Author Topic: The Chair of St Peter (Read 3326 times)

poche · « **Reply #20 on:** February 20, 2016, 11:52:54 PM »

St. Luke does not tell us whither Peter went after his liberation from the prison in Jerusalem. From incidental statements we know that he subsequently made extensive missionary tours in the East, although we are given no clue to the chronology of his journeys. It is certain that he remained for a time at Antioch; he may even have returned thither several times. The Christian community of Antioch was founded by Christianized Jews who had been driven from Jerusalem by the persecution (Acts 11:19 sqq.). Peter's residence among them is proved by the episode concerning the observance of the Jєωιѕн ceremonial law even by Christianized pagans, related by St. Paul (Galatians 2:11-21). The chief Apostles in Jerusalem — the "pillars", Peter, James, and John — had unreservedly approved St. Paul's Apostolate to the Gentiles, while they themselves intended to labour principally among the Jews. While Paul was dwelling in Antioch (the date cannot be accurately determined), St. Peter came thither and mingled freely with the non-Jєωιѕн Christians of the community, frequenting their houses and sharing their meals. But when the Christianized Jews arrived in Jerusalem, Peter, fearing lest these rigid observers of the Jєωιѕн ceremonial law should be scandalized thereat, and his influence with the Jєωιѕн Christians be imperiled, avoided thenceforth eating with the uncircuмcised.

His conduct made a great impression on the other Jєωιѕн Christians at Antioch, so that even Barnabas, St. Paul's companion, now avoided eating with the Christianized pagans. As this action was entirely opposed to the principles and practice of Paul, and might lead to confusion among the converted pagans, this Apostle addressed a public reproach to St. Peter, because his conduct seemed to indicate a wish to compel the pagan converts to become Jews and accept circuмcision and the Jєωιѕн law. The whole incident is another proof of the authoritative position of St. Peter in the early Church, since his example and conduct was regarded as decisive. But Paul, who rightly saw the inconsistency in the conduct of Peter and the Jєωιѕн Christians, did not hesitate to defend the immunity of converted pagans from the Jєωιѕн Law. Concerning Peter's subsequent attitude on this question St. Paul gives us no explicit information. But it is highly probable that Peter ratified the contention of the Apostle of the Gentiles, and thenceforth conducted himself towards the Christianized pagans as at first. As the principal opponents of his views in this connexion, Paul names and combats in all his writings only the extreme Jєωιѕн Christians coming "from James" (i.e., from Jerusalem). While the date of this occurrence, whether before or after the Council of the Apostles, cannot be determined, it probably took place after the council (see below). The later tradition, which existed as early as the end of the second century (Origen, "Hom. vi in Lucam"; Eusebius, Church History III.36), that Peter founded the Church of Antioch, indicates the fact that he laboured a long period there, and also perhaps that he dwelt there towards the end of his life and then appointed Evodrius, the first of the line of Antiochian bishops, head of the community. This latter view would best explain the tradition referring the foundation of the Church of Antioch to St. Peter.

It is also probable that Peter pursued his Apostolic labours in various districts of Asia Minor for it can scarcely be supposed that the entire period between his liberation from prison and the Council of the Apostles was spent uninterruptedly in one city, whether Antioch, Rome, or elsewhere. And, since he subsequently addressed the first of his Epistles to the faithful in the Provinces of Pontus, Galatia, Cappadocia, and Asia, one may reasonably assume that he had laboured personally at least in certain cities of these provinces, devoting himself chiefly to the Diaspora. The Epistle, however, is of a general character, and gives little indication of personal relations with the persons to whom it is addressed. The tradition related by Bishop Dionysius of Corinth (in Eusebius, Church History II.25) in his letter to the Roman Church under Pope Soter (165-74), that Peter had (like Paul) dwelt in Corinth and planted the Church there, cannot be entirely rejected. Even though the tradition should receive no support from the existence of the "party of Cephas", which Paul mentions among the other divisions of the Church of Corinth (1 Corinthians 1:12; 3:22), still Peter's sojourn in Corinth (even in connection with the planting and government of the Church by Paul) is not impossible. That St. Peter undertook various Apostolic journeys (doubtless about this time, especially when he was no longer permanently residing in Jerusalem) is clearly established by the general remark of St. Paul in 1 Corinthians 9:5, concerning the "rest of the apostles, and the brethren [cousins] of the Lord, and Cephas", who were travelling around in the exercise of their Apostleship.

