Lectio: Peter on FORMED

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Some Scripture verses contained herein are from the Catholic Edition of the Revised Standard Version of the Bible, copyright ©1965, 1966 by the Division of Christian Educators of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

English translation of the Catechism of the Catholic Church for the United States of America, copyright ©1994, United States Catholic Conference, Inc.—Libreria Editrice Vaticana. English translation of the Catechism of the Catholic Church: Modification from the Editio Typica copyright ©1997, United States Catholic Conference, Inc.—Libreria Editrice Vaticana.

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PETER: Cornerstone of Catholicism

Session 1: Put Out Into the Deep: The Making of an Apostle 1

Session 2: Capernaum: Village of Coming Consolation 21

Session 3: Faith Not Fear: Walking in Trust 41

Session 4: Peter the Rock: The Primacy of Jesus 63

Session 5: Peter and the Keys: The Primacy of the Church 85

Session 6: In the Shadow of the Galilean: Peter’s Rising Leadership 107

Session 7: Discipleship at a Distance: Peter and the Passion of Christ 127

Session 8: Peter and Pentecost: The Transforming Power of the Holy Spirit 149

Session 9: Peter bar Jonah: How Peter Came to Rome 169

Session 10: “Quo Vadis?”: Peter’s Way of the Cross 187

3 LECTIO Welcome to the LECTIO Study Series. In these ten sessions of LECTIO, you will discover the profound importance, meaning, purpose, and beauty of Sacred Scripture and Sacred Tradition, as seen through the eyes of the Church.

LECTIO studies are designed for adult faith formation, to help unveil both Sacred Scripture and Sacred Tradition. The Latin word lectio means “reading” and often refers to a careful and prayerful reading of Scripture. These studies cover a wide variety of topics, including individual books or letters of the Bible, the lives and writings of the saints, Church teaching, and topics to help serve the formation of Catholics living out the call of the New Evangelization. This Study Guide, Leader Resource Guide, and Session Videos are the three components that are used for each LECTIO session. These three work together to enable a small group to receive the truth of the Catholic faith and apply it to their everyday lives.

A LECTIO S ESSION This Study Guide takes you step-by-step through each session, both the small group gathering and video teaching, as well as five days of follow-up study. The resources are carefully crafted to lead you through an opening of your heart and mind to God’s Word and the Traditions of the Catholic Church.

WHAT YOU’LL FIND IN EACH L ECTIO SESSION: CONNECT 1. Opening Prayer: We have chosen Scripture from the first and second Letters of Peter as a way to “pray with Peter” throughout this study. 2. Introduction: We start with a brief overview of the topic, including the key points for the session. This helps contextualize the topic, show its relevance for daily life, and inspire you to delve into the particular aspect of the faith that is being presented. 3. Ice-Breaker Questions: You’ll review the verse and daily reflections from the previous session, and then share your thoughts on questions related to the new session. VIDEO 4. Video Teaching: The video segment teaches the topic by diving deeply into Sacred Scripture and Sacred Tradition of the Catholic Church. The video teachings are presented by Dr. Tim Gray of the Augustine Institute. A brief outline of each teaching is included in the Study Guide. DISCUSS 5. Memory Verse: The Psalms encourage us to treasure God’s Word in our heart through memorization saying, “I have laid up thy word in my heart…” (Psalm 119:11). You are encouraged to memorize and reflect on a Scripture verse for every session so as to nurture the faith that has been deepened through your study. 6. Closing Prayer: The Closing Prayer in your Study Guide has been chosen to reflect back to God an appropriate response to his loving action in the session. 7. For Further Reading: For supplemental study, you are encouraged to refer to the additional reading resources. 8. Quotes, Tips, and Definitions: We have included throughout the study interesting quotes and excerpts from saints, Catholic documents, the Catechism of the Catholic Church, or Catholic authors to help further understand a particular topic COMMIT The Study Guide includes five daily reflections that will help you more deeply explore the main topics of each session and more firmly commit to following Christ in your daily life. These reflections include more information on Sacred Tradition and Sa- cred Scripture, as well as topics such as geography, history, and art. Some of these reflections will also include times of prayer, including the practice of Scripture meditation known as Lectio Divina.

To learn more about Lectio Divina, check out Dr. Tim Gray’s book Praying Scripture for a Change, available at AscensionPress.com.

4 W ELCOME TO OUR OPENING SESSION Over the course of this study, we’ll explore the life of Peter—with quite a few surprises along the way—and how he went from being a fisherman to becoming one of the most remarkable characters in the New Testament, and all of history. But first, let’s open in prayer from the First Letter of Peter.

O PENING P RAYER “Blessed be the God and Father of our Lord Jesus Christ! By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead, and to an inheritance which is imperishable, undefiled and unfading, kept in heaven for you, who by God’s power are guarded through faith for a salvation ready to be revealed in the last time.” —1 Peter 1:3-5 God our Father, we give you thanks and praise for the new life we have in you by our baptism, and the work that you are doing in each of our lives to transform us to the image of your Son. May we persevere in a joyful longing for the glorious inheritance you have in store for us. Teach us to follow you closely through the intercession and example of St. Peter. We ask this through Christ our Lord. Amen.

St. Peter, pray for us.

INTRODUCTION

“So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit.” —Ephesians 4:19-22

While Jesus alone is the cornerstone of the Church, he calls each of his disciples to be the living stones by which his house is built (see 1 Peter 2:5). Among these stones, Peter, the head of the Apostles, has a key role to play. Jesus declares that it is upon the rock of Peter that he will build his Church (see Matthew 16:18). Thus Peter takes his place alongside Jesus, the living stone that was rejected by men (1 Peter 2:4), as a model for all Christ’s disciples.

Saint Peter Copyright of the image Museo Nacional del Prado / Art Resource, NY 1 Put Out Into the Deep: The Making of an Apostle

This study on St. Peter is subtitled “Cornerstone of Catholicism,” and Peter is a vital and fundamental stone, but the more we study and understand the life of Peter, the better we will know the one Peter followed and professed, the true and absolute Cornerstone of the Church, Jesus Christ.

In June 2014, on the Solemnity of Sts. Peter and Paul, Pope Francis exhorted his newly appointed archbishops to follow the faithful example of St. Peter, Rome’s first Bishop. “Peter shows us the way… Our true refuge is trust in God.”

The story of St. Peter begins with an ordinary act of trust, which would entirely change the ordinary course of Peter’s life. Along the shore of Galilee, Peter’s brother Andrew introduced him to a traveling rabbi named Jesus of Nazareth. By deciding to follow Jesus, an unknown fisherman would discover his call to become a fisher of men and become a key player in the story of salvation history.

C o n n e ct

1. Introduce yourself to the group, and share one or two things that most interest you about St. Peter.

2. What profession, hobby, or activity are you involved in? How did you learn it?

3. Think of a time you trusted someone and the result was very good. How did that experience affect your relationship with that person?

2 Sarcophagus of Sabinas, Vatican Museum, photo © Augustine Institute Put Out Into the Deep: The Making of an Apostle

WATCH VIDEO The following is a brief outline of the topics covered in the video teaching.

I. Why Peter? A. Model Disciple 1. Ordinary man–model disciple 2. Peter spent time with Jesus B. Peter in Art 1. Jesus’ attributes in early Christian art: youthful, clean-shaven 2. Peter’s attributes in early Christian art: bearded, curly hair C. Peter in the Gospels 1. Peter mentioned most often of all Apostles (Matthew 25x; Mark 25x; Luke 30x; John 39x) 2. Peter is the bridge to understanding the relationship of the Church to Jesus: “You are Peter, and on this rock I will build my church.” —Matthew 16:18 3. God equips the called

II. Peter Encounters Jesus A. John the Baptist bears witness to Jesus (John 1:32-40) B. Andrew, Peter’s brother, brings Peter to Jesus (John 1:41-42) C. From Bethsaida to Capernaum 1. Hometown of Peter, Andrew, and Philip 2. Philip’s capital city; Hellenistic culture D. Luke 5:1-11–Duc en Altum 1. Fishing on Sea of Galilee all night 2. Jesus teaches from Peter’s boat 3. “Put out into the deep” 4. Because of Jesus’ words and deeds, Peter moves from seeing Jesus only as “Master” to kneeling before him as “Lord”

3 D i s cu s s

1. What are some of the reasons Dr. Gray gives for calling Peter a “model disciple”? How does God use Peter’s strengths—including trust—to build the Church? How does Peter persevere in spite of his weaknesses?

2. Peter, a devout Jew, grows up in the village of Bethsaida, in the midst of a very Gentile and Hellenistic culture. How did this prepare Peter for his future mission? How does God “equip the called”?

3. What is one of the earmarks of being a disciple of Jesus Christ, according to Peter in Acts 1:21? As modern disciples of Jesus Christ, how do we live this out today?

4. When Jesus called Peter to “put out into the deep,” he was calling Peter to trust him. Why is trust an important aspect in our lives of faith?

5. What is one example from Peter’s life that encourages you to become a more faithful disciple of Jesus?

4 Put Out Into the Deep: The Making of an Apostle

6. Peter spent much time with Jesus, walking the hills of Galilee. Do you spend time with Jesus in prayer, worship, and adoration? What can you do to make time to incorporate or deepen these practices in your daily life?

“Put out into the deep and let down your nets for a catch.” —Luke 5:4

C LOSING P RAYER

Dear Lord, in the midst of Peter’s life as a simple fisherman, you called him to play a role in a story much bigger than his own. In Peter, you called an ordinary man to become an extraordinary disciple. When you called Peter saying, “Follow me,” Peter responded with his whole life, and that meant persevering in the midst of failures, weaknesses, and trials. Lord Jesus Christ, help us to grow in our trust in you as Peter did; to step out in faith, putting out into the deep. Help us always to be your faithful disciples, leaving behind those things that distract us from you, following you no matter where you lead. Amen.

St. Peter, pray for us.

FOR FURTHER READING Catechism of the Catholic Church 222 Also see CCC 227,“Believing in God, the only One, and loving him with all our being has enormous consequences for our whole life.” Markus Bockmuehl, Simon Peter in Scripture and Memory (Baker Academic, 2012)

5 C o m m i t –DAY 1 The Sea of Galilee

If we are going to study and learn about the life of St. Peter, it will be helpful to begin with a brief understanding of the area in which he lived and, in particular, the sea which he likely looked upon nearly every day of his early life and from which he drew his livelihood (along with several other apostles).

Peter grew up and lived along the north shore of the Sea of Galilee, which is located approximately 40 miles inland from the eastern shore of the Mediterranean Sea, in the northern third of the modern state of Israel. While the Sea of Galilee is fed by underground springs, its primary source is the Jordan River, which rises on the slopes of Mt. Hermon near the Syrian-Lebanese border and flows southward through northern Israel into the northern shore of the Sea of Galilee. This body of water is the largest freshwater lake in the Holy Land (measuring 8 miles at its widest point and more than 12 miles long from north to south) and the lowest freshwater lake on the earth (sitting approximately 700 feet below sea level).

The lake goes by various names. Look up the following verses in the Bible. What names are given for this lake in the heart of Galilee?

John 6:1

Numbers 34:11

Luke 5:1

The name Sea of Galilee is taken from the name of the region in which the lake is located, the region of Galilee. The name Sea of Tiberias is taken from the name of the largest city on the shore of the sea, the city of Tiberias. And the names Sea of Chinnereth or Gennesaret are taken from the Hebrew word for “harp” or “lyre,” given the lake’s shape.

6 King David playing the harp, photo © Augustine Institute Put Out Into the Deep: The Making of an Apostle

Today the areas around this large body of water appear almost deserted, but in the time of Jesus and Peter, the northwest shore of the Sea of Galilee in particular was a bustling and densely populated district, alive with the daily activities of a string of fishing towns and villages. Some of the towns and villages along the Sea of Galilee in the first century included Capernaum and Bethsaida on the north, Magdala and Tiberius on the west, and a Greek city of the Decapolis to the east. The Via Maris (the Way of the Sea), the well-traveled highway connecting Damascus, Syria, to the busy port of Caesarea Maritima on the coast of the Mediterranean Sea and from there to Egypt, followed the northwest shore of the Sea of First century fishing boat, photo © Augustine Institute Galilee from Capernaum to Magdala. This highway kept a constant stream of merchants, traders, and travelers passing by these towns.

The Sea of Galilee was teeming with fish, and even today fishermen still catch tilapia fish, also called musht or St. Peter’s fish, on its waters. Josephus records in The Wars of the Jews that the waters of the Sea of Galilee were “sweet, and very agreeable for drinking” and that there were “several kinds of fish in it, different both to the taste and the sight from those elsewhere.” The town of Magdala was the location of a large fish-processing Tilapia / © HLPhoto/Shutterstock.com center, and fish caught on the lake could easily be brought to Magdala, processed, and then sent down the Via Maris to be shipped off to locations all over the Roman Empire. In fact, first-century writers note that Judea, and Magdala in particular, was known for its variety of processed fish. The fishing trade on the Sea of Galilee not only required processing of fish once caught (accomplished in various ways, such as curing, salting, pickling, etc.), but it would also have required the services of other local craftsmen providing such items as stone anchors, fishing nets and baskets, and wood for building and repairing boats. Thus, as fishermen, Peter, Andrew, James, and John were at the heart of a dynamic economy, the fruits of which spread far and wide.

Josephus: Titus Flavius Josephus was a first-century Jewish historian, commonly referred to simply as Josephus. He initially fought against the Romans in the first Jewish-Roman War (AD 66–73), but after surrendering he became a friend and advisor to Titus during the siege of Jerusalem. Josephus wrote several works, the most important of which are The Wars of the Jews and The Antiquities of the Jews.

Mt. Arbell – Sea of Galilee, photo © Augustine Institute Golan Heights – Sea of Galilee, photo © Augustine Institute

7 Put Out Into the Deep: The Making of an Apostle

Northwest shore, Sea of Galilee, photo © Aprilphoto/Shutterstock.com

The Sea of Galilee is surrounded by a variety of mountain cliffs, hills, and intermittent fertile plains. On its eastern side, leaving little to no shoreline, the southern mountains of the Golan Heights stand with their stark, steep, sandstone cliffs reaching some 2,000 feet to the sky. Just west of Magdala, set back from the shore, the distinctive cliff face of Mt. Arbel sits across from Mt. Nitai, with a rugged gorge running between them, through which passes the Via Maris. The sea’s location nestled below these mountains makes it subject to sudden and violent storms as the wind comes either through the gorge or over the heights and drops onto the sea. Such a change in wind can produce frightening conditions and sudden storms, as we read in Matthew 8:23-26.

But between these heights surrounding the sea are also fertile hills and valleys. Josephus describes Galilee saying, “Their soil is universally rich and fruitful, and full of the plantations of trees of all sorts, insomuch that it invites the most slothful to take pains in its cultivation by its fruitfulness: accordingly, it is all cultivated by its inhabitants, and no part of it lies idle” (Wars, Book 1, Chapter 3.3.2). Another first-century writer describes the banks of the sea as growing fruit-bearing trees. The climate and fertile soil of Galilee around the sea make the land very productive, with such items as wheat, barley, figs, grapes, and olives produced in large quantities.

The Sea of Galilee stands in stark contrast to the Holy Land’s other great body of water, the Dead Sea. Towns grew up along the shore of the Sea of Galilee because it was alive with plant and animal life, while the Dead Sea, because of its high saline content, makes for a harsh environment in which aquatic plants and animals cannot flourish. Locate these two bodies of water on the map. Note the relationship of the Jordan River to each body of water. One sea both receives and sends forth water, while one body sends forth none of the water it receives. What spiritual analogy can be drawn from the very different situations of these two bodies of water?

The Sea of Galilee has been described as the Lord’s delight or the sea that the Lord has chosen for himself, while the lands around the sea have been described as the crown of Galilee. This is the land in which Peter grows up, learns and practices his profession, and meets Jesus Christ. It is in this land that Peter makes the transition from a fisherman to a fisher of men. 8 C o m m i t –DAY 2 Why Peter?

From famous works of art such as mosaics, paintings, and sculptures, to massive architectural accomplishments, to good-humored jokes mentioning the keeper of the “pearly gates,” throughout the centuries St. Peter has remained an important and popular figure. Even today, the Pope claims the title “Successor to St. Peter,” and the famous St. Peter’s Basilica in Vatican City is a marvel to behold. In addition to all of these distinctions is the fact that the disciple Peter is mentioned more times in the Gospels than all of the other disciples combined —and he is always mentioned first. All this raises one question: Why is Peter so important? “Blessed be the God and Father of our Lord Jesus Christ! By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead...” —1 Peter 1:3 These words of St. Peter—from the First Letter of St. Peter—tell us a great deal about how the experience of following Jesus Christ made Peter the man he was. Called by Jesus of Nazareth on the shores of the Sea of Galilee, Peter came face-to-face with humility at the deepest level, saying, “Depart from me, for I am a sinful man, St. Peter at Capernaum, photo O Lord” (Luke 5:8). At that moment, Peter chose to follow Jesus— © Augustine Institute traveling with him, sitting at his feet, being taught, blessed, and corrected—ultimately bringing him to the place where he could later proclaim, “You are the Christ, the Son of the living God” (Matthew 16:16). Filled with the Spirit at Pentecost, Peter preached the living hope that he had received—and that is still available to all of us through Jesus’ resurrection.

As we saw in Dr. Gray’s teaching from our first session, Peter is in many respects an ordinary man. But in the midst of his ordinary life, he is called by Jesus to become an extraordinary disciple—an apostle, pope, martyr, and saint. Jesus calls a hardworking fisherman and faithful Jew out into a bigger story than Peter probably could have imagined. When Jesus says, “Follow me,” Peter gives him his whole life, to the very end. “Why Peter?” The simplest answer is, “Because Jesus called him.” And by the grace of God, Peter answers.

Humility: The virtue of humility may be defined as “a quality by which a person considering his own defects has a lowly opinion of himself and willingly submits himself to God and to others for God’s sake.” (Catholic Encyclopedia)

9 Put Out Into the Deep: The Making of an Apostle

When starting a new study on a person or subject, it’s often helpful to make a summary of what you already know, or think you know. This allows you both to fill in the gaps of your knowledge and to correct errors. What words, events, or ideas come to mind when you think about St. Peter? Come up with a few ideas, and use the word web below to help organize your thoughts. Here are some ideas to consider:

• What passages or stories from Scripture about the life of St. Peter come to mind? • What historical events, traditions, or pieces of art depicting St. Peter do you know? • What personality traits did St. Peter have? Strengths? Weaknesses? • How would you describe Peter’s relationship with Jesus? • To what mission did Jesus call Peter? And how did Jesus equip Peter along the way? • What questions do you have about St. Peter that you would like to have answered?

St. Peter

Peter was an ordinary fisherman living and working around the Sea of Galilee in the first century. What made Peter extraordinary was Jesus’ call, and Peter’s “yes.” Like Peter, we too are ordinary men and women, but God has also called us and wants us to be his active and faithful disciples. Take a moment to answer some of these same questions about your own life. And as you study Peter, let what you learn from this model disciple form you more in the image of Christ. • What passages or stories from Scripture are the most important to you? Which have made the deepest impression on your heart? • What are some of the events that God has used in your life to call you, or to get your attention? • What personality traits do you have? Strengths? Weaknesses? • How would you describe your relationship with Jesus? • What mission has Jesus called you to? And how is Jesus equipping you along the way?

10 C o m m i t –DAY 3 Into the Deep

When Jesus calls, Peter chooses to trust Jesus and allows him into his boat, his home, and ultimately his entire life. Pope Benedict XVI said in a 2012 General Audience address: “Christianity is not a religion of fear but of trust and of love for the Father who loves us.” From the example of Peter’s trust, we can come to learn how to overcome our fears and to better respond to our loving Father and follow Jesus Christ as his faithful disciples.

L ECTIO

The practice of praying with Scripture, Lectio Divina, begins with an active and close reading of the Scripture passage. Read this Scripture passage in Luke 5:1-11. Then answer the questions to take a closer look at some of the details of the passage.

“While the people pressed upon him to hear the word of God, he was standing by the lake of Gennes’aret. And he saw two boats by the lake; but the fishermen had gone out of them and were washing their nets. Getting into one of the boats, which was Simon’s, he asked him to put out a little from the land. And he sat down and taught the people from the boat. And when he had ceased speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.” And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” And when they had done this, they enclosed a great shoal of fish; and as their nets were breaking, they beckoned to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. But when Simon Peter saw it, he fell down at Jesus’ knees, saying, ‘Depart from me, for I am a sinful man, O Lord.’ For he was astonished, and all that were with him, at the catch of fish which they had taken; and so also were James and John, sons of Zeb’edee, who were partners with Simon. And Jesus said to Simon, ‘Do not be afraid; henceforth you will be catching men.’ And when they had brought their boats to land, they left everything and followed him.” —Luke 5:1-11

How does Peter first react to Jesus’ instruction to “let down your nets for a catch”?

Luke tells us that “the fishermen had gone out of [their boats] and were washing their nets.” What does this tell us about the fishermen? Are they getting ready to fish? Or are they done fishing for the day? How does this detail help us understand Peter’s first reaction to Jesus’ instruction?

11 Put Out Into the Deep: The Making of an Apostle

How does Peter react to Jesus after the miraculous catch of fish? Peter initially refers to Jesus as “Master” (v. 5). How does Peter refer to Jesus after the miraculous catch, and what does this reveal about what has changed in Peter?

M EDITATIO

Lectio, close reading and rereading, is followed by Meditatio, time to reflect on the Scripture passage and ponder the reason for particular events, descriptions, details, phrases, and even echoes from other Scripture passages that were noticed during Lectio. Take some time now to mediate on Luke 5:1-11. Here is a short reflection and some questions to help you get started.

After a long night of work, in the early hours of the morning, Peter cleans his nets on the shore of Galilee, freeing them of debris and weeds, but not of fish. It was an unsuccessful night. As the sun comes up, Jesus too is hard at work teaching the crowds who pressed him on either side hoping “to hear the word of God” (Luke 5:1). Jesus steps into Peter’s boat and continues teaching. After Jesus stops speaking to the crowds, he turns and speaks directly to Peter, directing him to cast his nets yet again: “Put out into the deep, and let down your nets for a catch” (Luke 5:4). With these words, Jesus gives Peter an invitation to faith. Peter begins to protest, explaining that they have labored throughout the night and caught nothing. Peter is a seasoned fisherman; he has had good days and bad days fishing, and he knows when it’s time to throw in the towel. But the protest that looked to culminate with a “no” to Jesus’ request ends almost as soon as it began. What The Calling of St. Peter and St. Andrew by Giorgio Vasari, had Peter overheard as Jesus taught from his boat photo © Scala /Art Resource, NY that morning? Was Peter reminded of the miracles Jesus had performed in Capernaum earlier (see Luke 4)? Hearing Jesus preach, did Peter’s respect increase for this rabbi who knew so well the Word of God? Did Peter feel curiosity at some of Jesus’ teachings? When Jesus stopped speaking, was there a longing in Peter’s heart to hear more? Whatever questions or curiosity still tugged at Peter’s heart, he had heard and seen enough to take the next step in faith and trust Jesus. Instead of saying “no,” Peter says, “But at your word I will let down the nets” (Luke 5:5). By casting out in faith, Peter provides the good soil for Jesus to work a miracle.

12 Put Out Into the Deep: The Making of an Apostle

Imagine yourself in this scene. If you were in Peter’s place, what would you have done? Would you even have let Jesus step into your boat? When Jesus tells you to cast your nets into the deep, would you tell him that it is useless to try? Would you trust him enough to actually cast your nets into the deep? In what areas of your life is Jesus calling you to trust him more?

In response to the miraculous catch, Peter humbly recognizes his own sinfulness and falls at Jesus’ feet. Jesus responds, “Do not be afraid.” Why does Jesus respond with these words? What is Peter afraid of? What would we be afraid of if we were in Jesus’ presence in this scene? What would we be afraid of if we were in Jesus’ presence right now? Scripture records many times that God says to his people, “Do not be afraid.” Some examples include: Genesis 15:1, Joshua 1:9, Isaiah 41:8-10, Luke 1:11-13, Luke 1:26-30. Why is this message so important? Why does God repeat these words so often to us?

Jesus calls Peter, James, and John apart from the other Apostles many times in the Gospels (for examples, see Matthew 17:1-9, Mark 5:37-43, Mark 14:32-42). From Luke 5:9-10, what is the relationship between Peter, James, and John before they meet Jesus? How does this first relationship better prepare these three men as they follow Jesus and as he calls them closer to himself? How does God use relationships in your life to call you into a deeper relationship with himself?

“Put out into the deep, and let down your nets for a catch” (Luke 5:4). By trusting in these words of Jesus, Peter’s life is transformed. He will soon be catching more than fish; as a follower and a disciple of Jesus Christ, he will be catching souls. May we seek to faithfully follow his example of trust in God.

13 C o m m i t –DAY 4 Spending Time with Jesus After Jesus’ ascension into heaven, the Apostles return to Jerusalem and devote themselves to prayer as they wait for the promise of the Father, the gift of the Holy Spirit. The Acts of the Apostles records the scene for us, listing the remaining eleven Apostles, with Peter once again listed first. It is Peter who “stood up among the brethren” and in his words clearly recognizes the foreknowledge of God even in Judas’ betrayal of Jesus. Peter too had sinned when he denied Christ, but unlike Judas who despaired, Peter trusted in God’s mercy and forgiveness, and once forgiven, he returned to strengthen and lead his brethren.

Peter’s first act of leadership after Jesus’ ascension was leading the brethren as they chose the one who would replace the office once held by Judas. Before candidates were put forward, Peter articulated an important qualifier for one who is a disciple and apostle: “So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when he was taken up from us—one of these men must become with us a witness to his resurrection.” —Acts 1:21-22 If one is to be a witness to Jesus’ resurrection, that one must have “accompanied,” or been with, Jesus “all the time.”

The importance of spending time with God, of often being found with him, and more importantly, God being “with us,” is a theme that runs throughout all the Scriptures, beginning in the opening chapters. Already in Genesis 3, God walks in the garden in the cool of the day, but rather than walking with God, Adam and Eve hide themselves. Their sin brings exile from the garden and separation from God, but from that moment on, God will continually remind his people that his desire is to be with them. See for yourself in the following verses: Jacob – Genesis 28:15 Joseph – Genesis 39:2 Moses – Exodus 3:12 I WILL BE Joshua – Joshua 1:5 Israel – Isaiah 41:10 WITH YOU! Mary – Luke 1:28 Apostles – Matthew 28:20 And even when his people kept turning away, God wouldn’t be outdone; he sent his only Son, Immanuel—“God with us” (Matthew 1:23).

So it shouldn’t surprise us that spending time with Jesus is a key qualifier for any disciple, because being “with us” has been a desire of God’s heart from the very beginning. For the first Apostles, this was time spent walking, talking, sharing meals, and seeing and hearing all that Jesus did. Look up the following passages. Both Peter and John mention that they are passing on what they themselves saw and heard. 2 Peter 1:16, 18 1 John 1:5

14 Put Out Into the Deep: The Making of an Apostle

Peter and John saw and heard these things because they spent time, a lot of time, with Jesus. While we can’t follow Jesus’ physical footprints in the dusty ground, we are still called to walk with him, spend time with him, honor and worship him, like the first Apostles. Peter and John spent time and conversed with Jesus; so too we are called to spend time with Jesus in prayer. Peter and John often watched Jesus (for example, they looked on in awe as Jesus was transfigured on Mount Tabor); so too we are called to adoration. Peter and John honored Jesus, sometimes falling on their knees before him; so too we are called to worship. Prayer, adoration, and worship are key ways that we spend time with Jesus Christ.

Peter and the Apostles spent time and conversed with Jesus. How do you spend time with Jesus? How do you talk with Jesus? How do you hear his response?

Peter and John often watched Jesus (for example, they looked on in awe as Jesus was transfigured on Mount Tabor). How can you watch Jesus? When you look at him, what do you see?

Peter and John honored Jesus, sometimes falling on their knees before him. How do you honor Jesus? What words or actions do you use to honor Jesus?

As we spend more and more time with Jesus, what happens to us?

St. Paul describes what happens when we spend time with Jesus: “We all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another …” (2 Corinthians 3:18). Prayer, adoration, and worship are key ways that we spend time with Jesus Christ, and key tools that Jesus uses to change us into his likeness. And the more we are like him, the better witnesses we can be to Jesus and to his resurrection.

As a way to further commit your life to Christ, between now and our next session, try to find some extra time to spend with Jesus in prayer. If possible, try to arrive a few minutes early before Mass to enter more deeply into worship during Mass, or stay a few minutes after to make a thanksgiving after receiving Jesus in Holy Communion. If your parish has an adoration chapel, try to find a time to watch with Jesus in the Holy Eucharist. And consider bringing a friend or family member with you as well, and in this way begin walking the road as a witness to Jesus’ resurrection. 15 C o m m i t –DAY 5 Truth and Beauty

Sarcophagus of Sabinas (front) – c. 300–325, Vatican Museum

7 6 5 4 3 2 1

This sculpture is the front panel of a woman’s sarcophagus, dating from around 300. The carving contains six scenes, with three scenes appearing to the right and three to the left of an image of the deceased woman praying with her hands and arms extended. While additional figures appear in the carvings, the central figures are Jesus and Peter (with Peter alone appearing in each scene).

1) The healing of the woman with the issue of blood — The hemorrhaging woman appears kneeling next to Jesus as he reaches out to her. Peter appears just to Jesus’ right (see Mark 5:24-34). 2) The healing of the paralytic — The paralytic appears carrying his bed after Jesus has reached out to heal him. Peter appears just to Jesus’ right (see Mark 2:1-12). 3) The healing of the man born blind — The blind man appears to Jesus’ right holding his walking stick, as Jesus reaches out to touch his eyes. Peter appears just to Jesus’ right (see John 9:1-12). 4) The deceased woman praying — With three scenes on either side of her, the center image on the sarcophagus is of the woman who is buried in the stone coffin. She is shown in prayer with her arms and hands upraised. 5) The miracle at Cana — Jesus is reaching out with what looks like a staff to touch the three water jars, in which he turns the water to wine at the wedding in Cana. Peter appears just to Jesus’ left. (see John 2:1-11). 6) Peter taken prisoner — Peter is at the center of the scene with a prison guard on either side grasping Peter’s arms. According to legend, the warders were named Martinian and Processus, and were Roman soldiers assigned as guards of St. Peter and St. Paul while they were jailed in the Mamertime Prison in Rome during Nero’s persecution of Christians after the Great Fire of Rome in 64. 7) Peter baptizes the warders (i.e. prison guards) — While the two great apostles were jailed in the Mamertime Prison, the two guards, Martinian and Processus, were converted to the faith and baptized in a spring of water that miraculously flowed in the prison.

Sarcophagus: a stone coffin, especially one bearing sculpture, inscriptions, etc., often displayed as a monument. 16 Put Out Into the Deep: The Making of an Apostle

The first four biblical scenes show several miraculous deeds of Jesus. Jesus is presented as a clean- shaven youth, taking on the imperial representation that was commonly used for sculptural images of Caesar Augustus throughout the Roman Empire. The image of a clean-shaven youth also recalls classical images of Apollo, the god of light and the sun, and thus also represents divinity. In portraying Jesus using the well-known representations of the Roman emperor and of the god Apollo, the early Christians were proclaiming that while Caesar may be the emperor of Rome, it is Jesus Christ, the divine Son of God, who is the King of all kings.

Locate Jesus in each of the first four biblical scenes (scenes 1, 2, 3 and 5). What is Jesus doing with his right hand in each scene?

In numerous places throughout the Old Testament Scriptures, God’s right hand is an image of both his might and his powerful protection for his people. For example, what do the following verses say about God’s right hand? Exodus 15:12 (Note: God’s people have just crossed the Red Sea in Exodus 14.)

Psalm 139:9-10

In the sarcophagus carvings, it is Jesus’ right hand that touches the hemorrhaging woman and the eyes of the blind man, and reaches out both to the paralytic and his bed, as well as to the jars to change the water into wine. The God who marvelously freed Israel from Egypt and who protected Israel in all her wanderings is incarnate in Jesus Christ, and the miracles worked at Jesus’ right hand testify to his identity as the Son of God.

What is Jesus holding in his left hand?

Often in classical art, Roman senators, and even emperors were shown holding law scrolls. While we can’t see specific writing on the scrolls Jesus is holding, if Jesus is working mighty deeds by his right hand and these deeds are witnessing to his divine identity, perhaps the scroll in his left hand is that of the Scriptures, that also witness to Jesus as the promised Messiah. If so, here in Jesus’ hands we have both words and deeds witnessing to Jesus, the divine Son of God and promised Messiah. 17 Put Out Into the Deep: The Making of an Apostle

In contrast to the youthful, regal Jesus, Peter appears with his signature curly hair and full beard. These features (along with later additions of Peter holding the keys and wearing blue and yellow robes) become signature identifiers of Peter in artistic works. In each scene on the sarcophagus, Peter’s presence is as a witness to Jesus Christ. He repeatedly appears next to Jesus, sometimes peering over Christ’s shoulder so as to see exactly what Jesus is doing. Here Peter displays both the key requirement and duty of an Apostle of Christ described in Acts 1:21-22: “So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when he was taken up from us—one of these men must become with us a witness to his resurrection.” —Acts 1:21-22 Peter accompanied Jesus “all the time,” represented in this work of art by his appearing with Jesus in every scene on the sarcophagus. Because of this Peter was an eyewitness of Jesus’ many mighty deeds, and he was also an eyewitness to the mightiest deed of all, Jesus’ resurrection! After Jesus’ ascension into heaven, Peter will give witness to all that Jesus did and taught, both in Jerusalem and to the ends of the world—even in Rome, the capital of the empire.

As we make our way to the last scenes, Jesus no longer appears, and the focus now is fully on Peter. What item in Jesus’ hand in the miracle of Cana scene now appears in Peter’s hand in the two last scenes?

Sarcophagus of Sabinas, Vatican Museum, photo © Augustine Institute

The staff-like object Jesus holds in the miracle at the Wedding of Cana is used to indicate that it is Jesus who changes the water in the jars into wine. The staff physically connects Jesus’ hand to the miraculous wine in the jars. This staff unexpectedly appears in the hand of Peter as he is taken captive by the guards and then plays a similar function in the last scene as it did in the miracle at Cana, connecting Peter’s hand to the miraculous spring of water, in which the two jailers will be baptized.

Jesus has passed on his Spirit, and thus his power, to the Apostles, and it is by this power that Peter will work miracles like Jesus; for example, Peter heals a lame man (Acts 3), people place their sick so that Peter’s shadow would pass over them for healing (Acts 5) and Peter raises Tabitha/Dorcas from the dead (Acts 9). But the most incredible miracle is that of the living waters of baptism, provided by the hand of Peter to the warders, and to all the followers of Christ, the waters by which our sins are forgiven and we are adopted into the very family of God.

18 Put Out Into the Deep: The Making of an Apostle

This brings us to the woman for whom this sarcophagus was hewn. She is portrayed in prayer in the center scene. Her stance is that of an orans. In ancient artistic forms, the orans posture of prayer was used both to represent a person offering prayers of intercession and to represent the soul of the deceased person in heaven praying for his or her friends on earth.

Orans: one who prays; a representation of a female figure, with outstretched arms and palms up in a gesture of prayer, in ancient and early Christian art (sometimes also orant or orante).

The woman buried in this sarcophagus was obviously a Christian. She had heard the gospel stories of Jesus, like those carved on her sarcophagus, and had come to believe that he was the Christ. She, like the warders in the last scene, had received baptism, not by the hand of Peter, but by the hand of the Church, which continues to hand down from Jesus, and Peter and the Apostles, the apostolic faith. Trusting in God’s mercy and his power, so beautifully displayed on her sarcophagus, she looks forward to the day that she might join the great cloud of witnesses around the throne of God, interceding for us to join her there.

As is shown in the scenes of her sarcophagus, St. Peter was an example to the woman buried within of how to be a disciple and witness to Jesus. How can St. Peter encourage you to be a better disciple and witness?

Take a moment to journal your ideas, questions, or insights about this lesson. Write down thoughts you had that may not have been mentioned here. List any personal applications you got from the lessons. What challenged you the most in the teachings? How might you turn what you’ve learned into specific action?

19 Put Out Into the Deep: The Making of an Apostle

20 STUDY GUIDE

Tim Gray Nihil obstat: Derek Barr, Censor Deputatus Imprimatur: Most Reverend Samuel J. Aquila, S.T.L., Archbishop of Denver, October 2014

Augustine Institute 6160 South Syracuse Way, Suite 310 Greenwood Village, CO 80111 Information: 303-937-4420 AugustineInstitute.org LectioCatholic.org

Printed in the United States of America ISBN 978-0-9904147-7-3

O PENING P RAYER “But you are a chosen race, a royal priesthood, a holy nation, God’s own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light.” —1 Peter 2:9 Heavenly Father, we rejoice that you have called us out of darkness and into your marvelous light. Thank you for the grace that you give us daily to turn away from sin and darkness and turn toward you and the glorious light of truth. Help us to see ourselves as you see us, as a “chosen race,” a “royal priesthood.” And help us to become who you have called us to be. In Christ’s name we pray. Amen.

St. Peter, pray for us.

