``Where
the Bishop is, there let the multitude of believers be;
even as where Jesus is, there is the Catholic Church'' Ignatius of
Antioch, 1st c. A.D
Feast of St. Peter and St. Paul
It's so amazing how Christianity spread by the work of just twelve men,
isn't it? Andrew (Peter's brother)
preached in Scythia; Epirus; Achaia; Hellas; Cappadocia, Galatia, and
Bithynia, the Scythian deserts, Byzantium; Thrace, Macedonia, Thessaly,
and Achaia, where he was crucified. The "Sons of Thunder" -- the
brothers James the Greater
and John -- split up, with James preaching in Spain, and John in Asia
Minor. Philip spread the word in Hieropolis in Asia. Bartholomew
traveled to India, Mesopotamia, Persia, Egypt, Armenia, Lycaonia,
and Phrygia. Matthew the Evangelist worked in Persia, Macdeonia,
Syria, and in the kingdom of the Parthians. And Thomas, whom we know as
the "Doubting Thomas" who put his
fingers in Our Lord's wounds,
preached in India. But it was Saints Peter and Paul who did the most.
St. Peter went back and forth between Jerusalem and Antioch, and also
visited Corinth, Caesarea, and Joppe (modern Jaffa), focusing mostly on
converting the Jews. Then he made his great move to Rome, where
he was crucified upside down in the Circus of Nero, the site of
the present-day Vatican City, around A.D. 67. He asked to be crucified
upside-down because he felt himself unworthy to die in the same manner
as Our Lord.
St. Peter was first buried in the Catacombs of St. Sebastian, but his
relics were restored to the place he was martyred. The Emperor
Constantine then built a basilica over his grave, and this basilica was
re-constructed by Michelangelo in the 16th century, becoming the St.
Peter's Basilica we know today. Inside the basilica, underneath the
great baldacchino -- the huge marble Bernini-designed canopy that
stands over the papal altar -- is the site of St. Peter's grave (see a map which shows the
layers of the Basilica).1
The
baldacchino of St. Peter's Basilica
In the mid-twentieth century, his bones were excavated and identified.
They were described as belonging to a healthy, 5'7" tall male between
the ages of 60 and 70. His grave had been marked with the Greek words
"Petros eni" -- "Peter is within." His bones had been wrapped in purple
and gold Roman fabric -- a sign of great honor -- and alongside
them were the bones of a rooster, the symbol of his which emphasizes
his human frailty (see Matthew 26; Mark 14; Luke 22; and John 13-18).
St. Peter's skull, along with that of St. Paul, is kept in the Church
of St. John Lateran in Rome.
St. Paul, who worked to convert the gentiles, took three great journeys
all over the Middle East before he made his fourth journey, which took
him to Rome (see a map of
his travels). St. Paul was beheaded at San Paolo alle Tre Fontane
(St. Paul at the Three Fountains, once known as
Aquae Salviae) in Rome, toward the end of the reign of Nero. Legend has
it that his head bounced three times after it was removed from his
body, and at each place where his head hit the ground, a fountain
miraculously sprang up, hence the name of the place. He was
buried, though, at the site of what is now the Church of Saint Paul
Outside the
Walls (San Paolo fuori le Mura). His sarcophagus is located underneath
the altar there, and it, too, was excavated. The bones inside were
carbon-dated to the 1st century.
As noted earlier, the skulls of both St. Peter and St. Paul are kept in
the Church of St. John Lateran in Rome.
Customs
Some may prepare for this feast by praying the Novena to St. Peter and St. Paul
beginning on June 20, and ending on June 28. As to prayer on this feast
itself, this one is appropriate:
O most glorious
Apostles Peter and Paul, who gave over your souls for Christ, and
watered His pasture with your blood: hearken unto the prayers and
sighing of your children, that are now brought to you with a contrite
heart. For behold, we are darkened by our iniquities, and for this
cause, we are enveloped by troubles as by a cloud; but we are destitute
of the oil of good living, and cannot offer resistance to the predatory
wolves that so boldly seek to tear apart the inheritance of God. O ye
strong ones! Bear our weaknesses, depart not from us in spirit, lest we
be cut off at last from the love of God; but defend us by your powerful
intercession, so that the Lord may have mercy on us by all your
prayers, and may destroy the handwritten account of our immeasurable
sins, and grant us to partake with all the Saints of the blessed
Kingdom and the marriage feast of His Lamb, to Whom be honor and glory,
thanksgiving and worship, unto ages of ages. Amen.
And the following prayer from the Raccolta was once indulgenced when
prayed at a church or before an altar dedicated to SS Peter and Paul.
O blessed
Apostles Peter and Paul, I elect you this day for my special protectors
and advocates with God. In all humility I rejoice with thee, blessed
Peter, Prince of the Apostles, because thou art the rock whereon God
hath built his Church; and I rejoice with thee, too, blessed Paul,
because thou wast chosen of God for a vessel of election and a preacher
of the truth throughout the world. Obtain for me, I beseech you both, a
lively faith, firm hope, and perfect charity, entire detachment from
myself, contempt of the world, patience in adversity, humility in
prosperity, attention in prayer, purity of heart, right intention in my
works, diligence in the fulfilment of all the duties of my state of
life, constancy in my good resolutions, resignation to the holy will of
God, perseverance in Divine grace unto death; that, having overcome, by
your joint intercession and your glorious merits, the temptations of
the world, the flesh and the devil, I may be made worthy to appear
before the face of the chief and eternal Shepherd of Souls, Jesus
Christ our LORD, to enjoy Him and to love Him for all eternity, who
with the Father and the Holy Ghost, liveth and reigneth ever, world
without end. Amen.
