It does at first sight seem strange that when John had exclaimed, "It is the Lord!" when Peter had plunged into the lake to swim to the shore where Jesus stood, when all the little company had indubitable evidence that Jesus was indeed with them, there should still have been this reticence, this diffidence, this awe. Yet such conduct is not inconsistent with human nature; and its analogue is still to be discerned in human experience.

I. THE SOUL RECOGNIZES CHRIST BY HIS DIVINE DEMEANOR AND LANGUAGE. The authority and the considerateness with which Jesus addressed the disciples, and the provision which he made for their wants, were to them an assurance that they were not mistaken in their conviction that they were in the presence of their Lord. Only let the heart be open to the manifestations of the spiritual presence of the Divine Lord and Savior of men, in his Word and in human society, and the conclusion will be reached speedily and certainly that the work witnesses to the Worker; that the light and heat are an index to the presence of the sun. The correspondence between human need on the one hand and Divine provision on the other is so marked and so perfect as to suggest, and indeed to require, belief in the authoritative mission of Christ, and in his eternal presence in human society.

II. THE SOUL MAY BE DETERRED BY ITS VERY REVERENCE FROM INTELLECTUAL INQUIRY INTO CHRIST'S CREDENTIALS. No doubt there are those who believe as they have been taught and trained to believe, and whose belief is simply the reflection of that of others. Yet there are natures, refined and sensitive, who are so perfectly convinced of our Lord's Deity and mission, that to doubt of, and even to inquire into, this matter seems almost like a scrutiny into a mother's virtue or a father's integrity. They have the witness within themselves. For some, evidences and investigation and criticism may be necessary; but for these reverent souls is no such need. Knowing "it is the Lord," they dare not ask him, "Who art thou?"

III. SUCH FAITH IS SUFFICIENT FOR HIM WHO EXERCISES IT, AND IS ACCEPTABLE TO THE LORD HIMSELF. Men may reason and argue and dispute, and yet never come to faith, whilst there are believing souls who are altogether indifferent to logical processes and insusceptible to critical doubt. The heart may be peaceful and strong in fellowship with the Savior who has revealed himself to it. And he whose claims will endure all scrutiny, and whose right transcends all debate, is yet willing to accept the homage of the child-like, and the devotion of the congenial and the pure. - T.

(cf. John 1:39): — Here is —

I. NEARNESS familiar and domestic. While we are sinners faith brings us into a justified state by simply looking to Christ; but after believing faith then assists us to enjoy Christ. Some expect to enjoy Christ first and believe Him afterwards; but you must take God's mercies in their order. You will not find "Come and dine" in the first chapter of John — there it is, "Come and see." Believe Jesus first, and you shall feed on Him afterwards. "Come and see" gives peace, but "Come and dine" gives heaven, for it gives Christ.

II. UNION WITH JESUS, because the only meat that we can eat when we dine with Christ is Himself. We do not provide the supper. Christ found the fish, the fire, and the bread, and then said, "Come and dine." The fire that warms our heart when we have fellowship with Him comes from Himself, and the fish that we eat is His own, and the wine that we drink flows from His own heart. Oh, what union is this!

III. FELLOWSHIP WITH THE SAINTS. You are not to eat your morsel alone, but in company. We sit down in heaven with Abraham, Isaac, and Jacob, at the marriage supper of the Lamb, and no small part of the hereafter bliss is connected with the fellowship of the saints. So here we enjoy the company as well as the feast. The Supper of the Lord is the table of communion, not only with the Master, but also with all who love Him. Hungry men are sure to be quarrelsome, but if you would have sweetest fellowship with each other, live on Christ. We do not expect to see all Christians agreeing, but we are sure that one of the most likely plans for cultivating a brotherly spirit is to listen to Christ's words, "Come and dine."

