Early Church Fathers Scripture Index : Texts
Matthew 16:19
There are 40 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 65, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
From the Law Tertullian Comes to the Gospel. He Begins with Examples Before Proceeding to Dogmas. (HTML)
CCEL Footnote 641 (In-Text, Margin)
... woman, an aged widow, and “the wife of one man;” who, living devoted to the temple, was (already) giving in her own person a sufficient token what sort of persons ought to be the adherents to the spiritual temple,—that is, the Church. Such eye-witnesses the Lord in infancy found; no different ones had He in adult age. Peter alone do I find—through (the mention of) his “mother-in-law”,—to have been married. Monogamist I am led to presume him by consideration of the Church, which, built upon him,[Matthew 16:13-19] was destined to appoint every grade of her Order from monogamists. The rest, while I do not find them married, I must of necessity understand to have been either eunuchs or continent. Nor indeed, if, among the Greeks, in accordance with the ...
Ante-Nicene Fathers, Volume 4, page 99, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Of the Difference Between Discipline and Power, and of the Power of the Keys. (HTML)
CCEL Footnote 979 (In-Text, Margin)
If, because the Lord has said to Peter, “Upon this rock will I build My Church,” “to thee have I given the keys of the heavenly kingdom;”[Matthew 16:19] or, “Whatsoever thou shalt have bound or loosed in earth, shall be bound or loosed in the heavens,” you therefore presume that the power of binding and loosing has derived to you, that is, to every Church akin to Peter, what sort of man are you, subverting and wholly changing the manifest intention of the Lord, conferring (as that intention did) this (gift) personally upon Peter? “ On thee,” He says, “will I build My ...
Ante-Nicene Fathers, Volume 4, page 99, footnote 9 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Of the Difference Between Discipline and Power, and of the Power of the Keys. (HTML)
CCEL Footnote 980 (In-Text, Margin)
If, because the Lord has said to Peter, “Upon this rock will I build My Church,” “to thee have I given the keys of the heavenly kingdom;” or, “Whatsoever thou shalt have bound or loosed in earth, shall be bound or loosed in the heavens,”[Matthew 16:19] you therefore presume that the power of binding and loosing has derived to you, that is, to every Church akin to Peter, what sort of man are you, subverting and wholly changing the manifest intention of the Lord, conferring (as that intention did) this (gift) personally upon Peter? “ On thee,” He says, “will I build My Church;” and, “I will give to thee the keys,” ...
Ante-Nicene Fathers, Volume 5, page 305, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
Cyprian to the Lapsed. (HTML)
CCEL Footnote 2311 (In-Text, Margin)
1. Our Lord, whose precepts and admonitions we ought to observe, describing the honour of a bishop and the order of His Church, speaks in the Gospel, and says to Peter: “I say unto thee, That thou art Peter, and upon this rock will I build my Church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.”[Matthew 16:18-19] Thence, through the changes of times and successions, the ordering of bishops and the plan of the Church flow onwards; so that the Church is founded upon the bishops, and every act of the Church is controlled by these same rulers. Since this, then, ...
Ante-Nicene Fathers, Volume 5, page 394, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
Firmilian, Bishop of Cæsarea in Cappadocia, to Cyprian, Against the Letter of Stephen. A.D. 256. (HTML)
CCEL Footnote 2943 (In-Text, Margin)
16. But what is the greatness of his error, and what the depth of his blindness, who says that remission of sins can be granted in the synagogues of heretics, and does not abide on the foundation of the one Church which was once based by Christ upon the rock, may be perceived from this, that Christ said to Peter alone, “Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.”[Matthew 16:19] And again, in the Gospel, when Christ breathed on the apostles alone, saying, “Receive ye the Holy Ghost: whose soever sins ye remit they are remitted unto them, and whose soever sins ye retain they are retained.” Therefore the power of remitting sins was given to the ...
Ante-Nicene Fathers, Volume 5, page 422, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Unity of the Church. (HTML)
CCEL Footnote 3107 (In-Text, Margin)
... these things, there is no need for lengthened discussion and arguments. There is easy proof for faith in a short summary of the truth. The Lord speaks to Peter, saying, “I say unto thee, that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.”[Matthew 16:18-19] And again to the same He says, after His resurrection, “Feed my sheep.” And although to all the apostles, after His resurrection, He gives an equal power, and says, “As the Father hath sent me, even so send I you: Receive ye the Holy Ghost: Whose ...