Pray one Pater,
one Ave, and one Gloria
In order to explain one of the most well-known traditions of the day, I
have to first tell you about certain lambs: At the Trappist abbey
associated with the church San Paolo alle Tre Fontane in Rome -- the
grotto of which being the place where
St. Paul was beheaded -- lambs are raised by the monks. Those lambs are
brought by nuns to the altar at the church of Saint Agnes Outside the
Walls (Sant'Agnese fuori le mura), where they are blessed by the Pope
on the Feast of St. Agnes
(January 21). Then, Benedictine nuns who have charge over the church of
Santa Cecilia in
Trastevere weave these lambs' wool into pallia, which are given by the
Pope to metropolitan archbishops in St. Peter's Basilica on the eve of
the Feast
of SS. Peter and Paul. Pallia (the singular of the word is "pallium")
are stole-like vestments that were formerly only worn by Popes, but are
now worn by metropolitans as well. They're worn looped around the neck,
over the chasuble, such that the ends drape down in the front and in
the back.
It used to be that, after their wool was harvested, the blessed lambs
would be slaughtered just before Easter and have a final duty of
feeding the Pope.
I can't leave this topic without telling you another story about San
Paolo alle Tre Fontane where St. Paul was beheaded: In 1947, a
Catholicism-hating, Seventh Day Adventist-style Protestant named Bruno
Cornacchiola was at the grotto with his children. Bruno's wife followed
him into Protestantism, but with great reluctance: she begged her
husband to make the Nine First Fridays devotion,
and only after it hadn't seemed to work to convert him did she follow
him out of the barque of Peter. Now, while his children played in the
grotto, he was preparing an anti-Marian speech to deliver to his
Protestant friends -- and fine-tuning his plans to murder Pope Pius XII
(he'd even purchased a dagger which he had inscribed with the words
"Death to the Pope"). While going about his evil plans, he heard his
children yell that the ball they'd been playing with had been lost, and
went to help them find it. But by the time he reached them, he found
them kneeling in ecstasy, repeating the words "Beautiful lady!" Then
he, too, saw the Blessed Virgin, adorned in a green mantle over a white
gown, with a pink sash around her waist. In her hands she held the
Bible. She said to him, "I am the Virgin of the Revelation. You
persecute me. Enough now! Return to the Holy Fold on earth!" She gave
him a message to deliver to the Pope, who had yet to formalize the
dogma of the Assumption:
she said to tell him that "my body could not
decay and did not decay. My Son and the angels took me to heaven." She
revealed to him that his practice of the Nine First Fridays devotion
that his wife begged him to undertake had saved him. And then she told
him to go to priests and say "Father, I must talk to you" -- and pay
attention to the priest who responds with "Hail Mary, my son, what do
you want?" She then turned toward St. Peter's Basilica, took two steps,
and disappeared. Bruno went to priest after priest trying to find the
one who'd respond as Mary indicated, but had no "luck" until his wife
recommended he go to the local parish. He did, and found the priest he
sought, who formally reconciled him with the Church. He went on to
deliver the message to Pope Pius XII, and the dogma of the Assumption
was formally declared a few years later, in 1950. Since this
apparition, the grotto has become a place of miracles...
Now, back to the Feast of SS. Peter and Paul: On the morning of this
feast, a great fishing net is hanged on the gates of Vatican City.
Inside St. Peter's Basilica, the ancient bronze statue of St. Peter is
adorned with the vestments of a Pope, complete with the triple tiara.
The present Pope kisses the statue's foot -- something millions of
pilgrims have done over the centuries, along with touching it -- so
much so that the bronze of the foot is worn down and more resembles a
stump.
The city of Rome, which has SS. Peter and Paul as its patrons, goes
very quiet on this day in terms of business and everyday activities.
The Via della Conciliazione, which leads to St. Peter's Square, is
lavishly decorated, especially with lots of flowers (this is called the
"infiorata"). After the day's Masses and a regatta, "la girandola"
takes place -- a great fireworks display at the Castel Sant'Angelo. La
girandola -- which means "pinwheel" -- was made into the especially
elaborate display it still is today by the great Michelangelo.
A fun folk tradition for this feast begins on its eve: In Italy
(especially in
the northern regions), on the night
between June 28 and June 29, children fill a large, clear glass jar
full
of cold water and gently drop into it the white of a very fresh egg.
Without stirring or shaking the jar, they
leave it uncovered outside in the grass, in an open field, or under a
tree to "absorb the dew." In the
morning they'll find "la barca (or barchetta) di San Pietro" --
St. Peter's fishing boat. The egg's albumen
takes the shape of a ship's sails, you see, which the children are told
happens because St. Peter blows into the jar. Upon seeing the ship, the
children say, "È vero, è vero, è arrivato San Piero!" ("It's true, it's
true, Saint Peter has arrived!"). Legend says that if the sails are
open,
the weather will be nice and
placid, but if the sails are closed, rain is imminent.
