Thus St. Augustine condemns neither of the interpretations given to the text, Thou art Peter, etc. But he evidently regards as the better the one which he most frequently used. Yet this does not prevent the Romish theologians from quoting this Father in favour of the first interpretation, which he admitted but once, and renounced, though without formally condemning it.
St. Augustine teaches, like St. Cyprian, that Peter represented the Church — that he was the type of the Church. He does not infer from this that the whole Church was summed up in him; but, on the contrary, that he received nothing personally, and all that was granted to him was granted to the Church.[1] Such is the true commentary upon the belief of the Fathers — that Peter typified the Church whenever he addressed Christ, or the Lord spoke to him. St. Augustine, it is true, admits that Peter enjoyed the primacy, but he explains what he means by that word. "He had not," he says, "the primacy over the disciples (in discipulos) but among the disciples, (in discipulis.) His primacy among the disciples was the same as that of Stephen among the deacons." He calls Peter the first (primus) as he calls Paul the last, (novissimus,) which conveys only an idea of time. And that this was indeed St. Augustine's idea, appears from the fact that,[2] in this same text, so much abused by Romanists, because in it Augustine grants Peter the primacy, he distinctly asserts that Peter and Paul, the first and the last, were equal in the honour of the apostleship. Therefore, according to St. Augustine, Peter received only the high favour of being called first to the Apostleship. This distinction with which the Lord honoured him, is his glory, but gave him no authority.
According to Romish theologians, St. Augustine re-