IV. THE SOURCE OF STRENGTH FOR EVERY CHRISTIAN. To look at Christ is to live, but for strength to serve Him you must come and dine. We need as much food for the soul as for the body, and unless we eat we shall be fainting by the way. If you want to be as Mr. Feeblemind, take only a small modicum of spiritual food in your closets; neglect family prayer; never attend a prayer-meeting; on no account speak about religious matters during the week; go late to the house of God, and fall asleep when you get there; as soon as you leave the place of worship talk about the weather. All your strength depends upon union with Christ. Away from Him you must wither as a branch severed from the vine. Feeding on Him you will be like the branch which is drinking up the sap from the parent stem; you will be strong enough to bring forth fruit.

V. GROWTH AND PROGRESS IN SPIRITUAL THINGS. To see Christ is to begin the Christian's life, but to grow in grace we must "come and dine." The early history of the first disciples is by no means satisfactory. They were evidently only babes in spiritual things. They had seen Jesus, and loved Him, and followed Him, but they were far from possessing the Spirit of Christ. Now after they had reached this stage of living on Christ they became new men. It is no longer mere sight, but an inward appropriation, and the consequences are manifest. Many Christians remain stunted and dwarfed. They exist but do not grow. The reason is evident, they are not taking of Christ, and they neglect to appropriate to themselves the blessing which He is waiting to bestow.

VI. PREPARATION FOR SERVICE. Before the feast is concluded, Christ says to Peter, "Feed My lambs;" "Feed My sheep;" "Follow Me." All the strength supplied by Christ is for service. Some Christians are for living on Christ, but are not so anxious to live for Christ. Heaven is the place where saints feast most and work most. Now, earth should be a preparation for heaven; come and dine, and then go and labour. Freely ye receive, freely give; gather up all the fragments of your feast, and carry the loaves and fishes to others, as did the disciples. We are not to hold the precious grains of truth like a mummy does the wheat, for ages, without giving it a chance of growing. No, feed yourself, and then go forth and bid others come and eat and drink. Why does the Lord send down the rain upon the thirsty earth, and give the sunshine and the genial refreshing breeze?

(C. H. Spurgeon.)

an emblem of redemption: —

I. THE TIME WAS OPPORTUNE. The disciples had tried all their resources for means of a livelihood that night and had failed. They were no doubt tired, hungry, and dejected. The dinner came just at the right time. It is just so with the redemptive system. After the world had tried everything for its salvation — poetry, philosophy, religion, civilization — and grew worse, Christ came "in the fulness of time."

II. THE PROVISIONS WERE DESIRABLE. The fish they caught they had been toiling all night to obtain. They were craving for such food. The provisions of the gospel are both suited to man's needs and urgently required. They are —

1. Renovating.

2. Cleansing.

3. Developing.

4. Harmonizing.

5. Perfecting.In Isaiah 25:6 we have a description of the great Spiritual banquet. How rich, varied, abundant the viands!

III. THE HOST WAS CONDESCENDING. What a sight! — the Son of God preparing a feast for poor fishermen, and dining with them. Thus He has done in redemption. He descended into the "lowest parts of the earth," unto the lowest grades; "made Himself of no reputation."

(D. Thomas, D. D.)

1. Our Lord is careful of bodily wants. Twice in the days of His flesh He fed the people with bread and fish, and now He has risen He still thinks of the hungering bodies of the disciples. This may be a warrant to the churches to feed, not to try and proselytize.

2. If any of you are needy catch at this. He who said to the seven, "Come and break your fast," will not forget you. I cannot tell how the fire was lighted, &c., but some way or other you will be fed.

3. If Jesus is thus careful of bodily wants, much more will He be careful of your souls. After He had supplied the one He proceeds to Supply the other.

I. THE IMPORTANCE OF A FEAST WITH JESUS. It was important to these men —

1. For they were wet and cold; so a fire was provided where they could dry their jerseys and warm their hands. They were hungry too, and here is the old food, light and easy of digestion. Christ does not like to see us wet, and cold, and hungry, because it is not good for us. If, therefore, you feel uncomfortable and unhappy Jesus does not want you to be so. Many a battle has been lost because the soldiers were not in good condition.

2. They were weary with the night's fruitless toil; and when Christ's modern workers feel discouraged He invites them to come and break their fast with Him.