Storms are common during this time, and they're explained away by a
rather terrible legend. As told in the late 19th c. "Italian Popular
Tales" by Thomas Frederick Crane:
St. Peter's
mother is the subject of a story which has given rise to a wide-spread
proverb. She was, so runs the story, an avaricious woman, who never was
known to do good to any one. In fact, during her whole life she never
gave anything away, except the top of an onion to a beggar woman. After
her death St. Peter's mother went to hell, and the saint begged our
Lord to release her. In consideration of her one charitable act, an
angel was sent to draw her from hell with an onion-top. The other lost
spirits clutched hold of her skirts, in order to escape with her, but
the selfish woman tried to shake them off, and in her efforts to do so
broke the onion-top, and fell back into hell. This story has given rise
to the saying, "Like St. Peter's mamma," which is found, with slight
variations, all over Italy.
A curious version of this story is given in Bernoni (Leggende
fant. No. 8): After the onion-top was broken and St. Peter's mother had
fallen back into hell, the story continues: "Out of regard, however,
for St. Peter, the Lord permitted her once a year, on St. Peter's day,
to leave hell and wander about the earth a week; and, indeed, she does
so every year, and during this week she plays all sorts of pranks and
causes great trouble.
The "pranks" and "great trouble" are manifest in those thunderstorms --
about which Italians (at least the Venetians) say, "ven fora la vecia"
("the old woman comes out"). The story of the old woman and the onion
is also told in Dostoevsky's "The Brothers Karamazov." In this work, it
omits any mention of St. Peter's poor mother, and reads like this:
Once upon a time
there was a peasant woman and a very wicked woman she was. And she died
and did not leave a single good deed behind. The devils caught her and
plunged her into the lake of fire. So her guardian
angel stood and wondered what good deed of hers he could remember
to tell to God; ‘She once pulled up an onion in her garden,’ said he,
‘and gave it to a beggar woman.’ And God answered: ‘You take that onion
then, hold it out to her in the lake, and let her take hold and be
pulled out. And if you can pull her out of the lake, let her come to
Paradise, but if the onion breaks, then the woman must stay where she
is.’ The angel ran to the woman and held out the onion to her. ‘Come,’
said he, ‘catch hold and I’ll pull you out.’ And he began cautiously
pulling her out. He had just pulled her right out, when the other
sinners in the lake, seeing how she was being drawn out, began catching
hold of her so as to be pulled out with her. But she was a very wicked
woman and she began kicking them. ‘I’m to be pulled out, not you. It’s
my onion, not yours.’ As soon as she said that, the onion broke. And
the woman fell into the lake and she is burning there to this day. So
the angel wept and went away.
Many towns that rely on fishing honor this feast in a big way. In
Italy, boats are decorated by the fishermen of whom St. Peter is the
patron. Boats get new coats of paint and are decorated to look
especially beautiful on this feast.
In Galatina, Puglia, in Italy's heel, the "tarantate" dance a
strange, frenzied, ecstatic sort of dance that looks like something one
would see in charismatic circles or in cases of hysteria, epilepsy, or
demonic possession. The "dance" originated in the 11th century and came
about because the belief was that a tarantata -- someone who's been
bitten by a tarantula (likely actually the Mediterranean Black Widow, Latrodectus tredecimguttatus) --
needs to hear music and to dance -- and keep dancing to the point of
exhaustion -- so she wouldn't die from tarantism. This custom became
associated with our Saints because of the legend that SS. Peter and
Paul stopped in Galatina during their travels through Italy, and, in
gratitude for the hospitality they received, St. Paul blessed a well,
whose waters became curative. Those who were bitten by the
"tarantulas" would visit the well, pray, and drink its waters as a
cure for the spiders' bites. Today, the well is still visited, and the
strange, frenzied dance continues on this feast. (Note that a much more
sedate, orderly form of the "tarantella" dance is seen elsewhere in
Italy, and at other times in Galatina).
That's on the more folk-custom side of things; on the more formally
Catholic side, there's, of course, a procession:
In Malta, the feast begins when the Novena to SS. Peter and Paul does,
so it lasts for nine days. It's filled with music, food, fireworks,
and, especially light -- so much so that the feast is known there as "
L'Imnarja" (the Maltese word for luminaria).
As to music, there is Decora lux
aeternitatis, which can be chanted or
sung polyphonically. One version:
Decora lux
æternitatis, auream
Diem beatis irrigavit ignibus,
Apostolorum quæ coronat Principes,
Reisque in astra liberam pandit viam.
Mundi Magister, atque coeli Janitor,
Romæ parentes, arbitrique Gentium,
Per ensis ille, hic per crucis victor necem
Vitæ senatum laureati possident.
O Roma felix, quæ duorum Principum
Es consecrata glorioso ceteras
Horum cruore purpurata ceteras
Excellis orbis una pulchritudines.
Sit Trinitati sempiterna gloria,
Honor, potestas, atque jubilatio,
In unitate gubernat omnia,
Per universa sæculorum sæcula.
The beauteous
light of God's eternal Majesty
Streams down in golden rays to grace this holy day
Which crowned the princes of the Apostles' glorious choir,
And unto guilty mortals showed the heavenward way.
The teacher of the world and keeper of heaven's gate,
Rome's founders twain and rulers too of every land,
Triumphant over death by sword and shameful cross,
With laurel crowned are gathered to the eternal band.