I NTRODUCTION Last session we started with an overview of St. Peter. We know that while Peter grew up in Bethsaida, he later moved to Capernaum. Here along the shore of the Sea of Galilee, Peter chooses to “put out into the deep” and follow Jesus. From this point on Jesus makes Peter’s home the center for his Galilean ministry.

This session Dr. Gray will take a closer look at the choice of Galilee and Capernaum as the starting location for Jesus’ ministry. This particular district and city along the bustling shore of the Sea of Galilee allow Jesus to reach large crowds with his teaching. But they are chosen as a starting location for reasons much more significant than that of population and numbers. Jesus’ presence in these places, along with his words and miraculous deeds there, are meant to echo in the ears of those who hear Jesus’ words and see Jesus’ deeds, and bring forth the memory of long ago pronounced messianic prophecies that Jesus is now fulfilling.

Sea of Galilee © Lara65/Shutterstock.com

22 C o n n e c t

1. Have you ever moved from one town to another? How did this move affect your life? Your relationships? How has a geographical area—its landscape, weather, industry, etc.— impacted the course of your life?

2. What is the longest you’ve ever had to wait for a promise to be realized? How, and/or why, did you continue to keep hope that the promise would come true?

WATCH VIDEO The following is a brief outline of the topics covered in the video teaching.

I. Capernaum – Peter’s Home A. “Entered the house of Simon and Andrew” (Mark 1:29) B. Peter’s home in Capernaum becomes center of Jesus’ ministry

II. Gospel of Mark A. Church Fathers note that Mark records Peter’s preaching B. Mark brackets his gospel with his primary witness, Peter: “Simon and those who were with him” (Mark 1:36) “Go, tell his disciples and Peter” (Mark 16:7)

23 Capernaum: Village of Coming Consulation

III. Why Capernaum? A. Location fulfills prophecy of Isaiah 9:1-2 1. “Zeb’ulun and Naph’tali”—this part of Promised Land belonged to the tribes Zebulun and Naphtali 2. “Galilee of the Gentiles”—Zebulun and Naphtali were first two tribes/ lands to go into exile in 732 BC 3. “have seen a great light”—that light is Jesus 4. “the kingdom of heaven is at hand”— this area will be the first to hear the good news of the Kingdom of God B. The Name “Capernaum” 1. caper means “village”; nahum means “consolation” 2. “Comfort, comfort my people … her iniquity is pardoned. A voice cries: ‘prepare the way of the Lord’” (Isaiah 40:1-3) 3. Simeon looking for “consolation of Israel” (Luke 2:25) 4. Holy Spirit given title Paraclete— paraclesis is Greek translation of Hebrew “nahum” Holy Spirit brings forgiveness of sins (John 20:22-23)

IV. Healing of the Paralytic (Mark 2:1-12) A. Jesus comes to the village of consolation and forgives sins B. “Remember not the former things, nor consider the things of old. Behold, I am doing a new thing…” (Isaiah 43:18-19)

24 D i s c u s s

1. Why does Dr. Gray describe St. Mark’s gospel as the “gospel of Peter”?

2. According to St. Matthew, Jesus came to Capernaum at the beginning of his ministry to fulfill what prophecies? How does Jesus fulfill them? How did Peter’s very ordinary move from Bethsaida to Capernaum prepare Peter for his call to Jesus’ mission?

3. Read Isaiah 43:18-19, 25. Why does the Church link Isaiah 43 with the gospel of the healing of the paralytic in Mark 2? How do memories of “former things” keep us from trying something new or from responding to God’s grace?

“Remember not the former things, nor consider the things of old. Behold, I am doing a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert…. I, I am He who blots out your transgressions for my own sake, and I will not remember your sins.” —Isaiah 43:18-19, 25

4. Read Isaiah 43:25 and Psalm 103:11-12. How might “forgetting the former things” help us or someone we know trust Jesus’ promise of forgiveness and receive more fully the graces of the Sacrament of Reconciliation?

“I, I am He who blots out your transgressions for my own sake, and I will not remember your sins.” —Isaiah 43:25

25 Capernaum: Village of Coming Consulation

“For as the heavens are high above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far does he remove our transgressions from us.” —Psalm 103:11-12

5. What does the background of Isaiah 40:1-2 tell you about the Holy Spirit as the Paraclete? How might these verses deepen your relationship to the Holy Spirit in the future? Has the Holy Spirit ever been a Consoler to you? If so, how?

“Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned.” —Isaiah 40:1-2

“Remember not the former things, nor consider the things of old. Behold, I am doing a new thing; now it springs forth, do you not perceive it?” —Isaiah 43:18-19a

C LOSING P RAYER

Dear Lord, centuries before Jesus’ birth in Bethlehem and the beginning of his ministry in Galilee, you sent your prophets to speak words that would find their fulfillment in your Son. Help us to trust those words and your Son. Help us to “consider not the things of old” and to trust that you are “doing a new thing” in our hearts and lives, and that you will bring to completion what you have begun. In Jesus’ name we pray. Amen. St. Peter, pray for us.

FOR FURTHER READING Basilica of St. Mark website: www.basilicasanmarco.it/eng/index.bsm

26 C o m m i t –DAY 1 From Bethsaida to Capernaum

Herod ruled over the territory of Galilee—west and northwest of the Sea of Galilee. Tiberius was the capital city on the western shore of the Sea of Galilee, named in honor of the Roman Emperor Tiberius. On the north and northeast side of the sea, just across the Jordan River, Philip ruled over the territory of Ituraea. Not willing to be outdone by his brother Herod’s grand capital city of Tiberius, Philip made Bethsaida his capital city, not only changing the city’s name to Livia, to honor Caesar Augustus’ wife, but also building a pagan temple in her honor. With this transformation Bethsaida became increasingly pagan.

While in Peter’s time, Bethsaida, which means “house, or place, of fishing,” sat on the shore of the Sea of Galilee, a later series of earthquakes caused silt to accumulate, causing the north shore of the sea to recede such that today the ruins of Bethsaida sit a mile north of the sea’s coastline.

This changing culture made it more difficult for Peter and his brother Andrew, as pious Jews, to live and conduct business in Bethsaida. So they moved their families three miles west along the shore of the Sea of Galilee and re-established their family fishing business in Capernaum, where they hoped to find an environment more conducive to their lives as faithful Jews.

It is interesting to note that Bethsaida is mentioned frequently in the New Testament. Jesus performed several important miracles near Bethsaida, including the healing of a blind man (Mark 8) and the feeding of the five thousand (Luke 9). Even though many mighty signs were worked here, as in Capernaum, its increasingly pagan culture resulted in very few people responding to Jesus’ gospel message. Ultimately, Jesus condemned the city, stating: “Woe to you, Bethsaida!” (Luke 10:13).

We may imagine Peter as a poor fisherman living in a small shack. Yet, Peter’s house, like many first- century homes, would have had a courtyard and a common cooking area, with rooms surrounding the courtyard for family members such as parents and siblings, and rooms added as newly married sons began their own families in their father’s home. Both Peter’s mother-in-law and his brother Andrew lived in Peter’s home (Mark 1:29-30).

During his ministry, Jesus uses the image of a first- century home to describe what he is going to do Remains of ancient Capernaum photo © Augustine Institute after his death. 27 Capernaum: Village of Coming Consulation

“In my Father’s house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? And when I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.” —John 14:2-3

How does first-century home design influence your thinking about these verses?

As we saw in our previous lesson, it was after Peter moved to Capernaum that he met Jesus. Peter not only allowed Jesus into his boat, but he also allowed Jesus into his home, which becomes the center of Jesus’ Galilean ministry. Even though Jesus grew up in Nazareth, Peter’s home becomes so much Jesus’ home that one of the gospel writers describes Capernaum as Jesus’ “own city.” “And getting into a boat he crossed over and came to his own city.” —Matthew 9:1 How do you imagine life in Peter’s home with Jesus living there? What do you think it would be like to have Jesus living with you? What would change about your routines and lifestyle?

Jesus tells us that he wants to make his home with us also: “If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.’” —John 14:23 St. Paul describes how Christ lives in him: “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me.” —Galatians 2:20 Likewise, in his Confessions St. Augustine tells us that we need to find our home in God:

“Thou hast formed us for Thyself, and our hearts are restless till they find rest in Thee.”

What does that mean to you, for “Christ to live in you” and for your heart to “rest in God”? How can you make that a reality in your life as go through this study?

28 C o m m i t –DAY 2 Why Galilee?

Most of us have had times in our lives when a promise was made to us and we anticipated something good or exciting to happen as a result. A child waits with great hope for Christmas morning. A much-needed summer vacation becomes the center of a family’s talk and plans for months leading up to it. A young bride waits with a deep yearning for the return of her husband from military duty. Or we make a goal and work toward it with diligence because of the reward we know awaits us at the end.

Think about a specific time in your own life when you had to wait for a promise or expectation to be fulfilled (such as waiting for an acceptance letter for college entrance, obtaining a specific position at work, or saving for the purchase of a desired item). How was your patience tested by the wait? How did you feel as the fulfillment of the promise became imminent? If you ever made a long-term goal, what motivated you to stay the course to reach it?

Sometimes we feel an increased excitement and joy as we come close to the fulfillment of a promise or a goal. Pulling out of the driveway for the far-away vacation, walking down the aisle for the wedding after the long engagement, trying to go to sleep on Christmas Eve—those times of anticipation intensify our experience when the promise is realized.

As Dr. Gray described in his teaching for this session, St. Matthew begins his gospel’s narrative of Jesus’ Galilean ministry with the joy of seeing a promise realized—a fulfillment that explains why Jesus begins his ministry, not in the much larger city of Jerusalem, but in the heart of Galilee. As Jesus moves from Nazareth to Capernaum, Matthew records the Old Testament prophetic words of Isaiah 9: “The land of Zeb’ulun and the land of Naph’tali, toward the sea, across the Jordan, Galilee of the Gentiles—the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death, light dawned.” —Matthew 4:15-16 By connecting this passage to Jesus’ residence in the land of Naphtali and Zeb’ulun, the gospel writer is announcing that Jesus has fulfilled a promise made over700 years before.

It’s easy for us to slip past these kinds of details. We may read them as bits of unnecessary information. What we miss, then, is the sense of wonder and joy Matthew must have felt as he wrote these words. Whenever we see a reference to Old Testament writings, it’s a good practice to stop and explore why the writer thought it was important to mention.

29 Capernaum: Village of Coming Consulation

So who or what were Naphtali and Zeb’ulun?

Initially, Naphtali and Zeb’ulun were sons of the patriarch Jacob (Genesis 49), and their descendants became two of the twelve tribes of the nation of Israel, tribes that took the names of their respective forefathers (Numbers 2). When God’s people escaped Pharaoh’s army and entered the Promised Land, the tribes of Naphtali and Zeb’ulun were given land west and northwest of the Sea of Galilee.

These two tribes lived in this part of the Promised Land for several hundred years until Assyria, greedy to expand the The Galilee Region © Shutterstock.com borders of its empire, pushed south and conquered much of the lands where God’s people lived. Naphtali and Zeb’ulun were the first to suffer Assyria’s savage and ruthless rule, almost a decade before the entire northern kingdom of Israel was conquered in 722 BC. Of those who did not die in battle, many were marched as slaves to the far ends of the Assyrian empire, living in the darkness of a foreign land and culture. They would not see their beloved home in the Promised Land again.

Not only did the Assyrians remove God’s people from the Promised Land; they brought in foreigners to take over the remaining empty homes and villages. What was once the Galilee of Israel, the fruitful plains along the Sea of Galilee, became the Galilee of the Gentiles.

After Israel’s fall to the Assyrians, the prophet Isaiah announced that those lands would one day be made glorious again (see Isaiah 9:1-2): The Assyrians and other Gentile rulers would be vanquished and God’s people would be restored. Understandably, the nation held on to this promise with great hope. But, as the centuries passed, its fulfillment seemed a faint light flickering far into a distant future.

When Jesus began his Galilean ministry, he purposely based it in the lands that were once the home of the tribes of Naphtali and Zeb’ulun. The two tribes that were the first to be conquered and exiled would be the first to see the light and hear the good news brought by Jesus.

Look up the following Scripture verses and match them to the correct words: _____ Genesis 1:3 A “in thy light do we see light” _____ Exodus 13:21 B “the Lord will be your everlasting light” _____ Psalm 27:1 C “God is light” _____ Psalm 36:9 D “I am…the bright morning star” _____ Isaiah 49:6 E “into his marvelous light” _____ Isaiah 60:20 F “I am the light of the world” _____ Luke 1:78 G “the glory of God is its light, and its lamp is the Lamb” _____ John 8:12 H “I will give you as a light to the nations” _____ 1 Peter 2:9 I “the day shall dawn upon us from on high” _____ 1 John 1:5 J “Let there be light” _____ Revelation 21:23 K “the Lord went before. in a pillar of fire to give them light” _____ Revelation 22:16 L “the Lord is my light and my salvation” 30 Capernaum: Village of Coming Consulation

Isaiah’s prophecy foretold that Naphtali and Zeb’ulun would be the first on which light would dawn and a great light would shine. Light is a reappearing theme in the Scriptures. In the book of Genesis, Creation begins with God’s word, “Let there be light” (Genesis 1:3), and the book of Revelation ends with the New Jerusalem, the city that has no need of sun because God is its light (Revelation 21:23). As a contrast, Egypt suffered a plague of darkness while God’s people dwelt in light (Exodus 10:21-23). After the last plague, Israel flees slavery and Egypt with the growing light of the dawn. The psalmist often refers to God’s light providing salvation and direction. So it isn’t surprising that “light” would also be a recurring theme as the prophets looked forward to a day when the promised Messiah would arrive.

Jesus, as the Messiah and God Incarnate, was that great light that shone forth with brilliance in his words and deeds, calling God’s people and all the nations to repentance, to turn to God and live in his light. We too have received that invitation, and through baptism we have been born anew into the light of Christ. St. Peter, who walked by Christ’s side and sat at his feet, in his first letter exhorts us:

“But you are a chosen race, a royal priesthood, a holy nation, God’s own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light. Once you were no people but now you are God’s people; once you had not received mercy but now you have received mercy.” —1 Peter 2:9-10

Take a moment now to think about the many “wonderful deeds” God has done in your life. List some out below as a reminder of his goodness. Are there any areas in your life where you haven’t let God’s marvelous light shine? If so, confess these to God (now in prayer, but also in the Sacrament of Reconciliation) and receive his mercy anew. Take a moment to sit in the marvelous light of God and the radiance of his love.

31 C o m m i t –DAY 3 Why Capernaum?

The tribal lands of Naphtali and Zeb’ulun covered a sizable portion of Galilee. Jesus could have chosen from a number of towns that fall within their borders. He chose Capernaum. Why? Did he go there simply because Peter lived there—or was there more to his decision?

The name Capernaum is a compound name consisting of two Hebrew words: caper and nahum. Caper means “village.” Nahum means “consolation” or “comfort.” Thus Capernaum means “village of consolation.” If we take a moment to look at the unfolding story of salvation in the Old Testament, we’ll see the deep significance of that name.

Remember that God gave his people the Promised Land after their exodus from slavery in Egypt. There they lived and grew from twelve tribes directed by judges to a nation under King David. But their prosperity and the pagan gods of foreigners turned their hearts from God. The prophets called them to repent, but they refused. As a consequence, God allowed them to be conquered and taken into exile by nations such as Assyria and Babylon.

Look up the following verses. What is the key message in each of these verses?

Ezekiel 11:17

Ezekiel 37:21

Isaiah 11:11-12

Jeremiah 16:14-15

Jeremiah 29:14

Hosea 3:5

Zechariah 10:8-10

As we see in the above verses, the prophets made it clear that God would one day regather his people from exile. But when would this regathering happen?

A key word regarding the timing of the regathering is found in the writings of the prophet Isaiah. The book of Isaiah is one of the longest books in the Bible, 66 chapters, and can be thematically divided into two parts. The first part contains chapters 1–39, where Isaiah gives Israel the bad news. Look up the following verses to read what Isaiah proclaimed:

Isaiah 1:2-5

Isaiah 9:18–10:4 32 Capernaum: Village of Coming Consulation

Isaiah 24:1-10

Isaiah 30:8-14

Isaiah 39:6-7

While there are sporadic sections of hope in Isaiah 1–39, the bulk of the chapters detail the bad news of the consequences that Israel will suffer as a result of her rebellious and prideful actions.

Isaiah 40, however, is a significant turning point. And the hinge upon which the message of Isaiah turns is found in the word nahum—“consolation” or “comfort.” “Comfort, comfort my people, says your God.” —Isaiah 40:1 Lovers of classical music can hardly read these words without hearing a tenor voice lifting them up as the opening words to Handel’s glorious Messiah. In that magnificent work, the composer puts into music the emotion of the comfort God’s exiled people desired with all their hearts. After all their suffering, the prophet promises that God’s people will finally receive comfort and consolation.

Let’s take a closer look at the opening verses of Isaiah 40. What? “Nahum, nahum …” —Isaiah 40:1 Why? “Her iniquity is pardoned.” —Isaiah 40:2 When? “A voice cries: In the wilderness prepare the way of the Lord.’” —Isaiah 40:3 Isaiah 40:1 tells us what will be the turning point for God’s people: they will receive consolation. Isaiah 40:2 gives the reason, the why, for this sudden message of comfort: because their sins are forgiven. Jerusalem, the capital city and heart of Israel, must be told tenderly the news of relief and compassion. And Isaiah 40:3 then tellswhen God’s comfort and forgiveness will be given: when a voice cries in the wilderness. The Messiah would come bringing the consolation of forgiveness, and a voice would announce his arrival. The opening chapters of Luke’s gospel preserve for us just how central this message of Isaiah 40 was for God’s people. Luke briefly records the event of the presentation, taking time to describe one man in particular who is in the Temple when Joseph and Mary arrive with Jesus: “Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was upon him.” —Luke 2:25 (emphasis added) We might have expected to read that Simeon was looking for the “messiah,” but instead Luke records that Simeon is looking for the “consolation” of Israel; literally Luke uses here the Greek word paraclesis. It is from this word that the title of the Paraclete is taken for the Holy Spirit. In fact, in John’s gospel this Greek word is used three times to refer to the Holy Spirit Presentation of Christ in the Temple (see John 14:16, 15:26, and 16:7). It may also be translated into © Erich Lessing / Art Resource, NY English as “counselor,” “advocate,” “consoler,” or “comforter.” 33 Capernaum: Village of Coming Consulation

And why is the Holy Spirit called the Paraclete, the Consoler? “On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, ‘Peace be with you.’ When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. Jesus said to them again, ‘Peace be with you. As the Father has sent me, even so I send you.’ And when he had said this, he breathed on them, and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.’” —John 20:19-23 (emphasis added) Once Jesus breathes the Holy Spirit on the Apostles, they are now able to forgive sins in Jesus’ name. The forgiveness of sins brings a consolation, a peace that is deeper than any other. For this reason Jesus greets his Apostles, twice, saying, “Peace be with you” (John 20:19, 21). It was not merely a greeting, but a specific blessing.

Why then is Capernaum at the center of Jesus’ Galilean ministry? Jesus himself, by beginning his ministry in Capernaum and Galilee, points to Isaiah’s prophecies of “a great light” and “consolation” as being fulfilled by him. St. Augustine once wrote about the book of Isaiah: “I think Isaiah writes not a prophecy but a gospel.” This prophecy in Isaiah 40, as well as Isaiah 9, are two of many beautiful passages in Isaiah, inspired by God, to serve as signs for the arrival of his Son’s redemptive work. Faithful Jews, like Peter and the Apostles, had been taught to watch for those signs their entire lives. Jesus’ appearance in Capernaum in Galilee, with his words and works, calls those who have “ears to hear” to follow him. Through him would come the promised consolation.

Cathedral of St. Peter, a dove representing the Holy Spirit © Dan Costa / shutterstock.com 34 C o m m i t –DAY 4 Mark: the Gospel of Peter

The Catechism reminds us, “The Gospels are the heart of all the Scriptures ‘because they are our principal source for the life and teaching of the Incarnate Word, our Savior’” (CCC 125). The New Testament begins with the four gospels. Fill in the chart below to the best of your ability:

Author’s Author’s Relationship to Number of Can you name something unique Name Jesus or Apostles Chapters about each Gospel? Matthew Mark Luke John

According to tradition, Mark the Evangelist was Peter’s companion in Rome. Peter mentions Mark by name in his first letter, referring to Mark as “my son” (1 Peter 5:13). Tradition also tells us that Mark’s gospel is a written record of St. Peter’s experiences with Jesus. Several early Church Fathers note this belief. Both Papias, in Exposition of the Oracles of the Lord, and Irenaeus, in Against Heresies, tell us that Mark was a St Mark the Evangelist © HIP / Art Resource, NY disciple and interpreter of Peter and handed down to us in writing what was preached by Peter. And Eusebius, in his Church History, recounts that Mark, who had long followed Peter, was exhorted to write down what he remembered from Peter’s preaching. That is why some call Mark’s record the “Gospel of Peter.”

In addition to the references of these early Fathers of the Church, there are numerous details in St. Mark’s gospel that point to Peter’s influence. Look up the following verses, and note who is mentioned in each:

Mark 1:36

Mark 16:7

35 Capernaum: Village of Coming Consulation

It was common practice for ancient writers, if using eyewitness testimony, to identify for the audience the primary eyewitness. This was done by bracketing their testimony with their name. Thus Mark mentions Peter (called Simon, before Jesus renames him at Caesarea Philippi) immediately after Jesus begins his ministry in the first chapter, and then again specifically in chapter 16 after Jesus’ resurrection.

Mark likely spent several years in Rome with St. Peter, which explains his references to subtleties of Latin and Roman culture. For example, Mark’s gospel references the various Roman watches of the night. See for yourself in the following verses:

Mark 6:48

Mark 13:35

Mark also uses several Latin words: Mark 5:9

Mark 15:16

Mark 15:39

In addition, Mark’s gospel is written for a Gentile audience, likely those who had become Christians from Peter’s preaching. As a result, Mark explains Hebrew/Aramaic words that his Gentile audience might not know. See some examples in the following verses:

Mark 5:41

Mark 7:11

Mark 7:34

Mark 14:36

As we continue our study of Peter, we’ll see how Mark highlights a key theme of Peter’s own discipleship and witness to Christ. In the meantime, you may want to read the Gospel of Mark yourself (remember it’s the shortest of the four gospels) to see if you can discover the theme before Dr. Gray discusses it.

36 C o m m i t –DAY 5 Truth and Beauty

Healing of the Paralytic of Capernaum Byzantine mosaic, S. Marco, Venice, Italy

Healing of the Paralytic of Capernaum / Scala / Art Resource, NY

Located inside St. Mark’s Basilica in Venice, Italy, this mosaic depicts Jesus’ healing of the paralytic, which is described in Mark’s gospel (Mark 2:1-12). The mosaic depicts three groups of people each playing a part in the scene.

Read Mark 2:1-12. Who are the three groups of people depicted in the mosaic?

After calling Simon, Andrew, James, and John to follow him, Jesus “healed many who were sick with various diseases, and cast out many demons” (Mark 1:34). So it’s no surprise when Jesus returns to Peter’s house in Capernaum that a great crowd arrives, eager to hear him speak and to be healed. This crowd, numbering so many that “there was no longer room for them, not even about the door” (Mark 2:2), is represented on the right side of the mosaic.

Among the crowd, a paralytic is brought by his friends with the hope that he will be healed by Jesus. But the crowd is vast, making the door to Peter’s house impassable. Instead, the paralytic’s friends come up with a plan: lift him to the roof, remove the tiles, and lower their friend down into Jesus’ presence. Their act of friendship is depicted in the center of the mosaic.

37 Capernaum: Village of Coming Consulation

As is often the case of artistic re-creations, the scenes depicted aren’t meant to be accurate in the way a photograph might be, but a rendering using symbolic or figurative images. In this case, we see a Byzantine style at work in the scenes. So Peter’s house looks nothing like a first-century house found by archeologists along the Sea of Galilee. Instead, we see Peter’s house depicted as a strong medieval watchtower with its defensive narrow windows.

The artist didn’t make a mistake out of an ignorant belief that people of the first-century lived in the same kinds of houses as those in the 13th century. The artist was using a symbolic style to teach the faith through art. In this picture, Peter’s house is a symbol of the Church—surviving beyond the first century and ravages of time to that present day, with its fortress-type quality and strong towers, suggesting an endurance that will last to the Second Coming of Christ. It is upon this strong structure that the four friends lower the paralytic to Jesus.

On the left of the mosaic we see Jesus and two of his Apostles. While the two Apostles are not identified by name in the mosaic, they are most likely Peter and John, given Peter’s hair and beard, and the clean-shaven face of the young Apostle John. Peter’s hand is slightly raised toward Christ, giving witness to Jesus as the worker of the miracle. Jesus is clearly named with the identifier IC XC, which is an abbreviation of the Greek words for “Jesus Christ” using the first and last letters of each word. The heads of the three are encircled with radiant halos, but Jesus is also identified by the image of the Cross within his halo. Jesus sits on a throne with his feet resting on a round footstool or cushion. In his left hand he holds a book, depicting him as a teacher, who was “preaching the word to them” (Mark 2:2). Healing of the Paralytic of Capernaum / Scala / Art Resource, NY Jesus’ right hand is extended in a priestly blessing toward the paralytic, indicating that he is the source of healing. In contrast, the paralytic lies completely still on his mat to receive the blessing, making it clear that there is nothing he can do to facilitate his own healing.

Just above the mosaic image is a Latin inscription: “Ponunt languentem, fit sanus, fertque ferentem,” which can be translated, “They place the weary one, he is made healthy, and he carries his support.” Yet, “he is made healthy” suggests more than physical health. We know from the Scriptures that the paralytic is also made healthy spiritually. Jesus proclaimed: “My son, your sins are forgiven” (Mark 2:5). The people were astonished, some even offended, that Jesus would dare to forgive sins. Forgiveness of sins was an act belonging to God alone. Jesus had done a new thing, as Isaiah foretold (Isaiah 43:18-19, 25).

The mosaic depicts this biblical scene in a very simple but direct manner. The artistry and elegant use of gold mosaic to craft the image highlights the integration of beauty, story, and symbol to teach about God’s Son. This scene of the healing of the paralytic is only one of many mosaics found in the Basilica of St. Mark, scenes that together present the grand epic of salvation across the entire basilica.

38 Capernaum: Village of Coming Consulation

St. Mark's Cathedral in Venice © Asta Ornate mosaic on the front of St. Mark’s Basilica in the Plechaviciute / Shutterstock.com Piazza San Marco in Venice, Italy © Deborah McCague / Shutterstock.com The Basilica of St. Mark’s domes, arches, and walls are covered with glorious gold mosaics, many dated from the 12th century. The mosaics present the Biblical drama. Starting over the high altar of the central nave, the first dome represents the Prophets—Jesus, Emmanuel, is at the center with the Virgin Mary, while numerous prophets circle the dome with scrolls announcing the coming of the Christ. The Ascension dome sits in the center of the church. There Jesus sits in the heavens, with the Virgin and the Apostles circling the dome. In the pendentives that support the dome, the four evangelists are shown writing their respective gospels. Here we see Christ’s fulfillment of the prophecies depicted in the first dome. The last of three domes is known as the dome of the Pentecost. The Holy Spirit is enthroned at the center, sending forth his light to the Apostles circled around him—the completion of the first two domes as the gospel message of Christ is preached to all the world at Pentecost through the Apostles.

Nave: the principal longitudinal area of a church Pendentives: curved triangles, forming a transition between a circular dome and the supporting masonry

It’s interesting to note that the dome of the Prophets is connected to the Ascension dome by arches with mosaics depicting the beginning fulfillment of the prophets’ words (the Annunciation, the Adoration of the Magi, the Presentation, the Baptism of Jesus, and so on). These scenes not only provide a chronological connection between the first two domes, but they also show the liturgical connection as the story of the Emmanuel who comes at Christmas continues in the Epiphany stories found on these arches. So, the epic story being told across the basilica’s domes and arches presents a visual chronology that a Christian worshipper can follow as the liturgical readings are preached throughout the year.

On the vaults of the two transepts on either side of the Ascension dome are mosaics of Christ’s actions and miracles, capturing many of the gospel stories proclaimed during the Sundays after Epiphany. The mosaic of Jesus healing the paralytic can be found among these mosaics.

Transept: any major transverse part of the body of a church, usually crossing the nave at right angles; an arm of this, on either side of the central aisle of a church

39 Capernaum: Village of Coming Consulation

As they continue showing the fulfillment of the prophecies that foretold the Messiah, the mosaics along the transepts portray the gospel stories of Holy Week and the Holy Triduum, which tell the concluding events of Christ’s life (the Entry into Jerusalem, the Last Supper, the Prayer in the Garden of Olives, the Crucifixion, etc.) leading to the Ascension dome. Imagine following these images into the magnificent dome where Christ has once again returned victorious to the heavens. Like the Gospel accounts, these stories—the paralytic and his friends among them—go out to all the world as a result of Pentecost, as the Pentecost dome illustrates.

In centuries when literacy rates were much lower, images such as this mosaic were a powerful tool for evangelizing and communicating the faith. Pope St. Gregory the Great explained this understanding in his letter to Serenus: “For to adore a picture is one thing, but to learn through the story of a picture what is to be adored is another. For what writing presents to readers, this a picture presents to the unlearned who behold, since in it even the ignorant see what they ought to follow; in it the illiterate read.” For centuries, the beauty of these glorious mosaics in the Basilica of St. Mark have drawn viewers into the story of salvation, and taught them “what is to be adored.” Having reflected on this image, take some time in prayer to adore Our Lord, who heals us from all our infirmities.

40 Capernaum: Village of Coming Consulation

41 STUDY GUIDE

Tim Gray Nihil obstat: Derek Barr, Censor Deputatus Imprimatur: Most Reverend Samuel J. Aquila, S.T.L., Archbishop of Denver, October 2014

Augustine Institute 6160 South Syracuse Way, Suite 310 Greenwood Village, CO 80111 Information: 303-937-4420 AugustineInstitute.org LectioCatholic.org

Printed in the United States of America ISBN 978-0-9904147-7-3 O PENING P RAYER “For this very reason make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these things are yours and abound, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ.” —2 Peter 1:5-8 Eternal loving Father, you know that our faith can be weak and, like St. Peter, we sometimes stumble and fall. Grant that, through the example of Peter, we may “make every effort” to grow in our faith so that we might grow in confident trust in your love and provision. We pray this in Christ’s name. Amen.

St. Peter, pray for us.

I NTRODUCTION Imagine taking a test, believing you are at the peak of your ability and that success is assured—only to realize that you have done far worse than you ever feared. This is the situation in which we will find Peter and the Apostles as we follow them through four key moments in the Gospel of St. Matthew. The test won’t be one of skill, but of faith. And in them, we may see ourselves.

In 2 Corinthians 12:9, St. Paul recounts God’s words: “My grace is sufficient for you, for my power is made perfect in weakness.” Although God speaks these words to St. Paul, they also applied to St. Peter and the other disciples. In the last couple of sessions we’ve seen Peter respond to Jesus’ call and become a primary witness to the many miracles of Jesus. Yet, we’ll now see four passages where Peter’s faith, along with that of his companions, will be challenged. They will discover their own weakness. And in their weakness, they will learn first-hand about the grace and power of God.

St Peter at Gallicantu Church photo © Augustine Institute 42 C o n n e c t

1. Name one thing that struck you from the last session on “Capernaum: Village of Coming Consolation” or the daily reflections.

2. Think of someone you absolutely trust. What qualities does that person have to prompt your trust?

3. Think of a recent time you were tested, either on a topic, or skill, or even through a trial. How did you do with the test? Were you successful? Did you fall beneath your expectations? Did you fail? What can you learn from tests you have marginally passed or even failed?

WATCH VIDEO The following is a brief outline of the topics covered in the video teaching.

I. Matthew 5:1–7:29 (Sermon on the Mount) A. Jesus repeatedly refers to God as “Father” B. Matter of priority: Seek first the kingdom and “your” Father C. Greatest obstacle to generosity is fear; faith overcomes fear

II. Matthew 8:23-27 (Storm at Sea) A. Sea of Galilee; shallow boats used on deep lake B. “Save, Lord; we are perishing” (Matthew 8:25) 1. Wind and waters: still most uncon- trollable things 2. Jesus can rebuke both 43 Faith not Fear: Walking in Trust

III. Matthew 14:22-33 (Walking on water) A. Jesus sends Apostles on ahead in boat, but storm arises B. Jesus comes to them “on the water” C. “Take heart, it is I; have no fear.” (Matthew 14:27) 1. “It is I”—recalls God’s self-revelation in Exodus 3:14, “I AM” 2. Job 9:8—God alone walks (tramples) on the waves of the sea D. Boldness of Peter; Petrine Prayer: “Lord, save me.” (Matthew 14:30)

IV. Matthew 16:5-12 (Disciples anxious about bread) A. Disciples are anxious about what to eat because they brought no bread B. Disciples fail exhortation from Sermon on Mount not to be anxious V. Repetition in biblical narrative A. Repetition is an invitation to deeper reflection because they brought no bread B. What is the repetition in the diagram below teaching us? 1. The “outside” parallels emphasize that we need to trust God and can’t worry about worldly things 2. The “inside” parallels emphasize that God will pilot his Church, Peter’s boat, through any storms

A - Matthew 5:1–7:29 “Don’t be anxious about what to eat …” B - Matthew 8:23-27 • Peter’s boat caught in storm on the sea; Apostles anxious about safety • “O men of little faith” B - Matthew 14:22-33 • Peter’s boat caught in storm on the sea; Apostles anxious about safety • “O man of little faith” A - Matthew 16:5-12-Apostles anxious about having no bread to eat

44 D i s c u s s

1. In the Sermon on the Mount, Jesus repeatedly refers to God as “your” Father (only once referring to God as “my” Father (i.e., his Father). Why is this distinction important? Do you think of God as your Father? Why or why not?

2. Dr. Gray discussed that the greatest obstacle to generosity is fear. If I have faith about the future, believing that my needs will be taken care of by my loving heavenly Father, I am free to be generous to others. Is there a correlation between faith in God’s future provision and your fears? What helps you in times when you are tempted to worry about the future? The Roman Catholic chapel at Mount of Beatitudes © ChameleonsEye / Shutterstock.com

3. Reflecting on Rembrandt’s painting of “The Storm on the Sea of Galilee,” Dr. Gray noted the various actions of those in the boat. For example, some are working the sails and rigging, some are holding on for dear life, some are crying out to awaken Jesus, and one is hanging over the side of the boat. Which position is closest to the one you take when faced with storms in your life? Do you think of Jesus in those storms? If so, how do you picture him? Asleep? Indifferent? Caring? Able to help? Jesus invites us to peace and calm. How do you accept his invitation when the storm rages?

Christ in the Storm on the Lake of Galilee / HIP / Art Resource, NY 45 Faith not Fear: Walking in Trust

4. What is the significance of Jesus saying, “It is I” (Matthew 14:27), when he approaches his disciples in the boat?

5. When Jesus said, “Come,” Peter boldly leapt out of the boat. Is there a time when you responded with boldness to God’s call? Is there an area of your life where God is calling you to act with boldness now? What holds you back? Caution? Fear?

6. Dr. Gray begins and ends this teaching by showing the pattern of repetition in the four Scripture stories (see teaching outline for the repetition detail). Dr. Gray noted that repetition in biblical narratives is a call to deeper reflection and meditation, inviting us to ask: Why are these events ordered in this way? What is the relationship between them? What is the meaning behind them? Can you recall any other repetitions in Scripture? What were they, and what might you learn from them?

“The Church is the place where humanity must rediscover its unity and salvation. The Church is ‘the world reconciled.’ She is that bark which ‘in the full sail of the Lord’s cross, by the breath of the Holy Spirit, navigates safely in this world.’ According to another image dear to the Church Fathers, she is prefigured by Noah’s ark, which alone saves from the flood.” — CCC 845

46 Faith not Fear: Walking in Trust

“Lord, save me.” —Matthew 14:30

C LOSING P RAYER

Dear Lord, you alone know the storms that rage in my heart and the fears they create in me. You also know that, like Peter, I long to step out in faith and have you take my hand in yours. And so, Lord, like Peter, I pray: “Lord, save me!” Rescue me from my fears, and create in me a bold faith that bears witness to your love and care so that I might rise above any storms that threaten my peace. Amen.

St. Peter, pray for us.

FOR FURTHER READING

Thomas J. Craughwell, St. Peter’s Bones: How the Relics of the First Pope Were Lost and Found… and Then Lost and Found Again (Random House, 2013)

47 C o m m i t –DAY 1 The Sermon on the Mount

Jesus has called Peter and the Apostles, who are now traveling with him as disciples. He has worked many miracles. Great multitudes follow him, bringing their sick to be healed. He has traversed much of Galilee, preaching his message of repentance. St. Matthew’s narrative gives a detailed record of a discourse we call “the Sermon on the Mount” (Matthew 5–7). The traditional site for this teaching is located in Peter’s “backyard,” along the north shore of the Sea of Galilee, just west of the town of Capernaum.

Interestingly, St. Matthew notes that Jesus “went up on the mountain” (Matthew 5:1).

