of his first epistle, in which he said to all those who were the heads of different churches, "Feed the flock of God which is among you." (1 Pet. 5:2.)
Does the solemnity with which Christ gave that function to Peter imply that he possessed it in a superior manner? Nothing supports this idea. The Fathers of the Church and the most learned commentators have only seen the expiation of his threefold denial in this threefold attestation of love that Christ drew from Peter. Nor did Peter see any thing else, since he "was grieved." Had he conceived that Christ therein conceded to him any superior powers, he would rather have rejoiced than have been saddened by the words that were addressed to him; but he was convinced that the Saviour demanded a triple public declaration of his fidelity, before reïnstalling him among the shepherds of his flock, because he had given reason for legitimate suspicions by denying his Master again and again. Christ could only address himself to Peter, because he alone had been guilty of this crime.
Now, do the lambs signify the faithful and the sheep the pastors? This interpretation is altogether arbitrary, there can be nothing found in Catholic tradition to confirm it; on the contrary, tradition formally contradicts it, and it would be impossible to quote one single Father of the Church in its support. Moreover, this interpretation is not conformable to Scripture. The words sheep and lambs are indifferently used in Holy Writ to describe the same object. Thus we read in St. Matthew: "I send you forth as sheep in the midst of wolves," (Matt. 10:16,) and in St. Luke: "I send you forth as lambs among wolves," (St. Luke 10:3.) The word sheep in Scripture signifies the faithful. We read in Ezekiel, (34:6,) "My sheep wandered through all the mountains." "Other sheep I have which are not of this fold." St. Peter, addressing himself to the faithful of