O happy Rome! Who in thy martyr princes' blood,
A twofold stream, art washed and doubly sanctified.
All earthly beauty thou alone outshinest far,
Empurpled by their ourpoured life-blood's glorious tide.
All hone, power, and everlasting jubilee
To Him who all things made and governs here below,
To God is essence One, and yet in persons Three,
Both now and ever, while unending ages flow.
As to foods
eaten especially on this day, I don't know of any aside from St.
Peter's Fish, otherwise known as the John Dory, and known to scientists
as Zeus faber. It's an ugly
fish, but said to be delicious. It's also said to be a fish that St.
Peter pulled out of the sea of Galilee, and then threw back, leaving
his thumbprint on its sides, which now appear as dark spots.
Readings
Sermon 295
by St. Augustine
This day has
been consecrated for us by the martyrdom of the blessed apostles Peter
and Paul. It is not some obscure martyrs we are talking about. Their
sound has gone out into all the earth, and their words to the ends of
the world (Psalm 19:3-4 LXX). These martyrs had seen what they
proclaimed; they pursued justice by confessing the truth, by dying for
the truth.
The blessed Peter, the first of the Apostles, the ardent lover of
Christ, who was found worthy to hear, "And I say to you, that you are
Peter" (Mat 16:13-20). He himself, you see, had just said, "You are the
Christ, the Son of the living God." Christ said to him, "And I
say to you that you are Peter, and upon this rock I will build my
Church." Upon this rock I will build the faith you have just
confessed. Upon your words, "You are the Christ, the Son of the living
God," I will build my Church; because you are Peter. Peter comes from
petra, meaning a rock. Peter, "Rocky", from "rock"; not "rock" from
"Rocky". Peter comes from the word for a rock in exactly the same way
as the name Christian comes from Christ.
Before his passion the Lord Jesus, as you know, chose those disciples
of his whom he called apostles. Among these it was only Peter who
almost everywhere was given the privilege of representing the whole
Church. It was in the person of the whole Church, which he alone
represented, that he was privileged to hear, To you will I give the
keys of the kingdom of heaven. After all, it is not just one man that
received these keys, but the Church in its unity. So this is the reason
for Peter's acknowledged pre-eminence, that he stood for the Church's
universality and unity, when he was told, To you I am entrusting, what
has in fact been entrusted to all. To show you that it is the Church
which has received the keys of the kingdom of heaven, listen to what
the Lord says in another place to all his apostles: "Receive the Holy
Spirit; and immediately afterwards, Whose sins you forgive, they will
be forgiven them; whose sins you retain, they will be retained (John
20:22-23).
Quite rightly, too, did the Lord after his resurrection entrust his
sheep to Peter to be fed (John 21: 15-19). It is not, you see, that he
alone among the disciples was fit to feed the Lord's sheep; but when
Christ speaks to one man, unity is being commended to us. And he first
speaks to Peter, because Peter is the first among the apostles. Do not
be sad, Apostle. Answer once, answer again, answer a third time. Let
confession conquer three times with love, because self-assurance was
conquered three times by fear. What you had bound three times must be
loosed three times. Loose through love what you had bound through fear.
And for all that, the Lord once, and again, and a third time, entrusted
his sheep to Peter.
There is one day for the passion of two apostles. But these two also
were as one; although they suffered on different days, they were as
one. Peter went first, Paul followed. We are celebrating a feast day,
consecrated for us by the blood of the apostles. Let us love their
faith, their lives, their labors, their sufferings, their confession of
faith, their preaching.
Feast of Saints Peter and Paul
From "The
Liturgical Year"
By Dom Prosper
Gueranger
After the great solemnities of Easter and Pentecost and the Feast of
St. John the Baptist, none is more ancient, nor more universal in the
Church, than that of the two Princes of the Apostles. From the
beginning Rome celebrated their triumph on the day which saw them go up
from earth to Heaven, June 29. Her practice prevailed, at a very early
date, over the custom of several other countries, which put the
Apostles' feast toward the close of December. It was a beautiful
thought which inspired the placing of these fathers of the Christian
people in the cortege of Emmanuel at His entry into this world. But
today's teachings have intrinsically an important preponderance in the
economy of Christian dogma; they are the completion of the whole work
of the Son of God; the cross of Peter fixes the Church in Her
stability, and marks out for the Divine Spirit the immutable center of
His operations. Rome was well inspired when, leaving to the beloved
disciple, St. John, the honor of presiding over his brethren at the
crib of the Infant God, She maintained the solemn memory of the princes
of the Apostles upon the day chosen by God Himself to consummate their
labors and to crown both their life and the whole cycle of mysteries.
But we must not forget, on so great a day, those other messengers sent
forth by the divine householder, who watered earth's highways with
their sweat and with their blood while they hastened the triumph and
the gathering in of the guests invited to the marriage feast (Matt. 22:
8-10). It is due to them that the law of grace is now definitely
promulgated throughout all nations, and that in every language and upon
every shore the good tidings have been sounded (Ps. 18: 4, 5). Thus the
festival of St. Peter, completed by the more special memory of St.