Look up Exodus 19:20. What parallels do you find there with Matthew 5? Mount of Beatitudes photo © Augustine Institute

Look up Exodus 20:1-17. What is received on the mountain?

Matthew also takes time to note that “[Jesus] opened his mouth and taught them” (Matthew 5:2). This seems like an unnecessary, or obvious, detail. Yet, there is significance behind the wording.

Look up the following verses: Who Speaks? What is Spoken?

Deuteronomy 4:44-45; 5:1

Deuteronomy 8:3

Matthew 4:4

What is the significance of St. Matthew’s phrase, “[Jesus] opened his mouth”?

48 Faith not Fear: Walking in Trust

Jesus is a “new Moses,” who, like Moses, goes up on a mountain and opens his mouth to teach the people and give them a new Law—the new Law of the New Covenant. The Sermon on the Mount can be divided into three groupings: “Word,” which includes the Beatitudes in Matthew 5:3-11, and a series of short teachings, many directly related to some of the Ten Commandments (Matthew 5:12-48); “Worship”including teachings on piety, prayer, and fasting in Matthew 6:1-18; and “Works of Mercy,” (including almsgiving and storing up treasure in heaven in Matthew 6:19-34). Jesus concludes with a series of exhortations to act on these teachings (Matthew 7).

Jesus’ teaching on prayer comes at the heart of the Sermon on the Mount, in Matthew 6. Some call it “The Lord’s Prayer;” others call it the “Our Father.” This is one of two places where Jesus’ instruction about prayer appears in the Gospels. Compare Matthew 6:9-13 with Luke 11:2-4. What are the differences and similarities between these two versions of the prayer? How do they compare with the words we say today in Mass?

Matthew 6:9-13 Luke 11:2-4 Comparison Notes

Pray then like this: And he said to them, “When you pray, say:

Our Father who art in heaven, Father,

Hallowed be thy name. hallowed be thy name.

Thy kingdom come. Thy kingdom come.

Thy will be done, On earth as it is in heaven.

Give us this day our daily Give us each day our daily bread; bread;

And forgive us our debts, As we and forgive us our sins, for we also have forgiven our debtors; ourselves forgive every one who is indebted to us;

And lead us not into temptation, and lead us not into temptation.”

But deliver us from evil.

When we break it down, we see that this prayer is a series of petitions. But before a single petition is requested, what does Jesus have us say?

49 Faith not Fear: Walking in Trust

Look up the following verses. What does St. Paul tell us about calling out to the Father? Why do you think Jesus teaches us to begin in this way?

Romans 8:15-16

Galatians 4:6

While Christianity recognizes God as many things—Creator, Master, King, Judge, to name only a few—it also uniquely proclaims God as a loving Father. This is the first description of God in the Creed, “I believe in God the Father…” St. John says, “See what love the Father has given us, that we should be called children of God; and so we are…” (1 John 3:1). When Jesus tells us to begin the prayer with “Our Father,” he is inviting us to know God not simply as his Father, but as my Father, too. Through Jesus we are then encouraged to cry out to him in confidence with all our needs.

It is after the teaching on prayer, specifically praying to God “our” Father, that Jesus instructs his followers about the works of mercy. On the foundation of our trust in a loving Father, we can choose to lay up “treasures in heaven” instead of storing up treasures on earth (Matthew 6:20), we can “not be anxious” about our lives (Matthew 6:25), and we can move from being “men of little faith” (Matthew 6:30) to faithful sons and daughters.

What examples does Jesus ask us to consider in his exhortation that we not be anxious? Look up the following verses:

Matthew 6:26

Matthew 6:28-30

Matthew 6:32

Look up the following verse. What does Jesus tell us to do to avoid anxiety and fear?

Matthew 6:33

Faith overcomes fear. If we actively “seek first” Jesus Christ and his kingdom and his righteousness, we will grow in faith. And that growing faith will leave less room for fear. We will draw closer to the calm and peace of Jesus Christ so that, if/when fear does come, we will know how to respond.

The Sermon on the Mount encompasses the heart of much of Christian teaching. St. Augustine in his commentary on the Sermon on the Mount reflects, “If any one will piously and soberly consider the sermon which our Lord Jesus Christ spoke on the mount, as we read it in the Gospel according to Matthew, I think that he will find in it, so far as regards the highest morals, a perfect standard of the Christian life.” The Sermon on the Mount is a teaching that we should come back to often in our reading and reflection so that we will keep before us the way we are to live as children of our heavenly Father. 50 C o m m i t –DAY 2 The Gift of Faith

It’s tempting to think that if we had lived in the time of Jesus it would’ve been easier to have faith. After all, we’d have witnessed firsthand Jesus curing the sick, feeding the multitudes, raising the dead. But was that true for those who were there?

Let’s look at Matthew 8 for some insights. Jesus has finished teaching the Sermon on the Mount and makes his way back to Capernaum. According to St. Matthew, what happens along the way?

Matthew 8:1-4

Matthew 8:5-13

Matthew 8:14-15

Matthew 8:16-17

Before the Sermon on the Mount, what does Matthew 4:24 tell us?

With so many miracles and such profound teaching, the crowds were astonished. Jesus acted and spoke with authority (Matthew 7:28-29). Surely it was easy for his listeners to believe in him. The Apostles must have taken on a rock-solid faith.

St. Matthew, an Apostle himself, tells us with unflinching honesty what happened. Read again the story of the sea voyage in Matthew 8:23-27. Though the Apostles saw Jesus performing one miracle after another, a storm on the Sea of Galilee got the best of them. They were terror- struck. “Save, Lord; we are perishing!” It was one thing for Jesus to work miracles on land and speak as few had ever spoken before, but this was something else. Fishermen on the Sea of Galilee knew the fierceness of the storms that could arise. They had known others who had perished in these storms, cleaning away the wreckage of boats ravaged by the winds and waves. How many of us would have reacted differently?

51 Faith not Fear: Walking in Trust

Jesus, always understanding the hearts of men, still said, “O men of little faith” (Matthew 8:26). Here is a hint that they should have known what he was capable of doing. To prove it, he rebuked the winds and water. Calm arrived. And the Apostles marveled and asked, “What sort of man is this, that even winds and sea obey him?”

If the Apostles, who saw Jesus work miracle after miracle, struggled to comprehend just who Jesus was and give him their full trust, we have to wonder what chance we have trusting him more than two thousand years later.

After his resurrection, Jesus gave reassurance to Thomas, who refused to believe until he put his hands in the wounds of the Lord. Jesus says,

“Have you believed because you have seen me? Blessed are those who have not seen and yet believe.” —John 20:29 These words of Jesus remind us that faith is possible for us, and our belief will be the source of blessing. In fact, outside of the Beatitudes, this is one of the very few places in the Gospels where Jesus says, “Blessed are those….”

The Church teaches that faith is not something we can manufacture for ourselves. Faith is a gift of God, given as we open ourselves to him. Take time now to thank God for the gift of faith in your life and for the blessings it has already brought you. Ask God to increase your faith. And reflect on the words of St. John: “For whatever is born of God overcomes the world; and this is the victory that overcomes the world, our faith.” —1 John 5:4

52 C o m m i t –DAY 3 The Storms of Life

In his encyclical “Light of Faith,” Pope Francis writes: “Faith is born of an encounter with the living God who calls us and reveals his love, a love upon which we can lean for security and for building our lives.”

When the disciples saw a person walking on the water in Matthew 14, they thought they were seeing a ghost. How shocked they were to see that it was Jesus himself. Although they had seen him cure the sick, multiply loaves and fishes, even calm a storm on this very sea, this was something beyond belief. Jesus was walking “upon” the water, commanding the laws of the natural world. What would you have thought at that very moment? How might your relationship change with someone who could do such a thing?

L ECTIO

The practice of praying with Scripture, Lectio Divina, begins with an active and close reading of the Scripture passage. Read Matthew 14:23-34. Then answer the questions to take a closer look at some of the details of the passage.

“And after he had dismissed the crowds, he went up on the mountain by himself to pray. When evening came, he was there alone, but the boat by this time was many furlongs distant from the land, beaten by the waves; for the wind was against them. And in the fourth watch of the night he came to them, walking on the sea. But when the disciples saw him walking on the sea, they were terrified, saying, ‘It is a ghost!’ And they cried out for fear. But immediately he spoke to them, saying, ‘Take heart, it is I; have no fear.’ And Peter answered him, ‘Lord, if it is you, bid me come to you on the water.’ He said, ‘Come.’ So Peter got out of the boat and walked on the water and came to Jesus; but when he saw the wind, he was afraid, and beginning to sink he cried out, ‘Lord, save me.’ Jesus immediately reached out his hand and caught him, saying to him, ‘O man of little faith, why did you doubt?’ And when they got into the boat, the wind ceased. And those in the boat worshiped him, saying, ‘Truly you are the Son of God.’ And when they had crossed over, they came to land at Gennesaret.” —Matthew 14:23-34

The setting of the story is carefully described. Take note of the following: What times are mentioned? How far is the boat into the sea? How are the waves affecting the boat? How is the wind affecting the boat? What is the prevalent emotion? How many times is fear mentioned? 53 Faith not Fear: Walking in Trust

When in the night does Jesus come to the Apostles in the boat?

Take note of how Jesus responds when the Apostles, and then later Peter, cry out. What does he say? What does he do? What happens to the storm?

When does Jesus answer? What does Jesus say/do?

Apostles

Peter

M EDITATIO

LECTIO, close reading and rereading, is followed by Meditatio, time to reflect on the Scripture passage, to ponder the reason for particular events, descriptions, details, phrases, and even echoes from other Scripture passages that were noticed duringL ECTIO. Take some time now to mediate on Matthew 14:23-34. Here is a short reflection and some questions to help you get started.

After a long day teaching and feeding the crowds, Jesus sends the Apostles on ahead to sail to the other shore. What was to be a simple journey turns into a nightmare as the wind and waves jeopardize the small boat and the lives of everyone on board. In a previous storm, Jesus had been with them. He miraculously calmed the wind and the waves. Now they are alone.

Sometime after three o’clock in the morning, in this darkest hour, they see a figure coming toward them—walking on the water!—but their natural senses cannot make out who or what it is. A ghost! What else could it be? Perhaps it was a specter coming to lead them to the Abyss, the Underworld, as Greek and Roman myths proclaimed.

Then a voice cuts through the noise of the wind and sea. “Take heart, it is I. Have no fear.” They know it is the voice of Jesus. But Peter—why did it always seem to be Peter? —challenges the voice. “Lord, if it is You…”

If… How many times was Jesus challenged with that question? Satan in the wilderness taunted Jesus with “If you are the Son of God…” (Matthew 4:3, 6). Even at his crucifixion, Jesus heard passersby shout, “If you are the Son of God…” (Matthew 27:40). For Peter, it is a way to be certain. “Lord, if it is You, bid me come to you on the water.” Jesus invites him to come out of the boat, and Peter does. But as the distance closes between them, Peter is distracted by the wind and becomes afraid. He begins to sink and cries out, “Lord, save me!”— an echo of the words shouted to Jesus in the previous storm. And Jesus takes Peter’s hand and says a variation of what he’d said then: “O man of little faith, why did you doubt?”

54 Faith not Fear: Walking in Trust

Jesus responds “immediately” to both the Apostles’ and Peter’s cries. But the response is not what we might expect. He does not immediately calm the storm (as he did earlier in Matthew 8). To the Apostles, he speaks, letting them know he is with them. For Peter, he must catch him by the hand to save his life. Only when Jesus is in the boat is the storm finally calmed. Often when we cry to God for help, we expect him to act in a specific way—our way—or exactly as he had in similar circumstances before. When he doesn’t, we might be tempted to doubt him, or assume he will not respond.

In Isaiah 55:8-9, what does the prophet say about our ways and God’s ways? Is there a storm in your life in which God is speaking to you but you can’t hear him because of your expectations?

Even though the storm has been raging for some time, Jesus waits until the “fourth watch of the night” to come to the Apostles. Why do you think Jesus waited? Why do you think Jesus immediately calms the storm in Matthew 8, but in Matthew 14 allows the storm to continue for a while? In Romans 5:3-5, what fruit does Paul tell us comes from suffering?

Peter is walking on water, but then something changes. According to Matthew 14:30, what changed? The faith that allowed Peter to step out of the boat is replaced by what? Jesus admonishes Peter for his lack of faith. According to Jesus in Matthew 14:31, what does Peter’s fear lead to?

55 Faith not Fear: Walking in Trust

Note the two different reactions by the Apostles in Matthew 8:27 and later in Matthew 14:33 to the miracles of Jesus on the Sea of Galilee. Compare and contrast the two words used to describe their reactions.

Verse Compare/Contrast Matthew 8:27

Matthew 14:33

56 C o m m i t –DAY 4 Faith and Remembering

The disciples have only recently witnessed both Jesus, and Peter briefly, walking on the water of the Sea of Galilee. Matthew then goes on to record two different times that Jesus miraculously multiplied the loaves and fishes to feed the crowds (Matthew 14:13-21 & 15:29-29). Thousands fed from a handful of loaves and a few fish. It’s not hard to imagine the impression that this miracle would have made on someone who witnessed it, let alone the Apostles who had now witnessed Jesus feed such a crowd twice. While their incredulity at Jesus’ suggestion that they might feed the crowd themselves, “Where are we to get bread enough…?” surely turned to awe as they gathered up the leftovers, it appears that, in the short-term at least, the miracle did little to increase the Apostles’ faith in our Lord.

Traveling back from this most recent miraculous feast, one might expect the Apostles to have a renewed attention for every word and direction spoken by their teacher, but instead Jesus’ choice of words in warning his disciples about the “leaven” of the Pharisees and Sadducees Jesus Calms a Storm on the Sea unexpectedly diverts the disciples’ concerns to a more © Zvonimir Atletic/ Shutterstock.com temporal focus.

Let’s look again at the Gospel of Matthew. What are the Apostles focused on?

Matthew 16:5:

Matthew 16:7:

Matthew mentions this concern twice in only a couple of verses, giving us a sense of the heightened level of the Apostles’ anxiety over their provisions. Jesus’ “O men of little faith…” suggests there is a much deeper problem than food and drink.

With what question does Jesus challenge the Apostles at this point in Matthew 16:9? Note the verbs that are used in the questions: “Do you not yet ______?” “Do you not ______?” 57 Faith not Fear: Walking in Trust

In this passage, Matthew highlights the idea of forgetting and remembering:

They hadforgotten ... Do you not remember... (Matthew 16:5) (Matthew 16:9)

In their focus on having forgotten the bread, the Apostles have forgotten Jesus’ teaching on the Sermon on the Mount. Recall one of Jesus’ teachings:

Matthew 6:25:

If those closest to Jesus can forget his teaching on anxiety about what they will eat, right after they’ve witnessed Jesus feeding thousands of people, what other teachings might they forget? Given his warning about the Pharisees and Sadducees, it seems Jesus might be concerned about the Apostles forgetting this teaching also:

Matthew 6:1:

Matthew 6:5:

Jesus is soon to denounce the scribes and Pharisees for these very actions (among others), “They do all their deeds to be seen by men” (Matthew 23:5).

Jesus, in his teaching in the Sermon on the Mount, gives a new Law. Jesus knows that his death, and subsequent return to the Father, is fast approaching. These Twelve Apostles, with Peter as their head, will need to faithfully hand on Jesus’ teaching and lead the Church, both in the witness of their lives and in the words they preach. Jesus wants them to not “forget,” but to faithfully “remember.”

The idea of “remembering” goes back to the Exodus. When God gives his people the first law, the law of the Old Covenant, they are exhorted numerous times to “remember” and to not forget God’s statutes and ordinances and his mighty deeds. See some examples:

Deuteronomy 8:2

Deuteronomy 8:11

Psalm 77:11

58 Faith not Fear: Walking in Trust

Psalm 105:5

Our faith should be strengthened as we remember what the Lord has done for his people over the ages. Our faith should grow as we keep his instruction before us. Few of us would argue either statement. Yet, we often forget them. Stop now to think of the many ways God has been faithful and merciful to you in your life. What happens to your faith if you go long periods without meditating on his instruction?

The idea of “remembering” is also at the heart of liturgy. Look up the following verse:

Luke 22:19

There are two parts to the Mass. What do we do in each part?

Liturgy of the Word:

Liturgy of the Eucharist:

At each Mass we first remember God’s teaching, his words, by reading from various parts of the Scriptures (Old Testament, Psalms, New Testament Letters and Gospels). Then we remember Jesus’ greatest act of offering himself on the Cross and instituting the Eucharist. We do this every week, in remembrance of Christ, so that we “remember” and “do not forget.” In doing so, we are strengthened to remain faithful to Our Lord.

59 C o m m i t –DAY 5 Truth and Beauty

The Storm on the Sea of Galilee, Rembrandt, 1633

Christ in the Storm on the Lake of Galilee / HIP / Art Resource, NY

Rembrandt’s “The Storm on the Sea of Galilee” depicts Jesus’ calming of the sea, which is recounted in Matthew 8:23-27 (also Mark 4:35-41). Rembrandt is known for his use of light and exceptional realism, two qualities he makes use of in this stirring painting.

St. Matthew in his account of this scene starts with the condition of the sea. How does he describe the storm and its effect on the boat in Matthew 8:24?

The storm: The water:

How does Rembrandt depict these conditions?

60 Faith not Fear: Walking in Trust

In Rembrandt’s painting we see the storm with a forceful realism. The wind has churned up the sea so that the waves pitch the small boat to a near vertical angle. The sky is ominously black, except for one circular clearing, which allows the light Rembrandt uses to highlight the angry sea. The waves near the boat are also bright with light as they break over the edge, “swamping” the craft. The strong winds fill the sails, threatening to rip them from the boat’s rigging.

The boat’s frightened passengers display numerous responses to the desperate situation. Look closely at the painting. How are the various disciples responding to the storm?

As Dr. Gray pointed out in his teaching for this session, if we took only a glance at the image, we might never realize that this scene depicts a thirteenth disciple in the boat with Jesus. It appears that Rembrandt has painted himself into the painting, painter’s cap and all. He looks out at the viewer as if to ask, “Which disciple are you in this painting?” or, “How do you respond in the midst of life’s storms?” Take a moment to ponder Rembrandt’s questions. Is there a storm in your life now? How are you responding to it?

The boat’s dangerous pitch draws our eye to the sturdy mast and yard from which the sails hang. Besides being the supports for the sails, what image is Rembrandt portraying?

Not accidentally, these two wooden beams form the shape of the Cross. One of the sailors working so arduously at the rigging and sails appears to be grasping at the mast, the Cross, as if it were his only chance of surviving the storm. Look up John 3:14-17. According to St. John, what does Jesus Christ bring us by his Cross?

The foremost storm of our life is sin. It has the eternal consequence of separating us from God. The Cross of Jesus Christ is what saves us from this storm and gives us the hope of eternal life. The Cross is the sure foundation to which we must hold in the midst of all other storms, trials, and sufferings. Because of the Cross, our sufferings are not in vain but are joined to the sufferings of Christ. We must hold tight to the Cross, like the sailor in the painting, so that we are not thrown loose by the storms around us. Rembrandt, like many of the Dutch master painters of his time, displayed a wonderful skill in the depiction of light. Here Rembrandt uses it, not only to highlight the fury of the storm, but also to illumine Christ’s face. In the midst of the darkness of the lower end of the boat, Christ’s face alone is bathed in a subtle light, a light that also encircles Christ’s head in a subtle halo.

61 Faith not Fear: Walking in Trust

In the midst of the storms of life, we must look to the face of Christ, to the face of the One who will see us through the difficulty, like those who cling to the foot of the Cross and look up. Read the following verses and note all the references to the face of God/Jesus:

Exodus 33:11

Psalm 27:8

Psalm 119:135

2 Corinthians 4:6

God desires us to seek his face. In the book of Revelation, the last book of the Bible, we are told that all “shall see his face” (Revelation 22:4). In Rembrandt’s painting, the calmest place in the boat is near Jesus. The two disciples in the painting that cry out to him, “Save, Lord!” do so face-to-face with Jesus. They come to Jesus with fear and terror, but Jesus rebukes the wind and the waves, returning the sea—and the disciples’ hearts—to calm. Seeking Jesus first, and holding tight to his Cross, is the surest way to know the peace of Christ and to weather any storm.

62 Faith not Fear: Walking in Trust

63 STUDY GUIDE

Tim Gray Nihil obstat: Derek Barr, Censor Deputatus Imprimatur: Most Reverend Samuel J. Aquila, S.T.L., Archbishop of Denver, October 2014

Augustine Institute 6160 South Syracuse Way, Suite 310 Greenwood Village, CO 80111 Information: 303-937-4420 AugustineInstitute.org LectioCatholic.org

Printed in the United States of America ISBN 978-0-9904147-7-3 O PENING P RAYER

“Without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy... Come to him, to that living stone, rejected by men but in God’s sight chosen and precious; and like living stones be yourselves built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” —1 Peter 1:8, 2:4-5 Eternal God—Father, Son, and Holy Spirit—thank you for revealing yourself to us, loving us, and giving us the gift of your holy Church. You have made each of us with a unique identity and purpose, having in mind our common mission to love and serve you through the Church, both on earth and in heaven. Help us to follow the example of St. Peter by being faithful disciples and living stones with which Jesus will build his Church. Make us into the men and women you are calling us to be, in every situation and at every moment. Amen.

St. Peter, pray for us.

I NTRODUCTION In our last session, we discussed several episodes in Matthew’s gospel when Jesus challenged the Apostles’ faith. Clearly, he wanted to push them beyond merely hearing his words and observing his actions to living both out in their lives as his chosen followers. In this next session, Jesus will ask a question that will reveal the hearts of the Apostles and gauge where they are in their faith. Of the Twelve, it will be Peter who will respond to the question, and his reply will not only impact the direction of his life—and ours as well—but the ensuing exchange between Peter and Jesus will reveal something deeper about the identities of both men.

Christ’s charge to Saint Peter / V & A Images, London / Art Resource, NY 64 C o n n e c t

1. From last session, what struck you most about how Jesus handled the two different storms on the Sea of Galilee?

2. What’s the most difficult environment you’ve ever had to work in? How did that environment affect you mentally, emotionally, physically, and spiritually?

3. How or why did your parents choose your given name? How or why did you choose the names of your children? Do you have a special namesake or patron, or a story explaining why you were given the name you have? If you have been confirmed, how or why did you choose the name of your confirmation saint?

WATCH VIDEO The following is a brief outline of the topics covered in the video teaching.

I. Matthew 16:1-12; Mark 8:14-21 A. Jesus warns Apostles about leaven of Pharisees and Sadducees B. Jesus is the “Bread of Life” that they do not perceive/understand

II. Healing of Blind Man (Mark 8:22-26) A. Recall that Bethsaida is pagan hometown of Peter, Andrew, Philip B. Jesus heals blind man in two stages and says “Don’t go back” 1. Some environments can blind us to the ways of God 2. What is your Bethsaida? What is 65 becoming your barrier to God? Peter the Rock: The Primacy of Jesus

III. “But who do you say that I am?” / Peter’s profession A. Mutual revelation—about Jesus and about Peter 1. “You are the Christ, the Son of the living God.” (Matthew 16:16) 2. “You are Peter, and on this rock I will build my church.” (Matthew 16:18) B. Jesus 1. “Christ” is Greek translation of Hebrew word messiah, which means “anointed”; in the Old Testament kings were anointed, thus Peter is proclaiming Jesus King 2. “the Son of the Living God” (as compared to Caesar Augustus, whose temple was in Caesarea Philippi and who was the son of the “dead” god Julius) C. Peter 1. “Blessed are you”—Peter receives a blessing 2. “Simon bar Jona” (Simon son of Jonah); but Simon’s father’s name is John; Peter to be a “disciple” and new son of Jonah 3. “You are Peter [Petros], and on this rock [petra]” 4. Any name change is significant; Abram–Abraham; Jacob–Israel 5. Christ the builder (Christus Faber); Jesus is a wise man building on rock/Peter; recalling Solomon building the temple on the foundation stone (eben shetiyya) on Mt. Moriah (2 Chronicles 3:1) D. What is the significance of Caesarea Philippi to this question from Jesus? (It will be the question for Peter and the early Christians under Roman persecution.)

66 D i s c u s s

1. Before healing the blind man in Mark 8, Jesus “led him out of the village” (Mark 8:23). After miraculously restoring the man’s sight, Jesus tells him not to go back to the village (Mark 8:26). Why did Jesus say that? How does environment affect us in our lives of faith? How can our growth in virtue be helped or inhibited by a good or bad environment? Why are we often tempted to go back to our former ways of behaving, thinking, and speaking?

2. When Simon Peter boldly declares to Jesus “You are the Christ, the Son of the living God” (Matthew 16:16), what does he reveal about Jesus’ identity and his mission? What do Jesus’ words to Peter, “And I tell you, you are Peter, and on this rock I will build my Church” (Matthew 16:18), reveal about Jesus’ identity and his mission?

3. What does Jesus’ declaration to Peter, “And I tell you, you are Peter, and on this rock I will build my Church” (Matthew 16:18), reveal about Peter’s identity and his mission?

4. Jesus poses his question, “But who do you say that I am?” (Matthew 16:15), not just to Peter, but to all the Apostles. How does this same question and our answer to it, reveal who we are (our identity) and what we do (our mission)? Do you consider your faith—and how you follow Jesus— an essential part of who you are? If so, how does this impact your life?

Delivering the Keys of the Kingdom to Saint Peter / Erich Lessing / Art Resource, NY 67 Peter the Rock: The Primacy of Jesus

What mission do you think Jesus is calling you to take on, individually and as a member of his Church?

St. Augustine tells us that the name “Peter” comes from the word for a “rock” in exactly the same way as the name “Christian” comes from “Christ.”

5. At Caesarea Philippi, Peter proclaimed Jesus as the Son of the living God. Peter’s conviction about Jesus’ identity would direct Peter’s future decisions and actions. At the end of his life it would also determine how Peter would die at the hands of the Roman authorities. How does our conviction about Jesus’ identity affect our behavior at work, in school, in our neighborhoods, or in our families? Does being identified as a Christian cause you difficulties in any of those arenas? If so, how? How do you respond to those difficulties?

“Brothers and sisters, what happened in a unique way in Saint Peter, also takes place in every Christian who develops a sincere faith in Jesus the Christ, the Son of the living God. Today’s Gospel challenges each of us: How is your faith? Let each of us answer in our heart. How is your faith? How is it? What does the Lord find in our hearts: a firm heart, like a rock? Or a heart like sand, that is, doubtful, mistrustful, unbelieving? It would do us good to think about this throughout the day. If the Lord finds in our hearts a faith—I won’t say perfect, but sincere, genuine—then He will see in us, too, the living rocks on which He builds His community. For this community, the foundation stone is Christ, the unique cornerstone. For his part, Peter is the rock, as the visible foundation of the unity of the Church; but every baptized person is called to offer to Jesus his or her own faith, poor but sincere, so that He can continue to build His Church, today, in every part of the world.” —Pope Francis

68 Peter the Rock: The Primacy of Jesus

“And I tell you, you are Peter, and on this rock I will build my Church, and the powers of death shall not prevail against it.” —Matthew 16:18

C LOSING P RAYER

Lord Jesus Christ, Son of the Living God, thank you for calling us to be your disciples, and to be members of the Church you have built upon the rock of Peter. Living as Christians and fulfilling our mission to serve you and your Church are only possible through your grace. Help us to always follow you faithfully, and like Peter to firmly proclaim our faith in you—in all that you are, in all that you have done, and in all that you continue to do. Help us to discover and rediscover the mission, identity, and purpose you have given each of us, and to become the men and women you are calling us to be. We pray this in Jesus’ name. Amen.

St. Peter, pray for us.

FOR FURTHER READING

Pope Francis, Vatican Radio, “Pope Francis: Jesus builds the Church on faith”; Sunday Angelus address, August 24, 2014 (translated)

Catechism of the Catholic Church 203 (“God Reveals His Name”) and 441–445 (“The Only Son of God”)

69 C o m m i t –DAY 1 Jesus Heals the Blind Man

Does our environment or culture make a difference in how we live out the faith? How does your family, work, or school affect how you live out your Christian life, in positive and negative ways?

What warnings does Jesus give in the following verses?

Matthew 6:5

Mark 8:15

Mark 8:26

From Jesus’ warnings, it appears that there are situations, relationships, and surroundings that Jesus wants his disciples to avoid. For example, Jesus publicly rebukes the scribes and Pharisees (Matthew 23) and references them in less than flattering terms in the Sermon on the Mount (“You must not be like the hypocrites”—Matthew 6:5). Jesus knew well the pride and hypocrisy of many of the Pharisees and warned his disciples, “Take heed and beware the leaven of the Pharisees and Sadducees” (Matthew 16:6). Jesus knew how difficult it was not to give in to temptation, whether in pride or other sins, without the added encouragement of the bad example of others.

Jesus healed a man’s blindness, then warned him, “Do not even enter the village” (Mark 8:26). Dr. Gray suggests that Jesus did not want the man to return to his former life and environment, because they would undermine his changed life. St. Paul would later warn believers to “cast off the works of darkness” (Romans 13:12). Not only must we avoid the darkness we once embraced, but we must beware of those who remain in that darkness. The pull away from the light can work against our faith and draw us toward sin.

What can we do about the kinds of surroundings we can’t escape—a negative workplace, a difficult home life, friendships that nudge us away from virtue and faith? Are there practical things we can do to hold on to our faith in these areas? Are there situations we can actively avoid within these places? How can we constructively change negative environments? Are we ever called by God to remove ourselves from environments that we consider essential to our education or livelihoods, even in a painfully sacrificial way?

70 Peter the Rock: The Primacy of Jesus

How can we resist the temptation to “return to Bethsaida”—situations or places we need to leave behind for our faith? How can we help others who are in their own “Bethsaida”? What does God provide for his people when temptation comes? (Read I Corinthians 10:13 to help answer this question.)

It is precisely when we are having difficulty leaving sin behind, or struggling with the temptation to return to sinful habits, that we need the encouragement of other Christians to help us remain faithful. What does Scripture tell us in the following verses?

Ecclesiastes 4:9-10

Proverbs 27:17

1 Thessalonians 5:11

Hebrews 3:13

Hebrews 10:24-25

Do you have a Christian friend who helps keep you accountable in your faith? If not, who can you approach to help encourage you in this way?

In addition to seeking other Christians to help us stay accountable, frequent Confession and reception of the Sacraments are crucial to strengthening our will to fight temptation. Jesus himself seeks to infuse us with his love and life to make it possible for us to imitate him in all areas of our lives. As we regularly yield to him, we are better equipped to resist the temptations when they arise. By being conformed to Christ, we may then effect a change in the people around us to become what St. John Paul II called “a culture of life and a civilization of love.”

71 C o m m i t –DAY 2 Caesarea Philippi

Caesarea Philippi is located in the northern most part of Israel, situated some 30 miles north of the Sea of Galilee on the southwestern base of Mt. Hermon. There is a great spring that feeds the Jordan River as it begins its journey south from the surrounding heights. In the first century, Josephus, in The Wars of the Jews, (Book 1, Chapter 21.3) described the topography: “[Here] is a top of a mountain that is raised to an immense height, and at its side, beneath, or at its bottom, a dark cave opens itself; within which there is a horrible precipice, that descends abruptly to a vast depth; it contains a mighty quantity of water.”

Caesar Augustus gave this district to Herod the Great, who annexed the territory to his kingdom. Herod, being a shrewd politician, erected a temple in the city in the emperor’s honor, Caesarea Philippi photo © Augustine Institute making the city one of three cities which Herod dedicated to Caesar (the other two being Sebaste in Samaria and Caesarea Maritima along the Mediterranean coast). Josephus noted, “And when Caesar had further bestowed upon [Herod the Great] another additional country, he built there also a temple of white marble.” After Herod the Great’s death, his son Philip ruled the area and gave the city the name Caesarea Philippi.

Jesus posed the question “Who do you say that I am?” to the disciples Temple Site photo © Augustine Institute in Caesarea Philippi. As is often the case, understanding the location gives us a deeper understanding of Jesus’ words and actions. To better understand the connection between the passage in Matthew 16 and Caesarea Philippi, we need to explore the practice of the imperial cult.

The worship of the Roman emperors began with Caesar Augustus’ adoptive father Julius Caesar, who saw himself descended from the goddess Venus. After his death, the Roman senate conferred upon Julius the status of a god of the Roman state. Augustus dedicated a temple to him. Augustus also benefited from his father’s title. It followed that if his father was “god,” then Augustus himself was a “son of god.” Soon temples were built not only to honor the “god” Julius, but also the “son of god” Augustus.

72 Peter the Rock: The Primacy of Jesus

This practice was repeated as temples honoring various emperors were built across the empire over the centuries. Herod the Great’s temple to honor Caesar Augustus in Caesarea Philippi was part of the backdrop behind Jesus’ question to the disciples.

Worshipping a pagan king as a god was nothing new. Cultures reaching as far back as the Egyptians and Mesopotamians believed in the divinity of their leaders. Many times God’s people were tested, as pagan rulers required them to choose between fidelity to the one true God of Israel or the pagan state, gods, and cultural practices. Look up the following passages and note in each passage: (1) What is the test put to God’s people? (2) Who is being tested? and (3) What is the outcome of the test?

Daniel 3 Test:

Who is tested:

What is outcome:

Daniel 6 Test:

Who is tested:

What is outcome:

2 Maccabees 6:18-31 Test:

Who is tested:

What is outcome:

The early Christian Church suffered tests of fidelity. Pliny, in his letter to the Roman emperor Trajan, recounts how he put to Christians a choice: Invoke the pagan gods and offer incense to the emperor’s image and live, or persist in their Christian confession and die. Sacred Tradition tells us that St. Peter suffered martyrdom under Emperor Nero for just such a refusal to deny his Christian faith.

Pliny the Younger was a Roman governor of Bithynia- Pontus from 111-113.

Statue of Plinio the Young/ Scala / Art Resource, NY 73 Peter the Rock: The Primacy of Jesus

In his first letter, St. Peter encourages the flock Jesus called him to feed and tend, saying, “But in your hearts reverence Christ as Lord. Always be prepared to make a defense to any one who calls you to account for the hope that is in you, yet do it with gentleness and reverence.” —1 Peter 3:15 Peter continues later in the same letter saying, “Beloved, do not be surprised at the fiery ordeal which comes upon you to prove you, as though something strange were happening to you. But rejoice in so far as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. If you are reproached for the name of Christ, you are blessed, because the spirit of glory and of God rests upon you. But let none of you suffer as a murderer, or a thief, or a wrongdoer, or a mischief-maker; yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God.… Therefore let those who suffer according to God’s will do right and entrust their souls to a faithful Creator.” —1 Peter 4:12-19 God’s people are called to give a continual witness to Jesus Christ. St. Peter exhorts us to know our faith so that we can be ready at all times to give a defense of what we believe, why we believe it, and in whom we believe. At Caesarea Philippi, Peter gives clear witness to Jesus with his words, and many years later he will also give the same witness with his death.

In every age there are Christians who are called to lay down their lives for the faith. Where and how are Christians called to lay down their lives today? Take a moment to pray for these brothers and sisters in the Lord.

While we may not be called to be martyrs, we may have to go through suffering for our faith. Peter encourages us to “rejoice in so far as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed.” Take some time to reflect on what does it mean to “share” in Christ’s sufferings? How does sharing in Christ’s sufferings affect our attitudes about suffering? How can we share in his joy when we suffer?

(If you are suffering right now, take time to offer this suffering to God and ask him to help you experience a share in his joy. If you know others who are suffering, lift them up in prayer, and ask God to show how you can be a witness of Christ’s comfort for them in these next days.)

74 C o m m i t –DAY 3 Jesus, Son of the Living God

Considering the passage from Matthew 16, Pope Francis states that “Jesus feels great joy in his heart because, in Simon, he recognizes the hand of the Father, the work of the Holy Spirit.… What happened in a unique way in St. Peter, also happens in every Christian who develops a sincere faith in Jesus the Christ, the Son of the Living God.” Let’s reflect on how Jesus’ questions and words affect Peter, and how the Holy Spirit works in Peter’s heart to bring about his profession in Jesus Christ—a profession for which he will ultimately give his life.

L ECTIO

The practice of praying with Scripture, Lectio Divina begins with a close reading and rereading of a Scripture passage. Read the following Scripture passage from Matthew 16:13-18. Then answer the questions below to take a closer look at some of the details of the passage.

“Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, ‘Who do men say that the Son of man is?’ And they said, ‘Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.’ He said to them, ‘But who do you say that I am?’ Simon Peter replied, ‘You are the Christ, the Son of the living God.’ And Jesus answered him, ‘Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it.’” —Matthew 16:13-18

Where does this conversation take place? According to Dr. Gray’s teaching, what was the significance of Caesarea Philippi as a backdrop for Jesus’ questions?

The Apostles respond to Jesus’ first question by naming other men. Who are they? What do those men have in common? Why do you think these particular men are named?

What phrase does Peter use to describe God in his response to Jesus? Note the use of this phrase in the following verses from the Old Testament: Jeremiah 10:1-10, Daniel 6:25-27 (in response to an earlier edict in Daniel 6:6-9), Hosea 1:10. How does Paul use it in 2 Corinthians 6:16? How does this add meaning to Peter’s use of the same phrase?

