The first letter of the Apostle Saint Peter that is preserved in our New Testament was addressed to Christians of Asia Minor, what is now called ‘Turkey.’ As we can see from the map just below, in Greek times, Pontus and Bithynia were on the north, sitting on the Black Sea, Galatia was the great central area, Cappadocia was on the south-east and Pisidia was west central and south-west. The west of the land-mass was simply called Asia, to distinguish it from Europa, which began across the Bosphorus, the strait connecting the Black Sea with the Mediterranean. Great churches dotted this land, many of them claiming their origin in the missionary work of early Saints like Saint Paul. Some people today seem to doubt that the Peter who wrote this letter was the Apostle himself, who is called the first bishop of both Antioch (which can be seen on the lower right of the map, in upper Syria) and of the mother city of Rome itself and, through his commission from Christ, the prince of the Apostles and the point of unity of the Church. But far greater men than I have accepted this to be the work of the Apostle and I have no problems with the idea. So, onwards!
This letter is absolutely full of gold, and much of it is familiar to those of us who pay attention to the liturgy of the Church, both Holy Mass and the Divine Office of prayer, which are peppered with references to the two letters of Peter that we have. First, there’s the idea of impending tribulations and sufferings to be borne, but to those who persevere the reward and inheritance will be worth it:
“We are to share an inheritance that is incorruptible, inviolable, unfading. It is stored up for you in heaven; and meanwhile, through your faith, the power of God affords you safe conduct till you reach it, this salvation which is waiting to be disclosed at the end of time. Then you will be triumphant. What if you have trials of many sorts to sadden your hearts in this brief interval? That must needs happen, so that you may give proof of your faith, a much more precious thing than the gold we test by fire; proof which will bring you praise, and glory, and honour when Jesus Christ is revealed.”
I Peter, 1: 4-7
The Christian theology of suffering takes shape in this early period of the Church, because of the immense persecution coming not only from the Jewish authorities in the Holy Land, but in waves high and low from the Roman authorities. All this Christ had predicted, and the promise of a reward beyond this world is His, but the Apostles and bishops were strong in their preaching and in their ongoing support of the people, going themselves with the people to trial, torture and execution. They were tested by fire, all together and shine down like gold through the smoke of history. This salvation, this glory beyond the present world, was what the prophets were tirelessly preaching; they were not talking about the endless and tiresome prattling and warfare for possession of the Holy Land that continues today. Oh, no! This world will pass away. What will remain?
“Salvation was the aim and quest of the prophets, and the grace of which they prophesied has been reserved for you. The Spirit of Christ was in them, making known to them the sufferings which Christ’s cause brings with it, and the glory that crowns them; when was it to be, and how was the time of it to be recognized? It was revealed to them that their errand was not to their own age, it was to you. And now the angels can satisfy their eager gaze; the Holy Spirit has been sent from heaven, and your evangelists have made the whole mystery plain, to you instead. Rid your minds, then, of every encumbrance, keep full mastery of your senses, and set your hopes on the gracious gift that is offered you when Jesus Christ appears. Obedience should be native to you now; you must not retain the mould of your former untutored appetites. No, it is a holy God Who has called you, and you too must be holy in all the ordering of your lives; You must be holy, the scripture says, because I am holy.“
I Peter, 1: 10-16
That last bit is from the eleventh chapter of Leviticus, but remember that Christ also said that we should be perfect, as God the Father is perfect (end of the Gospel of S. Matthew, chapter five). All things are indeed passing away, all flesh is as grass: here today, gone tomorrow. What remains is charity. Another name for which is love.
“Purify your souls with the discipline of charity, and give constant proof of your good will for each other, loving unaffectedly as brethren should, since you have all been born anew with an immortal, imperishable birth, through the word of God who lives and abides for ever. Yes, all mortal things are like grass, and all their glory like the bloom of grass; the grass withers, and its bloom falls, but the word of the Lord lasts for ever. And this word is nothing other than the gospel which has been preached to you.”
I Peter, 1: 22-25
And then, there’s a little ecclesiology (church science), where the Apostle says that we are a priestly nation, a holy nation, living stones, built upon a foundation stone once rejected, but from whom we inherit through baptism our being a royal priesthood, a people of God, desired by him, called out of the darkness of the world that surrounds us!
“Draw near to Him; He is the living antitype of that stone which men rejected, which God has chosen and prized; you too must be built up on Him, stones that live and breathe, into a spiritual fabric; you must be a holy priesthood, to offer up that spiritual sacrifice which God accepts through Jesus Christ. So you will find in scripture the words, ‘Behold, I am setting down in Sion a corner-stone, chosen out and precious; those who believe in him will not be disappointed.‘ Prized, then, by you, the believers, he is something other to those who refuse belief; the stone which the builders rejected has become the chief stone at the corner, a stone to trip men’s feet, a boulder they stumble against. They stumble over God’s word, and refuse it belief; it is their destiny. Not so you; you are a chosen race, a royal priesthood, a consecrated nation, a people God means to have for himself; it is yours to proclaim the exploits of the God who has called you out of darkness into his marvellous light.“
I Peter, 2: 4-9
Now that is part of one of the prefaces of Holy Mass that we hear frequently just before the Eucharistic prayer. We see here what it means for Christians to each have a priestly role: it is in offering that spiritual sacrifice, a personal offering of praise and thanksgiving, which is acceptable to God through Christ. This is what makes every Christian a priest. Christ alone makes the offering acceptable, which gives the Church something rather exclusive in this world – she is a chosen race, a consecrated nation, etc. The Apostle accepts the social situation in his time, which included the subjection of some people to others, as something that is yet beyond the Church’s ability to oppose and change, but speaks of the benefits of suffering in subjection, for all suffering is redemptive when offered up to God in prayer.
