Exegesis of Matthew 16:13-20, made in the light of historical and doctrinal terms occurred after 70 years in Judea, in which the evangelist Matthew was presented with its Judeo-Christian Church, indicates clearly existing in the text emphasis and related them to universalist objectives . They primarily guided him to define the saving message of Jesus the Risen of being Christological and Ecclesiological, in the final version edited by himself, in the Gospel of the Kingdom at the turning point for the fate of the Palestinian Church. The scene from Caesarea Philippi is edited in a manner which allows Peter to run his church in the Hellenistic world in order to gain complete doctrinal confidence that the same power of binding and resolving in heaven and on earth which he received from Jesus Simon Barjon to exercise it in the land of Israel, is also possessed by Simon Peter to celebrate it with the same saving efficiency in the lands of the heathen. Without this doctrinal certainty, it would probably be impossible to guarantee its further Judeo-Christian existence in the world of ethnochristians and gentiles.

Simone Simoni (1532–1602) was an Italian philosopher interested primarily in early modern Aristotelianism and court physician to King Stefan Batory of Poland. After the king's sudden death at Grodno on 12 December 1586, Simoni was accused of having made serious mistakes while attending his royal patient. In a bitter dispute with his rival, Niccolo Bucello, he came up witha spirited defence of his diagnosis and the adequacy of the treatment in view of the circumstances which played a crucial role in the last days of his patient. This article examines Simoni's argument concerning the king’s health, diseases and death, entitled Divi Stephani Primi Polonorum Regis Magnique Lithuanorum Ducis etc. sanitas, vita medica, aegritudo, mors (Nyssa 1587). Simoni fleshes out his polemic with a wide range of rhetorical devices, including many forms of irony and arguments ad personam. He also brings into it the larger context of interrelations between medicine and early modern philosophy, especially natural philosophy, summed up in the adage ubi desinit physicus, ibi medicus incipit (where the philosopher finishes, there the physician begins). Basically a vita medica of the king in his last days, it is also a fascinating portrait of a monarch with a passion for game hunting.