The Rock and the Rocks at Caesarea Philippi

“Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, ‘Who do people say that the Son of Man is?’” (MT 16:13) The setting and context of Jesus’ question to the Twelve should not be lost on us: Caesarea Philippi was originally known as Panion (or Paneas) because of a shrine built there to the Greco-Roman god, Pan [2].

If you don’t remember your introduction to Greco-Roman mythology from high school English (or English 101), then it is good to be reminded that Pan was the Grecian god associated with wild, pastoral places and sex. Pan’s cult was a fertility cult [3].

The shrine of Pan was a kind of red light district for that city, and Jesus brings the Twelve to one of the

most sinful places in all of Israel, a place that the teachers of the Law (the rabbis) forbade pious Jews of even going near, in order to reveal himself as the true God of Israel [4].

Caesarea Philippi, near the ancient city of Dan, was predominantly a gentile city (Greco-Roman) north of Palestine. It was a secluded, picturesque city because the Banias stream led to a rock-face more than 100 feet high and 500 feet across [5]. It was here, in the clefts of this expansive rock-face, that the shrine of Pan was located, with engraved statues of Pan all throughout the little nooks of the rock.

Immediately, upon coming within sight of the impressive rock-face, the Apostles start answering Jesus hurriedly, “Some say John the Baptist, but others Elijah, and still others Jeremiah, or one of the prophets,” because they know the suspect area Jesus has brought them to [6]. Now, the Apostles’ panicked answers to Jesus’ question become even more poignant when one considers that the Greek god, Pan, is the etymological root for the English word “panic”[7]. In Greek mythology, when Pan awakens from an afternoon nap in secluded places, his angry shout causes panic in all those that hear his shouts nearby: the Greek term indicating the feeling of total fear that is sudden and experienced in the presence of a god [8]. Here, the Apostles’ fright is the ultimate example of situational irony— they panic because they are so near the shrine of Pan, one of the most sinful sites in all of Israel— now, they stand before the One, True God who alone can satisfy and instill such fear. It is only Peter, the head of the Apostles, that speaks with a peaceful level-headedness: “You are the Messiah, the Son of the living God.” [9]

Jesus’ praise of Peter’s answer is interesting: “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven,” because it seems to be more lavish than one might expect from Jesus in this seedy place.

However, to understand Jesus’ response to Peter, we need to consider the setting once again: on either side of Pan’s shrine was a temple to Tiberius Caesar (Rome’s then emperor who thought of himself as a god) and to the right of the shrine a temple built to Zeus (Greece’s most exalted god) [see first picture above]. Jesus’ generous praise of Peter’s answer now makes much more sense because it is only the Holy Spirit who has revealed to Peter who the “real” God is in this particular location. Amidst the visual confusion and cacophony of answers, it is only Peter who recognizes the lesson. Jesus’ pertinent question comes, too, in the winter before his death [10]. He takes the Twelve to Caesarea Philippi before they head to Jerusalem for what will be Jesus’ final Passover to make sure they truly understand His identity [11]. While Pan’s shrine is quiet, waiting for the revelers to return for the spring and summer months, Jesus asks this essential question about his identity because he knows the Apostles need to get this answer right before he enters into his Passion.

Behind Jesus, just above the walls of the city, was all the power of Rome, the entire sexual tradition of the Greco-Roman world, and the pagans' belief in the superior power of Zeus as their father-god. By Jesus putting himself in the foreground and putting the gods of the world in the background, Jesus tests the Twelve, asking them personally: “But who do you say that I am?” [12].

At this moment, Jesus is asking for an individual profession of faith, and it is only Peter, head of the Apostles, that discerns the lesson correctly and is ready to answer rightly.

In fact, the Lord changed Simon’s name at this very moment (like God does with Abram in the Old Testament), giving Simon his new mission in front of this impressive rock-face: “And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it.” [13]  The significance of Jesus’ words and gestures would not have been lost on the Eleven (or Peter) either. In front of the enormous rock-face at Caesarea Philippi, Jesus establishes his Divine Lordship over every other god that man can imagine for himself (or the Enemy), and Jesus promises that his Church will prevail through the rock of Peter’s authority.