3. They were likely to forget their bodily wants in their sudden success. It is hungry work now to live on catching and counting. Successful workers are prone to forget their own spiritual wants.

4. Christ was about to overhaul them. It is needful that Christ should feed us before He searches us.

5. They were about to receive a commission. Christ does not send people to feed His sheep and lambs without feeding them first.

6. They were about to enter on a perilous path. Wonder not that you are called to endure fiery trials, but see that you are first fed on heavenly bread.

II. JESUS ACTING AS HOST. IS not this wonderful? Jesus communing with Thomas, who doubted Him, and Peter, who denied Him. Notice Jesus our Host —

1. Preparing the feast. It was an act of creative power. Your soul can ever feed on what Christ creates, but on nothing else.

2. Waiting on the feasters. Sometimes a host will say, "Help yourselves," but we cannot help ourselves; so "Jesus cometh and taketh bread and giveth them." There is good spiritual food in the Word, but sometimes we cannot get at it; so Jesus puts it into our hearts.

3. Showing Himself. Giving them food was the most effective manner of doing this. When the Word nourishes most, then is the time of the clearest vision of Christ; and that vision is the most satisfying thing on earth or in heaven.

III. THE PROVISIONS.

1. What He had mysteriously prepared. Feed now on the mysteries of —

(1)Everlasting love.

(2)The covenant of grace.

(3)The brotherhood of Christ.

(4)Atoning efficacy.

2. What He had graciously given. God's mercies are like the hundred and fifty and three — an odd number, but very exact. Has not your net, too, been full of answers to prayer?

IV. HOW THE GUESTS BEHAVED THEMSELVES.

1. They only spoke one word — "No;" which betrayed the emptiness and hunger of their souls. You may say to your Lord, "I am a negative, nobody and nowhere without Thee." The devotion which shows itself by bawling may be genuine, but it is very superficial. Deep waters are still. It takes a wise man to hold his tongue.

2. They asked Christ no questions. People who have no religion are fond of religious questions. But when you get near Christ there is no questioning. We believe in the Bible because we know the Author, and are therefore not troubled with sceptical doubts. They were lost in wonder at His amazing condescension, and His majestic presence. What could they do but hold their tongues?

(C. H. Spurgeon.)

This chapter has a sacramental character, and the words, "Come and dine," are a summons to communion. Note —

I. THE ENTERTAINMENT.

1. There is already fish prepared when Jesus says, "Bring of the fish now caught." Host and guest must each contribute. "If any man will hear My voice and open the door, I will come in and sup with him and he with Me," i.e., I with him as his Guest, and he with Me as Mine. It is so here. Communion implies reciprocity. When Christ meets His people at the holy feast He is there as the Host who furnishes the fire and the fish, the bread and the wine, the supplies of grace and of the Spirit. But He is also the Guest. We partake of Him, but He looks to partake of us, though we know that He can find nothing that can give Him pleasure till He puts it there. This fish which we must bring He guided into the net. Christ having first given the grace comes to receive of it. He is spiritually present to receive as well as communicate that highest joy which is the interchange of conscious feeling and trusted love, to partake of us as we of Him.

2. If this be the case can we come thoughtlessly, with defiled hands, or with self-righteousness to offer ourselves for Christ's participation? Nay, but let us come with what He craves, the love on receiving which here or anywhere He sees of the travail of His soul and is satisfied.

II. THE FEELING. "None durst ask Him." Why should they if they knew? The saying expresses that almost new converse with which the disciples after the Resurrection regarded their Lord. One there had previously presumed to question, "Be it far from Thee, Lord." It was not so now. Think with what instinctive awe we should regard a similar manifestation of Christ now. Questioning would have been impertinent. They must wait for Him to speak now. It would also have been mistrusting. Well enough did they know it was the Lord, notwithstanding the changes which the three days had wrought. There is a familiarity in words, hymns, meditations, in these times which befits not our intercourse with the Risen. Let the feeling which reigns around the Lord's table be one of reverence. This is not dread, distance, bondage, but adoring love.