75 Peter the Rock: The Primacy of Jesus

M EDITATIO

Lectio, is followed by Meditatio, time to reflect on the Scripture passage and to ponder the reason for particular events, descriptions, details, phrases, and even echoes from other Scripture passages. Take time now to meditate on Matthew 16:13-18. To help you get started, consider this short reflection given by Pope Francis during a Sunday Angelus address:

“Even today, so many people think Jesus may be a great prophet, knowledgeable teacher, a model of justice.... And even today Jesus asks his disciples, that is, all of us: ‘Who do you say that I am?’... What do we answer? Let us think about this. But above all, let us pray to God the Father, through the intercession of the Virgin Mary; let us pray that He grant us the grace to respond, with a sincere heart: ‘You are the Christ, the Son of the living God.’ This is a confession of faith, this is really ‘the Creed.’ Let us repeat it together three times: ‘You are the Christ, the Son of the living God...’” —Pope Francis

As we’ve seen in this study, location can often give us insight into particular passages of Scripture. How might we understand Peter’s response in light of the culture and buildings in nearby Caesarea Philippi?

The Apostles recount that many think Jesus is just another prophet—a holy man that God may be speaking through, but still just a man. How does Peter’s response indicate that Peter understands who Jesus truly is?

After the death of her brother Lazarus, Martha makes a similar profession to Peter’s: “Jesus said to [Martha], ‘I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die. Do you believe this?’ She said to him, ‘Yes, Lord; I believe that you are the Christ, the Son of God, he who is coming into the world.’” —John 11:25-27 What does this passage tell you about Martha’s faith? How are all people throughout history asked to answer the question, “Who do you say that I am?” Take some time to reflect with Pope Francis: “What do we answer?” And pray for the grace to respond with a sincere heart.

76 C o m m i t –DAY 4 Peter, the Rock

Scripture tells us that the man who would become the head of the Apostles was first named Simon. See for yourself in the following verses:

Luke 4:38

Luke 6:14

Mark 1:16

And his father’s name was John:

John 1:42

John 21:16

But at Caesarea Philippi, Jesus gives Peter two new names: “... Blessed are you, Simon Bar-Jona! … And I tell you, you are Peter…” (emphasis added) —Matthew 16:17-18 His first name, Simon, is changed to Peter, and his surname, Bar-John (literally, son of John), is changed to Bar-Jona (literally, son of Jonah). Each new name indicates something unique about Peter, his identity, and his mission.

Caesarea Philippi photo © Augustine Institute

In the Old Testament story, name changes identified individuals who were to play key roles in God’s plan of salvation. Whose names are changed in the following passages?

Genesis 17:5-8

Genesis 35:10-12

77 Peter the Rock: The Primacy of Jesus

God called Abram to leave his home and journey to the land of Canaan, where God changed his name to Abraham and promised to bless this childless man with a multitude of descendants. Later God would change the name of Abraham’s grandson Jacob to “Israel,” who, with God’s blessing, was to become not just the father of twelve sons, but the father and namesake of the twelve tribes that would make up the nation and kingdom of Israel. Over and over throughout the Old Testament the one true God is identified as “the God of Abraham, Isaac and Jacob” and “the God of Israel.” And it was to Israel that God entrusted his Law and teaching.

Once we see the significance of name changes in the Old Testament, then we should take a closer look at the change from Simon bar-John to Peter bar-Jonah. Let’s start by looking at the name “Peter.”

Peter comes from the Greek word petros, which means “rock.” We should note that an important person was compared to a rock in the Old Testament. Look up the following passage. Who is compared to “rock”?

Isaiah 51:1-2

It was out of the rock of Abraham that God’s people of the Old Covenant were hewn. Peter will be the rock upon which God will build, with living stones, the Church of the New Covenant.

St. Peter/Capernaum photo © Augustine Institute The image of a rock also played a key part in a dream of the Babylonian king Nebuchadnezzar, as interpreted by the prophet Daniel. In his dream the king saw a statue made of several metals, each metal representing a different kingdom. But then something happens. Look up Daniel 2:34-35 and 44-45. What happens to the statue, and what becomes of the rock (or stone) in this passage?

From this small stone Daniel foretells that the God of heaven will set up a kingdom that will never be destroyed. The rock is the beginning of this kingdom.

Jesus begins his ministry by preaching, “Repent, for the kingdom of heaven is at hand” (see Matthew 4:17). Before he begins the journey to Jerusalem, where he will be crucified, Jesus is identifying the rock he had chosen and upon which he will build this kingdom: “And I tell you, you are Peter, and on this rock I will build my church ...” —Matthew 16:18 The kingdom that Jesus is building, one that will last forever, is the Church.

78 Peter the Rock: The Primacy of Jesus

In the Old Testament there was another builder, Solomon. Let’s compare Solomon and Jesus. What does each of the following verses tell you about Solomon and Jesus?

Solomon Jesus Who’s son is he? 1 Kings 1:32-33 Matthew 1:1 What is his position or role? 1 Kings 1:34 Matthew 27:37 What does he possess? 1 Kings 3:10-12, 28 Matthew 7:28-29 What does he build? 1 Kings 6:1 Matthew 16:18 What does he build on? 2 Chronicles 3:1 Matthew 16:18

Jesus is a new Solomon, a new son of David. Like Solomon, Jesus is a wise man who builds on rock. Solomon built the Temple, and God’s presence dwelt in the Holy of Holies in the heart of that Temple. Jesus will build the Church, and God will dwell in its members, as St. Paul teaches: “Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:16). Solomon built his Temple on the foundation stone atop Mount Moriah. Jesus will also build his Church on stone, on a sure foundation, the rock of Peter.

The early Church spoke often of the sure foundation that Jesus provided in building his Church on Peter, the Apostles, and their successors (the bishops). Here are a couple examples:

“Wherever the bishop appears, let the congregation be there also. Just as, wherever Jesus Christ is, there is the Catholic Church. It is manifest, therefore, that we should look upon the bishop even as we would look upon the Lord Himself, standing, as he does, before the Lord.” —St. Ignatius of Antioch, “Epistle to the Smyrnaeans,” c. 105.

“On him (Peter) He builds the Church, and to him He gives the command to feed the sheep, and although He assigns a like power to all the apostles, yet He founded a single chair (cathedra), and He established by His own authority a source and an intrinsic reason for that unity....If someone does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he (should) desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church?” —St. Cyprian of Carthage, “On the Unity of the Catholic Church,” c. 251.

St. Paul refers to the Church in his First Letter to Timothy:

“You may know how one ought to behave in the household of God, which is the church of the living God, the pillar and bulwark of the truth.” —1 Timothy 3:15

It is a great gift to us who live 2,000 years after Jesus’ life, death, and resurrection that he built his Church on such a firm foundation. Take some time in prayer to thank God for the gift of the Church, and to ask for the grace to make Peter’s profession of faith your own and to remain faithful to that profession to the end of your life.

79 C o m m i t –DAY 5 Truth and Beauty

The Prophet Jonah, Michelangelo - Sistine Chapel ceiling fresco 1508-1512

The Prophet Jonah / Erich Lessing / Art Resource, NY In Matthew 16, Jesus gives Simon Peter the new surname of “bar Jona,” literally “son of Jonah.” Since Peter’s mission is to be connected with Jonah, it’s important to remember the significance of this Old Testament prophet. We’ll do so with the help of Michelangelo’s wonderful painting.

At the beginning of the 16th century, Pope Julius II commissioned Michelangelo to repaint the entire ceiling of the Sistine Chapel. At this time the barrel-vaulted ceiling was painted a brilliant blue and dotted with stars; this common scheme (which used the ceiling to portray the heavens above the worship space of the church) was about to be completely covered by Michelangelo’s work. In magnificent colors, Michelangelo depicted scenes from the biblical accounts of Creation, Adam and Eve, and Noah and the Flood, across the center of the ceiling. As the vaulted ceiling arched downward, Michelangelo painted images of the pagan sibyls [seers] and Israel’s prophets, who prophesied about the messiah who would bring salvation to Jews and Greeks alike. And some 30 years later, Michelangelo would paint his “Last Judgment,” on the wall behind the altar, a massive work stretching from the altar below to the ceiling above.

Design for the 15th-century Sistine Chapel: chapel of the pope in the Vatican; site of the Papal decoration of the ceiling of Conclave where the cardinals meet to elect a new pope the Sistine Chapel / Scala / Art Resource, NY 80 Peter the Rock: The Primacy of Jesus

Starting over the entrance of the chapel, the depictions of the prophets begin with Zechariah and continue onward with Joel, Isaiah, Ezekiel, Daniel, and Jeremiah on alternating sides of the chapel, finally finishing with the prophet Jonah hovering over the high altar and the “Last Judgment.” Zechariah sits comfortably in his painted room. But as we move down the length of the ceiling, the prophets and sibyls grow in size until we reach Jonah, who appears as the largest of the figures, so large that his feet seem to reach out of the bottom frame of the fresco.

The Bible includes the books of seventeen different prophets. The ceiling of the Sistine Chapel pictures only seven prophets. Can you recall any prophecies that explain why these seven prophets were chosen to be pictured? (Look up the following vereses if you need some assistance.)

Zechariah 12:10

Joel 2:28

Isaiah 7:14

Ezekiel 37:26

Daniel 9:24

Jeremiah 31:15

Jonah 1:17

Even though the ceiling at this point is arching forward, Michelangelo’s masterful use of foreshortening makes Jonah appear to be leaning backward, leaning so far back that his feet do not touch the stone footrest provided for him. Along with Jonah appears a large fish, which swallowed him in the prophet’s story. There is also the tree under which Jonah finds shade from the sun while he waits for the great city of Nineveh to be destroyed.

Foreshortening: a method of representing an object in a picture in depth

The book of Jonah has four chapters that span only a couple pages in the Bible. One wouldn’t expect for Jonah, of all the prophets, to have such a prominent size and place overlooking the altar. To understand Jonah’s unique credentials, we need to go back to Jonah’s story and to Jesus’ reference to Jonah in the gospels.

The book of Jonah tells us that Jonah is called by God to proclaim judgment against Nineveh, the capital city of Israel’s enemy at that time. Jonah wants no part of it. He knows that God is merciful and will save the Ninevites if they repent. Instead Jonah flees to the Mediterranean port city of Joppa. There he boards a ship, hoping to escape his mission. A storm rages, following the ship and striking fear into the hearts of the sailors. The gods are angry, they conclude, and seek out the offender. It is Jonah. Jonah offers a solution and the sailors reluctantly agree: they toss him overboard. Jonah is swallowed by a great fish. 81 Peter the Rock: The Primacy of Jesus

While in the belly of the fish for three days and nights, Jonah cries out for God’s deliverance and is spit upon the shore. Jonah now obeys God and goes to Nineveh. He proclaims God’s message. Then, believing the people will not repent, he slips away to find a vantage point from which to watch the destruction of his enemy’s capital city. The destruction doesn’t come. The people have responded to God’s call and repented. Jonah is miserable—and annoyed with God for holding back his hand of wrath.

God then teaches Jonah a lesson by raising up a plant that Jonah is happy to use as shade. The next morning, God sends a worm to destroy the plant, and Jonah suffers from the heat. Jonah, still morose, tells God he wants to die because of the loss of the plant. God rebukes him for pitying the plant, which he had nothing to do with, more than an entire city of over a hundred thousand people who were created by God’s own hand.

Jesus mentions Jonah twice in the gospels. The first time is in response to a request by the Scribes and the Pharisees for a sign: “But he answered them, ‘An evil and adulterous generation seeks for a sign; but no sign shall be given to it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the whale, so will the Son of man be three days and three nights in the heart of the earth. The men of Nin’eveh will arise at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.’” —Matthew 12:39-41 The “sign of Jonah,” Jonah’s three days in the belly of the whale, prefigures Jesus’ resurrection, which will occur after Jesus has been in the earth, the tomb, three days. The sign of Jonah was especially dear to the early Christian community who preached Jesus’ death and resurrection to all the ends of the earth. Jonah and the whale appear often among the images found in the catacombs as well as early Christian sarcophagi. Jonah, as a sign of the Resurrection, becomes the ideal prophet to position at the head of the Sistine Chapel, since he also prefigures Christ’s Second Coming and the resurrection of the faithful which is depicted just below Jonah’s fresco in the “Last Judgment.”

Jesus references Jonah a second time in Matthew 16 when he changes the name Simon bar-John to Peter “bar-Jonah” (the Aramaic word “bar” meaning “son of”). What can we determine from this change? With his resurrection, Jesus will be the new Jonah, fulfilling the sign of Jonah. Peter is to be the new “bar-Jonah.”

Interestingly, Old Testament prophets and their protégés often referred to one another as father-son, so Elisha refers to Elijah as “My father, my father!” (see 2 Kings 2:12).

Jonah and the Whale © Nicku / Shutterstock.com

82 Peter the Rock: The Primacy of Jesus

Once Jesus has ascended into heaven, Peter, as the new son of Jonah, will lead the mission to preach the gospel to all the nations, similar to Jonah’s mission to Nineveh. The similarities do not end there. We’ll see in our remaining sessions how Peter will sail from a Mediterranean port, just like Jonah before him. He will eventually land in Rome, the capital city of the Jew’s enemy. There Peter will preach repentance and faith in Jesus Christ. Just as God’s mercy and forgiveness were poured out on the city of Nineveh, so will many Romans receive forgiveness of sins and be baptized into Christ’s Church.

Now we understand more clearly why Jonah has such a prominent place in the Sistine Chapel. Every new pope is called to follow in the footsteps of St. Peter, to be a new bar-Jonah who will preach the gospel to the ends of the world. In this chapel, where the conclave of cardinals sits under the watchful eye of Jonah, cardinals must discern who among them will best fulfill the duties as bar-Jonah. Pope-Emeritus Benedict XVI, when recalling the conclaves, reflected on Michelangelo’s art: “I know well how we were exposed to those images in the hours of the great decision, how they called us to task, how they insinuated into our souls a sense of the greatness of the responsibility. To place these keys [left to Peter] in the right hands: this is the immense responsibility in those days.”

It is interesting to note that in Michelangelo’s “Last Judgment,” Peter stands at Christ’s left, holding the keys of the kingdom. Jesus’ right hand is raised in triumph and in blessing, but also directs our eye upward to Jonah. Jonah in turn, if we follow his gaze, directs our eyes to God in the ceiling’s first scene of Creation, where God separates darkness and light. The twisting figure of Jonah provides a link between the drama of Michelangelo’s ceiling and the drama of the lower chapel. In the former, God’s gift of Creation is marred by man’s fall from grace, and all of salvation history longs for the messiah promised by the prophets. In the latter, Christ is proclaimed the Messiah, fulfilling the prophecies in his actions. Significantly, these paintings are located over the chapel’s altar, where the Messiah comes again in every Mass, while also reminding us that his Second Coming will raise to new life those who have proven faithful. The Prophet Jonah and the Separation of Light and Dark / Scala / Art Resource, NY

83 Peter the Rock: The Primacy of Jesus

84 Peter the Rock: The Primacy of Jesus

85 STUDY GUIDE

Tim Gray Nihil obstat: Derek Barr, Censor Deputatus Imprimatur: Most Reverend Samuel J. Aquila, S.T.L., Archbishop of Denver, October 2014

Augustine Institute 6160 South Syracuse Way, Suite 310 Greenwood Village, CO 80111 Information: 303-937-4420 AugustineInstitute.org LectioCatholic.org

Printed in the United States of America ISBN 978-0-9904147-7-3 O PENING P RAYER

“So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ as well as a partaker in the glory that is to be revealed. Tend the flock of God that is your charge, not by constraint but willingly, not for shameful gain but eagerly, not as domineering over those in your charge but being examples to the flock. And when the chief Shepherd is manifested you will obtain the unfading crown of glory. Likewise you that are younger be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud, but gives grace to the humble.’” —1 Peter 5:1-5 Heavenly Father, we thank you for the many ways in which you provide for us. Thank you for the shepherds you have appointed to tend your flock, the Church. Please bless and strengthen our Holy Father, the successor of St. Peter, our bishop, and all our clergy. Help us each to clothe ourselves with humility toward one another, and to faithfully carry out the tasks you have appointed for us, just as St. Peter did. We pray this in the name of our Lord, Jesus Christ. Amen.

St. Peter, pray for us.

I NTRODUCTION In last week’s session, Peter declared Jesus as “the Christ, the Son of the living God,” and Jesus declared that Simon would now be called Peter, and that on the rock of Peter Jesus would build his Church. St. Ambrose, fourth-century bishop of Milan, said, “Where Peter is, there is the Church. And where the Church is, no death is there, but life eternal.” Since its birth, the Church’s identity has been intrinsically linked to Peter and his successors.

In this session we will delve deeper into the pivotal conversation between Jesus and Peter in Matthew 16. Not only does Jesus change Peter’s name, but he also gives Peter a new responsibility that entails the revival of an ancient office of a former Kingdom. As we look to the past to understand this gift, we’ll hope to understand the authority Jesus is placing in Peter and the future of the Church.

86 C o n n e c t

1. What items do you have on your key chain right now? What are the functions of keys in your daily life?

2. Have you ever felt overwhelmed by the expectations of others? What helped you move forward and fulfill your responsibilities?

3. If you had a private audience with the Pope, the successor to Peter, what would you say?

WATCH VIDEO The following is a brief outline of the topics covered in the video teaching.

I. “You are Peter, and on this rock I will build my Church” A. Tells us that Peter is the rock B. Tells us that Jesus is the builder 1. Builder like Solomon: known for wisdom, builds Temple on rock 2. Old Covenant had a physical temple on a physical rock; New Covenant has a new kind of temple built on a new kind of rock

87 Peter and the Keys: The Primacy of the Church

3. “Christ Giving the Keys to St. Peter” by Pietro Perugino, painting in the Sistine Chapel a. Temple platform in the background b. Peter in the foreground, the new foundation stone

II. “I will give you the keys of the kingdom of heaven” A. Gates of Hades = powers of hell B. Kingdom of Heaven = pious circumlocution for Kingdom of God 1. Peter receives a heavenly authority on earth 2. Kingdom of God = kingdom of Israel “Then Solomon sat on the throne of the Lord as king…” (1 Chronicles 29:23) C. Ha al bayyit 1. “The one over the house” 2. Idiom for prime minister 3. Isaiah 22:15ff a. Prime minister is like a father to the people of the kingdom b. Keys are a symbol of his authority c. He opens and shuts/ binds and looses D. Binding and loosing is a kingdom authority in the first century (different from later rabbinic use of the term)

III. Necessity of suffering A. Peter invokes the Father to try to prevent Jesus from going to Jerusalem to suffer B. Jesus rebukes Peter: “Follow me, don’t lead me” C. Peter’s later preaching shows a deep understanding of Jesus as King and the necessity of Jesus’ suffering; his view shifts from being on the side of men to the side of God (Matthew 16:23)

88 D i s c u s s

1. According to Dr. Gray, what kind of authority is Jesus giving to Peter by handing him the keys of the kingdom in Matthew 16:19?

2. What was the first-century understanding of the phrase “binding and loosing”? How does this apply to us today?

3. When Jesus gives Peter the keys to the kingdom, he is taking another step in reestablishing the Davidic kingdom. What kingdom office does Jesus give Peter? What light does this shed on the role of the Popes?

4. Why does Jesus warn his disciples not to reveal that he is the long-awaited Messiah?

5. When Jesus rebukes Peter in Matthew 16, he says, “Get behind me, Satan.” What does the word satan mean in Hebrew? What is Jesus telling Peter? Are there times in your life when Jesus might have reproached you with the same words?

89 Peter and the Keys: The Primacy of the Church

“The Lord made Simon alone, whom he named Peter, the ‘rock’ of his Church. He gave him the keys of his Church and instituted him shepherd of the whole flock. ‘The office of binding and loosing which was given to Peter was also assigned to the college of apostles united to its head.’ This pastoral office of Peter and the other apostles belongs to the Church’s very foundation and is continued by the bishops under the primacy of the Pope.” —CCC 881

“I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” —Matthew 16:19

C LOSING P RAYER

Lord Jesus Christ, in your mercy and grace you have made us citizens of your kingdom and members of the family of God. Please help us to take up our cross daily and follow after you, that in being conformed to you in obedience and suffering we may also share in your glory. Amen.

St. Peter, pray for us.

Christ giving Saint Peter the Keys to Heaven Gianni Dagli Orti / The Art Archive at Art Resource, NY

FOR FURTHER READING

Matthew Bunson, The Pope Encyclopedia: An A to Z of the Holy See (Three Rivers Press, 1995)

90 C o m m i t –DAY 1 Ha al bayyit: Over the House

It is no small thing to be responsible for a household, whether it contains only one person or a family of ten. Who is in charge in your household, or who is in charge over various areas of your household? What are some of the responsibilities of that person?

The responsibilities involved in taking care of a family are multiplied many times over when that family is a whole nation of families. The kingdom of Israel was not just a political entity, but a family unit, albeit a very large one. The family members could trace their lineage back to Jacob, who was renamed Israel by God in Genesis 32. But they identified themselves as more than just the sons and daughters of Jacob.

Read David’s prayer at the coronation of his son Solomon in 1 Chronicles 29:10-13. To whom does Israel belong? Based on this reading, how would a first-century Jew understand the phrase “the kingdom of God”?

Even in a small family the duties and responsibilities must be divided among the members in order to keep things running smoothly, but typically one or two persons manage the division of labor. In a large household, and especially on the level of a kingdom, such management would be a full-time job. In the kingdoms of the ancient Near East, this position was given a particular name, that of the ha al bayyit in Hebrew, meaning “the one over the house.” The position to be “over the house” was not just a job, but also an important office in the kingdom.

To get a better picture of the office of ha al bayyit in the ancient world, look up the following passages. Who is named in each of these verses? What authority is given to them?

Genesis 41:41

Numbers 12:7

Luke 12:42

91 Peter and the Keys: The Primacy of the Church

Now read the story of Joseph in Genesis 39–41. Joseph was ha al bayyit over Potiphar’s house and, later, over Pharaoh’s entire kingdom. Make note of his duties and authority as they are described in the text.

Just as Joseph was set over Pharaoh’s house and all the land of Egypt, Jesus sets Peter over the household I am Joseph Your Brother, drawings by Gustave Doré of his kingdom, the Church. In light of the ancient © ruskpp / Shutterstock.com office of ha al bayyit, what kind of authority does Jesus give to Peter in Matthew 16?

What parallels do you see between the story of Joseph and the office of Peter and his successors, the Popes?

Antique engraving, “Christ Giving the Keys of Paradise to St. Peter” © Bocman1973 / Shutterstock.com

92 C o m m i t –DAY 2 Ha al bayyit in the Davidic Kingdom

Every kingdom has ministers and officials to aid the king in his rule. In the Davidic kingdom of ancient Israel, the head of the royal court, second only to the king himself, was the prime minister. As Dr. Gray explains in the video teaching, the title of the Davidic prime minister was ha al bayyit, meaning “the one over the house” of the king.

The office of prime minister included many important duties, but one stands out above the rest. In 2 Kings 15 we read an account of Azariah, king of Judah, and his son, Jotham, who serves as his father’s ha al bayyit. Read 2 Kings 15:1-7. What happens to Azariah? What does Jotham do while he is “over the household”?

Based on this passage, what is the ultimate duty of the prime minister?

The prime minister assisted the Davidic king, but if the king was unable to rule, the prime minister ruled in his stead until the king could return.

The Jews were expecting the restoration of the Davidic kingdom. The Old Testament prophets made it very clear that the Messiah would be a king of the line of David, and that he would reestablish David’s kingdom. The gospels clearly demonstrate that Jesus is the long-awaited Messiah. As such, we should expect to see important elements of the Davidic kingdom present in the kingdom of Christ the King. Dr. Gray points out that Jesus is building a new kind of temple on a new kind of foundation stone, but the new is by no means unrelated to the old. The kingdom that Jesus comes to reestablish is the Davidic kingdom of Israel’s history— expanded and perfected. It’s not surprising, then, that some offices in the old kingdom are present in the new, including the office of the prime minister.

93 Peter and the Keys: The Primacy of the Church

The prophet Isaiah recounts the story of one prime minister of the kingdom of Judah who had to be replaced because of his wicked deeds. Read Isaiah 22:15-23. What are the symbols of the authority of ha al bayyit in the Davidic kingdom?

What kind of relationship was the prime minister to have with the citizens of the kingdom?

How is his authority described?

After Peter declares that Jesus is the Christ—the Messiah, the new Davidic king—Jesus gives Peter the keys of the Kingdom of God. In doing so, Jesus is using the language of the Davidic kingdom to appoint Peter as his prime minister over the household of the Church.

But if Jesus is the Christ, the Son of the living God, why is it necessary for him to appoint a prime minister? Although human kings need administrative help, surely the God-King is capable of ruling on his own? It is the events awaiting Jesus in Jerusalem that make the appointment of a prime minister so urgent. Read John 13:33–14:4. For what is Jesus preparing his disciples?

Remember Azariah and Jotham? Why will Peter’s office be so important after Jesus’ ascension?

Mosaic of Christ Pantocrator © VLADJ55 / Shutterstock.com

94 Peter and the Keys: The Primacy of the Church

The early Church understood that the Apostles each held an office that was to be filled after they died. Read Acts 1:15-26. According to Acts 1:20, how does Peter refer to the place of Judas?

How do the Apostles replace Judas’ position according to Acts 1:26?

How does Isaiah 22:19 refer to the place of the prime minister?

Just as Judas’ apostolic office was filled after he died, so too would the office of the other Apostles be filled after their deaths, including that of the head Apostle Peter. The apostolic office held by Peter, however, also included the role of prime minister over the Church. The office of the prime minister was not a one-time role given to Peter to get the Church started, but an office that was to be filled by another when Peter died. St. Linus became the new prime minister of the kingdom after Peter’s martyrdom and, after him, St. Cletus, and then St. Clement I, and so on through the centuries to our current Pope.

Review the symbols and description of the prime minister’s authority that you listed above. Nearly two millennia after Peter, and close to 2,700 years after Shebna and Eliakim, which parts of Isaiah 22 still apply to the successors of St. Peter?

95 Peter and the Keys: The Primacy of the Church

Papal coat of arms often incorporate the symbol of the keys, along with other symbols important to the particular Holy Father.

Pope John Paul Second of II coat of arms © Atlaspix / shutterstock.com Jesus gave Peter and his successors authority over his kingdom as prime minister, as symbolized by the keys. What authority has God given you? If you had to design your own coat of arms with symbols of your authority and the role God is calling you to fulfill, what would it look like? Create your coat of arms in the space provided.

96 C o m m i t –DAY 3 Binding, Loosing, and the Forgiveness of Sins

Jesus gives Peter the keys of the kingdom with very specific words: “Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:19). After first giving this authority to Peter, indicating his preeminence among the Apostles, Jesus later extends this authority to the rest of his Apostles: “Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 18:18).

In the section on the Sacrament of Reconciliation, the Catechism of the Catholic Church states: “The words bind and loose mean: whomever you exclude from your communion, will be excluded from communion with God; whomever you receive anew into your communion, God will welcome back into his. Reconciliation with the Church is inseparable from reconciliation with God” (CCC 1445 emphasis included in original.)

The authority to “loose” has at its heart the power to forgive sins, since it is reconciliation with God that brings communion with God and with the Church. During his years of ministry, Jesus healed many from sickness and various ailments. However, there was one healing that stands out from the rest—one in which Jesus used particular words to reveal what was at the heart of his mission. Look at this event in Matthew 9:1-8.

Who is in need of healing?

In Matthew 9:2, what words does Jesus say to the man?

Why were the scribes and Pharisees bothered by Jesus’ words (see Matthew 9:3)?

Look up St. Luke’s version of this story. What extra detail is given to explain why the scribes and Pharisees don’t like Jesus’ words in Luke 5:21?

Before healing the paralytic, Jesus responds to the scribes’ and Pharisees’ concerns about his possible blasphemy with the following: “But that you may know that the Son of man has authority on earth to forgive sins. Rise, take up your bed…” (Matthew 9:6). The physical healing of the paralytic is a sign of the spiritual healing of the soul. Just as a paralyzed man cannot walk, a spiritually paralyzed man cannot “walk with God.” 97 Peter and the Keys: The Primacy of the Church

Jesus does not simply heal the paralytic to show that he has the authority over the man’s physical ailment. Jesus clarifies that this healing is a sign of his authority to forgive sins. Jesus also specifically says that the Son of man has authority “on earth” to forgive sins. Jesus’ words not only identify his divinity (he is the Son of God and therefore can forgive sins both from heaven and while he is “on the earth”), but these words also anticipate the day when Jesus will give the power to forgive sins to his Apostles, who will exercise that power here “on earth” for the salvation of souls.

St. John records for us Jesus’ gift of the forgiveness of sins to his Apostles. Read John 20:19-23. On what day does this take place? (Review the earlier part of the chapter if necessary.)

What are Jesus’ first words to the Apostles? Why?

Jesus then shows them his hands and feet. Why?

What does Jesus give the Apostles before giving them the gift of the forgiveness of sins?

Having breathed the Holy Spirit upon his Apostles, Jesus goes on to say, “If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (John 20:23). The authority that God the Father had given to his Son, Jesus is now giving to his Apostles in preparation for when he must return to the Father in heaven. The Apostles, and the bishops who were to follow in their offices, would now bestow the forgiveness that Jesus won for us on the Cross. As the Church teaches in the Catechism, “Since Christ entrusted to his apostles the ministry of reconciliation, bishops who are their successors, and priests, the bishops’ collaborators, continue to exercise this ministry. Indeed bishops and priests, by virtue of the sacrament of Holy Orders, have the power to forgive all sins ‘in the name of the Father, and of the Son, and of the Holy Spirit.’” —CCC 1461

98 Peter and the Keys: The Primacy of the Church

We are not able to go back in time to hear Jesus say “Your sins are forgiven” as he did to the paralytic (Matthew 9:2). Nor can we hear him say, “Neither do I condemn you; go, and do not sin again” as he did to the woman caught in adultery (John 8:11). Yet, each time we go to the Sacrament of Confession and confess our sins, Christ does speak to us through the priest, in the words of absolution, words that bring forgiveness and peace: “God, the Father of mercies, through the death and the resurrection of his Son, has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son and of the Holy Spirit.” This gift of loosing the sins of men, which Jesus won for us on the Cross and which he gives to his Church, is one that we should receive regularly. Through it our communion with God is restored if we have sinned. By frequent reception of the Sacrament of Reconciliation we better recognize our sins so as to avoid them in the future and remain close to Our Lord.

How often do you take advantage of the fruits and gifts of the Sacrament of Confession? What often stops you from going to Confession (pride, fear, embarrassment)?

In our preparation for Confession, it’s good to recall the words of St. Josemarie Escriva: “At the time of your examination [of sins] beware of the devil that ties your tongue,” then pray for humility to make a good and honest confession. St. Augustine’s words are also appropriate: “In failing to confess, Lord, I would only hide You from myself, not myself from You.” Enter the confessional trusting Jesus to speak to you and give you his forgiveness and peace.

99 C o m m i t –DAY 4 Peter’s Understanding of Jesus as Suffering Messiah

After receiving the keys of the kingdom from Jesus, Peter’s vision of both King and kingdom still needs some work. He has expressed the revelation of the Father that Jesus is “the Christ, the Son of the living God,” but he later invokes the Father to support his own vision of what kind of king Jesus should be.

Go back to Matthew 16:21-23. What does Jesus say that Peter finds so shocking?

Why do you think Peter reacts the way he does?

Jesus refers to Peter as satan, which means “adversary.” Jesus established Peter as his prime minister, but now suggests Peter is working against him. Look up Ezra 4:1-5 to shed some light on this conversation. Who are the adversaries of the people of Judah and Benjamin?

How do they react when the Jews refuse to let them help rebuild the Temple?

In this passage, the people of Judah and Benjamin are returning to Jerusalem after the Babylonian captivity and begin to rebuild the Temple. Their neighbors offer to help. Although they claim to worship the God of Israel, they also bring with them a number of pagan influences. They act as adversary, satan, to the Jews and thwart the rebuilding of the Temple.

100 Peter and the Keys: The Primacy of the Church

What similarities are there between the adversaries of Judah and Benjamin in Ezra 4 and Peter’s rebuke of Jesus in Matthew 16?

Peter’s reaction that Jesus, as both King and God, should not suffer and die is understandable from a human point of view. Who among us wouldn’t respond in that way? And the severity of Jesus’ response – “get behind me, Satan” – echoes the words of Jesus directly to Satan in Matthew 4:1-11. What parallels might be found between Jesus rebuking Satan and his rebuking Peter? Is it possible that Peter’s offer to save Jesus from the Cross served as a form of temptation? Why or why not?

After Christ’s passion, with the clarity of hindsight and the inspiration of the Holy Spirit, Peter will boldly proclaim the necessity of Jesus’ suffering and death. “For to this you have been called, because Christ also suffered for you, leaving you an example that you should follow in his steps. He committed no sin; no guile was found on his lips. When he was reviled, he did not revile in return; when he suffered, he did not threaten; but he trusted to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.” —1 Peter 2:21-24 Although Peter opposed Jesus’ suffering in Matthew 16, he later leads the Apostles in understanding and proclaiming this mystery.

In preaching on the suffering of Christ, Peter appeals to the prophets and what they foretold about the Messiah. “The prophets who prophesied of the grace that was to be yours searched and inquired about this salvation; they inquired what person or time was indicated by the Spirit of Christ within them when predicting the sufferings of Christ and the subsequent glory.” —1 Peter 1:10-11 Within the book of Isaiah are four passages referred to as the Songs of the Suffering Servant. In his preaching, how does Peter show these prophecies being fulfilled in Christ? Spend some time reading and reflecting on how each of the following chapters apply to Jesus, the suffering Messiah.

Isaiah 42:1-7—God’s servant who brings justice to the nations

Isaiah 49:1-6—For the Lord formed me as his servant from the womb

101 Peter and the Keys: The Primacy of the Church

Isaiah 50:4-9—Salvation through the suffering of God’s servant

Isaiah 52:13-53:12—The suffering of God’s servant will be the salvation of many

St. Ignatius of Loyola said: “If God gives you an abundant harvest of trials, it is a sign of great holiness which He desires you to attain. Do you want to become a great saint? Ask God to send you many sufferings. The flame of Divine Love never rises higher than when fed with the wood of the Cross, which the infinite charity of the Savior used to finish His sacrifice. All the pleasures of the world are nothing compared with the sweetness found in the gall and vinegar offered to Jesus Christ. That is, hard and painful things endured for Jesus Christ and with Jesus Christ.” If we unite our suffering with the suffering of Jesus on the Cross, suffering will help us grow in holiness. The next time we face suffering, how can we unite it with the suffering of Jesus?

102 C o m m i t –DAY 5 Truth and Beauty

Delivering the Keys of the Kingdom to Saint Peter, Pietro Perugino, c.1481-1483, Sistine Chapel

Delivering the Keys of the Kingdom to Saint Peter / Scala / Art Resource, NY

Along the side walls and just below the windows of the Sistine Chapel are two narrative cycles of frescoes. They run from the altar to the entrance of the chapel. Along the left wall are scenes from the life of Moses, the giver of the Old Law; along the right wall are scenes from the life of Christ, the giver of grace and the New Law. In the fifteenth century, Pope Sixtus IV commissioned Pietro Perugino to paint part of these cycles of frescoes, including the painting (above) entitled “Delivering the Keys of the Kingdom to Saint Peter.”

The two central figures, Jesus and Peter, are presented in the foreground. Jesus, dressed in a flowing blue robe, hands the keys of the kingdom to Peter (Matthew 16:19). Peter appears with the expected curly beard and wear robes of blue and yellow. What is Peter’s posture in receiving the keys?

St. James tells us, “Every good endowment and every perfect gift is from above…” —James 1:17

103 Peter and the Keys: The Primacy of the Church

St. Peter is called to a specific role as head of the Apostles and given the gift of the Keys of the Kingdom to lead the Church. God gives us the gifts needed for each of us to accomplish our vocation and His will in our lives. As St. Paul says, “Having gifts that differ according to the grace given to us, let us use them...”—Romans 12:6 What gifts has God given you? How are you called to use these gifts?

How is Peter’s posture a model for receiving the gifts God bestows in each of our lives?

Take a close look at the keys. What color are they?

The two colors used for the keys signify two aspects of the authority given to Peter. The gold key alludes to the power in the kingdom of the heavens; the silver key indicates the spiritual authority of the papacy on earth. The two keys, crossed one over the other, have been seen in many papal coats of arms and have been the official insignia of the Holy See since the fourteenth century.

The Apostles, and other individuals from the Renaissance time period when the fresco was created, stand next to Jesus and Peter. Take a closer Vatican City coat of arms flag look. How are the Apostles distinguished from the other individuals? © cobalt88 / shutterstock.com

Among the Apostles (other than Peter), Judas can clearly be identified. How?

104 Peter and the Keys: The Primacy of the Church

Rather than placing the event in the location of Caesarea Philippi as recorded in the gospels, Perugino places the action of Jesus giving the keys to Peter on a large piazza. Perugino then uses linear perspective and foreshortening to create the depth of the picture, directing our gaze from Jesus and Peter to the large domed temple at the opposite end of the piazza. This octagonal temple with its gold dome represents Solomon’s Temple in Jerusalem. Why do you think Solomon’s Temple stands as the backdrop for Jesus giving the keys to Peter?