Peter returned occasionally to the original Christian Church of Jerusalem, the guidance of which was entrusted to St. James, the relative of Jesus, after the departure of the Prince of the Apostles (A.D. 42-44). The last mention of St. Peter in the Acts (15:1-29; cf. Galatians 2:1-10) occurs in the report of the Council of the Apostles on the occasion of such a passing visit. In consequence of the trouble caused by extreme Jєωιѕн Christians to Paul and Barnabas at Antioch, the Church of this city sent these two Apostles with other envoys to Jerusalem to secure a definitive decision concerning the obligations of the converted pagans (see JUDAIZERS). In addition to James, Peter and John were then (about A.D. 50-51) in Jerusalem. In the discussion and decision of this important question, Peter naturally exercised a decisive influence. When a great divergence of views had manifested itself in the assembly, Peter spoke the deciding word. Long before, in accordance with God's testimony, he had announced the Gospels to the heathen (conversion of Cornelius and his household); why, therefore, attempt to place the Jєωιѕн yoke on the necks of converted pagans? After Paul and Barnabas had related how God had wrought among the Gentiles by them, James, the chief representative of the Jєωιѕн Christians, adopted Peter's view and in agreement therewith made proposals which were expressed in an encyclical to the converted pagans.

The occurrences in Caesarea and Antioch and the debate at the Council of Jerusalem show clearly Peter's attitude towards the converts from paganism. Like the other eleven original Apostles, he regarded himself as called to preach the Faith in Jesus first among the Jews (Acts 10:42), so that the chosen people of God might share in the salvation in Christ, promised to them primarily and issuing from their midst. The vision at Joppe and the effusion of the Holy Ghost over the converted pagan Cornelius and his kinsmen determined Peter to admit these forthwith into the community of the faithful, without imposing on them the Jєωιѕн Law. During his Apostolic journeys outside Palestine, he recognized in practice the equality of Gentile and Jєωιѕн converts, as his original conduct at Antioch proves. His aloofness from the Gentile converts, out of consideration for the Jєωιѕн Christians from Jerusalem, was by no means an official recognition of the views of the extreme Judaizers, who were so opposed to St. Paul. This is established clearly and incontestably by his attitude at the Council of Jerusalem. Between Peter and Paul there was no dogmatic difference in their conception of salvation for Jєωιѕн and Gentile Christians. The recognition of Paul as the Apostle of the Gentiles (Galatians 2:1-9) was entirely sincere, and excludes all question of a fundamental divergence of views. St. Peter and the other Apostles recognized the converts from paganism as Christian brothers on an equal footing; Jєωιѕн and Gentile Christians formed a single Kingdom of Christ. If therefore Peter devoted the preponderating portion of his Apostolic activity to the Jews, this arose chiefly from practical considerations, and from the position of Israel as the Chosen People. Baur's hypothesis of opposing currents of "Petrinism" and "Paulinism" in the early Church is absolutely untenable, and is today entirely rejected by Protestants.

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poche · « **Reply #21 on:** February 22, 2016, 11:20:37 PM »

It is an indisputably established historical fact that St. Peter laboured in Rome during the last portion of his life, and there ended his earthly course by martyrdom. As to the duration of his Apostolic activity in the Roman capital, the continuity or otherwise of his residence there, the details and success of his labours, and the chronology of his arrival and death, all these questions are uncertain, and can be solved only on hypotheses more or less well-founded. The essential fact is that Peter died at Rome: this constitutes the historical foundation of the claim of the Bishops of Rome to the Apostolic Primacy of Peter.