III. THE CONVERSATION. Some have found it difficult to maintain a spirit of prolonged communion at the Lord's table; but let them learn from this to commune about —

1. Their sins. Who can doubt that Peter's three denials were uppermost in his heart? Yet you will note that there was no remorse for an irrevocable past, and no excuses for inexcusable guilt. Be guided by this in your communion, and this one topic will provide enough for an hour's profitable discourse.

2. Their work. This communion brought reinstatement for Peter in his apostolate, and a particular designation to his future employment. Converse, then, about thy work, its past deficiencies, and thy need of present and future strength to do it.

3. Their future. Peter's was here revealed, and if thine is not in such particularity, yet the words, "Follow Me," will hearten thee to meet it, whatever it may be.

4. Their friends, "What shall this man do?"

(Dean Vaughan.)

Didymus, Jesus, John, Jonah, Jonas, Nathanael, Peter, Simon, Thomas, Zabdi, ZebedeeCana, Galilee, Sea of TiberiasBreak, Breakfast, Conscious, Dared, Dine, Disciples, Durst, Eat, Fast, Fear, Felt, Inquire, Master, None, Putting, Question, Says, Sure, Ventured, Venturing1. Jesus appearing again to his disciples is known of them by the great catch of fish.
12. He dines with them;
15. earnestly commands Peter to feed his lambs and sheep;
18. foretells him of his death;
22. rebukes his curiosity.
24. The conclusion.

John 21:12

     4476   meals
     5355   invitations

John 21:1-13

     4420   breakfast

John 21:10-13

     4642   fish

John 21:12-13

     2530   Christ, death of

November 20. "The Disciple whom Jesus Loved Leaned on his Breast" (John xxi. 20).
"The disciple whom Jesus loved leaned on His breast" (John xxi. 20). An American gentleman once visited the saintly Albert Bengel. He was very desirous to hear him pray. So one night he lingered at his door, hoping to overhear his closing devotions. The rooms were adjoining and the doors ajar. The good man finished his studies, closed his books, knelt down for a moment and simply said: "Dear Lord Jesus, things are still the same between us," and then sweetly fell asleep. So close was his communion …
Rev. A. B. Simpson—Days of Heaven Upon Earth

'Lovest Thou Me?'
'Jesus saith 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.'--JOHN xxi. 15. Peter had already seen the risen Lord. There had been that interview on Easter morning, on which the seal of sacred secrecy was impressed; when, alone, the denier poured out his heart to his Lord, and was taken to the heart that he had wounded. Then there had been two interviews on the two successive Sundays …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

An Eloquent Catalogue
'There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of His disciples.'--JOHN xxi. 2. This chapter, containing the infinitely significant and pathetic account of our Lord's appearance to these disciples by the Sea of Tiberias, is evidently an appendix to the Gospel of John. The design of that Gospel is complete with the previous chapter, and there is a formal close, as of the whole book, at the end thereof. But whilst …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

The Beach and the Sea
'When the morning was now come, Jesus stood on the shore; but the disciples knew not that it was Jesus.'--JOHN xxi. 4. The incident recorded in this appendix to John's Gospel is separated from the other appearances of our risen Lord in respect of place, time, and purpose. They all occurred in and about Jerusalem; this took place in Galilee. The bulk of them happened on the day of the Resurrection, one of them a week after. This, of course, to allow time for the journey, must have been at a considerably …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

'It is the Lord!'
'Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord.--JOHN xxi. 7. It seems a very strange thing that these disciples had not, at an earlier period of this incident, discovered the presence of Christ, inasmuch as the whole was so manifestly a repetition of that former event by which the commencement of their ministry had been signalised, when He called them to become 'fishers of men.' We are apt to suppose that when once again they embarked on the lake, and went back to their …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Youth and Age, and the Command for Both
Annual Sermon to the Young '... When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.... And when He had spoken this, He saith unto him, Follow Me.'--JOHN xxi. 18, 19. The immediate reference of these words is, of course, to the martyrdom of the Apostle Peter. Our Lord contrasts the vigorous and somewhat self-willed youth and the mellowed …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

