On Saints Peter and Paul
Paul wants Christians to have a “responsible” and “adult faith”. The words “adult faith” in recent decades have formed a widespread slogan. It is often meant in the sense of the attitude of those who no longer listen to the Church and her Pastors but autonomously choose what they want to believe and not to believe hence a do-it-yourself faith. And it is presented as a “courageous” form of self-expression against the Magisterium of the Church. In fact, however, no courage is needed for this because one may always be certain of public applause. Rather, courage is needed to adhere to the Church’s faith, even if this contradicts the “logic” of the contemporary world. This is the non-conformism of faith which Paul calls an “adult faith”. It is the faith that he desires. On the other hand, he describes chasing the winds and trends of the time as infantile. Thus, being committed to the inviolability of human life from its first instant, thereby radically opposing the principle of violence also precisely in the defence of the most defenceless human creatures is part of an adult faith. It is part of an adult faith to recognize marriage between a man and a woman for the whole of life as the Creator’s ordering, newly re-established by Christ. Adult faith does not let itself be carried about here and there by any trend. It opposes the winds of fashion. It knows that these winds are not the breath of the Holy Spirit; it knows that the Spirit of God is expressed and manifested in communion with Jesus Christ. However, here too Paul does not stop at saying “no”, but rather leads us to the great “yes”. He describes the mature, truly adult faith positively with the words: “speaking the truth in love” (cf. Eph 4: 15). The new way of thinking, given to us by faith, is first and foremost a turning towards the truth. The power of evil is falsehood. The power of faith, the power of God, is the truth. The truth about the world and about ourselves becomes visible when we look to God. And God makes himself visible to us in the Face of Jesus Christ. In looking at Christ, we recognize something else: truth and love are inseparable. In God both are inseparably one; it is precisely this that is the essence of God. For Christians, therefore, truth and love go together. Love is the test of truth. We should always measure ourselves anew against this criterion, so that truth may become love and love may make us truthful.
Another important thought appears in this verse of St Paul. The Apostle tells us that by acting in accordance with truth in love, we help to ensure that all things (ta pánta) the universe may grow, striving for Christ. On the basis of his faith, Paul is not only concerned in our personal rectitude nor with the growth of the Church alone. He is interested in the universe: ta pánta. The ultimate purpose of Christ’s work is the universe the transformation of the universe, of the whole human world, of all creation. Those who serve the truth in love together with Christ contribute to the true progress of the world. Yes, here it is quite clear that Paul is acquainted with the idea of progress. Christ his life, his suffering and his rising was the great leap ahead in the progress of humanity, of the world. Now, however, the universe must grow in accordance with him. Where the presence of Christ increases, therein lies the true progress of the world. There, mankind becomes new and thus the world is made new.
And this excerpt from Fr. Hans Urs von Balthasar’s, The Office of Peter and the Structure of the Church:
Just as Peter builds on John and John is within (and beside) Peter, the Petrine aspect perhaps appears nowhere more clearly than in Paul. Conversely, Pauline influence is unmistakable in Peter’s letters,  which are evidently intended to transmit wholly Petrine tradition. Again, we see two striking figures (who do not in the least blur each other and who have distinct theological and ecclesiological valences) in perichoresis, nor could it be otherwise among the members of the “living Body of Christ”.
Still, not every member communicates in the same way with the other. Within the manifest structure (which we stress is not definable in terms of tight distinctions) there are delicate lines of relation, most clearly drawn and represented by Luke and John. Luke portrays a family relationship between Mary and the Baptist, and, as Paul’s companion, he circumspectly builds a bridge between the latter and the Gospel tradition. Luke and John both bring to light deep, hidden mariological dimensions. In the episode at the foot of the Cross, told only by John, he who in the beginning of the Acts of the Apostles is always shown together with Peter becomes “son” and guardian of the Mother. Thus he is shifted into a discrete but totally indispensable central position (mediating between Peter and Mary, between the official, masculine Church and the feminine Church) that alone can give these two dimensions of the Church’s mysterium their place and proportion. Only where these concrete proportions are seen, understood and meditated upon in the light of faith, can one speak to advantage about the office of Peter in the Church. Moreover, this cannot be isolated from its most intimate connection with and within the collegium of the Twelve, each of whom was explicitly called by name.
 Ernst Käsemann, “Die Legitimität des Apostels”, in Zeitschrift für Neutestamentliche Wissenschaft 41, (1942).
 K. H. Schelkle, Die Petrusbriefe, der Judasbrief (Freiburg im Breisgau: Herder, 1961), 5ff.; cf. the entries under “Paulusbriefe” in the index.