St. Peter's residence and death in Rome are established beyond contention as historical facts by a series of distinct testimonies extending from the end of the first to the end of the second centuries, and issuing from several lands.

http://www.newadvent.org/cathen/11744a.htm

poche · « **Reply #22 on:** February 23, 2016, 11:37:58 PM »

•That the manner, and therefore the place of his death, must have been known in widely extended Christian circles at the end of the first century is clear from the remark introduced into the Gospel of St. John concerning Christ's prophecy that Peter was bound to Him and would be led whither he would not — "And this he said, signifying by what death he should glorify God" (John 21:18-19, see above). Such a remark presupposes in the readers of the Fourth Gospel a knowledge of the death of Peter.
•St. Peter's First Epistle was written almost undoubtedly from Rome, since the salutation at the end reads: "The church that is in Babylon, elected together with you, saluteth you: and so doth my son Mark" (5:13). Babylon must here be identified with the Roman capital; since Babylon on the Euphrates, which lay in ruins, or New Babylon (Seleucia) on the Tigris, or the Egyptian Babylon near Memphis, or Jerusalem cannot be meant, the reference must be to Rome, the only city which is called Babylon elsewhere in ancient Christian literature (Revelation 17:5; 18:10; "Oracula Sibyl.", V, verses 143 and 159, ed. Geffcken, Leipzig, 1902, 111).
•From Bishop Papias of Hierapolis and Clement of Alexandria, who both appeal to the testimony of the old presbyters (i.e., the disciples of the Apostles), we learn that Mark wrote his Gospel in Rome at the request of the Roman Christians, who desired a written memorial of the doctrine preached to them by St. Peter and his disciples (Eusebius, Church History II.15, 3.40, 6.14); this is confirmed by Irenaeus (Against Heresies 3.1). In connection with this information concerning the Gospel of St. Mark, Eusebius, relying perhaps on an earlier source, says that Peter described Rome figuratively as Babylon in his First Epistle.
•Another testimony concerning the martyrdom of Peter and Paul is supplied by Clement of Rome in his Epistle to the Corinthians (written about A.D. 95-97), wherein he says (chapter 5): "Through zeal and cunning the greatest and most righteous supports [of the Church] have suffered persecution and been warred to death. Let us place before our eyes the good Apostles — St. Peter, who in consequence of unjust zeal, suffered not one or two, but numerous miseries, and, having thus given testimony (martyresas), has entered the merited place of glory". He then mentions Paul and a number of elect, who were assembled with the others and suffered martyrdom "among us" (en hemin, i.e., among the Romans, the meaning that the expression also bears in chapter 4). He is speaking undoubtedly, as the whole passage proves, of the Neronian persecution, and thus refers the martyrdom of Peter and Paul to that epoch.
•In his letter written at the beginning of the second century (before 117), while being brought to Rome for martyrdom, the venerable Bishop Ignatius of Antioch endeavours by every means to restrain the Roman Christians from striving for his pardon, remarking: "I issue you no commands, like Peter and Paul: they were Apostles, while I am but a captive" (Epistle to the Romans 4). The meaning of this remark must be that the two Apostles laboured personally in Rome, and with Apostolic authority preached the Gospel there.
•Bishop Dionysius of Corinth, in his letter to the Roman Church in the time of Pope Soter (165-74), says: "You have therefore by your urgent exhortation bound close together the sowing of Peter and Paul at Rome and Corinth. For both planted the seed of the Gospel also in Corinth, and together instructed us, just as they likewise taught in the same place in Italy and at the same time suffered martyrdom" (in Eusebius, Church History II.25).
•Irenaeus of Lyons, a native of Asia Minor and a disciple of Polycarp of Smyrna (a disciple of St. John), passed a considerable time in Rome shortly after the middle of the second century, and then proceeded to Lyons, where he became bishop in 177; he described the Roman Church as the most prominent and chief preserver of the Apostolic tradition, as "the greatest and most ancient church, known by all, founded and organized at Rome by the two most glorious Apostles, Peter and Paul" (Against Heresies 3.3; cf. 3.1). He thus makes use of the universally known and recognized fact of the Apostolic activity of Peter and Paul in Rome, to find therein a proof from tradition against the heretics.
•In his "Hypotyposes" (Eusebius, Church History IV.14), Clement of Alexandria, teacher in the catechetical school of that city from about 190, says on the strength of the tradition of the presbyters: "After Peter had announced the Word of God in Rome and preached the Gospel in the spirit of God, the multitude of hearers requested Mark, who had long accompanied Peter on all his journeys, to write down what the Apostles had preached to them" (see above).
•Like Irenaeus, Tertullian appeals, in his writings against heretics, to the proof afforded by the Apostolic labours of Peter and Paul in Rome of the truth of ecclesiastical tradition. In De Præscriptione 36, he says: "If thou art near Italy, thou hast Rome where authority is ever within reach. How fortunate is this Church for which the Apostles have poured out their whole teaching with their blood, where Peter has emulated the Passion of the Lord, where Paul was crowned with the death of John". In Scorpiace 15, he also speaks of Peter's crucifixion. "The budding faith Nero first made bloody in Rome. There Peter was girded by another, since he was bound to the cross". As an illustration that it was immaterial with what water baptism is administered, he states in his book (On Baptism 5) that there is "no difference between that with which John baptized in the Jordan and that with which Peter baptized in the Tiber"; and against Marcion he appeals to the testimony of the Roman Christians, "to whom Peter and Paul have bequeathed the Gospel sealed with their blood" (Against Marcion 4.5).
•The Roman, Caius, who lived in Rome in the time of Pope Zephyrinus (198-217), wrote in his "Dialogue with Proclus" (in Eusebius, Church History II.25) directed against the Montanists: "But I can show the trophies of the Apostles. If you care to go to the Vatican or to the road to Ostia, thou shalt find the trophies of those who have founded this Church". By the trophies (tropaia) Eusebius understands the graves of the Apostles, but his view is opposed by modern investigators who believe that the place of execution is meant. For our purpose it is immaterial which opinion is correct, as the testimony retains its full value in either case. At any rate the place of execution and burial of both were close together; St. Peter, who was executed on the Vatican, received also his burial there. Eusebius also refers to "the inscription of the names of Peter and Paul, which have been preserved to the present day on the burial-places there" (i.e. at Rome).
•There thus existed in Rome an ancient epigraphic memorial commemorating the death of the Apostles. The obscure notice in the Muratorian Fragment ("Lucas optime theofile conprindit quia sub praesentia eius singula gerebantur sicuti et semote passionem petri evidenter declarat", ed. Preuschen, Tübingen, 1910, p. 29) also presupposes an ancient definite tradition concerning Peter's death in Rome.
•The apocryphal Acts of St. Peter and the Acts of Sts. Peter and Paul likewise belong to the series of testimonies of the death of the two Apostles in Rome.