Ante-Nicene Fathers, Volume 8, page 609, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistles of Zephyrinus. (HTML)
To All the Bishops of Sicily. (HTML)
CCEL Footnote 2698 (In-Text, Margin)
... should not, “forget her son.” For the trials of bishops and graver ecclesiastical cases, as the apostles and their holy successors have decreed, are to be finally decided along with other bishops by the seat of the apostles, and by no other; because, although they may be transferred to other bishops, it was yet to the blessed Apostle Peter these terms were addressed: “Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.”[Matthew 16:19] And the other privileges which have been granted to this holy seat alone are found embodied both in the constitutions of the apostles and their successors, and in very many others in harmony with these. For the apostles have prefixed seventy ...
Ante-Nicene Fathers, Volume 8, page 773, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Remains of the Second and Third Centuries. (HTML)
Polycrates, Bishop of Ephesus. (HTML)
CCEL Footnote 3769 (In-Text, Margin)
... among Jewish Christians led them to prolong this usage, no doubt, as sanctioned by his example. He foreknew it would quietly pass away. The wise and truly Christian spirit of Irenæus prepared the way for the ultimate unanimity of the Church in a matter which lies at the base of “the Christian Sabbath,” and of our own observance of the first day of the week as a weekly Easter. Those who in our own times have revived the observance of the Jewish Sabbath, show us how much may be said on their side,[Matthew 16:19] and elucidate the tenacity of the Easterns in resisting the abolition of the Mosaic ordinance as to the Paschal, although they agreed to keep it “not with the old leaven.”
Ante-Nicene Fathers, Volume 9, page 80, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIII. (HTML)
CCEL Footnote 1659 (In-Text, Margin)
... Jeremiah, or one of the [34, 35] prophets. He said unto them, And ye, what say ye that I am? Simon Cephas answered [36] [Arabic, p. 91] and said, Thou art the Messiah, the Son of the living God. Jesus answered and said unto him, Blessed art thou, Simon son of Jonah: flesh and [37] blood hath not revealed it unto thee, but my Father which is in heaven. And I say unto thee also, that thou art Cephas, and on this rock will I build my church; and the [38] gates of Hades shall not prevail against it.[Matthew 16:19] To thee will I give the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and [39] whatsoever thou shalt loose on earth shall be loosed in heaven. And he sternly charged his disciples, and warned them ...
Ante-Nicene Fathers, Volume 9, page 456, footnote 9 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
The Promise Given to Peter Not Restricted to Him, But Applicable to All Disciples Like Him. (HTML)
... Hades shall not prevail, but that they shall prevail against the other Apostles and the perfect? Does not the saying previously made, “The gates of Hades shall not prevail against it,” hold in regard to all and in the case of each of them? And also the saying, “Upon this rock I will build My church”? Are the keys of the kingdom of heaven given by the Lord to Peter only, and will no other of the blessed receive them? But if this promise, “I will give unto thee the keys of the kingdom of heaven,”[Matthew 16:19] be common to the others, how shall not all the things previously spoken of, and the things which are subjoined as having been addressed to Peter, be common to them? For in this place these words seem to be addressed as to Peter only, “Whatsoever ...
Ante-Nicene Fathers, Volume 9, page 456, footnote 10 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
The Promise Given to Peter Not Restricted to Him, But Applicable to All Disciples Like Him. (HTML)
... church”? Are the keys of the kingdom of heaven given by the Lord to Peter only, and will no other of the blessed receive them? But if this promise, “I will give unto thee the keys of the kingdom of heaven,” be common to the others, how shall not all the things previously spoken of, and the things which are subjoined as having been addressed to Peter, be common to them? For in this place these words seem to be addressed as to Peter only, “Whatsoever thou shalt bind on earth shall be bound in heaven,”[Matthew 16:19] etc.; but in the Gospel of John the Saviour having given the Holy Spirit unto the disciples by breathing upon them said, “Receive ye the Holy Spirit,” etc. Many then will say to the Saviour, “Thou art the Christ, the Son of the living God;” but not ...
