St. Francis de Sales, founder of the Visitation Order had a lot to say in support of the office of the Papacy.
This week we will share this Doctor of the Church’s thoughts, hoping they will further discussion in upcoming chats during this historic time of the Church as Holy Father Benedict XVI leaves the papal office.
St Francis de Sales calls on the support of Scripture in his theological arguments. He does so regarding the papal office as well.
We begin with his understanding of the primacy of St. Peter. St. Francis discusses this in his work, The Catholic Controvery, Part 2, Article 6, Chapter 7.
“Whoever will read the Scriptures attentively will see this Primacy of S. Peter everywhere. If the Church is compared to a building, as it is, its rock and its secondary foundation is S. Peter (Matt. xvi.).
If you say it is like a family, it is only Our Lord who pays tribute as head of the household, and after him S. Peter as his lieutenant (lb. xvii.).
If to a ship, S. Peter is its captain, and in it Our Lord teaches (Luke v.).
If to a fishery, S. Peter is the first in it ; the true disciples of Our Lord fish only with him (lb. and John xxi.).
If to draw-nets (Matt, xiii.), it is S. Peter who casts them into the sea, S. Peter who draws them ; the other disciples are his coadjutors. It is S. Peter who brings them to land and presents the fish to Our Lord (Luke v., John xxi.).
Do you say it is like an embassy ? — S. Peter is first ambassador (Matt. x.).
Do you say it is a brotherhood ? — S. Peter is first, the governor and confirmer of the rest (Luke xxii.).
Would you rather have it a kingdom ? — S. Peter receives its keys (Matt. xvi.).
Will you consider it a flock or fold of sheep and lambs ? — S. Peter is its pastor and shepherd-general(John xxi.).
Say now in conscience, how could Our Lord testify his intention more distinctly. Perversity cannot find use for its eyes amid such light. S, Andrew came the first to follow Our Lord ; and it was he who brought his brother, S. Peter, and S. Peter precedes him everywhere. What does this signify except that the advantage one had in time the other had in dignity ?
But let us continue. When Our Lord ascends to heaven, all the holy Apostolic body goes to S. Peter, as to the common father of the family (Acts i.).S. Peter rises up amongst them and speaks the first, and teaches the interpretation of weighty prophecy (lb.). He has the first care of the restoration and increase of the Apostolic college (lb.). It is he who first pro-posed to make an Apostle, which is no act of light authority ; for the Apostles have all had successors,and by death have not lost their dignity. But S. Peter teaching the Church shows both that Judas had lost his Apostolate and that another was needed in his place, contrary to the ordinary course of this authority, which in the others continues after death, and which they will even exercise on the Day of Judgment, when they shall be seated around the Judge, judging the twelve tribes of Israel.
The Apostles have no sooner received the Holy Ghost than S. Peter, as chief of the Evangelic Embassy, being with his eleven companions, begins to publish, according to his office, the holy tidings of salvation to the Jews in Jerusalem. He is the first catechist of the Church, and preacher of penance ; the others are with him and are all asked questions, but S. Peter alone answers for all as chief of all (Acts ii.).
If a hand is to be put into the treasury of miracles confided to the Church, though S. John is present and is asked, S. Peter alone puts in his hand (lb. iii.).
When the time comes for beginning the use of the spiritual sword of the Church, to punish a lie, it is S. Peter who directs the first blow upon Ananias and Saphira (lb. v.) : from this springs the hatred which lying heretics bear against his See and succession ; because, as S. Gregory says,^ ” Peter by his word strikes liars dead.”
He is the first who recognises and refutes heresy in Simon Magus (lb. viii.) : hence conies the irreconcileable hatred of all heretics against his See.
He is the first who raises the dead, when he prays for the devout Tabitha (lb. ix.).
When it is time to put the sickle into the harvest of paganism, it is S. Peter to whom the revelation is made, as to the head of all the labourers, and the steward of the farmstead (lb. x.). The good Italian centurion, Cornelius, is ready to receive grace of the Gospel; he is sent to S. Peter, that the Gentiles may by his hands be blessed and consecrated : he is the first in commanding the pagans to be baptized (Acts x.).
When a General Council is sitting, S. Peter as president therein opens the gate to judgment and definition ; and his sentence [is] followed by the rest, his private revelation becomes a law (lb. xv.).
S. Paul declares that he went to Jerusalem expressly to see Peter, and stayed with him fifteen days (Gal i.). He saw S. James there, but to see him was not what he went for, — only to see S. Peter. What does this signify ? Why did he not go as much to see the great and most celebrated Apostle S. James as to see S. Peter ? Because we look at people in their head and face, and S. Peter was the head of all the Apostles.
When S. Peter and S. James were in prison the Evangelist testifies that prayer was made ceasing ly the Church to God for S. Peter, as for the general head and common ruler (Acts xii.).
If all this put together does not make you acknowledge S. Peter to be head of the Church and of the Apostles, I confess that Apostles are not Apostles, pastors not pastors, and doctors not doctors. For in what other more express words could be made known the authority of an Apostle and pastor over the people than those which the Holy Ghost has placed in the Scriptures to show that S. Peter was above Apostles, pastors, and the whole Church ? “
Reflection:
What thoughts do these Scriptural supports engender within me?