http://www.newadvent.org/cathen/11744a.htm

poche · « **Reply #23 on:** February 24, 2016, 11:22:30 PM »

In opposition to this distinct and unanimous testimony of early Christendom, some few Protestant historians have attempted in recent times to set aside the residence and death of Peter at Rome as legendary. These attempts have resulted in complete failure. It was asserted that the tradition concerning Peter's residence in Rome first originated in Ebionite circles, and formed part of the Legend of Simon the Magician, in which Paul is opposed by Peter as a false Apostle under Simon; just as this fight was transplanted to Rome, so also sprang up at an early date the legend of Peter's activity in that capital (thus in Baur, "Paulus", 2nd ed., 245 sqq., followed by Hase and especially Lipsius, "Die quellen der römischen Petrussage", Kiel, 1872). But this hypothesis is proved fundamentally untenable by the whole character and purely local importance of Ebionitism, and is directly refuted by the above genuine and entirely independent testimonies, which are at least as ancient. It has moreover been now entirely abandoned by serious Protestant historians (cf., e.g., Harnack's remarks in "Gesch. der altchristl. Literatur", II, i, 244, n. 2). A more recent attempt was made by Erbes (Zeitschr. fur Kirchengesch., 1901, pp. 1 sqq., 161 sqq.) to demonstrate that St. Peter was martyred at Jerusalem. He appeals to the apocryphal Acts of St. Peter, in which two Romans, Albinus and Agrippa, are mentioned as persecutors of the Apostles. These he identifies with the Albinus, Procurator of Judaea, and successor of Festus and Agrippa II, Prince of Galilee, and thence conciudes that Peter was condemned to death and sacrificed by this procurator at Jerusalem. The untenableness of this hypothesis becomes immediately apparent from the mere fact that our earliest definite testimony concerning Peter's death in Rome far antedates the apocryphal Acts; besides, never throughout the whole range of Christian antiquity has any city other than Rome been designated the place of martyrdom of Sts. Peter and Paul.