Ante-Nicene Fathers, Volume 9, page 458, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
In What Sense the “Keys” Are Given to Peter, and Every Peter. Limitations of This Power. (HTML)
And after this let us see in what sense it is said to Peter, and to every Peter, “ I will give unto thee the keys of the kingdom of heaven. ”[Matthew 16:19] And, in the first place, I think that the saying, “I will give unto thee the keys of the kingdom of heaven,” is spoken in consistency with the words, “The gates of Hades shall not prevail against it.” For he is worthy to receive from the same Word the keys of the kingdom of heaven, who is fortified against the gates of Hades so that they do not prevail against him, receiving, as it were, for a prize, the keys of the ...
Ante-Nicene Fathers, Volume 9, page 494, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIII. (HTML)
The Power to Bind on Earth and in Heaven. (HTML)
... admonitions to all that have sinned; so that, if they be not heard, they will bind on earth him who is judged to be as a Gentile and a publican, as such an one has been bound in heaven. But since it was necessary, even if something in common had been said in the case of Peter and those who had thrice admonished the brethren, that Peter should have some element superior to those who thrice admonished, in the case of Peter, this saying “I will give to thee the keys of the kingdom of the heavens,”[Matthew 16:19] has been specially set before the words, “And what things soever ye shall bind on earth,” etc. And, indeed, if we were to attend carefully to the evangelical writings, we would also find here, and in relation to those things which seem to be common ...
Ante-Nicene Fathers, Volume 9, page 494, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIII. (HTML)
The Power to Bind on Earth and in Heaven. (HTML)
... Peter, compared with the second class. For it is no small difference that Peter received the keys not of one heaven but of more, and in order that whatsoever things he binds on the earth may be bound not in one heaven but in them all, as compared with the many who bind on earth and loose on earth, so that these things are bound and loosed not in the heavens, as in the case of Peter, but in one only; for they do not reach so high a stage, with power as Peter to bind and loose in all the heavens.[Matthew 16:19] The better, therefore, is the binder, so much more blessed is he who has been loosed, so that in every part of the heavens his loosing has been accomplished.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 443, footnote 6 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
Augustin undertakes the refutation of the arguments which might be derived from the epistle of Cyprian to Jubaianus, to give color to the view that the baptism of Christ could not be conferred by heretics. (HTML)
Chapter 17 (HTML)
22. "For as regards the fact that to preserve the figure of unity the Lord gave the power to Peter that whatsoever he should loose on earth should be loosed,"[Matthew 16:19] it is clear that that unity is also described as one dove without fault. Can it be said, then, that to this same dove belong all those greedy ones, whose existence in the same Catholic Church Cyprian himself so grievously bewailed? For birds of prey, I believe, cannot be called doves, but rather hawks. How then did they baptize those who used to plunder estates by treacherous deceit, and increase their profits by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 447, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which he treats of what follows in the same epistle of Cyprian to Jubaianus. (HTML)
Chapter 1 (HTML)
... known to all; and yet in Mesopotamia, and in Egypt, to which countries those rivers extended, there is not found that blessedness of life which is recorded in Paradise. Accordingly, though the waters of Paradise are found beyond its boundaries, yet its happiness is in Paradise alone. So, therefore, the baptism of the Church may exist outside, but the gift of the life of happiness is found alone within the Church, which has been founded on a rock, which has received the keys of binding and loosing.[Matthew 16:18-19] "She it is alone who holds as her privilege the whole power of her Bridegroom and Lord;" by virtue of which power as bride, she can bring forth sons even of handmaids. And these, if they be not high-minded, shall be called into the lot of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 509, footnote 9 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which the remaining judgments of the Council of Carthage are examined. (HTML)
Chapter 43 (HTML)
85. Are, then, ill-affectioned murderers successors of the apostles? Why, then, do they baptize? Is it because they are not outside? But they are outside the rock, to which the Lord gave the keys, and on which He said that He would build His Church.[Matthew 16:18-19]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 511, footnote 11 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which the remaining judgments of the Council of Carthage are examined. (HTML)
Chapter 51 (HTML)