Paul, his comrade in death, has been from earliest times regarded as
the festival likewise of the whole apostolic college. In primitive
times it seemed impossible to dream of separating from their glorious
leader any of those whom Our Lord had so intimately joined together in
the responsibility of one common work. In course of time, however,
particular solemnities were successively consecrated to each one of the
Apostles, and so the Feast of June 29 was more exclusively attributed
to the two Princes whose martyrdom rendered this day illustrious. The
feast of every Apostle during the year was formerly a holyday of
obligation. The Holy See, in many instances having removed this
precept, wished to compensate for it by ordering a commemoration to be
made of all the Holy Apostles, in the Mass and Office of the Feast of
Ss. Peter and Paul. Eventually this commemoration was omitted.
Moreover, the Roman Church, thinking it impossible fittingly to honor
both of these on the same day, deferred till the morrow her more
explicit praises of the Doctor of the Gentiles.
Since the terrible persecution of the year 64, Rome
had become for St. Peter a sojourn fraught with peril, and he
remembered how his Master had said to him, when appointing him shepherd
of both lambs and sheep: "Follow thou Me" (John 16). The Apostle,
therefore, awaited the day when he must mingle his blood with that of
so many thousands of Christians, whom he had initiated into the Faith
and whose spiritual father he truly was. But before quitting earth, St.
Peter must triumph over Simon the magician, his base antagonist. This
heresiarch did not content himself with seducing souls by his perverse
doctrines; he sought even to mimic St. Peter in the prodigies operated
by him. He proclaimed that on a certain day he would fly in the air.
The report of this novelty quickly spread through Rome, and the people
were full of the prospect of such a marvelous sight. The historian Dion
Chrysostom states that Nero entertained the magician at his court, and
moreover decided to honor the spectacle with his presence. Accordingly,
the royal lodge was erected upon the via sacra. Here the attempted
flight was to take place. The imposter's pride, however, was doomed to
suffer. "Scarcely had this Icarus begun to poise his flight," says
Suetonius, "than he fell close to Nero's lodge, which was bathed in his
blood" (In Neron. 12). The Samaritan juggler had set himself up, in
Rome itself, as the rival of Christ's Vicar, and writers of Christian
antiquity agree in attributing his downfall to the prayers of St. Peter.
The failure of the heresiarch was in the eyes of the people a stain
upon the emperor's character, and if ill-will were united to curiosity,
attention would be attracted toward St. Peter in a way that might prove
disastrous. Also there was the peril of "false brethren" mentioned by
St. Paul. This is a danger inevitable in a society as large as that of
the Christians, where the association of widely differing characters is
bound to cause friction, and discontent is aroused in the minds of the
less educated on account of the choice of those placed in positions of
trust or special confidence. This accounts for certain statements made
by St. Clement in a letter to the Corinthians. He was an eye-witness of
St. Peter's martyrdom, and says that rivalries and jealousies
contributed largely to bring about his condemnation by the authorities,
whose suspicions concerning "this Jew" had been steadily increasing.
The filial devotedness of the Christians of Rome took alarm, and they
implored St. Peter to elude the danger for a while by instant flight.
Although he would have much preferred to suffer, says St. Ambrose
(Contra Auxent.), St. Peter set out along the Appian Way. Just as he
reached the Capuan gate, Christ suddenly appeared to him as if about to
enter the city. "Lord, whither goest Thou (Domine, quo vadis)?" cried
out the Apostle. "To Rome," Christ replied, "there to be crucified
again." The Disciple understood his Master; he at once retraced his
steps, having now no thought but to await his hour of martyrdom. This
Gospel-like scene expresses the sequel of Our Lord's designs upon the
venerable old man. With a view to founding the Christian Church in
unity, He had extended to his Disciple his own prophetic name of the
rock or stone—Petrus; now he was about to make him His participator
even unto the cross itself. Rome, having replaced Jerusalem, must
likewise have her Calvary.
In his flight St. Peter dropped from his leg a
bandlet, which a disciple picked up with much respect. A monument was
afterwards raised on the spot where the incident occurred: it is now
the Church of Ss. Nereus and Achilles, anciently called Titulus
Fasciolae, the Title of the Bandlet. According to the designs of
Providence, the humble Fasciola was to recall the memory of that
momentous meeting at the gates of Rome, where Christ in person stood
face to face with His Apostle, the visible Head of His Church, and
announced that the hour of his sacrifice on the cross was at hand.
(There is also a small church called "Domine quo vadis" erected near
the spot where the apparition is believed to have taken place.)
From that moment St. Peter set everything in order, with a view to his
approaching end. It was at this time he wrote his Second Epistle, which
is his last testament and loving farewell to the Church. Therein he
declares that the close of his life is near, and compares his body to a
temporary shelter, a tent which one takes down to journey farther on.
"The laying away of this my tabernacle is at hand, according as Our
Lord Jesus Christ also hath signified to me" (2 Peter 1: 14). These
words are evidently an allusion to the apparition on the Appian Way.
But before quitting this world St. Peter provided for the transmission
of his pastoral charge and for the needs of Holy Church, now about to
be widowed of Her visible Head. To this he refers in these words: "And
I will do my endeavor, that after my decease, you may also often have
whereby you may keep a memory of these things" (Ibid. 15).
The best historical evidence confirms that it was into the hands of St.
