Tradition of Peter in Rome

The problems surrounding the residence, martyrdom, and burial of Peter are among the most complicated of all those encountered in the study of the New Testament and the early church. The absence of any reference in Acts or Romans to a residence of Peter in Rome gives pause but is not conclusive. If Peter did write 1 Peter, the mention of “Babylon” in 5:13 is fairly reliable evidence that Peter resided at some time in the capital city. If Peter was not the author of the first epistle that bears his name, the presence of this cryptic reference witnesses at least to a tradition of the late 1st or early 2nd century. “Babylon” is a cryptic term indicating Rome, and it is the understanding utilized in Revelation 14:8; 16:19; 17:5, 6 and in the works of various Jewish seers.

It may be said that by the end of the 1st century there existed a tradition that Peter had lived in Rome. Further early evidence for the tradition is found in the Letter to the Romans by St. Ignatius, the early 2nd-century bishop of Antioch. It is probable that the tradition of a 25-year episcopate of Peter in Rome is not earlier than the beginning or the middle of the 3rd century. The claims that the church of Rome was founded by Peter or that he served as its first bishop are in dispute and rest on evidence that is not earlier than the middle or late 2nd century.

Words of John 21:18, 19 clearly refer to the death of Peter and are cast into the literary form of prophecy. The author of this chapter is aware of a tradition concerning the martyrdom of Peter when the apostle was an old man. And there is a possible reference here to crucifixion as the manner of his death. But as to when or where the death took place, there is not so much as a hint.

The strongest evidence to support the thesis that Peter was martyred in Rome is to be found in the Letter to the Corinthians (c. 96 ce; 5:1–6:4) of St. Clement of Rome:

Peter, who by reason of wicked jealousy, not only once or twice but frequently endured suffering and thus, bearing his witness, went to the glorious place which he merited (5:4).…To these men [Peter and Paul] who lived such holy lives there was joined a great multitude of the elect who by reason of rivalry were victims of many outrages and tortures and who became outstanding examples among us (6:1).

These sources, plus the suggestions and implications of later works, combine to lead many scholars to accept Rome as the location of the martyrdom and the reign of Nero as the time.

As part of the general question of Peter’s residence and martyrdom in Rome, debated since the appearance of the Defensor pacis of Marsilius of Padua (c. 1275–c. 1342), the particular question of where Peter was buried has been argued. There is not the slightest hint at a solution in the New Testament. The earliest evidence (c. 200 ce) is found in a fragment of a work by St. Gaius (or Caius) witnessing to a tradition at least a generation earlier (c. 165 ce) that the “trophy” (i.e., tropaion, or monument) of Peter was located at the Vatican. Though difficult to interpret, the use of the word “trophy” indicates that in this period the Vatican area was associated with either the tomb of the apostle or simply a monument erected in the area of Peter’s victory (i.e., his martyrdom).

Some scholars find support for a tradition that the apostle was buried ad catacumbas (“at the catacombs” of San Sebastiano) on the Via Appia in an inscription of St. Damasus I (pope, 366–384), composed in such ambiguous terms that it was certain to foster such misinterpretations as are found in the letter of St. Gregory the Great to the empress Constantina and in the notice of Pope St. Cornelius in the Liber pontificalis. Apart from the aforementioned, later literary tradition is unanimous in indicating the Vatican Hill as the place of burial. See Peristephanon 12, of Prudentius, various notices in the Liber pontificalis, and the Salzburg Itinerary. Liturgical sources such as the Depositio martyrum and the Martyrologium Hieronymianum, though interesting, add nothing to the literary evidence.

Excavations were begun in the late 19th century in order to substantiate the theory that the burial of Peter and Paul was ad catacumbas. After a half century of investigation, it now seems reasonable to concede that a cult of the apostles existed there about 260 ce, though Christian influence may have been exerted as early as 200 ce. None of the excavations, however, in all of the areas indicated at various times as the resting place of the apostolic relics, have produced any evidence whatsoever that the bodies of Peter and Paul were either buried there originally or brought there at a later time after earlier burials elsewhere.

In the early 4th century the emperor Constantine (died 337 ce) with considerable difficulty erected a basilica on the Vatican Hill. The difficulty of the task, combined with the comparative ease with which this great church might have been built on level ground only a slight distance to the south, may support the contention that the emperor was convinced that the relics of Peter rested beneath the small aedicula (shrine for a small statue) over which he had erected the basilica. The task before the excavators was to determine whether or not the belief of Constantine accorded with the facts or was based merely upon a misunderstanding.

The excavation of this site, which lies far beneath the high altar of the present church of St. Peter, was begun in 1939. The problems encountered in excavation and interpretation of what has been discovered are extremely complex. There are some scholars who are convinced that a box found in one of the fairly late sidewalls of the aedicula contains fragments of the remains of the apostle, fragments which at an earlier time may have rested in the earth beneath the aedicula. Others are most definitely not convinced. If a grave of the apostle did exist in the area of the base of the aedicula, nothing identifiable of that grave remains today. Furthermore, the remains discovered in the box that until comparatively recently rested in the sidewall do not lead necessarily to a more positive conclusion. Archaeological investigation has not solved with any great degree of certainty the question of the location of the tomb of Peter. If it was not in the area of the aedicula, perhaps the grave rested elsewhere in the immediate vicinity, or perhaps the body was never recovered for burial at all.

The feasts of St. Peter

Five festivals in the calendar of the Roman Catholic Church involve honour paid to Peter. In each the name of Paul is also associated. First chronologically, on January 18 is celebrated the festival of the Cathedra Petri (Latin: “Chair of Peter”) at Rome and on February 22 at Antioch. June 29 marks the festival of Peter and Paul, ranking among the 12 most important celebrations of the Roman Catholic Church. The escape of Peter from his chains is noted in the feast of August 1. Last, the dedications of the basilicas of Peter and Paul, commemorating their construction by the emperor Constantine, are celebrated in the festival of November 18.