... things, therefore, into consideration, I think that I am not rash in saying that there are some in the house of God after such a fashion as not to be themselves the very house of God, which is said to be built upon a rock, which is called the one dove, which is styled the beauteous bride without spot or wrinkle, and a garden enclosed, a fountain sealed, a well of living water, an orchard of pomegranates with pleasant fruits; which house also received the keys, and the power of binding and loosing.[Matthew 16:19] If any one shall neglect this house when it arrests and corrects him, the Lord says, "Let him be unto thee as an heathen man and a publican." Of this house it is said, "Lord, I have loved the habitation of Thy house, and the place where Thine honor ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 649, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
The Correction of the Donatists. (HTML)
Chapter 10 (HTML)
CCEL Footnote 2556 (In-Text, Margin)
... was made an ordinance in the Church, that no one who had been called upon to do penance for any offense should be admired into holy orders, or return to or continue in the body of the clergy, this was done not to cause despair of any indulgence being granted, but merely to maintain a rigorous discipline; otherwise an argument will be raised against the keys that were given to the Church, of which we have the testimony of Scripture: "Whatsoever thou shall loose on earth shall be loosed in heaven."[Matthew 16:19] But lest it should so happen that, after the detection of offenses, a heart swelling with the hope of ecclesiastical preferment might do penance in a spirit of pride, it was determined, with great severity, that after doing penance for any mortal ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 154, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Occasion on Which He Asked the Disciples Whom Men Said that He Was; And of the Question Whether, with Regard Either to the Subject-Matter or the Order, There are Any Discrepancies Between Matthew, Mark, and Luke. (HTML)
CCEL Footnote 1087 (In-Text, Margin)
108. Matthew continues thus: “And Jesus came into the coasts of Cæsarea Philippi; and He asked His disciples, saying, Whom do men say that I, the Son of man, am? And they said, Some say that Thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets;” and so on, down to the words, “And whatsoever thou shalt loose on earth shall be loosed in heaven.”[Matthew 16:13-19] Mark relates this nearly in the same order. But he has brought in before it a narrative which is given by him alone,—namely, that regarding the giving of sight to that blind man who said to the Lord, “I see men as trees walking.” Luke, again, also records this incident, inserting it after his account of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 155, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Little Child Whom He Set Before Them for Their Imitation, and of the Offences of the World; Of the Members of the Body Causing Offences; Of the Angels of the Little Ones, Who Behold the Face of the Father; Of the One Sheep Out of the Hundred Sheep; Of the Reproving of a Brother in Private; Of the Loosing and the Binding of Sins; Of The Agreement of Two, and the Gathering Together of Three; Of the Forgiving of Sins Even Unto Seventy Times Seven; Of the Servant Who Had His Own Large Debt Remitted, and Yet Refused to Remit the Small Debt Which His Fellow-Servant Owed to Him; And of the Question as to Matthew’s Harmony with the Other Evangelists on All These Subjects. (HTML)
CCEL Footnote 1112 (In-Text, Margin)
... John introduces the Lord’s words on the subject of the forgiveness of sins,—namely, those to the effect that they should be remitted to him to whom the apostles remitted them, and that they should be retained to him to whom they retained them, as spoken by the Lord after His resurrection; while Matthew mentions that in the discourse now under notice the Lord made this declaration, which, however, the self-same evangelist at the same time affirms to have been given on a previous occasion to Peter.[Matthew 16:19] Therefore, to preclude the necessity of having always to inculcate the same rule, we ought to bear in mind the fact that Jesus uttered the same word repeatedly, and in a number of different places,—a principle which we have pressed so often upon ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 311, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xi. 25, ‘I thank thee, O Father, Lord of Heaven and Earth, that thou didst hide these things from the wise and understanding,’ etc. (HTML)
CCEL Footnote 2261 (In-Text, Margin)
3. Now one may say, what profit then is the Church, if he that confesseth comes forth, at once raised to life again by the voice of the Lord? What profit to Him that confesseth, is the Church, to which the Lord said, “Whatsoever ye shall bind on earth, shall be bound in heaven.”[Matthew 16:19] Consider this very case of Lazarus: he comes forth, but with his bands. He was alive already through confession, but he did not yet walk free, entangled as he was in his bands. What then doth the Church to which it was said, “Whatsoever ye shall loose, shall be loosed;” but what the Lord said forthwith to His disciples, “Loose him, and let him go”?