Linus that the keys were passed, which St. Peter had received from
Christ as a sign of his dominion over the whole flock. St. Linus had
been for more than ten years the auxiliary of the Holy Apostle in the
midst of the Christians of Rome. The quality of Bishop of Rome entailed
that of universal pastor; and St. Peter must needs leave the heritage
of the divine keys to him who should next occupy the See which he held
at the moment of death. So had Christ ordained; and a heavenly
inspiration had led St. Peter to choose Rome for his last station, that
long before had been prepared by Providence for universal empire.
Hence, at the moment when the supremacy of Peter passed to one of his
disciples, no astonishment was manifested in the Church. It was well
known that the Primacy was and must necessarily be a local heritage,
and none ignored the fact that Rome herself was that spot chosen by St.
Peter long years before. Nor after Peter's death did it ever occur to
the mind of any of the Christians to seek the center of Holy Church
either at Jerusalem, or at Alexandria, or at Antioch, or elsewhere.
The Christians in Rome made great account of the paternal devotedness
he had lavished on their city. Hence their alarms, to which the Apostle
once consented to yield. St. Peter's Epistles, so redolent of
affection, bear witness to the tenderness of soul with which he was
gifted to a very high degree. He is ever the shepherd devoted to his
sheep, fearing, above all else, a domineering tone; he is ever a Vicar
offering himself, so that nothing may transpire save the dignity and
rights of Him Whom he represents. This exquisite modesty was further
increased in St. Peter, by the remembrance which haunts his whole life,
as ancient writers say, of the sin he once committed, and which he
continued to deplore up to the closing days of extreme old age.
Faithful ever to that transcending love of which his Divine Master had
required him to make a triple affirmation before confiding to him the
care of His flock, he endured unflinchingly the immense labors of his
office of fisher of men. One circumstance of his life, which relates to
this its closing period, reveals most touchingly the devotedness
wherewith he clung to Him who had vouchsafed both to call him to follow
Him and to pardon his inconstancy. Clement of Alexandria has preserved
the details as follows.
Before being called to the apostolate, St. Peter had lived in the
conjugal state: from that time forth his wife became his "sister;" she
nevertheless continued in his company, following him about from place
to place, in his various journeys, in order to render him service (1
Cor. 9). She was in Rome while Nero's persecution was raging, and the
honor of martyrdom thus sought her out. St. Peter watched her as she
stepped forth on her way to triumph, and at that moment his solicitude
broke out in this one exclamation: "Oh, think of the Lord!" These two
Galileans had seen the Lord, had received Him into their house, had
made Him their guest at table. Since then the Divine Pastor had
suffered on the Cross, had risen again, had ascended into Heaven,
leaving the care of His flock to the fisherman of Lake Genesareth. What
else, then, would St. Peter have his wife do at this moment but recall
such sweet memories, and run forward to Him Whom she had known here
below in His human features, and Who was now about to crown her hidden
life with immortal glory!
The moment for entering into this same glory came at last for St. Peter
himself. "When thou shalt be old," his Master had mysteriously said to
him, "thou shalt stretch forth thy hands and another shall bind thee,
and lead thee whither thou wouldst not" (John 20). So St. Peter was to
attain an advanced age; like his Master, he must stretch forth his arms
upon a cross; he must know captivity and the weight of chains with
which a foreigner's hand will load him; he must be subjected to death,
in its violent form, from which nature recoils, and drink the chalice
from which even his Divine Master Himself prayed to be spared. But like
his Master also, he will arise strong in the divine aid, and will press
forward to the cross.
On the day fixed by God's decree, pagan power gave
orders for the Apostle's arrest. Details are wanting as to the judicial
procedure which followed, but the constant tradition of the Roman
Church is that he was incarcerated in the Mamertine prison. By this
name is known the dungeon constructed at the foot of the Capitoline
hill by Ancus Martius, and afterwards completed by Servius Tullius,
whence it is also called Carcer Tullianus. Two outer staircases, called
"the steps of sighs," led to the frightful den. An upper dungeon gave
immediate entrance to that which was to receive the prisoner and never
to deliver him up alive, unless he was destined to a public execution.
To be put into this horrible place, he had to be let down by cords,
through an opening above, and by the same was he finally drawn up
again, whether dead or alive. The vaulting of this lower dungeon was
high, and its darkness was utter and horrible, so that it was an easy
task to guard a captive detained there, especially if he were laden
with chains.
On the 29th of June, in the year 67, St. Peter was at length drawn up
to be led to death. According to Roman law, he must first be subjected
to the scourge, the usual prelude to capital punishment. An escort of
soldiers conducted the Apostle to his place of martyrdom, outside the
city walls, as the laws required. St. Peter was marched to execution,
followed by a large number of the faithful, drawn by affection along
his path, and for his sake defying every peril.
Beyond the Tiber, facing the Campus Martius, there stretches a vast
plain, which is reached by the bridge named the Triumphal, whereby the
city is put in communication with the Via Triumphalis and the Via
Cornelia, both of which roads lead to the north. From the river-side
the plain is bounded on the left by the Janiculum, and beyond that, in
the background, by the Vatican hills, whose chain continues along to
the right in the form of an amphitheater. Along the bank of the Tiber
the land is occupied by immense gardens, which three years previously
had been made by Nero the scene of the principal immolation of the
Christians, just at this same season also. To the west of the Vatican
plain, and beyond Nero's gardens, was a circus of vast extent, usually
called by his name, although in reality it owes its origin to Caligula,
who placed in its center an obelisk which he had transported from
Egypt. Outside the circus, towards its farthest end, rose a temple to
Apollo, the protector of the public games. At the other end, the
declivity of the Vatican hills begins, and at about the middle, facing
the obelisk, was planted a turpentine tree well known to the people.