“Give all men their due; to the brethren, your love; to God, your reverence; to the king, due honour. You who are slaves must be submissive to your masters, and shew all respect, not only to those who are kind and considerate, but to those who are hard to please. It does a man credit when he bears undeserved ill treatment with the thought of God in his heart. If you do wrong and are punished for it, your patience is nothing to boast of; it is the patience of the innocent sufferer that wins credit in God’s sight.“
I Peter, 2: 17-20
And the suffering of Christ is itself a model for that patient suffering Peter expects of the Church. Part of this message includes wives, especially of non-Christian husbands, who must bring about a change in the hearts of their husbands through lives of virtue. I’m sure we can turn that around and speak of Christian husbands who must work for the salvation of their wives.
“You, too, who are wives must be submissive to your husbands. Some of these still refuse credence to the word; it is for their wives to win them over, not by word but by example; by the modesty and reverence they observe in your demeanour. Your beauty must lie, not in braided hair, not in gold trinkets, not in the dress you wear, but in the hidden features of your hearts, in a possession you can never lose, that of a calm and tranquil spirit; to God’s eyes, beyond price.”
I Peter, 3: 1-4
The rest of chapter three is a counsel for virtuous living and encouragement towards suffering on account of virtue, being prepared always to give account of our hope in eternal life, the reason why we are prepared to suffer loss in this world, unlike everybody else. Christ is again the model for this.
“On the upright, the Lord’s eye ever looks favourably; His ears are open to their pleading. Perilous is His frown for the wrong-doers. And who is to do you wrong, if only what is good inspires your ambitions? If, after all, you should have to suffer in the cause of right, yours is a blessed lot. Do not be afraid or disturbed at their threats; enthrone Christ as Lord in your hearts. If anyone asks you to give an account of the hope which you cherish, be ready at all times to answer for it, but courteously and with due reverence. What matters is that you should have a clear conscience; so the defamers of your holy life in Christ will be disappointed in their calumny. It may be God’s will that we should suffer for doing right; better that, than for doing wrong.”
I Peter, 3:12-17
There’s some nice advice about charity in chapter four, such as the wonderful Charity draws the veil (or covers over) over a multitude of sins, and the ungrudging sharing of possessions, where possible. All the acts of mercy and charity of the Church are given opportunity by God Himself, and the performance of these works gives glory to God.
“The end of all things is close at hand; live wisely, and keep your senses awake to greet the hours of prayer. Above all things, preserve constant charity among yourselves; charity draws the veil over a multitude of sins. Make one another free of what is yours ungrudgingly, sharing with all whatever gift each of you has received, as befits the stewards of a God so rich in graces. One of you preaches, let him remember that it is God’s message he is uttering; another distributes relief, let him remember that it is God who supplies him the opportunity; that so, in all you do, God may be glorified through Jesus Christ; to him be the glory and the power through endless ages, Amen.”
I Peter, 4: 7-11
The final chapter of this fine letter is first a charge to the priests of the pronvinces of Asia Minor, that they should be shepherds worthy of the Prince of shepherds. The younger priests to respect the older:
“Be shepherds to the flock God has given you. Carry out your charge as God would have it done, cordially, not like drudges, generously, not in the hope of sordid gain; not tyrannizing, each in his own sphere, but setting an example, as best you may, to the flock. So, when the Prince of shepherds makes Himself known, your prize will be that crown of glory which cannot fade. And you, who are young, must defer to these, your seniors. Deference to one another is the livery you must all wear; God thwarts the proud, and keeps his grace for the humble.”
I Peter, 5: 2-5
That humility and deference to one another is a lesson hard learnt, as we know from the Gospel, when Christ had to repeatedly counsel humility to the Apostles, and at one point said that those in the Christian community who would be masters must commit to being the servants of the others. And now there is that famous counsel about temptation that we hear often in the Sacred Liturgy:
“Be sober, and watch well; the devil, who is your enemy, goes about roaring like a lion, to find his prey, but you, grounded in the faith, must face him boldly…“
I Peter, 5: 8-9
The letter was probably dictated at Rome, which was referred to by early Christians as Babylon in its pagan turmoil. Peter speaks of Saint Mark, the evangelist, who was his assistant for a long time in Rome, before travelling to Alexandria to erect the Coptic Church there.
And I shall end with the end of this letter:
“The Church here in Babylon, united with you by God’s election, sends you her greeting; so does my son, Mark. Greet one another with the kiss of fellowship. Grace be to all of you, friends in Christ Jesus. Amen.“
I Peter, 5: 13-14
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