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 272, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XI. 1–54. (HTML)
CCEL Footnote 970 (In-Text, Margin)
... at the hands of the Jews, Peter made reply among the rest, and said, “Far be it from Thee, Lord; pity Thyself: this shall not be unto Thee.” And at once the Lord replied, “Get thee behind me, Satan: for thou savorest not the things that be of God, but those that be of men.” And yet a little before, in confessing the Son of God, he had merited commendation: for he heard the words, “Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven.”[Matthew 16:16-23] To whom He had said, “Blessed art thou,” He now says, “Get thee behind me, Satan;” because it was not of himself that he was blessed. But of what then? “For flesh and blood hath not revealed it unto thee, but my Father who is in heaven.” See, this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 278, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XI. 1–54. (HTML)
CCEL Footnote 1001 (In-Text, Margin)
... thou makest of thy state, in quitting, as it were, the old refuges of darkness? But the confession thou makest is effected by God, when He crieth with a loud voice, or in other words, calleth thee in abounding grace. Accordingly, when the dead man had come forth, still bound; confessing, yet guilty still; that his sins also might be taken away, the Lord said to His servants: “Loose him, and let him go.” What does He mean by such words? What soever ye shall loose on earth shall be loosed in heaven.[Matthew 16:19]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 282, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XI. 55–57; XII. (HTML)
CCEL Footnote 1023 (In-Text, Margin)
... have? Because Judas is not here a unit. One wicked man represents the whole body of the wicked; in the same way as Peter, the whole body of the good, yea, the body of the Church, but in respect to the good. For if in Peter’s case there were no sacramental symbol of the Church, the Lord would not have said to him, “I will give unto thee the keys of the kingdom of heaven: whatsoever thou shalt loose on earth shall be loosed in heaven; and whatsoever thou shalt bind on earth shall be bound in heaven.”[Matthew 16:19] If this was said only to Peter, it gives no ground of action to the Church. But if such is the case also in the Church, that what is bound on earth is bound in heaven, and what is loosed on earth is loosed in heaven,—for when the Church ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 419, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XVIII. 13–27. (HTML)
CCEL Footnote 1820 (In-Text, Margin)
... speak of old men and women, whose satiated feelings as regards the present life might more easily enable them to brave death for the confession of Christ; and not merely the youth of both sexes, when of an age at which the exercise of fortitude seems to be fairly required; but even boys and girls could do—even as an innumerable company of holy martyrs with brave hearts and by a violent death entered the kingdom of heaven—what at that moment he was unable to do, who received the keys of that kingdom.[Matthew 16:19] It is here we see why it was said, “Let these go their way,” when He, who hath redeemed us by His own blood, gave Himself for us; that the saying which He spake might be fulfilled, “Of those whom Thou hast given me I have lost none.” For assuredly, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 431, footnote 7 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XIX. 23, 24. (HTML)
CCEL Footnote 1891 (In-Text, Margin)
... top. And it was without seam, that its sewing might never be separated; and came into the possession of one man, because He gathereth all into one. Just as in the case of the apostles, who formed the exact number of twelve, in other words, were divisible into four parts of three each, when the question was put to all of them, Peter was the only one that answered, “Thou art the Christ, the Son of the living God;” and to whom it was said, “I will give unto thee the keys of the kingdom of heaven,”[Matthew 16:19] as if he alone received the power of binding and loosing: seeing, then, that one so spake in behalf of all, and received the latter along with all, as if personifying the unity itself; therefore one stands for all, because there is unity in all. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 450, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XXI. 19–25. (HTML)
CCEL Footnote 1977 (In-Text, Margin)
... divers temptations, that come upon it like torrents of rain, floods and tempests, and falleth not, because it is founded upon a rock (petra), from which Peter received his name. For petra (rock) is not derived from Peter, but Peter from petra; just as Christ is not called so from the Christian, but the Christian from Christ. For on this very account the Lord said, “On this rock will I build my Church,” because Peter had said, “Thou art the Christ, the Son of the living God.”[Matthew 16:16-19] On this rock, therefore, He said, which thou hast confessed, I will build my Church. For the Rock (Petra) was Christ; and on this foundation was Peter himself also built. For other foundation can no man lay than that is laid, which is Christ ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 526, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John V. 1–3. (HTML)