'They Also Serve who Only Stand and Wait'
'Peter, seeing him, saith to Jesus, Lord, and what shall this man do! Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me.'--John xxi. 21, 22. We have seen in a former sermon that the charge of the risen Christ to Peter, which immediately precedes these verses, allotted to him service and suffering. The closing words of that charge 'Follow Me!' had a deep significance, as uniting both parts of his task in the one supreme command of imitation of his Master. …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

November the Thirteenth a Transformed Fisherman
"Simon Peter saith unto them, I go a fishing." --JOHN xxi. 1-14. Simon Peter had often gone a fishing, but never had he gone as he went in the twilight of that most wonderful evening. He handled the ropes in a new style, with a new dignity born of the bigger capacity of his own soul. He turned to the familiar task, but with a quite unfamiliar spirit. He went a fishing, but the power of the resurrection went with him. This action of Simon Peter's is the only true test of the reality of any spiritual …
John Henry Jowett—My Daily Meditation for the Circling Year

Love and Service.
TEXT: JOHN xxi. 16. "He saith to him again a second time, Simon, son of John, lovest thou Me? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto him, Tend my sheep." THERE is no more important charge than that which the Lord gave to His apostle in these words. He calls Himself the Shepherd of His flock; therefore what He here committed to the charge of the apostle was to do the Lord's own work in His name, and under His oversight and ruling direction as Chief Shepherd. But …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

On the Same Words of the Gospel of John. xxi. 15, "Simon, Son of John, Lovest Thou Me More than These?" Etc.
1. Ye remember that the Apostle Peter, the first of all the Apostles, was disturbed at the Lord's Passion. Of his own self disturbed, but by Christ renewed. For he was first a bold presumer, and became afterwards a timid denier. He had promised that he would die for the Lord, when the Lord was first to die for him. When he said then, "I will be with Thee even unto death," and "I will lay down my life for Thee;" the Lord answered him, "Wilt thou lay down thy life for Me? Verily I say unto thee, Before …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, John. xxi. 16, "Simon, Son of John, Lovest Thou Me?" Etc.
1. Ye have observed, beloved, that in to-day's lesson it was said by the Lord to Peter in a question, "Lovest thou Me?" To whom he answered, "Thou knowest, Lord, that I love thee." This was done a second, and a third time; and at each several reply, the Lord said, "Feed My lambs." [4317] To Peter did Christ commend His lambs to be fed, who fed even Peter himself. For what could Peter do for the Lord, especially now that He had an Immortal Body, and was about to ascend into heaven? As though He had …
Saint Augustine—sermons on selected lessons of the new testament

Lovest Thou Me?
Without preface, for we shall have but little time this morning--may God help us to make good use of it!--we shall mention three things: first a solemn question--"Lovest thou me?" secondly, a discreet answer, "Yes, Lord, thou knowest that I love thee;" and thirdly, a required demonstration of the fact, "He saith unto him, Feed my lambs;" or, again, "Feed my sheep." I. First, then, here was A SOLEMN QUESTION, which our Saviour put to Peter, not for his own information, for, as Peter said, "Thou knowest …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Christ among the Common Things of Life
William James Dawson, Congregational preacher and evangelist, was born in Towcester, Northamptonshire, in 1854. He was educated at Kingswood School, Bath, and Didsbury College, Manchester. He has long been known as an author of originality and pure literary style. In 1906 he received the pastorate of Highbury Quadrant Congregational Church, London, and accepted an invitation to do general evangelistic work under the auspices of the National Council of the Congregational churches of the United States. …
Various—The World's Great Sermons, Volume 10

Erroneous Opinions Imputed to the Apostles.
A species of candour which is shown towards every other book is sometimes refused to the Scriptures: and that is, the placing of a distinction between judgment and testimony. We do not usually question the credit of a writer, by reason of an opinion he may have delivered upon subjects unconnected with his evidence: and even upon subjects connected with his account, or mixed with it in the same discourse or writing, we naturally separate facts from opinions, testimony from observation, narrative from …
William Paley—Evidences of Christianity