Again, the setting of Caesarea Philippi is important here, and this last point would not have been lost on

the Eleven (or Peter) either, for when Jesus says ‘and the gates of Hades will not prevail against it’[14], Jesus would have looked directly back at the cave to the left of Pan’s shrine (see first picture). Behind the temple dedicated to Tiberius Caesar was an ancient cave that had a pool of water of an incredible depth. It was here that devotees of Pan would throw their goat sacrifices. If the goat-sacrifice floated, not sinking into the seemingly bottomless waters, then Pan was angry and not appeased by the offering; if it sank into the abyss, then it was accepted by Hades (hell) and Pan [15]. 

The fact that Jesus reveals Peter’s specific mission at Caesarea Philippi, within the larger context of his vocation (“of being a fisher of men”), is a powerful witness to Peter and the others. Peter would have known, personally, from that moment on, that Jesus would not fail him: his authority would ultimately be Jesus’ authority working through him. The Eleven would have understood to look to Peter to see the true Presence of Jesus and His authority from that moment forward.

Interestingly, on this day, February 22nd, the Church celebrates the feast of the Chair of Peter. The feast day has some archeological reference to a specific chair that has since been retired behind the beautiful stained glass window dedicated to the Holy Spirit in St. Peter’s Basilica; however, this fact is somewhat secondary to the true meaning of the feast. The feast of the Chair of St. Peter celebrates Peter’s authority that is given by Jesus himself at Caesarea Philippi:

“I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” [16]

Peter’s special authority (represented by the chair) is significant because it is only Peter that is able to discern accurately the Truth (Jesus) at Caesarea Philippi, amidst the world’s (and the Enemy’s) falsehoods.

In our present day, sadly, the authority of Peter is often ignored, questioned, or outright railed against, both inside and outside the Church. Very few trust Peter (i.e., the Pope), that he discerns matters regarding faith and morals correctly. Today, many ignore the utterances of Peter, yet it is only Peter who is at peace amidst the idols of the world and of the Enemy at Caesarea Philippi.

I think Peter, the Apostle, has much to teach us in this Gospel passage, his countenance and demeanor are the alternatives to following Pan’s suggestions regarding our sexuality. Following Pan and the spirit of the world (and the Enemy) in sexual matters, will lead us only to an interior kind of panic; however, following Peter’s example of entrusting ourselves to Jesus, particularly our sexual desires, leads to Peter’s peace.

Maybe, as a resolution from today’s meditation, we take some time to do a deeper research into why the Church teaches what she teaches on sexual matters (whether we agree with it fully or not), trying to discover the inner logic behind her utterances; or, we take some time to examine ourselves and the idols that we’ve set up for ourselves: is sex, money, or power dominating my attention and focus? Do we put our identity in these things? Do I believe that my personal happiness is tied up in what the Church teaches, or do I feel my personal happiness is found in something else? If something else is Pan in our lives, then it's time to enter into the desert of Lent and spend time with Jesus in quiet, secluded places.

Author: Adam Hauser, English Department 

[1] Matthew 16:13
[2] Hahn, Scott & Mitch, Curtis, Matthew. The Ignatius Catholic Study Bible: New Testament [RSVCE], ed. Scott Hahn & Curtis Mitch (San Francisco: Ignatius Press, 2010), 36.
[3] Jaki, Fr. Stanley L. And on This Rock: the Witness of One Land and Two Covenants. Front Royal, VA: Christendom Press, 1997.
[4] Land of the Bible: Israel Land of Creation. Accessed February 12, 2021.

https://www.land-of-the-bible.com/Caesarea_Philippi

[5] Land of the Bible: Israel Land of Creation. Accessed February 12, 2021.

https://www.land-of-the-bible.com/Caesarea_Philippi

[6] Matthew 16:14
[7] Jaki, Fr. Stanley L. And on This Rock: the Witness of One Land and Two Covenants. Front Royal, VA: Christendom Press, 1997.
[8]ibid.
[9]Matthew 16:16

[10] Pivonka, Fr. David. “Who Do You Say That I Am?” WILDGOOSE.TV. Franciscan University of Steubenville. Accessed February 19, 2021. https://wildgoose.tv/programs/1-who-do-you-say-that-i-am-final_1-1af6ab.
[11] ibid.
[12]Matthew 16:15

[13] Matthew 16:18

[14] ibid.

[15] Land of the Bible: Israel Land of Creation. Accessed February 12, 2021.   

https://www.land-of-the-bible.com/Caesarea_Philippi

[16] Matthew 16:19