CCEL Footnote 2540 (In-Text, Margin)
... say it—despise me: the gospel speaks—beware. What saith the gospel? “It behoved Christ to suffer, and to rise again from the dead on the third day, and that repentance and remission of sins should be preached in His name.” Where remission of sins, there the Church is. How the Church? Why, to her it was said, “To thee I will give the keys of the kingdom of heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven, and whatsoever thou shalt bind on earth shall be bound in heaven.”[Matthew 16:19] Where is this remission of sins spread abroad? “Through all nations, beginning at Jerusalem.” Lo, believe Christ! But, because thou art well aware that if thou shalt believe Christ, thou wilt not have anything to say about “betrayers,” thou wilt ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 84, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXV (HTML)
CCEL Footnote 788 (In-Text, Margin)
... Him,” said He, drawing near; “As one mourning and sorrowful, so I humbled Myself,” said He, removed and set afar off.…Did not Peter draw near, when he said, “Thou art the Christ, the Son of the Living God”? And yet the same man became afar off by saying, “Be it far from Thee, Lord; this shall not be unto Thee.” Lastly, what said He, his Neighbour, as it were, to him drawing near? “Blessed art thou, Simon, Barjona.” To him afar off, as it were, and unlike, what said He? “Get thee behind Me, Satan.”[Matthew 16:16-23] To him drawing near, “Flesh and blood,” saith He, “hath not revealed it unto thee, but My Father, which is in Heaven.” His Light is shed over thee, in His Light thou shinest. But when having become afar off, he spake against the Lord’s Passion, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 536, footnote 20 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CIX (HTML)
CCEL Footnote 4917 (In-Text, Margin)
... evidently appeareth that what is here written, “let his days be few, and let another take his office,” is prophesied of Judas, the betrayer of Christ.…For as some things are said which seem peculiarly to apply to the Apostle Peter, and yet are not clear in their meaning, unless when referred to the Church, whom he is acknowledged to have figuratively represented, on account of the primacy which he bore among the Disciples; as it is written, “I will give unto thee the keys of the kingdom of heaven,”[Matthew 16:19] and other passages of the like purport: so Judas doth represent those Jews who were enemies of Christ, who both then hated Christ, and now, in their line of succession, this species of wickedness continuing, hate Him. Of these men, and of this ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 101, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, And Rose Again from the Dead on the Third Day, and Ascended into the Heavens, and Sat on the Right Hand of the Father. (HTML)
CCEL Footnote 1786 (In-Text, Margin)
... to the third heaven. For if Elias attained as far as the first heaven, but Paul as far as the third, the latter, therefore, has obtained a more honourable dignity. Be not ashamed of thine Apostles; they are not inferior to Moses, nor second to the Prophets; but they are noble among the noble, yea, nobler still. For Elias truly was taken up into heaven; but Peter has the keys of the kingdom of heaven, having received the words, Whatsoever thou shalt loose on earth shall be loosed in heaven[Matthew 16:19]. Elias was taken up only to heaven; but Paul both into heaven, and into paradise (for it behoved the disciples of Jesus to receive more manifold grace), and heard unspeakable words, which it is not lawful for man to utter. But ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 130, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Continuation of the Discourse on the Holy Ghost. (HTML)
CCEL Footnote 2199 (In-Text, Margin)
27. In the power of the same Holy Spirit Peter also, the chief of the Apostles and the bearer of the keys[Matthew 16:19] of the kingdom of heaven, healed Æneas the paralytic in the Name of Christ at Lydda, which is now Diospolis, and at Joppa raised from the dead Tabitha rich in good works. And being on the housetop in a trance, he saw heaven opened, and by means of the vessel let down as it were a sheet full of beasts of every shape and sort, he learnt plainly to call no man common or unclean, though he should be of the Greeks. And when he was sent for by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 117, footnote 15 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)
CCEL Footnote 1803 (In-Text, Margin)
