Do You Love Me?
Gospel Reflection for April 30, 2025: Feast of St. Pius V, Pope.
I have chosen to write on the optional memorial of Pope St. Pius V. As this reflection is being written, the Cardinals of the Catholic Church are making their preparations for the Conclave, where they will choose the next successor of St. Peter. However, I did write a reflection on the normative Gospel for today last year. You can find that here.
In today’s optional Gospel, we hear the narrative at the end of St. John’s Gospel where Our Lord asks Peter if he loves Him three times:
“After Jesus had revealed himself to his disciples and eaten breakfast with them, he said to Simon Peter, "Simon, son of John, do you love me more than these?" Simon Peter answered him, "Yes, Lord, you know that I love you." Jesus said to him, "Feed my lambs." He then said to Simon Peter a second time, "Simon, son of John, do you love me?" Simon Peter answered him, "Yes, Lord, you know that I love you." Jesus said to him, "Tend my sheep." He said to him the third time, "Simon, son of John, do you love me?" Peter was distressed that Jesus had said to him a third time, "Do you love me?" and he said to him, "Lord, you know everything; you know that I love you." Jesus said to him, "Feed my sheep." John 21:15-17
There are three things that I want to highlight from this passage: the question of love, the repetition of it, and the command that follows.
First, the question asked of St. Peter by the Lord is one that only really makes sense if you look at the original Greek. In English, it merely looks like Our Lord is asking Peter three times if Peter loves Him. And while the three-fold question is intentional, which we will address below, that isn’t the totality of the passage. In both Greek and Latin, there is a difference in the word for love that is used by Christ and by Peter.
In the Greek, the first two times He asks, Jesus uses the term αγαπας, which can be transliterated as agape. This word is used as a strong indication of great love, and in a Christian sense, it is a self-sacrificing love. It is the love that Christ has for man.1
In response, Peter replies with the Greek term φιλω. This is known as the term Philia, that is, an affection or friendly love. The Latin words used also shed some light on Peter’s response. In Latin, Christ uses the verb diligis, whereas Peter responds with amo. Amor is merely a movement of the appetitive power, it is lower in the faculty of the human person. It is not regulated by the will and is therefore a more brute love. Diligere is a type of love that is higher since it requires choice, a movement of the will, in the higher faculty of the person. Thus, it is impossible in brute animals. In both Latin and Greek, Our Lord is calling Peter to a higher love, and he responds with the lower.
It is because of this discrepancy that the third time Our Lord asks, He comes down to Peter’s level and asks Peter if He loves (philia) Him. This is why St. John writes that Peter was distressed. Peter realizes that he has caused Christ to lessen His words. Here, we see the imperfection of Peter and his reliance on the Lord.
Next, the repetition of the question has importance. Prior to Our Lord’s death, Peter denied the Lord three times.2 This constitutes a grave sin on Peter’s part, and an immense movement of contrition is necessary for his conversion. For Peter, who is chosen as the first pope,3 it is not just for him to be preferred to others after having sinned so grievously without an act of great love to repair the damage brought about by his sin. And so, in His great mercy, Our Lord calls Peter to a three-fold reparation. St. Thomas comments on this:
“The questions are about love, and Jesus asks, do you love me more than these? This was a suitable question, for Peter had previously fallen, as we saw before, and it was not appropriate that he be preferred to the others until his sin was forgiven, which is only brought about by charity: love covers a multitude of sins (1 Pet 4:8); love covers all offenses (Prov 10:12). So it was fitting that his charity be made known by this questioning, not indeed to him who looks into the depths of our hearts, but to others.”4
Peter’s charity covers his sin and so makes him worthy to be elevated to the papacy and to lead Christ’s flock. Here, we see another instance of Christ making man worthy, even though the man is flawed. This is a movement of Our Lord’s great love and mercy.
Finally, we come to the command: Feed my Sheep.
Our Lord is the Good Shepherd, and we are His sheep.5 It should not be lost on us that St. John recalls earlier in his gospel that Christ’s identity as the Good Shepherd climaxes with Him laying His life down for His sheep. This same movement of self-sacrificing love is demanded of Peter. The command to Peter is one of office (the papacy) but also one of sacrifice (lay his life down). Ultimately, Peter does this as he goes to cross under Emperor Nero. Ultimately, this three-fold exhortation to love is a sign of the office of Peter. He is called to love Christ above all things and to lay his life down. This holds true for all of the successors of St. Peter throughout the ages.
As the Cardinals gather in Conclave, let us pray for the Church and for the successor of St. Peter who will emerge on the balcony. Let us pray that he takes up this office of Peter and responds to the call in the same manner as St. Peter and St. Pius V. By God’s grace, the man that emerges from the room of tears can truly say and live out the words of Blessed Peter:
“Lord, you know all things. You know that I love you!”
It should not be lost on us that this question of Christ regarding self-sacrifice ought to be read with reference to the claim of St. Peter at the Last Supper, “Lord, I am ready to go with you to prison and to death.” Luke 22:33.
Cf. Luke 22:34 and 54-62.
Cf. Matthew 16:18.
St. Thomas Aquinas, Commentary on the Gospel of John, C. 21, L. 3, 2617.
Cf. John 10:11-18.
This is great and most helpful, enlightening and inspiring!!!!