Although the fact of St. Peter's activity and death in Rome is so clearly established, we possess no precise information regarding the details of his Roman sojourn. The narratives contained in the apocryphal literature of the second century concerning the supposed strife between Peter and Simon Magus belong to the domain of legend. From the already mentioned statements regarding the origin of the Gospel of St. Mark we may conclude that Peter laboured for a long period in Rome. This conclusion is confirmed by the unanimous voice of tradition which, as early as the second half of the second century, designates the Prince of the Apostles the founder of the Roman Church. It is widely held that Peter paid a first visit to Rome after he had been miraculously liberated from the prison in Jerusalem; that, by "another place", Luke meant Rome, but omitted the name for special reasons. It is not impossible that Peter made a missionary journey to Rome about this time (after 42 A.D.), but such a journey cannot be established with certainty. At any rate, we cannot appeal in support of this theory to the chronological notices in Eusebius and Jerome, since, although these notices extend back to the chronicles of the third century, they are not old traditions, but the result of calculations on the basis of episcopal lists. Into the Roman list of bishops dating from the second century, there was introduced in the third century (as we learn from Eusebius and the "Chronograph of 354") the notice of a twenty-five years' pontificate for St. Peter, but we are unable to trace its origin. This entry consequently affords no ground for the hypothesis of a first visit by St. Peter to Rome after his liberation from prison (about 42). We can therefore admit only the possibility of such an early visit to the capital.

The task of determining the year of St. Peter's death is attended with similar difficulties. In the fourth century, and even in the chronicles of the third, we find two different entries. In the "Chronicle" of Eusebius the thirteenth or fourteenth year of Nero is given as that of the death of Peter and Paul (67-68); this date, accepted by Jerome, is that generally held. The year 67 is also supported by the statement, also accepted by Eusebius and Jerome, that Peter came to Rome under the Emperor Claudius (according to Jerome, in 42), and by the above-mentioned tradition of the twenty-five years' episcopate of Peter (cf. Bartolini, "Sopra l'anno 67 se fosse quello del martirio dei gloriosi Apostoli", Rome, 1868) . A different statement is furnished by the "Chronograph of 354" (ed. Duchesne, "Liber Pontificalis", I, 1 sqq.). This refers St. Peter's arrival in Rome to the year 30, and his death and that of St. Paul to 55.

Duchesne has shown that the dates in the "Chronograph" were inserted in a list of the popes which contains only their names and the duration of their pontificates, and then, on the chronological supposition that the year of Christ's death was 29, the year 30 was inserted as the beginning of Peter's pontificate, and his death referred to 55, on the basis of the twenty-five years' pontificate (op. cit., introd., vi sqq.). This date has however been recently defended by Kellner ("Jesus von Nazareth u. seine Apostel im Rahmen der Zeitgeschichte", Ratisbon, 1908; "Tradition geschichtl. Bearbeitung u. Legende in der Chronologie des apostol. Zeitalters", Bonn, 1909). Other historians have accepted the year 65 (e.g., Bianchini, in his edition of the "Liber Pontificalis" in P.L. CXXVII. 435 sqq.) or 66 (e.g. Foggini, "De romani b. Petri itinere et episcopatu", Florence, 1741; also Tillemont). Harnack endeavoured to establish the year 64 (i.e. the beginning of the Neronian persecution) as that of Peter's death ("Gesch. der altchristl. Lit. bis Eusebius", pt. II, "Die Chronologie", I, 240 sqq.). This date, which had been already supported by Cave, du Pin, and Wieseler, has been accepted by Duchesne (Hist. ancienne de l'église, I, 64). Erbes refers St. Peter's death to 22 Feb., 63, St. Paul's to 64 ("Texte u. Untersuchungen", new series, IV, i, Leipzig, 1900, "Die Todestage der Apostel Petrus u. Paulus u. ihre rom. Denkmaeler"). The date of Peter's death is thus not yet decided; the period between July, 64 (outbreak of the Neronian persecution), and the beginning of 68 (on 9 July Nero fled from Rome and committed ѕυιcιdє) must be left open for the date of his death. The day of his martyrdom is also unknown; 29 June, the accepted day of his feast since the fourth century, cannot be proved to be the day of his death (see below).

