriac translate, to the loins of Peter, and to his hands and feet. Another, i.e. a lictor or a hangman, shall bind thy loins and thine arms, and carry thee as a criminal to the cross. Besides, S. Peter was not fastened to the cross with cords but with nails, as S. Chrysostom says expressly (Hom. in Princ. Apost.), “Rejoice, O Peter, who hast enjoyed the wood of the cross, and who wouldst not be crucified upright after the example of thy Master, but with thy head downwards, as it were ready for thy journey from earth to heaven. O blessed nails, which passed through those most holy limbs.”
Admirably says S. Augustine, “That denier and lover, puffed up by presumption, cast down by denial, purified by tears, approved by confession, crowned by enduring, found such an end, that he died for perfect love of Christ’s name, with Whom in his perverse precipitance he had promised to die. Made strong by His resurrection, he does what in his weakness he had rashly promised. And now he fears not the destruction of this life, because the Lord having arisen, had shown him the pattern of another life.”
[19] Hoc autem dixit significans qua morte clarificaturus esset Deum. Et cum hoc dixisset, dicit ei : Sequere me.
And this he said, signifying by what death he should glorify God. And when he had said this, he saith to him: Follow me.
This He spake, signifying, &c. Peter therefore by his death upon the cross glorified God, and so his death was not shameful, as Nero and the Romans thought, but was for the honour and glory both of God and Peter. The first reason was because Peter was crucified for the truth of the Faith. And this was glorious.
2. He glorified God, because for God and His Son Jesus Christ, whom he preached, he suffered crucifixion. But what is more glorious than to die for God?
3. Because in the death of the cross he was like Christ, so that as he was like Him in his life and pontificate, he might also be like Him in his cross and death. As S. Chrysostom observes, Christ does not say, thou shalt die, but thou shalt glorify, because to suffer for Christ is honour and glory. Hence the martyrdom of the cross is more honourable than other kinds of martyrdom, for which reason it was desired by many who were crucified. S. Maximus (Serm. 1, de Natal. Apost.) says, “Such was Peter, who when as a disciple of Christ he was brought to the cross, asked that he might be crucified upside down. He feared not the suffering, but he shrunk from equality with the Lord’s cross, manifesting unto all men the power of his marvellous humility, and preserving amidst his torments the discipline of the mystery (of the cross).”
4. Because Peter, dying upon the cross for Christ, has from Him obtained great glory, as well in heaven as upon earth where he glorified God, who was, as it were, the origin and author of his glory. Hence the faithful throughout the world, even kings and princes, flock to Rome, that they may visit and venerate the place of Peter’s crucifixion and burial, and his basilica in the Vatican, which is the wonder of the world. As S. Augustine says (Serm. 28, de Sanct.), “Now at the memory of the Fisherman the emperor bends his knees; there sparkle the gems of his diadem, where shine the benefits of the Fisherman.” And S. Chrysostom says, “Even kings and governors, leaving all things, run to the sepulchres of the Fisherman and the Tent-maker. And at Constantinople our princes deem it a great favour if their bodies may be buried, not near the Apostles, but outside the porches (of their churches). And kings become the doorkeepers of fishermen.”
Morally, learn from hence to glory with SS. Peter and Paul in the cross of our Lord Jesus Christ, and to congratulate thyself when Christ makes thee a partaker of it, and sends thee some little portion of His cross, whether by sickness, or persecution, or reproach, of by any other affliction. For by no other thing is God more glorified than by martyrdom and the cross, if they be borne patiently and joyfully. The cross therefore is the honour and glory of Christ and Christians, not their shame and disgrace.
And when He had thus said, &c. Observe, with Cyril, Chrysostom, Maldonatus, and others, that Christ here by His action signified to Peter the same thing which He had spoken in word. He therefore rising, and going from the place to the dinner, invites Peter to follow Him, going before him on foot, and to signify that he was to follow Him as his lawfully appointed Vicar, in those things which He had already said to him, namely, in the pastoral care of His sheep, and the punishment of the cross. Therefore He saith to him, Follow Me (1.) As in going, so also by succeeding Me in the government of the Church. Be thou therefore My successor as the Pastor and Ruler of My whole Church.
2. Follow Me, that as I have gone before thee to the cross, so do thou follow Me to the same. And let not the cross seem to thee too hard to undergo for Me, for I first endured it for thee. For thee and for the rest of the faithful I went before to it, and smoothed the way. For it behoves thee to follow Me, as well in thy life and pastoral office, as in death and the cross, that thou shouldest lay down thy life for the sheep, and be a guide to the rest of the faithful to the cross and martyrdom. Whence the Gloss says, “if the Shepherd has been sacrificed as a sheep, let not those who from sheep have become shepherds fear to be sacrificed.” Hence when Peter was shut up in the Mamertine prison at Rome, the Christians were persuading him, and by their entreaties almost compelling him, to flee. To please them he did so. But outside the gate, which is now called the gate of S. Sebastian, Christ met him. Peter asked Him, Lord, whither goest Thou? The Lord answered him, I am going to Rome to be crucified a second time. Peter understood that Christ willed to be crucified, not in His own person, but in the person of Peter, His Vicar. Therefore he immediately returned to prison, and shortly afterwards underwent the death of the cross. The place where Christ thus met and conversed with Peter is still to be seen just outside Rome. It is adorned with a chapel, and is religiously visited, and is commonly known as Domine, quo vadis?
3. Follow Me, in the pastoral care, that thou mayest feed the faithful both by word and example, and especially by super-abounding charity.
Listen to Theophylact: in that He saith, Follow Me, He made him the Prelate of all the faithful. Lastly, He manifested His affection towards him. For we wish those who are more strictly bound to us to follow us.
Admirably saith S. Irenæus, “To follow the Saviour is to partake of salvation: to follow the light is to partake of light: now they who are in the light do not themselves illuminate the light, but are enlightened by it.”
From The Life of Our Lord Jesus Christ, by J-J Tissot (1897)
After the repast, the Saviour rose and moved away, the Apostles following Him with Saint Peter at their head. Jesus then led the latter apart and asked the searching question: "Simon, lovest thou me more than these?" He wished to remind him of his former protestation: "Though all these should be offended because of thee, yet will I not be offended." But He was also anxious to give him a chance of expressing his repentance and receiving forgiveness. Peter, with the humility which came from the remembrance of his fall, replied " Yea, Lord; there are knowest that I love thee." He does not say "More than these", and he does not dare use the word love in its highest and spiritual sense as Jesus Himself had used it; he uses the term signifying rather to cherish or to be personally attached to, than to love. Receiving this answer, Jesus confides to him the care of His sheep. "He trusts those He loves to him who loves Him", says a certain author. It was a repetition of that earlier charge to Peter: "And when thou art converted, strengthened thy brethren". But it was not enough: a second, a third time Jesus asked the same question, substituting the last time the word signifying to cherish for that meaning to love, as if He would assure Himself even of that minimum of affection which is all that Peter in his humility claims. Then "Peter was grieved". He was moved to the very depth of his soul, and, daring no longer to trust his own heart, of which he remembers the weakness all too bitterly, he appeals to Christ Who knows everything, and it is only on meeting His gaze, which is the unmistakable guarantee of His love, that he ventures to say: "Lord, thou knowest that I love thee". And Jesus said to him yet again: "Feed my sheep," thus making him the shepherd of souls.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam
Ad Jesum per Mariam
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