As the Church celebrates the Solemnity of Saints Peter and Paul, Fr. Marion Nguyen, OSB, offers his thoughts on the day’s liturgical readings under the theme: “The Silent Collapse and conversion of the Ego.”
By Fr. Marion Nguyen, OSB*
The Solemnity of the Holy Apostles Peter and Paul places us before the two great pillars of the universal Church.
If we look at the figure of Paul, his conversion appears immediate, evident, and spectacular: a blinding light on the road to Damascus (Acts 9:3-6), a voice from heaven, and a radical existential turnaround.
But how do we understand, instead, the conversion of Peter? His turning point does not happen in a single, flashing moment, but rather through a much more subtle, fragile, and painful journey. Yet, in the end, both share the exact same need for conversion.
Peter’s conversion, precisely because it is devoid of clamor and marked by the experience of personal failure, feels intimately closer to us and to the complexities of our time.
The summit of this journey unfolds on the shores of the Sea of Galilee, in the famous dialogue of John 21:15-19. To understand the depth of this rehabilitation, it is fruitful to bring the rich patristic insight of Saint Augustine into dialogue with the rigorous contemporary philological analysis of Cardinal Albert Vanhoye in his text “Pietro e Paolo” (Peter and Paul: Biblical Spiritual Exercises).
In his commentary on the Gospel of John, (Iohannis Evangelium Tractatus, 123, 5), Augustine masterfully summarizes the psychological and spiritual dynamic of the text, writing that “love must confess as many times as fear had denied” (reddatur trinae negationi trina confessio, ne minus amori lingua serviat quam timori).
The ultimate purpose of Jesus’ question is not an interrogation, but the establishment of a true “ordo amoris” (a rightly ordered love), in which human affection is healed and purified from any trace of pride.
Cardinal Vanhoye takes up this precious Augustinian “seed” and deepens its insight through a close reading of the Greek text in “Pietro e Paolo”.
In the first two questions (Jn 21:15-16), Jesus uses the verb “agapao” (total, divine, absolute love): “Do you love me (“agapas me”) more than these?“. Peter, wounded by the memory of his past presumption—when in the Upper Room he boldly cried out: “I will lay down my life for you!” (Jn 13:37) before falling into the triple denial (Jn 18:15-27)—no longer dares to elevate himself above others. He responds, therefore, using the verb “phileo” (human affection, authentic friendship): “Lord, you know that I love you / hold you dear (“philō se”).“
In this exchange, an exquisite pedagogical delicacy emerges: Jesus shows infinite patience and love for the rawness of Peter’s shame. He does not erase the past with a sweep of his hand, nor does he give up on His apostle because of his fragilities.
On the contrary, at the third question (Jn 21:17), Jesus performs the miracle of pastoral condescension: He steps down to Peter’s level and adopts his very same verb: “Do you love me / hold me dear? (“phileis me”)“.
At that precise moment, Peter’s ego definitively collapses. He understands that Christ does not demand flawless performance, but a radical and naked honesty. The truth is, Peter himself did not collapse, but the illusion of the Peter he imagined himself to be.
Only to a leader so emptied of self and converted can Jesus entrust the universal mission: “Feed ‘my’ sheep” (Jn 21:17). Vanhoye underscores how the emphasis is placed entirely on the ownership of the flock: those sheep belong to Christ; they do not become Peter’s.
This message resonates today with a dramatic urgency. We live in a society dominated by a “leadership of personality,” a digital ecosystem where a person’s worth is weighed based on the curation of their own image—stretching from the dynamics of great world leaders down to the common successful TikToker or YouTuber.
We are immersed daily in this media flow, consuming its content minute after minute, and we cannot afford to underestimate its deforming influence on our soul. This culture constantly tempts us to idolize the ego, to hide our flaws, and to seek continuous validation based on perceived strength or social consensus.
Yet, before we recognize ourselves in the excesses of our culture, we should ask a more personal question. Who among us, after years of marriage, deep friendship, family life, or life in community, has not discovered that authentic love eventually strips away every illusion? Those who remain with us long enough come to know both our strengths and our weaknesses.
The question, then, is not whether our carefully constructed façade will collapse, but whether we will allow that collapse to become, like Peter’s, the beginning of a deeper conversion.
The example of the true “princes” of the universal Church points us in the opposite direction. Peter became the rock of the Church not when he believed himself strongest, but when he finally abandoned the need to appear strong.
The shepherd entrusted with Christ’s flock was first a disciple who had learned to let the illusion of his self-sufficiency die under the merciful gaze of the risen Lord.
* Abbot of St. Martin Abbey—Lacey, Washington