Concerning the manner of Peter's death, we possess a tradition — attested to by Tertullian at the end of the second century (see above) and by Origen (in Eusebius, Church History II.1)—that he suffered crucifixion. Origen says: "Peter was crucified at Rome with his head downwards, as he himself had desired to suffer". As the place of execution may be accepted with great probability the Neronian Gardens on the Vatican, since there, according to Tacitus, were enacted in general the gruesome scenes of the Neronian persecution; and in this district, in the vicinity of the Via Cornelia and at the foot of the Vatican Hills, the Prince of the Apostles found his burial place. Of this grave (since the word tropaion was, as already remarked, rightly understood of the tomb) Caius already speaks in the third century. For a time the remains of Peter lay with those of Paul in a vault on the Appian Way at the place ad Catacuмbas, where the Church of St. Sebastian (which on its erection in the fourth century was dedicated to the two Apostles) now stands. The remains had probably been brought thither at the beginning of the Valerian persecution in 258, to protect them from the threatened desecration when the Christian burial-places were confiscated. They were later restored to their former resting-place, and Constantine the Great had a magnificent basilica erected over the grave of St. Peter at the foot of the Vatican Hill. This basilica was replaced by the present St. Peter's in the sixteenth century. The vault with the altar built above it (confessio) has been since the fourth century the most highly venerated martyr's shrine in the West. In the substructure of the altar, over the vault which contained the sarcophagus with the remains of St. Peter, a cavity was made. This was closed by a small door in front of the altar. By opening this door the pilgrim could enjoy the great privilege of kneeling directly over the sarcophagus of the Apostle. Keys of this door were given as previous souvenirs (cf. Gregory of Tours, "De gloria martyrum", I, xxviii).

The memory of St. Peter is also closely associated with the Catacomb of St. Priscilla on the Via Salaria. According to a tradition, current in later Christian antiquity, St. Peter here instructed the faithful and administered baptism. This tradition seems to have been based on still earlier monumental testimonies. The catacomb is situated under the garden of a villa of the ancient Christian and senatorial family, the Acilii Glabriones, and its foundation extends back to the end of the first century; and since Acilius Glabrio, consul in 91, was condemned to death under Domitian as a Christian, it is quite possible that the Christian faith of the family extended back to Apostolic times, and that the Prince of the Apostles had been given hospitable reception in their house during his residence at Rome. The relations between Peter and Pudens whose house stood on the site of the present titular church of Pudens (now Santa Pudentiana) seem to rest rather on a legend.

Concerning the Epistles of St. Peter, see EPISTLES OF SAINT PETER; concerning the various apocrypha bearing the name of Peter, especially the Apocalypse and the Gospel of St. Peter, see APOCRYPHA. The apocryphal sermon of Peter (kerygma), dating from the second half of the second century, was probably a collection of supposed sermons by the Apostle; several fragments are preserved by Clement of Alexandria (cf. Dobschuts, "Das Kerygma Petri kritisch untersucht" in "Texte u. Untersuchungen", XI, i, Leipzig, 1893).