As we know from Scripture (see 1 Kings 6:2), Solomon’s Temple was not octagonal in shape. We also know that the temple built by Herod the Great was not octagonal. By the fifteenth century (when this fresco was painted), Solomon’s Temple and the temple built by Herod the Great had been destroyed. What did Jesus predict regarding the Temple in Matthew 24:1-2? And what did he intend to build (see Matthew 16:18)?

By the end of the seventh century the Muslim Dome of the Rock replaced the Temple on the 31-acre Temple Mount in Jerusalem. It had a golden dome— and was octagonal. Perugino uses the image of what now stands on the Temple Mount to represent the Temple that is replaced by the Church with Jesus’ words to Peter in the painting’s foreground.

In the middle ground of the fresco, Perugino recounts two biblical scenes. On the right, Jesus departs the Temple area as the Jews attempt to stone him for applying the sacred name of God - “I AM” - for himself (John 8:58-59; Exodus 3:14). On the left, Jesus responds to the Pharisees, who tried to trap him with a question about paying taxes to Caesar (Matthew 22:15-22), to which Jesus responds, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.”

The right scene shows a rejection of Jesus as the Son of God. The left shows an attempt to put the heavenly king, Jesus, under the temporal authority of an earthly king. In both these encounters Jesus is triumphant, escaping the stoning and side-stepping a trick question - the triumphal arches behind each scene are a reminder of this triumph.

Once again these background scenes portraying rejections of Jesus provide a stark contrast to the foreground action of Jesus’ giving Peter the keys of kingdom after Peter’s great confession that Jesus is “the Christ, the Son of the living God” (Matthew 16:16). Perugino provides us with a masterful image of the event of Matthew 16, and of the sure foundation of the Church built on Peter that is able to triumph over the challenges that she, like her Lord, must face.

105 Peter and the Keys: The Primacy of the Church Take a moment to journal your ideas, questions, or insights about this lesson. Write down thoughts you had that may not have been mentioned here. List any personal applications you got from the lessons. What challenged you the most in the teachings? How might you turn what you’ve learned into specific action?

106 Peter and the Keys: The Primacy of the Church

107 STUDY GUIDE

Tim Gray Nihil obstat: Derek Barr, Censor Deputatus Imprimatur: Most Reverend Samuel J. Aquila, S.T.L., Archbishop of Denver, October 2014

Augustine Institute 6160 South Syracuse Way, Suite 310 Greenwood Village, CO 80111 Information: 303-937-4420 AugustineInstitute.org LectioCatholic.org

Printed in the United States of America ISBN 978-0-9904147-7-3 O PENING P RAYER

“For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For when he received honor and glory from God the Father and the voice was borne to him by the Majestic Glory, ‘This is my beloved Son, with whom I am well pleased,’ we heard this voice borne from heaven, for we were with him on the holy mountain. And we have the prophetic word made more sure. You will do well to pay attention to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.” —2 Peter 1:16-19 Eternal Father, we glorify your holy name. Thank you for the revelation of your goodness and your love for us. Please help us to follow in the footsteps of St. Peter and grow deeper in our love for you and for your kingdom, until the day dawns and the morning star rises in our hearts. We ask this in the name of Jesus Christ Our Lord. Amen.

St. Peter, pray for us.

I NTRODUCTION In the last sessions we saw Peter profess Jesus as the Messiah and the Son of God, and we saw Jesus choose Peter as the rock on which he will build his Church and entrust Peter with the keys of the kingdom. Now Jesus is about to set his face to Jerusalem, and anticipating the approaching scandal of the crucifixion for his disciples, Jesus takes Peter, John, and James up a mountain. St. John Paul II said concerning the Transfiguration, “The glory of the Godhead shines forth from the face of Christ as the Father commands the astonished Apostles to ‘listen to him’ … and to prepare to experience with him the agony of the Passion, so as to come with him to the joy of the Resurrection and a life transfigured by the Holy Spirit.” At Caesarea Philippi, Peter responded with quickness and certainty to Jesus’ question, but his astonishment at what he beholds on the mount of Transfiguration will require time and silent reflection to fully comprehend.

108 C o n n e c t

1. Share an example of a king or kingdom, either from history or from a story or movie, that has made a strong impression on you. What struck you most about this king and his kingdom? How do earthly kingdoms inform your perceptions of the Kingdom of God?

2. Think of an experience or a period in your life that you didn’t want to end. How did you try to prolong it? How did you feel when it eventually ended? How did its memory affect you afterward?

3. Have you ever spoken or acted impulsively? If so, in what circumstances did it serve a good purpose? In what circumstances did it lead to regret? In either case, would prayer have helped you? What did you learn from those experiences?

WATCH VIDEO The following is a brief outline of the topics covered in the video segment.

I. Peter illuminates the mission of Jesus A. Jesus died to save us “from” sin B. Jesus lived to save us “for” the kindgom 1. The kingdom was topic most frequently taught by Jesus 2. First Jesus establishes Peter as rock and gives Peter keys; establishes succession 3. Then Jesus speaks of crucifixion and heads to Jerusalem

II. Transfiguration (Luke 9:28-36) A. Peter, John, and James (Peter first among inner 3) 1. Jesus (with 12 Apostles) is the new Jacob/Israel (12 sons/tribes) 2. Jesus (with inner circle of 3 Apostles) is the new David (3 key figures: Josheb, Eleazar, Shammah) 3. Jesus (with inner circle of 3 Apostles) is the new Moses (3 key figures: Aaron, Nadab, Abihu) 109 In the Shadow of the Galilean: Peter’s Rising Leadership

B. Feast of Tabernacles/Booths 1. “spoke of his departure”—departure translates Greek exodus 2. Feast of Tabernacles as context for Peter offering to build three booths 3. Voice reveals Jesus, the new Law 4. “my Son”—Genesis 22; “my Chosen”—Isaiah 42:1 (Suffering Servant); “listen to him”— Deuteronomy 18:15-18 (prophet and new Moses) C. A lamp shining in a dark place 1. The Transfiguration prepares Peter and the Apostles for Jesus’ death 2. We are called to share in Christ’s suffering and in his glory

III. Temple Tax (Matthew 17:24-27) A. Peter has the keys, therefore he has authority to answer the question for Jesus B. Kings and sons of kings are free from paying taxes C. Jesus and Peter are exempt

IV. Triumphal Entry into Jerusalem (Mark 11:1-10) A. Peter is sent with John to claim the colt B. 1 Kings 1:32-34—Solomon rides colt into Jerusalem for his coronation C. Pilgrims walk into Jerusalem; kings may ride D. 2 Kings 9:13—the people throw garments on the ground for new king, Jehu E. Palm Sunday is the first public acknowledgment of Jesus as King

V. Passover (Luke 22:7-39)

110 D i s c u s s

1. What answer is usually given to the question, “Why did Jesus die?” What answer does Dr. Gray give to the question, “Why did Jesus live?” According to Dr. Gray, why is this second question as important as the first?

2. During the Transfiguration the Father says, “This is my Son, my Chosen; listen to him.” What is the Old Testament background for the titles of “my Son” and “my Chosen,” as well as the command to “listen to him”?

3. On the mountaintop Peter responds to the vision of Jesus’ glory by offering to build three booths for Jesus, Moses, and Elijah. Have you ever seen or felt the glory of God? If so, describe your experience. Have you ever had such a profound spiritual experience that you wanted to mark or commemorate it in some way, as Peter wished to do with the three booths? If so, what did you use?

4. Second Peter 1:19 calls the Transfiguration a “lamp shining in a dark place.” Share an experience that encourages you in difficult times.

5. Dr. Gray calls Peter the bridge between the King and his kingdom. How do the actions and words of Peter help you recognize Christ as King?

111 In the Shadow of the Galilean: Peter’s Rising Leadership

6. Dr. Gray says that loyalty to the king necessitates loyalty to his kingdom. How do you live as a loyal citizen of the kingdom?

...“The Transfiguration gives us a foretaste of Christ’s glorious coming, when he ‘will change our lowly body to be like his glorious body.’ But it also recalls that ‘it is through many persecutions that we must enter the kingdom of God’:

Peter did not yet understand this when he wanted to remain with Christ on the mountain. It has been reserved for you, Peter, but for after death. For now, Jesus says: ‘Go down to toil on earth, to serve on earth, to be scorned and crucified on earth. Life goes down to be killed; Bread goes down to suffer hunger; the Way goes down to be exhausted on his journey; the Spring goes down to suffer thirst; and you refuse to suffer?’”—CCC 556

“This is my Son, my Chosen; listen to him!” —Luke 9:35

C LOSING P RAYER Lord Jesus Christ, you revealed your glory to St. Peter in the Transfiguration. Help us to keep our eyes fixed on you as we follow your example on our own journey through suffering toward eternal glory with you in heaven. May we love you as Lord and King and serve your kingdom. Amen.

St. Peter, pray for us.

FOR FURTHER READING

Pope Benedict XVI, Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration, Chapter 9: “Two Milestones on Jesus’ Way: Peter’s Confession and the Transfiguration” (Ignatius, 2007)

112 C o m m i t –DAY 1 Transfiguration and Tabernacles

Exploring the setting for the Transfiguration gives us greater insight into Peter’s experience of this glorious revelation. The gospels do not name the mountain on which Jesus’ transfiguration took place, but early Christians identified the site as Mount Tabor, and this mountain became a pilgrimage site as early as the fourth century. This isolated mountain rises dramatically from the plain at the eastern end of the Jezreel Valley and commands breathtaking views of the surrounding countryside. The Sea of Galilee is eleven miles to the east of Mount Tabor, and Mt. Tabor photo © Augustine Institute Nazareth is about five miles northwest.

Mount Tabor is mentioned several times in the Old Testament. Look up the following verses and note what is said about Mount Tabor.

Joshua 19:22

Judges 4:4-7

Psalm 89:12

Jeremiah 46:18

Hosea 5:1

The timing for the Transfiguration is given in relation to Peter’s confession of faith at Caesarea Philippi. But as Dr. Gray suggests, the Feast of Tabernacles, called in Hebrew Sukkoth or Feast of Booths (the Hebrew word sukkoth literally means “booths”), is the likely backdrop for the Transfiguration. The Feast of Tabernacles lasted for eight days, so the reference to “eight days” in Luke’s gospel (Luke 9:28) may point to this feast and indicate that the Transfiguration took place on the final and greatest day of Tabernacles.

The Feast of Tabernacles was a fall harvest festival that commemorated God’s presence with, and care for, the Israelites during their journey in the wilderness after the Exodus. According to Josephus, Tabernacles was the most popular of the three pilgrimage feasts (Passover, Pentecost, and Tabernacles) observed by Jews in the first century. Look up Leviticus 23:39-43. What are some of the defining characteristics of the celebration of this feast?

113 In the Shadow of the Galilean: Peter’s Rising Leadership

One important ceremony during the celebration of Tabernacles was the ceremony of light. Each night during the feast the priests would light four huge lamps (menorahs) set up in the Court of the Women in the Temple. According to ancient sources, the light from the Temple on these nights illuminated the whole city of Jerusalem. Look up the following passage. What do these lamps commemorate?

Numbers 9:15-17

The Feast of Tabernacles also becomes associated with the Temple because Solomon dedicates the Temple on the Feast of Tabernacles. Look up the following passages. What happens during the dedication of the Temple?

1 Kings 8:4-11

2 Chronicles 7:1-3

After God’s people sin by worshipping the golden calf, Moses intercedes on their behalf and wins God’s promise to go with Israel as they travel to the Promised Land. God subsequently leads and shelters them through their wanderings—using the cloud to shelter them from the heat of the sun during the day and the pillar of fire to guard them at night. Once the Israelites enter the Promised Land and their wanderings cease, God continues to shelter his people, but now from his dwelling place in the Temple. The cloud of God’s glory descends on the Temple at its dedication, reminding Israel of the cloud of God’s protection in the wilderness and witnessing to God’s presence in the Temple and his continuing watchful care. The Psalmist often sings of the protection and watchful care that God gives his people. How does he express God’s care in the following verses?

Psalm 27:5

Psalm 61:4

Psalm 91:1

Psalm 121:5

114 In the Shadow of the Galilean: Peter’s Rising Leadership

Jesus and his disciples are too far north to arrive in Jerusalem in time to celebrate the Feast of Tabernacles. Instead of ascending the mountain on which the Temple sat in Jerusalem, Jesus takes his three closest disciples up another mountain. Instead of seeing the brightly lit menorahs in the Temple, the disciples see Jesus’ countenance change. His face “shone like the sun, and his garments became white as light” (Matthew 17:2). In this vision of Jesus’ glory, Peter saw the reality of the words Jesus had spoken at an earlier celebration of Tabernacles in the Temple: “I am the light of the world” (John 8:12). How does the context of the Feast of Tabernacles shape Peter’s experience of the Transfiguration and his inquiry about building booths on the mountain?

The Transfiguration © National Gallery, London / Art Resource, NY

How might the Father’s words, “This is my Son, my Chosen; listen to him!” express the Father’s watchful care both for Jesus and for the disciples?

Take a moment to pray through one of the psalms listed earlier, and reflect on God’s watchful care in your own life.

115 C o m m i t –DAY 2 Peter’s Words: Before and After

In the Gospels, Peter’s quickness to respond sometimes gets him in trouble. One moment he proclaims that Jesus is the Son of God, then, in the next, he voices his opposition to Christ’s upcoming death in Jerusalem. Later, when asked if Jesus pays the half-shekel Temple tax, Peter answers “yes” without checking with Jesus. And, at the Last Supper, Peter declares that he will never forsake Jesus (even if all the others do), but later denies he knows Jesus three times. As Dr. Gray says in his teaching, prudence and Peter are sometimes at odds in the Gospels.

Yet Peter’s impetuous actions in the Gospels don’t show us the whole story. The Apostle, who sometimes spoke before considering fully, was also the Apostle who recognized that Jesus was the Son of the Living God. Peter denied Jesus, but he also wept bitterly, repented from the depths of his heart, and was a recipient of the forgiveness that was at the heart of Jesus’ teaching. And it was this repentant, forgiven sinner that Jesus called to feed and care for his sheep (see John 21), reaffirming Peter’s position as head Apostle and rock on which Jesus was building his Church.

After Pentecost, the story of Peter’s transformation just gets more amazing. Peter, who with the other disciples kept the doors locked for fear of the Jews after Jesus’ crucifixion (see John 20:19), does what after Pentecost in Acts 2:14? (And note how big the crowd is in Acts 2:41.)

What happens at Peter’s words in Acts 3:6-8?

How do the Jewish leaders respond to Peter in Acts 4:13?

What do people expect to happen when Peter walks by in Acts 5:15?

The opening chapters of the Acts of the Apostles show Peter as the head preacher of the Apostles, courageously proclaiming God’s Word. Peter also works miracles in Jesus’ name, and word of these miracles becomes so well-known that people anticipate healing if Peter’s shadow simply falls upon them. Peter will baptize the first Gentiles (Acts 10) and then sail to Rome and establish the Church in the capital city of the empire. Along with his preaching, Peter’s words to the early Church in his epistles manifest the wisdom and direction of Jesus. Clearly, the Holy Spirit transformed Peter, and his tendency for rash words was turned to boldness and clarity in proclaiming the truth of Jesus Christ.

116 In the Shadow of the Galilean: Peter’s Rising Leadership

While the Holy Spirit transformed Peter into the head preacher of the Apostles following Pentecost, the foundation of Peter’s preaching and teaching is found in the teaching of Jesus. Look up these verses and then fill in the following chart. In the left column note the topics that are discussed in the conversations between Peter and Jesus in the listed gospels. Compare these conversations with Peter’s later teaching in his epistles, and fill in the right column with the similarities. Then pick one or two of the verses to reflect on in prayer today.

Peter’s conversation Peter’s with Jesus preaching

Luke 1 Peter 4:7-11 1 Peter 5:8-9 12:35-48 2 Peter 3:14

Matthew 1 Peter 3:9 18:21-22

Matthew 1 Peter 1:3-4 19:27-30 1 Peter 5:1, 10 2 Peter 1:3-4, 11

117 C o m m i t –DAY 3 Give to God What Is God’s

After the Transfiguration, Jesus and the Apostles return to Capernaum before heading south to Judea and Jerusalem. While there, tax collectors who collected the “half-shekel tax” approach Peter and ask, “Does not your teacher pay the tax?” (Matthew 17:24). What tax were they referring to? Look up the following passage. Who pays the tax, and what is the money to be used for?

Exodus 30:11-16

As Dr. Gray explains in his teaching for this session, taxes in the ancient world were a royal right. They were an act of allegiance to the king, a tribute given for the king’s protection. Thus, by paying taxes, one identified his king and paid him honor. It is this understanding that prompts Jesus to question Peter’s response to the tax collectors’ question. Jesus is not just any king; he is the divine King of kings—and as such there is no one over him to whom he owes allegiance or tribute. Jesus sends Peter out to the Sea of Galilee where Peter catches a fish with a shekel in its mouth. By using this coin to pay the tax, Jesus avoids “giving offense” but does not pay tribute where it is not due. This gives further evidence of his identity—the King over all other kings.

The Tribute Money/ HIP / Art Resource, NY

Jesus is King, and we are called to be his humble servants. Sts. Peter and Paul often refer to Christians as servants of God, with Paul using the Greek doulos, which means “slave.” See the following passages:

Romans 1:1

1 Corinthians 7:22

118 In the Shadow of the Galilean: Peter’s Rising Leadership

Philippians 1:1

Colossians 3:24

1 Peter 2:16

During one of his teachings, Jesus also challenged the Apostles to see themselves as servants: “...when you have done all that is commanded you, say, ‘We are unworthy servants; we have only done what was our duty’” (Luke 17:10).

Later, according to Matthew’s gospel, Jesus will be asked about paying taxes to Caesar. Jesus responds by requesting to see a coin. When shown one, he asks, “Whose likeness and inscription is this?” The image is Caesar’s, they reply. Jesus then says, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” (Matthew 22:17-22). Once again there is a deeper truth beyond the controversial question of taxes.

What things possess God’s image?

Genesis 1:27

Jesus reminds us that the things that bear the image of God, each human person, transcend the temporal and fleeting things bearing the image of this world and its kings. Yet, Jesus’ response raises new questions: What things in our lives belong to God? What should we render back to him? What does St. Paul say we are to present to God?

Romans 12:1

Above we saw both Peter and Paul equate following Jesus with being slaves or servants. As God’s servants we do not serve against our will, but as men and women freed from the bondage of sin, adopted as God’s children, who now serve our Master and Father out of gratitude and love (see Romans 6:17-18). Additionally here in Romans 12:1, Paul states that we are called to offer ourselves, our very bodies and lives, as a living sacrifice to God. We are adopted sons and daughters of God, created in his image and restored to his likeness by grace. We are called by Jesus to render our very selves back to God. In a very real sense our very lives are the tribute we pay to God, in whose image we are made. Jesus is challenging us to review our lives to determine if we are putting heavenly concerns first and rendering “to God the things that are God’s.”

As we strive to live as faithful servants and sons and daughters of the King, we should ask ourselves, How will I honor my King today? What proof will others see of my allegiance to Jesus Christ? What will I render back to God in my daily life? 119 C o m m i t –DAY 4 Ambassador for the Kingdom

J. R. R. Tolkien created a rich world in his book The Lord of the Rings. He populated it with a variety of colorful characters. Perhaps the most lovable of all the creatures of Middle Earth are the Hobbits. They are a simple, peaceful people who love the good things in life. For the most part they live their lives without concerning themselves with the outside world. The Hobbits have heard the old stories about an ancient kingdom of men that once included their idyllic Shire, but these seem like distant and irrelevant fables.

The Hobbits were content with keeping to themselves and minding their own business. Then Bilbo, an uncharacteristically adventurous Hobbit, finds a powerful Ring. Later, Bilbo’s nephew Frodo learns that the Ring is not only powerful, but destined to bring great evil to the world. With his companions, Frodo sets off on a quest to destroy the Ring. Along the way, Frodo and the others meet the true king of Middle Earth. They fight at his side and eventually facilitate the destruction of evil and the king’s return to the throne. When Frodo and his fellow Hobbits return to the Shire from their many adventures, they bring with them firsthand knowledge and experience of the king and his kingdom.

They know the king—they have traveled with him, served him, and come to love him. They learn that, despite the Shire’s distance from the capitol city, they are a part of a greater kingdom. They live out their lives as faithful subjects of that greater kingdom.

This is only one example of many stories throughout history about kings and kingdoms. Jesus himself told parables of kings to help illustrate the eternal kingdom that he, as its King, came to establish. Peter encountered the King and his kingdom and was transformed by this encounter. We see this in an especially important way in the triumphal entry into Jerusalem and the preparations for the Last Supper.

Jesus sends Peter with John to procure the colt for the entry into Jerusalem. This will be the first time that Jesus is publicly recognized as King, and Peter facilitates this royal event. Jesus’ riding into Jerusalem on a donkey is a statement of his kingship. Look up the following passages. Who is being made king, and what events mark the kingship?

1 Kings 1:33-34

2 Kings 9:12-13

Jesus’ riding a donkey into Jerusalem hearkens back to the kings of Israel. The people recognize this and throw their garments on the ground before Jesus the King.

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Before Jesus celebrates the Passover with his Apostles, he again sends Peter to make preparations. The Last Supper will be a major kingdom event. As Jesus says in Luke 22:15, he “earnestly desired to eat this Passover” with his Apostles, the most loyal and trusted subjects of his kingdom. It is these men, with Peter at their head as Prime Minister, to whom Jesus will entrust his kingdom.

Who in your life helps bring you closer to the King and his kingdom, as Peter does?

We will see in coming lessons how Peter often acted as the spokesman for the rest of the Apostles (see Matthew 19:27, for example). Throughout the book of Acts, Peter taught and acted with an authority that could only have been given to him by Jesus. He defined and clarified the teachings of Jesus within the infant Church. He received the vision allowing Gentiles to come fully into the faith, paving the way for St. Paul’s great missionary work. He became a bridge between Christ and the Church. He brought the King to his kingdom, and the kingdom to its King.

Consider now that Jesus has called us to serve him as the King of kings and to play our unique role in his kingdom, the Church. Yet, like those in The Lord of the Rings and other stories who have seen and experienced a kingdom that many don’t see, we must live our lives as representatives of that other King and his kingdom.

Read St. Paul’s words in 2 Corinthians 5:20. How are you an ambassador for the kingdom? How do you help others draw closer to the King?

What is one concrete thing you can do this week to express the reality that you are a loyal subject of the King and his kingdom?

121 C o m m i t –DAY 5 Truth and Beauty

Transfiguration – Apse Mosaic, Church of the Transfiguration, Mount Tabor, Holy Land

Basilica of the Transfiguration, Mount Tabor © Zvonimir Atletic/Shutterstock.com

The Church of the Transfiguration sits majestically atop Mount Tabor in the Holy Land. The current church, built in 1924, was designed by Antonio Barluzzi, who is often referred to as the “architect of the Holy Land” because of the numerous churches he designed. Two small chapels, one dedicated to Moses and one to Elijah, flank the entrance of the church. The main church is dedicated to the heavenly event that took place on the mountaintop. You have only to take a few steps into the main sanctuary before your gaze is drawn upward to the glorious apse mosaic of the Transfiguration.

Matthew, Mark, and Luke each describe the Transfiguration in their gospels. How do they describe Jesus, both his face and his dress, as he is transfigured?

Matthew 17:2

Mark 9:3

Luke 9:29

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Church of the Transfiguration photo © Augustine Institute

How does the mosaic display Jesus’ appearance?

The gospel writers tell us that Moses and Elijah appeared to Jesus. The mosaic does not name these two figures. What symbols or objects are used to identify each man?

Moses

Elijah

All three gospel accounts tell us that Jesus took Peter, John, and James up a mountain. What reason does the Gospel of Luke give for the journey?

Luke 9:28

According to Luke, what is Jesus doing when he is transfigured?

Luke 9:29

123 In the Shadow of the Galilean: Peter’s Rising Leadership

In the Transfiguration apse mosaic, what is pictured at the top center? What does it represent?

In the Transfiguration mosaic, where is Jesus looking?

The top center of the mosaic shows a blue sky filled with clouds and golden stars, representing the heavenly dwelling place of God. It is while Jesus was praying that his countenance was changed. In the apse mosaic, this conversation with God in prayer is portrayed in Jesus’ gaze into the heavens. We may imagine Jesus looking up to heaven and into the Father’s face as they speak to one another. After some time, the conversation between Father and Son is expanded to include Moses and Elijah.

The gospel writers often record Jesus going off alone to pray, sometimes to a mountain. Look up some examples in the following verses:

Matthew 14:23

Mark 1:35

Luke 5:16

This time, Jesus takes his three closest disciples with him to allow them an intimate look at prayer between the Father and the Son.

The Transfiguration was an event of unspeakable, overwhelming majesty: the Son of God, suddenly manifest in his glory, speaks with two great figures that had lived hundreds of years earlier. All heard God the Father’s voice and direction. The Transfiguration was also a benevolent gift of encouragement to Peter, John, and James, a vision of Christ’s glory that they could hold on to in the darkness of Jesus’ crucifixion, and in the midst of their own suffering in the years to come. But the Transfiguration is also a school of prayer. Jesus and the three disciples went up the mountain to pray. It is during prayer that the light of God’s glory is manifest to the disciples. This was a literal transformation in the midst of Jesus’ prayer. Here Jesus shows us the transforming power of prayer.

124 In the Shadow of the Galilean: Peter’s Rising Leadership

Jesus invites us to develop the daily habit of finding a lonely place to be with him—a place where we can “go into [our] room and shut the door and pray” (Matthew 6:6). In that ongoing conversation with Jesus, the purifying light of God’s holiness can shine in our souls and remake us in the image of his Son.

Luke is the only gospel writer to tell us the topic of conversation into which Moses and Elijah join. What does Luke say?

Luke 9:30-31

Jesus has recently identified Peter as the rock on which he will build his Church, and to whom he will leave the keys of the kingdom. Having put in place his succession plan, Jesus then reveals that he must suffer and die. “From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.” —Matthew 16:21 The Cross is to be the means of his departure in Jerusalem. Jesus knows the suffering that lies ahead of him, the betrayal at the hand of a friend, the scourging, and the torment of the crucifixion. We can hardly begin to understand how overwhelmed his heart must have been. Yet, Jesus takes the weight of what is ahead of him to prayer with his heavenly Father. He does not look to himself, but raises his eyes to heaven.

Moses and Elijah are brought into the conversation of Jesus’ departure. Their presence is a sure sign to the Apostles that, in Jesus and his suffering, the Law and the prophets are being fulfilled. Moses and Elijah’s presence, recalling their faithfulness in suffering, also strengthens Jesus. From this event, Jesus is resolved: “...he set his face to go to Jerusalem” (Luke 9:51).

In our own prayer, whether it is in reflecting on the daily Mass readings, exploring a particular book of the Bible, or memorizing a favorite passage, God can and will direct, inspire, and challenge us through the Scriptures. In God’s Word we meet many holy men and women who are part of that great Cloud of Witnesses (see Hebrews 11) before the throne of God, and their words and actions can encourage us in our pursuit of holiness. The Letter to the Hebrews reminds us: “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.” —Hebrews 4:12 Let’s learn from the school of prayer Jesus modeled in the Transfiguration. Let us go there often and “listen to him.” Then we too will be transformed.

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126 In the Shadow of the Galilean: Peter’s Rising Leadership

127 STUDY GUIDE

Tim Gray Nihil obstat: Derek Barr, Censor Deputatus Imprimatur: Most Reverend Samuel J. Aquila, S.T.L., Archbishop of Denver, October 2014

Augustine Institute 6160 South Syracuse Way, Suite 310 Greenwood Village, CO 80111 Information: 303-937-4420 AugustineInstitute.org LectioCatholic.org

Printed in the United States of America ISBN 978-0-9904147-7-3 O PENING P RAYER

“[I]f when you do right and suffer for it you take it patiently, you have God’s approval. For to this you have been called, because Christ also suffered for you, leaving you an example, that you should follow in his steps. He committed no sin; no guile was found on his lips. When he was reviled, he did not revile in return; when he suffered, he did not threaten; but he trusted to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Guardian of your souls.” —1 Peter 2:20b-25 Lord Jesus Christ, Son of the Living God, thank you for this day and for all the gifts you have given us: love, mercy, grace, and our very lives. You are our hope, our joy, and our Redeemer. Help us to rejoice in the sufferings that we share with you, and to bear them with grace and peace. Send us your Spirit so that we may persevere in the midst of temptation and trial. Teach us to follow you and trust in you, through the intercession and example of your faithful disciple and the shepherd of your flock, St. Peter. We ask this in your name, and through the intercession of the Most Blessed Virgin Mary. Amen.

St. Peter, pray for us.

I NTRODUCTION In our last session, Jesus began the journey that will take him from the northern town of Caesarea Philippi south to Jerusalem. On the way, Jesus allowed Peter, John, and James to witness his transfiguration—a revelation of his glory. Surely such an encounter with the living God would steel the faith of the Apostles for the future. Surely Peter’s proclamation that Jesus was the Son of the Living God seemed validated by the triumphal entry into Jerusalem. The Apostles were following the right man. Their lives were filled with hope and promise. Jesus the Messiah would lead them to victory over their nation’s oppressors.

But everything seemed to go wrong. And, very quickly, following Jesus meant more than miracles and triumph—it meant death. How closely could anyone follow a man into that nightmare? Would we?

128 C o n n e c t

1. Share an experience of when a friend helped you through a difficult time. How did that person’s presence help you? How would you have felt if you had gone through your trial alone?

2. Think of a time when you were traveling and got lost. What caused you to lose your way? How did you get back to where you should be? What steps did you take afterward to avoid losing your way again?

WATCH VIDEO The following is a brief outline of the topics covered in the video teaching.

I. The Last Supper A. Disciples argue who is the greatest B. Jesus tells Simon Peter that he has prayed for him 1. Luke 22:31-32 2. Peter responds by proclaiming he will not fall away; Jesus responds again by prophesying Peter’s denial

II. Garden of Gethsemane (“the place of the press”) A. Place where Jesus often met with his disciples; early Christian tradition also mentions a cave

129 Discipleship at a Distance: Peter’s and the Passion of Christ

B. Jesus’ prayer to his Father (Mark 14:33-42) 1. Rebukes Simon Peter for being asleep 2. Tells disciples to “watch and pray”— the Passover a night of vigil and prayer (Exodus 12) C. Jesus betrayed at midnight, the hour the angel of death appears in the Pass- over story 1. Last Supper takes place from 6–9 p.m. 2. Prays in garden from 9–12 p.m. D. Jesus is the Paschal Lamb

III. Luke’s account of Peter’s betrayal (Luke 22) A. “Peter followed at a distance” (Luke 22:54) 1. Jesus taken across Kidron Valley to Caiaphas’ house 2. Church built over Caiaphas’ house; St. Peter Gallicantu B. Peter denies Jesus three times 1. Icon of Peter at charcoal fire, rooster at center 2. Icon of Peter, behind altar: Peter went out “and wept for love” (Luke 22:62; Vulgate) 3. Discipleship at a distance leads to denial 4. Peter is a model for us because he repents

IV. Icon of John 21, St. Peter Gallicantu A. After the Resurrection, Jesus appears on the shore 1. Disciples have another miraculous catch of fish 2. Around charcoal fire, Peter affirms his love for Jesus three times a. Jesus commissions Peter to be shepherd of his flock b. Peter is a witness to the mercy and forgiveness that can be found in Jesus Christ B. Poem by Prudentius: “On the Wings of the Dawn”

130 D i s c u s s

1. On the Mount of Transfiguration, Jesus discussed his “exodus” with Moses and Elijah. How does the first Passover provide the backdrop for the Last Supper—and for the night of prayer in the Garden of Gethsemane?

2. Compare Jesus’ prayer in the garden with that of the Apostles. Jesus comes out of the garden with his will united to that of the Father. The Apostles will soon scatter in fear. How is Jesus’ prayer a model for us in difficult situations?

3. Peter “followed [Jesus] at a distance” and ended up denying Jesus. How can we avoid being disciples “at a distance”?

4. At the cockcrow, “the Lord turned and looked at Peter” (Luke 22:61). What do you think was communicated in that look? How do we experience that look when our conscience convicts us of sin?

131 Discipleship at a Distance: Peter’s and the Passion of Christ

5. How is Peter a model of repentance? At the Last Supper, Jesus had said to Peter, “but I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren” (Luke 22:32). How might remembering those words helped move Peter from despair to repentance? What must we do in our lives to turn back to Jesus and follow him more closely?

St. Peter weeping for love; icon from St. Peter Gallicantu photo © Augustine Institute

6. In John 21, why does Jesus ask Peter three times, “Do you love me?” What is the significance of the “charcoal fire” mentioned in this scene? What commission does Jesus give to Peter with each of his responses?

7. At the Last Supper, Peter proudly declares that he will never betray Jesus, but only hours later he denies Jesus three times. Later Peter will write, “Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud, but gives grace to the humble’” (1 Peter 5:5). How does Peter’s life inform his preaching?

“Jesus not only expects to help us escape temptation but he also trusts us. This is a great strength, because ‘he always opens up new horizons’ while, through temptation, the devil ‘closes and develops environments which cause you to fight’ and ‘seek justification for accusing others.’ “Let us not be ensnared by temptation.’ You can only escape temptation through ‘listening to the Word of Jesus.’ … ‘Let us ask the Lord to always say to us, in times of temptation, as he did with the disciples, with patience: Stop. Do not worry. Lift up your eyes, look to the horizon. Do not close yourself in, move forward.’ His Word will save us from falling into sin in moments of temptation.” —Pope Francis, Homily, February 18, 2014 132 “And he said, ‘Abba, Father, all things are possible to you; remove this cup from me; yet not what I will, but what you will.’” —Mark 14:36

C LOSING P RAYER Lord Jesus Christ: we adore you and thank you for the gifts of mercy you have given us. Help us to always follow you closely as your disciples, persevering in faith and turning back to you when we stumble and fall. Help us to follow the example of St. Peter’s humility, repentance, confidence, and love. Give us the grace to daily bear our cross, suffer well, and follow you. Nourishing us by your sacraments, keep us always close to you. Amen.

St. Peter, pray for us.

FOR FURTHER READING

Pope Francis, “Resist Temptation” (Morning Meditation in the Chapel of the Domus Sanctae Marthae), by L’Osservatore Romano (February 21, 2014) Pope Benedict XVI, General Audience “On Jesus’ Prayer in the Garden of Olives at Gethsemane,” February 1, 2012 Catechism of the Catholic Church 1440–1460 (“The Sacrament of Penance and Reconciliation”)

Saint Peter, Mosiac in front of the church on the Mount of Beautitudes © Zvonimer Atletic/shutterstock.com

133 C o m m i t –DAY 1 Last Supper, First Communion

One of the greatest and most miraculous gifts Jesus gives us is his very self—his Body, Blood, Soul, and Divinity—in the Most Holy Eucharist. Christ instituted the gift of this First Communion during the Last Supper, when he shared the Jewish Passover with his Apostles the night before his trial, suffering, and crucifixion.

The Passover is the backdrop for both the Eucharist and for Jesus’ Passion. The first Passover is described in Exodus 12. Let’s take a closer look. Read Exodus 12:1-14 and, as you read, answer the following questions:

In Exodus 12:5-6, what is to be sacrificed?

In Exodus 12:7, what was to be done with the blood?

In Exodus 12:8, what was to be done with the meat?

In Exodus 12:13, what did the blood do for Israel?

In Exodus 12:2-3, 14, how often was this feast to be celebrated?

In Exodus 12, Pharaoh and his kingdom are about to suffer the last plague upon Egypt, the death of the firstborn. In preparation, Israel is commanded to celebrate the first Passover meal according to God’s specific directions. They are to take an unblemished lamb, sacrifice it, use its blood to identify their faithfulness by marking their doorposts, and then consume the flesh of the sacrifice. If, and only if, this was done, God’s people would be spared the plague that was coming. Then they would be led out of the slavery and bondage they had suffered under for so long.

God’s people faithfully celebrated the first Passover, and Moses led them out of Egypt. God instructed them to remember, every year thereafter, the mighty Drawings by Gustave Dore © Nicku / shutterstock.com deeds of the Exodus during the Passover feast. Jesus and his Apostles faithfully celebrated that feast together during his earthly ministry. But the time had come to share a final Passover meal together. God was about to do something completely new through Jesus.

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In John 1:29, how does John the Baptist identify Jesus?

How does St. Peter refer to Jesus in 1 Peter 1:19 and in 2:22?

Interestingly, the gospels don’t make any mention of a lamb being consumed by Jesus and his Apostles at the Last Supper. Why? Because Jesus is the lamb of this new Passover, as John the Baptist pointed out, and it will be his flesh and blood that fulfills the Old Covenant feast in an unexpected way.