Of Avoiding of Curious Inquiry into the Life of Another
"My Son, be not curious, nor trouble thyself with vain cares. What is that to thee? Follow thou Me.(1) For what is it to thee whether a man be this or that, or say or do thus or thus? Thou hast no need to answer for others, but thou must give an answer for thyself. Why therefore dost thou entangle thyself? Behold, I know all men, and I behold all things which are done under the sun; and I know how it standeth with each one, what he thinketh, what he willeth, and to what end his thoughts reach. …
Thomas A Kempis—Imitation of Christ

Instructions to Converts.
Text.--Feed my lambs.--John xxi. 15. YOU, who read your Bibles, recollect the connection in which these words are found, and by whom they were spoken. They were addressed by the Lord Jesus Christ to Peter, after he had denied his Lord, and had professed repentance. Probably one of the designs which Christ had in view, in suffering Peter to sin so awfully as to deny his master, was to produce a deeper work of grace in him, and thus fit him for the peculiar duty to which he intended to call him, in …
Charles Grandison Finney—Lectures on Revivals of Religion

Synopsis. --Arbitrary Criticism of the Biblical Narratives of the Raising of the "Dead. " --Facts which it Ignores. --The Subject Related to the Phenomena of Trance
III SYNOPSIS.--Arbitrary criticism of the Biblical narratives of the raising of the "dead."--Facts which it ignores.--The subject related to the phenomena of trance, and records of premature burial.--The resuscitation in Elisha's tomb probably historical.--Jesus' raising of the ruler's daughter plainly a case of this kind.--His raising of the widow's son probably such.--The hypothesis that his raising of Lazarus may also have been such critically examined.--The record allows this supposition.--Further …
James Morris Whiton—Miracles and Supernatural Religion

Seventh Appearance of Jesus.
(Sea of Galilee.) ^D John XXI. 1-25. ^d 1 After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested himself on this wise. 2 There was together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee [see p. 111], and the sons of Zebedee, and two other of his disciples. 3 Simon Peter saith unto them, I go a fishing. [As usual, Peter was the leader.] They say unto him, We also come with thee. They went forth, and entered into the boat; …
J. W. McGarvey—The Four-Fold Gospel

The Harmony of the Gospels
36. The church early appreciated the value and the difficulty of having four different pictures of the life and teachings of the Lord. Irenaeus at the close of the second century felt it to be as essential that there should be four gospels as that there should be "four zones of the world, four principal winds, and four faces of the cherubim" (Against Heresies III. ii. 8). 37. Before Irenaeus, however, another had sought to obviate the difficulty of having four records which seem at some points to …
Rush Rhees—The Life of Jesus of Nazareth

Feeding the Lambs.
Some years ago when attending to the work to which the Lord had called me in one of the sunny Southern States it was my happy privilege to enjoy for a few days the kind hospitality of a generous Christian farmer. One balmy afternoon while walking over the pleasant fields of his large farm, with my heart in sweet communion with God, I came upon the most beautiful flock of sheep it had ever been my privilege to behold. They were quietly grazing in a rich green pasture, near by which silently flowed …
Charles Ebert Orr—Food for the Lambs; or, Helps for Young Christians

The Fall of the Empire and of the Papacy
[Sidenote: Urban IV (1261-4).] The date of Alexander's death marks the beginning of a new episode in the history of the mediaval Papacy. His successor, Urban IV, was a Frenchman. With more vigour than his predecessor he pursued the policy of the destruction of the Hohenstaufen. Since the English prince had proved a useless tool and no more money could be wrung from the English people, he obtained the renunciation of the claims of Edmund to the Sicilian crown and turned to his native country for a …
D. J. Medley—The Church and the Empire

Epistle xx. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. Our most pious and God-appointed lord, among his other august cares and burdens, watches also in the uprightness of spiritual zeal over the preservation of peace among the priesthood, inasmuch as he piously and truly considers that no one can govern earthly things aright unless he knows how to deal with divine things, and that the peace of the republic hangs on the peace of the universal Church. For, most serene Lord, what human power, and what strength …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

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