The spot fixed upon for St. Peter's execution was close to this tree.
There, likewise, was his tomb already dug. No other spot in Rome could
be more suitable for so august a purpose. From remotest ages, something
mysterious had hovered over the Vatican. An old oak, said by the most
ancient traditions to be anterior to the foundation of Rome, was there
held in the greatest reverence. There was much talk of oracles heard in
this place. Moreover, where could a more choice resting-place be found
for this old man, who had just conquered Rome, than a mound beneath
this venerated soil, opening upon the Triumphal Way and the Cornelian
Way, thus uniting memories of victorious Rome and the name of the
Cornelii, which had now become inseparable from that of Peter?
There is something supremely grand in the
taking possession of these places by the Vicar of the Man-God. The
Apostle, having reached the spot and come up to the instrument of
death, implored of his executioners to set him thereon, not in the
usual way, but head downwards, in order, said he, that the servant be
not seen in the position once taken by the Master. His request was
granted; and Christian tradition, in all ages, renders testimony to
this fact which adds further evidence to the deep humility of so great
an Apostle. St. Peter, with outstretched arms, prayed for the city,
prayed for the whole world, while his blood flowed down upon that Roman
soil, the conquest of which he had just achieved. At this moment Rome
became forever the new Jerusalem. When the Apostle had gone through the
whole round of his sufferings, he expired; but he was to live again in
each of his successors to the end of time.
Homily of His Holiness Benedict XVI on the Feast of Saints Peter and Paul
Holy Mass for the Imposition of the Sacred Pallium on Metropolitan
Bishops
Friday, 29 June
2012
Brother Bishops and Priests,
Dear Brothers and Sisters,
We are gathered around the altar for our solemn celebration of Saints
Peter and Paul, the principal Patrons of the Church of Rome. Present
with us today are the Metropolitan Archbishops appointed during the
past year, who have just received the Pallium, and to them I extend a
particular and affectionate greeting. Also present is an eminent
Delegation from the Ecumenical Patriarchate of Constantinople, sent by
His Holiness Bartholomaios I, and I welcome them with fraternal and
heartfelt gratitude. In an ecumenical spirit, I am also pleased to
greet and to thank the Choir of Westminster Abbey, who are providing
the music for this liturgy alongside the Cappella Sistina. I also greet
the Ambassadors and civil Authorities present. I am grateful to all of
you for your presence and your prayers.
In front of Saint Peter’s Basilica, as is well known, there are two
imposing statues of Saint Peter and Saint Paul, easily recognizable by
their respective attributes: the keys in the hand of Peter and the
sword held by Paul. Likewise, at the main entrance to the Basilica of
Saint Paul Outside the Walls, there are depictions of scenes from the
life and the martyrdom of these two pillars of the Church. Christian
tradition has always considered Saint Peter and Saint Paul to be
inseparable: indeed, together, they represent the whole Gospel of
Christ. In Rome, their bond as brothers in the faith came to acquire a
particular significance. Indeed, the Christian community of this City
considered them a kind of counterbalance to the mythical Romulus and
Remus, the two brothers held to be the founders of Rome. A further
parallel comes to mind, still on the theme of brothers: whereas the
first biblical pair of brothers demonstrate the effects of sin, as Cain
kills Abel, yet Peter and Paul, much as they differ from one another in
human terms and notwithstanding the conflicts that arose in their
relationship, illustrate a new way of being brothers, lived according
to the Gospel, an authentic way made possible by the grace of Christ’s
Gospel working within them. Only by following Jesus does one arrive at
this new brotherhood: this is the first and fundamental message that
today’s solemnity presents to each one of us, the importance of which
is mirrored in the pursuit of full communion, so earnestly desired by
the ecumenical Patriarch and the Bishop of Rome, as indeed by all
Christians.
In the passage from Saint Matthew’s Gospel that we have just heard,
Peter makes his own confession of faith in Jesus, acknowledging him as
Messiah and Son of God. He does so in the name of the other Apostles
too. In reply, the Lord reveals to him the mission that he intends to
assign to him, that of being the “rock”, the visible foundation on
which the entire spiritual edifice of the Church is built (cf. Mt
16:16-19). But in what sense is Peter the rock? How is he to exercise
this prerogative, which naturally he did not receive for his own sake?
The account given by the evangelist Matthew tells us first of all that
the acknowledgment of Jesus’ identity made by Simon in the name of the
Twelve did not come “through flesh and blood”, that is, through his
human capacities, but through a particular revelation from God the
Father. By contrast, immediately afterwards, as Jesus foretells his
passion, death and resurrection, Simon Peter reacts on the basis of
“flesh and blood”: he “began to rebuke him, saying, this shall never
happen to you” (16:22). And Jesus in turn replied: “Get behind me,
Satan! You are a hindrance to me ...” (16:23). The disciple who,
through God’s gift, was able to become a solid rock, here shows himself
for what he is in his human weakness: a stone along the path, a stone
on which men can stumble – in Greek, skandalon. Here we see the tension
that exists between the gift that comes from the Lord and human
capacities; and in this scene between Jesus and Simon Peter we see
anticipated in some sense the drama of the history of the papacy
itself, characterized by the joint presence of these two elements: on
the one hand, because of the light and the strength that come from on
high, the papacy constitutes the foundation of the Church during its
pilgrimage through history; on the other hand, across the centuries,
human weakness is also evident, which can only be transformed through
openness to God’s action.