Jesus had prepared his Apostles for what he was about to institute. In John 6, during an earlier Passover celebration, Jesus multiplied five loaves of bread and two fish to feed 5,000 people. This miraculous provision for so many people, along with Jesus’ words that day, recalled how God rained bread down from heaven for the people of Israel to eat as they wandered in the desert after their exodus from slavery in Egypt (see Exodus 16). Shortly after this miracle of the multiplication of the bread, Jesus makes one of the most radical declarations of his public ministry: “I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh.” —John 6:51

Ancient mosaic inside the Church of the Multiplication of the Loaves and the Fishes, Tabgha, Israel © Doin Oakenhelm/shutterstock.com

Some listeners were offended by Jesus’ words.

Jesus responds, not by correcting a possible misunderstanding, but by repeating his words several times. Let’s take a closer look at what Jesus says in the following verses. In the verse above (John 6:51), what is Jesus giving us to eat?

135 Discipleship at a Distance: Peter’s and the Passion of Christ

In John 6:53, what are we to do with Jesus’ flesh and blood?

In John 6:54, what are we to do with Jesus’ flesh and blood? And what does this bring us?

In John 6:55, what are Jesus’ flesh and blood?

In John 6:56, what are we to do with Jesus’ flesh and blood? And what does this bring us?

In John 6:57, what are we to do to Jesus? And what does this bring us?

Not once, not twice, but six different times Jesus states that we are to consume his flesh and blood so we may abide in him and have eternal life. Such repetition makes the intention of Jesus’ words very clear, though that clarity of meaning was difficult for the crowd to hear. St. John recounts how that day many of Jesus’ disciples stopped following him (see John 6:66). Jesus then turned to the Twelve Apostles and asked, “Do you also wish to go away?” Here Peter once again speaks for the Twelve: “Lord, to whom shall we go? You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God.” —John 6:68-69 Peter may have spoken rashly at times, but when the topic was Jesus and his identity, Peter was given a special grace and clarity to see and proclaim Jesus as the Christ.

Having revealed himself as the Bread of Life and established the miraculous nature of his flesh and blood, Jesus has prepared his Apostles for his declaration at the Last Supper. “I have earnestly desired to eat this passover with you before I suffer,” he tells them (Luke 22:15). The Last Supper is clearly a participation in the Old Covenant Passover meal, but it is also a climactic new moment in salvation history.

The words Jesus was about to speak are unique, and they signal that what he described in John 6 is now to be given: “And he took bread, and when he had given thanks [Greek, eucharistēsas] he broke it and gave it to them, saying, ‘This is my body which is given for you. Do this in remembrance of me.’ And likewise the cup after supper, saying, ‘This cup which is poured out for you is the new covenant in my blood.’” —Luke 22:19-20

136 Discipleship at a Distance: Peter’s and the Passion of Christ

Jesus is the Paschal Lamb and the living bread from heaven, who offers himself willingly as a sacrifice for our sins. In the Exodus, the sign of the lamb’s blood on the doorposts protected the Israelites from death and freed them from slavery in Egypt. Now it is by the blood of the Lamb of God, Jesus, that we are freed from sin and death. As St. Peter so beautifully says, we have been ransomed “with the precious blood of Christ” (1 Peter 1:19). We should also remember how, after Israel’s departure from Egypt, God fed his people with bread from heaven as they journeyed to the Promised Land. In the Sacrament of the Eucharist, Jesus nourishes us with his own Body and Blood as we journey to the Promised Land of heaven.

At the Last Supper, Jesus tells these first priests of the New Covenant, “Do this in remembrance of me” (Luke 22:19). Peter and the Apostles are given the charge to “do this,” and in return Jesus promises to give us his Body and Blood as nourishment for their (and our) journey. Of the Eucharist, theCatechism says: “[W]e know ourselves to be bound by the command the Lord gave on the eve of his Passion: ‘Do this in remembrance of me.’ We carry out this command of the Lord by celebrating the memorial of his sacrifice. In so doing, we offer to the Father what he has himself given us: the gifts of his creation, bread and wine which, by the power of the Holy Spirit and by the words of Christ, have become the body and blood of Christ. Christ is thus really and mysteriously made present.” —CCC 1356–1357 At the hands of Peter and the Apostles, we truly receive the bread of angels (see Psalm 78:25).

For a more in-depth look at the Sacrament of the Eucharist, and to learn more about the scriptural roots of the Eucharist and the Mass, see the LECTIO study titled “Eucharist: Discovering the Mass in the Bible,” by Dr. Brant Pitre.

The Last Supper © Zvonimir Atletic / Shutterstock.com

137 C o m m i t –DAY 2 Watch and Pray

Though the Gospels do not give a specific location for the Last Supper, they do tell us that Jesus and the Apostles celebrated the Passover in an “upper room” inside the city (see Matthew 26:17-18, Luke 22:8-13, Mark 14:13-16). After finishing the meal, Jesus and his Apostles depart, singing hymns of the Passover feast (see Matthew 26:30). According to the following passage, where do they go?

Luke 22:39 At the bottom of the Mount of Olives is a cave, which, to this day, is venerated as the place where Jesus and his Apostles met—“as was his custom” (according to St. Luke). St. John affirms that “Jesus often met there with his disciples” (John 18:2). This may seem like an odd location for a well-known rabbi and teacher to use as his lodgings. But the events leading up to the Last Supper will shed some light on that location. Look up the following passages. What is happening in each?

Matthew 21:1-9 Matthew 21:10-13 Matthew 21:23-45 Matthew 23:1-39 Matthew 21:45-46 and 26:3-4

With the chief priests, Pharisees, and elders seeking to arrest and kill Jesus, staying in the heart of the city is no longer a safe option. Instead, Jesus chooses a location outside the city that can be accessed in the shadow of the nearby valley. A cave on the Mount of Olives would provide protection for Jesus and his Apostles from those trying to arrest him. The Gospels detail Jesus’ next moves following Jesus and the Apostles’ arrival at this familiar place. In Luke 22:40-41, where does Jesus go once they arrive at “the place”?

In Matthew 26:36-37, who does Jesus take with him?

The three disciples who had seen Jesus transfigured on the Mount of Transfiguration now withdraw “about a stone’s throw” away from Jesus along the Mount of Olives. But here Jesus’ countenance is not changed to a dazzling white. Instead, Jesus sweats blood as he prays to do the Father’s will. Pope Benedict XVI, reflecting on Jesus’ invitation for Peter, John, and James to join Jesus in prayer, says: “Yet, although Jesus arrives ‘alone’ at the place in which he was to stop and pray, he wants at least three disciples to be near him, to be in closer relationship with him. This is a spacial closeness, a plea for solidarity at the moment in which he feels death approaching, but above all it is a closeness in prayer, in a certain way to express harmony with him at the moment when he is preparing to do the Father’s will to the very end; and it is an invitation to every disciple to follow him on the Way of the Cross.” —Pope Benedict XVI 138 Discipleship at a Distance: Peter’s and the Passion of Christ

Jesus returns to find his disciples sleeping and tells them, “Watch and pray” (see Matthew 26:41). These words bring us back to the Exodus. What does Exodus 12:42 call the night of the first Passover?

What does Exodus 12:12, 23 tell us is the reason for watching?

On the night of the first Passover, God’s people celebrated the feast and then watched, ready to depart. It was a night of watchful prayer as they trusted in God’s promise. Death would pass over them. Israel, described as God’s firstborn son in Exodus 4:22, is spared by the blood of the lamb on their doorposts. Every year after that first Passover in Egypt, Israel was “to observe this rite as an ordinance” (Exodus 12:24)—to remember the night of watching and “the sacrifice of the LORD’s Passover” (Exodus 12:27).

Having celebrated the Passover meal, Jesus calls his disciples to join in the watchful prayer of Passover evening. Like Israel before him, Jesus prays that death would pass over him, if it is the Father’s will. In the Garden of Gethsemane, Jesus prays several times saying, “Abba, Father; all things are possible to you; remove this cup from me; yet not what I will, but what you will.” —Mark 14:36 Benedict XVI explains this request saying: “Jesus then asks the Father, if this be possible, to obtain that this hour pass from him. It is not only man’s fear and anguish in the face of death [that cause him to ask for this], but is the devastation of the Son of God who perceives the terrible mass of evil that he must take upon himself to overcome it, to deprive it of power.” —Pope Benedict XVI Jesus in his humanity is not merely suffering in the garden at the thought of the pain and death that await him, but he is overwhelmed—sweating blood—because he also takes upon himself the sins of humanity, from the beginning to the end of time. Jesus is the Lamb who offers himself sacrificially for our salvation. The Father hears the prayer of his Son as the Son submits to his Father’s will.

Just as Jesus had invited Peter, James, and John to “watch and pray” on the eve of the Last Supper, so too does his Church invite us to watch and pray each Holy Thursday evening. After Holy Thursday liturgy, the Blessed Sacrament is reserved on a special altar of repose, and the faithful are encouraged to spend time in prayer and adoration. There we can respond to Jesus’ invitation to follow on the Way of the Cross. We can imagine ourselves in the garden with Jesus and his three closest companions. We can watch and learn from Our Lord how to conform ourselves to the Father’s will. The Letter to the Hebrews tells us: “In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear. Although he was a Son, he learned obedience through what he suffered; and being made perfect he became the source of eternal salvation to all who obey him.” —Hebrews 5:7-9 Let us join Jesus often in the garden—and when we would be tempted to turn away from God’s will, “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Hebrews 4:16).

139 C o m m i t –DAY 3 Mount of Olives to Caiaphas’ House

The ancient city of Jerusalem is situated on the southern end of a plateau and surrounded on three sides by steep valleys. The Valley of Gehenna (also called Valley of Hinnom) runs along the west and south sides of the city. The Kidron Valley sits along the east side of the city, dividing the Temple Mount from the Mount of Olives. The 31-acre Temple Mount, with its vertical walls, formed the southeast corner of the ancient city, with the city itself wrapping around the southwest, west, and northern sides of the Temple. Jerusalem landscape - view of the Old City © gkatz/shutterstock.com The Mount of Olives takes its name from the many olive trees that covered much of its slope (some remain to this day). The Garden of Gethsemane is at the bottom of the Mount of Olives, where it meets the Kidron Valley. Gethsemane means “the place of the press,” so named because of the olives and oil produced there.

The Mount of Olives affords a spectacular view of the Old City of Jerusalem, the eastern wall of the 31-acre Temple Mount complex, and the stunning Temple that Church of All Nations and Mount of Olives, Jerusalem, once stood at its center. The Temple’s white stone would Israel © gumbao/shutterstock.com have shone in the sun’s light and made a stunning sight for travelers approaching from this direction.

Jesus and his Apostles descended the southern edge of the Mount of Olives as Jesus made his triumphal entry into Jerusalem. As the full panorama of the city and its Temple came into view, Jesus momentarily stopped partway down the hill, moved with pity by the hard- Dome of the Rock in beautiful panorama of Jerusalem heartedness of God’s people who inhabited it. from Mount of Olives © OPIS zagrab / shutterstock.com “And when he drew near and saw the city he wept over it, saying, ‘Would that even today you knew the things that make for peace! But now they are hid from your eyes.’” —Luke 19:41-42 Jesus knew the people, having rejected the peace only he could give, would eventually suffer the ravages of war and destruction by the hand of the Romans.

140 Discipleship at a Distance: Peter’s and the Passion of Christ

After finishing their Passover meal, Jesus and the Apostles journey to the Mount of Olives, making their way a short distance up the Kidron Valley. Ancient stairs have been excavated near the city that would almost certainly have been used by Jesus and his disciples as they made their way down from the city to the valley. These stairs also pass close by the site of the house of the High Priest Caiaphas.

From their gathering place in the Garden of Gethsemane, Jesus goes a further distance to pray. Returning to his disciples he announces, “...the hour is at hand...” (see Matthew 26:45). According to Exodus 12:29, at what hour is judgment executed on Egypt?

Steps to the Transfiguration photo © Augustine Institute At midnight Judas takes the role of the angel of death of old, and comes to the familiar meeting place of Jesus and his Apostles. Instead of joining his companions in prayer and watching, he has arrived with another purpose. Judas greets Jesus with a kiss and betrays him to the crowd and officers of the temple. With lanterns, torches, clubs, and swords in hand, the officers seize Jesus, bind him, and lead him to Caiaphas, the high priest. According to Mark 14:50, what do the disciples do?

Mark 14:50

The Last Supper, a covenant celebration that brings together Jesus and his closest friends, now ends—a few hours later in a place of prayer—with betrayal. The Apostles flee in fear. Jesus, brutally treated, now climbs the steps he had descended earlier. Two beautiful reliefs hang near these steps in Jerusalem and recount these two journeys, one in the company of friends and one in the company of the guards.

These two reliefs provide a visual witness to the consequences of the disciples’ inability to watch even one hour with Jesus in the garden. Jesus is able to courageously face the suffering to come because of his time of watchfulness and prayer with the Father. The disciples, on the other hand, fearfully scatter, leaving Jesus alone. Later St. Peter will speak of fear and suffering: “But even if you do suffer for righteousness’ sake, you will be Reliefs photo © Augustine Institute blessed. Have no fear of them, nor be troubled, but in your hearts reverence Christ as Lord...” (1 Peter 3:14-15). 141 C o m m i t –DAY 4 Following at a Distance

At the house of Caiaphas, the high priest, the scribes and elders have gathered to put Jesus on trial. What kind of testimony is acquired in the following passages?

Matthew 26:59-60

Mark 14:55-56

After having fled the Garden of Gethsemane, Peter eventually returns to the city. Not able to enter the high priest’s house, he attempts to watch the proceedings from the courtyard. The weather on this cold spring night has chilled Peter to the bone, so he approaches a charcoal fire in the courtyard. There, in the light of the fire, Peter undergoes his own trial.

In Luke 22:56-60, the high priest’s maid and others put what charges to Peter?

And what are Peter’s responses?

Peter’s denials cut to the heart: “I do not know him.” Peter has been Jesus’ closest disciple for the past three years. Jesus has stayed in Peter’s home, making it the headquarters of his ministry in Galilee. Jesus has healed Peter’s mother-in-law of sickness. Jesus has taught the masses from Peter’s boat. At Jesus’ command Peter has hauled in an abundance of fish that nearly threatened to break his nets. Jesus allowed Peter to defy nature itself and walk on water. Jesus gave Peter a view of eternity and glory at the Transfiguration. Jesus chose Peter to be the rock on which the Church would be built. All this Jesus did. But, still, Peter could only say, “I do not know him.”

How could Peter respond in this way? As Dr. Gray explains in his teaching, Peter’s denial can be traced back to one key statement: “Peter followed [Jesus] at a distance” (Matthew 26:58). The hard truth is that no one can live their discipleship at a distance. If we follow Christ in a discipleship that is easy, comfortable, and distant, we set ourselves up for a denial of the one we claim to follow. Faith becomes fragile, disposable, and easily abandoned at the slightest threat. This is what happens to Peter. Only hours after declaring that he would never fall away or desert Jesus, Peter puts himself on the sidelines. Having forfeited prayer for sleep, he also forfeits suffering with his Master for a safe place by a courtyard fire. Three times he denies knowing Jesus. We are capable of the same. Perhaps we do it every day in our words and actions.

By his third denial, Peter becomes more emphatic, even to the point of cursing and swearing (see Matthew 26:74). At this moment, immediately, as St. Luke records in his gospel, the cock crows. Peter knows the sound. He remembers then what Jesus said. He looks up to see Jesus turn toward him. 142 Discipleship at a Distance: Peter’s and the Passion of Christ

By now, Jesus’ face has been marred by those who “spat” on it “and struck him; and... slapped him.” Their eyes meet.

St. Matthew records Peter’s response: “And he went out and wept bitterly” (Matthew 26:75). Bitter weeping is not the same as despair. While Peter’s overwhelming guilt and shame will lead him to repentance, another disciple will fall into a great darkness of despair. Judas will kill himself that night, a self-centered end to a self-centered man. But somewhere in the midst of Peter’s tears, the love and forgiveness he had seen so many times in the ministry of his Master will give him hope.

If we want to live as Jesus’ disciples, we must remain close to him every day of our lives. But how can we follow Jesus in that way? What practical steps can we take to achieve this goal, in the midst of our very full (and often hectic) schedules and responsibilities?

Look at your schedule for the coming week, and think of at least one small thing you can do every day to be close to Jesus. It could be as small as a short prayer at work or at home, or a visit to an adoration chapel. It could be as large as sacrificing some item of food or comfort, or taking time out of your day to attend Mass. The sample “prayer schedule” below may provide help and inspiration. A blank schedule is provided to help you find times and ways you can strive to be closer to Jesus every day.

Day To Do Minutes Monday Wake up 15 minutes early to read and reflect on 15 minutes a passage from Sacred Scripture before work or school Tuesday Read through a COMMIT day from your 15 minutes LECTIO study this week; share your reflections with a friend Wednesday Go to daily Mass, or find a few minutes to visit 30–60 minutes an adoration chapel near your work or home

Thursday Pray the rosary (or one decade of the rosary, if 15 minutes short on time)

Friday Fast from meat today; set an alarm for 3:00 p.m. 5–10 minutes to thank Jesus for dying for our sins, or to pray a Divine Mercy chaplet Saturday Find traditional hymns or praise and worship 10–20 minutes music to listen to in the car while running errands or traveling to and from sports activities or events for the day Sunday Attend and participate in Holy Mass; celebrate 60 minutes the Lord’s Day by having a nice meal or sharing a treat with your family

143 Discipleship at a Distance: Peter’s and the Passion of Christ

My schedule: Monday –

Tuesday –

Wednesday –

Thursday –

Friday –

Saturday –

Sunday – Attend and participate in Holy Mass

144 C o m m i t –DAY 5 Truth and Beauty

Icons of St. Peter, Church of St. Peter Gallicantu, Jerusalem, Israel

The Church of St. Peter Gallicantu is located on the southwest edge of the Old City of Jerusalem. It was built over the ruins of the home of Caiaphas, the Jewish high priest. The very name of the church, Gallicantu, is Latin for “rooster,” seizing upon the image of Peter’s betrayal. The church’s lower level chapel contains three vibrant icons that tell of Jesus’ arrest and trial and the role of Peter on that infamous night of betrayal.

The first icon displays a group of figures in the background encircling a fire. Peter is located in the lower right-hand side of the group, with his arms outstretched in a gesture of denial. He faces the high priest’s maidservant who, in the scriptural account, provokes Peter’s betrayal. She has recognized his face in the light of the fire, proclaiming, “This man also was with him” (Luke 22:56). Peter replies, “Woman, I do not know him” (Luke 22:57). Thus, in the light of the fire, Peter denies the One who is the Light of the world. There will St. Peter Gallicantu Church photo © Augustine Institute be no darker moment in Peter’s life.

The icon highlights Peter’s denial by placing a rooster high upon a pillar, towering above the fireside fiasco and recalling Jesus’ earlier prediction made at the Last Supper. Jesus had foretold Peter’s fall with the sign of the rooster’s crow: “I tell you, Peter, the cock will not crow this day, until you three times deny that you know me” (Luke 22:34). Thus the artist places the rooster as witness over the betrayal scene.

The betrayal is at the center of the icon’s space and story. Peter denies he even knows who Jesus is, not under arrest and interrogation before the high priest, but by the simple inquiry of one of the high priest’s lowliest of servants. Perhaps Peter’s use of the title “woman” in Luke’s account is intended to evoke the title Adam gave to Eve, who helped precipitate the fall of Adam. If this is true, Peter here participates in his own dramatic fall from grace, playing out the fall of Adam all over again.

145 Discipleship at a Distance: Peter’s and the Passion of Christ

The artist places Peter and Jesus in the forefront of the icon, framing the background scene of questioning and denial. At the moment the cock crows, Jesus turns and looks directly at Peter. The artist beautifully portrays Jesus’ gaze at Peter, and Peter’s look into the face of Christ. It’s worth noting how the artist uses the position of Jesus’ and Peter’s hands to subtly show the state in which each man is found. Peter’s hands seem to be pushing Jesus away—iconographically representing his denial. Jesus’ hands are bound, as he is shown in his vulnerable captivity.

The Latin inscription below the icon reads, non novi illum, the words of Peter’s denial, “I do not know him.” Now the words of the maidservant strike hard, for she identified that Peter “was with him.” Indeed, Peter had been with Jesus, all through the dinner and the agony in the garden. But the arrest undid it all. “Peter followed at a distance” (Luke 22:54). Thus, the description by the woman that Peter “was with him” serves to underscore the harsh truth that, now, Peter is no longer with Jesus.

The second icon shows Peter weeping in a cave. Luke tells us that as the rooster crows and as Peter sees Jesus, he remembers Jesus’ words about his denial. “He went out and wept bitterly” (Luke 22:62) in response. The scriptural accounts do not tell us to where he ran. But the artist creatively suggests a cave. Why picture Peter in a cave? Does this evoke the darkness and bitterness of betraying a loved one?

The artist, aware of the Holy Land and its traditions, is likely suggesting that Peter goes back to the cave in the Garden of Gethsemane. Fourth-century pilgrims called it the Cave of Betrayal, and the cave is kept under the custody of the Franciscans, to this day. This was the place Jesus would often stay with his disciples (see John 18:2). It was home to them, but no longer. This was where Judas led the soldiers to arrest Jesus. And so Peter returns, like a sullen son of Adam, and weeps in the garden. That this icon stands so clearly behind the altar, where the liturgy remembers what Jesus did on the “night he was betrayed,” reinforces that every Mass is a remembrance of how each of us, from Adam to Peter to the present day, have betrayed Love. And yet, every Mass shows that Jesus’ offering at the Last Supper atones for our betrayal of him: “...drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:27-28).

146 Discipleship at a Distance: Peter’s and the Passion of Christ

The third icon, like the first, captures two scenes that follow closely upon each other. In the background, Peter is fishing with several Apostles shortly after the death and resurrection of Jesus. Jesus is on the shore and, unrecognized by the disciples, suggests they cast the nets on the right side of the boat. They obey and catch a great haul of fish, filling the nets. When Peter hears that it is the Lord, he leaps overboard and swims ashore to a waiting fire. In the Gospel of John there are only two mentions of a charcoal fire: the first at Peter’s betrayal of Jesus and the second in the scene on the shore by the Sea of Galilee. In the foreground of the icon the artist depicts Peter looking at Jesus over that fire, recalling the first icon where Peter had betrayed Jesus by the courtyard fire. In John’s account, Jesus asks Peter three times if he loves him. Peter responds three times, each more emphatic than the first. Peter’s story has come full circle. Affirming his love three times reverses Peter’s threefold denial. In the icon, Jesus is seen reaching out his shepherd’s staff to Peter, entrusting him with the leadership of the Church. No longer are Peter’s hands pushing Jesus away, but they are now outstretched to receive Jesus’ gift. Henceforth, Peter will be fishing for men, sharing the good news he himself has experienced firsthand. In Jesus there is forgiveness of sins.

147 Discipleship at a Distance: Peter’s and the Passion of Christ Take a moment to journal your ideas, questions, or insights about this lesson. Write down thoughts you had that may not have been mentioned here. List any personal applications you got from the lessons. What challenged you the most in the teachings? How might you turn what you’ve learned into specific action?

148 Discipleship at a Distance: Peter’s and the Passion of Christ

149 STUDY GUIDE

Tim Gray Nihil obstat: Derek Barr, Censor Deputatus Imprimatur: Most Reverend Samuel J. Aquila, S.T.L., Archbishop of Denver, October 2014

Augustine Institute 6160 South Syracuse Way, Suite 310 Greenwood Village, CO 80111 Information: 303-937-4420 AugustineInstitute.org LectioCatholic.org

Printed in the United States of America ISBN 978-0-9904147-7-3 O PENING P RAYER

“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, that through these you may escape from the corruption that is in the world because of passion, and become partakers of the divine nature. For this very reason make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these things are yours and abound, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ.” —2 Peter 1:3-8 Almighty Father, we glorify you and thank you for the great gift of your Holy Spirit, by which you transform and sanctify us. Please help us to be ever more aware of the work of the Holy Spirit in our lives, that we may grow in faith, virtue, knowledge, self-control, steadfastness, godliness, brotherly affection, and love. Make us effective and fruitful witnesses in the world. We ask this in the name of your Son, our Lord Jesus Christ. Amen.

St. Peter, pray for us.

I NTRODUCTION In the last session we watched as Peter’s faith was put to the test and he ended up denying Jesus three times. Thankfully, the story didn’t end there. Peter repented and met with the resurrected Jesus for a full reconcilliation.

Before ascending into heaven, Jesus promised the Apostles that he would send “the promise of my Father” (Luke 24:49). Peter and other Apostles waited in Jerusalem, and, on the Feast of Pentecost, the Holy Spirit descended on them. In his Commentary on the Gospel of John, St. Cyril of Alexandria says, “It can easily be shown from examples both in the Old Testament and the New that the Spirit changes those in whom he comes to dwell; he so transforms them that they begin to live a completely new kind of life.” Which of us, when considering past mistakes and failures, wouldn’t want a chance to live a “completely new kind of life” moving forward? After having denied Christ three times and then having hid for fear of the Jews, St. Peter likely had similar desires. Let’s take a look at what the transforming power of the Holy Spirit did in Peter’s life—and what he can do in ours.

150 C o n n e c t

1. Who inspires you? Briefly share why this person inspires you.

2. Think of a time when someone made a promise to you and kept it. How did you feel when the promise was fulfilled? How did it affect your relationship with the person who fulfilled the promise?

3. Do you know the date of your baptism? What is something you could do to celebrate its anniversary?

WATCH VIDEO The following is a brief outline of the topics covered in the video teaching.

I. Acts of the Apostles A. Literary genre: praxis (acts or deeds)— the acts of great men build the city/civilization B. A new civilization is being built by the Apostles

II. Ascension A. Elisha saw Elijah taken up into heaven and received double portion of his spirit B. Apostles see Jesus ascend into heaven— we can expect to see a double portion of the Spirit C. The Ascension wins the gift of Pentecost

151 Peter and Pentecost: The Transforming Power of the Holy Spirit

III. Office of Apostle A. Judas needs to be replaced B. Criteria: witness to the Resurrection C. Cast lots to choose between two candidates 1. 1 Chronicles 24 2. Priestly office 3. Peter oversees as prime minister, standing in for the King

IV. Pentecost A. Jewish feast B. Temple vs. upper room C. Jews have been waiting for the Spirit of God to return to the Temple since the rebuilding of the Temple in Ezra/ Nehemiah D. Peter’s Homily 1. Peter goes back to the psalms of David to explain Jesus 2. We witness to the world; we catechize within the Church; everyone is called to witness 3. Repent, be baptized, and receive the Holy Spirit E. The Gift of the Father 1. The promise—the Holy Spirit); God will always give the Holy Spirit when we ask 2. Jesus is at the right hand of the Father to send the Spirit 3. Peter speaks with confidence before the Sanhedrin 4. Peter is bold; he has been transformed by the promise of the Father, the gift of the Holy Spirit

152 D i s c u s s

1. What reasons does Dr. Gray give for the Apostles being in the Temple, rather than the upper room, when the Holy Spirit descended at Pentecost?

2. In much of his teaching, Peter turns to the psalms of David to give a scriptural understanding of Jesus. On Pentecost, Peter uses Psalms 16 and 132 to testify to Christ’s resurrection. If you had to pick one psalm to help someone understand Jesus better, which would you pick? Why?

3. In Acts 1:12-26, Peter performs his first official duty as Jesus’ prime minister after the departure of the king at Jesus’ ascension. What is the Old Testament background for the way Peter selects Judas’ replacement? What does this tell us about Peter’s understanding of the office of Apostle?

4. After Pentecost, Peter speaks and acts with a new boldness, speaking bravely about Christ to the very people he had feared before the Crucifixion. Have you ever felt bold when speaking about your faith? In what ways would you like to be bolder?

5. Before he ascends into heaven, Jesus says, “And behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high” (Luke 24:49). What is the promise of the Father (see Luke 11:13.)? What does this teach us about how we should pray and how God answers prayer?

153 Peter and Pentecost: The Transforming Power of the Holy Spirit

“In the mind of the first community, whose convictions Luke expresses, the Holy Spirit assumed the invisible—but in a certain way ‘perceptible’—guidance of those who after the departure of the Lord Jesus felt profoundly that they had been left orphans. With the coming of the Spirit they felt capable of fulfilling the mission entrusted to them. They felt full of strength. It is precisely this that the Holy Spirit worked in them and this is continually at work in the Church, through their successors. For the grace of the Holy Spirit which the Apostles gave to their collaborators through the imposition of hands continues to be transmitted in Episcopal Ordination. The bishops in turn by the Sacrament of Orders render the sacred ministers sharers in this spiritual gift and, through the Sacrament of Confirmation, ensure that all who are reborn of water and the Holy Spirit are strengthened by this gift. And thus, in a certain way, the grace of Pentecost is perpetuated in the Church.”— St. John Paul II in Dominum et Vivificantem, 25

“Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear.” —Acts 2:33

C LOSING P RAYER Lord God, thank you for not leaving us orphans, but for sending us the promise of the Holy Spirit. Please continue to help us grow in boldness as we witness to you. We pray that the power of the Holy Spirit will continue to transform us. “Come, Holy Spirit, fill the hearts of your faithful, and enkindle in them the fire of your love. Send forth your Spirit and they shall be created. And you shall renew the face of the earth. O God, you instructed the hearts of those who believed in you by the light of the Holy Spirit. Grant us in the same Spirit to be truly wise and ever to rejoice in his consolation: through Christ our Lord.” Amen.

St. Peter, pray for us.

FOR FURTHER READING

Divinum Illud Munus Encyclical of Pope Leo XIII on the Holy Spirit (1897) Dominum et Vivificantem Encyclical of St. John Paul II on Holy Spirit in the Life of the Church and the World (1986)

154 C o m m i t –DAY 1 Noble Deeds of Great Men

Children love fairy tales full of heroes and heroines slaying dragons and outwitting their adversaries. Even as adults, we’re drawn to stories of fantasy, super-heroes and average men and women doing extraordinary things. Heroes rising victoriously over great obstacles and adversaries gives us deep inspiration that we may take into our personal lives.

Did you have a favorite hero growing up? Who are some of your personal heroes now?

The need for heroes is certainly not a new development in human history. We see evidence of it in the ancient world with the literary genre of praxis. The great philosopher Aristotle argued that the best way to learn anything from history is to learn from the noble deeds of great men. It is these deeds or acts—the praxis—of heroes that helped build civilization as we know it.

St. Luke uses this literary genre to tell the earliest history of the Church in his second book, the Acts of the Apostles. Look up the following passages from the first part of Acts. What deeds or acts of the Apostles are recounted?

Acts 3:1-9

Acts 4:5-13

Acts 5:12-16

Acts 5:17-20, 42

Acts 8:14-17

Based on these passages, how would you summarize the deeds of Peter and the other Apostles?

155 Peter and Pentecost: The Transforming Power of the Holy Spirit

Consider the following excerpts from another first-century book of praxis, The Deeds of the Divine Augustus, which accounts the great acts and accomplishments of Caesar Augustus.

“At the age of nineteen, on my own initiative and at my own expense, I raised an army, by means of which I restored liberty to the republic. Those who slew my father I drove into exile, punishing their deed by due process of law, and afterwards when they waged war upon the republic I twice defeated them in battle.”

“I built the curia and the Chalcidicum adjoining it, the temple of Apollo on the Palatine with its porticoes, the temple of the deified Julius, the Lupercal, the portico at the Circus Flaminius…the state box at the Circus Maximus, the temples on the capitol of Jupiter Feretrius and Jupiter Tonans, the temple of Quirinus, the temples of Minerva, of Juno the Queen, and of Jupiter Libertas.”

“Three times in my own name I gave a show of gladiators, and five times in the name of my sons or grandsons; in these shows there fought about ten thousand men. Twice in my own name I furnished for the people an exhibition of athletes gathered from all parts of the world, and a third time in the name of my grandson.… I gave the people the spectacle of a naval battle beyond the Tiber.”

“I freed the sea from pirates. I extended the boundaries of all the provinces which were bordered by races not yet subject to our empire.”

Compare the deeds of Peter to the deeds of Augustus. How is Luke using a familiar literary genre to tell an alternate narrative?

If the deeds of great men built civilization, what kind of civilization is the Acts of the Apostles concerned with? What can we learn from the deeds recounted?

156 Peter and Pentecost: The Transforming Power of the Holy Spirit

The genre of praxis has been important throughout the entire history of the Church. Peter and the other Apostles would have grown up learning from the examples of the faithful heroes of Israel. Look at the following examples from the Old Testament that recount great deeds throughout salvation history. What are some of the deeds remembered?

Wisdom 10:1-21

Sirach 44:1–49:16

The book of 1 Maccabees tells us what we are to learn from recounting the deeds of those who have gone before us: “Remember the deeds of the fathers, which they did in their generations… and so observe, from generation to generation, that none who put their trust in him will lack strength.” —1 Maccabees 2:51, 61 The deeds of others teach and inspire us in our faith.

The book of Hebrews also follows the great tradition of recounting the deeds of holy men and women. Read Hebrews 11:1-40. What deeds are recounted in this chapter? Hebrews 11:1-40

The lives of the saints, from the Scriptures and throughout the Church’s history, serve as a beautiful and widely varied model for living as faithful citizens of the City of God. By learning the stories and studying the deeds of these heroes and heroines of the faith, we are encouraged and inspired to be co-workers in building the civilization of the kingdom.

“Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us.” —Hebrews 12:1

Do you have a patron saint? If so, what was it about his or her life that inspires you to “run with perseverance the race” that is set before you?

157 C o m m i t –DAY 2 The Priestly Office of Apostle

In our study of Peter we have examined several ways Peter took on a special role of leadership. In Matthew 16 we saw Jesus entrusting his kingdom, the Church, to Peter as a “prime minister.” Now Dr. Gray explains another way in which we see Peter acting out the authority he has been given.

After Jesus’ ascension, the first thing the Apostles do is choose a replacement for Judas. It is often assumed that the vacancy left by Judas needed to be filled because of the symbolism between the Twelve Apostles and the twelve tribes of Israel. While this symbolism is important, the reason the Apostles filled the vacant position is because the specific roles of the Apostles were not based on the men who filled them, but, the position itself. Just as every organization has a leadership structure, and every business a hierarchy of management, so every kingdom has its officials and ministers. The Davidic kingdom restored by Christ is no different. We have already seen the importance of the office of prime minister, occupied now by Peter. But the other Apostles also hold offices. They, too, are ministers of the kingdom. Jesus appointed Twelve, and now, with Judas gone, his office must be filled.

Two candidates were considered worthy to fill Judas’ office: Joseph, called Barsabbas, and Matthias. To decide between the two, Peter cast lots. To modern ears this may sound a lot like randomly flipping a coin, but there is an important Old Testament precedent for this method.

Read 1 Chronicles 23:24-32 and 24:1-19. Lots are cast to determine what kinds of duties? Who has the authority to oversee this process?

Based on the background in 1 Chronicles 23 and 24, why do the Apostles cast lots to select the man who will fill Judas’ vacant office? Why does Peter oversee this process?

There are many parallels between the Old Testament office of priest and the New Testament office of Apostle. This Old Testament precedent sheds a great deal of light on the way Peter and the other Apostles understood their role.

158 Peter and Pentecost: The Transforming Power of the Holy Spirit

Read the following passages concerning priests in the Old Testament. What priestly duties are described in these passages?

Genesis 14:17-20

Leviticus 9:22

Exodus 28:29-30

Deuteronomy 33:8-10

1 Samuel 12:18-23

Compare the actions of priests in the Old Testament with the deeds of the Apostles recorded in Acts. What priestly duties are described in these passages?

Acts 2:42

Acts 4:33-35

Acts 6:1-6

Acts 8:14-17

What similarities do you see?

While Judas’ replacement is chosen with the casting of lots, after Pentecost the method of ordination changes from casting lots to the laying on of hands, as Acts recounts: “And what they said pleased the whole multitude, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. These they set before the apostles, and they prayed and laid their hands upon them.” —Acts 6:5-6 Why the change?

In the Old Testament, there were two priesthoods, that of the Levites and that of the firstborn son (also referred to as the order of Melchizedek). When God’s people sinned by worshipping the golden calf during the Exodus, the Levites replaced the firstborn sons as priests of God’s people: “Behold, I have taken the Levites from among the people of Israel instead of every firstborn that opens the womb among the people of Israel. The Levites shall be mine.” —Numbers 3:12 The firstborn sons disqualified themselves as priests because they led the people in worshipping the golden calf. As a result, while the Old Covenant was in effect, the Levites would be priests.

159 Peter and Pentecost: The Transforming Power of the Holy Spirit

However, before the incident with the golden calf and the institution of the Levitical priesthood, it was the firstborn sons who were the priests of each family—and this priesthood was passed down when the father gave his blessing to his son before his death. Melchizedek blessed Abram, and Abram blessed Isaac, and Isaac blessed Jacob, and so on. Read Hebrews 5:5-10. What two roles does Hebrews emphasize regarding Jesus in the following verses?

Hebrews 5:5b, 8

Hebrews 5:6, 10

Jesus, the Son of God, is the “great high priest.” (Hebrews 4: 14). On the Cross, and in the life of the Trinity, Jesus offers himself to the Father in a gift of self-sacrificial love. Jesus is the model for the New Covenant priesthood. After Pentecost, ordination happens by the laying on of hands, because the New Covenant priesthood is not that of the Levitical order, but of the order of Melchizedek—the order of spiritual fatherhood and sonship.