... addition of “the Father,” expressing Him of Whom are all things; and, by mentioning the Lord, signifying the Word by Whom are all things; and yet further, by adding the words Jesus Christ, announcing the incarnation, setting forth the passion and publishing the resurrection. For the word Jesus Christ suggests all these ideas to us. For this reason too before His passion our Lord deprecates the designation of “Jesus Christ,” and charges His disciples to “tell no man that He was Jesus, the Christ.”[Matthew 16:19] For His purpose was, after the completion of the œconomy, after His resurrection from the dead, and His assumption into heaven, to commit to them the preaching of Him as Jesus, the Christ. Such is the force of the words “That they may know Thee the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 258, footnote 1 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Amphilochius, the Canons. (HTML)
CCEL Footnote 2843 (In-Text, Margin)
LXXIV. If, however, each man who has committed the former sins is made good, through penitence, he to whom is com mitted by the loving-kindness of God the power of loosing and binding[Matthew 16:19] will not be deserving of condemnation, if he become less severe, as he beholds the exceeding greatness of the penitence of the sinner, so as to lessen the period of punishment, for the history in the Scriptures informs us that all who exercise penitence with greater zeal quickly receive the loving-kindness of God.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 256, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XII. The kingdom of the Father and of the Son is one and undivided, so likewise is the Godhead of each. (HTML)
100. How, then, can He not have in His power that which He gives, saying: “To thee will I give the keys of the kingdom of heaven”?[Matthew 16:19] See the gulf between [the one and the other]. The servant opens, the Lord bestows; the One through Himself, the other through Christ; the minister receives the keys, the Lord appoints powers: the one is the right of a giver, the other the duty of a steward.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 334, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book I. (HTML)
Chapter VII. St. Ambrose, addressing Christ, complains of the Novatians, and shows that they have no part with Christ, Who wishes all men to be saved. (HTML)
33. And this confession is indeed rightly made by them, for they have not the succession of Peter, who hold not the chair of Peter, which they rend by wicked schism; and this, too, they do, wickedly denying that sins can be forgiven even in the Church, whereas it was said to Peter: “I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed also in heaven.”[Matthew 16:19] And the vessel of divine election himself said: “If ye have forgiven anything to any one, I forgive also, for what I have forgiven I have done it for your sakes in the person of Christ.” Why, then, do they read Paul’s writings, if they think that he has ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 117, footnote 3 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On His Birthday, III: Delivered on the Anniversary of his Elevation to the Pontificate. (HTML)
CCEL Footnote 666 (In-Text, Margin)
... the Lord says, “Blessed art thou, Simon Bar-Jona, because flesh and flood hath not revealed it to thee, but My Father, which is in heaven. And I say to thee, that thou art Peter, and upon this rock will I build My church, and the gates of Hades shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven. And whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed also in heaven[Matthew 16:16-19].”
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 161, footnote 3 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On Lent, XI. (HTML)
CCEL Footnote 948 (In-Text, Margin)
... from the hearts of those he once possessed, while from either sex thousands of the old, the young, the middle-aged are snatched away from him, and no one is debarred by sin either of his own or original, where justification is not paid for deserts, but simply given as a free gift. He sees, too, those that have lapsed, and have been deceived by his treacherous snares, washed in the tears of penitence and, by the Apostle’s key unlocking the gates of mercy, admitted to the benefit of reconciliation[Matthew 16:19]. He feels, moreover, that the day of the Lord’s Passion is at hand, and that he is crushed by the power of that cross which in Christ, Who was free from all debt of sin, was the world’s ransom and not the penalty of sin.
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 329, footnote 2 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Three Homilies. (HTML)
On Our Lord. (HTML)
CCEL Footnote 619 (In-Text, Margin)
... was received from Simeon, but continued and was possessed by the Lord of both. So then the steward first, and the treasurer lastly, handed over the keys of priesthood and prophecy to Him who has authority over the treasurer of them both. Therefore, His Father gave Him the spirit not by measure, because all measures of the spirit are under his hand. And that our Lord might show that He received the keys from the former stewards, He said to Simeon: To thee I will give the keys of the doors.[Matthew 16:19] But how should He have given them to another, had He not received them from another? So, then, the keys which He had received from Simeon the priest, them He gave to another Simeon the Apostle; that even though the People had not hearkened to the ...