Peter...the rock

...many ECFs show how Peter is more representative of the church and the true Rock is Christ, the Son of the Living God.

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Augustine († 430), the greatest theological authority of the Latin church, at first referred the words, “On this rock I will build my church,” to the person of Peter, but afterward expressly retracted this interpretation, and considered the petra to be Christ, on the ground of a distinction between petra (ἐπὶ ταύτῃ τῇ πέτρᾳ) and Petrus (σὺ εἷ Πέτρος); a distinction which Jerome also makes, though with the intimation that it is not properly applicable to the Hebrew and Syriac Cephas.565 “I have somewhere said of St. Peter” thus Augustine corrects himself in his Retractations at the close of his life566—“that the church is built upon him as the rock; a thought which is sung by many in the verses of St. Ambrose:

’Hoc ipsa petra ecclesiae
Canente, culpam diluit.’567

(The Rock of the church himself In the cock-crowing atones his guilt.)

But I know that I have since frequently said, that the word of the Lord, ’Thou art Petrus, and on this petra I will build my church,’ must be understood of him, whom Peter confessed as Son of the living God; and Peter, so named after this rock, represents the person of the church, which is founded on this rock and has received the keys of the kingdom of heaven. For it was not said to him: ’Thou art a rock’ (petra), but, ’Thou art Peter’ (Petrus); and the rock was Christ, through confession of whom Simon received the name of Peter. Yet the reader may decide which of the two interpretations is the more probable.” In the same strain he says, in another place: “Peter, in virtue of the primacy of his apostolate, stands, by a figurative generalization, for the church .... When it was said to him, ’I will give unto thee the keys of the kingdom of heaven,’ &c., he represented the whole church, which in this world is assailed by various temptations, as if by floods and storms, yet does not fall, because it is founded upon a rock, from which Peter received his name. For the rock is not so named from Peter, but Peter from the rock (non enim a Petro petra, sed Petrus a petra), even as Christ is not so called after the Christian, but the Christian after Christ. For the reason why the Lord says, ’On this rock I will build my church’ is that Peter had said: ’Thou art the Christ, the Son of the living God,’ On this rock, which then hast confessed, says he will build my church. For Christ was the rock (petra enim erat Christus), upon which also Peter himself was built; for other foundation can no man lay, than that is laid, which is Jesus Christ. Thus the church, which is built upon Christ, has received from him, in the person of Peter, the keys of heaven; that is, the power of binding and loosing sins.”568 This Augustinian interpretation of the petra has since been revived by some Protestant theologians in the cause of anti-Romanism.569Augustine, it is true, unquestionably understood by the church the visible Catholic church, descended from the apostles, especially from Peter, through the succession of bishops; and according to the usage of his time he called the Roman church by eminence the sedes apostolica.570 But on the other hand, like Cyprian and Jerome, he lays stress upon the essential unity of the episcopate, and insists that the keys of the kingdom of heaven were committed not to a single man, but to the whole church, which Peter was only set to represent.571 With this view agrees the independent position of the North African church in the time of Augustine toward Rome, as we have already observed it in the case of the appeal of Apiarius, and as it appears in the Pelagian controversy, of which Augustine was the leader. This father, therefore, can at all events be cited only as a witness to the limited authority of the Roman chair. And it should also, in justice, be observed, that in his numerous writings he very rarely speaks of that authority at all, and then for the most part incidentally; showing that he attached far less importance to this matter than the Roman divines