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poche · « **Reply #24 on:** February 25, 2016, 11:19:03 PM »

As early as the fourth century a feast was celebrated in memory of Sts. Peter and Paul on the same day, although the day was not the same in the East as in Rome. The Syrian Martyrology of the end of the fourth century, which is an excerpt from a Greek catalogue of saints from Asia Minor, gives the following feasts in connexion with Christmas (25 Dec.): 26 Dec., St. Stephen; 27 Dec., Sts. James and John; 28 Dec., Sts. Peter and Paul. In St. Gregory of Nyssa's panegyric on St. Basil we are also informed that these feasts of the Apostles and St. Stephen follow immediately after Christmas. The Armenians celebrated the feast also on 27 Dec.; the Nestorians on the second Friday after the Epiphany. It is evident that 28 (27) Dec. was (like 26 Dec. for St. Stephen) arbitrarily selected, no tradition concerning the date of the saints' death being forthcoming. The chief feast of Sts. Peter and Paul was kept in Rome on 29 June as early as the third or fourth century. The list of feasts of the martyrs in the Chronograph of Philocalus appends this notice to the date — "III. Kal. Jul. Petri in Catacuмbas et Pauli Ostiense Tusco et Basso Cose." (=the year 258) . The "Martyrologium Hieronyminanum" has, in the Berne manuscript, the following notice for 29 June: "Romae via Aurelia natale sanctorum Apostolorum Petri et Pauli, Petri in Vaticano, Pauli in via Ostiensi, utrumque in catacuмbas, passi sub Nerone, Basso et Tusco consulibus" (ed. de Rossi-Duchesne, 84).

The date 258 in the notices shows that from this year the memory of the two Apostles was celebrated on 29 June in the Via Appia ad Catacuмbas (near San Sebastiano fuori le mura), because on this date the remains of the Apostles were translated thither (see above). Later, perhaps on the building of the church over the graves on the Vatican and in the Via Ostiensis, the remains were restored to their former resting-place: Peter's to the Vatican Basilica and Paul's to the church on the Via Ostiensis. In the place Ad Catacuмbas a church was also built as early as the fourth century in honour of the two Apostles. From 258 their principal feast was kept on 29 June, on which date solemn Divine Service was held in the above-mentioned three churches from ancient times (Duchesne, "Origines du culte chretien", 5th ed., Paris, 1909, 271 sqq., 283 sqq.; Urbain, "Ein Martyrologium der christl. Gemeinde zu Rom an Anfang des 5. Jahrh.", Leipzig, 1901, 169 sqq.; Kellner, "Heortologie", 3rd ed., Freiburg, 1911, 210 sqq.). Legend sought to explain the temporary occupation by the Apostles of the grave Ad Catacuмbas by supposing that, shortly after their death, the Oriental Christians wished to steal their bodies and bring them to the East. This whole story is evidently a product of popular legend. (Concerning the Feast of the Chair of Peter, see CHAIR OF PETER.)

A third Roman feast of the Apostles takes place on 1 August: the feast of St. Peter's Chains. This feast was originally the dedication feast of the church of the Apostle, erected on the Esquiline Hill in the fourth century. A titular priest of the church, Philippus, was papal legate at the Council of Ephesus in 431. The church was rebuilt by Sixtus III (432-40) at the expense of the Byzantine imperial family. Either the solemn consecration took place on 1 August, or this was the day of dedication of the earlier church. Perhaps this day was selected to replace the heathen festivities which took place on 1 August. In this church, which is still standing (S. Pietro in Vincoli), were probably preserved from the fourth century St. Peter's chains, which were greatly venerated, small filings from the chains being regarded as precious relics. The church thus early received the name in Vinculis, and the feast of 1 August became the feast of St. Peter's Chains (Duchesne, op. cit., 286 sqq.; Kellner, loc. cit., 216 sqq.). The memory of both Peter and Paul was later associated also with two places of ancient Rome: the Via Sacra, outside the Forum, where the magician Simon was said to have been hurled down at the prayer of Peter and the prison Tullianum, or Carcer Mamertinus, where the Apostles were supposed to have been kept until their execution. At both these places, also, shrines of the Apostles were erected, and that of the Mamertine Prison still remains in almost its original form from the early Roman time. These local commemorations of the Apostles are based on legends, and no special celebrations are held in the two churches. It is, however, not impossible that Peter and Paul were actually confined in the chief prison in Rome at the fort of the Capitol, of which the present Carcer Mamertinus is a remnant.

http://www.newadvent.org/cathen/11744a.htm