Thus to this day ordination consists “...in the bishop’s imposition of hands on the head of the ordained and in the bishop’s specific consecratory prayer asking God for the outpouring of the Holy Spirit and his gifts...” (CCC 1573)

Our bishops and priests follow in the footsteps of Peter and the other Apostles as priests of the New Covenant. Set aside time this week to pray for your bishop and your parish priest(s). Consider using the words of St. Gregory of Nazianz, who as a young priest described the priest’s call to holiness saying, “We must begin by purifying ourselves before purifying others; we must be instructed to be able to instruct, become light to illuminate, draw close to God to bring him close to others, be sanctified to sanctify, lead by the hand and counsel prudently. I know whose ministers we are, where we find ourselves and to where we strive. I know God’s greatness and man’s weakness, but also his potential. [Who then is the priest? He is] the defender of truth, who stands with angels, gives glory with archangels, causes sacrifices to rise to the altar on high, shares Christ’s priesthood, refashions creation, restores it in God’s image, recreates it for the world on high and, even greater, is divinized and divinizes.” —St. Gregory of Nazianz, Oration [on the Priesthood]

160 C o m m i t –DAY 3 Give to God What Is God’s

Before Jesus ascends into heaven, he instructs the Apostles to wait in Jerusalem to be “clothed with power.” He will go to the Father and send the promise of the Father to the Apostles. During the Jewish feast of Pentecost, the Apostles are in the Temple with crowds of pilgrims. This is the setting for the descent of the Holy Spirit and the birth of the Church.

L ECTIO

The practice of praying with Scripture, Lectio Divina, begins with an active and close reading of the Scripture passage. Read Acts 2:1-12. (OurLectio today will focus on the last half of the passage. Commit Day 5 will use art to focus on the first half of the passage.) Answer the questions to take a closer look at some of the details of the passage.

“When the day of Pentecost had come, they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance. Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one heard them speaking in his own language. And they were amazed and wondered, saying, ‘Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Par’thians and Medes and E’lamites and residents of Mesopota’mia, Judea and Cappado’cia, Pontus and Asia, Phryg’ia and Pamphyl’ia, Egypt and the parts of Libya belonging to Cyre’ne, and visitors from Rome, both Jews and proselytes, Cretans and Arabians, we hear them telling in our own tongues the mighty works of God.’ And all were amazed and perplexed, saying to one another, ‘What does this mean?’” ——Acts 2:1-12

Go back through the passage and list the descriptions relating to the senses. What was seen? Heard? Felt?

161 Peter and Pentecost: The Transforming Power of the Holy Spirit

How are the people “dwelling in Jerusalem” described? What different parts of the world or countries are listed as the locations from which the multitude has come to be in Jerusalem?

How is the crowd’s reaction described? By what are they surprised?

M EDITATIO

Lectio., close reading and rereading, is followed by Meditatio, a time to reflect on the Scripture passage, to ponder the reason for particular events, descriptions, details, phrases, and even echoes from other Scripture passages that were noticed during Lectio. Take some time now to mediate on Acts 2:1-12. Here is a short reflection and some questions to help you get started.

Peter and the other Apostles grew up celebrating the Feast of Pentecost every year. For the last three years they had celebrated it together with Jesus. But this year would be different. Less than two weeks before they had seen Jesus ascend into heaven. Now they were following his instructions to wait in Jerusalem until being “clothed with power from on high.”

As they are praying, their ears are filled with the sound of a strong rushing wind. We may wonder: Was this the same sound Noah heard as the waters of the Flood were dried up? Was this what Israel heard when God drove back the waters of the Red Sea to save them from Pharaoh’s army? Was this the sound that Solomon heard when the glory cloud of God’s presence descended and filled the first Temple?

Peter looks around and sees tongues of flame resting above each of his companions. Could Peter feel the warmth of the fire hovering over him? Soon Peter, John, James, and the rest are speaking in foreign tongues. A crowd forms around them as the other worshippers realize they are hearing words in their native languages. The various languages, which often separated the pilgrims, are no barrier this day. The Church through her Apostles proclaims the great works of God so that all the nations hear. What wonder and joy must have filled the hearts of Peter and the Apostles as men and women of all the nations were baptized into the family of God this day.

The Jewish feast of Pentecost celebrated God’s gift of the Law on Mount Sinai. Look at Exodus 19:16-20. How does what’s heard and seen at Pentecost recall the giving of the Law on Mount Sinai?

162 Peter and Pentecost: The Transforming Power of the Holy Spirit

Giving of Law on Mount Sinai Giving of the Spirit at Pentecost What’s heard?

What’s seen?

While the Old Covenant Law showed God’s people what was right and good, it did not give the power to overcome sin and live according to God’s law. In Romans 8:1-10, how does Paul describe the power we have in the Spirit? How do you experience the power of the Spirit active in your own life?

When St. Luke tells us in Acts 2:1-12 that peoples from “every nation” were present at Pentecost, he is not just reporting on the size and makeup of the crowd, but he is proclaiming the fulfillment of God’s promises. Read Genesis 12:3, Joel 2:28, and Isaiah 2:2-3. How is Pentecost the beginning fulfillment of God’s promises in these passages?

Genisis 12:3

Joel 2:28

Isaiah 2:2-3

The crowd is filled with wonder and amazement at the Apostles’ proclamation being made in numerous languages. How does the gift of the Spirit heal the divisions suffered in Genesis 11:1-9? How does Paul describe our new unity in 1 Corinthians 12:13? How have you experienced the unity of the Spirit in your relationships with other Catholics/Christians?

“And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance.” —Acts 2:4

With the descent of the Holy Spirit, Peter is filled with a new boldness and obediently opens his mouth to proclaim Christ to the crowds. May we also respond to the promptings of the Holy Spirit and be bold and eager witnesses to Christ.

163 C o m m i t –DAY 4 Repent and Be Baptized!

After the Holy Spirit descends on Peter and the others at Pentecost, Peter preaches his first public homily. In response, many who had come to Jerusalem for the Feast of Pentecost come to faith in Christ. St. Luke recounts the effect of Peter’s preaching on the crowd: “Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, ‘Brethren, what shall we do?’ And Peter said to them, ‘Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit.’” —Acts 2:37-38 He tells us that they are “cut to the heart” when they hear Peter’s words. Their question, in response to the life-changing revelation that “God has made him both Lord and Christ, this Jesus whom you crucified” (Acts 2:36), is both practical and heartfelt: “What now?” They recognize that if Jesus is Lord, then something has to change. Something must be done. The words Peter preaches aren’t abstract or theoretical—they directly impact the life of each person who accepts their truth. And so they ask, “What shall we do?”

Think of a time in your walk with God that you had to ask, “What now?” How did God use that moment to redirect your life?

Echoing the words of John the Baptist and the message of Jesus himself, Peter’s first word in response to the crowd is. “Repent…” The first response, when confronted with our sinfulness and God’s goodness and love, is repentance of our sins. Look up these verses from Jesus and the Apostles’ preaching to see the significance of repentance:

Matthew 4:17

Luke 13:3

Acts 17:30

2 Peter 3:9

The gospel message of Jesus Christ isn’t only a call to turn “away” from sin; it is also a call to turn “to” something else—to new life in Christ. So Peter doesn’t end with “Repent…” but rather continues “…and be baptized.” Repentance and baptism go together. And together they provide the point of entrance into the Kingdom. Read the following passages. How is the importance of baptism and repentance communicated?

164 Peter and Pentecost: The Transforming Power of the Holy Spirit

Matthew 28:19

Mark 16:15-16

Luke 24:45-47

John 3:5

1 Peter 3:21

Romans 6:4

As the Catechism of the Catholic Church states: “The fruit of Baptism, or baptismal grace, is a rich reality that includes forgiveness of original sin and all personal sins, birth into the new life by which man becomes an adoptive son of the Father, a member of Christ and a temple of the Holy Spirit. By this very fact the person baptized is incorporated into the Church, the Body of Christ, and made a sharer in the priesthood of Christ.” —CCC 1279

Why is baptism so important? Peter gives us the answer: “Repent, and be baptized every one of you for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38). It is at baptism that we receive the Holy Spirit, the promise of the Father. At our baptism God— Father, Son, and Holy Spirit—comes to dwell in the soul that they have cleansed from sin.

Numerous mikva’ot (ritual baths) were located just outside the southern entrance to the Temple Mount, remains of which are still visible today. These baths were used to cleanse oneself before entering the Temple to bring an offering to the Lord. Acts 2:41 tells us that about 3,000 people were baptized on the day of Pentecost. The mikva’ot would have provided a perfect location for the baptism of such numbers.

Peter gives us an example of just how dramatic the transformation can be when we receive the Holy Spirit. We may remember how in John 18:15-17, 25-27, Peter denies Jesus three times in quick succession. A few short weeks later, Peter is found boldly proclaiming Christ’s resurrection in front of the Jewish leaders (Acts 4:8-13). This new boldness is not a onetime event for Peter, but rather a new way of life. He will be arrested several times throughout his life. But despite threats and beatings, he does not cease to proclaim the gospel. St. Paul describes this transformation in 2 Corinthians 5:17: “Therefore, if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come.” In baptism we too were born again of water and the Spirit, and we too are now a new creation.

165 Peter and Pentecost: The Transforming Power of the Holy Spirit

In his Letter to the Colossians, Paul gives instruction about living a new life in Christ: “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God...you have put off the old nature with its practices and have put on the new nature, which is being renewed in knowledge after the image of its creator.” —Colossians 3:1, 9-10 Read the verses below, and then fill in the left column with the “things of earth” that God’s grace is putting to death in you, and fill in the right column with the “things that are above” that you are putting on in Christ. Choose one item in each column to focus on this week.

Things to “put off” Things to “put on”

“Put to death therefore what is earthly in “Put on then, as God’s chosen ones, you: fornication, impurity, passion, evil holy and beloved, compassion, kindness, desire, and covetousness, which is idolatry. lowliness, meekness, and patience, ...But now put them all away: anger, wrath, forbearing one another and, if one has a malice, slander, and foul talk from your complaint against another, forgiving each mouth.” —Colossians 3:5, 8 other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful.” —Colossians 3:12-15

166 C o m m i t –DAY 5 Truth and Beauty

Pentecost, Jean Restout, 1732

Pentecost/ Erich Lessing / Art Resource, NY

Painted in the late 18th century, Restout’s Pentecost is a powerful presentation of the event recounted in the opening verses of the second chapter of the Acts of the Apostles. This enormous masterpiece measures some 15’ by 25’ and it once hung in the refectory of the Abbey of Saint-Denis outside Paris. The original work was even larger and contained an arched top portraying the Holy Spirit in the shape of a dove. Its seizure during the French Revolution, and subsequent moves, destroyed some of its width and the arched top.

Acts 2:1 does not specifically identify who was present for this wondrous event, only mentioning that “they” were all together. But Acts 1:12-15, in its recounting of the events following Jesus’ ascension, gives us an indication of who was present at Pentecost.

Who is mentioned in Acts 1:12-15?

Who can be identified in the painting?

167 Peter and Pentecost: The Transforming Power of the Holy Spirit

Looking at Restout’s painting, what are the various responses of Mary and the Apostles to what is happening?

Let’s take a look as what the Scriptures say regarding the location of the Pentecost event.

According to Acts 1:12-13, where were the disciples gathered after their return from the Ascension?

According to Acts 2:1, where were the disciples on the day of Pentecost?

According to Acts 2:46, where were the disciples often to be found?

Scripture does not specifically identify the disciples’ location when the Holy Spirit descended upon them at Pentecost. Many artistic depictions of Pentecost put Mary and the Apostles in the “upper room,” which was identified in Acts 1 as their location after Jesus’ ascension. Restout has portrayed a “room” with a ceiling that has been blown open to reveal the heavens from where the mighty wind of Pentecost has originated. With the ceiling open to the heavens and Mary and the Apostles surrounded by colonnades on either side, Restout has placed the event of Pentecost in what appears to be an open courtyard or portico.

Interestingly, the Temple Mount, on which the Temple stood, had a portico surrounding it. The Acts of the Apostles tells us that day by day the disciples were to be found at the Temple. Additionally, the Temple would have been a likely place for the disciples to be found for the Jewish feast of Pentecost. One can imagine in Restout’s painting that between the porticos, where one might expect to see the Temple building, Mary and the Apostles now appear.

The Acts of the Apostles recounts the event of Pentecost: “And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance.” —Acts 2:2-4

168 Peter and Pentecost: The Transforming Power of the Holy Spirit

How does Restout portray the sound from heaven and the way it “filled all the house”?

The rush of the mighty wind brings down the clouds of heaven to fill the “room” and distribute its fire. The glory cloud of God’s presence, which had never descended on Herod’s Temple (as it once had on Solomon’s Temple), appears now to descend on Mary and the Apostles. The Church was already replacing The Temple, which would be destroyed by Emperor Titus’ Roman Army less than a generation later.

Restout portrays the event of Pentecost with all the drama described in Scripture. Rather than having the disciples sitting in the lower portion of the painting, Restout places them on various levels with Mary at the pinnacle, raising them to the heights of the buildings that surround them. The deep colors of the robes, the various expressions of the faces, the movements of bodies turning and reaching in various directions, all work to express the power by which the Holy Spirit is filling Jesus’ disciples. That power will soon be expressed in the preaching and miracles recounted in the Acts of the Apostles.

The fire of the Holy Spirit changes each follower of Christ. The disciples who once fled at Jesus’ arrest will now proclaim the gospel message with boldness to the ends of the earth. We have been filled with this same Spirit in our baptism. We too have been changed, the stain of sin wiped away so that God’s presence now dwells in our souls.

169 STUDY GUIDE

Tim Gray Nihil obstat: Derek Barr, Censor Deputatus Imprimatur: Most Reverend Samuel J. Aquila, S.T.L., Archbishop of Denver, October 2014

Augustine Institute 6160 South Syracuse Way, Suite 310 Greenwood Village, CO 80111 Information: 303-937-4420 AugustineInstitute.org LectioCatholic.org

Printed in the United States of America ISBN 978-0-9904147-7-3 O PENING P RAYER

A reading from the First Letter of St. Peter: “But even if you do suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts reverence Christ as Lord. Always be prepared to make a defense to any one who calls you to account for the hope that is in you, yet do it with gentleness and reverence; and keep your conscience clear, so that, when you are abused, those who revile your good behavior in Christ may be put to shame.” —1 Peter 3:14-16 Heavenly Father, thank you for sending your only Son to draw all people back to yourself. Not only did you rescue your firstborn, Israel, but you opened your family to the Gentiles. Now, we can all be heirs to your Kingdom. God, give us a heart like yours—one that desires for each and every person to personally know your love and forgiveness. Help us to have the obedience, faith, and courage of Peter and to share the good news of Christ in our families, our neighborhoods, and in our world. In Jesus Christ’s name we pray. Amen.

St. Peter, pray for us.

I NTRODUCTION Peter was raised to be a faithful Jew. In the light of Jesus’ teaching, however, he has to reconsider numerous things he once thought settled. For example, the Temple was expected to last forever, but Jesus prophesied its destruction. The Messiah was expected to unshackle the Jews from Roman slavery and reestablish the kingdom of David, but instead, Jesus offered freedom from slavery to sin and an eternal Kingdom greater than David’s. Instead of the glory of a throne, Jesus was glorified on a Cross.

Now, as the head of the Church, Peter will be led by Jesus to the city of Joppa, where he will yet again be called to reconsider and deepen his understanding. What he learns has lessons for us all.

170 C o n n e c t

1. Were you ever faced with a choice to do the right thing, but knew you’d be criticized by others? What helped you to do what was right anyway? How did you handle what others said about your decision?

2. Have you ever looked back on your life and realized how often seemingly random events and encounters later seemed to fit together like pieces to a puzzle? Think of an event in your life that seemed to have no obvious purpose but later led to something important.

WATCH VIDEO The following is a brief outline of the topics covered in the video teaching.

I. Joppa and Caesarea Maritima A. Peter stays in Joppa after raising Tabitha from the dead. B. “At Caesarea there was a man named Cornelius, a centurion of what was known as the Italian Cohort, a devout man who feared God with all his household, gave alms liberally to the people, and prayed constantly to God” (Acts 10:1-2).

171 Peter bar Jonah: How Peter Came to Rome

II. Peter’s Vision (Acts 10:9-16) A. God reveals to Peter that the Kosher laws, and thus the separation of Israel from the other nations, are no longer necessary B. Othonē C. Origin of the kosher laws– Exodus, Leviticus, Deuteronomy

III. The Gentile Pentecost (Acts 10:34-48) A. Cornelius and his household are the first Gentiles to enter the New Covenant B. Peter saw the vision as a metaphor: if the animals are no longer unclean, then the people are no longer unclean

IV. Peter bar Jonah A. Joppa only mentioned once in the Old Testament–the prophet Jonah B. Jesus intended all along for Peter to go to Rome as Jonah went to Nineveh, to preach to the capital of the enemy of Israel

V. The Bridge from Jerusalem to Rome (Acts 12:18-19) A. Peter is recapitulating the life of Jesus B. Peter is freed from prison and escapes from Herod Agrippa to Caesarea 1. Scripture and tradition fit together beautifully from here 2. Cornelius and Senator Pudens, Santa Pudenciana (2 Timothy 4:21)

172 D i s c u s s

1. What is the significance of Peter’s choice to travel to the port city of Joppa? What are the similarities and differences in Peter and Jonah’s experiences in the city of Joppa?

2. When Peter arrives at Cornelius’ home, he finds more than just Cornelius there to hear his message. As a result, many are baptized and come to faith. How is Cornelius a model for evangelization? What qualities did Cornelius likely possess to bring so many with him to Christ?

3. Kosher laws caused division between the Jews and the Gentiles. In what ways are Christians divided from those who are not Christian? How might those divisions be resolved? What keeps you from sharing your faith? How might Peter be an example to us of stepping out in faith?

4. Dr. Gray shows from Scripture the links between Peter and Cornelius, Pudens’ name appearing in 2 Timothy 4:21, and the Tradition of Peter’s time in Rome. How might we be inspired when Scripture, history and Tradition intersect? How does understanding the history of the early Church affect your faith?

5. The Catechism beautifully explains the relationship between Sacred Tradition and Sacred Scripture. Read the following quote. Have you ever thought about that description of Scripture? How does the relationship between Sacred Scripture and Sacred Tradition impact your faith?

173 Peter bar Jonah: How Peter Came to Rome

“‘Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal.’ Each of them makes present and fruitful in the Church the mystery of Christ, who promised to remain with his own ‘always, to the close of the age’. ‘Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit.’ ‘And [Holy] Tradition transmits in its entirety the Word of God which has been entrusted to the apostles by Christ the Lord and the Holy Spirit. It transmits it to the successors of the apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and spread it abroad by their preaching.’” —CCC 80–81

“So then, brethren stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter.” —2 Thessalonians 2:15

“Do your best to come before winter. Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brethren.” —2 Timothy 4:21

C LOSING P RAYER Father God, we thank and praise you that your love and forgiveness reach beyond our human borders and pride. Give us new hearts like yours, full of mercy, so that we can be a part of your plan to open your family to all people. Fill us with your spirit of joy as we follow you to bring the Gospel to all the world. In Jesus Christ’s name we pray. Amen. St. Peter, pray for us.

FOR FURTHER READING Moses Maimonides, Guide for the Perplexed (Empire Books, 2013)

174 C o m m i t –DAY 1 The City of Caesarea Maritima

As we travel with Peter on his ministry journey after Pentecost, we are introduced to a new city—Caesarea Maritima. Not only is this location significant because of Peter’s divinely directed encounter with Cornelius and presentation of the Gospel to the Gentiles, but it will later be the port city from which both Peter and Paul sail to Rome.

Caesarea Maritima, which means “Caesarea by the Sea,” was a port city built by Herod the Great and dedicated to Caesar Augustus. Construction began around 22 BC and took a decade to complete. The entire coastline of Israel has only one natural harbor, located along the northern coastline at modern-day Haifa, but this did not deter Herod from spending ten years building the first artificial harbor in the world further south at Caesarea. According to Josephus, this port’s capacity to accommodate 300 ships made it larger Caesarea, 1st century AD © Balage Balogh / Art Resource, NY than that of Athens at Piraeus.

The harbor was an engineering triumph of its day. Herod’s engineers floated huge barges filled with volcanic ash out to a determined location. The barges were then sunk, allowing the ash and water to harden as concrete on the sea floor. These blocks, some nearly 40-by-50 feet, were placed one upon another to form huge breakwaters lined with warehouses for the shipping trade. A lighthouse, whose fires burned 24 hours a day, stood at the end of the breakwater. Enormous bronze statues marked treacherous sandbars.

Herod spared nothing in the construction of the city of Caesarea, which was built like a model Greco-Roman city. Laid out on a grid of paved streets, the city included a forum, theatre, temples, public baths, and an underground sewage system. A marvelous hippodrome was created along the shore so that spectators could watch competitions with the Mediterranean Sea in the background. Every five years the city hosted gladiatorial games, sports competitions, and performances. The lack of fresh water in Herod’s new city required a lengthy aqueduct built on arches to bring water from springs at the base of Mount Carmel nearly ten miles away. Herod put that water to use in his near-Olympic-sized pool, one aspect of his elaborate palace. However, the focal point of Caesarea was a magnificent temple dedicated to Augustus. Raised upon its platform just off the port, the grand temple greeted all who traveled to the city.

175 Peter bar Jonah: How Peter Came to Rome

During Herod’s time, Caesarea boasted a population of over 100,000 spread over 164 acres. Its location and amenities made it one of the busiest ports in the Mediterranean and thus the Roman Empire. Caesarea became the major trade junction between the East and the West.

From around 13 BC Caesarea was the civil and military capital of the province of Judea, making it the official residence of the Roman governors. Important and influential political figures of the Ruins of an ancient city Caesaria. Israel, aqueduct time lived in the palace Herod had meticulously © Bragin Alexey / Shutterstock.com designed with every comfort they could want. We often think of Pontius Pilate as living in Jerusalem. But while he would have traveled there for Jewish feast days as a deterrent to insurrectionists. Pilate actually spent most of his time in Caesarea. Acts 23-24 recounts Paul’s escape from Jerusalem after attempts on his life, and his appearance before the Roman governor Felix in Caesarea.

As the military capital, Caesarea was the headquarters of the Roman legions stationed in this area of the empire. Rome assigned put a unit of its own legion, the Italian Cohort, in Caesarea because of its strategic location, tasking them to guard the sizable tariff money collected at the port. It was just such an assignment that would have brought Cornelius to Judea.

It would take several centuries to reduce the city to ruin. An earthquake in 130 AD in Caesarea severely damaged the harbor. Caesarea’s port continued to be used for trading, but in an increasingly limited fashion. During the Byzantine period, the city’s Roman temple was replaced with a splendid octagonal Christian church. In the 7th century Muslims invaded the city, replacing the church with a mosque. Crusaders reclaimed the city for a short period in the 12th and 13th centuries, but their defeat combined with the razing of the city’s fortifications and the silting in of the harbor, the city’s inhabitants dwindled away.

Archeologists began exploring the ruins of the port and city in 1873. Modern excavations began in 1945. Numerous historical artifacts have been discovered since then, including the “Pontius Pilate Stone,” which provides evidence of Pilate’s title and proof that he was present in Judea during Jesus’ time on earth. Today, Caesarea Maritima is a national park on the Israeli coastline.

Spend some time reflecting about how our faith can be strengthened by the convergence of the Scriptural narrative, history, and Catholic tradition. The broad tapestry of events demonstrates the meticulous craftsmanship of a Creator who is greater than any one component. Take a moment to journal your thoughts about this truth: the God over history yearns to be in a relationship with you—to love you, guide Caesaria’s National Park you, and bring you into the fullness of his plans. © Sergey Karpov/ Shutterstock.com

176 C o m m i t –DAY 2 The Priestly Office of Apostle

As the author of both a gospel and Acts, St. Luke recounts the works done by Jesus during his earthly ministry, followed by those done in his name by Peter and the Apostles. Look up the following passages. What miracles are performed by both Jesus and then Peter?

Jesus Peter John 5:1-9 - Acts 3:1-10 - Luke 4:40 - Acts 5:15-16 - Luke 8:49-56 - Acts 9:37-43 -

Jesus left his Church on earth to lead many to faith through preaching and miracles. From the opening chapter of St. Luke’s account in Acts, it becomes clear that Christianity would not be limited to the geographical confines of Jerusalem.

After raising Tabitha from the dead, Peter remains at the house of Simon the tanner in Joppa, a town on the Mediterranean coast of Judea. Peter goes to the rooftop patio to pray while his lunch is being prepared. There, he receives a vision. Let’s take a look at Acts 10:9-20.

What animals appear in Peter’s vision?

What is Peter’s response when instructed to “kill and eat”?

How many times is the vision given?

Scripture tells us that Peter “became hungry and desired something to eat,” but when he is shown “all kinds of animals and reptiles” and told to “kill and eat,” Peter quickly objects. What keeps Peter from eating even though he is hungry? And why does God choose to use a vision of unclean food to prepare Peter to meet Cornelius?

Peter is a faithful Jew. He knows that, since the time of the Exodus, God had required his people to follow the numerous laws regarding food, also known as “kosher laws (see Leviticus 11, Deuteronomy 14). The miraculous events of the Exodus, even with all their magnificence, weren’t enough to sway Israel to trust God to provide for them in the wilderness. Soon after crossing the Red Sea they murmured and grumbled to return to the “fleshpots” of Egypt. When Moses had gone to Mount Sinai to receive the Ten Commandments, the people returned to their worship of the gods of Egypt, specifically a bull calf fashioned of gold.

It was only after the incident with the golden calf that God gave Israel strict laws, including what food may be eaten or avoided. Things once used in the worship of the Egyptian gods would now be sacrificed, such as calves/bulls, sheep, etc. Things that were consumed in the “fleshpots” of Egypt

177 Peter bar Jonah: How Peter Came to Rome would now be forbidden for God’s people to eat, such as swine. In addition, laws were also given regarding the preparation of food. All of these laws and traditions were part of Peter’s understanding when God gave him the visions. It’s no surprise, then, that Peter reacts as he does. Told to “kill and eat” unclean animals, he would refuse in order to remain faithful to God’s Law.

Why does God give Peter a vision of clean and unclean food as a preparation for his encounter with Cornelius? Why doesn’t God simply tell Peter that it’s all right for Gentiles to be baptized and come into the New Covenant?

The primary goal of the kosher laws was to direct Israel to the one true God. But, because of Israel’s weakness and fickleness, God had to separate them from the pagan practices around them—first from Egypt, and then from the other nations and idolatrous practices they would face. It was not uncommon for pagans to consume food offered to their gods. Jews, eating with pagans, might succumb to those sensibilities and turn to the pagan gods themselves. The dietary laws, while directing Israel to God, also created a separation between Jew and Greek, a separation Peter understands and articulates as he enters Cornelius’ house: “You yourselves know how unlawful it is for a Jew to associate with or to visit any one of another nation” (Acts 10:28).

God gives Peter a vision with clean and unclean foods and tells him, “What God has cleansed, you must not call common” (Acts 10:15) because he is removing what was a division between God’s people and the Gentiles. What God required in the Old Law due to Israel’s weakness, he can now do away with because of the forgiveness of sin and the power of the Holy Spirit that dwells in each Christian. That the New Covenant would bring about such a change was made clear by the Old Testament prophets. Read the following passages. What is at the heart of their message?

Jeremiah 31:31-33

Ezekiel 36:25-27

What the Law could not do because of man’s sin, Jesus Christ through the gift of the Spirit now makes possible.

The forgiveness of sins and the gift of the Spirit not only make it possible for us to live according the law of the New Covenant, but they also unite all men and women in Christ. As St. Paul later writes: “…seeing that you have put off the old nature with its practices and have put on the new nature, which is being renewed in knowledge after the image of its creator. Here there cannot be Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free man, but Christ is all, and in all.” —Colossians 3: 9-11

God repeats Peter’s vision three times to attest to its certainty. Indeed, Israel’s dietary laws and the separation between Jew and Gentile is about to end. Just as Peter’s vision finishes and Peter considers its meaning, Cornelius’ men arrive at the gate of Simon the tanner’s home.

178 C o m m i t –DAY 3 Cornelius’ Vision

While Peter is staying in Joppa, some thirty miles north in Caesarea a Gentile named Cornelius has received his own vision. Let’s take a look at what kind of man Cornelius was. Read Acts 10:1-4.

What work did Cornelius do?

How do Acts 10:2 and 10:22 describe Cornelius’ faith?

How did Cornelius put his faith into action?

According to Acts 10:2 and 10:7, what effect did Cornelius’ faith have on those around him?

We’ve learned that Caesarea Maritima was the civil and military capital of the province of Judea. Rome had stationed members of its own Italian Cohort there because of its location and the lucrative income provided by its enormous port. Cornelius is among those soldiers serving a tour of duty in this seaside city.

Acts describes Cornelius as a devout man who feared God. While at prayer one afternoon, he receives a vision in which an angel of God appears to him. After calling Cornelius by name, what are the angel’s first words to him in Acts 10:4? (See also Acts 10:30-31.)

Look at Luke 1:13. What similar words does the angel speak to Zechariah?

In the opening verses of his gospel, St. Luke describes Zechariah as “righteous before God, walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6). While Luke doesn’t use these same words of Cornelius, he describes Cornelius’ actions—his devout prayer, his generous almsgiving—to show us that even as a Gentile he is righteously following the commandments of the Lord. The angels tell both men that their prayers have been heard. For Zechariah this was the prayer for a son—and a son he was given, one named John who was filled with the Holy Spirit and would go before the Lord and make ready a people by preaching and baptizing with water (see Luke 1:13-17; 3:1-16). We are not told Cornelius’ specific prayer, but he is instructed to send for “one Simon who is called Peter” who will bring to Cornelius and his household the gospel and baptism that John foretold.

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Peter, prepared by his own vision and directed by the Spirit to “Rise and go down, and accompany them without hesitation; for I have sent them” (Acts 10:20), departs with his visitors the very next morning for the return journey to Caesarea. Upon arriving, Peter must first halt their inclination to worship Peter as some type of god, lifting them up from this false worship and preparing them to worship Jesus.

According to both the envoy sent to Peter (Acts 10:22) and Cornelius (Acts 10:33), what are they expecting from Peter?

How does Acts describe Peter as he begins to preach in Acts 10:34?

Just as Moses spoke the Old Covenant Law, and as Jesus spoke the Sermon on the Mount, now Peter “opens his mouth” to preach the gospel message about Jesus Christ, the fulfillment of the Old Law and the measure of the New. Peter testifies that it is to Jesus Christ that “all the prophets bear witness,” and he proclaims Jesus’ death and resurrection. While Peter is saying this “the Holy Spirit fell on all who heard the word.” (Acts 10:44)

What is the reaction of the believers who traveled with Peter at the outpouring of the Holy Spirit?

At what, specifically, are they amazed?

Most Jews expected the Messiah to come and save them from their Gentile oppressors, and reestablish the kingship and kingdom of Israel. While the crucifixion, resurrection, and ascension of Jesus had corrected their understanding of the Messiah and his kingdom, they had not grasped that the Gentiles would be included as brothers and sisters in that kingdom. But this was about to change.

The narrative says only that “the believers…who came with Peter” were amazed. There is no mention of Peter’s feelings. Having received and pondered in prayer God’s vision given to him in Joppa, having been told that it is God who has sent these Gentiles to him, having preached the good news of Jesus Christ and watched the Holy Spirit descend upon Cornelius and his household, Peter responds to the will of God. Peter recalls the words spoken by John the Baptist: “I baptize you with water; but he who is mightier than I is coming…; he will baptize you with the Holy Spirit and with fire” (see Luke 3:16 and Acts 11:15-17). The fulfillment of John’s prophetic words, which began at Pentecost, is now being poured out on the Gentiles. Peter is decisive. He declares, “Can any one forbid water for baptizing.?” and commands them “to be baptized in the name of Jesus Christ” (Acts 10:46-48).

180 Peter bar Jonah: How Peter Came to Rome

God knew Cornelius’ heart. But he doesn’t simply pour out his Spirit on Cornelius in the midst of his prayer. Rather, he directs Cornelius to send for Peter so that Peter might preach the good news. As St. Paul later writes, “But how are men to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher? And how can men preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach good news!’ …So faith comes from what is heard, and what is heard comes by the preaching of Christ.” —Romans 10:14-17 God’s normal way of working is through his body, the Church. It is by believers sharing their faith with nonbelievers and bringing them to the Church so that they can receive baptism and the Holy Spirit and be incorporated into the apostolic faith.

Acts of the Apostles notes that Cornelius was not alone in waiting for Peter’s arrival. According to Acts 10:24, who is with Cornelius?

Cornelius was an evangelist. As a “devout man who feared God,” he had already drawn his household and one of his soldiers to a life of devotion. Now when he expected God to speak to him through “one Simon who is called Peter,” he “called together his kinsmen and close friends.” As a result they all heard Peter’s preaching of the gospel and “the Holy Spirit fell on all who heard the word” (Acts 10:44). “All”—men, women, children, family, friends, colleagues— heard and received the Holy Spirit and were baptized by the hand of Peter. As Peter recounts later, the angel of the Lord had told Cornelius, “.you will be saved, you and all your household” (Acts 11:14).

Cornelius was an evangelist because he shared with others “what” and “who” he loved—the one true God. His love and enthusiasm were infectious. His authority and credibility could not be denied. This is the type of evangelist God calls each of us to be. It is not necessary to have a degree in theology. Cornelius didn’t. We need to be willing to share with others the love we have found in Jesus Christ.

Take a moment to think about your own family and friends. How is God asking you to be like Cornelius to them?

Baptism of the legionnaire Cornelius by Saint Peter. From the Sarcophagus of the “Miraculous Source”/ Erich Lessing / Art Resource, NY

181 C o m m i t –DAY 4 bar Jonah from Joppa

With the gift of the Holy Spirit falling upon Cornelius and his family and friends, we see the fulfillment of the words of the prophets and of Jesus. As we’ve already noted, most Jews expected the messiah to come as a savior only for the Jews. Their understanding of a new kingdom of David did not include the Gentiles in the one kingdom of Jesus Christ. But a closer reading of the Old Testament reveals how the Law and the Prophets set the stage for God’s plan to gather all his children, Jew and Gentile, into one family.

Look up the following passages.

In Genesis 12:1-3, Abraham is to be a blessing to whom?

In Leviticus 19:33-34, even when kosher laws were to separate Israel from the other nations, how was Israel to treat the stranger when he was in their land?

In Daniel 7:14, who serves the Son of Man?

In Isaiah 52:10, who will see the salvation of God?

Isaiah presents an eloquent prophecy about the coming messiah. This passage is from one of Isaiah’s “Servant Songs.” God is speaking to the Servant of the Lord, which is the role that Jesus will fulfill, expanding his mission to include salvation for both Israel and all the nations: “It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the preserved of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth.” —Isaiah 49:6 With the baptism of Cornelius and his household these prophecies see their fulfillment. The mission to the Gentiles, begun by the hand of Peter, will continue with Paul’s conversion and subsequent journeys, with the work of Peter and Paul in Rome, and with the labors of the Apostles to all corners of the world.

Peter’s vision and his journey to Caesarea to preach and baptize Cornelius also brings us back to Jesus’ prophetic words in Matthew 16:17: “Blessed are you, Simon bar-Jona.” As we saw in previous sessions, Jesus’ changing of Peter’s surname to bar-Jonah spoke to the character of Peter’s mission. Jonah was called to preach repentance to Israel’s enemy. At Joppa, Jonah flees from this call, boarding a ship in hopes of hiding from God. Jonah’s attempt at “hide-and-seek” fails, and his eventual preaching in Nineveh causes the city’s repentance and salvation.

In Joppa Peter receives and ponders a vision setting aside the kosher laws that Israel had followed for hundreds of years. From Joppa Peter travels north to the home of a Gentile who serves in the Roman legion, the army of the pagan empire that now oppressed God’s people. As a Roman

182 Peter bar Jonah: How Peter Came to Rome

centurion, Cornelius represented Israel’s greatest enemy. Peter could have rebelled against his calling and fled just like Jonah. But he didn’t. Peter bravely enters Cornelius’ home, perceiving that “.God shows no partiality, but in every nation any one who fears him and does what is right is acceptable to him” (Acts 10:34-35). Peter’s preaching brings not only repentance of sins, but new life in Jesus Christ and his Spirit. Unlike Jonah, who leaves the city angry with God for his mercy, Peter stays several days with Cornelius’ household, rejoicing in God’s plan of salvation for all his sons and daughters.

Eventually Peter makes his way back to Jerusalem, but not everyone is rejoicing at Peter’s actions in Caesarea. According to Acts 11:1-3, what critique does Peter receive from some Jewish believers?

In response to their questions and criticism, Peter recounts the vision he was given and the Spirit’s command to go with Cornelius’ servants, noting that the Spirit made “no distinction” (see Acts 11:12).

According to Acts 11:18, how does the response of those criticizing Peter’s action change after they hear the word of the Spirit?