And in today’s Gospel there emerges powerfully the clear promise made
by Jesus: “the gates of the underworld”, that is, the forces of evil,
will not prevail, “non praevalebunt”. One is reminded of the account of
the call of the prophet Jeremiah, to whom the Lord said, when
entrusting him with his mission: “Behold, I make you this day a
fortified city, an iron pillar, and bronze walls, against the whole
land, against the kings of Judah, its princes, its priests, and the
people of the land. They will fight against you; but they shall not
prevail against you - non praevalebunt -, for I am with you, says the
Lord, to deliver you!” (Jer 1:18-19). In truth, the promise that Jesus
makes to Peter is even greater than those made to the prophets of old:
they, indeed, were threatened only by human enemies, whereas Peter will
have to be defended from the “gates of the underworld”, from the
destructive power of evil. Jeremiah receives a promise that affects him
as a person and his prophetic ministry; Peter receives assurances
concerning the future of the Church, the new community founded by Jesus
Christ, which extends to all of history, far beyond the personal
existence of Peter himself.
Let us move on now to the symbol of the keys, which we heard about in
the Gospel. It echoes the oracle of the prophet Isaiah concerning the
steward Eliakim, of whom it was said: “And I will place on his shoulder
the key of the house of David; he shall open, and none shall shut; and
he shall shut, and none shall open” (Is 22:22). The key represents
authority over the house of David. And in the Gospel there is another
saying of Jesus addressed to the scribes and the Pharisees, whom the
Lord reproaches for shutting off the kingdom of heaven from people (cf.
Mt 23:13). This saying also helps us to understand the promise made to
Peter: to him, inasmuch as he is the faithful steward of Christ’s
message, it belongs to open the gate of the Kingdom of Heaven, and to
judge whether to admit or to refuse (cf. Rev 3:7). Hence the two images
– that of the keys and that of binding and loosing – express similar
meanings which reinforce one another. The expression “binding and
loosing” forms part of rabbinical language and refers on the one hand
to doctrinal decisions, and on the other hand to disciplinary power,
that is, the faculty to impose and to lift excommunication. The
parallelism “on earth ... in the heavens” guarantees that Peter’s
decisions in the exercise of this ecclesial function are valid in the
eyes of God.
In Chapter 18 of Matthew’s Gospel, dedicated to the life of the
ecclesial community, we find another saying of Jesus addressed to the
disciples: “Truly I say to you, whatever you bind on earth shall be
bound in heaven, and whatever you loose on earth shall be loosed in
heaven” (Mt 18:18). Saint John, in his account of the appearance of the
risen Christ in the midst of the Apostles on Easter evening, recounts
these words of the Lord: “Receive the Holy Spirit. If you forgive the
sins of any, they are forgiven: if you retain the sins of any, they are
retained” (Jn 20:22-23). In the light of these parallels, it appears
clearly that the authority of loosing and binding consists in the power
to remit sins. And this grace, which defuses the powers of chaos and
evil, is at the heart of the Church’s mystery and ministry. The Church
is not a community of the perfect, but a community of sinners, obliged
to recognize their need for God’s love, their need to be purified
through the Cross of Jesus Christ. Jesus’ sayings concerning the
authority of Peter and the Apostles make it clear that God’s power is
love, the love that shines forth from Calvary. Hence we can also
understand why, in the Gospel account, Peter’s confession of faith is
immediately followed by the first prediction of the Passion: through
his death, Jesus conquered the powers of the underworld, with his blood
he poured out over the world an immense flood of mercy, which cleanses
the whole of humanity in its healing waters.
Dear brothers and sisters, as I mentioned at the beginning, the
iconographic tradition represents Saint Paul with a sword, and we know
that this was the instrument with which he was killed. Yet as we read
the writings of the Apostle of the Gentiles, we discover that the image
of the sword refers to his entire mission of evangelization. For
example, when he felt death approaching, he wrote to Timothy: “I have
fought the good fight” (2 Tim 4:7). This was certainly not the battle
of a military commander but that of a herald of the Word of God,
faithful to Christ and to his Church, to which he gave himself
completely. And that is why the Lord gave him the crown of glory and
placed him, together with Peter, as a pillar in the spiritual edifice
of the Church.
Dear Metropolitan Archbishops, the Pallium that I have conferred on you
will always remind you that you have been constituted in and for the
great mystery of communion that is the Church, the spiritual edifice
built upon Christ as the cornerstone, while in its earthly and
historical dimension, it is built on the rock of Peter. Inspired by
this conviction, we know that together we are all cooperators of the
truth, which as we know is one and “symphonic”, and requires from each
of us and from our communities a constant commitment to conversion to
the one Lord in the grace of the one Spirit. May the Holy Mother of God
guide and accompany us always along the path of faith and charity.
Queen of Apostles, pray for us! Amen.