I respond: It must be said that to have a dwelling place is in two ways: either by right of possession, as wealthy men have; or by the rest of inhabitation, as all have who turn aside to some house to stay. In the first way he did not have one, as a poor man; in the second way he did have one, as one at rest: for he was not a wanderer.
85. Question IV. Likewise it is asked concerning what he says: Andrew was one of those disciples.
Why did he name Andrew and not the other disciple? And if he was silent about one, why not about Andrew?
I respond: It must be said that the reason for expressing the name of Andrew rather than the other was twofold, namely because he was more distinguished, as Chrysostom says, and to show that Peter was called through Andrew. And in this a wonderful dispensation is evident: because he willed to call the greater and the elder through the lesser, and the wise through the simple. Whence he calls Peter through Andrew, and Nathanael the wise through Philip the unlearned.
86. Question V. It is asked concerning what is said: You shall be called Cephas, whether he imposed this name upon him at that time? That he did not, it seems:
1. Through the Interlinear Gloss: "He does not yet impose the name upon him, but prefigures it."
2. Likewise in Mark 3 it is said that the Lord called the twelve; and then "he imposed upon Simon the name Peter."
3. Likewise in Matthew 16 it is said that he imposed it then, when he made his confession.
It is commonly answered that this name Peter was here prefigured, in Mark 3 imposed, and in Matthew 16 confirmed.
But Augustine contradicts this solution, saying that this name was imposed upon Peter when he was led by Andrew to Christ; and Bede likewise says on Mark 3 that it was not then imposed, but before.
On this account it must be said that it was at this time imposed upon him, but nevertheless was not made public; because he was not yet from that time called Peter by others, but by his other, former name; but afterward, in Mark 3, he willed that he be called by this name; and in Matthew 16 this naming is rendered celebrated through the dignity befitting the name.
87. Question VI. Likewise it is asked: why did the Lord impose a name upon Peter at his calling rather than upon the others?
It seems that he was a respecter of persons, because he conferred the dignity of a name without merit.
To this Pelagius responds that he did this on account of the greater natural vigor which he saw in Peter: whence it is said: Jesus, looking upon him; and Pelagius says that through natural endowments it is possible to merit.
To this it must be responded that God sees not only exterior things, but also interior things: not only those things which are, but also those things which are to come: therefore as a sign that he was to be the future pastor of the Church, a name is imposed upon him. But as for what Pelagius says: "He looked upon his natural vigor"; Victor rejects this: whence he says: "He does not add a greater edifice of virtue on account of the foundation of natural endowments, as Pelagius falsely claimed, drawing from this the kindling of error: but he looked upon him with the eye of mercy and benignity."
88. Question VII. There is also a question: why are names not now changed for those who enter religious life, or even for those who are converted to Christ?
To this Chrysostom responds that the change of name was made as an incitement to virtues. Since therefore we now have one name which is most inciting to virtue, we ought to be content with that name: and this name is that of Christianity, because we are all called Christians.
Nevertheless the Roman Church still preserves the change of name in the Supreme Pontiff.
On the manifestation of the Word through Himself.
89. On the next day etc. This part, which begins at that place: This is the testimony of John etc., in which the manifestation of the Word is treated, was divided into two parts. In the first, the manifestation of the Word made through the voice of John is treated, up to this place. Then from here to the end of the eleventh chapter, the manifestation made through the Word Himself is treated. And because manifestation has regard both to those to whom it is made and to Him about whom it is made, therefore this part has two parts. In the first, manifestation is treated insofar as it regards the conditions on the part of those to whom it is made. In the second, manifestation is treated insofar as it regards the conditions on the part of the Word manifested: and that part begins at the beginning of the fifth chapter: After these things there was a feast day.
First, concerning this manifestation with respect to the conditions on the part of those to whom it is made.
The first part has four parts according to the four kinds of persons to whom He manifests Himself. In the first He manifests Himself to His disciples. In the second part He manifests Himself to the Jews, in the middle of the second chapter: After this He went down etc. In the third He manifests Himself to the Samaritans, at the beginning of the fourth chapter: When therefore Jesus knew etc. In the fourth part He manifests Himself to the Galileans, near the end of the fourth chapter, at that place: After two days He departed.
The first manifestation, which was made to the disciples.
The first part, in which He manifests Himself to His disciples, has two: in the first, the calling of the disciples is treated: in the second, the manifestation made to the called disciples, at that place: And the third day there was a marriage.
The calling therefore of the disciples made by the Lord is described in this order. First is noted the calling of the simple: second, the calling of the wise: third, the drawing of the one called; fourth, the confirmation of the one drawn.