While some Jewish believers rejoice that the Gentiles too had received new life, their entry into the family of God continues to cause debate among other believers. Were Gentile converts required to follow the Law? Surely they must be circumcised, as all Jews were. It wouldn’t be until the Council of Jerusalem when Peter, the head of the Apostles, rises to speak, and James, the head of the church in Jerusalem, replies in agreement with Peter, that the matter would be put to rest. The Church, led by the Spirit, would confirm God’s will that circumcision and kosher laws would be no longer binding on God’s people (see Acts 15).

Acts 8:1 and 11:19 tell us that a persecution has broken out against the church in Jerusalem. James is martyred and Peter is arrested. Later, Peter, is miraculously rescued from imprisonment. Herod Agrippa is furious and “sought for him and could not find him.” According to Acts 12:19, what order does Herod give regarding the sentries?

According to Acts 12:19, where does Peter go?

Knowing that Herod Agrippa was earnestly searching for him, Peter departs Jerusalem and makes his way to a location that was not under Herod’s jurisdiction—he heads to Caesarea. While Luke does not name the particular location that Peter heads to in Caesarea, it makes sense that Peter would return to the home of Cornelius where he had stayed after Cornelius’ baptism.

And it will most likely be his friend Cornelius, a centurion of the Italian Cohort, who will be the connecting link for Peter from the Holy Land to his new home in Rome. Having left Joppa once to preach the gospel to the first Gentiles, Peter bar-Jonah is about to depart Joppa once again, this time to sail to the capital city of the enemy of the Jews and there proclaim the repentance of sins and the gospel of new life in Jesus Christ.

183 C o m m i t –DAY 5 Truth and Beauty

The Liberation of Saint Peter, Raphael, 1514

The Liberation of St Peter from prison / Scala / Art Resource, NY

“The Liberation of Saint Peter” is a fresco painted by the Renaissance artist Raphael, and it is one of numerous works that Raphael was commissioned to paint in the Apostolic Palace. The painting recounts the events of Acts 12:1-11 when Herod Agrippa is persecuting the Church. Let’s take a look at the passages below to set the stage for the painting.

According to Acts 8:1 and 11:19, why were many of the brethren scattered to various locations?

In Acts 12:1-2, what has already happened to the Apostle James?

In Acts 12:3-4, what then happened to the Apostle Peter?

Raphael’s work is painted over the door of one of the entrances into this particular room of the Apostolic Palace. Given the working space for the painting, Raphael shows the events of Peter’s liberation in three scenes, beginning at the top center. Herod has beheaded James, and Peter is now

184 Peter bar Jonah: How Peter Came to Rome

in prison awaiting the same fate. Raphael has painted a monumental prison made of heavy walls with floor-to-ceiling prison grating, all of which communicates the impossibility of escape by any human means. Acts 12:6 tells us that Peter was “sleeping between two soldiers, bound with two chains.” Raphael has clearly depicted these cords with one chain binding Peter’s hand to one soldier and a second chain binding Peter’s feet to the second soldier. In addition, guards are stationed outside the prison both to its left and right, as shown in the two side scenes of Raphael’s painting.

Why are there all these precautions for one old fisherman? Read Acts 5:17-26. What happened when the Apostles were arrested earlier?

Herod Agrippa is taking no chances. Doing all that he can to avoid another escape from prison, Herod has Peter bound hand and foot to the guards inside his cell. But thick walls, heavy grates, and multiple squads of soldiers cannot keep out God’s heavenly messenger. Into the cramped space, “an angel of the Lord appeared, and a light shone in the cell” (Acts 12:7). Peter is sound asleep between the soldiers. What must the angel do to wake him in Acts 12:7?

Peter being sound asleep should give us pause. What night is it in Acts 12:6?

Peter is only hours away from being led out of prison to his execution. For most, this would be a time of heightened fear and anxiety. But the “peace of Christ” is the foundation of Peter’s life after Pentecost. This reality is seen in Peter’s later writings. Read these verses in Peter’s letters. What is Peter’s admonition in each to the faithful?

1 Peter 3:14

1 Peter 5:7

1 Peter 5:10

Peter sleeps not simply from tiredness, but because the peace of Christ fills the hearts of those who trust in the will of the Father. Peter knows that he can trust the Father’s will because Christ will strengthen him for whatever lies ahead.

Peter and the angel depart the prison. They find the guards are asleep in the scene on the right. On the left one guard appears to be awakened by the illumined cell, to which he is pointing. He is attempting to rouse his comrades, bringing our attention full circle to the top scene. The anxiety of the guard in the left scene is contrasted to the calm exit of Peter and the angel on the right.

185 Peter bar Jonah: How Peter Came to Rome

Viewing the three scenes together gives us a chance to reflect on one of the most wonderful aspects of Raphael’s work—that is, his use and comparison of light. Look closely at the far left scene. What different sources of light appear in this scene?

Look at the light of the angel in the top and right scenes. How does the light from these two different sources compare?

The left scene includes multiple sources of light, but this natural light cannot compare to the splendor and intensity of the divine light of the angelic being sent from heaven. The contrast of the light and its sources also acts as a contrast between Herod and the forces that would attack the Church, and the heavenly King who has told his Apostles that he will be with them always (see Matthew 28:20). In depicting the massive prison walls, as well as the numerous soldiers located on all levels dressed in their armor and supplied with their varied weapons, Raphael portrays the length to which Herod has gone to protect his prize so as to please the Jews in putting Peter to death. But none of these human tactics can contain Peter as he is led out of the prison. Just as the growing light of dawn cannot compare to God’s divine light, so too the forces of evil cannot overcome God’s Church.

Raphael’s “The Liberation of Saint Peter” is one of four paintings in the Stanza di Eliodoro (room of Heliodorus). The four walls of the room, which were an antechamber of Pope Julius II’s private apartment, are painted with narratives taken from the second book of Maccabees (the expulsion of Heliodorus from the Temple), from the Acts of the Apostles (the liberation of St. Peter from prison), from early Church history (the repulse of Attila the Hun by Pope Leo I in AD 452) and, a more recent event in Church history at the time of Raphael’s painting of “The Liberation of Saint Peter” (the Eucharistic miracle at Bolsena, Italy, in AD 1263). All these works are united by the common theme of divine intervention and protection provided by Christ on behalf of the Church.

Christ’s protection of his Church extends to each of its members. Take a moment to reflect on God’s watchful care in your own life, and to pray for a deeper sense of the peace of Christ that Peter shows us in this beautiful painting.

186 Peter bar Jonah: How Peter Came to Rome Take a moment to journal your ideas, questions, or insights about this lesson. Write down thoughts you had that may not have been mentioned here. List any personal applications you got from the lessons. What challenged you the most in the teachings? How might you turn what you’ve learned into specific action?

187 STUDY GUIDE

Tim Gray Nihil obstat: Derek Barr, Censor Deputatus Imprimatur: Most Reverend Samuel J. Aquila, S.T.L., Archbishop of Denver, October 2014

Augustine Institute 6160 South Syracuse Way, Suite 310 Greenwood Village, CO 80111 Information: 303-937-4420 AugustineInstitute.org LectioCatholic.org

Printed in the United States of America ISBN 978-0-9904147-7-3 O PENING P RAYER

“And when the chief Shepherd is manifested you will obtain the unfading crown of glory. Likewise you that are younger be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud, but gives grace to the humble. Humble yourselves therefore under the mighty hand of God, that in due time he may exalt you. Cast all your anxieties on him, for he cares about you.” —1 Peter 5:4-7 Heavenly Father, from the beginning of time the Church was planned in your heart as an instrument for man’s salvation. We thank you for your one, holy, catholic and apostolic Church—our Mother—that shepherds us continually back to you. Help us turn to the example of your disciples and martyrs, especially St. Peter, for strength, confidence, and joy as we continue to build your Kingdom on earth. We pray for true humility as the foundation of all our efforts. May we, like St. Peter, surrender ourselves, pick up our cross valiantly, and follow you day by day in the hope of obtaining the unfading crown of glory. In Jesus’ name we pray. Amen.

St. Peter, pray for us.

I NTRODUCTION In the last session, we discussed the visions of Peter and the Roman Centurion Cornelius leading to the baptism of Cornelius and his household by Peter. A new age began for the Church as Gentiles were accepted into the Kingdom of God. Peter’s ensuing friendship with Cornelius helped Peter later when he fled from Herod Agrippa. The home of Cornelius became a haven and a point of transition as Peter moved from the Holy Land to Rome.

In this session we will explore Peter’s life in Rome and ultimately see how Peter obtained “the unfading crown of glory.” Peter, a mere fisherman who became the rock of the Church, will give witness to all that is possible when we follow Christ. 188

C o n n e c t

1. Have you ever visited St. Peter’s Basilica? If so, describe your experience. If not, think of a shrine, church, or holy site you have visited that impacted you. Share your experience.

2. Have you ever avoided a task you knew you were meant to do? Explain the circumstances and what you learned from the outcome.

3. Have you ever seen beauty in the midst of hardship or suffering? Share the experience with others in your group.

WATCH VIDEO The following is a brief outline of the topics covered in the video teaching.

I. Peter in Rome-Basilica of Santa Pudentiana A. Where Peter stayed with Senator Pudens and his daughters B. Residence of popes until Constantine gave Lateran Palace C. Reminder of our early Christian story 1. Depicts Peter receiving the keys from Jesus 2. Houses half of the table believed to have been used by Peter during the celebration of the Eucharist 3. Eucharistic miracle–burning host left mark in the marble

II. Finding Our Story A. Scripture and Tradition fit together B. Must regain our story by going back to our origins C. Knowing our story allows us to share it and leads to renewal in the Church 189 “Quo Vadis?”: Peter’s Way of the Cross

III. Quo Vadis? A. Peter accepts his cross 1. Jesus, carrying the Cross, meets Peter on his escape from Rome 2. “Domine, quo vadis?” (Lord, where are you going?) “To be crucified again.” B. Peter understands his mission and returns to Rome

IV. Martyrdom of Peter A. Jesus points to the Cross B. Synthesis of Scripture and Tradition–The Way 1. Martyrdom foretold by Jesus in John 21 2. Via Dolorosa - Peter has learned the Way of the Cross 3. Mark 8:22 and Mark 10:52–framed by healing of blind man and “The Way” 4. Idea of “The Way” matures Peter’s preaching on the Way of the Cross

V. Art A. Caravaggio–Crucifixion of Peter and Conversion of Paul B. Michelangelo–Pauline Chapel

VI. St. Peter’s Basilica Built over Peter’s Tomb A. First century male bones, minus feet B. Palm branches: early Christian symbol of victory—Romans 8:31

VII. bar-Jonah A. The Prophet Jonah was a key symbol for Peter 1. Peter and his successors called to proclaim God’s message of mercy, forgiveness, and repentance to the nations 2. Jonah is largest figure in Michelangelo’s painting of Last Judgment B. Peter’s profession prepares him for mission as bar-Jonah and establishes him as rock of Church

190 D i s c u s s

1. Dr. Gray mentions that we as Catholics have lost our story. How does going back to the early Christian narrative help us to live fuller lives of faith and witness?

2. How did Peter move from refusing to accept Jesus’ suffering (see Matthew 16:22) to the decision to return to Rome on the Via Appia, knowing he would suffer there?

3. How do the works of Caravaggio and Michelangelo depict Peter? What do they say about Peter’s legacy?

4. The Catechism of the Catholic Church states, “Sacred Tradition and Sacred Scripture…come together in some fashion to form one thing, and move towards the same goal” (CCC 80). What are some of the examples Dr. Gray uses to affirm this statement? Can you think of any from your personal experience?

5. What is the significance of “The Way” as discussed in the Gospel of Mark and its relationship to Peter’s martyrdom? Why is the theme of “The Way” framed by two accounts of the healing of blind men?

191 “Quo Vadis?”: Peter’s Way of the Cross

6. Do you think of Peter as a conqueror? Why or why not?

“After His Resurrection the Lord entrusted the Apostle Peter to shepherd His spiritual flock not because, that among the disciples only Peter alone was pre-deserved to shepherd the flock of Christ, but Christ addresses Himself chiefly to Peter because, that Peter was first among the Apostles and as such the representative of the Church…The Apostle Peter, true to his calling, gave his soul for the very flock of Christ, having sealed his apostleship by a martyr’s death, is now glorified throughout all the world…

…And so, brethren, celebrating now the memory of the holy Apostles Peter and Paul, remembering their venerable sufferings, we esteem their true faith and holy life, we esteem the innocence of their sufferings and pure confession. Loving in them the sublime quality and imitating them by great exploits, “in which to be likened to them” (2 Thess 3: 5-9), and we shall attain to that eternal bliss which is prepared for all the saints. The path of our life before was more grievous, thornier, harder, but “we also are compassed about with so great a cloud of witnesses” (Heb 12: 1), having passed by along it, made now for us easier, and lighter, and more readily passable. First there passed along it “the author and finisher of our faith,” our Lord Jesus Christ Himself (Heb 12: 2); His daring Apostles followed after Him; then the martyrs, children, women, virgins and a great multitude of witnesses. Who acted in them and helped them on this path? He Who said, “Without Me ye can do nothing” (John 15: 5).” —Excerpts from the Sermon of St. Augustine of Hippo on Sts. Peter and Paul

“No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor present things, nor future things, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” —Romans 8:37-39

C LOSING P RAYER Lord Jesus Christ, thank you for blessing the time we have spent together journeying alongside St. Peter. We give you thanks and praise for your holy Catholic Church, built on Peter and guided by Peter’s successors. Help us to pick up our cross and follow you in the example of St. Peter and the martyrs. Through his intercession and with the help of your Holy Spirit, may we persevere in love as we proclaim the good news to the nations. We pray this in your holy name. Amen. St. Peter, pray for us.

FOR FURTHER READING Stephen K. Ray, Upon This Rock: St. Peter and the Primacy of Rome in Scripture and the Early Church (Ignatius Press, 1999).

192 C o m m i t –DAY 1 Where Peter Lived in Rome

In the last session we took a closer look at the vision given to Peter in Joppa and the baptism of Cornelius and his household. When God poured out his Spirit on Cornelius, he made it clear that his plan of salvation was not for Jews only, but also for the Gentiles, meaning all of God’s sons and daughters in any nation. Peter stayed several days with Cornelius and his family after their baptism. Later when Herod Agrippa was searching to rearrest Peter and put him to death, St. Luke records that Peter went from Judea to Caesarea (see Acts 12:19). While Luke does not record the specific location in Caesarea, the home of Cornelius seems a logical destination since Peter had previously stayed with Cornelius’ family.

It is at this point that Sacred Scripture and Sacred Tradition meet. Scripture tells us that Herod Agrippa had the Apostle James martyred. The date generally assigned to James’ martyrdom is c. 42. Scripture also tells us that shortly after James’ martyrdom, Herod had Peter arrested. Peter’s miraculous escape from prison, his going from Judea to Caesarea, and his subsequent travel to Rome happened sometime mid-first century AD.

Important questions follow: How does a little-known fisherman from Galilee make the journey to Rome? And, having arrived in the capital city of the Roman Empire, where does he go? Cornelius is part of both answers. We know from Scripture that Cornelius served with the Italian Cohort in Caesarea. Cornelius would have had contacts back in Rome. Thus, it is likely that Cornelius assists Peter with his journey to Rome, sending letters of introduction to his friends and contacts there.

One tradition suggests that, while in Rome, Peter was hosted by a senator named Pudens. Here again Scripture and Tradition connect as Pudens is mentioned by name in Paul’s Second Letter to Timothy: “Do your best to come before winter. Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brethren” (2 Timothy 4:21).

Today the Church of St. Pudentiana (also known as Pudenziana), named after Pudens’ daughter, is built over what is believed to be the house of Pudens. In excavations at this site, a first-century brick was found with Pudens’ name impressed in the brick, the building custom of the time. The Church of St. Pudentiana is recognized as one of the oldest places of Christian worship in Rome. The home, and later the church built over it, was the residence of the popes until Constantine became emperor and offered the Church the Lateran Palace (known today as the Basilica of St. John Lateran). Facade of Church of Santa Pudentiana photo © Augustine Institute

193 “Quo Vadis?”: Peter’s Way of the Cross

The Church of St. Pudentiana has several wonderful relics and pieces of artwork. One in particular is located in the side chapel to the back left of the apse. Under the altar in this back chapel is part of the table upon which St. Peter would have celebrated the Eucharist while residing in Pudens’ home. When the papal residence was moved to St. John Lateran, the table was split in two, with one part remaining at St. Pudentiana’s and the other part embedded in the papal altar in St. John Lateran.

The apse mosaic at the Church of St. Pudentiana is among the oldest mosaics in Rome, dating back to the end of the fourth century. In it Jesus and the Apostles are dressed in senatorial robes, recalling Pudens’ senatorial rank. Pudens’ daughters, Prudentiana and Prassede, stand with victory wreaths behind the Apostles Peter and Paul, ready to crown them for their martyrdom in Rome. The buildings behind Jesus and the Apostles are the various churches built by Helena and Constantine in the Holy Land. The Rome - mosaic of Jesus the Teacher from Santa Pudenziana church colonnade that appears to encircle © Renata Sedmakova / shutterstock.com Jesus and the Apostles is the circular pillared rotunda built around the tomb of Christ in the Church of the Holy Sepulcher in Jerusalem. Thus, in the mosaic, Christ is sitting enthroned upon the tomb from which he rose from the dead in triumph. Just behind Jesus on a hill is a golden cross which images the magnificent cross that Constantine had placed upon the hill of Calvary in Jerusalem. In the heavens are the winged images of the four gospel writers (from left to right, the man represents Matthew, the ox represents Luke, the lion represents Mark, and the eagle represents John).

The Church of St. Pudentiana is also the site of a Eucharistic miracle. In 1610 AD a priest celebrating Mass was in doubt regarding the Real Presence of Christ in the Eucharist. After consecration, he accidentally dropped a consecrated Host on the floor. The Host left an impression in the marble that can still be seen today. It seems fitting that the church over the site where Peter first celebrated the Eucharist in Rome would later be the site of a Eucharistic miracle.

Sadly, many pilgrims who visit Rome never visit the Church of St. Pudentiana. Located on a side street not far from the Basilica of St. Mary Major, its simple facade does not attract visitors to stop and enter. Many do not realize as they walk by that this is the ancient home from which St. Peter began laying the foundation of the Church in Rome. As Dr. Gray noted, “It’s beautiful that [St. Pudentiana’s is] a humble, simple Church because that’s who Christ called—a humble, simple, meek fisherman from Galilee.”

194 C o m m i t –DAY 2 Quo Vadis

The Romans mastered the art of integrating conquered peoples into their empire while allowing them to retain their identities and culture. In the case of the Jewish people and other religious sects, the Romans respected tradition and allowed these people to continue practicing their beliefs. As long as the taxes were paid and rebellion was squashed, life went on with relative peace.

While Christianity grew throughout the Empire, but it was not initially welcomed by the Roman people. They looked at the practices of this new faith as something barbaric and scandalous. What else were they to think when followers claimed to eat the body and blood of a God-man? Were they cannibals? Romans were also suspicious of the secretive nature of Christians’ private worship practices, which contrasted the more ostentatious displays of public worship found in the pagan Roman religions. More controversially, these Christians refused to pay homage to Caesar as a divinity. Like the Jews, the Christians believed in only one God, mysteriously united with his Son Jesus and the Holy Spirit. They would worship none other.

The Romans believed this new faith to be a perversion of tradition and an affront to the unity of the empire. Tension mounted in 64 AD when a great fire broke out in Rome, destroying three quarters of the city. Emperor Nero, who many believed started the fire, placed the blame on the disliked Christian community. Whether this was the cause of the first organized persecution of the Christians or the occasion for it, we may never know. What we can deduce is that Nero needed to placate the anger of a suffering people and get rid of what he believed were religious dissenters.

The accounts of the Neronian persecution reveal horrific cases of violence and bloodshed. Martyrs were covered in animal skins and thrown to hungry dogs. Some were bathed in pitch or resin, nailed to posts, and burned alive as human torches. Others were shot at with arrows, or mangled by lions in the arena. As arrests and martyrdoms increased, the Christians in Rome pleaded with Peter to flee. He consented, leaving Rome by night on the Via Appia (the Appian Way).

According to tradition, Peter departed the city, he saw a man coming toward him, bent under the weight of what he carried. As Peter’s eyes adjusted in the night, he recognized the man—the same man that had called to him on the shore of the Sea of Galilee, that spoke parables of the Kingdom of God, that met his gaze in the courtyard outside the high priest’s tribunal after he had denied the man three times. It was Jesus. The Appian Way photo © Augustine Institute.

195 “Quo Vadis?”: Peter’s Way of the Cross

Peter was startled, seeing Jesus carrying not provisions or a pack but a Cross. “Domine, quo vadis?”—“Lord, where are you going?” Peter asked breathlessly. “I am going to Rome to be crucified again,” Jesus responded. On this dark night on the outskirts of Rome, Peter now recalled the night at Gethsemane when Jesus prayed, “Not my will, but yours be done.” Looking into the face of Christ and hearing his response, Peter knew that God wanted him to return to Rome, even if what lay ahead was the Via Crucis, the Way of the Cross.

The Church of Domine Quo Vadis (also known as the Church of St. Mary in Palmis) sits along the old Appian Way and recalls Peter’s encounter with Jesus. At the back of the church are two paintings facing each other. On the left St. Peter stands on the stone street of the Appian Way holding the keys given him by Christ and asking “Domine, quo vadis?” On the right is Jesus, standing on the stone pavement, pointing Peter Christ appearing to Saint Peter on the back to Rome. On either side of the altar are two more paintings. To the Appian Way/ © National Gallery, London / Art Resource, NY right of the altar is Jesus on the Cross. On the left is Peter, hanging upside down on his own cross, obedient to his Lord to the end.

Tradition tells us that Mark was with Peter in Rome. Peter himself mentions Mark by name in his first letter, referring to Mark as “my son” (see 1 Peter 5:13). Early Church Fathers also refer to Mark as the disciple and interpreter of Peter who hands down to us in writing what had been preached by Peter. In his gospel, Mark highlights the theme of “The Way.” Look up Mark 8:27-33, noticing the use of the phrase “on the way” at the beginning of this passage. What does “The Way” of Christ entail, according to these verses? What does Peter’s return to Rome signify concerning this theme of “The Way”? How has Peter changed since Mark 8:32?

Domine Quo Vadis church facade along Now turn to Mark 9:30-35. How does the theme of “The Way” continue ancient Appian Way Rome © Giuseppe here? What teaching does Christ impart to his followers in this excerpt? Lancia / shutterstock.com

The theme of “The Way” continues into Mark 10:46-52. In this passage, what is the significance of the healing of the blind man? What does he do after he is healed? How can this narrative be related to the story of Peter on “The Way”?

Each of us is called to follow Jesus on “The Way” in our own life. Take a moment in prayer to ask Jesus, “Which way, Lord, do you want me to go?” in the situations of your own life today.

196 C o m m i t –DAY 3 Peter’s Martyrdom

Before he ascended into heaven, Jesus spoke of the death by which Peter was to glorify God saying, “Truly, truly, I say to you, when you were young, you girded yourself and walked where you would; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go” (John 21:18). Tradition tells us that Peter was martyred during the Neronian persecution, c. 64-67. Since he was not a Roman citizen, Peter was crucified (as compared to St. Paul who, because he was a Roman citizen, was beheaded by the sword).

The following is a segment from an ancient document called The Acts of Peter that includes an account of Peter’s martyrdom. This document, written before 200 AD, is helpful for envisioning Peter’s death, though it is not considered Sacred Scripture.

“And having approached and standing by the cross he [Peter] began to say: O name of the cross, thou hidden mystery! O grace ineffable that is pronounced in the name of the cross! O nature of man, that cannot be separated from God! O love unspeakable and inseparable, that cannot be shown forth by unclean lips! I seize thee now, I that am at the end of my delivery hence (or, of my coming hither). I will declare thee, what thou art: I will not keep silence of the mystery of the cross which of old was shut and hidden from my soul. Let not the cross be unto you which hope in Christ, this which appeareth: for it is another thing, different from that which appeareth, even this passion which is according to that of Christ.”

Compare this account to Peter’s discussion of suffering in his writings. Look up 1 Peter 3:14-15 and 1 Peter 4:12-14. What is Peter’s understanding of the role of the Cross for discipleship?

Below is another excerpt from The Acts of Peter in which Peter directs his flock. Imagine you are witnessing the scene below as it occurs within Nero’s circus. Where are you in the scene? Sitting next to the Emperor? Standing in chains next to Peter? Making sure the prisoners are well secured? What role do you play? What do his words stir within you?

“And now above all, because ye that can hear are able to hear it of me, that am at the last and final hour of my life, hearken: Separate your souls from everything that is of the senses, from everything that appeareth, and does not exist in truth. Blind these eyes of yours, close these ears of yours, put away your doings that are seen; and ye shall perceive that which concerneth Christ, and the whole mystery of your salvation: and let thus much be said unto you that hear, as if it had not been spoken. But now it is time for thee, Peter, to deliver up thy body unto them that take it. Receive it then, ye unto whom it belongeth. I beseech you the executioners, crucify me thus, with the head downward and not otherwise: and the reason wherefore, I will tell unto them that hear.” 197 “Quo Vadis?”: Peter’s Way of the Cross

How does Peter direct his flock in the excerpt above? What direction does Peter give in 1 Peter 4:1-2, 2 Peter 1:5-8, and 2 Peter 3:11-14? Is Peter’s advice still relevant today?

Tradition tells us that Peter was martyred in Nero’s private circus. As noted in the above account, Peter was crucified with his head downward, by his own choice, because he didn’t feel worthy to suffer in the same manner as his Lord. Peter’s body was quickly buried in the cemetery near the circus on the Vatican hill. The site of the martyrdom and burial of this holy Apostle was not to be forgotten by the early Christian Church. Early in Church history the site was venerated as successive generations of Christians suffered their own persecutions and looked to Peter for the strength to remain faithful to the end.

The simple memorial that marked the grave of Peter for the first 200 years after his death would give way to a magnificent basilica built by the emperor Constantine. Construction began on what is now referred to as Old St. Peter’s Basilica, and its location was set so that it would be built on top of the existing memorial of Peter’s grave. By the end of the 15th century, when this first basilica looked as though it might collapse, Bramante and, later, Michelangelo would assist in the rebuilding of the current basilica so that the high altar would be positioned directly over the previous altar and the grave of St. Peter.

The tradition that Peter’s grave laid beneath the high altar in St. Peter’s Basilica was handed down through the centuries. During a small renovation in the mid-twentieth century, workers discovered a series of tombs, which with more digging revealed an ancient necropolis (city of the dead, as ancient cemeteries were often referred to) complete with walls, streets, benches, funerary monuments, etc. beneath the grotto level of St. Peter’s Basilica. Pope Pius XII authorized a full-scale archaeological excavation of the area, which concluded with the finding of the bones of a man in the ancient memorial/trophy directly underneath the altar. The bones were dated back to the first century—Peter’s remains. Interestingly, they could not find the feet of the man among the bones, given Peter’s request to be crucified upside down, his feet, nailed high upon his cross, were likely cut off to remove the body quickly from the cross.

Like Christ before him, Peter was crucified and died. But, because of Christ, death itself could not maintain its hold over him. As St. Paul says, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, ‘For thy sake we are being killed all the day long; we are regarded as sheep to be slaughtered.’ No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” —Romans 8:35-39

198 C o m m i t –DAY 4 Shepherd of Christ’s Flock

In Peter’s role as head of the Apostles, one title is central: Shepherd. Peter and his successors live out this role in a specific and profound way. Far from being a random description of the pope, being a shepherd has deep roots in Sacred Scripture, in both the Old and New Testaments.

Shepherding was central to the lives of God’s people. Many of the patriarchs and leading figures in the Old Testament were shepherds: Abel, Abraham, Jacob, Joseph, Moses, David, Amos. In fact, when Jacob and his sons traveled to Egypt to escape the famine in the Land of Canaan, Pharaoh inquires, “What is your occupation?” to which they respond, “Your servants are shepherds, as our fathers were” (Genesis 47:3). Since God’s people knew the “ins and outs” of shepherding and what it entailed, it’s not surprising that this became a metaphor used to describe the relationship of God with his people. An example of this imagery occurs already in the book of Genesis. Look up Genesis 49:24. How is God described?

The image of shepherding deepens throughout the Old Testament. God is seen as the good and trustworthy Shepherd who guided his sheep out of slavery in Egypt, and who with the giving of his Commandments and Law created gateposts for his flock to direct them to find blessing.

Look up the following Old Testament passages. What kind of shepherd does each passage describe God as being? What characteristics are noted?

Psalm 23

Psalm 80:1-3

Isaiah 40:11

Micah 2:12

Look up the following Old Testament passages. How are God’s people described?

Psalm 74:1

Psalm 95:7

199 “Quo Vadis?”: Peter’s Way of the Cross

While God was Israel’s true Shepherd who watched over, protected, and provided for his people, he also chose leaders who would shepherd his people on earth. Look up the following passages. Who is appointed as shepherd over God’s people in each passage?

Numbers 27:15-18

2 Samuel 7:7

2 Samuel 5:1-2

In addition to the patriarchs, judges, and kings, the priests of the Old Covenant were also considered shepherds of God’s people. The priests, in particular, were directly appointed by God to instruct and lead the flock toward holiness by upholding the Law, participating in worship, and maintaining fidelity to God alone. Sadly, many who were called to keep Israel on God’s chosen path went astray themselves. And as the shepherds strayed, so did the sheep. Eventually God severely chastises those who were supposed to be shepherding his people. Look up the following passages. What is the message God has for these unworthy shepherds? What will God do to correct the harm they have done?

Jeremiah 23:1-4

Ezekiel 34

The theme of shepherding comes to fulfillment in the New Testament with the coming of the Good Shepherd himself: Jesus Christ. At the birth of Christ, it is the shepherds in the fields outside Bethlehem who are the first to hear the good news about a savior being born (see Luke 2:8-20). Later, when Jesus begins his ministry of preaching and teaching, he remarks that the crowds are “like sheep without a shepherd” (see Mark 6:34), which recalls God’s chastisement of the unworthy shepherds who had fed themselves while leaving the sheep to be scattered.

In John’s gospel, God’s promise that he himself would gather his flock is fulfilled when Jesus announces that he is the Good Shepherd. Look up John 10:11-18. How does Jesus describe himself? What will he do for his sheep?

Not only does Jesus fulfill God’s promise to gather his flock to himself, but he also fulfills the promise to give his people new shepherds. Jesus establishes his Church upon Peter and the Apostles. In John 20, after the Apostles have caught a great number of fish at Jesus’ command and shared a breakfast of fish and bread, Jesus directs his attention to Peter.

200 “Quo Vadis?”: Peter’s Way of the Cross

Look up John 21:15-19. What question is Peter asked three times? What command is Peter given three times?

In John 10:11, Jesus said he was the Good Shepherd. Now after his resurrection and before he ascends into heaven, Jesus is passing his Shepherd’s staff to Peter. But before he does he asks him if he is ready: Does he love Christ before all else? Will he feed and tend Christ’s flock, and even be willing to lay down his life?

The role of shepherding established by Jesus through Peter and the Apostles continues to this day. As the Catechism states, “Just as the office which the Lord confided to Peter alone, as first of the apostles, destined to be transmitted to his successors, is a permanent one, so also endures the office, which the apostles received, of shepherding the Church, a charge destined to be exercised without interruption by the sacred order of bishops...” —CCC 862 An outward sign of the office of shepherding is seen each year when, on the feast of Sts. Peter and Paul, June 29th, the Holy Father places the pallium—a circular narrow band or yoke made of The Good Shepherd / Gianni Dagli Orti / The Art sheep’s wool—on each new archbishop who has Archive at Art Resource, NY been named in the previous year. It is a symbol that the archbishop is “yoked” with the bishop of Rome and shares in his care for Christ’s flock. In a beautiful tradition, the wool for the pallium is obtained from sheep kept in the area where St. Paul was martyred, and then on the eve of the feast of Sts. Peter and Paul the pallium is placed on St. Peter’s tomb until the next day’s liturgy.

The image of the shepherd is a wonderful symbol of the gift that Jesus has given the Church in the office of apostle—in particular, the office of the head apostle, the pope. As we approach the close of our study on St. Peter, take some time today to pray for the pope and for your bishop, that God may pour out on them the graces they need to be faithful and follow in the footsteps of Peter.

St. Peter, pray for them.

St. Peter, pray for us.

201 C o m m i t –DAY 5 Truth and Beauty

Crucifixion of St. Peter, Caravaggio, 1601 (Santa Maria del Popolo, Rome) (left) Crucifixion of St. Peter, Michelangelo, c. 1546-1550 (Vatican Palace, Rome) (right)

Crucifixion of Saint Peter / Scala / Art Resource, NY Crucifixion of Saint Peter / Scala / Art Resource, NY The Apostles Peter and Paul are often paired together in the Catholic artistic tradition of Rome. In 1600 AD Caravaggio was commissioned to create a pair of paintings depicting Rome’s two apostolic patrons for the Cerasi Chapel, a side chapel of the Church of Santa Maria del Popolo in Rome. Caravaggio depicted the two apostles, but in different moments of their ministry. Paul is shown in his first moments of faith, on the road to Damascus. Peter is seen in his last moments, being crucified for his faith by the Romans.

A generation earlier Michelangelo had created a similar pair of paintings, which undoubtedly influenced Caravaggio. The stage for Michelangelo’s paintings was the Pauline Chapel, a private but sizable chapel of the Holy Father in the Vatican Palace. Though Caravaggio’s stage was a much more intimately sized chapel, its location in the popular Church of Santa Maria del Popolo meant his work was to have a much larger and more varied audience.

Covering more than ten times the area of Caravaggio’s painting, Michelangelo gives us a scene including not just St. Peter and his executioners but also a great crowd of spectators set against a vast landscape. Apart from his white beard, Peter is not presented as an aged fisherman, but as a muscular hero in the Classical style. Michelangelo has Peter’s face turned directly to the viewer. With its location in the Pauline Chapel, that viewer is often the current successor to St. Peter. 202 “Quo Vadis?”: Peter’s Way of the Cross

Thus, Peter’s direct gaze asks, “Are you also willing to take on the yoke of the shepherd of Christ’s flock? Are you willing to lay down your life for the sheep?”

While Caravaggio echoes several aspects of Michelangelo’s work, he does so with the Baroque emphasis on realism, with its exaggerated use of movement and light. In the intimacy of the Cerasi Chapel, Caravaggio has replaced Michelangelo’s crowd and landscape with a close-up view of St. Peter in the last moments of his life. It is an intensely personal encounter. The realism is palpable. Caravaggio depicts Peter as the aging Apostle that he was—strong, but not the muscular hero of Michelangelo’s work. Peter looks like any man (since Caravaggio’s model was a man from the street). Details of the scene seem to spill out from the canvas—the soiled feet of the executioner, the foot of Peter’s cross as it splits the painting using a sharp diagonal line, the red robe of the left most executioner—reaching to the very edge and beyond into the space of the chapel. The viewer can’t help but be drawn closer to the action of the scene, so close as to see the nails clearly piercing Peter’s feet and hands.

The three executioners strain with all their might to raise the cross into place. But, for all their exertion, they seem no match compared to the weight of the cross—as if Peter, the rock of Christ’s Church, is a force greater than any normal human. Peter’s body, now given as a sacrifice to God, is strikingly illumined. And if we were standing in the chapel, we could trace the light back to its source in the small dome of the anteroom ahead of the chapel. There we would see the dove of the Holy Spirit in the heavens, the Holy Spirit who inspired Peter’s confession at Caesarea Philippi, who emboldened Peter at Pentecost, and who directed him in leading Christ’s Church. It is this same Holy Spirit who now sustains him in this final witness to Christ.

We cannot see the faces of the three executioners. Their backs are to us, or shadows conceal their faces. Peter’s is the only face we see, calm and serene, without the panic or fear one would expect from a tortured victim. While Peter leans up to look out from his cross, his gaze is not focused on the viewer. Rather, given the painting’s location in the chapel, his eyes look to the altar where Christ becomes present in the Eucharist and where Christ dwells in the Real Presence in the tabernacle. It is as if Peter’s gaze is meant to direct the viewer to Christ and his sacraments, reminding us that those are the source from which we, too, will find the courage to lay down our lives for Christ and his Church.

Caravaggio’s dramatic painting of the Crucifixion of St. Peter rivets the viewer’s eyes upon the suffering of the Apostle. It draws us closer, into the chapel. It draws us to the altar where we, too, can receive Christ and, like Peter, be filled with the light and grace to remain faithful to the end.

As we come to the close of our study on St. Peter, it’s a good time to reflect over these ten sessions and all that we have learned. At the beginning of our study we listed out what we knew about Peter. Take a moment to look back at the things you noted about St. Peter on page 10. What would you change or add to that list? Having spent these last ten sessions taking a closer look at Peter’s life, what lessons have you learned from this “model disciple” that will help you more closely follow Jesus along “the Way of Christ and the Cross”?

203 “Quo Vadis?”: Peter’s Way of the Cross Take a moment to journal your ideas, questions, or insights about this lesson. Write down thoughts you had that may not have been mentioned here. List any personal applications you got from the lessons. What challenged you the most in the teachings? How might you turn what you’ve learned into specific action?

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