selves the question of superiority. Christ then gave them the lesson which we have related, and which immediately precedes the text upon which the Roman theologians pretend to support their system. (Matt. 20:20, et seq.)
The value of this pretended proof, after the context is considered, will be appreciated.
They cite still in their favor a passage in the Gospel of St. John, (21:15, et seq.)
"Jesus said to Simon Peter: 'Simon, son of Jonas, lovest thou me more than these?' He saith unto him: 'Yea, Lord; thou knowest that I love thee.' He saith unto him: 'Feed my lambs.' He saith unto him again, the second time: 'Simon, son of Jonas, lovest thou me?' He saith unto him: 'Yea, Lord; thou knowest that I love thee.' He saith unto him: 'Feed my sheep.' He saith unto him the third time: 'Simon, son of Jonas, lovest thou me?' Peter was grieved because he saith unto him a third time, Lovest thou me? And he said unto him: 'Lord, thou knowest all things; thou knowest that I love thee.' Jesus said unto him: 'Feed my sheep.'"
The Roman theologians argue thus upon this text:
"Jesus Christ has given to St. Peter in a general manner the care of the pasture of the sheep and lambs; now, the lambs are the faithful, and the sheep are the pastors; therefore, Peter, and in his person his successors, have received a supreme power over the pastors (or shepherds) and over the faithful."
If this reasoning were just, it would necessarily prove 1st. That the function confided to St. Peter was not also given to the other pastors of the Church; 2d. That the lambs signify the faithful, and the sheep the pastors.
Now St. Peter himself teaches us, that all the pastors of the Church have received the ministry of feeding the flock of the Lord. We have already quoted the passage
